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Directions: Answer the given question based on the following passage.Persons do not become a society by living in physical proximity, any more than a man ceases to be socially influenced by being so many feet or miles removed from others. A book or a letter may institute a more intimate association between human beings separated thousands of miles from each other than exists between dwellers under the same roof. Individuals do not even compose a social group because they all work for a common end. The parts of a machine work with a maximum of cooperativeness for a common result, but they do not form a community. If, however, they were all cognizant of the common end and all interested in it so that they regulated their specific activity in view of it, then they would form a community. But this would involve communication. Each would have to know what the other was about and would have to have some way of keeping the other informed as to his own purpose and progress. Consensus demands communication.We are thus compelled to recognise that within even the most social group there are many relations that are not as yet social. A large number of human relationships in any social group are still upon the machine-like plane. So far as the relations of parent and child, teacher and pupil, employer and employee, governor and governed, remain upon this level, they form no true social group, no matter how closely their respective activities touch one another. Giving and taking of orders modifies action and results, but does not of itself effect a sharing of purposes, a communication of interests.Not only is social life identical with communication, but all communication (and hence all genuine social life) is educative. To be a recipient of a communication is to have an enlarged and changed experience. One shares in what another has thought and felt and in so far, meagrely or amply, has his own attitude modified. Nor is the one who communicates left unaffected. The experience has to be formulated in order to be communicated. To formulate requires getting outside of it, seeing it as another would see it, considering what points of contact it has with the life of another so that it may be got into such form that he can appreciate its meaning. All communication is like art. It may fairly be said, therefore, that any social arrangement that remains vitally social, or vitally shared, is educative to those who participate in it. Only when it becomes cast in a mould and runs in a routine way does it lose its educative power. In final account, then, not only does social life demand teaching and learning for its own permanence, but the very process of living together educates. It enlarges and enlightens experience; it stimulates and enriches imagination; it creates responsibility for accuracy and vividness of statement and thought. The inequality of achievement between the mature and the immature not only necessitates teaching the young, but the necessity of this teaching gives an immense stimulus to reducing experience to that order and form which will render it most easily communicable and hence most usable.Q.The author mentions that within even the most social group there are many relations that are not as yet social in order to highlighta)the mechanical aspect of some relationsb)the emotional aspect of some relationsc)the intellectual aspect of some relationsd)the sociological aspect of some relationsCorrect answer is option 'A'. Can you explain this answer? for CAT 2025 is part of CAT preparation. The Question and answers have been prepared according to the CAT exam syllabus. Information about Directions: Answer the given question based on the following passage.Persons do not become a society by living in physical proximity, any more than a man ceases to be socially influenced by being so many feet or miles removed from others. A book or a letter may institute a more intimate association between human beings separated thousands of miles from each other than exists between dwellers under the same roof. Individuals do not even compose a social group because they all work for a common end. The parts of a machine work with a maximum of cooperativeness for a common result, but they do not form a community. If, however, they were all cognizant of the common end and all interested in it so that they regulated their specific activity in view of it, then they would form a community. But this would involve communication. Each would have to know what the other was about and would have to have some way of keeping the other informed as to his own purpose and progress. Consensus demands communication.We are thus compelled to recognise that within even the most social group there are many relations that are not as yet social. A large number of human relationships in any social group are still upon the machine-like plane. So far as the relations of parent and child, teacher and pupil, employer and employee, governor and governed, remain upon this level, they form no true social group, no matter how closely their respective activities touch one another. Giving and taking of orders modifies action and results, but does not of itself effect a sharing of purposes, a communication of interests.Not only is social life identical with communication, but all communication (and hence all genuine social life) is educative. To be a recipient of a communication is to have an enlarged and changed experience. One shares in what another has thought and felt and in so far, meagrely or amply, has his own attitude modified. Nor is the one who communicates left unaffected. The experience has to be formulated in order to be communicated. To formulate requires getting outside of it, seeing it as another would see it, considering what points of contact it has with the life of another so that it may be got into such form that he can appreciate its meaning. All communication is like art. It may fairly be said, therefore, that any social arrangement that remains vitally social, or vitally shared, is educative to those who participate in it. Only when it becomes cast in a mould and runs in a routine way does it lose its educative power. In final account, then, not only does social life demand teaching and learning for its own permanence, but the very process of living together educates. It enlarges and enlightens experience; it stimulates and enriches imagination; it creates responsibility for accuracy and vividness of statement and thought. The inequality of achievement between the mature and the immature not only necessitates teaching the young, but the necessity of this teaching gives an immense stimulus to reducing experience to that order and form which will render it most easily communicable and hence most usable.Q.The author mentions that within even the most social group there are many relations that are not as yet social in order to highlighta)the mechanical aspect of some relationsb)the emotional aspect of some relationsc)the intellectual aspect of some relationsd)the sociological aspect of some relationsCorrect answer is option 'A'. Can you explain this answer? covers all topics & solutions for CAT 2025 Exam. Find important