Reading Comprehension

The tone of the author in the last paragraph can be best characterized as

Answer the question based on the following passage.

            An important variable affecting communication across
            cultures is fate and personal responsibility. This refers to
            the degree to which we feel ourselves the masters of our
            lives, versus the degree to which we see ourselves as
(5)       subject to things outside our control. Another way to look at
            this is to ask how much we see ourselves able to change and
            maneuver, to choose the course of our lives and relationships.
            Some have drawn a parallel between the emphasis on
            personal responsibility in North American settings and the
(10)      landscape itself. The North American landscape is vast,
            with large spaces of unpopulated territory. The frontier
            mentality of "conquering" the wilderness, and the
            expansiveness of the land stretching huge distances, may
            elate to generally high levels of confidence in the ability to
(15)      shape and choose our destinies. In this expansive landscape,
            many children grow up with an epic sense of life, where ideas
            are big, and hope is eternal. When they experience setbacks,
            they are encouraged to redouble their efforts, to "try, try again."
            Action, efficacy, and achievement are emphasized and expected.
(20)      Free will is enshrined in laws and enforced by courts.
            Now consider places in the world with much smaller territory,
            whose history reflects repeated conquests and harsh struggles:
            Northern Ireland, Mexico, Israel, Palestine. In these places,
            there is more emphasis on destiny's role in human life. In
(25)      Mexico, there is a legacy of poverty, invasion, and territorial
            mutilation. Mexicans are more likely to see struggles as inevitable
            or unavoidable. Their fatalistic attitude is expressed in their way
            of responding to failure or accident by saying "ni modo" ("no
            way" or "tough luck"), meaning that the setback was destined.
(30)      This variable is important to understand cultural conflict. If
            someone invested in free will crosses paths with someone
            more fatalistic in orientation, miscommunication is likely.
            The first person may expect action and accountability. Failing
            to see it, they may conclude that the second is lazy,
(35)      obstructionist, or dishonest. The second person will expect
            respect for the natural order of things. Failing to see it, they
            may conclude that the first is coercive or irreverent, inflated in
           his ideas of what can be accomplished or changed.

Which statement mirrors the attitude of a fatalist?

Answer the question based on the following passage.

            An important variable affecting communication across
            cultures is fate and personal responsibility. This refers to
            the degree to which we feel ourselves the masters of our
            lives, versus the degree to which we see ourselves as
(5)       subject to things outside our control. Another way to look at
            this is to ask how much we see ourselves able to change and
            maneuver, to choose the course of our lives and relationships.
            Some have drawn a parallel between the emphasis on
            personal responsibility in North American settings and the
(10)      landscape itself. The North American landscape is vast,
            with large spaces of unpopulated territory. The frontier
            mentality of "conquering" the wilderness, and the
            expansiveness of the land stretching huge distances, may
            elate to generally high levels of confidence in the ability to
(15)      shape and choose our destinies. In this expansive landscape,
            many children grow up with an epic sense of life, where ideas
            are big, and hope is eternal. When they experience setbacks,
            they are encouraged to redouble their efforts, to "try, try again."
            Action, efficacy, and achievement are emphasized and expected.
(20)      Free will is enshrined in laws and enforced by courts.
            Now consider places in the world with much smaller territory,
            whose history reflects repeated conquests and harsh struggles:
            Northern Ireland, Mexico, Israel, Palestine. In these places,
            there is more emphasis on destiny's role in human life. In
(25)      Mexico, there is a legacy of poverty, invasion, and territorial
            mutilation. Mexicans are more likely to see struggles as inevitable
            or unavoidable. Their fatalistic attitude is expressed in their way
            of responding to failure or accident by saying "ni modo" ("no
            way" or "tough luck"), meaning that the setback was destined.
(30)      This variable is important to understand cultural conflict. If
            someone invested in free will crosses paths with someone
            more fatalistic in orientation, miscommunication is likely.
            The first person may expect action and accountability. Failing
            to see it, they may conclude that the second is lazy,
(35)      obstructionist, or dishonest. The second person will expect
            respect for the natural order of things. Failing to see it, they
            may conclude that the first is coercive or irreverent, inflated in
           his ideas of what can be accomplished or changed.

