VARC1000 - CAD 41 To 47

CAT ARTICLE DOSE – 41
PASSAGE A
Is it possible that the origins of music and human language are distinctly separate, or did they evolve in unison? Both
these intricate systems utilize nuances in intonation and the cadence of rhythm to effectively convey and evoke
emotions. Both can emanate from vocal cords or can be generated with the aid of external instruments, and it's
fascinating to observe that individuals can manifest both music and language within their minds without uttering a
sound.
Recent advancements in brain imaging have unveiled profound insights. These studies paint a picture of music and
language coexisting within one expansive, immensely intricate, neurological apparatus dedicated to the processing of
auditory stimuli. The evidence is compelling: the disparities between how our brains process music and language are
overshadowed by their congruencies. It might be apt to envision these two modalities as distinct radio broadcasts, yet
they seamlessly operate using the same foundational hardware. However, a distinction worth highlighting is our
proficiency: on a broad scale, individuals demonstrate superior competency in language relative to music. When it
comes to musical engagement, the majority can comfortably appreciate melodies and harmonies, yet the prowess of
performance eludes many. Furthermore, in numerous cultures, the art of composing remains the preserve of a
specialized few. This contrasts starkly with language, where virtually every individual not only participates actively but
also innovates and crafts their expressions.
In light of their intertwined neurological foundations, a compelling argument can be made that as the brain size
burgeoned throughout the journey of hominid evolution, music and language underwent a parallel evolution.
Nevertheless, the dominance of language over music in our contemporary observations insinuates that language,
rather than music, was the driving force that natural selection honed and refined. This poses an intriguing theory:
music might not have had intrinsic adaptive benefits. Instead, it possibly flourished in the wake of the evolutionary
progress of language.
PASSAGE B
The renowned Charles Darwin postulated that since the act of appreciating and the innate ability to generate musical
notes don't present any discernible practical benefits to humans, "they must be categorized among the most enigmatic
faculties with which humanity has been graced." I'd like to offer a counter-perspective. I posit that these very
faculties—the ability to relish and produce musical notes—are not mere eccentricities but are quintessential for
mothers and their newborns. Delving deeper, it's within the poignant emotional connections fortified by the interactions
between mother and child that the evolutionary roots of human music can be unearthed.
Venturing beyond the realm of lullabies, which are often crooned by parents to lull their infants to slumber, there's a
profound ritualistic engagement between human mothers and their babies, especially during the tender age of six
months or younger. This engagement is characterized by sequences of actions that encompass vocal exchanges,
expressive facial movements, and coordinated bodily gestures. Detailed studies, facilitated by capturing face-to-face
mother-infant interactions at a meticulous 24 frames per second, have illuminated that these pairs collaboratively
weave interactions that are spontaneous yet synchronized, with each partner keenly attuned to the other's actions.
These brief yet profound exchanges, spanning between half a second to a full three seconds, are imbued with musical
components—they showcase variances in pitch, rhythmic patterns, tonal quality, volume intensity, and speed.
But one might wonder, what evolutionary benefits could such behaviors bestow? As the evolutionary timeline of
hominids progressed, there was a marked amplification in brain dimensions. Concurrently, the evolution towards
bipedal locomotion instigated a narrowing of the birth canal. This anatomical change culminated in hominid infants
being ushered into the world at an increasingly premature stage, rendering them exceptionally vulnerable post birth.
This heightened vulnerability accentuated the need for more intensive and prolonged maternal care. In such a
backdrop, the emotionally charged connections forged through the almost musical engagements between mother and
infant, which we witness in modern Homo sapiens, lay the groundwork for neurological capabilities intrinsic to the
creation and appreciation of music. These connections, one could argue, would have been invaluable in bestowing a
significant evolutionary edge.
Page 1 of 8
PASSAGE DETAILS
Passage A
• Length of the Extract: 311 words
• Flesch Kincaid Grade Level: 15.0
• Genre: Evolutionary biology and Neurology
Passage B
• Genre: Evolutionary biology and Anthropology
MIND MAPS
After carefully reading the passage, evaluate your understanding through the following exercises:
1. Comprehension Check: This part is focused on identifying and summarising the main ideas in the passage.
Look for pivotal sentences or groups of sentences that encapsulate the core themes in each paragraph.
Summarise these main ideas using your own words. Your goal is to capture the essence of the passage
accurately.
2. Reasoning Check: In this part, you’ll engage with questions centred on inference and critical reasoning.
These questions will require you to analyse the logic and arguments presented in the passage and make
inferential deductions. Reflect on the strength of the reasoning, assess the evidence provided, and evaluate if
the conclusions drawn are well-supported.
Upon completing each exercise, review the provided answers to gauge your comprehension and reasoning
performance. This is a valuable opportunity to enhance your critical reading skills.”
Page 2 of 8
COMPREHENSION CHECK
“In this exercise, your task is to identify the key sentence or group of sentences in each paragraph that best encapsulates
its main idea.
Passage A
KEY IDEA
[1] Is it possible that the origins of music and human language are distinctly separate, or did they
evolve in unison? [2] Both these intricate systems utilize nuances in intonation and the cadence of
rhythm to effectively convey and evoke emotions. [3] Both can emanate from vocal cords or can be
generated with the aid of external instruments, and it's fascinating to observe that individuals can
manifest both music and language within their minds without uttering a sound.
[4] Recent advancements in brain imaging have unveiled profound insights. [5] These studies paint
a picture of music and language coexisting within one expansive, immensely intricate, neurological
apparatus dedicated to the processing of auditory stimuli. [6] The evidence is compelling: the
disparities between how our brains process music and language are overshadowed by their
congruencies. [7] It might be apt to envision these two modalities as distinct radio broadcasts, yet
they seamlessly operate using the same foundational hardware. [8] However, a distinction worth
highlighting is our proficiency: on a broad scale, individuals demonstrate superior competency in
language relative to music. [9] When it comes to musical engagement, the majority can comfortably
appreciate melodies and harmonies, yet the prowess of performance eludes many. [10]
Furthermore, in numerous cultures, the art of composing remains the preserve of a specialized few.
[11] This contrasts starkly with language, where virtually every individual not only participates
actively but also innovates and crafts their expressions.
[12] In light of their intertwined neurological foundations, a compelling argument can be made that
as the brain size burgeoned throughout the journey of hominid evolution, music and language
underwent a parallel evolution. [13] Nevertheless, the dominance of language over music in our
contemporary observations insinuates that language, rather than music, was the driving force that
natural selection honed and refined. [14] This poses an intriguing theory: music might not have had
intrinsic adaptive benefits. Instead, it possibly flourished in the wake of the evolutionary progress of
language.
Passage B
KEY IDEA
[1] The renowned Charles Darwin postulated that since the act of appreciating and the innate ability
to generate musical notes don't present any discernible practical benefits to humans, "they must be
categorized among the most enigmatic faculties with which humanity has been graced." [2] I'd like
to offer a counter-perspective. [3] I posit that these very faculties—the ability to relish and produce
musical notes—are not mere eccentricities but are quintessential for mothers and their newborns.
[4] Delving deeper, it's within the poignant emotional connections fortified by the interactions
[5] Venturing beyond the realm of lullabies, which are often crooned by parents to lull their infants to
slumber, there's a profound ritualistic engagement between human mothers and their babies,
especially during the tender age of six months or younger. [6] This engagement is characterized by
sequences of actions that encompass vocal exchanges, expressive facial movements, and
coordinated bodily gestures. [7] Detailed studies, facilitated by capturing face-to-face mother-infant
interactions at a meticulous 24 frames per second, have illuminated that these pairs collaboratively
weave interactions that are spontaneous yet synchronized, with each partner keenly attuned to the
other's actions. [8] These brief yet profound exchanges, spanning between half a second to a full
three seconds, are imbued with musical components—they showcase variances in pitch, rhythmic
patterns, tonal quality, volume intensity, and speed.
[9] But one might wonder, what evolutionary benefits could such behaviors bestow? [10] As the
evolutionary timeline of hominids progressed, there was a marked amplification in brain dimensions.
[11] Concurrently, the evolution towards bipedal locomotion instigated a narrowing of the birth
canal. [12] This anatomical change culminated in hominid infants being ushered into the world at an
increasingly premature stage, rendering them exceptionally vulnerable post birth. [13] This
heightened vulnerability accentuated the need for more intensive and prolonged maternal care. In
such a backdrop, the emotionally charged connections forged through the almost musical
engagements between mother and infant, which we witness in modern Homo sapiens, lay the
groundwork for neurological capabilities intrinsic to the creation and appreciation of music. [14]
These connections, one could argue, would have been invaluable in bestowing a significant
evolutionary edge.
[Analysis on the next page]
Page 3 of 8
Passage A
KEY IDEA
[1] Is it possible that the origins of music and human language are distinctly separate, or did they Music and language share
evolve in unison? [2] Both these intricate systems utilize nuances in intonation and the cadence of intriguing similarities.
rhythm to effectively convey and evoke emotions. [3] Both can emanate from vocal cords or can be
generated with the aid of external instruments, and it's fascinating to observe that individuals can
manifest both music and language within their minds without uttering a sound.
[4] Recent advancements in brain imaging have unveiled profound insights. [5] These studies paint The brain's processing
a picture of music and language coexisting within one expansive, immensely intricate, neurological mechanisms for both are
apparatus dedicated to the processing of auditory stimuli. [6] The evidence is compelling: the alike, but societal adeptness
disparities between how our brains process music and language are overshadowed by their in each differs.
congruencies. [7] It might be apt to envision these two modalities as distinct radio broadcasts, yet
they seamlessly operate using the same foundational hardware. [8] However, a distinction worth
highlighting is our proficiency: on a broad scale, individuals demonstrate superior competency in
language relative to music. [9] When it comes to musical engagement, the majority can comfortably
appreciate melodies and harmonies, yet the prowess of performance eludes many. [10]
Furthermore, in numerous cultures, the art of composing remains the preserve of a specialized few.
[11] This contrasts starkly with language, where virtually every individual not only participates
actively but also innovates and crafts their expressions.
[12] In light of their intertwined neurological foundations, a compelling argument can be made that A proposition of their co-
as the brain size burgeoned throughout the journey of hominid evolution, music and language evolution with language
underwent a parallel evolution. [13] Nevertheless, the dominance of language over music in our possibly steering the
contemporary observations insinuates that language, rather than music, was the driving force that direction.
natural selection honed and refined. [14] This poses an intriguing theory: music might not have had
intrinsic adaptive benefits. Instead, it possibly flourished in the wake of the evolutionary progress of
language.
Passage B
KEY IDEA
[1] The renowned Charles Darwin postulated that since the act of appreciating and the innate ability A rebuttal to the idea that
to generate musical notes don't present any discernible practical benefits to humans, "they must be musical faculties lack
categorized among the most enigmatic faculties with which humanity has been graced." [2] I'd like evolutionary purpose.
to offer a counter-perspective. [3] I posit that these very faculties—the ability to relish and produce
musical notes—are not mere eccentricities but are quintessential for mothers and their newborns.
[4] Delving deeper, it's within the poignant emotional connections fortified by the interactions
[5] Venturing beyond the realm of lullabies, which are often crooned by parents to lull their infants to Mother-infant interactions
slumber, there's a profound ritualistic engagement between human mothers and their babies, are inherently musical and
especially during the tender age of six months or younger. [6] This engagement is characterized by deeply emotional.
sequences of actions that encompass vocal exchanges, expressive facial movements, and
coordinated bodily gestures. [7] Detailed studies, facilitated by capturing face-to-face mother-infant
interactions at a meticulous 24 frames per second, have illuminated that these pairs collaboratively
weave interactions that are spontaneous yet synchronized, with each partner keenly attuned to the
other's actions. [8] These brief yet profound exchanges, spanning between half a second to a full
three seconds, are imbued with musical components—they showcase variances in pitch, rhythmic
patterns, tonal quality, volume intensity, and speed.
[9] But one might wonder, what evolutionary benefits could such behaviors bestow? [10] As the Such interactions provided
evolutionary timeline of hominids progressed, there was a marked amplification in brain dimensions. evolutionary benefits and
[11] Concurrently, the evolution towards bipedal locomotion instigated a narrowing of the birth possibly shaped musical
canal. [12] This anatomical change culminated in hominid infants being ushered into the world at an development in humans.
increasingly premature stage, rendering them exceptionally vulnerable post birth. [13] This
heightened vulnerability accentuated the need for more intensive and prolonged maternal care. In
such a backdrop, the emotionally charged connections forged through the almost musical
engagements between mother and infant, which we witness in modern Homo sapiens, lay the
groundwork for neurological capabilities intrinsic to the creation and appreciation of music. [14]
These connections, one could argue, would have been invaluable in bestowing a significant
evolutionary edge.
Page 4 of 8
PASSAGE A
Central Theme: The intricate relationship and possible co-evolution of music and language, as rooted in neurological and
societal observations..
Tone: Analytical, with a focus on providing an informed exploration of music and language's interrelatedness.
Structure of the Passage: The passage initiates with an introductory analysis of the similarities between music and
language, both in expression and perception (Para 1). This sets the foundation for a more in-depth exploration of
neurological studies, indicating how the brain processes both elements in similar regions, though societal competencies
differ between them (Para 2). The concluding paragraph delves into a theory of music and language's co-evolution,
suggesting language might have been the primary adaptive force (Para 3).
PASSAGE B
Central Theme: An exploration of the evolutionary rationale behind human musical aptitudes, emphasizing the emotional
and musical bond between mothers and infants
Tone: Argumentative, aiming to offer a fresh perspective on music's evolutionary roots.
Structure of the Passage: The passage commences with a counter-argument to Darwin's viewpoint, suggesting the
profound evolutionary implications of human musical faculties, especially in the context of mother-infant interactions (Para 1).
The narrative then deepens, examining the inherently musical nature of early mother-infant engagements and the profound
emotional bonds they foster (Para 2). In culmination, the passage posits the evolutionary advantages of such musically
infused interactions, arguing their crucial role in human survival and evolution (Para 3).
[Check your Reasoning on the next page]
Page 5 of 8
REASONING CHECK
Question 1:
Both passages were written primarily in order to answer which one of the following questions?
(A) What evolutionary advantage did larger brain size confer on early hominids?
(B) Why do human mothers and infants engage in bonding behavior that is composed of musical elements?
(C) What are the evolutionary origins of the human ability to make music?
(D) Do the human abilities to make music and to use language depend on the same neurological systems?
Question 2
Each of the two passages mentions the relation of music to
(A) bonding between humans
(B) human emotion
(C) neurological research
(D) the increasing helplessness of hominid infants
Question 3
It can be inferred that the authors of the two passages would be most likely to disagree over whether
(A) the increase in hominid brain size necessitated earlier births
(B) fewer differences than similarities exist between the neurological processing of music and human language
(C) brain size increased rapidly over the course of human evolution
(D) the capacity to produce music has great adaptive value to humans
Question 4
The authors would be most likely to agree on the answer to which one of the following questions regarding musical capacity
in humans?
(A) Does it manifest itself in some form in early infancy?
(B) Does it affect the strength of mother-infant bonds?
(C) Is it at least partly a result of evolutionary increases in brain size?
(D) Did its evolution spur the development of new neurological systems?
Question 5
Which one of the following principles underlies the arguments in both passages?
(A) Investigations of the evolutionary origins of human behaviors must take into account the behavior of nonhuman animals.
(B) All human capacities can be explained in terms of the evolutionary advantages they offer.
(C) The fact that a single neurological system underlies two different capacities is evidence that those capacities evolved
concurrently.
(D) The behavior of modern-day humans can provide legitimate evidence concerning the evolutionary origins of human
abilities.
Question 6
Which one of the following most accurately characterizes a relationship between the two passages?
(A) Passage A and passage B use different evidence to draw divergent conclusions.
(B) Passage A poses the question that passage B attempts to answer.
(C) Passage A proposes a hypothesis that passage B attempts to substantiate with new evidence.
(D) Passage A expresses a stronger commitment to its hypothesis than does passage B.
[Answers and Explanations on the Next Page]
Page 6 of 8
Question 1:
Both passages were written primarily in order to answer which one of the following questions?
(A) What evolutionary advantage did larger brain size confer on early hominids?
While both passages touch upon the topic of brain size, they primarily focus on the relationship between music and evolution, not
specifically on the advantages of a larger brain. Thus, this option is limited in scope and doesn't encompass the main theme of the
passages.
(B) Why do human mothers and infants engage in bonding behavior that is composed of musical elements?
This question specifically aligns with Passage B's exploration of mother-infant interactions. However, Passage A does not delve into this
topic, making this choice unsuitable as a primary theme for both passages.
(C) What are the evolutionary origins of the human ability to make music?
Both passages address the evolution and origins of human musical ability, with Passage A discussing the neurological and societal
implications, and Passage B emphasizing its significance in mother-infant bonding. This choice encapsulates the essence of both passages.
(D) Do the human abilities to make music and to use language depend on the same neurological systems?
Although Passage A dives into the interrelationship between music and language from a neurological standpoint, Passage B doesn't
explore this connection in detail.
Question 2
Each of the two passages mentions the relation of music to
(A) bonding between humans
While Passage B emphasizes the bond between human mothers and infants, describing it in the context of musical elements, Passage A
does not concentrate on this aspect. This answer choice primarily relates to Passage B, but doesn't fully encompass both passages.
(B) human emotion
In Passage A, it's stated that both music and language utilize nuances in intonation and rhythm to "convey and evoke emotions." Similarly,
Passage B indirectly links music to emotion when describing the interactions between mothers and infants. Both passages, hence, mention
music's relation to emotion, making this the correct choice.
(C) neurological research
Passage A extensively discusses the neurological connections of music and language, especially concerning brain imaging. While Passage
B references the evolutionary timeline and brain dimensions, it does not dive deeply into the specifics of neurological research in the same
way.
(D) the increasing helplessness of hominid infants
This is a theme presented primarily in Passage B, detailing the evolutionary backdrop of infant vulnerability. Passage A does not focus on
this.
Question 3
It can be inferred that the authors of the two passages would be most likely to disagree over whether
(A) the increase in hominid brain size necessitated earlier births
Both passages seem to accept the premise of increasing brain size, but don't delve into whether it necessitated earlier births.
(B) fewer differences than similarities exist between the neurological processing of music and human language
Passage A directly addresses this, emphasizing the congruencies between music and language processing. Passage B does not directly
tackle this topic.
(C) brain size increased rapidly over the course of human evolution
The increase in brain size is acknowledged in both passages.
(D) the capacity to produce music has great adaptive value to humans
his is where the two passages diverge. Passage A suggests that music might not have had direct adaptive benefits, possibly thriving more
as a byproduct of language's evolutionary progress. In contrast, Passage B argues for music's direct adaptive benefits, especially in the
context of mother-infant bonding.
Question 4
The authors would be most likely to agree on the answer to which one of the following questions regarding musical capacity in humans?
(A) Does it manifest itself in some form in early infancy?
Passage B emphasizes the early infancy manifestations, particularly in the bond between mothers and infants, but Passage A does not
delve into this.
(B) Does it affect the strength of mother-infant bonds?
This is primarily explored in Passage B, whereas Passage A does not delve into the bond between mothers and infants.
(C) Is it at least partly a result of evolutionary increases in brain size?
Both passages touch upon the theme of increased brain size in relation to music's evolution, making this a common ground.
(D) Did its evolution spur the development of new neurological systems?
Passage A discusses the shared neurological systems between music and language but does not claim that new systems were developed.
Passage B doesn’t deeply engage with the neurological systems behind music.
Page 7 of 8
Question 5
Which one of the following principles underlies the arguments in both passages?
(A) Investigations of the evolutionary origins of human behaviors must take into account the behavior of nonhuman animals.
Neither passage discusses the behavior of non-human animals concerning the evolutionary origins of human musical abilities.
(B) All human capacities can be explained in terms of the evolutionary advantages they offer.
While there is an evolutionary focus in both passages, it's not universally applied to "all" human capacities.
(C) The fact that a single neurological system underlies two different capacities is evidence that those capacities evolved concurrently.
This mirrors Passage A's discussion about the shared neurological foundation of music and language. Passage B, however, does not
heavily engage with this concept.
(D) The behavior of modern-day humans can provide legitimate evidence concerning the evolutionary origins of human abilities.
Both passages draw on observations of modern humans (neurological studies in Passage A and mother-infant interactions in Passage B) to
inform their discussions on the evolutionary origins of musical capacity.
Question 6
Which one of the following most accurately characterizes a relationship between the two passages?
(A) Passage A and passage B use different evidence to draw divergent conclusions.
Passage A leans heavily on neurological insights to discuss the relationship between music and language, suggesting that music might
have evolved as a byproduct of language. Passage B, on the other hand, uses observational evidence of mother-infant interactions to
underline the primary evolutionary significance of music.
(B) Passage A poses the question that passage B attempts to answer.
There's a thematic overlap, but Passage B isn't structured as a direct answer to a question posed by Passage A.
(C) Passage A proposes a hypothesis that passage B attempts to substantiate with new evidence.
Each passage stands on its own with individual hypotheses and supporting evidence.
(D) Passage A expresses a stronger commitment to its hypothesis than does passage B.
The strength or commitment to their respective hypotheses isn't differentiated enough between the passages to be the defining
relationship.
Page 8 of 8
The discussion surrounding universal human rights is of the utmost significance in the legal framework of
contemporary international relations. These rights serve as overarching benchmarks that delineate the
acceptable parameters within which governments should treat their citizens. This ensures that citizens are
treated fairly across the entire spectrum of sociopolitical landscapes around the world. However, there is still an
important question that needs to be answered: what, exactly, defines and makes up these human rights that are
recognised globally?
One prevalent perspective contends that the existence and acknowledgment of rights are inextricably tied to
political infrastructures. According to this paradigm, an individual's rights are born out of their affiliation with a
specific political entity and are consequently defined by the legal statutes governing that entity. In essence, the
political community, acting through its laws, endows its citizenry with certain rights or selectively deprives them
of the same. This conceptualization of rights is most evident in judicial scenarios, say, when a court is
determining if the rights of an accused have been infringed upon. Here, the court's deliberations revolve around
legally codified rights, such as the right to a transparent trial, protection against arbitrary searches, or the
entitlement to legal representation—all of which are enshrined in a country's laws or constitutional framework.
However, a glaring discrepancy arises when this understanding of rights is juxtaposed with the broader human
rights endorsed by international conventions. The stark reality is that numerous nations lack explicit legal
provisions guaranteeing these universally espoused human rights. The absence of such codified rights—making
them vulnerable to violation—is precisely what accentuates the urgency of embedding them within international
jurisprudence.
Nevertheless, in the context of universal human rights, referring to this as "international law" may be somewhat
misleading. As it stands right now, the term is most commonly associated with international treaties in which
countries make solemn commitments not to mistreat their respective populations. Despite this, the mechanisms
for enforcing these agreements continue to be inadequate. The reluctance of nations to impose anything on
violators other than economic repercussions or, in extreme cases, military interventions highlights that these
international human rights compacts lack the compelling might that is typically associated with domestic laws.
So, where does this leave the ambitious endeavor of establishing a universally acknowledged standard for
human rights? Is the endeavor a mere exercise in futility? Far from it. While equating these international
standards to domestic legal frameworks may be a stretch, they encapsulate a profound and invaluable
philosophy on rights. To comprehend rights purely as products of political machinations is a limiting view. Before
etching rights into the annals of legal history, governments must navigate the philosophical quandary
surrounding which rights are inherently deserving of recognition. This deliberation inevitably predates any legal
codification, pointing towards rights that exist beyond the realm of written law. The emergence of this moral,
rather than merely legal, conceptualization of rights is what international jurisprudence can illuminate. Even if
stripped of legal binding, an internationally accepted standard of human rights can still shine as a moral
compass, directing the ethos of governments and their constituents alike.
Page 1 of 8
PASSAGE DETAILS
• Genre: Literary Analysis
MIND MAPS
accurately.
Page 2 of 8
COMPREHENSION CHECK
its main idea. Once you’ve identified these, provide a concise summary of the principal theme or message conveyed in each
paragraph. Remember, your goal is to effectively distil the essence of the paragraph using the key sentences and your own
summarisation.”
KEY IDEA
[1] The discussion surrounding universal human rights is of the utmost significance in the legal
framework of contemporary international relations. [2] These rights serve as overarching
benchmarks that delineate the acceptable parameters within which governments should treat their
citizens. [3] This ensures that citizens are treated fairly across the entire spectrum of sociopolitical
landscapes around the world. [4] However, there is still an important question that needs to be
answered: what, exactly, defines and makes up these human rights that are recognised globally?
[5] One prevalent perspective contends that the existence and acknowledgment of rights are
inextricably tied to political infrastructures. [6] According to this paradigm, an individual's rights are
born out of their affiliation with a specific political entity and are consequently defined by the legal
statutes governing that entity. [7] In essence, the political community, acting through its laws,
endows its citizenry with certain rights or selectively deprives them of the same. [8] This
conceptualization of rights is most evident in judicial scenarios, say, when a court is determining if
the rights of an accused have been infringed upon. [9] Here, the court's deliberations revolve
around legally codified rights, such as the right to a transparent trial, protection against arbitrary
searches, or the entitlement to legal representation—all of which are enshrined in a country's laws
or constitutional framework. [10] However, a glaring discrepancy arises when this understanding of
rights is juxtaposed with the broader human rights endorsed by international conventions. [11] The
stark reality is that numerous nations lack explicit legal provisions guaranteeing these universally
espoused human rights. [12] The absence of such codified rights—making them vulnerable to
violation—is precisely what accentuates the urgency of embedding them within international
jurisprudence.
[13] Nevertheless, in the context of universal human rights, referring to this as "international law"
may be somewhat misleading. [14] As it stands right now, the term is most commonly associated
with international treaties in which countries make solemn commitments not to mistreat their
respective populations. [15] Despite this, the mechanisms for enforcing these agreements continue
to be inadequate. [16] The reluctance of nations to impose anything on violators other than
economic repercussions or, in extreme cases, military interventions highlights that these
international human rights compacts lack the compelling might that is typically associated with
domestic laws.
[17] So, where does this leave the ambitious endeavor of establishing a universally acknowledged
standard for human rights? [18] Is the endeavor a mere exercise in futility? [19] Far from it. [20]
While equating these international standards to domestic legal frameworks may be a stretch, they
encapsulate a profound and invaluable philosophy on rights. [21] To comprehend rights purely as
products of political machinations is a limiting view. [22] Before etching rights into the annals of
legal history, governments must navigate the philosophical quandary surrounding which rights are
inherently deserving of recognition. [23] This deliberation inevitably predates any legal codification,
pointing towards rights that exist beyond the realm of written law. [24] The emergence of this moral,
rather than merely legal, conceptualization of rights is what international jurisprudence can
illuminate. [25] Even if stripped of legal binding, an internationally accepted standard of human
rights can still shine as a moral compass, directing the ethos of governments and their constituents
alike.
Page 3 of 8
KEY IDEA
[1] The discussion surrounding universal human rights is of the utmost significance in the legal Universal human rights are
framework of contemporary international relations. [2] These rights serve as overarching pivotal in guiding how
benchmarks that delineate the acceptable parameters within which governments should treat their governments treat their
citizens. [3] This ensures that citizens are treated fairly across the entire spectrum of sociopolitical citizens, but there's a need
landscapes around the world. [4] However, there is still an important question that needs to be to define these rights clearly.
answered: what, exactly, defines and makes up these human rights that are recognised globally?
[5] One prevalent perspective contends that the existence and acknowledgment of rights are One view links rights to
inextricably tied to political infrastructures. [6] According to this paradigm, an individual's rights are political affiliations,
born out of their affiliation with a specific political entity and are consequently defined by the legal determined by local laws.
statutes governing that entity. [7] In essence, the political community, acting through its laws, This perspective, however,
endows its citizenry with certain rights or selectively deprives them of the same. [8] This clashes with global human
conceptualization of rights is most evident in judicial scenarios, say, when a court is determining if rights standards since many
the rights of an accused have been infringed upon. [9] Here, the court's deliberations revolve nations don't have explicit
around legally codified rights, such as the right to a transparent trial, protection against arbitrary legal provisions for these
searches, or the entitlement to legal representation—all of which are enshrined in a country's laws rights.
or constitutional framework. [10] However, a glaring discrepancy arises when this understanding of
rights is juxtaposed with the broader human rights endorsed by international conventions. [11] The
stark reality is that numerous nations lack explicit legal provisions guaranteeing these universally
espoused human rights. [12] The absence of such codified rights—making them vulnerable to
violation—is precisely what accentuates the urgency of embedding them within international
jurisprudence.
[13] Nevertheless, in the context of universal human rights, referring to this as "international law" The term "international law"
may be somewhat misleading. [14] As it stands right now, the term is most commonly associated concerning human rights
with international treaties in which countries make solemn commitments not to mistreat their can be deceptive, as current
respective populations. [15] Despite this, the mechanisms for enforcing these agreements continue enforcement mechanisms
to be inadequate. [16] The reluctance of nations to impose anything on violators other than for international human
economic repercussions or, in extreme cases, military interventions highlights that these rights agreements are
international human rights compacts lack the compelling might that is typically associated with lacking in strength
domestic laws. compared to domestic laws.
[17] So, where does this leave the ambitious endeavor of establishing a universally acknowledged The journey of establishing a
standard for human rights? [18] Is the endeavor a mere exercise in futility? [19] Far from it. [20] universally accepted human
While equating these international standards to domestic legal frameworks may be a stretch, they rights standard isn't futile.
encapsulate a profound and invaluable philosophy on rights. [21] To comprehend rights purely as Beyond their legal
products of political machinations is a limiting view. [22] Before etching rights into the annals of codification, there's a deep-
legal history, governments must navigate the philosophical quandary surrounding which rights are seated philosophy about
inherently deserving of recognition. [23] This deliberation inevitably predates any legal codification, rights, suggesting that some
pointing towards rights that exist beyond the realm of written law. [24] The emergence of this moral, rights are morally inherent
rather than merely legal, conceptualization of rights is what international jurisprudence can and not just products of
illuminate. [25] Even if stripped of legal binding, an internationally accepted standard of human political creation.
rights can still shine as a moral compass, directing the ethos of governments and their constituents
alike.
Page 4 of 8
Central Theme: The exploration of the concept of universal human rights, their alignment with political infrastructures and
the tension between their moral and legal interpretations in the international domain.
Tone: Analytical, Reflective.
Structure of the Passage: The passage begins by introducing the importance of universal human rights in the global legal
framework and poses an essential question about their definition. It then delves into the nexus between rights and political
affiliations, discussing the local legal interpretations and the potential discrepancies with global human rights standards. The
third paragraph underscores the challenge of enforcing these rights on an international scale, hinting at the disparity
between domestic law and international agreements. Lastly, the fourth paragraph reconciles these challenges by presenting
a philosophical outlook on rights, emphasizing their moral rather than just legal significance.
Page 5 of 8
REASONING CHECK
Question 1:
Which one of the following most accurately expresses the main point of the passage?
(A) Unless nations become more willing to enforce human rights agreements with strong sanctions against other nations, it is
unlikely that universal codes of human rights will ever have the force of law.
(B) While it is generally believed that human rights emanate from statutes or constitutions, there is a set of moral laws that
predates the establishment of any political structures.
(C) Although human rights are in some ways analogous to legal rights, they do not have the force of law because they are
seldom written into national statutes or constitutions.
(D) Despite the fact that codes of universal human rights do not have the force of law, international standards of human
rights highlight a moral conception of rights that provides direction for governments and citizens.
(E) In order for the statutes or constitutions of nations to establish legal rights for citizens, these statutes or constitutions
must be grounded in a moral conception of rights that is more fundamental than the legal conception.
Question 2:
It can be inferred from the passage that the author views the level of enforcement between nations of universal human rights
as evidence that
(A) the use of economic sanctions is sufficient to give universal human rights the force of law
(B) the use of threat of war to enforce codes of universal human rights codes involves a conceptual confusion
(C) it is misleading to describe standards of universal human rights as laws
(D) nations are only willing to enforce international law when it is in their interest to do so
(E) universal human rights cannot be enforced unless some international body is given the statutory power to enforce them
Question 3:
Which one of the following does the author assert about the notion that rights are political constructs?
(A) It is only one of the possible ways of looking at rights.
(B) It is an especially useful way of thinking about rights.
(C) It is the view favored by most proponents of human rights.
(D) It is the view least favored by judges and other legal experts.
(E) It is useful only to governments attempting to draft a constitution.
Question 4:
“While equating these international standards to domestic legal frameworks may be a stretch, they encapsulate a profound
and invaluable philosophy on rights.’ The rights mentioned here are:
(A) moral
(B) legal
(C) political
(D) enforceable
(E) international
Question 5:
Which one of the following can be inferred from the passage about the relationship between rights in the political sense and
universal human rights?
(A) Rights in the political sense should not include universal human rights.
(B) Rights in the political sense may have their basis in universal human rights.
(C) Rights in the political sense encompass universal human rights.
(D) Rights in the political sense inherently conflict with universal human rights.
(E) Rights in the political sense are identical with universal human rights.
[Answers & Explanation on the next page]
Page 6 of 8
Question 1:
(A) Unless nations become more willing to enforce human rights agreements with strong sanctions against other nations, it is
unlikely that universal codes of human rights will ever have the force of law.
(B) While it is generally believed that human rights emanate from statutes or constitutions, there is a set of moral laws that
predates the establishment of any political structures.
(C) Although human rights are in some ways analogous to legal rights, they do not have the force of law because they are
seldom written into national statutes or constitutions.
(D) Despite the fact that codes of universal human rights do not have the force of law, international standards of human
rights highlight a moral conception of rights that provides direction for governments and citizens.
(E) In order for the statutes or constitutions of nations to establish legal rights for citizens, these statutes or constitutions
must be grounded in a moral conception of rights that is more fundamental than the legal conception.
The primary focus of the passage is on the universal nature of human rights and their moral significance. It does touch on the
challenges of enforcement and its legal status, but the crux is their moral underpinning.
(A) This choice emphasizes the enforcement mechanisms and their potential limitations. While enforcement is mentioned in
the passage, this doesn't sum up the entire essence of it.
(B) The passage suggests a moral basis for human rights but doesn't claim this moral understanding predates all political
structures. The primary point is not the chronological precedence of these rights but their foundational moral significance.
(C) This focuses on one aspect (legal enforcement) but ignores the broader philosophical and moral essence discussed in
the passage.
(D) This answer captures both the challenges (lack of legal enforceability) and the broader essence (moral significance) of
human rights, making it the best choice.
(E) The idea that legal rights should be grounded in a moral conception is suggested, but this isn't the main thrust of the
passage.
Question 2:
It can be inferred from the passage that the author views the level of enforcement between nations of universal human rights
as evidence that
(A) the use of economic sanctions is sufficient to give universal human rights the force of law
(B) the use of threat of war to enforce codes of universal human rights codes involves a conceptual confusion
(C) it is misleading to describe standards of universal human rights as laws
(D) nations are only willing to enforce international law when it is in their interest to do so
(E) universal human rights cannot be enforced unless some international body is given the statutory power to enforce them
The enforcement of human rights is discussed, particularly the weaknesses in international measures.
(A) The passage doesn't advocate economic sanctions as the sole or even primary solution.
(B) Threats of war are not associated with conceptual confusion in the passage.
(C) The term "law" implies a strong enforceability. Given the challenges in enforcing human rights internationally as
mentioned in the passage, it suggests that calling these rights "laws" might be misleading. This is the closest to the passage's
implication.
(D) This might be implied but isn't directly stated or emphasized in the passage.
(E) The passage suggests the challenges of enforcing human rights but doesn't lay out a specific solution like an international
body with statutory power.
Page 7 of 8
Question 3:
Which one of the following does the author assert about the notion that rights are political constructs?
(A) It is only one of the possible ways of looking at rights.
(B) It is an especially useful way of thinking about rights.
(C) It is the view favored by most proponents of human rights.
(D) It is the view least favored by judges and other legal experts.
(E) It is useful only to governments attempting to draft a constitution.
The passage presents a multifaceted view of rights, indicating there are multiple ways to understand them.
(A) The passage acknowledges the perspective that rights can be seen as political constructs but also introduces other
viewpoints, hence this is the best answer.
(B) The passage doesn't champion this view as the most valuable or practical.
(C) The general beliefs of most human rights proponents aren't the focus of the passage.
(D) The views of judges and legal experts on this topic aren't touched upon.
(E) The scope of the political view of rights is broader than just the drafting of constitutions.
Question 4:
“While equating these international standards to domestic legal frameworks may be a stretch, they encapsulate a profound
and invaluable philosophy on rights.’ The rights mentioned here are:
(A) moral
(B) legal
(C) political
(D) enforceable
(E) international
The key here is "philosophy on rights," which points toward an abstract, moral, or inherent essence.
(A) Moral rights are the focus of the passage, especially in this context where the distinction between legal enforceability and
philosophical essence is discussed.
(B)-(E) While these other aspects of rights are discussed in the passage, in this specific sentence, the emphasis is on the
philosophical or moral underpinning of rights.
Question 5:
Which one of the following can be inferred from the passage about the relationship between rights in the political sense and
universal human rights?
(A) Rights in the political sense should not include universal human rights.
(B) Rights in the political sense may have their basis in universal human rights.
(C) Rights in the political sense encompass universal human rights.
(D) Rights in the political sense inherently conflict with universal human rights.
(E) Rights in the political sense are identical with universal human rights.
The passage touches on the interplay between political/legal rights and universal human rights, suggesting that while they may have distinct
realms, there's a foundational connection.
(A) The passage doesn't suggest an exclusionary relationship.

