DC-11-VARC

INSTRUCTIONS: A set of questions accompanies the passage below. Choose the best answer to each question.
Life is an ongoing dance between the subjective reality of what it feels like to be alive, to tremble with grief, to be glad —
what it feels like to be you — and the objective reality of a universe insentient to your hopes and fears, those rudiments of
the imagination, the imagination at the heart of consciousness. We are yet to figure out how these two dimensions of
being can be integrated into a totality. We are yet to figure out how the known physical laws can cohere with each other —
relativity, the physics of the very large, is still at odds with quantum field theory, the physics of the very small — and yet to
figure out how those physical laws give rise to the wonder of consciousness.
Bohm — who devoted his life to “understanding the nature of reality in general and of consciousness in particular as a
coherent whole, which is never static or complete but which is an unending process of movement and unfoldment” —
writes: “To meet the challenge before us, our notions of cosmology and of the general nature of reality must have room in
them to permit a consistent account of consciousness. Vice versa, our notions of consciousness must have room in them to
understand what it means for its content to be “reality as a whole.” The two sets of notions together should then be such
as to allow for an understanding of how reality and consciousness are related.”
Acknowledging that these immense questions might “never be resolved ultimately and completely” — that they might
belong to what Hannah Arendt insisted were the unanswerable questions that make us human — he adds: “Man’s general
way of thinking of the totality, i.e. his general world view, is crucial for overall order of the human mind itself. If he thinks of
the totality as constituted of independent fragments, then that is how his mind will tend to operate, but if he can include
everything coherently and harmoniously in an overall whole that is undivided, unbroken, and without a border (for every
border is a division or break) then his mind will tend to move in a similar way, and from this will flow an orderly action
within the whole [...] The way could be opened for a world view in which consciousness and reality would not be
fragmented from each other.”
A generation after the Swiss philosopher Jean Gebser contoured a view of this unfragmented reality in his notion of “the
ever-present origin,” Bohm considers what arriving at such a holistic view would take: “Our general world view is itself an
overall movement of thought, which has to be viable in the sense that the totality of activities that flow out of it are
generally in harmony, both in themselves and with regard to the whole of existence. Such harmony is seen to be possible
only if the world view itself takes part in an unending process of development, evolution, and unfoldment, which fits as
part of the universal process that is the ground of all existence.”
Such a way of viewing reality, Bohm argues against the grain of our reductionist culture, requires fully inhabiting all aspects
of the mind, including those that elude the clutch of quantification.

Q.1- Which one of the following is NOT a valid inference from the passage?
[A] The integration of subjective and objective realities into a coherent whole remains an unsolved enigma for humanity.
[B] David Bohm repurposed Jean Gebser's notion of "the ever-present origin" to develop his perspective on the
unfragmented nature of reality and consciousness.
[C] Contemporary reductionist culture may hinder the exploration of a holistic view of reality that embraces both the
quantifiable and non-quantifiable aspects of the mind.
[D] An understanding of the relationship between physical laws and consciousness might be attainable through an
unending process of development and evolution in thought.

Q.2- Bohm's approach to resolving the dichotomy presented in the first paragraph is best described by which of the
following?
[A] Bohm believes that the dichotomy between objective reality and subjective experience can be resolved using an
understanding of the interconnectedness of consciousness and reality.
[B] Bohm claims that the dichotomy around the struggle to integrate known physical laws with the wonder of
consciousness can be resolved using a static and all-encompassing worldview.
[C] Bohm aims to resolve the dichotomy between the physics of the very large and the physics of the very small by
quantifying consciousness to a set of measurable parameters.
[D] Bohm advocates compartmentalizing consciousness and reality to maintain coherence within the mind and to resolve
the dichotomy between subjective and objective experiences.

