English Full Test-1 - CLAT MCQ
30 Questions MCQ Test - English Full Test-1
Read the passage carefully and answer the questions given below it. Certain words/phrases have been given in bold and Underlined to help locate them while answering some of the questions.
The union government’s present position vis-à-vis the upcoming United Nations conference on racial and related discrimination world-wide seems to be the following: discuss race please, not a caste; caste is our very own and not at all bad as you think. The gross hypocrisy of that position has been lucidly underscored by Kancha Ilaiah. Explicitly, the world community is to be cheated out of considering the matter on the technicality that caste is not, as a concept, tantamount to a racial category. Internally, however, allowing the issue to be put on agenda at the said conference would, we are patriotically admonished, damage the country’s image. Somehow, India’s ritual beliefs elbow out concrete actualities. Inverted representations, as we know, have often been deployed in human histories as a "balm for the forsaken" – religion being the most persistent of such inversions.
Yet, we would humbly submit that if globalizing our markets are thought good for the ‘national’ pocket, "globalizing our social inequities" might not be so bad for the mass of our people. After all, racism was uniquely institutionalized in South Africa as caste discrimination has been within our society: why then can’t we permit the world community to express itself on the latter with a function of the zeal with which, through the years, we pronounced what on the former?
As to the technically about whether or not caste is admissible into an agenda about race (that the conference is also about ‘related discriminations’ tends to be forgotten), a reputed sociologist has recently argued that where race is a "biological" construct, caste is a "social" one. Having earlier fiercely opposed the implementation of the Mandal Commission Report, the said sociologist is at least to be complemented now for admitting, however tangentially, that caste discrimination is a reality, although, in his view, incompatible with racial discrimination. One would like quickly to offer the hypothesis that biology, in important ways that affect the lives of many millions, is in itself perhaps a social construct. But let us look at the matter in another way.
If it is agreed – as per the position today at which anthropological and allied scientific determinations rest – that the entire race of homo sapiens derived from an original black African female (called ‘Eve’) then one is hard put to understand how, on some subsequent ground, ontological distinctions are to be drawn either between races or castes. Let us also underline the distinction between the supposition that we are all God's children and the rather more substantiated argument about our descent from ‘Eve’, lest both positions are thought to be equally diversionary. It then stands to reason that all subsequent distinctions are, in modern parlance, ‘constructed’ ones, and, like all ideological constructions, attributable to changing equations between knowledge and power among human communities through contested histories here, there, and elsewhere.
This line of thought receives, thankfully, extremely consequential buttress from the findings of the Human Genome Project. Contrary to earlier (chiefly 19th-century colonial) persuasions on the subject of race, as well as, one might add, the somewhat infamous Jensen offerings in the 20th century from America, those findings deny the genetic difference between "races". If anything, they suggest that environmental factors impinge on gene-function, as dialectic seems to unfold between nature and culture. It would thus seem that ‘biology’ as the constitution of pigmentation enters the picture first only as a part of that dialectic. Taken together, the original mother stipulation and the Genome findings ought indeed to furnish ground for human equality across the board, as well as yield policy initiatives towards equitable material dispensations aimed at building a global order where, in Hegel’s stirring formulation, only the rational constitutes the right. Such, sadly, is not the case as every day, fresh arbitrary grounds for discrimination are constructed in the interests of sectional dominance.
Q. When the author writes “globalizing our social inequities”, the reference is to
The union government’s present position vis-à-vis the upcoming United Nations conference on racial and related discrimination world-wide seems to be the following: discuss race please, not a caste; caste is our very own and not at all bad as you think. The gross hypocrisy of that position has been lucidly underscored by Kancha Ilaiah. Explicitly, the world community is to be cheated out of considering the matter on the technicality that caste is not, as a concept, tantamount to a racial category. Internally, however, allowing the issue to be put on agenda at the said conference would, we are patriotically admonished, damage the country’s image. Somehow, India’s ritual beliefs elbow out concrete actualities. Inverted representations, as we know, have often been deployed in human histories as a "balm for the forsaken" – religion being the most persistent of such inversions.
Yet, we would humbly submit that if globalizing our markets are thought good for the ‘national’ pocket, "globalizing our social inequities" might not be so bad for the mass of our people. After all, racism was uniquely institutionalized in South Africa as caste discrimination has been within our society: why then can’t we permit the world community to express itself on the latter with a function of the zeal with which, through the years, we pronounced what on the former?
