Question Description
Question based on the following passage.This passage is adapted from Stephen T. Asma,“Animal Spirits." ©2013 Stephen T. Asma. Originally published in Aeon (aeon.co), February 6, 2013. In this article, Asma describes a visit to the Serengeti plains of Africa and reflects on human and animal emotions.Time on the Serengeti makes you thinka lot about the inner life of animals. When awildebeest is screaming in the jaws of a crocodile,is it feeling fear like we do? Is it relieved when its(5) suddenly free? Is the croc filled with regret? JaakPanksepp, the founder of the new field of affectiveneuroscience, says animals do in fact havecomplex emotional lives.When he administered an electrical charge(10) to the medial hypothalamus of a cat, it leapedviciously, a hissing, spitting tangle of fangs andclaws. As soon as he turned off the stimulation,the cat relaxed. Humans who have had electricalstimulation in the corresponding brain locations(15) also reported intense rage, which lends credenceto the idea of animal subjectivity. Scientists whostudy animal behavior increasingly accept theidea that fear keeps animals away from predators,lust draws them toward each other, panic(20) motivates their social solidarity, and care gluestheir parent-offspring bonds. Just like us, theyhave an inner life because it helps them navigatetheir outer life.Since the Pleistocene epoch, we hominids(25) have had to feel before we could think. Ourcognitive brains work only when emotionstilt our deliberations. Neuroscientist AntonioDamasio studied patients with damage in thecommunication system between the cognitive(30) and emotional brain. The subjects could computeall the informational aspects of a decision,but couldnt commit. Without clear feelings,Damasios patients couldnt decide their ownsocial calendars or make decisions in their own(35) best interest. In order for our minds to go beyondsyntax to semantics, we need feelings. And ourancestral minds were rich in feelings before theywere adept in computations.In those early days, our lives were dominated(40) by survival-related experiences that stimulatedour limbic system, the part of our brain hard-wired for parent-child bonding, panic, rage,anxiety, loneliness, and play. But the process bywhich we attach fear, anger, and desire to the(45) right kinds of creatures in our environmentsturns out to be quite flexible. Humans areafraid of the dark, but rats—our more distantmammal kin—are afraid of the light. Its the sameemotional system, assigned to different settings(50) thanks to neuroplasticity.Discoveries about this flexibility arechanging the game in contemporary theories ofmind. Until recently, evolutionary psychologistscharacterized the mind as a collection of(55) independent problem-solving modules, likeseparate gears in a watch. Each of these modules,they argued, was sculpted by natural selectionduring the Pleistocene to solve a specific survivalchallenge; we now inherit them in toto as part of(60) our genetic birthright.A vital premise for this modular theory isthat the hominid brain evolved in an extremelystable environment, or else natural selectioncouldnt sculpt each module to fit our perennial(65) environmental challenges. But recent discoveriesshow that the Pleistocene environment wasanything but stable. In fact, it was precisely thisclimate chaos that created our multipurpose,problem-solving minds. If the context in which(70) we did our foraging and hunting kept changingradically, hardwired specialized moduleswouldnt have done us much good. What weneeded was all-purpose intelligence that couldperceive new challenges and apply general logical(75) rules and cultural folkways to solving them.The expansion of the brain corresponds with anincreasingly adaptable mind.That flexibility probably evolved inthe context of more complex social groups.(80) Hominids, following a preexisting trajectoryamong primates, continued down the path oflonger childhoods and greater dependenceon our mothers. Eventually, this led to somethingnew: the capacity to care beyond our narrow(85) biological circles. We could spread our feelingsaround promiscuously, extending them to ourfellow humans in general and sustaining loyaltiesover great expanses of time. By comparison, otheranimals seem strictly concerned with specific(90) threats and benefactors.Africa has long been used as a kind of literarymetaphor, a geography of the animal instinct.Affective neuroscience, however, is turning age-old mysteries of the animal instinct into scientific(95) research programs. We need more scientists whoare willing to bridge the chasm between the newbrain science of emotions and the natural historyof life on the African savanna. Limbic emotionsgave our ancestors their world of friends and(100) foes, their grasp of food and its fatal alternatives.These emotions also motivated much of the socialbonding that spurred the sapiens great leapforward. If we are to understand ourselves, this isthe wild territory we need to rediscover.Q.The main purpose of the sixth paragraph (lines 61–77) is toa)explain a technical term.b)describe an ancient habitat.c)refute a scientific theory.d)illustrate a psychological phenomenon.Correct answer is option 'C'. Can you explain this answer? for SAT 2025 is part of SAT preparation. The Question and answers have been prepared according to the SAT exam syllabus. Information about Question based on the following passage.This passage is adapted from Stephen T. Asma,“Animal Spirits." ©2013 Stephen T. Asma. Originally published in Aeon (aeon.co), February 6, 2013. In this article, Asma describes a visit to the Serengeti plains of Africa and reflects on human and animal emotions.Time on the Serengeti makes you thinka lot about the inner life of animals. When awildebeest is screaming in the jaws of a crocodile,is it feeling fear like we do? Is it relieved when its(5) suddenly free? Is the croc filled with regret? JaakPanksepp, the founder of the new field of