What is the basis of all 'cultural conflict' (Line 30)?

Answer the question based on the following passage.

            An important variable affecting communication across
            cultures is fate and personal responsibility. This refers to
            the degree to which we feel ourselves the masters of our
            lives, versus the degree to which we see ourselves as
(5)       subject to things outside our control. Another way to look at
            this is to ask how much we see ourselves able to change and
            maneuver, to choose the course of our lives and relationships.
            Some have drawn a parallel between the emphasis on
            personal responsibility in North American settings and the
(10)      landscape itself. The North American landscape is vast,
            with large spaces of unpopulated territory. The frontier
            mentality of "conquering" the wilderness, and the
            expansiveness of the land stretching huge distances, may
            elate to generally high levels of confidence in the ability to
(15)      shape and choose our destinies. In this expansive landscape,
            many children grow up with an epic sense of life, where ideas
            are big, and hope is eternal. When they experience setbacks,
            they are encouraged to redouble their efforts, to "try, try again."
            Action, efficacy, and achievement are emphasized and expected.
(20)      Free will is enshrined in laws and enforced by courts.
            Now consider places in the world with much smaller territory,
            whose history reflects repeated conquests and harsh struggles:
            Northern Ireland, Mexico, Israel, Palestine. In these places,
            there is more emphasis on destiny's role in human life. In
(25)      Mexico, there is a legacy of poverty, invasion, and territorial
            mutilation. Mexicans are more likely to see struggles as inevitable
            or unavoidable. Their fatalistic attitude is expressed in their way
            of responding to failure or accident by saying "ni modo" ("no
            way" or "tough luck"), meaning that the setback was destined.
(30)      This variable is important to understand cultural conflict. If
            someone invested in free will crosses paths with someone
            more fatalistic in orientation, miscommunication is likely.
            The first person may expect action and accountability. Failing
            to see it, they may conclude that the second is lazy,
(35)      obstructionist, or dishonest. The second person will expect
            respect for the natural order of things. Failing to see it, they
            may conclude that the first is coercive or irreverent, inflated in
           his ideas of what can be accomplished or changed.

Which statement best portrays the attitude of one who vanquishes?

Answer the question based on the following passage.

            An important variable affecting communication across
            cultures is fate and personal responsibility. This refers to
            the degree to which we feel ourselves the masters of our
            lives, versus the degree to which we see ourselves as
(5)       subject to things outside our control. Another way to look at
            this is to ask how much we see ourselves able to change and
            maneuver, to choose the course of our lives and relationships.
            Some have drawn a parallel between the emphasis on
            personal responsibility in North American settings and the
(10)      landscape itself. The North American landscape is vast,
            with large spaces of unpopulated territory. The frontier
            mentality of "conquering" the wilderness, and the
            expansiveness of the land stretching huge distances, may
            elate to generally high levels of confidence in the ability to
(15)      shape and choose our destinies. In this expansive landscape,
            many children grow up with an epic sense of life, where ideas
            are big, and hope is eternal. When they experience setbacks,
            they are encouraged to redouble their efforts, to "try, try again."
            Action, efficacy, and achievement are emphasized and expected.
(20)      Free will is enshrined in laws and enforced by courts.
            Now consider places in the world with much smaller territory,
            whose history reflects repeated conquests and harsh struggles:
            Northern Ireland, Mexico, Israel, Palestine. In these places,
            there is more emphasis on destiny's role in human life. In
(25)      Mexico, there is a legacy of poverty, invasion, and territorial
            mutilation. Mexicans are more likely to see struggles as inevitable
            or unavoidable. Their fatalistic attitude is expressed in their way
            of responding to failure or accident by saying "ni modo" ("no
            way" or "tough luck"), meaning that the setback was destined.
(30)      This variable is important to understand cultural conflict. If
            someone invested in free will crosses paths with someone
            more fatalistic in orientation, miscommunication is likely.
            The first person may expect action and accountability. Failing
            to see it, they may conclude that the second is lazy,
(35)      obstructionist, or dishonest. The second person will expect
            respect for the natural order of things. Failing to see it, they
            may conclude that the first is coercive or irreverent, inflated in
           his ideas of what can be accomplished or changed.

The term ''conquering'' referred in 1st paragraph (Line 12) is best understood as

Answer the question based on the following passage.

