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Adapted from Laughter: An Essay on the Meaning of the Comic by Henri Bergson (1914 ed.)
What does laughter mean? What is the basal element in the laughable? What common ground can we find between the grimace of a merry- andrew, a play upon words, an equivocal situation in a burlesque and a scene of high comedy? What method of distillation will yield us invariably the same essence from which so many different products borrow either their obtrusive odour or their delicate perfume? The greatest of thinkers, from Aristotle downwards, have tackled this little problem, which has a knack of baffling every effort, of slipping away and escaping only to bob up again, a pert challenge flung at philosophic speculation. Our excuse for attacking the problem in our turn must lie in the fact that we shall not aim at imprisoning the comic spirit within a definition. We regard it, above all, as a living thing. However trivial it may be, we shall treat it with the respect due to life. We shall confine ourselves to watching it grow and expand. Passing by imperceptible gradations from one form to another, it will be seen to achieve the strangest metamorphoses. We shall disdain nothing we have seen. Maybe we may gain from this prolonged contact, for the matter of that, something more flexible than an abstract definition,--a practical, intimate acquaintance, such as springs from a long companionship. And maybe we may also find that, unintentionally, we have made an acquaintance that is useful. For the comic spirit has a logic of its own, even in its wildest eccentricities. It has a method in its madness. It dreams, I admit, but it conjures up, in its dreams, visions that are at once accepted and understood by the whole of a social group. Can it then fail to throw light for us on the way that human imagination works, and more particularly social, collective, and popular imagination? Begotten of real life and akin to art, should it not also have something of its own to tell us about art and life?
At the outset we shall put forward three observations which we look upon as fundamental. They have less bearing on the actually comic than on the field within which it must be sought.
The first point to which attention should be called is that the comic does not exist outside the pale of what is strictly HUMAN. A landscape may be beautiful, charming and sublime, or insignificant and ugly; it will never be laughable. You may laugh at an animal, but only because you have detected in it some human attitude or expression. You may laugh at a hat, but what you are making fun of, in this case, is not the piece of felt or straw, but the shape that men have given it,--the human caprice whose mould it has assumed. It is strange that so important a fact, and such a simple one too, has not attracted to a greater degree the attention of philosophers. Several have defined man as “an animal which laughs.” They might equally well have defined him as an animal which is laughed at; for if any other animal, or some lifeless object, produces the same effect, it is always because of some resemblance to man, of the stamp he gives it or the use he puts it to.
Here I would point out, as a symptom equally worthy of notice, the ABSENCE OF FEELING which usually accompanies laughter. It seems as though the comic could not produce its disturbing effect unless it fell, so to say, on the surface of a soul that is thoroughly calm and unruffled. Indifference is its natural environment, for laughter has no greater foe than emotion. I do not mean that we could not laugh at a person who inspires us with pity, for instance, or even with affection, but in such a case we must, for the moment, put our affection out of court and impose silence upon our pity. In a society composed of pure intelligences there would probably be no more tears, though perhaps there would still be laughter; whereas highly emotional souls, in tune and unison with life, in whom every event would be sentimentally prolonged and re-echoed, would neither know nor understand laughter. Try, for a moment, to become interested in everything that is being said and done; act, in imagination, with those who act, and feel with those who feel; in a word, give your sympathy its widest expansion: as though at the touch of a fairy wand you will see the flimsiest of objects assume importance, and a gloomy hue spread over everything. Now step aside, look upon life as a disinterested spectator: many a drama will turn into a comedy. It is enough for us to stop our ears to the sound of music, in a room where dancing is going on, for the dancers at once to appear ridiculous. How many human actions would stand a similar test? Should we not see many of them suddenly pass from grave to gay, on isolating them from the accompanying music of sentiment? To produce the whole of its effect, then, the comic demands something like a momentary anesthesia of the heart. Its appeal is to intelligence, pure and simple.
If the passage were to continue on, which of the following would the author most likely address next?
If the passage were to continue, the author would most likely address another aspect of what the reader should know about comics. Earlier in the passage he mentioned that there were three observations that he believed were fundamental, and so far the readers had only heard two of them.
Compare your answer with the correct one above
Adapted from Laughter: An Essay on the Meaning of the Comic by Henri Bergson (1914 ed.)
What does laughter mean? What is the basal element in the laughable? What common ground can we find between the grimace of a merry- andrew, a play upon words, an equivocal situation in a burlesque and a scene of high comedy? What method of distillation will yield us invariably the same essence from which so many different products borrow either their obtrusive odour or their delicate perfume? The greatest of thinkers, from Aristotle downwards, have tackled this little problem, which has a knack of baffling every effort, of slipping away and escaping only to bob up again, a pert challenge flung at philosophic speculation. Our excuse for attacking the problem in our turn must lie in the fact that we shall not aim at imprisoning the comic spirit within a definition. We regard it, above all, as a living thing. However trivial it may be, we shall treat it with the respect due to life. We shall confine ourselves to watching it grow and expand. Passing by imperceptible gradations from one form to another, it will be seen to achieve the strangest metamorphoses. We shall disdain nothing we have seen. Maybe we may gain from this prolonged contact, for the matter of that, something more flexible than an abstract definition,--a practical, intimate acquaintance, such as springs from a long companionship. And maybe we may also find that, unintentionally, we have made an acquaintance that is useful. For the comic spirit has a logic of its own, even in its wildest eccentricities. It has a method in its madness. It dreams, I admit, but it conjures up, in its dreams, visions that are at once accepted and understood by the whole of a social group. Can it then fail to throw light for us on the way that human imagination works, and more particularly social, collective, and popular imagination? Begotten of real life and akin to art, should it not also have something of its own to tell us about art and life?
At the outset we shall put forward three observations which we look upon as fundamental. They have less bearing on the actually comic than on the field within which it must be sought.
The first point to which attention should be called is that the comic does not exist outside the pale of what is strictly HUMAN. A landscape may be beautiful, charming and sublime, or insignificant and ugly; it will never be laughable. You may laugh at an animal, but only because you have detected in it some human attitude or expression. You may laugh at a hat, but what you are making fun of, in this case, is not the piece of felt or straw, but the shape that men have given it,--the human caprice whose mould it has assumed. It is strange that so important a fact, and such a simple one too, has not attracted to a greater degree the attention of philosophers. Several have defined man as “an animal which laughs.” They might equally well have defined him as an animal which is laughed at; for if any other animal, or some lifeless object, produces the same effect, it is always because of some resemblance to man, of the stamp he gives it or the use he puts it to.