definitions, questions, meanings, examples, exercises and tests below for Directions: Answer the given question based on the following passage.Persons do not become a society by living in physical proximity, any more than a man ceases to be socially influenced by being so many feet or miles removed from others. A book or a letter may institute a more intimate association between human beings separated thousands of miles from each other than exists between dwellers under the same roof. Individuals do not even compose a social group because they all work for a common end. The parts of a machine work with a maximum of cooperativeness for a common result, but they do not form a community. If, however, they were all cognizant of the common end and all interested in it so that they regulated their specific activity in view of it, then they would form a community. But this would involve communication. Each would have to know what the other was about and would have to have some way of keeping the other informed as to his own purpose and progress. Consensus demands communication.We are thus compelled to recognise that within even the most social group there are many relations that are not as yet social. A large number of human relationships in any social group are still upon the machine-like plane. So far as the relations of parent and child, teacher and pupil, employer and employee, governor and governed, remain upon this level, they form no true social group, no matter how closely their respective activities touch one another. Giving and taking of orders modifies action and results, but does not of itself effect a sharing of purposes, a communication of interests.Not only is social life identical with communication, but all communication (and hence all genuine social life) is educative. To be a recipient of a communication is to have an enlarged and changed experience. One shares in what another has thought and felt and in so far, meagrely or amply, has his own attitude modified. Nor is the one who communicates left unaffected. The experience has to be formulated in order to be communicated. To formulate requires getting outside of it, seeing it as another would see it, considering what points of contact it has with the life of another so that it may be got into such form that he can appreciate its meaning. All communication is like art. It may fairly be said, therefore, that any social arrangement that remains vitally social, or vitally shared, is educative to those who participate in it. Only when it becomes cast in a mould and runs in a routine way does it lose its educative power. In final account, then, not only does social life demand teaching and learning for its own permanence, but the very process of living together educates. It enlarges and enlightens experience; it stimulates and enriches imagination; it creates responsibility for accuracy and vividness of statement and thought. The inequality of achievement between the mature and the immature not only necessitates teaching the young, but the necessity of this teaching gives an immense stimulus to reducing experience to that order and form which will render it most easily communicable and hence most usable.Q.The author mentions that within even the most social group there are many relations that are not as yet social in order to highlighta)the mechanical aspect of some relationsb)the emotional aspect of some relationsc)the intellectual aspect of some relationsd)the sociological aspect of some relationsCorrect answer is option 'A'. Can you explain this answer?.

Solutions for Directions: Answer the given question based on the following passage.Persons do not become a society by living in physical proximity, any more than a man ceases to be socially influenced by being so many feet or miles removed from others. A book or a letter may institute a more intimate association between human beings separated thousands of miles from each other than exists between dwellers under the same roof. Individuals do not even compose a social group because they all work for a common end. The parts of a machine work with a maximum of cooperativeness for a common result, but they do not form a community. If, however, they were all cognizant of the common end and all interested in it so that they regulated their specific activity in view of it, then they would form a community. But this would involve communication. Each would have to know what the other was about and would have to have some way of keeping the other informed as to his own purpose and progress. Consensus demands communication.We are thus compelled to recognise that within even the most social group there are many relations that are not as yet social. A large number of human relationships in any social group are still upon the machine-like plane. So far as the relations of parent and child, teacher and pupil, employer and employee, governor and governed, remain upon this level, they form no true social group, no matter how closely their respective activities touch one another. Giving and taking of orders modifies action and results, but does not of itself effect a sharing of purposes, a communication of interests.Not only is social life identical with communication, but all communication (and hence all genuine social life) is educative. To be a recipient of a communication is to have an enlarged and changed experience. One shares in what another has thought and felt and in so far, meagrely or amply, has his own attitude modified. Nor is the one who communicates left unaffected. The experience has to be formulated in order to be communicated. To formulate requires getting outside of it, seeing it as another would see it, considering what points of contact it has with the life of another so that it may be got into such form that he can appreciate its meaning. All communication is like art. It may fairly be said, therefore, that any social arrangement that remains vitally social, or vitally shared, is educative to those who participate in it. Only when it becomes cast in a mould and runs in a routine way does it lose its educative power. In final account, then, not only does social life demand teaching and learning for its own permanence, but the very process of living together educates. It enlarges and enlightens experience; it stimulates and enriches imagination; it creates responsibility for accuracy and vividness of statement and thought. The inequality of achievement between the mature and the immature not only necessitates teaching the young, but the necessity of this teaching gives an immense stimulus to reducing experience to that order and form which will render it most easily communicable and hence most usable.Q.The author mentions that within even the most social group there are many relations that are not as yet social in order to highlighta)the mechanical aspect of some relationsb)the emotional aspect of some relationsc)the intellectual aspect of some relationsd)the sociological aspect of some relationsCorrect answer is option 'A'. Can you explain this answer? in English & in Hindi are available as part of our courses for CAT. Download more important topics, notes, lectures and mock test series for CAT Exam by signing up for free.