Q.3- Which statement best reflects the relationship between Gebser's and Bohm's worldviews?
[A] While both Gebser and Bohm highlight the role of unending thought development, their approach towards this
particular goal differs.
[B] Both Gebser and Bohm propose embracing an integrated understanding of reality and consciousness, viewing them as
an undivided whole.
[C] Gebser's concept advocates for a defragmented worldview, while Bohm argues for an interconnected and holistic
perspective of reality
[D] Both Gebser and Bohm suggest that consciousness can be fully understood by reconciling our subjective and objective
realities.

Q.4- Through this passage, the author is trying to

[A] advocate for the integration of subjective experiences and objective reality in a coherent worldview, drawing on the
perspectives of Bohm and Gebser.
[B] examine the historical development of theories concerning consciousness and their impact on human thought
processes, especially in light of Bohm’s work.
[C] present Bohm's process of thought development as a potential way to approach to the fundamental challenges in
understanding reality and consciousness.
[D] explore the complexities of human consciousness and reality through Bohm’s worldview, proposing that these
unanswerable questions are integral to the human experience.

INSTRUCTIONS: A set of questions accompanies the passage below. Choose the best answer to each question.
Why do we work? Many of us might give a simple transactional answer to the question: we work in order to make money.
For Maslow, and the management thinkers inspired by his theory of motivation, people’s motives for working could not be
reduced to a paycheck. Instead, Maslow and his followers argued in management texts and training seminars that people
work to fulfill higher psychological needs. People work to become self-actualised and to find meaning - provided that
meaning can be found in the mundane realities of working life.
First proposed by Maslow, the hierarchy of needs is a grand theory of human motivation that arranges all motives into a
ladder, from the basic physiological needs, upward to needs for safety, for belonging, for esteem and, at the apex, the
motive for self-actualisation. At the top rung of the ladder, the self-actualisation motive was a future-oriented striving that
drove humans to seek meaning and fulfillment in the world.
Maslow’s work began infiltrating management in the 1950s and ’60s, as the business trade press and management
theorists picked up humanistic psychology to adapt managerial theories of motivation for a new era. For Maslow,
corporations offered both an experimental site for him to observe human psychology - which he did as a consultant for
California companies - and a site for humans to realize their higher-order needs through self-actualised work.
Why was corporate America drawn to the hierarchy of needs? They liked it because it offered both a grand narrative and a
master explanation for human psychology in a changing society and a practical guide to managing people. It is precisely in
the tension between these two visions of the hierarchy of needs - the reductive diagram and the rich social theory - that
the hierarchy of needs acquires its power and its politics.
[...] Against the backdrop of the counterculture, social movements and consumer society, management writers and social
theorists alike argued that a widespread transformation in values was afoot - a transformation that required new
approaches to managing people and marketing to consumers.
Management thinkers drew on Maslow to develop new theories of ‘participatory management’ that professed to give
workers more autonomy and authority in work. Responding to criticisms of bureaucratic conformity and alienation,
management gurus wielded the hierarchy of needs to argue that psychological fulfilment was not opposed to but in fact
compatible with corporate capitalism. We could work hard, make money, and be happy. Win/win, right?
A burning question, left unresolved in management discussions of the hierarchy of needs, was the extent to which all jobs
could offer scope for self-actualisation. The hierarchy of needs does admit a range of differences among individuals and
organisations, suggesting that, for some people, work is just a paycheck.
[...] It is certainly not coincidental that a motivational theory dubbed the ‘hierarchy’ of needs was adopted in companies
ruled by hierarchical organisational charts. The hierarchy of needs could all too easily map onto work hierarchies, with jobs
at the top providing more scope for self-actualisation (while also commanding higher paychecks). Uneven distributions of
work and workers surround the promise of self-actualised work, devalued work, which we don’t expect to bring
satisfaction, and on the flipside, overvalued work, supposed to be all of life.

Q.5- Based on the passage, none of the following statements are true EXCEPT:
[A] Most job roles, regardless of their hierarchical position within an organization, provide opportunities for self-
actualization.
[B] Some job roles within an organization might not offer the same potential for self-actualization as others, even if they
fulfil basic needs.
[C] Despite the incorporation of Maslow’s theory into corporate practises, self-actualization can only be achieved through
jobs at the highest hierarchical levels.
[D] Maslow acknowledges that psychological needs such as self-actualisation mostly go hand-in-hand with financial
incentives in motivating individuals to take up work.