affectiveneuroscience, says animals do in fact havecomplex emotional lives.When he administered an electrical charge(10) to the medial hypothalamus of a cat, it leapedviciously, a hissing, spitting tangle of fangs andclaws. As soon as he turned off the stimulation,the cat relaxed. Humans who have had electricalstimulation in the corresponding brain locations(15) also reported intense rage, which lends credenceto the idea of animal subjectivity. Scientists whostudy animal behavior increasingly accept theidea that fear keeps animals away from predators,lust draws them toward each other, panic(20) motivates their social solidarity, and care gluestheir parent-offspring bonds. Just like us, theyhave an inner life because it helps them navigatetheir outer life.Since the Pleistocene epoch, we hominids(25) have had to feel before we could think. Ourcognitive brains work only when emotionstilt our deliberations. Neuroscientist AntonioDamasio studied patients with damage in thecommunication system between the cognitive(30) and emotional brain. The subjects could computeall the informational aspects of a decision,but couldnt commit. Without clear feelings,Damasios patients couldnt decide their ownsocial calendars or make decisions in their own(35) best interest. In order for our minds to go beyondsyntax to semantics, we need feelings. And ourancestral minds were rich in feelings before theywere adept in computations.In those early days, our lives were dominated(40) by survival-related experiences that stimulatedour limbic system, the part of our brain hard-wired for parent-child bonding, panic, rage,anxiety, loneliness, and play. But the process bywhich we attach fear, anger, and desire to the(45) right kinds of creatures in our environmentsturns out to be quite flexible. Humans areafraid of the dark, but rats—our more distantmammal kin—are afraid of the light. Its the sameemotional system, assigned to different settings(50) thanks to neuroplasticity.Discoveries about this flexibility arechanging the game in contemporary theories ofmind. Until recently, evolutionary psychologistscharacterized the mind as a collection of(55) independent problem-solving modules, likeseparate gears in a watch. Each of these modules,they argued, was sculpted by natural selectionduring the Pleistocene to solve a specific survivalchallenge; we now inherit them in toto as part of(60) our genetic birthright.A vital premise for this modular theory isthat the hominid brain evolved in an extremelystable environment, or else natural selectioncouldnt sculpt each module to fit our perennial(65) environmental challenges. But recent discoveriesshow that the Pleistocene environment wasanything but stable. In fact, it was precisely thisclimate chaos that created our multipurpose,problem-solving minds. If the context in which(70) we did our foraging and hunting kept changingradically, hardwired specialized moduleswouldnt have done us much good. What weneeded was all-purpose intelligence that couldperceive new challenges and apply general logical(75) rules and cultural folkways to solving them.The expansion of the brain corresponds with anincreasingly adaptable mind.That flexibility probably evolved inthe context of more complex social groups.(80) Hominids, following a preexisting trajectoryamong primates, continued down the path oflonger childhoods and greater dependenceon our mothers. Eventually, this led to somethingnew: the capacity to care beyond our narrow(85) biological circles. We could spread our feelingsaround promiscuously, extending them to ourfellow humans in general and sustaining loyaltiesover great expanses of time. By comparison, otheranimals seem strictly concerned with specific(90) threats and benefactors.Africa has long been used as a kind of literarymetaphor, a geography of the animal instinct.Affective neuroscience, however, is turning age-old mysteries of the animal instinct into scientific(95) research programs. We need more scientists whoare willing to bridge the chasm between the newbrain science of emotions and the natural historyof life on the African savanna. Limbic emotionsgave our ancestors their world of friends and(100) foes, their grasp of food and its fatal alternatives.These emotions also motivated much of the socialbonding that spurred the sapiens great leapforward. If we are to understand ourselves, this isthe wild territory we need to rediscover.Q.The main purpose of the sixth paragraph (lines 61–77) is toa)explain a technical term.b)describe an ancient habitat.c)refute a scientific theory.d)illustrate a psychological phenomenon.Correct answer is option 'C'. Can you explain this answer? covers all topics & solutions for SAT 2025 Exam. Find important definitions, questions, meanings, examples, exercises and tests below for Question based on the following passage.This passage is adapted from Stephen T. Asma,“Animal Spirits." ©2013 Stephen T. Asma. Originally published in Aeon (aeon.co), February 6, 2013. In this article, Asma describes a visit to the Serengeti plains of Africa and reflects on human and animal emotions.Time on the Serengeti makes you thinka lot about the inner life of animals. When awildebeest is screaming in the jaws of a crocodile,is it feeling fear like we do? Is it relieved when its(5) suddenly free? Is the croc filled with regret? JaakPanksepp, the founder of the new field of affectiveneuroscience, says animals do in fact havecomplex emotional lives.When he administered an electrical charge(10) to the medial hypothalamus of a cat, it leapedviciously, a hissing, spitting tangle of fangs andclaws. As soon as he turned off the stimulation,the cat relaxed. Humans who have had electricalstimulation in the corresponding brain locations(15) also reported intense rage, which lends credenceto the idea of animal subjectivity. Scientists whostudy animal behavior increasingly accept theidea that fear keeps animals away from predators,lust draws them toward each other, panic(20) motivates their social