(B) The passage implies that political rights might be anchored in or influenced by broader universal human rights, making this the most
accurate inference.
(C)-(E) The passage doesn't claim a complete overlap, inherent conflict, or identical nature between the two. It emphasizes a nuanced
relationship.
Page 8 of 8
Rashid Khalifa was so busy making up and telling stories that he didn’t notice that Soraya no longer sang; which
probably made things worse. But then Rashid was a busy man, in constant demand, he was the Ocean of
Notions, the famous Shah of Blah. And what with all his rehearsals and performances, Rashid was so often on
stage that he lost track of what was going on in his own home. He sped around the city and the country telling
stories, while Soraya stayed home, turning cloudy and even a little thunderous and brewing up quite a storm.
Haroun went with his father whenever he could, because the man was a magician, it couldn’t be denied. He
would climb up on to some little makeshift stage in a dead-end alley packed with raggedy children and toothless
old-timers, all squatting in the dust; and once he got going even the city’s many wandering cows would stop and
listen carefully, and monkeys would jabber approvingly from rooftops and the parrots in the trees would imitate
his voice.
Haroun often thought of his father as a Juggler, because his stories were really lots of different tales juggled
together, and Rashid kept them going in a sort of dizzy whirl, and never made a mistake.
Where did all these stories come from? It seemed that all Rashid had to do was to part his lips in a plump red
smile and out would pop some brand-new saga, complete with sorcery, love-interest, princesses, wicked uncles,
fat aunts, mustachioed gangsters in yellow check pants, fantastic locations, cowards, heroes, fights, and half a
dozen catchy, hummable tunes. ‘Everything comes from somewhere,’ Haroun reasoned, ‘so these stories can’t
simply come out of thin air …?’
But whenever he asked his father this most important of questions, the Shah of Blah would narrow his (to tell the
truth) slightly bulging eyes, and pat his wobbly stomach, and stick his thumb between his lips while he made
ridiculous drinking noises, glug glug glug. Haroun hated it when his father acted this way. ‘No, come on, where
do they come from really?’ he’d insist, and Rashid would wiggle his eyebrows mysteriously and make witchy
fingers in the air.
‘From the great Story Sea,’ he’d reply. ‘I drink the warm Story Waters and then I feel full of steam.’
Haroun found this statement intensely irritating. ‘Where do you keep this hot water, then?’ he argued craftily. ‘In
hot-water bottles, I suppose. Well, I’ve never seen any.’
‘It comes out of an invisible Tap installed by one of the Water Genies,’ said Rashid with a straight face. ‘You have
to be a subscriber.’
‘And how do you become a subscriber?’
‘Oh,’ said the Shah of Blah, ‘that’s much Too Complicated To Explain.’
‘Anyhow,’ said Haroun grumpily, ‘I’ve never seen a Water Genie, either.’ Rashid shrugged. ‘You’re never up in
time to see the milkman,’ he pointed out, ‘but you don’t mind drinking the milk. So now kindly desist from this
Iffing and Butting and be happy with the stories you enjoy.’ And that was the end of that.
Except that one day Haroun asked one question too many, and then all hell broke loose.
Page 1 of 7
PASSAGE DETAILS
[Questions on the next page]
Page 2 of 7
Answer the following 7 questions:
1. What can be most reasonably inferred about the cause of Soraya's mood change, given Rashid's constant
rehearsals and stage performances?
a) Soraya's frustration could be directed at Haroun for his incessant curiosity, overshadowing Rashid's role
in her mood change.
b) Soraya's feelings could be rooted in envy for Rashid's success, causing a rift in their relationship and
silence in her singing.
c) Soraya's mood shift may stem from a growing dissatisfaction with Rashid's preoccupation with
storytelling, leading to neglect of family life.
d) Soraya might be feeling content with Rashid's fame but misses the intimate moments when they would
sing together.
2. Rashid's metaphorical allusions to the "great Story Sea" and "Water Genies" best illustrate his propensity to:
a) Share a mystical truth with Haroun, alluding to a hidden reality that influences his storytelling prowess.
b) Discourage Haroun's interest in storytelling by constructing outlandish responses to his genuine
inquiries.
c) Push Haroun to seek wisdom elsewhere by giving elusive answers that encourage self-directed learning.
d) Craft fantastical explanations as a playful diversion, weaving non-literal answers that captivate Haroun's
imagination.
3. Which of the following presuppositions is implicit in Haroun's crafty questioning about the location of the "hot
water"?
a) Haroun's curiosity reveals a loss of childlike wonder, reflecting a growing skepticism about his father's
fantastical tales.
b) Haroun's inquiries demonstrate an ambition to take over his father's storytelling mantle, interpreting
Rashid's answers as a challenge.
c) Haroun's questions imply a criticism of Rashid's title as the "Shah of Blah," hinting at doubts about his
storytelling credibility.
d) Haroun's probing questions assume that Rashid's stories must have a tangible origin, challenging his
father's poetic descriptions.
4. Which one of the following statements, if true, would strengthen Rashid's comparison of his storytelling to a
Juggler juggling tales?
a) Rashid's recent hobby of juggling physical objects has influenced his storytelling technique, making the
analogy more tangible.
b) Rashid's successful novel featuring a juggler as the protagonist has popularized the comparison within
his audience.
c) Jugglers and storytellers sharing the same performance space in various locales highlights the
commonality between their crafts.
d) Rashid's mastery in blending different narratives and themes, akin to a juggler keeping multiple objects in
motion, enhances the comparison.
5. Which one of the following statements most accurately captures the mood of the passage without
succumbing to the presupposition that the characters' emotions are universally understood?
a) The passage radiates an exuberance that celebrates the transcendent power of storytelling,
underscoring its ability to unite diverse listeners.
b) The passage portrays a family grappling with internal strife, punctuated by financial strain and deep-
seated emotional disconnect.
c) The passage weaves a tapestry of awe for Rashid's storytelling artistry intertwined with Haroun's
escalating frustration with his father's evasive answers.
d) The passage sketches a reflective narrative on the complexities of familial ties, emphasizing
communication and shared passions.
Page 3 of 7
6. In the context of Rashid's refusal to answer Haroun's questions, the last sentence of the passage most likely
serves to:
a) Emphasize Haroun's contentment with the answers he received from his father, creating an unresolved
tension in their relationship.
b) Conclude the passage with a humorous note, reflecting the lighthearted nature of their interactions, but
hinting at underlying issues.
c) Foreshadow a significant turning point or conflict in the relationship between Rashid and Haroun, alluding
to future turmoil.
d) Highlight Rashid's superior wisdom and control over the conversation, demonstrating his dominance as a
parent and storyteller.
7. What can be inferred about the underlying tension between Rashid and Haroun based on their dialogue
regarding the "Story Sea" and "Water Genies"?
a) Rashid's mysterious answers represent a playful bonding activity they both enjoy, masking underlying
conflicts in their relationship.
b) Haroun's persistent questions indicate a growing distance and lack of trust in his father's explanations,
foreshadowing potential rifts.
c) Haroun's questions are motivated by a desire to become a storyteller himself and surpass his father,
revealing a hidden ambition.
d) Rashid's reluctance to answer reflects his belief in preserving the magic of storytelling, thereby
protecting Haroun's innocence.
[Answers on the next page]
Page 4 of 7
1. What can be most reasonably inferred about the cause of Soraya's mood change, given Rashid's constant
rehearsals and stage performances?
a) Soraya's frustration could be directed at Haroun for his incessant curiosity, overshadowing Rashid's role
in her mood change.
b) Soraya's feelings could be rooted in envy for Rashid's success, causing a rift in their relationship and
silence in her singing.
c) Soraya's mood shift may stem from a growing dissatisfaction with Rashid's preoccupation with
storytelling, leading to neglect of family life.
d) Soraya might be feeling content with Rashid's fame but misses the intimate moments when they would
sing together.
a) Haroun's curiosity is not central to the mood change described in the passage, so this doesn't explain Soraya's
feelings.
b) This option introduces envy as a cause, but it doesn't correlate strongly with the given information about
rehearsals and performances.
c) (Correct) This option directly ties Soraya's mood change to Rashid's constant focus on storytelling and
performance, suggesting that this obsession has led him to neglect his family life. It is consistent with a scenario
where a partner's professional preoccupation leads to personal dissatisfaction.
d) Though it points to a lack of intimate moments, it doesn't directly connect to Rashid's constant rehearsals and
performances.
2. Rashid's metaphorical allusions to the "great Story Sea" and "Water Genies" best illustrate his propensity to:
a) Share a mystical truth with Haroun, alluding to a hidden reality that influences his storytelling prowess.
b) Discourage Haroun's interest in storytelling by constructing outlandish responses to his genuine
inquiries.
c) Push Haroun to seek wisdom elsewhere by giving elusive answers that encourage self-directed learning.
d) Craft fantastical explanations as a playful diversion, weaving non-literal answers that captivate Haroun's
imagination.
a) The use of mystical elements doesn't best describe Rashid's tendencies in storytelling.
b) Rashid's responses are not meant to discourage Haroun but to entertain and amuse.
c) This doesn’t fit as Rashid's answers are playful, not purposefully elusive to push self-learning.
d) (Correct) This directly captures Rashid's creativity and imagination, showing that his metaphorical allusions
are designed to captivate Haroun's attention, not to convey hidden truths or dissuade his interest.
3. Which of the following presuppositions is implicit in Haroun's crafty questioning about the location of the "hot
water"?
a) Haroun's curiosity reveals a loss of childlike wonder, reflecting a growing skepticism about his father's
fantastical tales.
b) Haroun's inquiries demonstrate an ambition to take over his father's storytelling mantle, interpreting
Rashid's answers as a challenge.
c) Haroun's questions imply a criticism of Rashid's title as the "Shah of Blah," hinting at doubts about his
storytelling credibility.
d) Haroun's probing questions assume that Rashid's stories must have a tangible origin, challenging his
father's poetic descriptions.
a) There's no evidence of Haroun losing his childlike wonder in the text.

b) Ambition is not depicted as a primary driver of Haroun's questions.
c) Doubting the credibility of his father's title doesn't align with the crafty nature of his questions.
d) (Correct) Haroun's questions challenging the tangible origin of stories accurately capture the probing nature
of his inquiries.
Page 5 of 7
4. Which one of the following statements, if true, would strengthen Rashid's comparison of his storytelling to a
Juggler juggling tales?
a) Rashid's recent hobby of juggling physical objects has influenced his storytelling technique, making the
analogy more tangible.
b) Rashid's successful novel featuring a juggler as the protagonist has popularized the comparison within
his audience.
c) Jugglers and storytellers sharing the same performance space in various locales highlights the
commonality between their crafts.
d) Rashid's mastery in blending different narratives and themes, akin to a juggler keeping multiple objects in
motion, enhances the comparison.
a) While tangibly related, this doesn't metaphorically strengthen the comparison between storytelling and
juggling.
b) A successful novel might popularize the comparison but doesn’t inherently strengthen it.
c) Sharing the same performance space is an incidental connection, not a strengthening one.
d) (Correct) This draws a parallel between the artistry involved in both juggling and storytelling, directly
reinforcing the comparison.
5. Which one of the following statements most accurately captures the mood of the passage without
succumbing to the presupposition that the characters' emotions are universally understood?
a) The passage radiates an exuberance that celebrates the transcendent power of storytelling,
underscoring its ability to unite diverse listeners.
b) The passage portrays a family grappling with internal strife, punctuated by financial strain and deep-
seated emotional disconnect.
c) The passage weaves a tapestry of awe for Rashid's storytelling artistry intertwined with Haroun's
escalating frustration with his father's evasive answers.
d) The passage sketches a reflective narrative on the complexities of familial ties, emphasizing
communication and shared passions.
a) This overlooks the complexities of familial ties by focusing only on exuberance.

b) Financial strain and disconnect are not central to the passage's mood.
c) Focusing only on frustration omits other emotional elements present in the text.
d) (Correct) This takes a holistic approach, capturing the reflective nature of the narrative and emphasizing the
importance of communication and shared passions.
6. In the context of Rashid's refusal to answer Haroun's questions, the last sentence of the passage most likely
serves to:
a) Emphasize Haroun's contentment with the answers he received from his father, creating an unresolved
tension in their relationship.
b) Conclude the passage with a humorous note, reflecting the lighthearted nature of their interactions, but
hinting at underlying issues.
c) Foreshadow a significant turning point or conflict in the relationship between Rashid and Haroun, alluding
to future turmoil.
d) Highlight Rashid's superior wisdom and control over the conversation, demonstrating his dominance as a
parent and storyteller.
a) This doesn't resonate with the overall tension in the passage.