As to the technically about whether or not caste is admissible into an agenda about race (that the conference is also about ‘related discriminations’ tends to be forgotten), a reputed sociologist has recently argued that where race is a "biological" construct, caste is a "social" one. Having earlier fiercely opposed implementation of the Mandal Commission Report, the said sociologist is at least to be complemented now for admitting, however tangentially, that caste discrimination is a reality, although, in his view, incompatible with racial discrimination. One would like quickly to offer the hypothesis that biology, in important ways that affect the lives of many millions, is in itself perhaps a social construct. But let us look at the matter in another way.
If it is agreed – as per the position today at which anthropological and allied scientific determinations rest – that the entire race of homo sapiens derived from an original black African female (called ‘Eve’) then one is hard put to understand how, on some subsequent ground, ontological distinctions are to be drawn either between races or castes. Let us also underline the distinction between the supposition that we are all God's children and the rather more substantiated argument about our descent from ‘Eve’, lest both positions are thought to be equally diversionary. It then stands to reason that all subsequent distinctions are, in modern parlance, ‘constructed’ ones, and, like all ideological constructions, attributable to changing equations between knowledge and power among human communities through contested histories here, there, and elsewhere.
This line of thought receives, thankfully, extremely consequential buttress from the findings of the Human Genome Project. Contrary to earlier (chiefly 19th-century colonial) persuasions on the subject of race, as well as, one might add, the somewhat infamous Jensen offerings in the 20th century from America, those findings deny the genetic difference between "races". If anything, they suggest that environmental factors impinge on gene-function, as dialectic seems to unfold between nature and culture. It would thus seem that ‘biology’ as the constitution of pigmentation enters the picture first only as a part of that dialectic. Taken together, the original mother stipulation and the Genome findings ought indeed to furnish ground for human equality across the board, as well as yield policy initiatives towards equitable material dispensations aimed at building a global order where, in Hegel’s stirring formulation, only the rational constitutes the right. Such, sadly, is not the case as every day, fresh arbitrary grounds for discrimination are constructed in the interests of sectional dominance.
Q. According to the author, “inverted representations as a balm for the forsaken”
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The union government’s present position vis-à-vis the upcoming United Nations conference on racial and related discrimination world-wide seems to be the following: discuss race please, not a caste; caste is our very own and not at all bad as you think. The gross hypocrisy of that position has been lucidly underscored by Kancha Ilaiah. Explicitly, the world community is to be cheated out of considering the matter on the technicality that caste is not, as a concept, tantamount to a racial category. Internally, however, allowing the issue to be put on agenda at the said conference would, we are patriotically admonished, damage the country’s image. Somehow, India’s ritual beliefs elbow out concrete actualities. Inverted representations, as we know, have often been deployed in human histories as a "balm for the forsaken" – religion being the most persistent of such inversions.
Yet, we would humbly submit that if globalizing our markets are thought good for the ‘national’ pocket, "globalizing our social inequities" might not be so bad for the mass of our people. After all, racism was uniquely institutionalized in South Africa as caste discrimination has been within our society: why then can’t we permit the world community to express itself on the latter with a function of the zeal with which, through the years, we pronounced what on the former?
As to the technically about whether or not caste is admissible into an agenda about race (that the conference is also about ‘related discriminations’ tends to be forgotten), a reputed sociologist has recently argued that where race is a "biological" construct, caste is a "social" one. Having earlier fiercely opposed the implementation of the Mandal Commission Report, the said sociologist is at least to be complemented now for admitting, however tangentially, that caste discrimination is a reality, although, in his view, incompatible with racial discrimination. One would like quickly to offer the hypothesis that biology, in important ways that affect the lives of many millions, is in itself perhaps a social construct. But let us look at the matter in another way.
If it is agreed – as per the position today at which anthropological and allied scientific determinations rest – that the entire race of homo sapiens derived from an original black African female (called ‘Eve’) then one is hard put to understand how, on some subsequent ground, ontological distinctions are to be drawn either between races or castes. Let us also underline the distinction between the supposition that we are all God's children and the rather more substantiated argument about our descent from ‘Eve’, lest both positions are thought to be equally diversionary. It then stands to reason that all subsequent distinctions are, in modern parlance, ‘constructed’ ones, and, like all ideological constructions, attributable to changing equations between knowledge and power among human communities through contested histories here, there, and elsewhere.