solidarity, and care gluestheir parent-offspring bonds. Just like us, theyhave an inner life because it helps them navigatetheir outer life.Since the Pleistocene epoch, we hominids(25) have had to feel before we could think. Ourcognitive brains work only when emotionstilt our deliberations. Neuroscientist AntonioDamasio studied patients with damage in thecommunication system between the cognitive(30) and emotional brain. The subjects could computeall the informational aspects of a decision,but couldnt commit. Without clear feelings,Damasios patients couldnt decide their ownsocial calendars or make decisions in their own(35) best interest. In order for our minds to go beyondsyntax to semantics, we need feelings. And ourancestral minds were rich in feelings before theywere adept in computations.In those early days, our lives were dominated(40) by survival-related experiences that stimulatedour limbic system, the part of our brain hard-wired for parent-child bonding, panic, rage,anxiety, loneliness, and play. But the process bywhich we attach fear, anger, and desire to the(45) right kinds of creatures in our environmentsturns out to be quite flexible. Humans areafraid of the dark, but rats—our more distantmammal kin—are afraid of the light. Its the sameemotional system, assigned to different settings(50) thanks to neuroplasticity.Discoveries about this flexibility arechanging the game in contemporary theories ofmind. Until recently, evolutionary psychologistscharacterized the mind as a collection of(55) independent problem-solving modules, likeseparate gears in a watch. Each of these modules,they argued, was sculpted by natural selectionduring the Pleistocene to solve a specific survivalchallenge; we now inherit them in toto as part of(60) our genetic birthright.A vital premise for this modular theory isthat the hominid brain evolved in an extremelystable environment, or else natural selectioncouldnt sculpt each module to fit our perennial(65) environmental challenges. But recent discoveriesshow that the Pleistocene environment wasanything but stable. In fact, it was precisely thisclimate chaos that created our multipurpose,problem-solving minds. If the context in which(70) we did our foraging and hunting kept changingradically, hardwired specialized moduleswouldnt have done us much good. What weneeded was all-purpose intelligence that couldperceive new challenges and apply general logical(75) rules and cultural folkways to solving them.The expansion of the brain corresponds with anincreasingly adaptable mind.That flexibility probably evolved inthe context of more complex social groups.(80) Hominids, following a preexisting trajectoryamong primates, continued down the path oflonger childhoods and greater dependenceon our mothers. Eventually, this led to somethingnew: the capacity to care beyond our narrow(85) biological circles. We could spread our feelingsaround promiscuously, extending them to ourfellow humans in general and sustaining loyaltiesover great expanses of time. By comparison, otheranimals seem strictly concerned with specific(90) threats and benefactors.Africa has long been used as a kind of literarymetaphor, a geography of the animal instinct.Affective neuroscience, however, is turning age-old mysteries of the animal instinct into scientific(95) research programs. We need more scientists whoare willing to bridge the chasm between the newbrain science of emotions and the natural historyof life on the African savanna. Limbic emotionsgave our ancestors their world of friends and(100) foes, their grasp of food and its fatal alternatives.These emotions also motivated much of the socialbonding that spurred the sapiens great leapforward. If we are to understand ourselves, this isthe wild territory we need to rediscover.Q.The main purpose of the sixth paragraph (lines 61–77) is toa)explain a technical term.b)describe an ancient habitat.c)refute a scientific theory.d)illustrate a psychological phenomenon.Correct answer is option 'C'. Can you explain this answer?.

Solutions for Question based on the following passage.This passage is adapted from Stephen T. Asma,“Animal Spirits." ©2013 Stephen T. Asma. Originally published in Aeon (aeon.co), February 6, 2013. In this article, Asma describes a visit to the Serengeti plains of Africa and reflects on human and animal emotions.Time on the Serengeti makes you thinka lot about the inner life of animals. When awildebeest is screaming in the jaws of a crocodile,is it feeling fear like we do? Is it relieved when its(5) suddenly free? Is the croc filled with regret? JaakPanksepp, the founder of the new field of affectiveneuroscience, says animals do in fact havecomplex emotional lives.When he administered an electrical charge(10) to the medial hypothalamus of a cat, it leapedviciously, a hissing, spitting tangle of fangs andclaws. As soon as he turned off the stimulation,the cat relaxed. Humans who have had electricalstimulation in the corresponding brain locations(15) also reported intense rage, which lends credenceto the idea of animal subjectivity. Scientists whostudy animal behavior increasingly accept theidea that fear keeps animals away from predators,lust draws them toward each other, panic(20) motivates their social solidarity, and care gluestheir parent-offspring bonds. Just like us, theyhave an inner life because it helps them navigatetheir outer life.Since the Pleistocene epoch, we hominids(25) have had to feel before we could think. Ourcognitive brains work only when emotionstilt our deliberations. Neuroscientist AntonioDamasio studied patients with damage in thecommunication system between the cognitive(30) and emotional brain. The subjects could computeall the informational aspects of a decision,but couldnt commit. Without clear feelings,Damasios patients couldnt decide their ownsocial calendars or make decisions in their own(35) best interest. In order for our minds to go beyondsyntax to semantics, we need feelings. And ourancestral