Here I would point out, as a symptom equally worthy of notice, the ABSENCE OF FEELING which usually accompanies laughter. It seems as though the comic could not produce its disturbing effect unless it fell, so to say, on the surface of a soul that is thoroughly calm and unruffled. Indifference is its natural environment, for laughter has no greater foe than emotion. I do not mean that we could not laugh at a person who inspires us with pity, for instance, or even with affection, but in such a case we must, for the moment, put our affection out of court and impose silence upon our pity. In a society composed of pure intelligences there would probably be no more tears, though perhaps there would still be laughter; whereas highly emotional souls, in tune and unison with life, in whom every event would be sentimentally prolonged and re-echoed, would neither know nor understand laughter. Try, for a moment, to become interested in everything that is being said and done; act, in imagination, with those who act, and feel with those who feel; in a word, give your sympathy its widest expansion: as though at the touch of a fairy wand you will see the flimsiest of objects assume importance, and a gloomy hue spread over everything. Now step aside, look upon life as a disinterested spectator: many a drama will turn into a comedy. It is enough for us to stop our ears to the sound of music, in a room where dancing is going on, for the dancers at once to appear ridiculous. How many human actions would stand a similar test? Should we not see many of them suddenly pass from grave to gay, on isolating them from the accompanying music of sentiment? To produce the whole of its effect, then, the comic demands something like a momentary anesthesia of the heart. Its appeal is to intelligence, pure and simple.
The author of the passage is most likely a __________.
The tone of the passage is very explanatory and informative, delving into the deeper reasons behind why something might be considered laughable. Thus, it is most likely that he is a professor who is writing an essay on the meaning of the comic. There is no evidence to support the idea that the author is a professional comic himself, a club-owner, or a critic.
Compare your answer with the correct one above
Adapted from Laughter: An Essay on the Meaning of the Comic by Henri Bergson (1914 ed.)
What does laughter mean? What is the basal element in the laughable? What common ground can we find between the grimace of a merry- andrew, a play upon words, an equivocal situation in a burlesque and a scene of high comedy? What method of distillation will yield us invariably the same essence from which so many different products borrow either their obtrusive odour or their delicate perfume? The greatest of thinkers, from Aristotle downwards, have tackled this little problem, which has a knack of baffling every effort, of slipping away and escaping only to bob up again, a pert challenge flung at philosophic speculation. Our excuse for attacking the problem in our turn must lie in the fact that we shall not aim at imprisoning the comic spirit within a definition. We regard it, above all, as a living thing. However trivial it may be, we shall treat it with the respect due to life. We shall confine ourselves to watching it grow and expand. Passing by imperceptible gradations from one form to another, it will be seen to achieve the strangest metamorphoses. We shall disdain nothing we have seen. Maybe we may gain from this prolonged contact, for the matter of that, something more flexible than an abstract definition,--a practical, intimate acquaintance, such as springs from a long companionship. And maybe we may also find that, unintentionally, we have made an acquaintance that is useful. For the comic spirit has a logic of its own, even in its wildest eccentricities. It has a method in its madness. It dreams, I admit, but it conjures up, in its dreams, visions that are at once accepted and understood by the whole of a social group. Can it then fail to throw light for us on the way that human imagination works, and more particularly social, collective, and popular imagination? Begotten of real life and akin to art, should it not also have something of its own to tell us about art and life?
At the outset we shall put forward three observations which we look upon as fundamental. They have less bearing on the actually comic than on the field within which it must be sought.
The first point to which attention should be called is that the comic does not exist outside the pale of what is strictly HUMAN. A landscape may be beautiful, charming and sublime, or insignificant and ugly; it will never be laughable. You may laugh at an animal, but only because you have detected in it some human attitude or expression. You may laugh at a hat, but what you are making fun of, in this case, is not the piece of felt or straw, but the shape that men have given it,--the human caprice whose mould it has assumed. It is strange that so important a fact, and such a simple one too, has not attracted to a greater degree the attention of philosophers. Several have defined man as “an animal which laughs.” They might equally well have defined him as an animal which is laughed at; for if any other animal, or some lifeless object, produces the same effect, it is always because of some resemblance to man, of the stamp he gives it or the use he puts it to.
Here I would point out, as a symptom equally worthy of notice, the ABSENCE OF FEELING which usually accompanies laughter. It seems as though the comic could not produce its disturbing effect unless it fell, so to say, on the surface of a soul that is thoroughly calm and unruffled. Indifference is its natural environment, for laughter has no greater foe than emotion. I do not mean that we could not laugh at a person who inspires us with pity, for instance, or even with affection, but in such a case we must, for the moment, put our affection out of court and impose silence upon our pity. In a society composed of pure intelligences there would probably be no more tears, though perhaps there would still be laughter; whereas highly emotional souls, in tune and unison with life, in whom every event would be sentimentally prolonged and re-echoed, would neither know nor understand laughter. Try, for a moment, to become interested in everything that is being said and done; act, in imagination, with those who act, and feel with those who feel; in a word, give your sympathy its widest expansion: as though at the touch of a fairy wand you will see the flimsiest of objects assume importance, and a gloomy hue spread over everything. Now step aside, look upon life as a disinterested spectator: many a drama will turn into a comedy. It is enough for us to stop our ears to the sound of music, in a room where dancing is going on, for the dancers at once to appear ridiculous. How many human actions would stand a similar test? Should we not see many of them suddenly pass from grave to gay, on isolating them from the accompanying music of sentiment? To produce the whole of its effect, then, the comic demands something like a momentary anesthesia of the heart. Its appeal is to intelligence, pure and simple.
What is the author implying by the statement "\[man is\] an animal that is laughed at"?
Taking the context of the statement into account, the reader can see that the author is discussing how the human element is what makes something comic. The author goes on to say that man is the animal that laughs as well as the animal that is laughed at, implying that things are only laughable if they bear some resemblance to man.
Compare your answer with the correct one above
Adapted from Laughter: An Essay on the Meaning of the Comic by Henri Bergson (1914 ed.)