Q.6- Which of the following best captures the essence of the fourth paragraph?
[A] The tension between reductive diagrams and grand social narrative stemming from Maslow’s theory fueled its appeal
to corporations during the transformative societal era of ‘50s and ‘60s.
[B] The hierarchy of needs theory provided management theorists with a powerful instrument to navigate the conflict
between corporate capitalism and employees' pursuit of self-actualization.
[C] The two visions encapsulated in Maslow's hierarchy of needs allowed corporations to capitalise on workers'
psychological motives without disrupting the traditional hierarchy.
[D] Both - the reductive diagram and the rich social theory - served as a bridge between the changing societal landscape
and corporate practises in America.

Q.7- It can be understood from the passage that management theorists of the ’60s are likely to support the view that
[A] meaningful work and financial incentives are often inherently contradictory and seldom coexist in corporate settings.
[B] psychological fulfillment in the workplace is compatible with the profit-driven goals of corporate capitalism.
[C] the changing societal values in the ’60s called for a complete overhaul of organizational structures.
[D] participatory management approaches are a need of the hour and should replace more traditional hierarchical models.

Q.8- "Uneven distributions of work and workers surround the promise of self-actualized work, devalued work, which we
don’t expect to bring satisfaction, and on the flipside, overvalued work, supposed to be all of life." Which one of the
following statements best presents the idea implied in this quote in the context of the passage?
[A] The pursuit of self-actualization often leads to job dissatisfaction due to uneven workloads and unfair distribution of
tasks among workers.
[B] The pursuit of self-actualization within the workplace is closely tied to a balanced distribution of tasks and workers,
affecting the value and perception of different types of work.
[C] The concept of self-actualized work clashes with the reality of unevenly distributed tasks, leading to job dissatisfaction
and imbalances in the workplace.
[D] Uneven distributions of work impact both devalued and overvalued work, undermining the potential for self-
actualization and job satisfaction.

INSTRUCTIONS: A set of questions accompanies the passage below. Choose the best answer to each question.
The French medievalist Marc Bloch wrote that the task of the historian is understanding, not judging. Bloch, who fought in
the French Resistance, was caught and turned over to the Gestapo. Poignantly, the manuscript of The Historian’s Craft,
where he expressed this humane statement, was left unfinished: Bloch was executed by firing squad in June 1944.
As Bloch knew well, historical empathy involves reaching out across the chasm of time to understand people whose values
and motivations are often utterly unlike our own. It means affording these people the gift of intellectual charity - that is,
the best possible interpretation of what they said or believed. For example, a belief in magic can be rational on the basis of
a period’s knowledge of nature. Yet acknowledging this demands more than just contextual, linguistic or philological skill. It
requires empathy.
Aren’t a lot of psychological assumptions built into this model? The call for empathy might seem theoretically naive. Yet we
judge people’s intentions all the time in our daily lives; we can’t function socially without making inferences about others’
motivations. Historians merely apply this approach to people who are dead. They invoke intentions not from a desire to
attack, nor because they seek reasons to restrain a text’s range of meanings. Their questions about intentions stem,
instead, from respect for the people whose actions and thoughts they’re trying to understand.
Reading like a historian, then, involves not just a theory of interpretation, but also a moral stance. It is an attempt to treat
others generously, and to extend that generosity even to those who can’t be hic et nunc - here and now.
For many historians (as well as others in what we might call the ‘empathetic’ humanities, such as art history and literary
history), empathy is a life practice. Living with the people of the past changes one’s relationship to the present. At our best,
we begin to offer empathy not just to those who are distant, but to those who surround us, aiming in our daily life for
‘understanding, not judging’.
To be sure, it’s challenging to impart these lessons to students in their teens or early 20s, to whom the problems of the
present seem especially urgent and compelling. The injunction to read more generously is pretty unfashionable. It can even
be perceived as conservative: isn’t the past what’s holding us back, and shouldn’t we reject it? Isn’t it more useful to learn
how to deconstruct a text, and to be on the lookout for latent, pernicious meanings?
Certainly, reading isn’t a zero-sum game. One can and should cultivate multiple modes of interpretation. Yet the nostrum
that the humanities teach ‘critical thinking and reading skills’ obscures the profound differences in how adversarial and
empathetic disciplines engage with written works - and how they teach us to respond to other human beings. If the
empathetic humanities can make us more compassionate and more charitable - if they can encourage us to ‘always
remember context, and never disregard intent’ - they afford something uniquely useful today.

