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MULTIPLE CHOICE. Choose the one alternative that best completes the statement or answers the question.
2) u = 10 , v = 14
0 -3
A) 137 B) 143 C) -30 D) 140
Answer: D
3) u = -15 , v = 0
2 11
A) 22 B) -165 C) 37 D) 7
Answer: A
4) u = 1 ,v= 3
17 1
A) 53 B) 20 C) 22 D) 14
Answer: B
-1 3
5) u = 5 ,v= 2
3 -5
A) -8 B) 0 C) 2 D) 8
Answer: A
10 2
6) u = 0 ,v= 3
5 -1
A) 25 B) 18 C) 15 D) 0
Answer: C
1
-4
8) 4
-2
A) B) C) D)
2 2 2 2
- - -
9 5 3 3
2 2 2 2
9 5 3 3
1 1 1 1
- - -
9 5 3 3
Answer: C
2
-20 20 -20
17) -40 , 0 , -20
-20 -20 -20
A) No B) Yes
Answer: A
-2 3 -2 9
19) u1 = 0 , u2 = 5 , u3 = 6 , x = 39
1 6 -4 -2
A) x = 4u1 + 6u2 - 4u3 B) x = -8u1 + 6u2 + 8u3
C) x = -4u1 + 3u2 + 4u3 D) x = 4u1 - 3u2 - 4u3
Answer: C
21) y = -24 , u = 4
10 20
A) B) C) D)
16 1 1 4
80 4 5 20
5
4
Answer: C
Let W be the subspace spanned by the u's. Write y as the sum of a vector in W and a vector orthogonal to W.
17 2 -1
22) y = 7 , u1 = 2 , u2 = 3
12 -1 4
A) B) C) D)
6 -11 6 23 6 11 12 5
y = 14 + 7 y = 14 + 21 y = 14 + -7 y = 28 + -21
4 -8 4 16 4 8 8 4
Answer: C
3
19 1 2
23) y = 3 , u 1 = 0 , u 2 = 1
11 -1 2
A) B) C) D)
18 -1 13 6 18 37 18 1
y= 7 + 4 y= 0 + 3 y = 7 + 10 y= 7 + -4
10 -1 -13 6 10 21 10 1
Answer: D
16 1 2
25) y = 0 , u 1 = 0 , u2 = 1
2 -1 2
A) B) C) D)
15 -15 20 18
4 -4 9 7
1 -1 16 10
Answer: A
The given set is a basis for a subspace W. Use the Gram-Schmidt process to produce an orthogonal basis for W.
6 6
26) Let x1 = -3 , x2 = -18
0 3
A) B) C) D)
6 -6 6 -6 -9 6 6 18
-3 , -18 -3 , -12 -3 , -18 -3 , -24
0 -3 0 3 0 3 0 3
Answer: B
0 1 1
27) Let x1 = 1 , x2 = 1 ,x =
3
0
-1 -1 1
1 -1 1
A) B) C) D)
0 1 1 0 1 6 0 3 14 0 3 18
1 , 1 , 0 1 , 0 , 0 1 , 2 , 2 1 , 4 , 4
-1 -1 1 -1 0 1 -1 -2 9 -1 -4 19
1 -1 1 1 -2 3 1 -4 7 1 -2 13
Answer: C
4
Find a QR factorization of the matrix A.