What does laughter mean? What is the basal element in the laughable? What common ground can we find between the grimace of a merry- andrew, a play upon words, an equivocal situation in a burlesque and a scene of high comedy? What method of distillation will yield us invariably the same essence from which so many different products borrow either their obtrusive odour or their delicate perfume? The greatest of thinkers, from Aristotle downwards, have tackled this little problem, which has a knack of baffling every effort, of slipping away and escaping only to bob up again, a pert challenge flung at philosophic speculation. Our excuse for attacking the problem in our turn must lie in the fact that we shall not aim at imprisoning the comic spirit within a definition. We regard it, above all, as a living thing. However trivial it may be, we shall treat it with the respect due to life. We shall confine ourselves to watching it grow and expand. Passing by imperceptible gradations from one form to another, it will be seen to achieve the strangest metamorphoses. We shall disdain nothing we have seen. Maybe we may gain from this prolonged contact, for the matter of that, something more flexible than an abstract definition,--a practical, intimate acquaintance, such as springs from a long companionship. And maybe we may also find that, unintentionally, we have made an acquaintance that is useful. For the comic spirit has a logic of its own, even in its wildest eccentricities. It has a method in its madness. It dreams, I admit, but it conjures up, in its dreams, visions that are at once accepted and understood by the whole of a social group. Can it then fail to throw light for us on the way that human imagination works, and more particularly social, collective, and popular imagination? Begotten of real life and akin to art, should it not also have something of its own to tell us about art and life?
At the outset we shall put forward three observations which we look upon as fundamental. They have less bearing on the actually comic than on the field within which it must be sought.
The first point to which attention should be called is that the comic does not exist outside the pale of what is strictly HUMAN. A landscape may be beautiful, charming and sublime, or insignificant and ugly; it will never be laughable. You may laugh at an animal, but only because you have detected in it some human attitude or expression. You may laugh at a hat, but what you are making fun of, in this case, is not the piece of felt or straw, but the shape that men have given it,--the human caprice whose mould it has assumed. It is strange that so important a fact, and such a simple one too, has not attracted to a greater degree the attention of philosophers. Several have defined man as “an animal which laughs.” They might equally well have defined him as an animal which is laughed at; for if any other animal, or some lifeless object, produces the same effect, it is always because of some resemblance to man, of the stamp he gives it or the use he puts it to.
Here I would point out, as a symptom equally worthy of notice, the ABSENCE OF FEELING which usually accompanies laughter. It seems as though the comic could not produce its disturbing effect unless it fell, so to say, on the surface of a soul that is thoroughly calm and unruffled. Indifference is its natural environment, for laughter has no greater foe than emotion. I do not mean that we could not laugh at a person who inspires us with pity, for instance, or even with affection, but in such a case we must, for the moment, put our affection out of court and impose silence upon our pity. In a society composed of pure intelligences there would probably be no more tears, though perhaps there would still be laughter; whereas highly emotional souls, in tune and unison with life, in whom every event would be sentimentally prolonged and re-echoed, would neither know nor understand laughter. Try, for a moment, to become interested in everything that is being said and done; act, in imagination, with those who act, and feel with those who feel; in a word, give your sympathy its widest expansion: as though at the touch of a fairy wand you will see the flimsiest of objects assume importance, and a gloomy hue spread over everything. Now step aside, look upon life as a disinterested spectator: many a drama will turn into a comedy. It is enough for us to stop our ears to the sound of music, in a room where dancing is going on, for the dancers at once to appear ridiculous. How many human actions would stand a similar test? Should we not see many of them suddenly pass from grave to gay, on isolating them from the accompanying music of sentiment? To produce the whole of its effect, then, the comic demands something like a momentary anesthesia of the heart. Its appeal is to intelligence, pure and simple.
The author claims that indifference is an important factor in the comic effect because _________.
The answer to this question can be found directly in the passage, which states that "indifference is its \[comic effect's\] natural environment." This leads to the inference that indifference is a favored emotional state for the comic effect and those who are too overcome with other emotions are not as influenced by the comic effect.
Compare your answer with the correct one above
Adapted from a letter by T. Thatcher published in The Publishers Circular on September 27th, 1902
A PLEA FOR A LONG WALK
Sir—In these days of increasing rapid artificial locomotion, may I be permitted to say a word in favor of a very worthy and valuable old friend of mine, Mr. Long-Walk?
I am afraid that this good gentleman is in danger of getting neglected, if not forgotten. We live in days of water trips and land trips, excursions by sea, road, and rail—bicycles and tricycles, tram cars and motor cars, hansom cabs and ugly cabs; but in my humble opinion good honest walking exercise for health beats all other kinds of locomotion into a cocked hat. In rapid traveling all the finer nerves, senses, and vessels are "rush" and unduly excited, but in walking every particle of the human frame, and even the moral faculties, are evenly and naturally brought into exercise. It is the best discipline and physical mental tonic in the world. Limbs, body, muscles, lungs, chest, heart, digestion, breathing, are healthily brought into normal operation, while. especially in the long distance walk, the exercise of patience, perseverance, industry, energy, perception, and reflection—and, indeed, all the senses and moral faculties—are elevated and cultivated healthfully and naturally. Many never know the beauty of it because they never go far enough: exercise and hard work should never be relinquished at any age or by either sex. Heart disease, faintness, and sudden death, and even crime, are far more due to the absence of wholesome normal exercise and taste than to anything else, to enervating luxuries rather than to hill climbing.
I usually give myself a holiday on a birthday, and as I lately reached my 63rd I determined to give myself a day with my old friend Mr. Long-Walk, and decided to tramp to the city of Wells and back for my birthday holiday—a distance of about forty-two miles. Fortune favors the brave, and, thanks to a mosquito that pitched on my nose and was just commencing operations, I woke very early in the morning. It is an ill wind that blows no one any good. Mosquitoes are early birds, but I stole a march on them. But to my journey.
I started at about 5 A.M., and proceeding via Dundry and Chow Stoke, reached Wells soon after 10 A.M. After attending the cathedral, I pursued my walk homeward by a different route, via Chewton Mendip, Farrington, Temple Cloud, Clutton, and Pensford.
To make a walk successful, mind and body should be free of burden. I never carry a stick on a long walk, but prefer to be perfectly free, giving Nature’s balancing poles—the pendulum arms—complete swing and absolute liberty. Walking exercises, together with a well-educated palate, are the greatest physicians in the world: no disease can withstand them. I returned from my forty-two miles tramp with birthday honors and reward. I had no headache on the following morning, but was up early in good form, fresh and ready for work. Forty-two miles may be too strong a dose for many, but I cannot too strongly recommend for a day’s companionship the society of my old and well-tried friend, Mr. Long-Walk.