Q.9- In the context of historical research, which of the following accurately characterizes the role of historical empathy?
[A] It involves projecting contemporary values onto historical figures to gain a clearer understanding of their actions.
[B] It requires historians to set aside linguistic and philological elements in favour of contextual analysis.

[C] It entails reaching across temporal boundaries to grasp the mindsets, intentions, and motivations of people from the
past.
[D] It decries making moral judgments about the actions of historical figures based on modern standards.

Q.10- Empathetic humanities distinguish themselves from adversarial disciplines by

[A] fostering a compassionate and nuanced approach to interpreting historical figures and their actions.
[B] prioritizing the accommodation of outdated ideas to provide a more comprehensive view of history.
[C] encouraging students to prioritize linguistic and philological skills over contextual analysis.
[D] rejecting critical deconstruction of texts to uncover latent meanings and subtexts.

Q.11- According to the passage, Marc Bloch's assertion that "the task of the historian is understanding, not judging" is
grounded in which of the following principles?
[A] Historical empathy necessitates making unfounded contextual assumptions about people's motivations.
[B] Understanding historical figures requires a generous and charitable interpretation of their beliefs and actions.
[C] Adversarial disciplines within the humanities offer a less balanced approach to interpreting historical texts.
[D] Empathy-based disciplines do not purely focus on deconstructing texts and uncovering latent meanings.

Q.12- Which of the following hypothetical scenarios is most analogous to the concept of historical empathy, as described in
the passage?
[A] A historian imagines the thought process of a medieval blacksmith to comprehend the significance of their craft.
[B] A historian examines the functioning of democracy in ancient Rome by drawing parallels between the different political
forces then and the political spectrum seen in modern times.
[C] A linguist deciphers an ancient manuscript to better understand the language of a bygone civilization.
[D] A contemporary art critic analyzes a modern painting to uncover the artist's intended meaning.

INSTRUCTIONS: A set of questions accompanies the passage below. Choose the best answer to each question.
The idea that you should love your enemies can seem puzzling, if not of dubious coherence ... Nevertheless, this guidance
appears in many different religious and ethical traditions. In Western thought, it is perhaps most closely associated with
Christianity and, in particular, the teachings of the New Testament. In that context, an enemy is not merely a violent
adversary such as one might face in war, but rather anyone who wrongs you, treats you unkindly, or actively wishes you ill.
To love your enemies, in the sense at issue, is not to develop the same feelings of love for them as you might have for your
nearest and dearest. It is rather to free yourself of ill will, and to actively wish your enemies well. Accordingly, the principle
that you should love your enemies is far less demanding than it might initially appear. That said, one might feel the
guidance is too demanding still. Many of us already struggle to forgive even those closest to us in the face of perceived
transgressions. So, even if it is within our power to love our enemies, there is a real question as to why we should attempt
something so arduous.
Some would say that you should love your enemies just because morality requires it. Indeed, this is precisely the sort of
answer one would expect from the Christian tradition. But there is also a less obvious response: that you should love your
enemies not merely (or, at least, not only) in order to follow the dictates of a moral tradition, but rather out of self-interest,
and, in particular, out of respect for your own psychological wellbeing. When viewed from this angle, the guidance to love
your enemies no longer appears so oppressive, nor impossibly demanding. On the contrary, it presents itself as a path to
freedom; a means of ridding yourself of the weight of resentment and hostility.
[...] In On the Genealogy of Morality (1887), Nietzsche says that we can distinguish between what he calls ‘master-
moralities’ and ‘slave-moralities’. A ‘master-morality’ values traits like strength, courage, power, wealth and pride; these it
designates as ‘good’, and opposing traits it designates as ‘bad’. A ‘slave-morality’, meanwhile, values traits like meekness,
humility, poverty and pity; these it designates as ‘good’, and the opposing traits it designates as ‘evil’. Nietzsche believes
Christian morality is the latter kind. In Nietzsche’s view, the principles of Christian ethics are not the products of divine
revelation, but rather the all-too-human creation of a people once downtrodden and oppressed - namely, the Jews under
the pre-Christian Roman Empire ... How does this perspective bear on the idea that we should love our enemies? First, it
calls into question whether we really are morally required to do so. After all, as Nietzsche sees it, the injunction to love
your enemies is not an objective moral principle handed down from God. Rather, it is an entirely human construct; part of
an ethical code created by a subjugated people, which sublimates ‘slavish’ traits (like benevolence towards those who ill-
treat us) into morally virtuous ones.