            An important variable affecting communication across
            cultures is fate and personal responsibility. This refers to
            the degree to which we feel ourselves the masters of our
            lives, versus the degree to which we see ourselves as
(5)       subject to things outside our control. Another way to look at
            this is to ask how much we see ourselves able to change and
            maneuver, to choose the course of our lives and relationships.
            Some have drawn a parallel between the emphasis on
            personal responsibility in North American settings and the
(10)      landscape itself. The North American landscape is vast,
            with large spaces of unpopulated territory. The frontier
            mentality of "conquering" the wilderness, and the
            expansiveness of the land stretching huge distances, may
            elate to generally high levels of confidence in the ability to
(15)      shape and choose our destinies. In this expansive landscape,
            many children grow up with an epic sense of life, where ideas
            are big, and hope is eternal. When they experience setbacks,
            they are encouraged to redouble their efforts, to "try, try again."
            Action, efficacy, and achievement are emphasized and expected.
(20)      Free will is enshrined in laws and enforced by courts.
            Now consider places in the world with much smaller territory,
            whose history reflects repeated conquests and harsh struggles:
            Northern Ireland, Mexico, Israel, Palestine. In these places,
            there is more emphasis on destiny's role in human life. In
(25)      Mexico, there is a legacy of poverty, invasion, and territorial
            mutilation. Mexicans are more likely to see struggles as inevitable
            or unavoidable. Their fatalistic attitude is expressed in their way
            of responding to failure or accident by saying "ni modo" ("no
            way" or "tough luck"), meaning that the setback was destined.
(30)      This variable is important to understand cultural conflict. If
            someone invested in free will crosses paths with someone
            more fatalistic in orientation, miscommunication is likely.
            The first person may expect action and accountability. Failing
            to see it, they may conclude that the second is lazy,
(35)      obstructionist, or dishonest. The second person will expect
            respect for the natural order of things. Failing to see it, they
            may conclude that the first is coercive or irreverent, inflated in
           his ideas of what can be accomplished or changed.

What is the main difference between passage 1 and passage 2?

Answer the question based on the following passages.

Passage 1

            There is no family bonding or blood relation among the
            wretched Indian women who have been lynched on a mere
            suspicion of using witchcraft. The smoldering question: why
            do social evils and brutality in the name of faith continue to
(5)        bedevil our so called liberal society? Why could the education
            system not rid us from our taboos? We may be in the 21st century
            but we lose judgment when a black cat crosses our way; when
            we come across a broken mirror (supposedly boding ill luck).
            We do not know how the taboos originated but mostly we have
(10)      some ancient story related to it. The unforeseen, unexplained
            forces which deterred positivity in life became the basis of
            superstitions and, to guard against the ‘evil’, some rituals were
            devised which continue to survive till today. For example, it is
            common to say ‘touch wood’ after some good augury.
(15)      Some superstitions are held by a specific group. Gamblers believe
            in combination of numbers and a horseshoe as their lucky charm.
            Even the protagonists of the sliver screen are bewitched by
            superstition. They consult numerologists and astronomers for the
            date of release of their films so that no ill luck strikes their fate.
(20)      These superstitions have no scientific base but the desire to
            believe them is always existent in us as we wish well for the
            loved ones and that wish makes us abide by the superstitions.
            If we think walking under a ladder does not bode ill luck, how
            many of us do not think twice before doing so?

Passage – 2
            Illiteracy and ignorance often hinder the scientific
            temperament of a nation and lead to superstitious beliefs,
            but if the ‘scientist’ too happens to be superstitions there
            would be few to readily believe; for superstition and science
(5)        are generally considered antithetical.
            Voltaire called superstition a mad daughter of religion. Even
            Darwin’s Theory of Evolution has been criticized by the ‘faithful’
            because it debunks the ecclesiastic claim that God made
            man as superior to other organisms. But to ‘scientists’ too our
(10)      customs and beliefs gain precedence, which are sometimes
            more deeply ingrained than the scientific phenomena.
            Even a progressive western nation like ours that claims to virtually
            rule the world of science and research, with the world’s most
            scintillating innovations, has much of its population inclined to
(15)      believe in miracles. Many believe in the entity of ghosts and even
            have a vague trust in astrological findings.
            Then there are supposedly ‘scientific’ myths like one should
            avoid going out during eclipses to ward off radiation, pregnant
            women may get affected due to UV rays during such eclipses.
(20)      These are all unscientific but are commonly practiced because
            they have been carried for generations. Our intellect revolts,
            but our heart says why take a risk?