Faithfully yours,
T. Thatcher
44 College Green, Bristol.
When the author says, “I returned from my forty-two miles tramp with birthday honors and reward" in the last paragraph, to what reward is he referring?
By the author's strong claims that long walks are good for one's health and well-being, it can be inferred that it gives him a sense of personal satisfaction. He scorns luxuries, the mosquito is not relevant in this section, and he does not mention his friends.
Compare your answer with the correct one above
Adapted from a letter by T. Thatcher published in The Publishers Circular on September 27th, 1902
A PLEA FOR A LONG WALK
Sir—In these days of increasing rapid artificial locomotion, may I be permitted to say a word in favor of a very worthy and valuable old friend of mine, Mr. Long-Walk?
I am afraid that this good gentleman is in danger of getting neglected, if not forgotten. We live in days of water trips and land trips, excursions by sea, road, and rail—bicycles and tricycles, tram cars and motor cars, hansom cabs and ugly cabs; but in my humble opinion good honest walking exercise for health beats all other kinds of locomotion into a cocked hat. In rapid traveling all the finer nerves, senses, and vessels are "rush" and unduly excited, but in walking every particle of the human frame, and even the moral faculties, are evenly and naturally brought into exercise. It is the best discipline and physical mental tonic in the world. Limbs, body, muscles, lungs, chest, heart, digestion, breathing, are healthily brought into normal operation, while. especially in the long distance walk, the exercise of patience, perseverance, industry, energy, perception, and reflection—and, indeed, all the senses and moral faculties—are elevated and cultivated healthfully and naturally. Many never know the beauty of it because they never go far enough: exercise and hard work should never be relinquished at any age or by either sex. Heart disease, faintness, and sudden death, and even crime, are far more due to the absence of wholesome normal exercise and taste than to anything else, to enervating luxuries rather than to hill climbing.
I usually give myself a holiday on a birthday, and as I lately reached my 63rd I determined to give myself a day with my old friend Mr. Long-Walk, and decided to tramp to the city of Wells and back for my birthday holiday—a distance of about forty-two miles. Fortune favors the brave, and, thanks to a mosquito that pitched on my nose and was just commencing operations, I woke very early in the morning. It is an ill wind that blows no one any good. Mosquitoes are early birds, but I stole a march on them. But to my journey.
I started at about 5 A.M., and proceeding via Dundry and Chow Stoke, reached Wells soon after 10 A.M. After attending the cathedral, I pursued my walk homeward by a different route,via Chewton Mendip, Farrington, Temple Cloud, Clutton, and Pensford.
To make a walk successful, mind and body should be free of burden. I never carry a stick on a long walk, but prefer to be perfectly free, giving Nature’s balancing poles—the pendulum arms—complete swing and absolute liberty. Walking exercises, together with a well-educated palate, are the greatest physicians in the world: no disease can withstand them. I returned from my forty-two miles tramp with birthday honors and reward. I had no headache on the following morning, but was up early in good form, fresh and ready for work. Forty-two miles may be too strong a dose for many, but I cannot too strongly recommend for a day’s companionship the society of my old and well-tried friend, Mr. Long-Walk.
Faithfully yours,
T. Thatcher
44 College Green, Bristol.
Which of the following is NOT a likely reason why the author mentioned that he “had no headache on the following morning”?
There is no common myth that long walks cause headaches. It is reasonable to assume he brings it up to illustrate the healthful benefits and/or the lack of hangover.
Compare your answer with the correct one above
Adapted from a letter by T. Thatcher published in The Publishers Circular on September 27th, 1902
A PLEA FOR A LONG WALK
Sir—In these days of increasing rapid artificial locomotion, may I be permitted to say a word in favor of a very worthy and valuable old friend of mine, Mr. Long-Walk?
I am afraid that this good gentleman is in danger of getting neglected, if not forgotten. We live in days of water trips and land trips, excursions by sea, road, and rail—bicycles and tricycles, tram cars and motor cars, hansom cabs and ugly cabs; but in my humble opinion good honest walking exercise for health beats all other kinds of locomotion into a cocked hat. In rapid traveling all the finer nerves, senses, and vessels are "rush" and unduly excited, but in walking every particle of the human frame, and even the moral faculties, are evenly and naturally brought into exercise. It is the best discipline and physical mental tonic in the world. Limbs, body, muscles, lungs, chest, heart, digestion, breathing, are healthily brought into normal operation, while. especially in the long distance walk, the exercise of patience, perseverance, industry, energy, perception, and reflection—and, indeed, all the senses and moral faculties—are elevated and cultivated healthfully and naturally. Many never know the beauty of it because they never go far enough: exercise and hard work should never be relinquished at any age or by either sex. Heart disease, faintness, and sudden death, and even crime, are far more due to the absence of wholesome normal exercise and taste than to anything else, to enervating luxuries rather than to hill climbing.
I usually give myself a holiday on a birthday, and as I lately reached my 63rd I determined to give myself a day with my old friend Mr. Long-Walk, and decided to tramp to the city of Wells and back for my birthday holiday—a distance of about forty-two miles. Fortune favors the brave, and, thanks to a mosquito that pitched on my nose and was just commencing operations, I woke very early in the morning. It is an ill wind that blows no one any good. Mosquitoes are early birds, but I stole a march on them. But to my journey.
I started at about 5 A.M., and proceeding via Dundry and Chow Stoke, reached Wells soon after 10 A.M. After attending the cathedral, I pursued my walk homeward by a different route,via Chewton Mendip, Farrington, Temple Cloud, Clutton, and Pensford.
To make a walk successful, mind and body should be free of burden. I never carry a stick on a long walk, but prefer to be perfectly free, giving Nature’s balancing poles—the pendulum arms—complete swing and absolute liberty. Walking exercises, together with a well-educated palate, are the greatest physicians in the world: no disease can withstand them. I returned from my forty-two miles tramp with birthday honors and reward. I had no headache on the following morning, but was up early in good form, fresh and ready for work. Forty-two miles may be too strong a dose for many, but I cannot too strongly recommend for a day’s companionship the society of my old and well-tried friend, Mr. Long-Walk.
Faithfully yours,
T. Thatcher
44 College Green, Bristol.
The author is most likely __________.