-4 6
28) A = 2 -18
0 6
A) B)
2 1 -10 30
-
5 6 -4 -6 5 5
1 2 Q= 2 -12 , R = 36
- - -2 6 0
Q= 5 6 ,R= 0 6 6
06
1
0
6
C) D)
30 2 1
0 -
-4 6 5 5 6 -10 30
Q= 2 -18 , R = 36 -10 1 2 5 5
- -
0 6 6 5 Q= 5 6 ,R= 36
0
1 6
0
6
Answer: D
0 1 1
29) A = 1 1 0
-1 -1 1
1 -1 1
A)
3 14
0
33 330 3 1
0
1 2 2 3 3
3 33 330 11 3
0 -
Q= 1 2 9 ,R= 33 33
- -
3 33 330 30
0 0
1 4 7 330
-
3 33 330
B)
3 14
0
33 330
1 2 2
3 33 330 3 1 0
Q= 1 2 9 , R = 0 11 -3
- -
3 33 330 0 0 30
1 4 7
-
3 33 330
5
C)
3 1
0
3 3
0 3 14
11 3
0 -
Q= 1 2 2 ,R=
33 33
-1 -2 9
1 -4 7 30
0 0
330
D)
3
0 0
3
0 3 14
1 11
0
Q= 1 2 2 ,R=
3 33
-1 -2 9
1 -4 7 3 30
0-
33 330
Answer: A
1 1 0 0 7
1 1 0 0 8
31) A = 1 0 1 0 ,b= 0
1 0 1 0 2
1 0 0 1 4
1 0 0 1 1
A) B) C) D)
5 5 5 5
2 -1 2 -1 2 -1 4 -1
5 +x 1 5 +x 1 4 + x -1 5 +x 1
4 4 4 4
3 1 7 1 3 1 3 1
- - - -
2 1 2 1 2 1 2 0
0 0 0 0
Answer: A
6
Find the equation y = β 0 + β 1 x of the least-squares line that best fits the given data points.
33) Data points: (2, 1), (3, 2), (7, 3), (8, 1)
1 2 1
X= 1 3 ,y= 2
1 7 3
1 8 1
9 1 71 1 71 1 105 1
A) y = - + x B) y = - x C) y = + x D) y = - + x
52 13 52 26 52 13 52 13
Answer: C
34) Data points: (5, -3), (2, 2), (4, 3), (5, 1)
1 5 -3
X= 1 2 ,y= 2
1 4 3
1 5 1
19 1 19 8 19 67
A) y = + x B) y = - x C) y = - 1x D) y = - 2x
4 3 4 3 4 6
Answer: C
SHORT ANSWER. Write the word or phrase that best completes each statement or answers the question.
36) Let t0 , ...., tn be distinct real numbers. For p and q in Ρn , define p, q = p(t0)q(t0 ) + p(t1)q(t1 ) + ... + p(tn )q(tn ).
Answer: Axioms 1-3 are readily checked. For Axiom 4, note that p, p = [p(t0 )]2 + [p(t1 )]2 +... + [p(tn )] 2 ≥ 0.
Also, 0, 0 = 0.
If p, p = 0, then p must vanish at n + 1 points: t0, ...., tn . This is possible only if p is the zero polynomial,
because the degree of p is less than n + 1.
7
MULTIPLE CHOICE. Choose the one alternative that best completes the statement or answers the question.
40) Let V be in Ρ4 , involving evaluation of polynomials at -5, -3, 0, 3, and 5, and view Ρ2 by applying the
Gram-Schmidt process to the polynomials 1, t, and t2 .
18 68 68
A) p2 (t) = t2 - B) p2(t) = t2 - C) p2 (t) = t2 - 10 D) p2 (t) = t2 +
5 5 5
Answer: B
SHORT ANSWER. Write the word or phrase that best completes each statement or answers the question.
b
41) For f, g in C[a, b], set f, g = ∫ f(t) g(t) dt .
a
Show that f, g defines an inner product of C[a, b].
Answer: Answers will vary.
Inner product Axioms 1-3 follow from elementary properties of definite integrals.
b
Axiom 4: f, f = ∫ [f(t)]2 dt ≥ 0.
a
The function [f(t)] is continuous and nonnegative on [a, b]. If the definite integral of [f(t)]2 is zero, then
2
[f(t)]2 must be identically zero on [a, b]. Thus, f, f = 0 implies that f is the zero function on [a, b].