minds were rich in feelings before theywere adept in computations.In those early days, our lives were dominated(40) by survival-related experiences that stimulatedour limbic system, the part of our brain hard-wired for parent-child bonding, panic, rage,anxiety, loneliness, and play. But the process bywhich we attach fear, anger, and desire to the(45) right kinds of creatures in our environmentsturns out to be quite flexible. Humans areafraid of the dark, but rats—our more distantmammal kin—are afraid of the light. Its the sameemotional system, assigned to different settings(50) thanks to neuroplasticity.Discoveries about this flexibility arechanging the game in contemporary theories ofmind. Until recently, evolutionary psychologistscharacterized the mind as a collection of(55) independent problem-solving modules, likeseparate gears in a watch. Each of these modules,they argued, was sculpted by natural selectionduring the Pleistocene to solve a specific survivalchallenge; we now inherit them in toto as part of(60) our genetic birthright.A vital premise for this modular theory isthat the hominid brain evolved in an extremelystable environment, or else natural selectioncouldnt sculpt each module to fit our perennial(65) environmental challenges. But recent discoveriesshow that the Pleistocene environment wasanything but stable. In fact, it was precisely thisclimate chaos that created our multipurpose,problem-solving minds. If the context in which(70) we did our foraging and hunting kept changingradically, hardwired specialized moduleswouldnt have done us much good. What weneeded was all-purpose intelligence that couldperceive new challenges and apply general logical(75) rules and cultural folkways to solving them.The expansion of the brain corresponds with anincreasingly adaptable mind.That flexibility probably evolved inthe context of more complex social groups.(80) Hominids, following a preexisting trajectoryamong primates, continued down the path oflonger childhoods and greater dependenceon our mothers. Eventually, this led to somethingnew: the capacity to care beyond our narrow(85) biological circles. We could spread our feelingsaround promiscuously, extending them to ourfellow humans in general and sustaining loyaltiesover great expanses of time. By comparison, otheranimals seem strictly concerned with specific(90) threats and benefactors.Africa has long been used as a kind of literarymetaphor, a geography of the animal instinct.Affective neuroscience, however, is turning age-old mysteries of the animal instinct into scientific(95) research programs. We need more scientists whoare willing to bridge the chasm between the newbrain science of emotions and the natural historyof life on the African savanna. Limbic emotionsgave our ancestors their world of friends and(100) foes, their grasp of food and its fatal alternatives.These emotions also motivated much of the socialbonding that spurred the sapiens great leapforward. If we are to understand ourselves, this isthe wild territory we need to rediscover.Q.The main purpose of the sixth paragraph (lines 61–77) is toa)explain a technical term.b)describe an ancient habitat.c)refute a scientific theory.d)illustrate a psychological phenomenon.Correct answer is option 'C'. Can you explain this answer? in English & in Hindi are available as part of our courses for SAT. Download more important topics, notes, lectures and mock test series for SAT Exam by signing up for free.

Here you can find the meaning of Question based on the following passage.This passage is adapted from Stephen T. Asma,“Animal Spirits." ©2013 Stephen T. Asma. Originally published in Aeon (aeon.co), February 6, 2013. In this article, Asma describes a visit to the Serengeti plains of Africa and reflects on human and animal emotions.Time on the Serengeti makes you thinka lot about the inner life of animals. When awildebeest is screaming in the jaws of a crocodile,is it feeling fear like we do? Is it relieved when its(5) suddenly free? Is the croc filled with regret? JaakPanksepp, the founder of the new field of affectiveneuroscience, says animals do in fact havecomplex emotional lives.When he administered an electrical charge(10) to the medial hypothalamus of a cat, it leapedviciously, a hissing, spitting tangle of fangs andclaws. As soon as he turned off the stimulation,the cat relaxed. Humans who have had electricalstimulation in the corresponding brain locations(15) also reported intense rage, which lends credenceto the idea of animal subjectivity. Scientists whostudy animal behavior increasingly accept theidea that fear keeps animals away from predators,lust draws them toward each other, panic(20) motivates their social solidarity, and care gluestheir parent-offspring bonds. Just like us, theyhave an inner life because it helps them navigatetheir outer life.Since the Pleistocene epoch, we hominids(25) have had to feel before we could think. Ourcognitive brains work only when emotionstilt our deliberations. Neuroscientist AntonioDamasio studied patients with damage in thecommunication system between the cognitive(30) and emotional brain. The subjects could computeall the informational aspects of a decision,but couldnt commit. Without clear feelings,Damasios patients couldnt decide their ownsocial calendars or make decisions in their own(35) best interest. In order for our minds to go beyondsyntax to semantics, we need feelings. And ourancestral minds were rich in feelings before theywere adept in computations.In those early days, our lives were dominated(40) by survival-related experiences that stimulatedour limbic system, the part of our brain hard-wired for parent-child bonding, panic, rage,anxiety, loneliness, and play. But the process bywhich we attach fear, anger, and desire to the(45) right kinds of creatures in our environmentsturns out to be quite flexible. Humans areafraid of the dark, but rats—our more distantmammal kin—are afraid of the light. Its the sameemotional