Here you can find the meaning of Directions: Answer the given question based on the following passage.Persons do not become a society by living in physical proximity, any more than a man ceases to be socially influenced by being so many feet or miles removed from others. A book or a letter may institute a more intimate association between human beings separated thousands of miles from each other than exists between dwellers under the same roof. Individuals do not even compose a social group because they all work for a common end. The parts of a machine work with a maximum of cooperativeness for a common result, but they do not form a community. If, however, they were all cognizant of the common end and all interested in it so that they regulated their specific activity in view of it, then they would form a community. But this would involve communication. Each would have to know what the other was about and would have to have some way of keeping the other informed as to his own purpose and progress. Consensus demands communication.We are thus compelled to recognise that within even the most social group there are many relations that are not as yet social. A large number of human relationships in any social group are still upon the machine-like plane. So far as the relations of parent and child, teacher and pupil, employer and employee, governor and governed, remain upon this level, they form no true social group, no matter how closely their respective activities touch one another. Giving and taking of orders modifies action and results, but does not of itself effect a sharing of purposes, a communication of interests.Not only is social life identical with communication, but all communication (and hence all genuine social life) is educative. To be a recipient of a communication is to have an enlarged and changed experience. One shares in what another has thought and felt and in so far, meagrely or amply, has his own attitude modified. Nor is the one who communicates left unaffected. The experience has to be formulated in order to be communicated. To formulate requires getting outside of it, seeing it as another would see it, considering what points of contact it has with the life of another so that it may be got into such form that he can appreciate its meaning. All communication is like art. It may fairly be said, therefore, that any social arrangement that remains vitally social, or vitally shared, is educative to those who participate in it. Only when it becomes cast in a mould and runs in a routine way does it lose its educative power. In final account, then, not only does social life demand teaching and learning for its own permanence, but the very process of living together educates. It enlarges and enlightens experience; it stimulates and enriches imagination; it creates responsibility for accuracy and vividness of statement and thought. The inequality of achievement between the mature and the immature not only necessitates teaching the young, but the necessity of this teaching gives an immense stimulus to reducing experience to that order and form which will render it most easily communicable and hence most usable.Q.The author mentions that within even the most social group there are many relations that are not as yet social in order to highlighta)the mechanical aspect of some relationsb)the emotional aspect of some relationsc)the intellectual aspect of some relationsd)the sociological aspect of some relationsCorrect answer is option 'A'. Can you explain this answer? defined & explained in the simplest way possible. Besides giving the explanation of Directions: Answer the given question based on the following passage.Persons do not become a society by living in physical proximity, any more than a man ceases to be socially influenced by being so many feet or miles removed from others. A book or a letter may institute a more intimate association between human beings separated thousands of miles from each other than exists between dwellers under the same roof. Individuals do not even compose a social group because they all work for a common end. The parts of a machine work with a maximum of cooperativeness for a common result, but they do not form a community. If, however, they were all cognizant of the common end and all interested in it so that they regulated their specific activity in view of it, then they would form a community. But this would involve communication. Each would have to know what the other was about and would have to have some way of keeping the other informed as to his own purpose and progress. Consensus demands communication.We are thus compelled to recognise that within even the most social group there are many relations that are not as yet social. A large number of human relationships in any social group are still upon the machine-like plane. So far as the relations of parent and child, teacher and pupil, employer and employee, governor and governed, remain upon this level, they form no true social group, no matter how closely their respective activities touch one another. Giving and taking of orders modifies action and results, but does not of itself effect a sharing of purposes, a communication of interests.Not only is social life identical with communication, but all communication (and hence all genuine social life) is educative. To be a recipient of a communication is to have an enlarged and changed experience. One shares in what another has thought and felt and in so far, meagrely or amply, has his own attitude modified. Nor is the one who communicates left unaffected. The experience has to be formulated in order to be communicated. To formulate requires getting outside of it, seeing it as another would see it, considering what points of contact it has with the life of another so that it may be got into such form that he can appreciate its meaning. All communication is like art. It may fairly be