42) Let V be the space C[0, 1] and let W be the subspace spanned by the polynomials p1 (t) = 1, p2 (t) = 2t - 1, and
p3 (t) = 12t2. Use the Gram-Schmidt process to find an orthogonal basis for W.
Answer: As a function, q3 (t) = 12t2 - 12t + 2. The orthogonal basis for the subspace W is {q1 , q2 , q3 }.
8
MULTIPLE CHOICE. Choose the one alternative that best completes the statement or answers the question.
Find the least-squares line y = β 0 + β z x that best fits the given data.
43) Given: The data points (-3, 2), (-2, 5), (0, 5), (2, 3), (3, 3).
Suppose the errors in measuring the y-values of the last two data points are greater than for the other points.
Weight these data points half as much as the rest of the data.
1 -3 2
1 -2 β1 5
X= 1 0 ,β= ,y= 5
β2
1 2 3
1 3 3
A) y = 0.18 + 4.1x B) y = 4.5 + 0.60x C) y = 0.8 + 0.60x D) y = 4.1 + 0.18x
Answer: D
44) Given: The data points (-2, 2), (-1, 5), (0, 5), (1, 3), (2, 5).
Suppose the errors in measuring the y-values of the last two data points are greater than for the other points.
Weight these data points twice as much as the rest of the data.
1 -2 2
1 -1 β1 5
X= 1 0 ,β= ,y= 5
β2
1 1 3
1 2 5
A) y = 3.6 + 0.14x B) y = 3.7 + 0.40x C) y = 3.0 + 0.27x D) y = 7.4 + 0.79x
Answer: B
9
π
C) cos(mt), cos(nt) = ∫ cos(mt)cos(nt)dt
0
π
1
=
2 ∫
[cos(mt + nt) - cos(mt - nt)]dt
0
1 sin(mt + nt) sin(mt - nt)
= - from [0, π]
2 m-n m+ n
= 0.
π
D) cos(mt), cos(nt) = ∫ cos(mt)cos(nt)dt
0
π
= ∫ [cos(mt + nt) + cos(mt - nt)]dt
0
sin(mt - nt) sin(mt + nt)
= + from [0, π]
m+n m-n
= 1.
Answer: B
46) Find the nth-order Fourier approximation to the function f(t) = 3t on the interval [0, 2π].
6 6
A) π - cos(t) - cos(2t) - cos(3t) - ... - cos(nt) B) 3π - 6sin(t) - 3sin(2t) - 2sin(3t) - ... - sin(nt)
n n
3 6
C) 3π - 6sin(t) - 3sin(2t) - 1sin(3t) - ... - sin(nt) D) 3π - 6cos(t) - 3sin(2t) - 2cos(3t) - ... - cos(nt)
n n
Answer: B
10
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and nothing shall remain but the base and dreadful memory to
torture awakening conscience with the pangs of an unquenchable
remorse.[221]
A fresh perplexity as to the goodness and justice of God is here
raised by Timon, who cannot see that it is in harmony with these
divine qualities that the sins of the fathers should, as Euripides
complained, be visited upon the children.[222] The punishment of the
innocent is no compensation for the escape of the guilty. God, in this
case, would be like Agathocles, the tyrant of Syracuse, who ravaged
Corcyra because the Homeric Corcyreans had given a welcome to
Odysseus, and retorted the blinding of the mythical Cyclops upon the
Ithacensians when they complained that his soldiers had looted their
sheepfolds. “Where, indeed,” asks Timon, “is the reason and justice
of this?”[223] Plutarch can only reply that, if the descendants of
Hercules and Pindar are held in honour on account of the deeds of
their progenitors, there is nothing illogical in the descendants of a
wicked stock being punished. But he knows that he is on difficult
ground, and repeats the Academic caution against too much
dogmatism in these intricate matters. He falls back upon natural
causes here, as if seeking to exonerate the Deity from direct
responsibility for a striking injustice. An hereditary tendency to
physical disease is possible, and may be transmitted from ancestors
who lived far back in antiquity. Why should we marvel more at a
cause operating through a long interval of time, than through a long
interval of space? If Pericles died, and Thucydides fell sick, of a
plague that originated in Arabia, why is it strange that the Delphians