b) This option fails to capture the underlying complexities of the relationship.
c) (Correct) Foreshadowing a significant turning point aligns with the unresolved issues alluded to throughout the
dialogue.
d) Focusing solely on Rashid's dominance overlooks the nuanced implications of conflict.
Page 6 of 7
7. What can be inferred about the underlying tension between Rashid and Haroun based on their dialogue
regarding the "Story Sea" and "Water Genies"?
a) Rashid's mysterious answers represent a playful bonding activity they both enjoy, masking underlying
conflicts in their relationship.
b) Haroun's persistent questions indicate a growing distance and lack of trust in his father's explanations,
foreshadowing potential rifts.
c) Haroun's questions are motivated by a desire to become a storyteller himself and surpass his father,
revealing a hidden ambition.
d) Rashid's reluctance to answer reflects his belief in preserving the magic of storytelling, thereby
protecting Haroun's innocence.
a) This masks the underlying tension and doesn't capture the growing distance between the characters.
b) (Correct) This recognizes Haroun's growing mistrust and the foreshadowing of potential rifts between father
and son.
c) Desire to become a storyteller doesn't align with the dialogue's specific tension.
d) This places too much emphasis on Rashid's beliefs and doesn’t fully represent the tension between the
characters.
Page 7 of 7
With their recognition of Maxine Hong Kingston as a significant and influential literary figure, some critics have
provocatively suggested that her works have been produced almost ex nihilo, meaning out of nothing. They
claim that Kingston's writings lack a large traceable body of direct literary antecedents, particularly within the
context of Chinese American heritage, in which her creative work is deeply embedded. These critics, who have
limited themselves to the examination of written texts and have confined their analysis to the most visible signs of
a culture’s narrative production, have unfortunately overlooked Kingston’s intrinsic connection to the long-
standing Chinese tradition of a highly developed genre of song and spoken narrative known as “talk-story” (gong
gu tsai).
Traditionally performed in the dialects of various ethnic enclaves, talk-story has been preserved and nurtured
within the confines of the family and has rarely surfaced into print. The roots of this tradition stretch back to the
Sung dynasty (A.D.970–1279) storytellers in China, and in the United States, it is continually rejuvenated and
refreshed by an overlapping sequence of immigration from China. Thus, Chinese immigrants who started arriving
in the U.S. in the early nineteenth century had a fully established and sophisticated oral culture. This culture was
already ancient, rich, and capable of producing literary masterpieces. After their arrival, this transplanted oral
heritage simply embraced new subject matter or adapted new forms of Western discourse, as in the case of
Kingston’s innovative adaptations written in the English language.
Kingston herself firmly believes that as a literary artist, she is part of a long lineage of performers who have
shaped a stubborn and recalcitrant history into the form of talk-story. She distinguishes her “thematic”
storytelling memory processes, which carefully sift, filter, and reconstruct the essential elements of personally
remembered stories, from the memory processes inherent to a print-oriented culture. The latter emphasizes the
retention of precise sequences of words, often overlooking the depth of meaning. Interestingly, Kingston’s
perspective holds that the entry of print into the storytelling process does not substantially alter her perception of
the character of oral tradition. For her, the term “writer” is synonymous with “singer” or “performer” in the
ancient sense of privileged keeper, transmitter, and creator of stories. Her stories, once committed to print,
become a fixed stage in development but continue to evolve both around and from that frozen text.
Kingston’s active participation in the tradition of talk-story is profoundly evidenced in her renowned book China
Men, in which she skillfully employs forms typical of that genre, common to most oral cultures. These include a
fixed “grammar” of repetitive themes, providing a cohesive structure; a spectrum of stock characters that create
a vivid and recognizable world; symmetrical structures, including balanced oppositions such as verbal or
physical contests, antithetical characters, and dialectical discourse manifesting in question-answer forms and
riddles; and repetition, offering rhythmic resonance. In China Men, Kingston also succeeds in imbuing idiomatic
English with the allusive texture and oral-aural qualities of the Chinese language, a language rich in aural and
visual puns, thus translating the complex interplay of sound and meaning into a written form of talk-story. Her
unique approach encapsulates the essence of this vibrant tradition, connecting her work to a lineage that spans
centuries, and enriching the literary landscape with a synthesis of cultural heritage and innovative artistry.
Page 1 of 9
PASSAGE DETAILS
• Genre: Literary Criticism, Humanities
MIND MAPS
accurately.
Page 2 of 9
COMPREHENSION CHECK
summarisation.”
KEY IDEA
[1] With their recognition of Maxine Hong Kingston as a significant and influential literary figure,
some critics have provocatively suggested that her works have been produced almost ex nihilo,
meaning out of nothing. [2] They claim that Kingston's writings lack a large traceable body of direct
literary antecedents, particularly within the context of Chinese American heritage, in which her
creative work is deeply embedded. [3] These critics, who have limited themselves to the
examination of written texts and have confined their analysis to the most visible signs of a culture’s
narrative production, have unfortunately overlooked Kingston’s intrinsic connection to the long-
standing Chinese tradition of a highly developed genre of song and spoken narrative known as
“talk-story” (gong gu tsai).
[4] Traditionally performed in the dialects of various ethnic enclaves, talk-story has been preserved
and nurtured within the confines of the family and has rarely surfaced into print. [5] The roots of this
tradition stretch back to the Sung dynasty (A.D.970–1279) storytellers in China, and in the United
States, it is continually rejuvenated and refreshed by an overlapping sequence of immigration from
China. [6] Thus, Chinese immigrants who started arriving in the U.S. in the early nineteenth century
had a fully established and sophisticated oral culture. [7] This culture was already ancient, rich, and
capable of producing literary masterpieces. [8] After their arrival, this transplanted oral heritage
simply embraced new subject matter or adapted new forms of Western discourse, as in the case of
[9] Kingston herself firmly believes that as a literary artist, she is part of a long lineage of performers
who have shaped a stubborn and recalcitrant history into the form of talk-story. [10] She
distinguishes her “thematic” storytelling memory processes, which carefully sift, filter, and
reconstruct the essential elements of personally remembered stories, from the memory processes
inherent to a print-oriented culture. [11] The latter emphasizes the retention of precise sequences of
words, often overlooking the depth of meaning. [12] Interestingly, Kingston’s perspective holds that
the entry of print into the storytelling process does not substantially alter her perception of the
character of oral tradition. [13] For her, the term “writer” is synonymous with “singer” or
“performer” in the ancient sense of privileged keeper, transmitter, and creator of stories. [14] Her
stories, once committed to print, become a fixed stage in development but continue to evolve both
around and from that frozen text.
[15] Kingston’s active participation in the tradition of talk-story is profoundly evidenced in her
renowned book China Men, in which she skillfully employs forms typical of that genre, common to
most oral cultures. [16] These include a fixed “grammar” of repetitive themes, providing a cohesive
structure; [17] a spectrum of stock characters that create a vivid and recognizable world; [18]
symmetrical structures, including balanced oppositions such as verbal or physical contests,
antithetical characters, and dialectical discourse manifesting in question-answer forms and riddles;
and [19] repetition, offering rhythmic resonance. [20] In China Men, Kingston also succeeds in
imbuing idiomatic English with the allusive texture and oral-aural qualities of the Chinese language,
a language rich in aural and visual puns, thus translating the complex interplay of sound and
meaning into a written form of talk-story. [21] Her unique approach encapsulates the essence of this
vibrant tradition, connecting her work to a lineage that spans centuries, and enriching the literary
landscape with a synthesis of cultural heritage and innovative artistry.
Page 3 of 9
KEY IDEA
[1] With their recognition of Maxine Hong Kingston as a significant and influential literary figure, Critics overlook Kingston's
some critics have provocatively suggested that her works have been produced almost ex nihilo, connection to the talk-story
meaning out of nothing. [2] They claim that Kingston's writings lack a large traceable body of direct tradition by focusing only on
literary antecedents, particularly within the context of Chinese American heritage, in which her written antecedents.
creative work is deeply embedded. [3] These critics, who have limited themselves to the
examination of written texts and have confined their analysis to the most visible signs of a culture’s
narrative production, have unfortunately overlooked Kingston’s intrinsic connection to the long-
standing Chinese tradition of a highly developed genre of song and spoken narrative known as
“talk-story” (gong gu tsai).
[4] Traditionally performed in the dialects of various ethnic enclaves, talk-story has been preserved The talk-story tradition has
and nurtured within the confines of the family and has rarely surfaced into print. [5] The roots of this ancient roots and has
tradition stretch back to the Sung dynasty (A.D.970–1279) storytellers in China, and in the United evolved into modern forms,
States, it is continually rejuvenated and refreshed by an overlapping sequence of immigration from including Kingston's writing.
China. [6] Thus, Chinese immigrants who started arriving in the U.S. in the early nineteenth century
had a fully established and sophisticated oral culture. [7] This culture was already ancient, rich, and
capable of producing literary masterpieces. [8] After their arrival, this transplanted oral heritage
simply embraced new subject matter or adapted new forms of Western discourse, as in the case of
[9] Kingston herself firmly believes that as a literary artist, she is part of a long lineage of performers Kingston sees herself as
who have shaped a stubborn and recalcitrant history into the form of talk-story. [10] She part of the talk-story lineage,
distinguishes her “thematic” storytelling memory processes, which carefully sift, filter, and equating writing with oral
reconstruct the essential elements of personally remembered stories, from the memory processes tradition.
inherent to a print-oriented culture. [11] The latter emphasizes the retention of precise sequences of
words, often overlooking the depth of meaning. [12] Interestingly, Kingston’s perspective holds that
the entry of print into the storytelling process does not substantially alter her perception of the
character of oral tradition. [13] For her, the term “writer” is synonymous with “singer” or
“performer” in the ancient sense of privileged keeper, transmitter, and creator of stories. [14] Her
stories, once committed to print, become a fixed stage in development but continue to evolve both
around and from that frozen text.
[15] Kingston’s active participation in the tradition of talk-story is profoundly evidenced in her Kingston's work exemplifies
renowned book China Men, in which she skillfully employs forms typical of that genre, common to the talk-story tradition,
most oral cultures. [16] These include a fixed “grammar” of repetitive themes, providing a cohesive blending ancient techniques
structure; [17] a spectrum of stock characters that create a vivid and recognizable world; [18] with modern English and
symmetrical structures, including balanced oppositions such as verbal or physical contests, innovative artistry.
antithetical characters, and dialectical discourse manifesting in question-answer forms and riddles;
and [19] repetition, offering rhythmic resonance. [20] In China Men, Kingston also succeeds in
imbuing idiomatic English with the allusive texture and oral-aural qualities of the Chinese language,
a language rich in aural and visual puns, thus translating the complex interplay of sound and
meaning into a written form of talk-story. [21] Her unique approach encapsulates the essence of this
vibrant tradition, connecting her work to a lineage that spans centuries, and enriching the literary
landscape with a synthesis of cultural heritage and innovative artistry.
Page 4 of 9
Central Theme: The passage explores the literary connection between Maxine Hong Kingston's works and the ancient
Chinese tradition of talk-story, arguing against critics who suggest she lacks literary antecedents.
Tone: The tone is scholarly and argumentative, presenting an argument that connects Kingston's literary style to a historical
and cultural tradition.
Structure of the Passage: The structure of the passage carefully builds an argument that connects Maxine Hong Kingston's
literary works to the ancient Chinese tradition of talk-story. It begins in Para 1 by presenting critics' claims that Kingston's
works lack literary antecedents and counters them by introducing the concept of talk-story. In Para 2, the historical and
cultural roots of talk-story are explored, demonstrating how this tradition was carried forward by Chinese immigrants to the
U.S. and adapted into modern forms, including Kingston's English language adaptations. Para 3 delves into Kingston's
personal perspective on her connection to talk-story, defining her understanding of her role as a writer within this lineage
and how she sees the relationship between oral and written storytelling. Finally, Para 4 provides a detailed analysis of
Kingston's application of talk-story in her work, offering specific examples and affirming her unique synthesis of cultural
heritage and innovative literary techniques. The structure, therefore, functions as a progressive revelation of Kingston's
connection to talk-story, weaving together historical context, personal belief, and literary analysis.
Page 5 of 9
REASONING CHECK
Question 1
Which one of the following most accurately states the main point of the passage?
(A) Despite some critics’ comments, Kingston’s writings have significant Chinese American antecedents, which can be found in the
traditional oral narrative form known as talk-story.
(B) An understanding of Kingston’s work and of Chinese American writers in general reveals that critics of ethnic literatures in the
United States have been mistaken in examining only written texts.
(C) Throughout her writings Kingston uses techniques typical of the talk-story genre, especially the retention of certain aspects of
Chinese speech in the written English text.
(D) The writings of Kingston have rekindled an interest in talk-story, which dates back to the Sung dynasty, and was extended to
the United States with the arrival of Chinese immigrants in the nineteenth century.
Question 2
Which one of the following can be most reasonably inferred from the passage?
(A) Until very recently, scholars have held that oral storytelling in Chinese ethnic enclaves was a unique oral tradition.
(B) Talk-story has developed in the United States through a process of combining Chinese, Chinese American, and other oral
storytelling forms.
(C) Chinese American talk-story relies upon memory processes that do not emphasize the retention of precise sequences of
words.
(D) The connection between certain aspects of Kingston’s work and talk-story is argued by some critics to be rather tenuous and
questionable.
Question 3
“She distinguishes her “thematic” storytelling memory processes, which carefully sift, filter, and reconstruct the essential elements
of personally remembered stories, from the memory processes inherent to a print-oriented culture.” It can be inferred from the
passage that the author uses the phrase “personally remembered stories” primarily to refer to
(A) a literary genre of first-person storytelling
(B) a thematically organized personal narrative of one’s own past
(C) partially idiosyncratic memories of narratives
(D) the retention in memory of precise sequences of words
Question 4
“In China Men, Kingston also succeeds in imbuing idiomatic English with the allusive texture and oral-aural qualities of the Chinese
language, a language rich in aural and visual puns, thus translating the complex interplay of sound and meaning into a written form
of talk-story.” In which one of the following is the use of cotton fibers or cotton cloth most analogous to Kingston’s use of the English
language as described in this sentence?
(A) Scraps of plain cotton cloth are used to create a multicolored quilt.
(B) The surface texture of woolen cloth is simulated in a piece of cotton cloth by a special process of weaving.
(C) In making a piece of cloth, cotton fiber is substituted for linen because of the roughly similar texture of the two materials.
(D) Because of their somewhat similar textures, cotton and linen fibers are woven together in a piece of cloth to achieve a savings
in price over a pure linen cloth.
Question 5
The passage most clearly suggests that Kingston believes which one of the following about at least some of the stories contained in
her writings?
(A) Since they are intimately tied to the nature of the Chinese language, they can be approximated, but not adequately expressed,
in English.
(B) They should be thought of primarily as ethnic literature and evaluated accordingly by critics.
(C) They will likely be retold and altered to some extent in the process.
(D) Their significance and beauty cannot be captured at all in written texts.
Question 6
The author’s argument in the passage would be most weakened if which one of the following were true?
(A) Most Chinese American writers’ work is very different from Kingston’s.
(B) Native American storytellers use narrative devices similar to those used in talk-story.
(C) China Men is for the most part atypical of Kingston’s literary works.
(D) Literary critics generally appreciate the authenticity of Kingston’s work.
[Answers & Explanation on the next page]
Page 6 of 9
Question 1
(A) Despite some critics’ comments, Kingston’s writings have significant Chinese American antecedents, which can be found in the
traditional oral narrative form known as talk-story.
This statement encapsulates the main point of the passage. It highlights the criticism of Kingston's writings and counters it by
connecting her work to the traditional Chinese oral narrative form known as "talk-story." The passage thoroughly discusses the lineage
of this tradition and how Kingston's work is rooted in it, negating the critics' claim that her writings appeared out of nowhere.
(B) An understanding of Kingston’s work and of Chinese American writers in general reveals that critics of ethnic literatures in the United
States have been mistaken in examining only written texts.
While this option does touch on the criticism that has been directed at Kingston's writings, it generalizes the argument to all Chinese
American writers and implies that the passage is broadly focused on the failure of critics. This goes beyond the specific scope of the
passage, which is primarily concerned with Kingston's relationship to the talk-story tradition, not a broad critique of how ethnic
literature is analyzed in the U.S.
(C) Throughout her writings Kingston uses techniques typical of the talk-story genre, especially the retention of certain aspects of Chinese
speech in the written English text.
This option is only partially true. While the passage does discuss Kingston's use of talk-story techniques, including the retention of
Chinese speech in written English, it is not the main point of the passage. This statement focuses on a specific aspect of Kingston's
writing style rather than the broader argument that her works are deeply connected to a significant Chinese American literary tradition.
(D) The writings of Kingston have rekindled an interest in talk-story, which dates back to the Sung dynasty, and was extended to the
United States with the arrival of Chinese immigrants in the nineteenth century.
This option misrepresents the main point of the passage by suggesting that Kingston's writings have reignited interest in the talk-story
tradition. The passage does not make this claim; rather, it emphasizes that Kingston's writings are rooted in this tradition. The focus is
on the continuity and adaptation of the tradition in her works, not on rekindling interest in it.
Question 2
Which one of the following can be most reasonably inferred from the passage?
(A) Until very recently, scholars have held that oral storytelling in Chinese ethnic enclaves was a unique oral tradition.
The passage does not provide information to support the claim that scholars have recently changed their views on the uniqueness of
oral storytelling in Chinese ethnic enclaves. There's no indication of a time frame or specific scholarly opinions to validate this
statement.
(B) Talk-story has developed in the United States through a process of combining Chinese, Chinese American, and other oral storytelling
forms.
While the passage describes the development of talk-story in the United States and its connection to Chinese immigrants, it does not
specifically mention a process of combining Chinese, Chinese American, and other oral storytelling forms. The focus is on the
continuity and adaptation of the tradition from China to the United States, not on a synthesis with other oral storytelling forms.
(C) Chinese American talk-story relies upon memory processes that do not emphasize the retention of precise sequences of words.
The passage mentions that Kingston distinguishes her "thematic" storytelling memory processes from those inherent to a print-
oriented culture. While the latter emphasizes the retention of precise sequences of words, the former focuses on sifting, filtering, and
reconstructing essential elements of personally remembered stories. This directly supports the inference made in option C.
(D) The connection between certain aspects of Kingston’s work and talk-story is argued by some critics to be rather tenuous and
questionable.
The passage does not present any critics who argue that the connection between Kingston's work and talk-story is tenuous or
questionable. Instead, it discusses critics who overlook this connection altogether, believing her works to have been created ex nihilo.
This option mischaracterizes the critics' stance as described in the passage.
Page 7 of 9
Question 3
“She distinguishes her “thematic” storytelling memory processes, which carefully sift, filter, and reconstruct the essential elements of
personally remembered stories, from the memory processes inherent to a print-oriented culture.” It can be inferred from the passage that
the author uses the phrase “personally remembered stories” primarily to refer to
(A) a literary genre of first-person storytelling
While the phrase "personally remembered stories" may imply something personal to Kingston, the passage doesn't tie this concept to a
specific literary genre of first-person storytelling. The focus is on her memory process rather than on a literary genre.
(B) a thematically organized personal narrative of one’s own past

The passage doesn't support the idea that "personally remembered stories" refers to Kingston's personal narrative or autobiography. It
focuses on her method of sifting, filtering, and reconstructing stories within the talk-story tradition rather than on a chronological or
thematically organized recounting of her own past.
(C) partially idiosyncratic memories of narratives

The passage mentions that Kingston distinguishes her “thematic” storytelling memory processes, which carefully sift, filter, and
reconstruct the essential elements of personally remembered stories. These are not word-for-word retellings but are rather
reconstructions of the stories' core elements, perhaps shaped by her own experiences and interpretations. This supports the inference
made in option C, that the term "personally remembered stories" refers to her unique or partially idiosyncratic memories of narratives.
(D) the retention in memory of precise sequences of words