This line of thought receives, thankfully, extremely consequential buttress from the findings of the Human Genome Project. Contrary to earlier (chiefly 19th-century colonial) persuasions on the subject of race, as well as, one might add, the somewhat infamous Jensen offerings in the 20th century from America, those findings deny the genetic difference between "races". If anything, they suggest that environmental factors impinge on gene-function, as dialectic seems to unfold between nature and culture. It would thus seem that ‘biology’ as the constitution of pigmentation enters the picture first only as a part of that dialectic. Taken together, the original mother stipulation and the Genome findings ought indeed to furnish ground for human equality across the board, as well as yield policy initiatives towards equitable material dispensations aimed at building a global order where, in Hegel’s stirring formulation, only the rational constitutes the right. Such, sadly, is not the case as every day, fresh arbitrary grounds for discrimination are constructed in the interests of sectional dominance.
Q.
Based on the passage, which broad areas unambiguously fall under the purview of the UN conference being discussed?
A) Racial prejudice
B) Racial pride
C) Discrimination, racial or otherwise
D) Caste-related discrimination
E) Race-related discrimination
A) Racial prejudice
B) Racial pride
C) Discrimination, racial or otherwise
D) Caste-related discrimination
E) Race-related discrimination
The union government’s present position vis-à-vis the upcoming United Nations conference on racial and related discrimination world-wide seems to be the following: discuss race please, not a caste; caste is our very own and not at all bad as you think. The gross hypocrisy of that position has been lucidly underscored by Kancha Ilaiah. Explicitly, the world community is to be cheated out of considering the matter on the technicality that caste is not, as a concept, tantamount to a racial category. Internally, however, allowing the issue to be put on agenda at the said conference would, we are patriotically admonished, damage the country’s image. Somehow, India’s ritual beliefs elbow out concrete actualities. Inverted representations, as we know, have often been deployed in human histories as a "balm for the forsaken" – religion being the most persistent of such inversions.
Yet, we would humbly submit that if globalizing our markets are thought good for the ‘national’ pocket, "globalizing our social inequities" might not be so bad for the mass of our people. After all, racism was uniquely institutionalized in South Africa as caste discrimination has been within our society: why then can’t we permit the world community to express itself on the latter with a function of the zeal with which, through the years, we pronounced what on the former?
As to the technically about whether or not caste is admissible into an agenda about race (that the conference is also about ‘related discriminations’ tends to be forgotten), a reputed sociologist has recently argued that where race is a "biological" construct, caste is a "social" one. Having earlier fiercely opposed the implementation of the Mandal Commission Report, the said sociologist is at least to be complemented now for admitting, however tangentially, that caste discrimination is a reality, although, in his view, incompatible with racial discrimination. One would like quickly to offer the hypothesis that biology, in important ways that affect the lives of many millions, is in itself perhaps a social construct. But let us look at the matter in another way.
If it is agreed – as per the position today at which anthropological and allied scientific determinations rest – that the entire race of homo sapiens derived from an original black African female (called ‘Eve’) then one is hard put to understand how, on some subsequent ground, ontological distinctions are to be drawn either between races or castes. Let us also underline the distinction between the supposition that we are all God's children and the rather more substantiated argument about our descent from ‘Eve’, lest both positions are thought to be equally diversionary. It then stands to reason that all subsequent distinctions are, in modern parlance, ‘constructed’ ones, and, like all ideological constructions, attributable to changing equations between knowledge and power among human communities through contested histories here, there, and elsewhere.
This line of thought receives, thankfully, extremely consequential buttress from the findings of the Human Genome Project. Contrary to earlier (chiefly 19th-century colonial) persuasions on the subject of race, as well as, one might add, the somewhat infamous Jensen offerings in the 20th century from America, those findings deny the genetic difference between "races". If anything, they suggest that environmental factors impinge on gene-function, as dialectic seems to unfold between nature and culture. It would thus seem that ‘biology’ as the constitution of pigmentation enters the picture first only as a part of that dialectic. Taken together, the original mother stipulation and the Genome findings ought indeed to furnish ground for human equality across the board, as well as yield policy initiatives towards equitable material dispensations aimed at building a global order where, in Hegel’s stirring formulation, only the rational constitutes the right. Such, sadly, is not the case as every day, fresh arbitrary grounds for discrimination are constructed in the interests of sectional dominance.
Q.
According to the author, the sociologist who argued that race is a ‘biological’ construct and caste is a ‘social’ one
The union government’s present position vis-à-vis the upcoming United Nations conference on racial and related discrimination world-wide seems to be the following: discuss race please, not a caste; caste is our very own and not at all bad as you think. The gross hypocrisy of that position has been lucidly underscored by Kancha Ilaiah. Explicitly, the world community is to be cheated out of considering the matter on the technicality that caste is not, as a concept, tantamount to a racial category. Internally, however, allowing the issue to be put on agenda at the said conference would, we are patriotically admonished, damage the country’s image. Somehow, India’s ritual beliefs elbow out concrete actualities. Inverted representations, as we know, have often been deployed in human histories as a "balm for the forsaken" – religion being the most persistent of such inversions.