Who among the following is a true fatalist?

Answer the question based on the following passage.

            An important variable affecting communication across
            cultures is fate and personal responsibility. This refers to
            the degree to which we feel ourselves the masters of our
            lives, versus the degree to which we see ourselves as
(5)       subject to things outside our control. Another way to look at
            this is to ask how much we see ourselves able to change and
            maneuver, to choose the course of our lives and relationships.
            Some have drawn a parallel between the emphasis on
            personal responsibility in North American settings and the
(10)      landscape itself. The North American landscape is vast,
            with large spaces of unpopulated territory. The frontier
            mentality of "conquering" the wilderness, and the
            expansiveness of the land stretching huge distances, may
            elate to generally high levels of confidence in the ability to
(15)      shape and choose our destinies. In this expansive landscape,
            many children grow up with an epic sense of life, where ideas
            are big, and hope is eternal. When they experience setbacks,
            they are encouraged to redouble their efforts, to "try, try again."
            Action, efficacy, and achievement are emphasized and expected.
(20)      Free will is enshrined in laws and enforced by courts.
            Now consider places in the world with much smaller territory,
            whose history reflects repeated conquests and harsh struggles:
            Northern Ireland, Mexico, Israel, Palestine. In these places,
            there is more emphasis on destiny's role in human life. In
(25)      Mexico, there is a legacy of poverty, invasion, and territorial
            mutilation. Mexicans are more likely to see struggles as inevitable
            or unavoidable. Their fatalistic attitude is expressed in their way
            of responding to failure or accident by saying "ni modo" ("no
            way" or "tough luck"), meaning that the setback was destined.
(30)      This variable is important to understand cultural conflict. If
            someone invested in free will crosses paths with someone
            more fatalistic in orientation, miscommunication is likely.
            The first person may expect action and accountability. Failing
            to see it, they may conclude that the second is lazy,
(35)      obstructionist, or dishonest. The second person will expect
            respect for the natural order of things. Failing to see it, they
            may conclude that the first is coercive or irreverent, inflated in
           his ideas of what can be accomplished or changed.

The word 'smoldering' in passage 1, line 3 most nearly means

Answer the question based on the following passages.

Passage 1

            There is no family bonding or blood relation among the
            wretched Indian women who have been lynched on a mere
            suspicion of using witchcraft. The smoldering question: why
            do social evils and brutality in the name of faith continue to
(5)        bedevil our so called liberal society? Why could the education
            system not rid us from our taboos? We may be in the 21st century
            but we lose judgment when a black cat crosses our way; when
            we come across a broken mirror (supposedly boding ill luck).
            We do not know how the taboos originated but mostly we have
(10)      some ancient story related to it. The unforeseen, unexplained
            forces which deterred positivity in life became the basis of
            superstitions and, to guard against the ‘evil’, some rituals were
            devised which continue to survive till today. For example, it is
            common to say ‘touch wood’ after some good augury.
(15)      Some superstitions are held by a specific group. Gamblers believe
            in combination of numbers and a horseshoe as their lucky charm.
            Even the protagonists of the sliver screen are bewitched by
            superstition. They consult numerologists and astronomers for the
            date of release of their films so that no ill luck strikes their fate.
(20)      These superstitions have no scientific base but the desire to
            believe them is always existent in us as we wish well for the
            loved ones and that wish makes us abide by the superstitions.
            If we think walking under a ladder does not bode ill luck, how
            many of us do not think twice before doing so?