and Sybarites should be punished for the offences of their
ancestors?[224] Moreover, a city is a continuous entity with an
abiding personality; just as child, and boy, and man are not different
persons, but are unified by the consciousness of identity;—nay, less
marked changes take place in a city than in an individual. A man
would know Athens again after thirty years of absence, but a far
shorter period serves to obliterate the likenesses of our personal
acquaintance. A city rejoices in the glory and splendour of its ancient
days; it must also bear the burden of its ancient ignominies. And if a
city has this enduring personality which makes it a responsible agent
throughout its existence, the members of the same family are much
more intimately connected. There would, therefore, have been less
injustice inflicted had the posterity of Dionysius been punished by the
Syracusans than was perpetrated by their ejection of his dead body
from their territories. For the soul of Dionysius had left his body, but
the sons of wicked fathers are often dominated by a good deal of
their parents’ spirit.[225]
We are conscious of some artificial straining of the argument in
this place, and shortly perceive that the mention of the soul of
Dionysius is intended to prepare the way for a discussion on the
immortality of the soul. Plutarch cannot believe that the gods would
show so much protective care for man—would give so many oracles,
enjoin so many sacrifices and honours for the dead—if they knew
that the souls of the dead perished straightway, leaving the body like
a wreath of mist or smoke, as the Epicureans believed.[226] He
shrinks from the thought that the Deity would take so much account
of us, if our souls were as brief in their bloom as the forced and
delicate plants that women grow in their fragile flower-pots, their
short-lived Gardens of Adonis. He is convinced that the belief in the
after-existence of the soul stands or falls with the belief in the
Providence of God.[227] If there is a Providence, there is existence
after death; and if there is existence after death, then there is
stronger reason for supposing that every soul receives its due
reward or punishment for its life on Earth. But here Plutarch, after
just touching one of the cardinal principles of Christian teaching, the
dogma of Heaven and Hell, starts away from the consequence which
almost seems inevitable, and which Christianity accepted to the full
—the belief that our life here should be modelled in relation to the
joys and penalties that await us in the other world. He clearly
believed that their ethical effect upon life is small.[228] The rewards
and punishments of the soul hereafter are nothing to us here.
Perhaps we do not believe them, and in any case we cannot be
certain that they will come. This is the position at which Plutarch
arrives in the course of rational argument, and he at once returns to
the sphere of our present life to find surer sanctions for goodness.
Such punishments as are inflicted in this world on the descendants
of an evil race are conspicuous to all that come hereafter, and deter
many from wickedness. Besides, God does not punish
indiscriminately. He has a watchful care even over the children of
those who have been notorious for evildoing, and instead of delaying
the punishment in their case, early checks their hereditary
disposition to vice by appropriate restraints born of His intimate
knowledge of the character and inclination of the human heart. But if,
in spite of this, a man persists in the sinful courses of his ancestors,
it is right that he should inherit their punishment as he has inherited
their crimes.