system, assigned to different settings(50) thanks to neuroplasticity.Discoveries about this flexibility arechanging the game in contemporary theories ofmind. Until recently, evolutionary psychologistscharacterized the mind as a collection of(55) independent problem-solving modules, likeseparate gears in a watch. Each of these modules,they argued, was sculpted by natural selectionduring the Pleistocene to solve a specific survivalchallenge; we now inherit them in toto as part of(60) our genetic birthright.A vital premise for this modular theory isthat the hominid brain evolved in an extremelystable environment, or else natural selectioncouldnt sculpt each module to fit our perennial(65) environmental challenges. But recent discoveriesshow that the Pleistocene environment wasanything but stable. In fact, it was precisely thisclimate chaos that created our multipurpose,problem-solving minds. If the context in which(70) we did our foraging and hunting kept changingradically, hardwired specialized moduleswouldnt have done us much good. What weneeded was all-purpose intelligence that couldperceive new challenges and apply general logical(75) rules and cultural folkways to solving them.The expansion of the brain corresponds with anincreasingly adaptable mind.That flexibility probably evolved inthe context of more complex social groups.(80) Hominids, following a preexisting trajectoryamong primates, continued down the path oflonger childhoods and greater dependenceon our mothers. Eventually, this led to somethingnew: the capacity to care beyond our narrow(85) biological circles. We could spread our feelingsaround promiscuously, extending them to ourfellow humans in general and sustaining loyaltiesover great expanses of time. By comparison, otheranimals seem strictly concerned with specific(90) threats and benefactors.Africa has long been used as a kind of literarymetaphor, a geography of the animal instinct.Affective neuroscience, however, is turning age-old mysteries of the animal instinct into scientific(95) research programs. We need more scientists whoare willing to bridge the chasm between the newbrain science of emotions and the natural historyof life on the African savanna. Limbic emotionsgave our ancestors their world of friends and(100) foes, their grasp of food and its fatal alternatives.These emotions also motivated much of the socialbonding that spurred the sapiens great leapforward. If we are to understand ourselves, this isthe wild territory we need to rediscover.Q.The main purpose of the sixth paragraph (lines 61–77) is toa)explain a technical term.b)describe an ancient habitat.c)refute a scientific theory.d)illustrate a psychological phenomenon.Correct answer is option 'C'. Can you explain this answer? defined & explained in the simplest way possible. Besides giving the explanation of Question based on the following passage.This passage is adapted from Stephen T. Asma,“Animal Spirits." ©2013 Stephen T. Asma. Originally published in Aeon (aeon.co), February 6, 2013. In this article, Asma describes a visit to the Serengeti plains of Africa and reflects on human and animal emotions.Time on the Serengeti makes you thinka lot about the inner life of animals. When awildebeest is screaming in the jaws of a crocodile,is it feeling fear like we do? Is it relieved when its(5) suddenly free? Is the croc filled with regret? JaakPanksepp, the founder of the new field of affectiveneuroscience, says animals do in fact havecomplex emotional lives.When he administered an electrical charge(10) to the medial hypothalamus of a cat, it leapedviciously, a hissing, spitting tangle of fangs andclaws. As soon as he turned off the stimulation,the cat relaxed. Humans who have had electricalstimulation in the corresponding brain locations(15) also reported intense rage, which lends credenceto the idea of animal subjectivity. Scientists whostudy animal behavior increasingly accept theidea that fear keeps animals away from predators,lust draws them toward each other, panic(20) motivates their social solidarity, and care gluestheir parent-offspring bonds. Just like us, theyhave an inner life because it helps them navigatetheir outer life.Since the Pleistocene epoch, we hominids(25) have had to feel before we could think. Ourcognitive brains work only when emotionstilt our deliberations. Neuroscientist AntonioDamasio studied patients with damage in thecommunication system between the cognitive(30) and emotional brain. The subjects could computeall the informational aspects of a decision,but couldnt commit. Without clear feelings,Damasios patients couldnt decide their ownsocial calendars or make decisions in their own(35) best interest. In order for our minds to go beyondsyntax to semantics, we need feelings. And ourancestral minds were rich in feelings before theywere adept in computations.In those early days, our lives were dominated(40) by survival-related experiences that stimulatedour limbic system, the part of our brain hard-wired for parent-child bonding, panic, rage,anxiety, loneliness, and play. But the process bywhich we attach fear, anger, and desire to the(45) right kinds of creatures in our environmentsturns out to be quite flexible. Humans areafraid of the dark, but rats—our more distantmammal kin—are afraid of the light. Its the sameemotional system, assigned to different settings(50) thanks to neuroplasticity.Discoveries about this flexibility arechanging the game in contemporary theories ofmind. Until recently, evolutionary psychologistscharacterized the mind as a collection of(55) independent problem-solving modules, likeseparate gears in a watch. Each of these modules,they argued, was sculpted by natural selectionduring the Pleistocene to solve a specific survivalchallenge; we now inherit them in toto as part of(60) our genetic birthright.A vital premise for this modular theory isthat the hominid brain evolved in an extremelystable environment, or else natural selectioncouldnt sculpt each module to fit our perennial(65) environmental challenges. But recent discoveriesshow that the Pleistocene environment wasanything but stable. In fact, it was precisely thisclimate chaos that created our multipurpose,problem-solving minds. If the context in which(70) we did our foraging and hunting kept changingradically, hardwired specialized moduleswouldnt have done us much good. What weneeded was all-purpose intelligence that couldperceive new challenges and apply general logical(75) rules and cultural folkways to solving them.The expansion of the brain corresponds with anincreasingly adaptable mind.That flexibility probably evolved inthe context of more complex social groups.