The author is passionate about his subject but not well-informed with research or science; therefore he is likely an amateur enthusiast. He says that walking is better than physicians, so he is not likely one himself. He does not provide research as a student would. While his letter is persuasive, it has no political bent. Additionally, due to the author's preference for walking instead of "tram cars and motor cars, hansom cabs and ugly cabs" and the fact that he does not mention cars anywhere else in the passage, we cannot assume that he is associated with the automotive industry.
Compare your answer with the correct one above
Adapted from Walden by Henry Thoreau (1854)
Still we live meanly, like ants; it is error upon error, and clout upon clout, and our best virtue has for its occasion a superfluous and evitable wretchedness. Our life is frittered away by detail. An honest man has hardly need to count more than his ten fingers, or in extreme cases he may add his ten toes, and lump the rest. Simplicity, simplicity, simplicity! I say, let your affairs be as two or three, and not a hundred or a thousand; instead of a million count half a dozen, and keep your accounts on your thumbnail. In the midst of this chopping sea of civilized life, such are the clouds and storms and quicksands and thousand-and-one items to be allowed for, that a man has to live, if he would not founder and go to the bottom and not make his port at all, by dead reckoning, and he must be a great calculator indeed who succeeds. Simplify, simplify. Instead of three meals a day, if it be necessary eat but one; instead of a hundred dishes, five; and reduce other things in proportion.
Our life is like a German Confederacy, made up of petty states, with its boundary forever fluctuating, so that even a German cannot tell you how it is bounded at any moment. The nation itself, with all its so-called internal improvements, which, by the way are all external and superficial, is just such an unwieldy and overgrown establishment, cluttered with furniture and tripped up by its own traps, ruined by luxury and heedless expense, by want of calculation and a worthy aim, as the million households in the land; and the only cure for it, as for them, is in a rigid economy, a stern and more than Spartan simplicity of life and elevation of purpose. It lives too fast. Men think that it is essential that the Nation have commerce, and export ice, and talk through a telegraph, and ride thirty miles an hour, without a doubt, whether they do or not, but whether we should live like baboons or like men is a little uncertain. If we do not get out sleepers, and forge rails, and devote days and nights to the work, but go to tinkering upon our lives to improve them, who will build railroads? And if railroads are not built, how shall we get to heaven in season? But if we stay at home and mind our business, who will want railroads? We do not ride on the railroad; it rides upon us. Did you ever think what those sleepers are that underlie the railroad? Each one is a man, an Irishman, or a Yankee man. The rails are laid on them, and they are covered with sand, and the cars run smoothly over them. They are sound sleepers, I assure you.
One can infer that the author of this passage would support __________.
In the first paragraph, the author notes, “Our life is frittered away by detail,” and in the second paragraph, he says, “The nation itself, with all its so-called internal improvements, which, by the way are all external and superficial, is just such an unwieldy and overgrown establishment, cluttered with furniture and tripped up by its own traps, ruined by luxury and heedless expense, by want of calculation and a worthy aim, as the million households in the land; and the only cure for it, as for them, is in a rigid economy, a stern and more than Spartan simplicity of life and elevation of purpose. It lives too fast.” From this, we can conclude that the author would not be in favor of “buying a large house that requires lots of cleaning,” “installing a new type of cable in a city to allow for faster internet speeds,” “ensuring one has the latest new technology,” or “signing up for many clubs and organizations that require attendance at meetings,” as all of these things would put more things on one’s to-do list instead of simplifying one’s life. The correct answer, “donating one’s possessions to people who could use them,” would help one simplify one’s life, and is thus in line with the author’s urgings.
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Adapted from "The Author to Her Book" by Anne Bradstreet (1678)
Thou ill-form’d offspring of my feeble brain,
Who after birth didst by my side remain,
Till snatched from thence by friends, less wise than true,
Who thee abroad, expos’d to public view,
Made thee in rags, halting to th’ press to trudge,
Where errors were not lessened (all may judge).
At thy return my blushing was not small,
My rambling brat (in print) should mother call,
I cast thee by as one unfit for light,
Thy visage was so irksome in my sight;
Yet being mine own, at length affection would
Thy blemishes amend, if so I could:
I wash’d thy face, but more defects I saw,
And rubbing off a spot, still made a flaw.
I stretched thy joints to make thee even feet,
Yet still thou run’st more hobling then is meet;
In better dress to trim thee was my mind,
But nought save home-spun cloth, i’ th’ house I find.
In this array ’mongst vulgars mayst thou roam.
In critics' hands, beware thou dost not come;
And take thy way where yet thou art not known,
If for thy father askt, say, thou hadst none:
And for thy mother, she alas is poor,
Which caus’d her thus to send thee out of door.
Which of the following is the most likely meaning of the underlined fifth and sixth lines of the poem?
Bradstreet's book was published using an uncorrected rough draft of her poems, since she herself did not know it was being published, and thus she feels its "errors were not lessened" by editing.
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Adapted from "The Author to Her Book" by Anne Bradstreet (1678)
Thou ill-form’d offspring of my feeble brain,
Who after birth didst by my side remain,
Till snatched from thence by friends, less wise than true,
Who thee abroad, expos’d to public view,
Made thee in rags, halting to th’ press to trudge,
Where errors were not lessened (all may judge).
At thy return my blushing was not small,
My rambling brat (in print) should mother call,
I cast thee by as one unfit for light,
Thy visage was so irksome in my sight;
Yet being mine own, at length affection would
Thy blemishes amend, if so I could:
I wash’d thy face, but more defects I saw,
And rubbing off a spot, still made a flaw.
I stretched thy joints to make thee even feet,
Yet still thou run’st more hobling then is meet;
In better dress to trim thee was my mind,
But nought save home-spun cloth, i’ th’ house I find.
In this array ’mongst vulgars mayst thou roam.
In critics' hands, beware thou dost not come;
And take thy way where yet thou art not known,
If for thy father askt, say, thou hadst none:
And for thy mother, she alas is poor,
Which caus’d her thus to send thee out of door.
Lines 7-10 imply all but which of the following?
There's nothing in these lines to indicate that Bradstreet immediately acknowledged authorship of the book, given that she finds it "rambling" and in need of tighter editing, and the fact that she "blushes" at its publication implies she does not feel the book was ready to be seen by the public.