This option is in direct contrast to what is described in the passage. Kingston's process of handling “personally remembered stories” is
distinguished from the memory processes that emphasize the retention of precise sequences of words. She is focusing on the
essential elements and thematic aspects of the stories, not on the exact wording.
Question 4
“In China Men, Kingston also succeeds in imbuing idiomatic English with the allusive texture and oral-aural qualities of the Chinese
language, a language rich in aural and visual puns, thus translating the complex interplay of sound and meaning into a written form of talk-
story.” In which one of the following is the use of cotton fibers or cotton cloth most analogous to Kingston’s use of the English language as
described in this sentence?
The sentence in question describes how Kingston uses idiomatic English to imbue it with the allusive texture and oral-aural qualities of the
Chinese language, translating complex interplay of sound and meaning into a written form. It emphasizes a specific quality of crafting
something new that represents something else, much like simulating a texture in cloth.
(A) Scraps of plain cotton cloth are used to create a multicolored quilt.
While this option involves creativity and transformation, it doesn't involve simulating one material's characteristics in another. It's more
about assembling various parts into a whole, which doesn't correspond with Kingston's method of infusing one language with the
qualities of another.
(B) The surface texture of woolen cloth is simulated in a piece of cotton cloth by a special process of weaving.
This option parallels Kingston's process of taking one material (English) and manipulating it in a way that it takes on the characteristics
of another (Chinese language). Just as Kingston infuses English with Chinese qualities, the surface texture of woolen cloth is simulated
in cotton. Both processes involve a transformation that captures the essence of something else.
(C) In making a piece of cloth, cotton fiber is substituted for linen because of the roughly similar texture of the two materials.
This option emphasizes substitution rather than transformation or imitation. While there is similarity in texture, it doesn't capture the
nuanced process described in the passage, where one thing is crafted to represent another. It's more about replacement than imbuing
one with the characteristics of the other.
(D) Because of their somewhat similar textures, cotton and linen fibers are woven together in a piece of cloth to achieve a savings in price
over a pure linen cloth.
This option focuses on combining two materials for practical reasons (cost savings) rather than on one material taking on the
characteristics of another. It doesn't align with Kingston's artistic process of using English to capture the essence of the Chinese
language.
Page 8 of 9
Question 5
The passage most clearly suggests that Kingston believes which one of the following about at least some of the stories contained in her
writings?
(A) Since they are intimately tied to the nature of the Chinese language, they can be approximated, but not adequately expressed, in
English.
The passage doesn't suggest that Kingston believes her stories can only be approximated in English. On the contrary, she succeeds in
imbuing English with the allusive texture and qualities of the Chinese language, translating the complex interplay into a written form.
(B) They should be thought of primarily as ethnic literature and evaluated accordingly by critics.
While the passage does discuss the context of Chinese American heritage and the talk-story tradition, it does not specifically suggest
that Kingston believes her stories should be evaluated primarily as ethnic literature by critics.
(C) They will likely be retold and altered to some extent in the process.
Throughout the passage, it is mentioned that Kingston is part of the long-standing Chinese tradition of “talk-story.” She sees herself as
a performer who shapes history into this form. Her process of storytelling involves sifting, filtering, and reconstructing essential
elements of personally remembered stories, which implies that they may be retold and altered in the process. Her belief that the entry
of print does not substantially alter the character of oral tradition further supports this answer.
(D) Their significance and beauty cannot be captured at all in written texts.
The passage illustrates Kingston's innovative adaptations of the talk-story tradition into written English. She believes that she can
capture the essence of this oral tradition in writing, and the passage doesn't suggest that she believes the significance and beauty of
the stories cannot be captured at all in written texts.
Question 6
The author’s argument in the passage would be most weakened if which one of the following were true?
(A) Most Chinese American writers’ work is very different from Kingston’s.
While this statement might differentiate Kingston from other Chinese American writers, it doesn't directly impact the argument that
Kingston's works are influenced by the talk-story tradition. The passage's focus is on Kingston, not on comparing her to other Chinese
American writers.
(B) Native American storytellers use narrative devices similar to those used in talk-story.
The fact that Native American storytellers might use similar narrative devices to talk-story does not weaken the argument about
Kingston's specific connection to the Chinese talk-story tradition. It doesn't affect the analysis of her work and how it is rooted in this
particular cultural heritage.
(C) China Men is for the most part atypical of Kingston’s literary works.
The passage emphasizes Kingston's use of the talk-story tradition in "China Men" as evidence of her connection to Chinese oral
narrative. If "China Men" were atypical of her literary works, this would weaken the argument that she consistently draws from this
tradition. It would imply that the examples given in the passage are not representative of her work as a whole.
(D) Literary critics generally appreciate the authenticity of Kingston’s work.