Q.13- Based on the passage, which of the following statements about the author is true?
[A] The author suggests that loving one's enemies is a requirement solely dictated by a moral tradition, often not based on
rational considerations.
[B] The author discusses how loving one's enemies is mainly a result of moral or theological pressure rather than personal
conviction.
[C] The author introduces the idea that loving one's enemies can also be motivated by self-interest and psychological well-
being.
[D] The author proposes that loving one's enemies is primarily a selfless obligation to follow ethical guidelines, such as the
one delineated in Christianity.

Q.14- In the context of the passage, how does Nietzsche's idea of master-morality and slave-morality relate to the concept
of loving one's enemies?
[A] The discussion on master-morality and slave-morality offers clarity on the moral obligation to love one's enemies, which
is often presented as a dictum in Christianity.
[B] The idea of how Christianity is premised on slave-morality helps explain the origin and underlying components of the
concept of loving one's enemies.
[C] The categorization of traits under slave-morality supports the idea of loving one's enemies as an objective moral
principle.
[D] The perspective on slave-morality disputes the injunction/moral obligation to love one's enemies by presenting it as a
construct of oppressed values.

Q.15- “That said, one might feel the guidance is too demanding still.” Which one of the following statements best explains
this quote in the context of the passage?
[A] While the principle of loving one's enemies appears simple in theory, the variability in one's ability to forgive
transgressions is often underestimated.
[B] Individuals may perceive the moral obligation to love their enemies as overly onerous, especially given the challenge of
emotionally detaching oneself from feelings of ill will.
[C] Despite the guidance to love one's enemies being rooted in moral tradition, individuals might still struggle with its
practical application due to inherent psychological biases.
[D] Some individuals might find it challenging to cultivate genuine affection for their enemies, making the concept of loving
one's enemies unrealistic.

Q.16- Which one of the following statements best describes what the passage is about?
[A] An exploration of the historical and religious origins of the concept of loving one's enemies, along with its varying
interpretations.
[B] A critique of Nietzsche's classification of Christian morality as slave-morality, particularly in relation to the injunction of
loving one's enemies.
[C] An analysis of the moral obligations and psychological implications of loving one's enemies, drawing from different
philosophical traditions.
[D] A juxtaposition of Western thought and Nietzschean perspectives on morality, assessing the feasibility and rationale
behind loving one's adversaries.