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Adapted from Self-Reliance (1841) by Ralph Waldo Emerson
There is a time in every man's education when he arrives at the conviction that envy is ignorance; that imitation is suicide; that he must take himself for better, for worse, as his portion; that though the wide universe is full of good, nothing can come to hit but through his own work. A man is relieved and overjoyed when he has put his heart into his work and done his best; but what he has said or done otherwise, shall give him no peace. It is a deliverance which does not deliver. In the attempt his genius deserts him; no muse befriends; no invention, no hope.
Trust thyself: every heart vibrates to that iron string. Accept the place the divine providence has found for you, the society of your contemporaries, and the connection of events. Great men have always done so, and confided themselves childlike to the genius of their age, betraying their perception that the absolutely trustworthy was seated at their heart, working through their hands, predominating in all their being. And we are now men, and must accept in the highest mind the same transcendent destiny; and not minors and invalids in a protected corner, not cowards fleeing before a revolution, but guides, redeemers, and benefactors, obeying the Almighty effort, and advancing on Chaos and the Dark.
From the whole of this passage what can we infer the author believes can advance the cause against “Chaos and the Dark?”
The primary focus of this passage is the importance of original work and individuality on the advancement of the individual and society. The author states on numerous occasions the importance of original ideas and the negative effect of imitation. Although the author does make reference to “cowards fleeing before a revolution” this is simply a description of people who lack the required individuality to contribute.
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The following is an excerpt from The Monk by Matthew Gregory Lewis (1794)
"Were it possible" said the Friar, "for man to be so totally wrapped up in himself as to live in absolute seclusion from human nature, and could yet feel the contented tranquillity which these lines express, I allow that the situation would be more desirable, than to live in a world so pregnant with every vice and every folly; but this never can be the case. This inscription was merely placed here for the ornament of the grotto, and the sentiments and the hermit are equally imaginary. Man was born for society. However little He may be attached to the world, he never can wholly forget it, or bear to be wholly forgotten by it. Disgusted at the guilt or absurdity of mankind, the misanthrope flies from it: he resolves to become an hermit, and buries himself in the cavern of some gloomy rock. While hate inflames his bosom, possibly he may feel contented with his situation: but when his passions begin to cool; when time has mellowed his sorrows, and healed those wounds which he bore with him to his solitude, think you that content becomes his companion? Ah! no, Rosario. No longer sustained by the violence of his passions, he feels all the monotony of his way of living, and his heart becomes the prey of ennui and weariness. He looks round, and finds himself alone in the universe: the love of society revives in his bosom, and he pants to return to that world which he has abandoned. Nature loses all her charms in his eyes: no one is near him to point out her beauties, or share in his admiration of her excellence and variety. Propped upon the fragment of some rock, he gazes upon the tumbling waterfall with a vacant eye; he views without emotion the glory of the setting sun."
What might we infer about the Friar from the following selection?
“He gazes upon the tumbling waterfall with a vacant eye; he views without emotion the glory of the setting sun.”
The passage refers to the Friar’s opinion of man too long in isolation; he enjoys nature, but considers its impacts limited.
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The following is an excerpt from The Monk by Matthew Gregory Lewis (1794)
"Were it possible" said the Friar, "for man to be so totally wrapped up in himself as to live in absolute seclusion from human nature, and could yet feel the contented tranquillity which these lines express, I allow that the situation would be more desirable, than to live in a world so pregnant with every vice and every folly; but this never can be the case. This inscription was merely placed here for the ornament of the grotto, and the sentiments and the hermit are equally imaginary. Man was born for society. However little He may be attached to the world, he never can wholly forget it, or bear to be wholly forgotten by it. Disgusted at the guilt or absurdity of mankind, the misanthrope flies from it: he resolves to become an hermit, and buries himself in the cavern of some gloomy rock. While hate inflames his bosom, possibly he may feel contented with his situation: but when his passions begin to cool; when time has mellowed his sorrows, and healed those wounds which he bore with him to his solitude, think you that content becomes his companion? Ah! no, Rosario. No longer sustained by the violence of his passions, he feels all the monotony of his way of living, and his heart becomes the prey of ennui and weariness. He looks round, and finds himself alone in the universe: the love of society revives in his bosom, and he pants to return to that world which he has abandoned. Nature loses all her charms in his eyes: no one is near him to point out her beauties, or share in his admiration of her excellence and variety. Propped upon the fragment of some rock, he gazes upon the tumbling waterfall with a vacant eye; he views without emotion the glory of the setting sun."
Why is it most likely that the Friar is discussing this point with Rosario?
Though we can’t know for sure from this passage, it is likely that the Friar wishes to dissuade Rosario from a future trip.
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Educators often speak of the “Depth of Knowledge” chart. This is a chart that breaks down all academic exercises into four categories that ascend in difficulty. The first category is “memorization.” The second is the basic processing of memorization, which consists of things like “comparing and contrasting.” Once students have been able to compare and contrast two things about which they’ve memorized facts, they will then be able to do things like “formulate hypotheses” based on the information they have. This is the third step. When students can use information to formulate hypotheses or make inferences, they can then move into the “analyze” or “design” phase, using the information to create new ideas, experiments, or stories.
One part of the problem is that for many years now, educators have focused solely on the last two steps of this taxonomy because it is thought that this brings about higher level thinking abilities in students. I believe the job market has disproved this theory. The United States is losing its science and technology jobs to overseas markets, people that are more capable of these higher level cognitive skills in realistic areas such as math and science. We might be focusing on projects and statements that start with key words like “analyze” and “predict,” but we are still failing to produce students that can actually do those things in real analytical situations.
The other part of this problem is the advent of immediate knowledge at our fingertips: the portable internet. Many educators feel that they can now skip the first two categories of academic exercises because the information is so readily available. Students don’t need to memorize or compare and contrast basic information because at any and all times, they can search anything online to access any and all information they don’t have memorized. We just need to teach them what to do with it.
As new, better, and more accessible technologies become the norm, students are finding less and less motivation to undergo the basic exercises that a human brain must experience to truly expand, grow, and analyze. The problem with not teaching and not requiring students to achieve rote memorization is that when students do “create” and “synthesize,” all they are really doing is building upon emotion and sentiment. Without the basic principles of memorizing necessary facts and figures, a student cannot truly build anything of worth. A home cannot be built without a foundation, and no matter how flashy and beautiful the finished product would be, it would not function without the concrete foundation poured into the mud and clay of the earth. The nitty-gritty must take place before the art can be appreciated.