This statement doesn't weaken the argument in the passage, as the appreciation of critics is not directly related to the central point of
Kingston's connection to the talk-story tradition. The passage does address critics' views, but their appreciation or lack thereof does
not undermine the specific argument being made.
Page 9 of 9
Personal names are universally used but are understood in different ways. In European thought, personal names
are generally regarded in two major ways, both of which deny that names carry any significant semantic content.
In the realm of philosophy and linguistics, John Stuart Mill's notion that “proper names are meaningless marks
set upon…persons to distinguish them from one another” retains currency even in contemporary discourse; in
anthropology, Claude Levi-Strauss's characterization of names as being primarily instruments of social
classification has been highly influential and groundbreaking. This Eurocentric interpretation has consequently
led to the neglect of personal names' interpretation in societies where names have other functions and
meanings. Among the Hopi of the southwestern United States, names often refer to historical or ritual events,
and these serve multiple purposes, including placing individuals within society and conferring an identity upon
them. Furthermore, the imagery used to evoke these events suggests that Hopi names can be seen as an
intricate form of poetic composition.
The tradition of name-giving among the Hopi is a multifaceted process. Throughout life, Hopi individuals receive
several names in a sequence of ritual initiations. Events like birth, entry into one of the ritual societies during
childhood, and puberty are among the key occasions for name giving. This process is more than a mere labelling
but a rich cultural expression. Names are conferred by an adult member of a clan other than the child’s clan, and
these names often refer to that name giver's clan, sometimes masterfully combining characteristics of the clan’s
totem animal with the child’s own characteristics. Thus, a name might translate to something as simple as “little
rabbit,” an expression which reflects both the child’s size and the representative animal, binding them in cultural
and individual symbolism.
The Hopi naming process often goes beyond a mere literal meaning. More often, though, the name giver has in
mind a specific event or imagery that is not apparent in a name's literal translation. For example, one Lizard clan
member from the village of Oraibi is named Lomayayva, “beautifully ascended.” This translation, however, tells
nothing about either the event referred to—who or what ascended—or the name giver's clan. The name giver in
this case is from the Badger clan, which is responsible for an annual ceremony featuring a procession in which
masked representations of spirits climb the mesa on which Oraibi sits. Combining the name giver’s clan
association with the receiver’s home village, “beautifully ascended” refers to the splendid colors and movements
of the procession up the mesa. This rich symbolism in the name evokes a condensed image—a typical feature of
Hopi personal names—and displays the same quality of Western Apache place names that led one commentator
to call them “tiny imagist poems.”
Hopi personal names do several things simultaneously; they are a tapestry of meanings and functions. They
indicate social relationships, though often only indirectly, and they individuate persons, giving them a unique
identity within the cultural framework. Equally important, though, is their poetic quality; in a sense, they can be
understood as oral texts that produce aesthetic delight, and as reflections of the community's shared history and
beliefs. This view of Hopi names is thus opposed not only to Mill’s claim that personal names are without inherent
meaning but also to Levi-Strauss’s purely functional characterization. The names become artistic creations that
require knowledge to fully appreciate. Interpreters must understand Hopi clan structures and linguistic practices
in order to discern the beauty and significance of Hopi names, which in turn contributes to a fuller understanding
of the rich cultural fabric of the Hopi society.
Page 1 of 9
PASSAGE DETAILS
• Genre: Cultural Anthropology
MIND MAPS
accurately.
Page 2 of 9
COMPREHENSION CHECK
summarisation.”
KEY IDEA
[1] Personal names are universally used but are understood in different ways. [2] In European
thought, personal names are generally regarded in two major ways, both of which deny that names
carry any significant semantic content. [3] In the realm of philosophy and linguistics, John Stuart
Mill's notion that “proper names are meaningless marks set upon…persons to distinguish them
from one another” retains currency even in contemporary discourse; [4] in anthropology, Claude
Levi-Strauss's characterization of names as being primarily instruments of social classification has
been highly influential and groundbreaking. [5] This Eurocentric interpretation has consequently led
to the neglect of personal names' interpretation in societies where names have other functions and
meanings. [6] Among the Hopi of the southwestern United States, names often refer to historical or
ritual events, and these serve multiple purposes, including placing individuals within society and
conferring an identity upon them. [7] Furthermore, the imagery used to evoke these events
suggests that Hopi names can be seen as an intricate form of poetic composition.
[8] The tradition of name-giving among the Hopi is a multifaceted process. [9] Throughout life, Hopi
individuals receive several names in a sequence of ritual initiations. [10] Events like birth, entry into
one of the ritual societies during childhood, and puberty are among the key occasions for name
giving. [11] This process is more than a mere labeling but a rich cultural expression. [12] Names are
conferred by an adult member of a clan other than the child’s clan, and these names often refer to
that name giver's clan, sometimes masterfully combining characteristics of the clan’s totem animal
with the child’s own characteristics. [13] Thus, a name might translate to something as simple as
“little rabbit,” an expression which reflects both the child’s size and the representative animal,
binding them in cultural and individual symbolism.
[14] The Hopi naming process often goes beyond a mere literal meaning. [15] More often, though,
the name giver has in mind a specific event or imagery that is not apparent in a name's literal
translation. [16] For example, one Lizard clan member from the village of Oraibi is named
Lomayayva, “beautifully ascended.” [17] This translation, however, tells nothing about either the
event referred to—who or what ascended—or the name giver's clan. [18] The name giver in this
case is from the Badger clan, which is responsible for an annual ceremony featuring a procession in
which masked representations of spirits climb the mesa on which Oraibi sits. [19] Combining the
name giver’s clan association with the receiver’s home village, “beautifully ascended” refers to the
splendid colors and movements of the procession up the mesa. [20] This rich symbolism in the
name evokes a condensed image—a typical feature of Hopi personal names—and displays the
same quality of Western Apache place names that led one commentator to call them “tiny imagist
poems.”
[21] Hopi personal names do several things simultaneously; they are a tapestry of meanings and
functions. [22] They indicate social relationships, though often only indirectly, and they individuate
persons, giving them a unique identity within the cultural framework. [23] Equally important, though,
is their poetic quality; in a sense, they can be understood as oral texts that produce aesthetic
delight, and as reflections of the community's shared history and beliefs. [24] This view of Hopi
names is thus opposed not only to Mill’s claim that personal names are without inherent meaning
but also to Levi-Strauss’s purely functional characterization. [25] The names become artistic
creations that require knowledge to fully appreciate. [26] Interpreters must understand Hopi clan
structures and linguistic practices in order to discern the beauty and significance of Hopi names,
which in turn contributes to a fuller understanding of the rich cultural fabric of the Hopi society.
Page 3 of 9
KEY IDEA
[1] Personal names are universally used but are understood in different ways. [2] In European European and Hopi
thought, personal names are generally regarded in two major ways, both of which deny that names understandings of personal
carry any significant semantic content. [3] In the realm of philosophy and linguistics, John Stuart names differ, with the Hopi
Mill's notion that “proper names are meaningless marks set upon…persons to distinguish them recognizing names as
from one another” retains currency even in contemporary discourse; [4] in anthropology, Claude referring to historical or
Levi-Strauss's characterization of names as being primarily instruments of social classification has ritual events and embodying
been highly influential and groundbreaking. [5] This Eurocentric interpretation has consequently led a form of poetic
to the neglect of personal names' interpretation in societies where names have other functions and composition.
meanings. [6] Among the Hopi of the southwestern United States, names often refer to historical or
ritual events, and these serve multiple purposes, including placing individuals within society and
conferring an identity upon them. [7] Furthermore, the imagery used to evoke these events
suggests that Hopi names can be seen as an intricate form of poetic composition.
[8] The tradition of name-giving among the Hopi is a multifaceted process. [9] Throughout life, Hopi Hopi name-giving is a
individuals receive several names in a sequence of ritual initiations. [10] Events like birth, entry into complex and symbolic
one of the ritual societies during childhood, and puberty are among the key occasions for name process tied to life stages,
giving. [11] This process is more than a mere labeling but a rich cultural expression. [12] Names are clan affiliations, and
conferred by an adult member of a clan other than the child’s clan, and these names often refer to individual characteristics.
that name giver's clan, sometimes masterfully combining characteristics of the clan’s totem animal
with the child’s own characteristics. [13] Thus, a name might translate to something as simple as
“little rabbit,” an expression which reflects both the child’s size and the representative animal,
binding them in cultural and individual symbolism.
[14] The Hopi naming process often goes beyond a mere literal meaning. [15] More often, though, The Hopi naming process
the name giver has in mind a specific event or imagery that is not apparent in a name's literal often contains hidden
translation. [16] For example, one Lizard clan member from the village of Oraibi is named meanings and imagery that
Lomayayva, “beautifully ascended.” [17] This translation, however, tells nothing about either the reflect events, relationships,
event referred to—who or what ascended—or the name giver's clan. [18] The name giver in this and cultural symbolism.
case is from the Badger clan, which is responsible for an annual ceremony featuring a procession in
which masked representations of spirits climb the mesa on which Oraibi sits. [19] Combining the
name giver’s clan association with the receiver’s home village, “beautifully ascended” refers to the
splendid colors and movements of the procession up the mesa. [20] This rich symbolism in the
name evokes a condensed image—a typical feature of Hopi personal names—and displays the
same quality of Western Apache place names that led one commentator to call them “tiny imagist
poems.”
[21] Hopi personal names do several things simultaneously; they are a tapestry of meanings and Hopi personal names serve
functions. [22] They indicate social relationships, though often only indirectly, and they individuate multiple functions,
persons, giving them a unique identity within the cultural framework. [23] Equally important, though, encapsulating social
is their poetic quality; in a sense, they can be understood as oral texts that produce aesthetic relationships, individual
delight, and as reflections of the community's shared history and beliefs. [24] This view of Hopi identity, aesthetic pleasure,
names is thus opposed not only to Mill’s claim that personal names are without inherent meaning shared history, and beliefs.
but also to Levi-Strauss’s purely functional characterization. [25] The names become artistic
creations that require knowledge to fully appreciate. [26] Interpreters must understand Hopi clan
structures and linguistic practices in order to discern the beauty and significance of Hopi names,
which in turn contributes to a fuller understanding of the rich cultural fabric of the Hopi society.
Page 4 of 9
Central Theme: The central theme of this passage is the multifaceted nature and profound significance of personal names
within Hopi culture, contrasting this with European interpretations. It explores the rituals, meanings, symbolism, and
aesthetics involved in the Hopi tradition of name-giving.
Tone: The tone of the passage is analytical and informative. It contrasts two different cultural perspectives on naming without
showing bias and highlights the complexities of Hopi naming traditions with a sense of respect and interest.
Structure of the Passage: The structure of the passage progresses from a broader discussion of naming conventions to a
specific exploration of the Hopi tradition. Paragraph 1 contrasts European thoughts on naming with the more complex
understanding among the Hopi. Paragraph 2 delves into the rituals and cultural expressions involved in Hopi name-giving.
Paragraph 3 further explores the symbolism and poetic nature of the names, and Paragraph 4 synthesizes these insights to
present a comprehensive view of Hopi names as intricate cultural artifacts.
Page 5 of 9
REASONING CHECK
Question 1
Which of the following most accurately summarizes the passages’ main point?
(A) Unlike European names, which are used exclusively for identification or exclusively for social classification, Hopi names
perform both these functions simultaneously.
(B) Unlike European names, Hopi names tend to neglect the functions of identification and social classification in favor of a
concentration on compression and poetic effects.
(C) Lacking knowledge of the intricacies of Hopi linguistic and tribal structures, European thinkers have so far been unable to
discern the deeper significance of Hopi names.
(D) While performing the functions ascribed to names by European thinkers, Hopi names also possess a significant aesthetic
quality that these thinkers have not adequately recognized.
Question 2
This rich symbolism in the name evokes a condensed image—a typical feature of Hopi personal names—and displays the
same quality of Western Apache place names that led one commentator to call them “tiny imagist poems.”
The author most likely refers to Western Apache place names in order to
(A) offer an example of how names can contain references not evident in their literal translations.
(B) apply a commentator’s characterization of Western Apache naming practices to Hopi personal names.
(C) contrast Western Apache naming practices with Hopi naming practices.
(D) demonstrate that other names besides Hopi names may have some semantic content.
Question 3
Which one of the following statements describes an example of the function accorded to personal names under Levi-
Strauss’s view?
(A) Some parents select their children’s names from impersonal sources such as books.
(B) Some parents name their children in honor of friends or famous people.
(C) Some family members have no parts of their names in common.
(D) Some family names originated as identifications of their bearer’s occupations.
Question 4
The primary function of the second paragraph is to
(A) present reasons why Hopi personal names can be treated as poetic compositions
(B) support the claim that Hopi personal names make reference to events in the recipient’s life
(C) argue that the fact that Hopis receive many names throughout life refutes European theories about naming
(D) illustrate ways in which Hopi personal names may have semantic content
Question 5
Based on the passage, with which one of the following statements about Mill’s view would the author of the passage be most
likely to agree?
(A) Its characterization of the function of names is too narrow to be universally applicable.
(B) It would be correct if it recognized the use of names as instruments of social classification.
(C) Its influence single-handedly led scholars to neglect how names are used outside Europe.
(D) It is less relevant than Levi Strauss’s characterization in understanding Hopi naming practices.
Question 6
It can be inferred from the passage that each of the following features of Hopi personal names contributes to their poetic
quality EXCEPT:
(A) their ability to be understood as oral texts.
(B) their use of condensed imagery to evoke events.
(C) their ability to confer identity upon individuals
(D) their ability to subtly convey meaning.
[Answers & Explanations on the next page]
Page 6 of 9
Question 1
Which of the following most accurately summarizes the passages’ main point?
(A) Unlike European names, which are used exclusively for identification or exclusively for social classification, Hopi names perform both
these functions simultaneously.
(B) Unlike European names, Hopi names tend to neglect the functions of identification and social classification in favor of a concentration
on compression and poetic effects.
(C) Lacking knowledge of the intricacies of Hopi linguistic and tribal structures, European thinkers have so far been unable to discern the
deeper significance of Hopi names.
(D) While performing the functions ascribed to names by European thinkers, Hopi names also possess a significant aesthetic quality that
these thinkers have not adequately recognized.
The passage discusses two distinct perspectives on personal names: the European perspective, which views names as functional and
meaningless (as expressed by John Stuart Mill and Claude Levi-Strauss), and the Hopi perspective, where names carry deeper
significance, including historical or ritual references and poetic qualities. The author argues that Hopi names are multifunctional, serving to
identify and classify but also having aesthetic qualities that European thinkers have not fully understood. This encapsulates the main point
of the passage, making (D) the correct answer.
Incorrect Options:
Option (A): This choice falsely implies that European names are used exclusively for identification or social classification, and that Hopi
names perform both functions. The passage does not argue that European names are exclusive in their function but instead says that
European thought denies the significant semantic content in names. Also, it's not just about performing both functions; the passage focuses
more on the intricate and poetic nature of Hopi names, not covered in this option.
Option (B): This choice misrepresents the passage by suggesting that Hopi names neglect identification and social classification in favor of
compression and poetic effects. The passage actually shows that Hopi names include identification and social classification while also
encompassing other dimensions like compression and poetic effects.
Option (C): While the passage does discuss the lack of European understanding of Hopi names, it does not primarily focus on this lack of
knowledge or suggest that European thinkers are incapable of discerning the deeper significance. The emphasis is more on the unexplored
complexity of Hopi names rather than the limitations of European thought in understanding them.
Question 2
This rich symbolism in the name evokes a condensed image—a typical feature of Hopi personal names—and displays the same quality of
Western Apache place names that led one commentator to call them “tiny imagist poems.”
The author most likely refers to Western Apache place names in order to
(A) offer an example of how names can contain references not evident in their literal translations.
(B) apply a commentator’s characterization of Western Apache naming practices to Hopi personal names.
(C) contrast Western Apache naming practices with Hopi naming practices.
(D) demonstrate that other names besides Hopi names may have some semantic content.
Explanation: The reference to Western Apache place names comes after the description of a specific Hopi name, Lomayayva, meaning
"beautifully ascended." The author is using this comparison to highlight the richness and depth of Hopi names, likening them to Western
Apache place names. This is done by connecting the idea of Hopi names being condensed images to the characterization of Western
Apache place names as "tiny imagist poems."
The use of Western Apache place names serves as a parallel, helping the reader to understand the artistic and imagistic quality of Hopi
personal names. The comparison helps to apply the commentator's characterization of one set of names (Western Apache) to another set
of names (Hopi), thus reinforcing the intricate and poetic nature of Hopi names.
Incorrect Options:
Option (A): While the passage does discuss how names can contain references not evident in their literal translations, the reference to
Western Apache place names is not used as an example of this concept. It is more about likening the quality of the names to "tiny imagist
poems."
Option (C): The passage doesn't contrast Western Apache naming practices with Hopi naming practices. Instead, it draws a parallel
between the two, highlighting similarities in their imagery and symbolism.
Option (D): While the comparison does implicitly show that other names besides Hopi names may have semantic content, this is not the
primary reason for the reference. The focus is on applying a specific characterization to Hopi names through the parallel with Western
Apache place names.
Page 7 of 9
Question 3
Which one of the following statements describes an example of the function accorded to personal names under Levi-Strauss’s view?
(A) Some parents select their children’s names from impersonal sources such as books.
(B) Some parents name their children in honor of friends or famous people.
(C) Some family members have no parts of their names in common.
(D) Some family names originated as identifications of their bearer’s occupations.
Explanation: Levi-Strauss's characterization of personal names is briefly touched upon in the passage, where he is said to view names as
"primarily instruments of social classification." This understanding implies that personal names serve to classify or categorize individuals
within the society, often according to familial, occupational, or social roles.
Option (D) aligns with this characterization because it refers to family names that originated as identifications of their bearers' occupations.
This practice classifies or categorizes individuals based on their work, making it a clear example of the function Levi-Strauss ascribed to
personal names.
Incorrect Options:
Option (A): Selecting children's names from impersonal sources like books does not directly relate to the function of names as tools of
social classification, as described by Levi-Strauss.
Option (B): Naming children in honor of friends or famous people might carry sentimental or aspirational significance but doesn't
necessarily align with Levi-Strauss's view of names serving primarily as instruments for social classification.
Option (C): The fact that some family members may have no parts of their names in common doesn't demonstrate a social classification
function and is not connected to Levi-Strauss's characterization of names.
Question 4
The primary function of the second paragraph is to
(A) present reasons why Hopi personal names can be treated as poetic compositions
(B) support the claim that Hopi personal names make reference to events in the recipient’s life
(C) argue that the fact that Hopis receive many names throughout life refutes European theories about naming
(D) illustrate ways in which Hopi personal names may have semantic content
The second paragraph provides a detailed look at the tradition of name-giving among the Hopi. It describes how Hopi individuals receive
several names throughout their life during ritual initiations and how the names often refer to the name giver's clan, characteristics of the
clan’s totem animal, and the child’s own characteristics. The paragraph also explores the deeper meanings and symbolism that can be
embedded in the names.
The paragraph describes the multifaceted process of Hopi naming, including how names are conferred and how they might translate into
expressions reflecting both cultural and individual symbolism. It illustrates how Hopi names can have semantic content by providing
examples and delving into the cultural significance of the names. This option aligns well with the main purpose of the paragraph.
Incorrect Options:
Option (A): While the paragraph does touch on aspects of Hopi names that could be viewed as poetic, such as the rich cultural expression
in the naming process, it does not primarily focus on presenting reasons why the names are poetic compositions.
Option (B): Although the paragraph does explain that names often refer to events like birth and puberty, it does not solely focus on
supporting the claim that names make reference to events in the recipient's life. The paragraph also covers other aspects of Hopi personal
names, such as their connection to clan characteristics and symbolism.
Option (C): The paragraph does not argue against European theories about naming. Instead, it provides a description of the Hopi naming
tradition without directly refuting European concepts.
Page 8 of 9
Question 5
Based on the passage, with which one of the following statements about Mill’s view would the author of the passage be most likely to
agree?
(A) Its characterization of the function of names is too narrow to be universally applicable.
(B) It would be correct if it recognized the use of names as instruments of social classification.
(C) Its influence single-handedly led scholars to neglect how names are used outside Europe.
(D) It is less relevant than Levi Strauss’s characterization in understanding Hopi naming practices.
The passage introduces John Stuart Mill's notion that “proper names are meaningless marks set upon…persons to distinguish them from
one another,” and contrasts this view with the way Hopi personal names function. The author goes on to describe how Hopi names are
multifaceted, carrying significant semantic content, acting as tapestries of meanings and functions, and having an artistic and poetic quality.
The author's portrayal of Mill's view contrasts sharply with the Hopi tradition of name-giving, where names carry multiple meanings,
including social relationships, individual identities, aesthetic delight, and cultural symbolism. By highlighting the richness and complexity of
Hopi naming practices, the author implies that Mill's view, which denies any significant semantic content in names, is too narrow to apply
universally. This option aligns well with the author's stance in the passage.
Incorrect Options:
Option (B): The passage does not discuss whether Mill's view would be correct if it recognized names as instruments of social classification.
Rather, it emphasizes the limitations of Mill's characterization in understanding the multifaceted functions of names.
Option (C): The passage does not suggest that Mill's influence single-handedly led scholars to neglect naming practices outside Europe. It
mentions Mill's view alongside Claude Levi-Strauss's characterization, indicating that both contribute to a Eurocentric interpretation.
Option (D): The passage does not make a direct comparison between the relevancy of Mill's view and Levi-Strauss's characterization in
understanding Hopi naming practices. Therefore, it is not supported by the text.
Question 6
It can be inferred from the passage that each of the following features of Hopi personal names contributes to their poetic quality EXCEPT:
(A) their ability to be understood as oral texts.
(B) their use of condensed imagery to evoke events.
(C) their ability to confer identity upon individuals
(D) their ability to subtly convey meaning.
The passage describes the tradition of Hopi personal names, highlighting their multifaceted nature, including their poetic quality. It is
important to determine which aspects of the names contribute to their poetic quality and which do not.
While the passage does discuss that Hopi names confer an identity upon individuals, it does not connect this particular aspect to their
poetic quality. The passage emphasizes other features, such as the use of condensed imagery and the ability to be understood as oral
texts, as contributing to the poetic nature of the names, but not this aspect of conferring identity.
Incorrect Options:
Option (A): "their ability to be understood as oral texts." This is related to their poetic quality, as the passage explains that Hopi names can
be understood as oral texts that produce aesthetic delight.
Option (B): "their use of condensed imagery to evoke events." The use of condensed imagery to evoke events is described in the passage
as a feature of Hopi personal names, and it displays the same quality as “tiny imagist poems.” So, this aspect contributes to their poetic
quality.
Option (D): "their ability to subtly convey meaning." This is also related to their poetic quality, as the subtleness in conveying meaning
allows for a richer interpretation and appreciation, akin to reading poetry.
Page 9 of 9
Ronald Dworkin, a renowned legal philosopher, argues that judges are in danger of uncritically embracing an
erroneous theory known as legal positivism because they think that the only alternative is a theory that they (and
Dworkin) see as clearly unacceptable—natural law. The latter theory, known for its roots in moral principles,
holds that judges ought to interpret the law by consulting their own moral convictions, even if this means ignoring
the letter of the law and the legal precedents for its interpretation. Dworkin regards this as an impermissible form
of judicial activism that arrogates to judges powers properly reserved for legislators. For him, this approach
overlooks the importance of statutes and written laws and gives too much sway to personal beliefs, leading to a
potential lack of uniformity in legal decisions.
Legal positivism, the more popular of the two theories, holds that law and morality are wholly distinct. The
meaning of the law rests on social convention in the same way as does the meaning of a word. Dworkin’s view is
that legal positivists regard disagreement among jurists as legitimate only if it arises over what the underlying
convention is, and it is to be resolved by registering a consensus, not by deciding what is morally right. In the
same way, disagreement about the meaning of a word is settled by determining how people actually use it, and
not by deciding what it ought to mean. Where there is no consensus, there is no legal fact of the matter. The
judge’s interpretive role is limited to discerning this consensus, or the absence thereof. This approach, according
to Dworkin, tends to downplay the potential nuances and underlying principles that may govern the interpretation
of the law, focusing instead on the surface-level agreement among the interpreting parties.
According to Dworkin, this account of legal positivism is incompatible with the actual practice of judges and
lawyers, who act as if there is a fact of the matter even in cases where there is no consensus. The theory he
proposes seeks to validate this practice without falling into what Dworkin correctly sees as the error of natural
law theory. It represents a kind of middle ground between the latter and legal positivism. Dworkin stresses the
fact that there is an internal logic to a society’s laws and the general principles they typically embody. An
interpretation that conforms to these principles may be correct even if it is not supported by a consensus. Since
these general principles may involve such moral concepts as justice and fairness, judges may be called upon to
consult their own moral intuitions in arriving at an interpretation. But this is not to say that judges are free to
impose their own morality at will, without regard to the internal logic of the laws. The positivist’s mistake, as
Dworkin points out, is assuming that the meaning of the law can only consist in what people think it means,
whether these people be the original authors of the law or a majority of the interpreter’s peers. Once we realize,
as Dworkin does, that the law has an internal logic of its own that constrains interpretation, we open up the
possibility of improving upon the interpretations not only of our contemporaries but of the original authors,
providing a balanced and thoughtful approach to legal philosophy.
Page 1 of 9
PASSAGE DETAILS
• Genre: Legal Philosophy
MIND MAPS
accurately.
Page 2 of 9
COMPREHENSION CHECK
summarisation.”
KEY IDEA
[1] Ronald Dworkin, a renowned legal philosopher, argues that judges are in danger of uncritically
embracing an erroneous theory known as legal positivism because they think that the only
alternative is a theory that they (and Dworkin) see as clearly unacceptable—natural law. [2] The
latter theory, known for its roots in moral principles, holds that judges ought to interpret the law by
consulting their own moral convictions, even if this means ignoring the letter of the law and the legal
precedents for its interpretation. [3] Dworkin regards this as an impermissible form of judicial
activism that arrogates to judges powers properly reserved for legislators. [4] For him, this approach
overlooks the importance of statutes and written laws and gives too much sway to personal beliefs,
leading to a potential lack of uniformity in legal decisions.
[5] Legal positivism, the more popular of the two theories, holds that law and morality are wholly
distinct. [6] The meaning of the law rests on social convention in the same way as does the meaning
of a word. [7] Dworkin’s view is that legal positivists regard disagreement among jurists as legitimate
only if it arises over what the underlying convention is, and it is to be resolved by registering a
consensus, not by deciding what is morally right. [8] In the same way, disagreement about the
meaning of a word is settled by determining how people actually use it, and not by deciding what it
ought to mean. [9] Where there is no consensus, there is no legal fact of the matter. [10] The
judge’s interpretive role is limited to discerning this consensus, or the absence thereof. [11] This
approach, according to Dworkin, tends to downplay the potential nuances and underlying principles
that may govern the interpretation of the law, focusing instead on the surface-level agreement
among the interpreting parties.
[12] According to Dworkin, this account of legal positivism is incompatible with the actual practice of
judges and lawyers, who act as if there is a fact of the matter even in cases where there is no
consensus. [13] The theory he proposes seeks to validate this practice without falling into what
Dworkin correctly sees as the error of natural law theory. [14] It represents a kind of middle ground
between the latter and legal positivism. [15] Dworkin stresses the fact that there is an internal logic
to a society’s laws and the general principles they typically embody. [16] An interpretation that
conforms to these principles may be correct even if it is not supported by a consensus. [17] Since
these general principles may involve such moral concepts as justice and fairness, judges may be
called upon to consult their own moral intuitions in arriving at an interpretation. [18] But this is not to
say that judges are free to impose their own morality at will, without regard to the internal logic of
the laws. [19] The positivist’s mistake, as Dworkin points out, is assuming that the meaning of the
law can only consist in what people think it means, whether these people be the original authors of
the law or a majority of the interpreter’s peers. [20] Once we realize, as Dworkin does, that the law
has an internal logic of its own that constrains interpretation, we open up the possibility of improving
upon the interpretations not only of our contemporaries but of the original authors, providing a
balanced and thoughtful approach to legal philosophy.
Page 3 of 9
KEY IDEA
[1] Ronald Dworkin, a renowned legal philosopher, argues that judges are in danger of uncritically Introduction of Dworkin's
embracing an erroneous theory known as legal positivism because they think that the only argument against uncritical
alternative is a theory that they (and Dworkin) see as clearly unacceptable—natural law. [2] The acceptance of legal
latter theory, known for its roots in moral principles, holds that judges ought to interpret the law by positivism, contrasting it with
consulting their own moral convictions, even if this means ignoring the letter of the law and the legal natural law, which he sees
precedents for its interpretation. [3] Dworkin regards this as an impermissible form of judicial as equally flawed.
activism that arrogates to judges powers properly reserved for legislators. [4] For him, this approach
overlooks the importance of statutes and written laws and gives too much sway to personal beliefs,
leading to a potential lack of uniformity in legal decisions.
[5] Legal positivism, the more popular of the two theories, holds that law and morality are wholly Explanation of legal
distinct. [6] The meaning of the law rests on social convention in the same way as does the meaning positivism and how it
of a word. [7] Dworkin’s view is that legal positivists regard disagreement among jurists as legitimate focuses on consensus and
only if it arises over what the underlying convention is, and it is to be resolved by registering a convention, excluding moral
consensus, not by deciding what is morally right. [8] In the same way, disagreement about the considerations.
meaning of a word is settled by determining how people actually use it, and not by deciding what it