said, therefore, that any social arrangement that remains vitally social, or vitally shared, is educative to those who participate in it. Only when it becomes cast in a mould and runs in a routine way does it lose its educative power. In final account, then, not only does social life demand teaching and learning for its own permanence, but the very process of living together educates. It enlarges and enlightens experience; it stimulates and enriches imagination; it creates responsibility for accuracy and vividness of statement and thought. The inequality of achievement between the mature and the immature not only necessitates teaching the young, but the necessity of this teaching gives an immense stimulus to reducing experience to that order and form which will render it most easily communicable and hence most usable.Q.The author mentions that within even the most social group there are many relations that are not as yet social in order to highlighta)the mechanical aspect of some relationsb)the emotional aspect of some relationsc)the intellectual aspect of some relationsd)the sociological aspect of some relationsCorrect answer is option 'A'. Can you explain this answer?, a detailed solution for Directions: Answer the given question based on the following passage.Persons do not become a society by living in physical proximity, any more than a man ceases to be socially influenced by being so many feet or miles removed from others. A book or a letter may institute a more intimate association between human beings separated thousands of miles from each other than exists between dwellers under the same roof. Individuals do not even compose a social group because they all work for a common end. The parts of a machine work with a maximum of cooperativeness for a common result, but they do not form a community. If, however, they were all cognizant of the common end and all interested in it so that they regulated their specific activity in view of it, then they would form a community. But this would involve communication. Each would have to know what the other was about and would have to have some way of keeping the other informed as to his own purpose and progress. Consensus demands communication.We are thus compelled to recognise that within even the most social group there are many relations that are not as yet social. A large number of human relationships in any social group are still upon the machine-like plane. So far as the relations of parent and child, teacher and pupil, employer and employee, governor and governed, remain upon this level, they form no true social group, no matter how closely their respective activities touch one another. Giving and taking of orders modifies action and results, but does not of itself effect a sharing of purposes, a communication of interests.Not only is social life identical with communication, but all communication (and hence all genuine social life) is educative. To be a recipient of a communication is to have an enlarged and changed experience. One shares in what another has thought and felt and in so far, meagrely or amply, has his own attitude modified. Nor is the one who communicates left unaffected. The experience has to be formulated in order to be communicated. To formulate requires getting outside of it, seeing it as another would see it, considering what points of contact it has with the life of another so that it may be got into such form that he can appreciate its meaning. All communication is like art. It may fairly be said, therefore, that any social arrangement that remains vitally social, or vitally shared, is educative to those who participate in it. Only when it becomes cast in a mould and runs in a routine way does it lose its educative power. In final account, then, not only does social life demand teaching and learning for its own permanence, but the very process of living together educates. It enlarges and enlightens experience; it stimulates and enriches imagination; it creates responsibility for accuracy and vividness of statement and thought. The inequality of achievement between the mature and the immature not only necessitates teaching the young, but the necessity of this teaching gives an immense stimulus to reducing experience to that order and form which will render it most easily communicable and hence most usable.Q.The author mentions that within even the most social group there are many relations that are not as yet social in order to highlighta)the mechanical aspect of some relationsb)the emotional aspect of some relationsc)the intellectual aspect of some relationsd)the sociological aspect of some relationsCorrect answer is option 'A'. Can you explain this answer? has been provided alongside types of Directions: Answer the given question based on the following passage.Persons do not become a society by living in physical proximity, any more than a man ceases to be socially influenced by being so many feet or miles removed from others. A book or a letter may institute a more intimate association between human beings separated thousands of miles from each other than exists between dwellers under the same roof. Individuals do not even compose a social group because they all work for a common end. The parts of a machine work with a maximum of cooperativeness for a common result, but they do not form a community. If, however, they were all cognizant of the common end and all interested in it so that they regulated their specific activity in view of it, then they would form a community. But this would involve communication. Each would have to know what the other was about and would have to have some way of keeping the other informed as to his own purpose and progress. Consensus demands communication.We are thus compelled to recognise that within even the most social group there are many relations that are not as yet social. A large number of human relationships in