Q.17-The passage given below is followed by four alternate summaries. Choose the option that best captures the
essence of the passage.
Low-probability choices are leaps: lateral and unpredictable, associative and idiosyncratic. Where do they come from?
Inspiration, we say, a word that explains by not explaining. Inspiration is mysterious (not the same as mystical, though
some would say it’s that, as well). Its nature is obscure. It is neither conscious nor unconscious but instead involves a
delicate and frequently elusive interplay between the two. It is serendipitous—like standing in a thunderstorm, said Randall
Jarrell, and hoping to be struck by lightning. That is why successful works cannot be replicated even by the artists who
create them. Every new one is a voyage of discovery, its destination unforeseeable—the very opposite of creating, as the
AIs do, to a set of specifications.
[A] Inspiration, stemming from a mysterious interplay between conscious and unconscious realms, leads to unpredictable
and often unreplicable creative outcomes.
[B] Artistic inspiration, born from the intricate interplay of conscious and unconscious factors, results in originality akin to
lightning strikes during a thunderstorm.
[C] Inspiration is a vague force that blends conscious and unconscious elements, leading to creations that most AI cannot
replicate.
[D] Inspiration, a fusion of consciousness and subconsciousness, is starkly opposite to AI's formulaic output, making it
impossible to replicate original artworks.

Q.18- The passage given below is followed by four alternate summaries. Choose the option that best captures the
essence of the passage.
We argue whether artificial intelligence is truly intelligent, but even if it is, intelligence and creativity are very different
things. Part of the confusion in discussions of AI and art undoubtedly arises from the degraded conception of creativity that
has taken hold, in recent years, in tech. Nothing is original, techno-pundits like to say; “everything is a remix.” This is a
banality that grew up to become a stupidity. That new creations build upon existing ones has long been a cliché, but the
techies have stretched it to mean that nothing is ever original: that creativity involves, and only involves, the
rearrangement of existing parts. Which makes you wonder how we ever managed to progress from the first painting in the
first cave.
[A] The argument about AI intelligence is complicated further by the tech world’s simplistic view, which suggests that
creativity merely involves reconfiguring existing parts.
[B] The AI intelligence debate is obscured by a tech-centric belief that creativity merely involves reshuffling existing
components, particularly in the context of art.
[C] The dispute about AI's intelligence and creativity is convoluted by the tech industry's complicated perception of
creativity that overlooks the authentic innovation that drives human progress in art.
[D] The debate over AI intelligence, especially in the context of art, is muddled by the tech industry's simplistic view of
creativity that undermines originality and discounts human progress throughout history.

Q.19- The passage given below is followed by four alternate summaries. Choose the option that best captures the
essence of the passage.
Nearly synonymous with the global tropics and subtropics, hibiscus has become a symbolic representation of the
Caribbean’s transnational past, present, and future. Both the flower and the people who have long cared for it found their
way to the Caribbean as a result of transatlantic flows that accompanied European imperial expansion. Upon their arrival at
the Antilles, hibiscus and its original cultivators found ways to make a home in the unfamiliar landscape. Artistic
representations of hibiscus that have since emerged demonstrate how narratives of resilience and resistance have
cultivated a sense of the plant’s belonging in the Caribbean. In contrast to the TikTok controversy, this cultural exchange
was one where the flower’s past was enriched through cultural memory. Just as people and plants move, cultural practices
do as well, both shaped by and shaping their changing geographies.
[A] Transatlantic shifts that were part of the European imperial expansion brought hibiscus to the Caribbean, underscoring
the complex relationship between people, plants, and geographies.
[B] The hibiscus - brought to the Caribbean by historical transatlantic flows - symbolises the cultural values of the region,
with artistic representations of the flower reflecting narratives of resilience and resistance.
[C] Hibiscus's presence in the Caribbean, brought by historical transatlantic flows, embodies the region's history, resilience,
and culture, highlighting the entwined relationship between people, plants, and landscapes.
[D] Brought to the Caribbean by historical transatlantic flows, the hibiscus today represents the Caribbean’s transnational
past, present, and future, pitching a regional narrative of resilience and resistance.