The dialogue concludes with a myth of the type of Er the
Armenian, in which, after the manner of Plato, Plutarch embodies
views on the state of the soul after death, for which no place could
be found in the rational argumentation of mere prose. Thespesius of
Soli, an abandoned profligate, has an accident which plunges him
into unconsciousness for three days. In this period his soul visits the
interstellar spaces, where the souls of the dead are borne along in
various motion; some wailing and terror-struck; others joyous and
delighted; some like the full moon for brightness; others with faint
blemishes or black spots like snakes. Here, in the highest place, was
Adrastea, the daughter of Zeus and Ananke, from whom no criminal
could hope ever to escape. Three kinds of justice are her
instruments. Poena is swift to punish, chastising those whose sin
can be expiated while they are still on earth. Those whose
wickedness demands severer penalties are reserved for Justice in
the afterworld. The third class of sinners, the irretrievably bad, are
cast by Justice into the hands of Erinnys, “the third and most terrible
of the servants of Adrastea,” who pursues them as they wander
hither and thither in reckless flight, and finally thrusts them all with
pitiless severity into a place of unspeakable darkness.[229] In these
acts of immortal justice the soul is bared utterly, and her sins and
crimes are relentlessly exposed. All this is explained to Thespesius
by a kinsman who recognizes him. He is then shown various
wonders of the afterworld: the place of Oblivion, a deep chasm by
which Dionysus and Semele had ascended into heaven, above
which the souls hovered in rapture and mirth, caused by the
fragrance of the odours which were breathed by a soft and gentle air
that issued from the “pleasing verdure of various herbs and plants”
which adorned the sides of this wonderful chasm. He sees the light
of the Tripod of the Delphic oracle, or would have seen it had he not
been dazzled with the excess of its brightness; and hears the voice
of the Pythia uttering various oracles. Then follow Dantesque scenes
of the punishments allotted to various kinds of wickedness, among
which it is interesting to note that hypocrisy is tortured with greater
severity than open vice. A lake of boiling gold, a lake of frozen lead,
a lake of iron, with attendant Dæmons to perform the usual
functions, are allotted to the punishment of avarice.[230] But the most
terrible fate is that of those whose punishment never ends, who are
constantly retaken into the hands of Justice; and these, it is
important to note, in the light of the argument which preceded the
story, are those whose posterity have been punished for their
transgressions. We can see how little Plutarch is satisfied with his
own reasonings on this point; they are, as Wyttenbach says, acutius
quam verius dicta: the punishment of the children for the sins of the
fathers clearly leaves the advantage, so far as concerns this world,
on the side of the transgressors. Plutarch, with his firmly pious belief
in the justice and goodness of God, feels driven to assert that the
balance must be redressed somewhere, and he invokes the aid of
Myth to carry him, in this case, whither Reason refuses to go; and
taking the myth as a whole, and in relation to the tract in which it is
embodied, we cannot doubt that its object is to enforce that doctrine
of rewards and punishments in the Hereafter, from which Plutarch,
as we have seen, shrinks when an occasion arises for pressing it
from the standpoint of Reason. The punishments which Thespesius
has witnessed in his visit to the Afterworld have the effect of turning
him into a righteous man in this world, and Plutarch clearly hopes
that the story will likewise convince those who are not convinced by
his reasons. We may gather, however, that inclined as he was to
believe that the providence of God extended into the Afterworld, his
attitude, as fixed by reason and probability, is summed up in the
words already referred to—“Such rewards or punishments as the
soul receives for the actions of its previous career are nothing to us
who are yet alive, being disregarded or disbelieved.”[231] But
whatever may be the condition of the soul after death, and its
relation to the Deity in that condition, Plutarch has made it quite
certain that he believes in the goodness of God as safeguarding the
interests of humanity in this world. It is clear in every part of this
interesting dialogue that the God whom Plutarch believes in is a
personal deity, a deity full of tender care for mankind, supreme,
indeed, by virtue of his omnipotence and justice, but supreme also
by virtue of his infinite patience and mercy.[232]
CHAPTER VI.
Plutarch’s Dæmonology—Dæmonology as a means of reconciliation between the
traditional Polytheism and philosophic Monotheism—Dæmonlore in Greek
philosophers and in the popular faith—Growth of a natural tendency to identify
the gods of the polytheistic tradition with the Dæmons—Emphasis thus given
to the philosophic conception of the Deity—Dæmons responsible for all the
crude and cruel superstitions attaching to the popular gods—Function of the
Dæmons as mediators between God and man.