(80) Hominids, following a preexisting trajectoryamong primates, continued down the path oflonger childhoods and greater dependenceon our mothers. Eventually, this led to somethingnew: the capacity to care beyond our narrow(85) biological circles. We could spread our feelingsaround promiscuously, extending them to ourfellow humans in general and sustaining loyaltiesover great expanses of time. By comparison, otheranimals seem strictly concerned with specific(90) threats and benefactors.Africa has long been used as a kind of literarymetaphor, a geography of the animal instinct.Affective neuroscience, however, is turning age-old mysteries of the animal instinct into scientific(95) research programs. We need more scientists whoare willing to bridge the chasm between the newbrain science of emotions and the natural historyof life on the African savanna. Limbic emotionsgave our ancestors their world of friends and(100) foes, their grasp of food and its fatal alternatives.These emotions also motivated much of the socialbonding that spurred the sapiens great leapforward. If we are to understand ourselves, this isthe wild territory we need to rediscover.Q.The main purpose of the sixth paragraph (lines 61–77) is toa)explain a technical term.b)describe an ancient habitat.c)refute a scientific theory.d)illustrate a psychological phenomenon.Correct answer is option 'C'. Can you explain this answer?, a detailed solution for Question based on the following passage.This passage is adapted from Stephen T. Asma,“Animal Spirits." ©2013 Stephen T. Asma. Originally published in Aeon (aeon.co), February 6, 2013. In this article, Asma describes a visit to the Serengeti plains of Africa and reflects on human and animal emotions.Time on the Serengeti makes you thinka lot about the inner life of animals. When awildebeest is screaming in the jaws of a crocodile,is it feeling fear like we do? Is it relieved when its(5) suddenly free? Is the croc filled with regret? JaakPanksepp, the founder of the new field of affectiveneuroscience, says animals do in fact havecomplex emotional lives.When he administered an electrical charge(10) to the medial hypothalamus of a cat, it leapedviciously, a hissing, spitting tangle of fangs andclaws. As soon as he turned off the stimulation,the cat relaxed. Humans who have had electricalstimulation in the corresponding brain locations(15) also reported intense rage, which lends credenceto the idea of animal subjectivity. Scientists whostudy animal behavior increasingly accept theidea that fear keeps animals away from predators,lust draws them toward each other, panic(20) motivates their social solidarity, and care gluestheir parent-offspring bonds. Just like us, theyhave an inner life because it helps them navigatetheir outer life.Since the Pleistocene epoch, we hominids(25) have had to feel before we could think. Ourcognitive brains work only when emotionstilt our deliberations. Neuroscientist AntonioDamasio studied patients with damage in thecommunication system between the cognitive(30) and emotional brain. The subjects could computeall the informational aspects of a decision,but couldnt commit. Without clear feelings,Damasios patients couldnt decide their ownsocial calendars or make decisions in their own(35) best interest. In order for our minds to go beyondsyntax to semantics, we need feelings. And ourancestral minds were rich in feelings before theywere adept in computations.In those early days, our lives were dominated(40) by survival-related experiences that stimulatedour limbic system, the part of our brain hard-wired for parent-child bonding, panic, rage,anxiety, loneliness, and play. But the process bywhich we attach fear, anger, and desire to the(45) right kinds of creatures in our environmentsturns out to be quite flexible. Humans areafraid of the dark, but rats—our more distantmammal kin—are afraid of the light. Its the sameemotional system, assigned to different settings(50) thanks to neuroplasticity.Discoveries about this flexibility arechanging the game in contemporary theories ofmind. Until recently, evolutionary psychologistscharacterized the mind as a collection of(55) independent problem-solving modules, likeseparate gears in a watch. Each of these modules,they argued, was sculpted by natural selectionduring the Pleistocene to solve a specific survivalchallenge; we now inherit them in toto as part of(60) our genetic birthright.A vital premise for this modular theory isthat the hominid brain evolved in an extremelystable environment, or else natural selectioncouldnt sculpt each module to fit our perennial(65) environmental challenges. But recent discoveriesshow that the Pleistocene environment wasanything but stable. In fact, it was precisely thisclimate chaos that created our multipurpose,problem-solving minds. If the context in which(70) we did our foraging and hunting kept changingradically, hardwired specialized moduleswouldnt have done us much good. What weneeded was all-purpose intelligence that couldperceive new challenges and apply general logical(75) rules and cultural folkways to solving them.The expansion of the brain corresponds with anincreasingly adaptable mind.That flexibility probably evolved inthe context of more complex social groups.