Yet, we would humbly submit that if globalizing our markets are thought good for the ‘national’ pocket, "globalizing our social inequities" might not be so bad for the mass of our people. After all, racism was uniquely institutionalized in South Africa as caste discrimination has been within our society: why then can’t we permit the world community to express itself on the latter with a function of the zeal with which, through the years, we pronounced what on the former?
As to the technically about whether or not caste is admissible into an agenda about race (that the conference is also about ‘related discriminations’ tends to be forgotten), a reputed sociologist has recently argued that where race is a "biological" construct, caste is a "social" one. Having earlier fiercely opposed the implementation of the Mandal Commission Report, the said sociologist is at least to be complemented now for admitting, however tangentially, that caste discrimination is a reality, although, in his view, incompatible with racial discrimination. One would like quickly to offer the hypothesis that biology, in important ways that affect the lives of many millions, is in itself perhaps a social construct. But let us look at the matter in another way.
If it is agreed – as per the position today at which anthropological and allied scientific determinations rest – that the entire race of homo sapiens derived from an original black African female (called ‘Eve’) then one is hard put to understand how, on some subsequent ground, ontological distinctions are to be drawn either between races or castes. Let us also underline the distinction between the supposition that we are all God's children and the rather more substantiated argument about our descent from ‘Eve’, lest both positions are thought to be equally diversionary. It then stands to reason that all subsequent distinctions are, in modern parlance, ‘constructed’ ones, and, like all ideological constructions, attributable to changing equations between knowledge and power among human communities through contested histories here, there, and elsewhere.
This line of thought receives, thankfully, extremely consequential buttress from the findings of the Human Genome Project. Contrary to earlier (chiefly 19th-century colonial) persuasions on the subject of race, as well as, one might add, the somewhat infamous Jensen offerings in the 20th century from America, those findings deny the genetic difference between "races". If anything, they suggest that environmental factors impinge on gene-function, as dialectic seems to unfold between nature and culture. It would thus seem that ‘biology’ as the constitution of pigmentation enters the picture first only as a part of that dialectic. Taken together, the original mother stipulation and the Genome findings ought indeed to furnish ground for human equality across the board, as well as yield policy initiatives towards equitable material dispensations aimed at building a global order where, in Hegel’s stirring formulation, only the rational constitutes the right. Such, sadly, is not the case as every day, fresh arbitrary grounds for discrimination are constructed in the interests of sectional dominance.
Q.
An important message in the passage, if one accepts a dialectic between nature and culture, is that
Directions (Q. 6 - 15): In the following passage there are blanks each of which has been numbered. These numbers are printed below, four of five words are suggested, one of which fits the blank appropriately.
Find out the appropriate words for No. 6
The Earth is one of the known planets that circle the sun. In (6) times, the men who studied the (7) noticed that while certain heavenly (8) seemed fixed in the sky, others seemed to (9) about. The latter they named planets or wanderers (10) astronomers have discovered that the four planets, Jupiter, Saturn, Uranus (11) Neptune, are surrounded by poisonous gases and are so (12) that any living thing attempting to (13) one them would instantly be frozen to death. Of the five remaining (14) Venus most closely (15) the Earth in size.
Find out the appropriate words for No. 7
The Earth is one of the known planets that circle the sun. In (6) times, the men who studied the (7) noticed that while certain heavenly (8) seemed fixed in the sky, others seemed to (9) about. The latter they named planets or wanderers (10) astronomers have discovered that the four planets, Jupiter, Saturn, Uranus (11) Neptune, are surrounded by poisonous gases and are so (12) that any living thing attempting to (13) one them would instantly be frozen to death. Of the five remaining (14) Venus most closely (15) the Earth in size.
Find out the appropriate words for No. 8
The Earth is one of the known planets that circle the sun. In (6) times, the men who studied the (7) noticed that while certain heavenly (8) seemed fixed in the sky, others seemed to (9) about. The latter they named planets or wanderers (10) astronomers have discovered that the four planets, Jupiter, Saturn, Uranus (11) Neptune, are surrounded by poisonous gases and are so (12) that any living thing attempting to (13) one them would instantly be frozen to death. Of the five remaining (14) Venus most closely (15) the Earth in size.