Education must turn its eyes ground-ward if it ever wants to build something skyward that will last any sort of time. Requiring students to master basic functions even though they might be less interesting is necessary. Good teachers don’t skip those steps because they might be boring. Good teachers require those steps but find ways to motivate students to put in the effort and to make it fun.
What would someone who disagrees with the author's identification of the problem with education today most likely say to the author?
In paragraph 3, the author acknowledges that students have access to information at all times using onling searching as an example; therefore, someone who does not feel the same way the author does about the need for memorization might say that cognitive skills can be best strengthened by doing construction activities based on information that is easily searchable and not information pulled entirely from memory.
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Educators often speak of the “Depth of Knowledge” chart. This is a chart that breaks down all academic exercises into four categories that ascend in difficulty. The first category is “memorization.” The second is the basic processing of memorization, which consists of things like “comparing and contrasting.” Once students have been able to compare and contrast two things about which they’ve memorized facts, they will then be able to do things like “formulate hypotheses” based on the information they have. This is the third step. When students can use information to formulate hypotheses or make inferences, they can then move into the “analyze” or “design” phase, using the information to create new ideas, experiments, or stories.
One part of the problem is that for many years now, educators have focused solely on the last two steps of this taxonomy because it is thought that this brings about higher level thinking abilities in students. I believe the job market has disproved this theory. The United States is losing its science and technology jobs to overseas markets, people that are more capable of these higher level cognitive skills in realistic areas such as math and science. We might be focusing on projects and statements that start with key words like “analyze” and “predict,” but we are still failing to produce students that can actually do those things in real analytical situations.
The other part of this problem is the advent of immediate knowledge at our fingertips: the portable internet. Many educators feel that they can now skip the first two categories of academic exercises because the information is so readily available. Students don’t need to memorize or compare and contrast basic information because at any and all times, they can search anything online to access any and all information they don’t have memorized. We just need to teach them what to do with it.
As new, better, and more accessible technologies become the norm, students are finding less and less motivation to undergo the basic exercises that a human brain must experience to truly expand, grow, and analyze. The problem with not teaching and not requiring students to achieve rote memorization is that when students do “create” and “synthesize,” all they are really doing is building upon emotion and sentiment. Without the basic principles of memorizing necessary facts and figures, a student cannot truly build anything of worth. A home cannot be built without a foundation, and no matter how flashy and beautiful the finished product would be, it would not function without the concrete foundation poured into the mud and clay of the earth. The nitty-gritty must take place before the art can be appreciated.
Education must turn its eyes ground-ward if it ever wants to build something skyward that will last any sort of time. Requiring students to master basic functions even though they might be less interesting is necessary. Good teachers don’t skip those steps because they might be boring. Good teachers require those steps but find ways to motivate students to put in the effort and to make it fun.
Which of the following political policies would the author most likely support?
The other answers are all possibly good things, but with only the passage to help us understand the author's opinion, the only option that really matches is the elementary school option. This is because it pushes for building the ability to memorize before moving on to more complex thinking is the elementary students having to memorize multiplication tables.
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Adapted from “Genius and Individuality” by John Stuart Mill (1859)
It will not be denied by anybody that originality is a valuable element in human affairs. There is always need of persons not only to discover new truths, and point out when what were once truths are true no longer, but also to commence new practices, and set the example of more enlightened conduct, and better taste and sense in human life. This cannot well be said by anybody who does not believe that the world has already attained perfection in all its ways and practices. It is true that this benefit is not capable of being rendered by everybody alike; there are but few persons, in comparison with the whole of mankind, whose experiments, if adopted by others, would be likely to be any improvement on established practice. But these few are the salt of the earth; without them, human life would become a stagnant pool. Not only is it they who introduce good things which did not before exist, it is they who keep the life in those which already existed. If there were nothing new to be done, would human intellect cease to be necessary? Would it cause people to forget how best to go about their business, and instead to do things like cattle, not like human beings? There is a tendency in the best beliefs and practices to degenerate into the mechanical. Persons of genius are a small minority, but in order to have them, it is necessary to preserve the soil in which they grow. Genius can only breathe freely in an atmosphere of freedom.
I insist thus emphatically on the importance of genius, and the necessity of allowing it to unfold itself freely both in thought and in practice, being well aware that no one will deny the position in theory, but knowing also that almost everyone, in reality, is totally indifferent to it. People think genius a fine thing if it enables a man to write an exciting poem, or paint a picture. But in its true sense, that of originality in thought and action, though no one says that it is not a thing to be admired, nearly all, at heart, think they can do very well without it. Unhappily this is too natural to be wondered at. Originality is the one thing which unoriginal minds cannot feel the use of. They cannot see what it is to do for them: how should they? If they could see what it would do for them, it would not be originality. The first service which originality has to render them is the opening of their eyes; once this is done, they would have a chance of being themselves original.
From the whole of this passage, which of these statements would the author most likely agree with?
Of the five possible answer choices the best answer is that the author would agree with the statement that “genius is rare and must be protected.” Whether or not genius is a result of nurture or nature is not mentioned; neither is the idea that a large supply of genius would lead to a social breakdown. The concept that originality is produced best in a tightly controlled environment is opposite to the author’s statement that originality and genius requires an environment of freedom. And, finally, the author states on numerous occasions that individuality is a big factor in human affairs. This leaves only that genius is rare and must be protected. The author supports this statement when he says “there are but few persons, in comparison with the whole of mankind, whose experiments, if adopted by others, would be likely to be any improvement on established practice.” This speaks to the rarity of genius. Then, later, the author says “I insist thus emphatically on the importance of genius, and the necessity of allowing it to unfold itself freely both in thought and in practice.” This speaks to the need to protect genius.
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Adapted from “Genius and Individuality” by John Stuart Mill (1859)
It will not be denied by anybody that originality is a valuable element in human affairs. There is always need of persons not only to discover new truths, and point out when what were once truths are true no longer, but also to commence new practices, and set the example of more enlightened conduct, and better taste and sense in human life. This cannot well be said by anybody who does not believe that the world has already attained perfection in all its ways and practices. It is true that this benefit is not capable of being rendered by everybody alike; there are but few persons, in comparison with the whole of mankind, whose experiments, if adopted by others, would be likely to be any improvement on established practice. But these few are the salt of the earth; without them, human life would become a stagnant pool. Not only is it they who introduce good things which did not before exist, it is they who keep the life in those which already existed. If there were nothing new to be done, would human intellect cease to be necessary? Would it cause people to forget how best to go about their business, and instead to do things like cattle, not like human beings? There is a tendency in the best beliefs and practices to degenerate into the mechanical. Persons of genius are a small minority, but in order to have them, it is necessary to preserve the soil in which they grow. Genius can only breathe freely in an atmosphere of freedom.