(80) Hominids, following a preexisting trajectoryamong primates, continued down the path oflonger childhoods and greater dependenceon our mothers. Eventually, this led to somethingnew: the capacity to care beyond our narrow(85) biological circles. We could spread our feelingsaround promiscuously, extending them to ourfellow humans in general and sustaining loyaltiesover great expanses of time. By comparison, otheranimals seem strictly concerned with specific(90) threats and benefactors.Africa has long been used as a kind of literarymetaphor, a geography of the animal instinct.Affective neuroscience, however, is turning age-old mysteries of the animal instinct into scientific(95) research programs. We need more scientists whoare willing to bridge the chasm between the newbrain science of emotions and the natural historyof life on the African savanna. Limbic emotionsgave our ancestors their world of friends and(100) foes, their grasp of food and its fatal alternatives.These emotions also motivated much of the socialbonding that spurred the sapiens great leapforward. If we are to understand ourselves, this isthe wild territory we need to rediscover.Q.The main purpose of the sixth paragraph (lines 61–77) is toa)explain a technical term.b)describe an ancient habitat.c)refute a scientific theory.d)illustrate a psychological phenomenon.Correct answer is option 'C'. Can you explain this answer? has been provided alongside types of Question based on the following passage.This passage is adapted from Stephen T. Asma,“Animal Spirits." ©2013 Stephen T. Asma. Originally published in Aeon (aeon.co), February 6, 2013. In this article, Asma describes a visit to the Serengeti plains of Africa and reflects on human and animal emotions.Time on the Serengeti makes you thinka lot about the inner life of animals. When awildebeest is screaming in the jaws of a crocodile,is it feeling fear like we do? Is it relieved when its(5) suddenly free? Is the croc filled with regret? JaakPanksepp, the founder of the new field of affectiveneuroscience, says animals do in fact havecomplex emotional lives.When he administered an electrical charge(10) to the medial hypothalamus of a cat, it leapedviciously, a hissing, spitting tangle of fangs andclaws. As soon as he turned off the stimulation,the cat relaxed. Humans who have had electricalstimulation in the corresponding brain locations(15) also reported intense rage, which lends credenceto the idea of animal subjectivity. Scientists whostudy animal behavior increasingly accept theidea that fear keeps animals away from predators,lust draws them toward each other, panic(20) motivates their social solidarity, and care gluestheir parent-offspring bonds. Just like us, theyhave an inner life because it helps them navigatetheir outer life.Since the Pleistocene epoch, we hominids(25) have had to feel before we could think. Ourcognitive brains work only when emotionstilt our deliberations. Neuroscientist AntonioDamasio studied patients with damage in thecommunication system between the cognitive(30) and emotional brain. The subjects could computeall the informational aspects of a decision,but couldnt commit. Without clear feelings,Damasios patients couldnt decide their ownsocial calendars or make decisions in their own(35) best interest. In order for our minds to go beyondsyntax to semantics, we need feelings. And ourancestral minds were rich in feelings before theywere adept in computations.In those early days, our lives were dominated(40) by survival-related experiences that stimulatedour limbic system, the part of our brain hard-wired for parent-child bonding, panic, rage,anxiety, loneliness, and play. But the process bywhich we attach fear, anger, and desire to the(45) right kinds of creatures in our environmentsturns out to be quite flexible. Humans areafraid of the dark, but rats—our more distantmammal kin—are afraid of the light. Its the sameemotional system, assigned to different settings(50) thanks to neuroplasticity.Discoveries about this flexibility arechanging the game in contemporary theories ofmind. Until recently, evolutionary psychologistscharacterized the mind as a collection of(55) independent problem-solving modules, likeseparate gears in a watch. Each of these modules,they argued, was sculpted by natural selectionduring the Pleistocene to solve a specific survivalchallenge; we now inherit them in toto as part of(60) our genetic birthright.A vital premise for this modular theory isthat the hominid brain evolved in an extremelystable environment, or else natural selectioncouldnt sculpt each module to fit our perennial(65) environmental challenges. But recent discoveriesshow that the Pleistocene environment wasanything but stable. In fact, it was precisely thisclimate chaos that created our multipurpose,problem-solving minds. If the context in which(70) we did our foraging and hunting kept changingradically, hardwired specialized moduleswouldnt have done us much good. What weneeded was all-purpose intelligence that couldperceive new challenges and apply general logical(75) rules and cultural folkways to solving them.The expansion of the brain corresponds with anincreasingly adaptable mind.That flexibility probably evolved inthe context of more complex social groups.