ought to mean. [9] Where there is no consensus, there is no legal fact of the matter. [10] The
judge’s interpretive role is limited to discerning this consensus, or the absence thereof. [11] This
approach, according to Dworkin, tends to downplay the potential nuances and underlying principles
that may govern the interpretation of the law, focusing instead on the surface-level agreement
among the interpreting parties.
[12] According to Dworkin, this account of legal positivism is incompatible with the actual practice of Critique of legal positivism,
judges and lawyers, who act as if there is a fact of the matter even in cases where there is no presenting Dworkin’s
consensus. [13] The theory he proposes seeks to validate this practice without falling into what alternative view that
Dworkin correctly sees as the error of natural law theory. [14] It represents a kind of middle ground balances legal positivism
between the latter and legal positivism. [15] Dworkin stresses the fact that there is an internal logic with elements of natural law,
to a society’s laws and the general principles they typically embody. [16] An interpretation that emphasizing the internal
conforms to these principles may be correct even if it is not supported by a consensus. [17] Since logic of laws.
these general principles may involve such moral concepts as justice and fairness, judges may be
called upon to consult their own moral intuitions in arriving at an interpretation. [18] But this is not to
say that judges are free to impose their own morality at will, without regard to the internal logic of
the laws. [19] The positivist’s mistake, as Dworkin points out, is assuming that the meaning of the
law can only consist in what people think it means, whether these people be the original authors of
the law or a majority of the interpreter’s peers. [20] Once we realize, as Dworkin does, that the law
has an internal logic of its own that constrains interpretation, we open up the possibility of improving
upon the interpretations not only of our contemporaries but of the original authors, providing a
balanced and thoughtful approach to legal philosophy.
Page 4 of 9
Central Theme: The central theme of this passage is Ronald Dworkin's critique of legal positivism and natural law theories,
and his proposition of a middle ground that seeks to balance both approaches. The passage elucidates the underlying
philosophies, contrasting them, and putting forward Dworkin's own perspective that integrates elements of both.
Tone: The tone of the passage is analytical and expository. It presents a complex legal debate with clarity, offering Dworkin's
argument without overt bias.
Structure of the Passage: The structure of the passage is methodically arranged to unfold the argument in logical
progression. Paragraph 1 introduces the opposing views of legal positivism and natural law. Paragraph 2 explores legal
positivism in more detail, emphasizing its reliance on consensus. Paragraph 3 presents Dworkin's critique and his own theory
that seeks to synthesize the aspects of legal positivism with an understanding of the moral concepts inherent in the law's
internal logic.
Page 5 of 9
REASONING CHECK
Question 1
(A) Dworkin holds that judicial interpretations should not be based solely on identifying a consensus or solely on moral
intuition, but should be consistent with the reasoning that underlies the law.
(B) Dworkin argues that the internal logic of the law should generally guide judges except in instances where
consensus is registered or judges have strong moral intuitions.
(C) Dworkin’s theory of legal interpretation is based on borrowing equally from natural law theory and legal positivism.
(D) Dworkin validates judges’ dependence on moral intuition, reason, and the intent of the authors of a law, but only in
cases where a social consensus is not present.
Question 2
What is the main purpose of the second paragraph?
(A) to explain why legal positivism is so popular
(B) to evaluate the theory of legal positivism
(C) to discuss how judicial consensus is determined
(D) to identify the basic tenets of legal positivism
Question 3
Which one of the following most accurately characterizes the author’s attitude toward Dworkin’s theory?
(A) confident endorsement of its central assertions
(B) caution about its potential for justifying some forms of judicial activism
(C) modest expectation that some of its claims will be found to be unwarranted
(D) quiet conviction that its importance derives only from its originality
Question 4
According to the passage, which one of the following is a goal of Dworkin’s theory of legal interpretation?
(A) to dispute the notion that social consensus plays any role in legal interpretation
(B) to provide a theoretical argument against the use of moral intuition in legal interpretation
(C) to argue that legal decisions must be based on the principles of the original authors of the laws
(D) to validate theoretically the method commonly used by judges in practice
Question 5
The passage suggests that Dworkin would be most likely to agree with which one of the following statements?
(A) Judges and lawyers too often act as though there is a fact of the matter in legal cases.
(B) Judges should not use their moral intuition when it conflicts with the intentions of those legislators who authored
the law being interpreted.
(C) Legal positivism is a more popular theory than natural law theory because legal positivism simplifies the judge’s
role.
(D) Legal positivists misunderstand the role of moral intuition in legal interpretation.
Question 6
It can be inferred that legal positivists, as described in the passage, agree with which one of the following statements?
(A) Judges sometimes ought to be allowed to use personal moral convictions as a basis for a legal interpretation.
(B) The ultimate standard of interpretation is the logic of the law itself, not moral intuition.
(C) The meaning of a law derives from jurists’ interpretations of that law.
(D) There is no legal fact of the matter when jurists have differing moral convictions about an issue.
[Answers & Explanations on the next page]
Page 6 of 9
Question 1
(A) Dworkin holds that judicial interpretations should not be based solely on identifying a consensus or solely on moral
intuition, but should be consistent with the reasoning that underlies the law.
(B) Dworkin argues that the internal logic of the law should generally guide judges except in instances where
consensus is registered or judges have strong moral intuitions.
(C) Dworkin’s theory of legal interpretation is based on borrowing equally from natural law theory and legal positivism.
(D) Dworkin validates judges’ dependence on moral intuition, reason, and the intent of the authors of a law, but only in
cases where a social consensus is not present.
The correct answer (A) succinctly captures the main point of the passage. Dworkin's argument is centered on the idea
that judicial interpretation should not be confined merely to the consensus (as in legal positivism) or to moral intuition
(as in natural law). Rather, he advocates a balanced approach that takes into account the internal logic or the
reasoning that underlies the laws. This answer reflects the central theme of Dworkin's critique of both legal positivism
and natural law and his proposition for a middle ground.
Incorrect Answers:
(B) This option is incorrect because it misrepresents Dworkin's view by suggesting that he allows exceptions based on
consensus or moral intuitions. The passage does not indicate that Dworkin makes these exceptions; instead, he
emphasizes the internal logic of the laws.
(C) This option is incorrect as it oversimplifies Dworkin's theory. While he does seek a middle ground between natural
law and legal positivism, he does not borrow "equally" from both. He criticizes both theories and seeks to find an
approach that is consistent with the principles they typically embody, without strictly adhering to either of them.
(D) This option is incorrect because it misstates Dworkin's position by limiting it to cases where social consensus is
absent. Dworkin's argument is more comprehensive, emphasizing the importance of the internal logic of laws, not
merely relying on the absence of consensus.
Question 2
What is the main purpose of the second paragraph?
(A) to explain why legal positivism is so popular
(B) to evaluate the theory of legal positivism
(C) to discuss how judicial consensus is determined
(D) to identify the basic tenets of legal positivism
The correct answer (D) accurately summarizes the main purpose of the second paragraph, which is to identify and
outline what legal positivism stands for. In this paragraph, the author explains that legal positivism believes law and
morality are distinct and that the meaning of the law rests on social convention. It focuses on the foundational
principles of legal positivism, defining its key features, and thus encapsulating the basic tenets of this theory.
Incorrect Answers:
(A) This option is incorrect because the paragraph doesn't delve into the reasons for the popularity of legal positivism.
It explains what legal positivism is but does not specifically address why it is popular.
(B) This option is incorrect because the second paragraph does not evaluate or critique legal positivism. It simply
presents its main principles without passing judgment or providing an assessment of its value or merit.
(C) This option is incorrect as the paragraph doesn’t focus on how judicial consensus is determined. While it does
mention the idea of consensus in legal positivism, it is in the context of explaining what legal positivism is rather than
providing a detailed discussion on how consensus is reached.
Page 7 of 9
Question 3
Which one of the following most accurately characterizes the author’s attitude toward Dworkin’s theory?
(A) confident endorsement of its central assertions
(B) caution about its potential for justifying some forms of judicial activism
(C) modest expectation that some of its claims will be found to be unwarranted
(D) quiet conviction that its importance derives only from its originality
The correct answer (A) reflects the author's attitude toward Dworkin's theory as presented in the passage. The author
explains Dworkin's arguments in a clear and methodical manner without offering any criticisms or reservations. By
focusing on Dworkin's critique of existing theories and his proposed synthesis, the author gives a detailed exposition
that can be seen as a confident endorsement of Dworkin's central assertions. There's no indication in the passage that
the author disagrees or holds reservations about the claims made by Dworkin.
Incorrect Answers:
(B) This option is incorrect because the author does not express any caution or concern about Dworkin's theory
justifying judicial activism. The caution against judicial activism is presented as Dworkin's view rather than the author's.
(C) This option is incorrect as the author does not suggest or imply any doubt about the validity of Dworkin's claims.
The passage does not include any hints of skepticism or modest expectations regarding the soundness of Dworkin's
theory.
(D) This option is incorrect because the author does not characterize Dworkin's theory as important solely due to its
originality. Rather, the author explains the theory's substance without reducing its importance to mere originality.
Question 4
According to the passage, which one of the following is a goal of Dworkin’s theory of legal interpretation?
(A) to dispute the notion that social consensus plays any role in legal interpretation
(B) to provide a theoretical argument against the use of moral intuition in legal interpretation
(C) to argue that legal decisions must be based on the principles of the original authors of the laws
(D) to validate theoretically the method commonly used by judges in practice
The correct answer (D) is in line with the passage's description of Dworkin's theory of legal interpretation. Dworkin's
theory aims to find a middle ground that accounts for the actual practice of judges and lawyers, validating the way they
act as if there is a fact of the matter even in cases where there is no consensus. He seeks to justify this practice
without falling into the extremes of natural law theory or legal positivism.
Incorrect Answers:
(A) This option is incorrect because Dworkin does not completely reject the idea of social consensus in legal
interpretation. Rather, he argues against it being the sole basis for legal interpretation, advocating for a more nuanced
approach.
(B) This option is incorrect because Dworkin does not completely argue against the use of moral intuition. He criticizes
natural law theory, which relies solely on moral convictions, but he does not dismiss the role of moral concepts such
as justice and fairness in legal interpretation.
(C) This option is incorrect because the passage does not indicate that Dworkin’s theory requires legal decisions to be
based solely on the principles of the original authors. Instead, he emphasizes an interpretation that conforms to the
internal logic and general principles of the society's laws.
Page 8 of 9
Question 5
The passage suggests that Dworkin would be most likely to agree with which one of the following statements?
(A) Judges and lawyers too often act as though there is a fact of the matter in legal cases.
(B) Judges should not use their moral intuition when it conflicts with the intentions of those legislators who authored
the law being interpreted.
(C) Legal positivism is a more popular theory than natural law theory because legal positivism simplifies the judge’s
role.
(D) Legal positivists misunderstand the role of moral intuition in legal interpretation.
The correct answer (D) aligns with Dworkin's argument as portrayed in the passage. Dworkin criticizes legal positivism
for its distinct separation of law and morality. He believes that there is a middle ground where judges may consult their
moral intuitions, considering the internal logic of the laws and the general principles they embody. Dworkin's theory
challenges the legal positivist's view, suggesting that they misunderstand the role that moral concepts such as justice
and fairness may play in legal interpretation.
Incorrect Answers:
(A) This option is incorrect because the passage states that judges and lawyers act as though there is a fact of the
matter, but it does not imply that Dworkin believes they do this "too often." Rather, Dworkin's theory aims to validate
this practice.
(B) This option is incorrect because Dworkin's theory does not specifically call for judges to ignore their moral intuition
when it conflicts with the original authors' intentions. Instead, he emphasizes the role of internal logic and general
principles, which may involve moral concepts.
(C) This option is incorrect because the passage does not offer a reason for why legal positivism is more popular. It
does describe legal positivism but does not attribute its popularity to the simplification of the judge's role.
Question 6
It can be inferred that legal positivists, as described in the passage, agree with which one of the following statements?
(A) Judges sometimes ought to be allowed to use personal moral convictions as a basis for a legal interpretation.
(B) The ultimate standard of interpretation is the logic of the law itself, not moral intuition.
(C) The meaning of a law derives from jurists’ interpretations of that law.
(D) There is no legal fact of the matter when jurists have differing moral convictions about an issue.
The correct answer (C) is supported by the passage's description of legal positivism. Legal positivists believe that the
meaning of the law rests on social convention and that disagreements among jurists are legitimate only if they arise
over the underlying convention. If there is no consensus, legal positivists would argue that there is no legal fact of the
matter, and the judge's role is limited to discerning this consensus. This aligns with the idea that the meaning of the
law derives from jurists' interpretations of it.
Incorrect Answers:
(A) This option is incorrect because legal positivism, as described in the passage, holds that law and morality are
wholly distinct. It does not support the idea of judges using personal moral convictions for legal interpretation.
(B) This option is incorrect because legal positivists believe the meaning of the law rests on social convention, not the
internal logic of the law. Dworkin's theory is the one that stresses the internal logic of the laws, not legal positivism.
(D) This option is incorrect because legal positivism distinguishes law and morality. Disagreements among jurists
would be considered legitimate if they arise over the underlying convention, not differing moral convictions. Therefore,
legal positivists would not make decisions based on moral convictions.
Page 9 of 9
Many educators in Canada and the United States firmly advocate for multicultural education as a tool for
enhancing mutual understanding among various cultures. They see this form of education as an essential avenue
to bring together diverse groups of people and foster a society rich in tolerance, empathy, and mutual respect.
There are, however, significant variations and disagreements about what multicultural education should entail.
The most modest of these proposals posits that educational institutions, including schools and colleges, should
foster multicultural understanding by teaching about other cultures. This approach to teaching is usually done
within the framework of the majority culture and its prevalent values and norms. Proponents of this method argue
that students should indeed learn about other cultures, but the examination of these diverse cultural systems
should be done using the methods, perspectives, and values of the majority culture. These values are typically
rooted in liberal principles, such as democracy, tolerance, and the belief in equality among individuals.
Critics of this initial approach to multicultural education have strongly contended that true comprehension and
appreciation of other cultures cannot be achieved if their study is filtered through the bias of the majority
culture's perspective. This argument centers around the fact that not all cultures share the liberal values often
associated with the majority culture. Different cultures have their unique value systems, which often emerge from
vastly different social and historical backgrounds. Consequently, these critics assert, the nuances of these value
systems cannot be fully understood or appreciated if the exploration is constrained solely by the perspectives of
the majority culture.
In response to these criticisms, a revised version of multicultural education has emerged. This second approach
differs from the first by proposing that multicultural education should adopt a neutral stance concerning the value
differences among various cultures. Under this philosophy, the values of one culture should not become the
benchmarks by which others are evaluated; instead, each culture should be analyzed and appreciated on its own
unique terms. Despite this apparent neutrality, critics have noted that the methods of examination, study, and
explanation used in this second version of multicultural education remain firmly rooted in the Western academic
tradition. They are the methods commonly found in fields such as anthropology, social psychology, political
science, and sociology, reflecting the Western scientific perspective and heritage.
The second form of multicultural education also has its detractors. Critics argue that the Western scientific
heritage emphasizes certain epistemological qualities, such as objectivity, logic, and empirical verification, over
the subjective, intuitive, and mystical. Consequently, the methods of social-scientific examination are inherently
value-laden. The decision to examine and comprehend other cultures using these methods inadvertently
commits to specific values, such as objectivity. These critics point out that the second version of multicultural
education is not fundamentally different from the first. In Western cultures, scientific discourse often holds a
privileged position, whereas the discourses of myth, tradition, religion, and mystical insight are frequently the
primary forms of expression in non-Western societies. To insist on interpreting non-scientific cultures using
Western scientific methods can be not only distorting but also indicative of an attempt to perpetuate a
Eurocentric cultural chauvinism. According to this criticism, real understanding can only be achieved by
embracing the unique perspectives and methods of the cultures being studied, which often includes nonscientific
approaches.
Page 1 of 13
PASSAGE DETAILS
• Genre: Educational Philosophy
MIND MAPS
accurately.
Page 2 of 13
COMPREHENSION CHECK
summarisation.”
KEY IDEA
[1] Many educators in Canada and the United States firmly advocate for multicultural education as a
tool for enhancing mutual understanding among various cultures. [2] They see this form of
education as an essential avenue to bring together diverse groups of people and foster a society
rich in tolerance, empathy, and mutual respect. [3] There are, however, significant variations and
disagreements about what multicultural education should entail. [4] The most modest of these
proposals posits that educational institutions, including schools and colleges, should foster
multicultural understanding by teaching about other cultures. [5] This approach to teaching is
usually done within the framework of the majority culture and its prevalent values and norms. [6]
Proponents of this method argue that students should indeed learn about other cultures, but the
examination of these diverse cultural systems should be done using the methods, perspectives, and
values of the majority culture. [7] These values are typically rooted in liberal principles, such as
democracy, tolerance, and the belief in equality among individuals.
[8] Critics of this initial approach to multicultural education have strongly contended that true
comprehension and appreciation of other cultures cannot be achieved if their study is filtered
through the bias of the majority culture's perspective. [9] This argument centers around the fact that
not all cultures share the liberal values often associated with the majority culture. [10] Different
cultures have their unique value systems, which often emerge from vastly different social and
historical backgrounds. [11] Consequently, these critics assert, the nuances of these value systems
cannot be fully understood or appreciated if the exploration is constrained solely by the
perspectives of the majority culture.
[12] In response to these criticisms, a revised version of multicultural education has emerged. [13]
This second approach differs from the first by proposing that multicultural education should adopt a
neutral stance concerning the value differences among various cultures. [14] Under this philosophy,
the values of one culture should not become the benchmarks by which others are evaluated;
instead, each culture should be analyzed and appreciated on its own unique terms. [15] Despite this
apparent neutrality, critics have noted that the methods of examination, study, and explanation used
in this second version of multicultural education remain firmly rooted in the Western academic
tradition. [16] They are the methods commonly found in fields such as anthropology, social
psychology, political science, and sociology, reflecting the Western scientific perspective and
heritage.
[17] The second form of multicultural education also has its detractors. [18] Critics argue that the
Western scientific heritage emphasizes certain epistemological qualities, such as objectivity, logic,
and empirical verification, over the subjective, intuitive, and mystical. [19] Consequently, the
methods of social-scientific examination are inherently value-laden. [20] The decision to examine
and comprehend other cultures using these methods inadvertently commits to specific values, such
as objectivity. [21] These critics point out that the second version of multicultural education is not
fundamentally different from the first. [22] In Western cultures, scientific discourse often holds a
privileged position, whereas the discourses of myth, tradition, religion, and mystical insight are
frequently the primary forms of expression in non-Western societies. [23] To insist on interpreting
non-scientific cultures using Western scientific methods can be not only distorting but also
indicative of an attempt to perpetuate a Eurocentric cultural chauvinism. [24] According to this
criticism, real understanding can only be achieved by embracing the unique perspectives and
methods of the cultures being studied, which often includes nonscientific approaches.
Page 3 of 13
KEY IDEA
[1] Many educators in Canada and the United States firmly advocate for multicultural education as a Multicultural education, as
tool for enhancing mutual understanding among various cultures. [2] They see this form of initially proposed,
education as an essential avenue to bring together diverse groups of people and foster a society emphasizes understanding
rich in tolerance, empathy, and mutual respect. [3] There are, however, significant variations and diverse cultures within the
disagreements about what multicultural education should entail. [4] The most modest of these framework and values of the
proposals posits that educational institutions, including schools and colleges, should foster majority culture, often
multicultural understanding by teaching about other cultures. [5] This approach to teaching is rooted in liberal principles.
usually done within the framework of the majority culture and its prevalent values and norms. [6]
Proponents of this method argue that students should indeed learn about other cultures, but the
examination of these diverse cultural systems should be done using the methods, perspectives, and
values of the majority culture. [7] These values are typically rooted in liberal principles, such as
democracy, tolerance, and the belief in equality among individuals.
[8] Critics of this initial approach to multicultural education have strongly contended that true Critics of the initial approach
comprehension and appreciation of other cultures cannot be achieved if their study is filtered argue that true
through the bias of the majority culture's perspective. [9] This argument centers around the fact that comprehension of other
not all cultures share the liberal values often associated with the majority culture. [10] Different cultures is hindered if their
cultures have their unique value systems, which often emerge from vastly different social and study is conducted through
historical backgrounds. [11] Consequently, these critics assert, the nuances of these value systems the bias of the majority
cannot be fully understood or appreciated if the exploration is constrained solely by the culture's values.
perspectives of the majority culture.
[12] In response to these criticisms, a revised version of multicultural education has emerged. [13] A revised approach to
This second approach differs from the first by proposing that multicultural education should adopt a multicultural education
neutral stance concerning the value differences among various cultures. [14] Under this philosophy, advocates for a neutral
the values of one culture should not become the benchmarks by which others are evaluated; stance, but critics note that it
instead, each culture should be analyzed and appreciated on its own unique terms. [15] Despite this still relies on Western
apparent neutrality, critics have noted that the methods of examination, study, and explanation used academic traditions.
in this second version of multicultural education remain firmly rooted in the Western academic
tradition. [16] They are the methods commonly found in fields such as anthropology, social
psychology, political science, and sociology, reflecting the Western scientific perspective and
heritage.
[17] The second form of multicultural education also has its detractors. [18] Critics argue that the Even the second approach
Western scientific heritage emphasizes certain epistemological qualities, such as objectivity, logic, to multicultural education is
and empirical verification, over the subjective, intuitive, and mystical. [19] Consequently, the criticized for its emphasis on
methods of social-scientific examination are inherently value-laden. [20] The decision to examine Western scientific methods,
and comprehend other cultures using these methods inadvertently commits to specific values, such which may distort non-
as objectivity. [21] These critics point out that the second version of multicultural education is not scientific cultures and
fundamentally different from the first. [22] In Western cultures, scientific discourse often holds a perpetuate Eurocentric
privileged position, whereas the discourses of myth, tradition, religion, and mystical insight are biases.
frequently the primary forms of expression in non-Western societies. [23] To insist on interpreting
non-scientific cultures using Western scientific methods can be not only distorting but also
indicative of an attempt to perpetuate a Eurocentric cultural chauvinism. [24] According to this
criticism, real understanding can only be achieved by embracing the unique perspectives and
methods of the cultures being studied, which often includes nonscientific approaches.
Page 4 of 13
Central Theme: The central theme of the passage is the debate over multicultural education in Canada and the United
States, focusing on contrasting approaches and the criticisms each has received.
Tone: The tone is objective and analytical, systematically presenting different perspectives on multicultural education without
overtly favouring one view over the others.
Structure of the Passage: The passage systematically presents the debate around multicultural education in a logical
progression. Paragraph 1 introduces the general concept and the first approach, which emphasizes liberal principles within
the framework of the majority culture. Paragraph 2 critiques this approach for its inherent bias towards the majority culture's
values. Paragraph 3 presents a revised, supposedly neutral approach but notes that it remains rooted in Western traditions.
Paragraph 4 continues the critique, arguing that the second approach, too, is flawed due to its underlying Western scientific
biases.
Page 5 of 13
REASONING CHECK
Question 1
(A) Proponents of two proposals for promoting multicultural understanding disagree about both the goal of
multicultural education and the means for achieving this goal.
(B) Proponents of two proposals for promoting multicultural understanding claim that education should be founded
upon an epistemological system that recognizes the importance of the subjective, the intuitive, and the mystical.
(C) Proponents of two proposals for promoting multicultural understanding claim that it is not enough to refrain from
judging non Western cultures if the methods used to study these cultures are themselves Western.
(D) Critics of two proposals for promoting multicultural understanding claim these proposals are not value neutral and
are therefore unable to yield a genuine understanding of cultures with a different value system.
Question 2
Critics who raise the objection discussed in the second paragraph would be most likely to agree with which one of the
following?
(A) The social and historical circumstances that give rise to a culture’s values cannot be understood by members of a
culture with different values.
(B) The historical and social circumstances of a culture can play an important role in the development of that culture’s
values.
(C) It is impossible for one culture to successfully study another culture unless it does so from more than one cultural
perspective.
(D) Genuine understanding of another culture is impossible unless that culture shares the same cultural values.
Question 3
Which one of the following most accurately describes the organization of the passage as a whole?
(A) Difficulties in achieving a goal are contrasted with the benefits of obtaining that goal.
(B) A goal is argued to be unrealizable by raising objections to the means proposed to achieve it.
(C) Two means for achieving a goal are presented along with an objection to each.
(D) Difficulties in achieving a goal are used to defend several radical revisions to that goal.
Question 4
The version of multicultural education discussed in the first paragraph is described as “modest” most likely because it
(A) relies on the least amount of speculation about non-Western cultures
(B) calls for the least amount of change in the educational system
(C) is the least distorting since it employs several cultural perspectives
(D) deviates least from a neutral stance with respect to differences in values
Question 5
Given the information in the passage, which one of the following would most likely be considered objectionable by
proponents of the version of multicultural education discussed in the third paragraph?
(A) a study of the differences between the moral codes of several Western and non-Western societies
(B) a study of a given culture’s literature to determine the kinds of personal characteristics the culture admires
(C) a study that employs the methods of Western science to investigate a nonscientific culture
(D) a study that uses the literary theories of one society to criticize the literature of a society that has different values
Question 6
Which one of the following, if true, would provide the strongest objection to the criticism in the passage of the second
version of multicultural education?
(A) It is impossible to adopt the perspectives and methods of a culture unless one is a member of that culture.
(B) Many non-Western societies have value systems that are very similar to one another.
(C) Some non-Western societies use their own value system when studying cultures that have different values.
(D) Students in Western societies cannot understand their culture’s achievements unless such achievements are
treated as the subject of Western scientific investigations.
[Answers on the next page]
Page 6 of 13
Question 1
(A) Proponents of two proposals for promoting multicultural understanding disagree about both the goal of
multicultural education and the means for achieving this goal.
(B) Proponents of two proposals for promoting multicultural understanding claim that education should be founded
upon an epistemological system that recognizes the importance of the subjective, the intuitive, and the mystical.
(C) Proponents of two proposals for promoting multicultural understanding claim that it is not enough to refrain from
judging non Western cultures if the methods used to study these cultures are themselves Western.
(D) Critics of two proposals for promoting multicultural understanding claim these proposals are not value neutral and
are therefore unable to yield a genuine understanding of cultures with a different value system.
The passage extensively discusses the different proposals for multicultural education and highlights the critics'
perspectives on these proposals. Critics argue that both the initial approach and the revised version of multicultural
education are not value neutral. This is because both approaches are deeply rooted in the Western academic tradition,
which they assert can distort or fail to truly appreciate cultures with different value systems. The focus of the criticism
is not only on the methods but also on the underlying principles that guide these methods, concluding that they are
inherently value-laden. Therefore, the main point of the passage is best captured by option (D), that critics of the two
proposals claim that they are not value neutral and are unable to provide a genuine understanding of cultures with
differing value systems.
Incorrect Answers:
(A) This option is not accurate as the passage does not portray that proponents of the two proposals disagree about
both the goal and the means of multicultural education. The disagreements are between proponents of a certain
approach and its critics, not between proponents of the two different approaches. The focus of the passage is more on
the criticism of these approaches than on a disagreement between their proponents.
(B) This option is incorrect because it misinterprets the focus of the passage. While the critics do argue against the
Western epistemological system's dominance and emphasize the importance of non-Western approaches, the
proponents of the two proposals do not claim that education should be founded upon recognizing the importance of
the subjective, intuitive, and mystical. Instead, they advocate for different ways to foster multicultural understanding,
which critics argue are flawed due to their underlying Western bias.
(C) Option (C) is partly true but doesn't encapsulate the main point of the passage. The critics do claim that the
methods used to study non-Western cultures are problematic if they are rooted in Western approaches. However, the
passage's main point is not only about refraining from judging non-Western cultures but also emphasizes the inherent
value bias in the proposed methods of multicultural education. This broader argument against the lack of value
neutrality in the proposals is better summarized by option (D).
In summary, the correct answer (D) encapsulates the main criticism of the two proposals for promoting multicultural
understanding as presented in the passage. The incorrect options either misinterpret the central argument or focus on
elements that are present but do not form the core of the passage's main point.
Page 7 of 13
Question 2
Critics who raise the objection discussed in the second paragraph would be most likely to agree with which one of the
following?
(A) The social and historical circumstances that give rise to a culture’s values cannot be understood by members of a
culture with different values.
(B) The historical and social circumstances of a culture can play an important role in the development of that culture’s
values.
(C) It is impossible for one culture to successfully study another culture unless it does so from more than one cultural
perspective.
(D) Genuine understanding of another culture is impossible unless that culture shares the same cultural values.
Correct Answer – (B)