I insist thus emphatically on the importance of genius, and the necessity of allowing it to unfold itself freely both in thought and in practice, being well aware that no one will deny the position in theory, but knowing also that almost everyone, in reality, is totally indifferent to it. People think genius a fine thing if it enables a man to write an exciting poem, or paint a picture. But in its true sense, that of originality in thought and action, though no one says that it is not a thing to be admired, nearly all, at heart, think they can do very well without it. Unhappily this is too natural to be wondered at. Originality is the one thing which unoriginal minds cannot feel the use of. They cannot see what it is to do for them: how should they? If they could see what it would do for them, it would not be originality. The first service which originality has to render them is the opening of their eyes; once this is done, they would have a chance of being themselves original.
It can be inferred from the passage that __________ is most necessary for the preservation of genius.
From the context of this passage, it is apparent that the author feels that freedom is most necessary to the preservation of genius. Evidence for this can be found when the author states that “genius can only breathe freely in an atmosphere of freedom.” The importance of education, literature, and common sense are not mentioned either implicitly or explicitly in this passage.
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Adapted from Cowboy Songs and Other Frontier Ballads by John A. Lomax (1910)
The big ranches of the West are now being cut up into small farms. The nester has come, and come to stay. Gone is the buffalo and the free grass of the open plain—even the stinging lizard, the horned frog, the centipede, the prairie dog, the rattlesnake, are fast disappearing. Save in some of the secluded valleys of southern New Mexico, the old-time round-up is no more; the trails to Kansas and to Montana have become grass-grown or lost in fields of waving grain; the maverick steer, the regal longhorn, has been supplanted by his unpoetic but more beefy and profitable Polled Angus, Durham, and Hereford cousins from across the seas. The changing and romantic West of the early days lives mainly in story and in song. The last figure to vanish is the cowboy, the animating spirit of the vanishing era. He sits his horse easily as he rides through a wide valley, enclosed by mountains, clad in the hazy purple of coming night,—with his face turned steadily down the long, long road, "the road that the sun goes down." Dauntless, reckless, without the unearthly purity of Sir Galahad though as gentle to a woman as King Arthur, he is truly a knight of the twentieth century. A vagrant puff of wind shakes a corner of the crimson handkerchief knotted loosely at his throat; the thud of his pony's feet mingling with the jingle of his spurs is borne back; and as the careless, gracious, lovable figure disappears over the divide, the breeze brings to the ears, faint and far yet cheery still, the refrain of a cowboy song.
As can be inferred from the passage, the author most values __________.
By describing the cowboy as a homegrown hero, the author presents him as a cultural figure instead of a historical or political one. He says that the legends are carried through stories and songs, both cultural art forms. It is therefore reasonable to say that he most values the ranching culture of the American West, as opposed to, say, the economic value of ranching or the ecosystem of the prairies.
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Adapted from Cowboy Songs and Other Frontier Ballads by John A. Lomax (1910)
The big ranches of the West are now being cut up into small farms. The nester has come, and come to stay. Gone is the buffalo and the free grass of the open plain—even the stinging lizard, the horned frog, the centipede, the prairie dog, the rattlesnake, are fast disappearing. Save in some of the secluded valleys of southern New Mexico, the old-time round-up is no more; the trails to Kansas and to Montana have become grass-grown or lost in fields of waving grain; the maverick steer, the regal longhorn, has been supplanted by his unpoetic but more beefy and profitable Polled Angus, Durham, and Hereford cousins from across the seas. The changing and romantic West of the early days lives mainly in story and in song. The last figure to vanish is the cowboy, the animating spirit of the vanishing era. He sits his horse easily as he rides through a wide valley, enclosed by mountains, clad in the hazy purple of coming night,—with his face turned steadily down the long, long road, "the road that the sun goes down." Dauntless, reckless, without the unearthly purity of Sir Galahad though as gentle to a woman as King Arthur, he is truly a knight of the twentieth century. A vagrant puff of wind shakes a corner of the crimson handkerchief knotted loosely at his throat; the thud of his pony's feet mingling with the jingle of his spurs is borne back; and as the careless, gracious, lovable figure disappears over the divide, the breeze brings to the ears, faint and far yet cheery still, the refrain of a cowboy song.
The next paragraph will most likely contain __________.
This paragraph is an introduction of the American cowboy, so it is unlikely that the next will be the same. More likely, the next paragraph will expound on what this one mentioned at the end: the cowboy song. Also, earlier in the paragraph the author mentions that “The changing and romantic West of the early days lives mainly in story and in song.” If he wants to tell us more about the West, it would make sense that he discuss the songs to do so.
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Adapted from “Where I Lived, and What I Lived For” in Walden by Henry David Thoreau (1845)
I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived. I did not wish to live what was not life, living is so dear; nor did I wish to practice resignation, unless it was quite necessary. I wanted to live deep and suck out all the marrow of life, to live so sturdily and Spartan-like as to put to rout all that was not life, to cut a broad swath and shave close, to drive life into a corner, and reduce it to its lowest terms, and, if it proved to be mean, why then to get the whole and genuine meanness of it, and publish its meanness to the world; or if it were sublime, to know it by experience, and be able to give a true account of it in my next excursion. For most men, it appears to me, are in a strange uncertainty about it, and have somewhat hastily concluded that it is the chief end of man here to "glorify God and enjoy him forever."
Which of these statements would the author of this passage most likely NOT agree with?
From the first sentence, you know that the author of this passage would agree that one can learn about life by living in the woods and that it is always best to live with purpose. It can be inferred from the author’s description of most men that society would distract from any attempt to discover the facts of life. The conclusion states that most men, in their uncertainty, "have somewhat hastily concluded that it is the chief end of man here to 'glorify God and enjoy him forever.'" The correct answer is that the author would disagree with the statement that reducing life to its lowest terms is a distraction. The author states, “I wanted to live deep and suck out all the marrow of life . . . and reduce it to its lowest terms.”
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