any social group are still upon the machine-like plane. So far as the relations of parent and child, teacher and pupil, employer and employee, governor and governed, remain upon this level, they form no true social group, no matter how closely their respective activities touch one another. Giving and taking of orders modifies action and results, but does not of itself effect a sharing of purposes, a communication of interests.Not only is social life identical with communication, but all communication (and hence all genuine social life) is educative. To be a recipient of a communication is to have an enlarged and changed experience. One shares in what another has thought and felt and in so far, meagrely or amply, has his own attitude modified. Nor is the one who communicates left unaffected. The experience has to be formulated in order to be communicated. To formulate requires getting outside of it, seeing it as another would see it, considering what points of contact it has with the life of another so that it may be got into such form that he can appreciate its meaning. All communication is like art. It may fairly be said, therefore, that any social arrangement that remains vitally social, or vitally shared, is educative to those who participate in it. Only when it becomes cast in a mould and runs in a routine way does it lose its educative power. In final account, then, not only does social life demand teaching and learning for its own permanence, but the very process of living together educates. It enlarges and enlightens experience; it stimulates and enriches imagination; it creates responsibility for accuracy and vividness of statement and thought. The inequality of achievement between the mature and the immature not only necessitates teaching the young, but the necessity of this teaching gives an immense stimulus to reducing experience to that order and form which will render it most easily communicable and hence most usable.Q.The author mentions that within even the most social group there are many relations that are not as yet social in order to highlighta)the mechanical aspect of some relationsb)the emotional aspect of some relationsc)the intellectual aspect of some relationsd)the sociological aspect of some relationsCorrect answer is option 'A'. Can you explain this answer? theory, EduRev gives you an ample number of questions to practice Directions: Answer the given question based on the following passage.Persons do not become a society by living in physical proximity, any more than a man ceases to be socially influenced by being so many feet or miles removed from others. A book or a letter may institute a more intimate association between human beings separated thousands of miles from each other than exists between dwellers under the same roof. Individuals do not even compose a social group because they all work for a common end. The parts of a machine work with a maximum of cooperativeness for a common result, but they do not form a community. If, however, they were all cognizant of the common end and all interested in it so that they regulated their specific activity in view of it, then they would form a community. But this would involve communication. Each would have to know what the other was about and would have to have some way of keeping the other informed as to his own purpose and progress. Consensus demands communication.We are thus compelled to recognise that within even the most social group there are many relations that are not as yet social. A large number of human relationships in any social group are still upon the machine-like plane. So far as the relations of parent and child, teacher and pupil, employer and employee, governor and governed, remain upon this level, they form no true social group, no matter how closely their respective activities touch one another. Giving and taking of orders modifies action and results, but does not of itself effect a sharing of purposes, a communication of interests.Not only is social life identical with communication, but all communication (and hence all genuine social life) is educative. To be a recipient of a communication is to have an enlarged and changed experience. One shares in what another has thought and felt and in so far, meagrely or amply, has his own attitude modified. Nor is the one who communicates left unaffected. The experience has to be formulated in order to be communicated. To formulate requires getting outside of it, seeing it as another would see it, considering what points of contact it has with the life of another so that it may be got into such form that he can appreciate its meaning. All communication is like art. It may fairly be said, therefore, that any social arrangement that remains vitally social, or vitally shared, is educative to those who participate in it. Only when it becomes cast in a mould and runs in a routine way does it lose its educative power. In final account, then, not only does social life demand teaching and learning for its own permanence, but the very process of living together educates. It enlarges and enlightens experience; it stimulates and enriches imagination; it creates responsibility for accuracy and vividness of statement and thought. The inequality of achievement between the mature and the immature not only necessitates teaching the young, but the necessity of this teaching gives an immense stimulus to reducing experience to that order and form which will render it most easily communicable and hence most usable.Q.The author mentions that within even the most social group there are many relations that are not as yet social in order to highlighta)the mechanical aspect of some relationsb)the emotional aspect of some relationsc)the intellectual aspect of some relationsd)the sociological aspect of some relationsCorrect answer is option 'A'. Can you explain this answer? tests, examples and also practice CAT tests.