(80) Hominids, following a preexisting trajectoryamong primates, continued down the path oflonger childhoods and greater dependenceon our mothers. Eventually, this led to somethingnew: the capacity to care beyond our narrow(85) biological circles. We could spread our feelingsaround promiscuously, extending them to ourfellow humans in general and sustaining loyaltiesover great expanses of time. By comparison, otheranimals seem strictly concerned with specific(90) threats and benefactors.Africa has long been used as a kind of literarymetaphor, a geography of the animal instinct.Affective neuroscience, however, is turning age-old mysteries of the animal instinct into scientific(95) research programs. We need more scientists whoare willing to bridge the chasm between the newbrain science of emotions and the natural historyof life on the African savanna. Limbic emotionsgave our ancestors their world of friends and(100) foes, their grasp of food and its fatal alternatives.These emotions also motivated much of the socialbonding that spurred the sapiens great leapforward. If we are to understand ourselves, this isthe wild territory we need to rediscover.Q.The main purpose of the sixth paragraph (lines 61–77) is toa)explain a technical term.b)describe an ancient habitat.c)refute a scientific theory.d)illustrate a psychological phenomenon.Correct answer is option 'C'. Can you explain this answer? theory, EduRev gives you an ample number of questions to practice Question based on the following passage.This passage is adapted from Stephen T. Asma,“Animal Spirits." ©2013 Stephen T. Asma. Originally published in Aeon (aeon.co), February 6, 2013. In this article, Asma describes a visit to the Serengeti plains of Africa and reflects on human and animal emotions.Time on the Serengeti makes you thinka lot about the inner life of animals. When awildebeest is screaming in the jaws of a crocodile,is it feeling fear like we do? Is it relieved when its(5) suddenly free? Is the croc filled with regret? JaakPanksepp, the founder of the new field of affectiveneuroscience, says animals do in fact havecomplex emotional lives.When he administered an electrical charge(10) to the medial hypothalamus of a cat, it leapedviciously, a hissing, spitting tangle of fangs andclaws. As soon as he turned off the stimulation,the cat relaxed. Humans who have had electricalstimulation in the corresponding brain locations(15) also reported intense rage, which lends credenceto the idea of animal subjectivity. Scientists whostudy animal behavior increasingly accept theidea that fear keeps animals away from predators,lust draws them toward each other, panic(20) motivates their social solidarity, and care gluestheir parent-offspring bonds. Just like us, theyhave an inner life because it helps them navigatetheir outer life.Since the Pleistocene epoch, we hominids(25) have had to feel before we could think. Ourcognitive brains work only when emotionstilt our deliberations. Neuroscientist AntonioDamasio studied patients with damage in thecommunication system between the cognitive(30) and emotional brain. The subjects could computeall the informational aspects of a decision,but couldnt commit. Without clear feelings,Damasios patients couldnt decide their ownsocial calendars or make decisions in their own(35) best interest. In order for our minds to go beyondsyntax to semantics, we need feelings. And ourancestral minds were rich in feelings before theywere adept in computations.In those early days, our lives were dominated(40) by survival-related experiences that stimulatedour limbic system, the part of our brain hard-wired for parent-child bonding, panic, rage,anxiety, loneliness, and play. But the process bywhich we attach fear, anger, and desire to the(45) right kinds of creatures in our environmentsturns out to be quite flexible. Humans areafraid of the dark, but rats—our more distantmammal kin—are afraid of the light. Its the sameemotional system, assigned to different settings(50) thanks to neuroplasticity.Discoveries about this flexibility arechanging the game in contemporary theories ofmind. Until recently, evolutionary psychologistscharacterized the mind as a collection of(55) independent problem-solving modules, likeseparate gears in a watch. Each of these modules,they argued, was sculpted by natural selectionduring the Pleistocene to solve a specific survivalchallenge; we now inherit them in toto as part of(60) our genetic birthright.A vital premise for this modular theory isthat the hominid brain evolved in an extremelystable environment, or else natural selectioncouldnt sculpt each module to fit our perennial(65) environmental challenges. But recent discoveriesshow that the Pleistocene environment wasanything but stable. In fact, it was precisely thisclimate chaos that created our multipurpose,problem-solving minds. If the context in which(70) we did our foraging and hunting kept changingradically, hardwired specialized moduleswouldnt have done us much good. What weneeded was all-purpose intelligence that couldperceive new challenges and apply general logical(75) rules and cultural folkways to solving them.The expansion of the brain corresponds with anincreasingly adaptable mind.That flexibility probably evolved inthe context of more complex social groups.(80) Hominids, following a preexisting trajectoryamong primates, continued down the path oflonger childhoods and greater dependenceon our mothers. Eventually, this led to somethingnew: the capacity to care beyond our narrow(85) biological circles. We could spread our feelingsaround promiscuously, extending them to ourfellow humans in general and sustaining loyaltiesover great expanses of time. By comparison, otheranimals seem strictly concerned with specific(90) threats and benefactors.Africa has long been used as a kind of literarymetaphor, a geography of the animal instinct.Affective neuroscience, however, is turning age-old mysteries of the animal instinct into scientific(95) research programs. We need more scientists whoare willing to bridge the chasm between the newbrain science of emotions and the natural historyof life on the African savanna. Limbic emotionsgave our ancestors their world of friends and(100) foes, their grasp of food and its fatal alternatives.These emotions also motivated much of the socialbonding that spurred the sapiens great leapforward. If we are to understand ourselves, this isthe wild territory we need to rediscover.Q.The main purpose of the sixth paragraph (lines 61–77) is toa)explain a technical term.b)describe an ancient habitat.c)refute a scientific theory.d)illustrate a psychological phenomenon.Correct answer is option 'C'. Can you explain this answer? tests, examples and also practice SAT tests.