The second paragraph focuses on the critics' contention against the initial approach to multicultural education, arguing
that true comprehension and appreciation of other cultures cannot be achieved if their study is filtered through the
majority culture's perspective. These critics point to the unique value systems of different cultures, which emerge from
their distinct social and historical backgrounds. The argument implies that understanding these unique value systems
requires recognizing the role that historical and social circumstances play in shaping them. Therefore, option (B),
which states that the historical and social circumstances of a culture can play an important role in the development of
that culture’s values, aligns with the objections raised by the critics.
Incorrect Answers:
(A) While the passage does argue that studying a culture through the bias of the majority culture's perspective is
flawed, it does not assert that understanding another culture's values is impossible for members of a culture with
different values. The focus is more on the method and perspective used for study rather than an inherent inability to
understand.
(C) The critics argue against studying other cultures through the lens of the majority culture's values, but they do not
explicitly state that studying another culture requires more than one cultural perspective. This option adds an
additional requirement not present in the critics' objection.
(D) This option is incorrect because the critics' objection is not based on the need for shared cultural values to
understand another culture. Instead, they emphasize that the exploration of diverse cultural systems should not be
constrained by the majority culture's perspectives. They argue for understanding and appreciation of other cultures on
their unique terms, not on the premise that shared values are necessary for comprehension.
In summary, the correct answer (B) directly reflects the critics' focus on recognizing the historical and social influences
that shape a culture's values, as described in the second paragraph. The incorrect options either misinterpret the
critics' objections or introduce concepts that are not directly related to their argument.
Page 8 of 13
Question 3
Which one of the following most accurately describes the organization of the passage as a whole?
(A) Difficulties in achieving a goal are contrasted with the benefits of obtaining that goal.
(B) A goal is argued to be unrealizable by raising objections to the means proposed to achieve it.
(C) Two means for achieving a goal are presented along with an objection to each.
(D) Difficulties in achieving a goal are used to defend several radical revisions to that goal.
Correct Answer – (C)