Q.20- The four sentences (labelled 1, 2, 3 and 4) below, when properly sequenced, would yield a coherent paragraph.
Decide on the proper sequencing of the order of the sentences and key in the sequence of the four numbers as your
answer.
1. By contrast, we today must find a glide path in what is otherwise an existentialist free fall.
2. At least when we face the demands of work or other nondiscretionary time commitments, we don’t have to bother with
the daunting question of what we should do with ourselves.
3. Earlier societies had a more clearly articulated understanding of how leisure ought to structure one’s life—it being the
crucial space for character building, civic participation, worship, and so forth, depending on the historical context.
4. Although the finitude of life ought to inspire an eagerness to seize the day, freedom, in this open-ended sense, can be
agonizing, terrifying, overwhelming.

Q.21- The four sentences (labelled 1, 2, 3 and 4) below, when properly sequenced, would yield a coherent paragraph.
Decide on the proper sequencing of the order of the sentences and key in the sequence of the four numbers as your
answer.
1. The best human relationships require unstated but inviolable boundaries.
2. Being transparent is a phony-baloney ideal, just the kind of ideal a therapeutic society is likely to embrace in theory and
find itself unable to carry out in practice.
3. There should not be too many of them, but there should be a sufficient number to guard against the desire for complete
transparency, which becomes a form of interpersonal imperialism.
4. Every shared human enterprise—friendships, marriages, families, churches, business partnerships, and above all,
positions of leadership—involves a blend of opacity and transparency, a balance of revelation and privacy, of intimacy
and distance.
Q.22- The four sentences (labelled 1, 2, 3 and 4) below, when properly sequenced, would yield a coherent paragraph.
Decide on the proper sequencing of the order of the sentences and key in the sequence of the four numbers as your
answer.
1. An energetic startup within the U.S. historical profession, the history of capitalism has grown rapidly over the past few
years and won media attention most academics only dream of.
2. Its analytical concerns also anticipated those of a historical subfield—the history of capitalism—now taking off on this
side of the Atlantic.
3. Its popularity was sparked in part by the 2008 financial crisis, which renewed doubt about capitalism’s promises, and it
emerges in the long wake of the demise of identity politics and the cultural turn within U.S. scholarship.
4. Though discounted by later scholars anxious to distance themselves from [French socialist Jean] Jaurès’s Marxism, the
work Histoire socialiste was history “from below” avant la lettre.

Q.23- There is a sentence that is missing in the paragraph below. Look at the paragraph and decide in which blank
(option 1, 2, 3, or 4) the following sentence would best fit.
Sentence: It is rather like this: we can decide what to do, but we can never decide what to dream.
Passage: …..1….. If good art and its criticism can free us from anything, it can free us, first and foremost, from the totalizing
fantasies that are fed by such images—whether of mountains shot by fascists, or of the perfect faces generated by
algorithms, or of a society cleansed of its treacherous elites or deplorables. …..2….. It can liberate us, in other words, from
the comforting delusion that we can ever transcend our human limits, defeat death, unhappiness and evil once and for all,
or live in anyone’s vision of heaven on earth. …..3….. This does not mean, however, that we can ever be liberated from the
infinite pull of beauty itself, or be able to attend to images only when we feel like it. ….4…..
[A] Option 1
[B] Option 2
[C] Option 3
[D] Option 4

Q.24- There is a sentence that is missing in the paragraph below. Look at the paragraph and decide in which blank
(option 1, 2, 3, or 4) the following sentence would best fit.
Sentence: A person can lie, but the body cannot.
Passage: …..1….. In 1984, van der Kolk published his first trauma paper; it contained the seed from which all his future work
would develop. In it, he argued that the nightmares veterans were having weren’t like normal nightmares: They came
earlier in the sleep cycle and “were repetitive dreams that were usually exact replicas of actual combat events.” That is,
unlike normal dreams, which fuse memories, wishes, and anxieties, PTSD nightmares are a literal replay of the traumatic
event itself. …..2…. At a biological level, van der Kolk would soon argue, this implied that trauma is physically seared into
the nervous system, more like a scar than a story. …..3….. This was a big claim. If it was true, it meant trauma could act as a
kind of objective proof that something had happened. …..4…..
[A] Option 1
[B] Option 2
[C] Option 3
[D] Option 4