Find out the appropriate words for No. 9
The Earth is one of the known planets that circle the sun. In (6) times, the men who studied the (7) noticed that while certain heavenly (8) seemed fixed in the sky, others seemed to (9) about. The latter they named planets or wanderers (10) astronomers have discovered that the four planets, Jupiter, Saturn, Uranus (11) Neptune, are surrounded by poisonous gases and are so (12) that any living thing attempting to (13) one them would instantly be frozen to death. Of the five remaining (14) Venus most closely (15) the Earth in size.
Find out the appropriate words for No. 10
Q.
The Earth is one of the known planets that circle the sun. In (6) times, the men who studied the (7) noticed that while certain heavenly (8) seemed fixed in the sky, others seemed to (9) about. The latter they named planets or wanderers (10) astronomers have discovered that the four planets, Jupiter, Saturn, Uranus (11) Neptune, are surrounded by poisonous gases and are so (12) that any living thing attempting to (13) one them would instantly be frozen to death. Of the five remaining (14) Venus most closely (15) the Earth in size.
Find out the appropriate words for No. 11
Q.
The Earth is one of the known planets that circle the sun. In (6) times, the men who studied the (7) noticed that while certain heavenly (8) seemed fixed in the sky, others seemed to (9) about. The latter they named planets or wanderers (10) astronomers have discovered that the four planets, Jupiter, Saturn, Uranus (11) Neptune, are surrounded by poisonous gases and are so (12) that any living thing attempting to (13) one them would instantly be frozen to death. Of the five remaining (14) Venus most closely (15) the Earth in size.
Find out the appropriate words for No. 12
Q.
The Earth is one of the known planets that circle the sun. In (6) times, the men who studied the (7) noticed that while certain heavenly (8) seemed fixed in the sky, others seemed to (9) about. The latter they named planets or wanderers (10) astronomers have discovered that the four planets, Jupiter, Saturn, Uranus (11) Neptune, are surrounded by poisonous gases and are so (12) that any living thing attempting to (13) one them would instantly be frozen to death. Of the five remaining (14) Venus most closely (15) the Earth in size.
Find out the appropriate words for No. 13
Q.
The Earth is one of the known planets that circle the sun. In (6) times, the men who studied the (7) noticed that while certain heavenly (8) seemed fixed in the sky, others seemed to (9) about. The latter they named planets or wanderers (10) astronomers have discovered that the four planets, Jupiter, Saturn, Uranus (11) Neptune, are surrounded by poisonous gases and are so (12) that any living thing attempting to (13) one them would instantly be frozen to death. Of the five remaining (14) Venus most closely (15) the Earth in size.
Find out the appropriate words for No. 14
Q.
The Earth is one of the known planets that circle the sun. In (6) times, the men who studied the (7) noticed that while certain heavenly (8) seemed fixed in the sky, others seemed to (9) about. The latter they named planets or wanderers (10) astronomers have discovered that the four planets, Jupiter, Saturn, Uranus (11) Neptune, are surrounded by poisonous gases and are so (12) that any living thing attempting to (13) one them would instantly be frozen to death. Of the five remaining (14) Venus most closely (15) the Earth in size.
Find out the appropriate words for No. 15
Q.
The Earth is one of the known planets that circle the sun. In (6) times, the men who studied the (7) noticed that while certain heavenly (8) seemed fixed in the sky, others seemed to (9) about. The latter they named planets or wanderers (10) astronomers have discovered that the four planets, Jupiter, Saturn, Uranus (11) Neptune, are surrounded by poisonous gases and are so (12) that any living thing attempting to (13) one them would instantly be frozen to death. Of the five remaining (14) Venus most closely (15) the Earth in size.
Directions (Q. 16 - 20): Fill in the blanks with Appropriate Words
How many of the books published each year in India make a …………… contribution towards improving men’s ………..with each other?
Due to ..... rainfall this year they had to ......... cut in water supply
Those suffering from glaucoma find that their …….. vision is ……… and that they can no longer see objects not directly in front of them
Directions (Q. 21 - 25): In the following sentences given below, a word or phrase is written in underline letter. For each underline part, four words/phrases are listed below each sentence. Choose the word nearest in meaning to the underline part.
The import of technology as an alternative to "indigenous" technology has not been discussed fully.
The "ascending" temperature in many parts of the world confirms global warming which is an environmental hazard.
Reading fiction is an "absorbing", creative and entertaining hobby.
Directions (Q. 26 - 30): Fill in the Blanks
Some students are …….. and want to take only the courses for which they see immediate value.
It was a ……………. moment for Ravi when he finally gathered up his courage and told Aruna that he loved her.
We must ……….. students on subjects like health and sanitation besides the usual subjects.
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