The passage is organized by presenting two different approaches (or means) for promoting multicultural
understanding (the goal), followed by objections to each approach. The first approach is presented, and critics'
objections to it are outlined in the second paragraph. Then, the revised version of multicultural education (the second
approach) is introduced, and objections to it are detailed in the subsequent paragraphs. Hence, option (C), stating that
"Two means for achieving a goal are presented along with an objection to each," accurately describes the organization
of the passage.
Incorrect Answers:
(A) The passage does not contrast difficulties with benefits in achieving a particular goal. While it does highlight
difficulties in the form of objections to the proposed means, it does not juxtapose these with benefits of achieving the
goal of multicultural understanding.
(B) This option is not accurate, as the passage doesn't argue that the goal itself is unrealizable. Instead, it presents two
means to achieve the goal and then raises objections to each means, suggesting that the methods may be flawed but
not necessarily that the goal itself is unattainable.
(D) The passage does discuss difficulties in achieving the goal of multicultural understanding, but it does not defend or
propose radical revisions to that goal. Instead, it critiques two specific means proposed to achieve the goal, without
advocating for or defending alternative revisions.
In summary, the correct answer (C) captures the structural organization of the passage, outlining the presentation of
two means to achieve multicultural understanding and the corresponding objections to each. The incorrect options
misrepresent the content and focus of the passage.
Page 9 of 13
Question 4
The version of multicultural education discussed in the first paragraph is described as “modest” most likely because it
(A) relies on the least amount of speculation about non-Western cultures
(B) calls for the least amount of change in the educational system
(C) is the least distorting since it employs several cultural perspectives
(D) deviates least from a neutral stance with respect to differences in values
Correct Answer – (B)

The first paragraph introduces a version of multicultural education described as "modest." This approach posits that
educational institutions should foster multicultural understanding by teaching about other cultures within the
framework of the majority culture and its prevalent values and norms. By proposing that students learn about other
cultures using the methods, perspectives, and values of the majority culture, this approach doesn't call for substantial
changes in the existing educational system. It stays within the existing framework and doesn't challenge the prevailing
culture's dominant position. Thus, option (B), "calls for the least amount of change in the educational system," most
accurately explains why this version of multicultural education is described as "modest."
Incorrect Answers:
(A) The passage does not provide information to suggest that this version of multicultural education relies on the least
amount of speculation about non-Western cultures. The focus is more on the method and framework used to study
other cultures, not on the degree of speculation involved.
(C) The passage does not portray the first version of multicultural education as employing several cultural
perspectives. On the contrary, critics argue that this version is flawed because it filters the study of other cultures
through the majority culture's perspective.
(D) The passage doesn't suggest that the "modest" description is due to the first version of multicultural education
deviating least from a neutral stance with respect to differences in values. Rather, critics argue that it's constrained by
the perspectives of the majority culture, and the description of "modest" seems more related to the minimal change
required in the educational system.
In summary, the correct answer (B) aligns with the description of the first version of multicultural education as
"modest" by referring to its limited call for change within the existing educational system. The incorrect options either
misinterpret the passage or introduce concepts not directly related to the description of this version as "modest."
Page 10 of 13
Question 5
Given the information in the passage, which one of the following would most likely be considered objectionable by
proponents of the version of multicultural education discussed in the third paragraph?
(A) a study of the differences between the moral codes of several Western and non-Western societies
(B) a study of a given culture’s literature to determine the kinds of personal characteristics the culture admires
(C) a study that employs the methods of Western science to investigate a nonscientific culture
(D) a study that uses the literary theories of one society to criticize the literature of a society that has different values
Correct Answer – (D)

The version of multicultural education discussed in the third paragraph promotes an approach that insists each culture
should be analyzed and appreciated on its unique terms. It emphasizes neutrality in assessing value differences
among cultures. Proponents of this approach would likely object to a study that imposes one culture's perspectives
onto another, especially when it leads to criticism or evaluation based on differing value systems. Option (D), "a study
that uses the literary theories of one society to criticize the literature of a society that has different values," precisely
illustrates this scenario, where one society's theories could be used to criticize another's, potentially failing to
appreciate that culture's unique values and perspectives.
Incorrect Answers:
(A) The passage doesn't provide evidence to suggest that proponents of the version discussed in the third paragraph
would object to a study of moral codes between Western and non-Western societies.
(B) A study focusing on the characteristics admired within a culture's literature does not inherently conflict with the
approach advocated in the third paragraph. There's no indication that such a study would be objectionable to
proponents of this version of multicultural education.
(C) While this option might seem plausible, it does not directly align with the specific concerns of the proponents of the
version of multicultural education discussed in the third paragraph. Their focus is on appreciating each culture's
unique values and perspectives, not necessarily on the use of Western scientific methods.
In summary, the correct answer (D) is in accordance with the principles outlined in the third paragraph of the passage,
where proponents of this version of multicultural education would likely object to a study that imposes one culture's
literary theories onto another with different values. The incorrect options either misinterpret the passage or introduce
concepts not directly related to the principles of this version of multicultural education.
Page 11 of 13
Question 6
Which one of the following, if true, would provide the strongest objection to the criticism in the passage of the second
version of multicultural education?
(A) It is impossible to adopt the perspectives and methods of a culture unless one is a member of that culture.
(B) Many non-Western societies have value systems that are very similar to one another.
(C) Some non-Western societies use their own value system when studying cultures that have different values.
(D) Students in Western societies cannot understand their culture’s achievements unless such achievements are
treated as the subject of Western scientific investigations.
Correct Answer – (A)

The criticism of the second version of multicultural education in the passage centers around the idea that using
Western scientific methods to study non-Western cultures may lead to distortion and could be indicative of an attempt
to perpetuate Eurocentric cultural chauvinism. The critics argue that real understanding can only be achieved by
embracing the unique perspectives and methods of the cultures being studied, which often includes nonscientific
approaches.
Given this context, option (A), "It is impossible to adopt the perspectives and methods of a culture unless one is a
member of that culture," would provide the strongest objection to this criticism. If it were indeed impossible for
outsiders to truly adopt the unique perspectives and methods of another culture, then the expectation that educators
should do so (as suggested by the critics) would be unfeasible. Therefore, the criticism would lose its foundation, as
the very thing it advocates for (embracing unique cultural perspectives) would be shown to be an impossibility for
those not belonging to the culture being studied.
Incorrect Answers:
(B) The similarity between non-Western societies' value systems is not relevant to the criticism of the second version
of multicultural education. The criticism is focused on the method of study, not the similarities or differences among
non-Western value systems.
(C) The fact that some non-Western societies use their own value system to study other cultures does not directly
address or refute the criticism of the second version of multicultural education using Western methods to study non-
Western cultures.
(D) The ability or inability of Western students to understand their culture's achievements through Western scientific
investigations does not relate to the criticism of studying non-Western cultures using Western methods.
In summary, the correct answer (A) directly challenges the basis of the criticism of the second version of multicultural
education by presenting a scenario where the advocated approach is impossible. The incorrect options either do not
relate to the criticism or do not directly counter the arguments made in the passage.
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CAT ARTICLE DOSE – 41

[Analysis on the next page]

Tone: Argumentative, aiming to offer a fresh perspective on music's evolutionary roots.

[Check your Reasoning on the next page]

[Answers and Explanations on the Next Page]

[Analysis on the next page]

Tone: Analytical, Reflective.

[Check your Reasoning on the next page]

[Answers & Explanation on the next page]

(A) The passage doesn't suggest an exclusionary relationship.

‘And how do you become a subscriber?’

[Questions on the next page]

[Answers on the next page]

a) There's no evidence of Haroun losing his childlike wonder in the text.

a) This overlooks the complexities of familial ties by focusing only on exuberance.

a) This doesn't resonate with the overall tension in the passage.

[Analysis on the next page]

[Check your Reasoning on the next page]

[Answers & Explanation on the next page]

(B) a thematically organized personal narrative of one’s own past

(C) partially idiosyncratic memories of narratives

(D) the retention in memory of precise sequences of words

(D) Literary critics generally appreciate the authenticity of Kingston’s work.

[Analysis on the next page]

[Check your Reasoning on the next page]

[Answers & Explanations on the next page]

[Analysis on the next page]

[Answers & Explanations on the next page]

[Analysis on the next page]

[Check your Reasoning on the next page]

Correct Answer – (B)

Correct Answer – (C)

Correct Answer – (B)

Correct Answer – (D)

Correct Answer – (A)

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