Passage – 2
            Illiteracy and ignorance often hinder the scientific
            temperament of a nation and lead to superstitious beliefs,
            but if the ‘scientist’ too happens to be superstitions there
            would be few to readily believe; for superstition and science
(5)        are generally considered antithetical.
            Voltaire called superstition a mad daughter of religion. Even
            Darwin’s Theory of Evolution has been criticized by the ‘faithful’
            because it debunks the ecclesiastic claim that God made
            man as superior to other organisms. But to ‘scientists’ too our
(10)      customs and beliefs gain precedence, which are sometimes
            more deeply ingrained than the scientific phenomena.
            Even a progressive western nation like ours that claims to virtually
            rule the world of science and research, with the world’s most
            scintillating innovations, has much of its population inclined to
(15)      believe in miracles. Many believe in the entity of ghosts and even
            have a vague trust in astrological findings.
            Then there are supposedly ‘scientific’ myths like one should
            avoid going out during eclipses to ward off radiation, pregnant
            women may get affected due to UV rays during such eclipses.
(20)      These are all unscientific but are commonly practiced because
            they have been carried for generations. Our intellect revolts,
            but our heart says why take a risk?

What is the main point of argument in passage 1?

Answer the question based on the following passages.

Passage 1

            There is no family bonding or blood relation among the
            wretched Indian women who have been lynched on a mere
            suspicion of using witchcraft. The smoldering question: why
            do social evils and brutality in the name of faith continue to
(5)        bedevil our so called liberal society? Why could the education
            system not rid us from our taboos? We may be in the 21st century
            but we lose judgment when a black cat crosses our way; when
            we come across a broken mirror (supposedly boding ill luck).
            We do not know how the taboos originated but mostly we have
(10)      some ancient story related to it. The unforeseen, unexplained
            forces which deterred positivity in life became the basis of
            superstitions and, to guard against the ‘evil’, some rituals were
            devised which continue to survive till today. For example, it is
            common to say ‘touch wood’ after some good augury.
(15)      Some superstitions are held by a specific group. Gamblers believe
            in combination of numbers and a horseshoe as their lucky charm.
            Even the protagonists of the sliver screen are bewitched by
            superstition. They consult numerologists and astronomers for the
            date of release of their films so that no ill luck strikes their fate.
(20)      These superstitions have no scientific base but the desire to
            believe them is always existent in us as we wish well for the
            loved ones and that wish makes us abide by the superstitions.
            If we think walking under a ladder does not bode ill luck, how
            many of us do not think twice before doing so?

Passage – 2
            Illiteracy and ignorance often hinder the scientific
            temperament of a nation and lead to superstitious beliefs,
            but if the ‘scientist’ too happens to be superstitions there
            would be few to readily believe; for superstition and science
(5)        are generally considered antithetical.
            Voltaire called superstition a mad daughter of religion. Even
            Darwin’s Theory of Evolution has been criticized by the ‘faithful’
            because it debunks the ecclesiastic claim that God made
            man as superior to other organisms. But to ‘scientists’ too our
(10)      customs and beliefs gain precedence, which are sometimes
            more deeply ingrained than the scientific phenomena.
            Even a progressive western nation like ours that claims to virtually
            rule the world of science and research, with the world’s most
            scintillating innovations, has much of its population inclined to
(15)      believe in miracles. Many believe in the entity of ghosts and even
            have a vague trust in astrological findings.
            Then there are supposedly ‘scientific’ myths like one should
            avoid going out during eclipses to ward off radiation, pregnant
            women may get affected due to UV rays during such eclipses.
(20)      These are all unscientific but are commonly practiced because
            they have been carried for generations. Our intellect revolts,
            but our heart says why take a risk?

What is the universal abiding attribute of the people in the west and the east, according to both passages?

Answer the question based on the following passages.

Passage 1

            There is no family bonding or blood relation among the
            wretched Indian women who have been lynched on a mere
            suspicion of using witchcraft. The smoldering question: why
            do social evils and brutality in the name of faith continue to
(5)        bedevil our so called liberal society? Why could the education
            system not rid us from our taboos? We may be in the 21st century
            but we lose judgment when a black cat crosses our way; when
            we come across a broken mirror (supposedly boding ill luck).
            We do not know how the taboos originated but mostly we have
(10)      some ancient story related to it. The unforeseen, unexplained
            forces which deterred positivity in life became the basis of
            superstitions and, to guard against the ‘evil’, some rituals were
            devised which continue to survive till today. For example, it is
            common to say ‘touch wood’ after some good augury.
(15)      Some superstitions are held by a specific group. Gamblers believe
            in combination of numbers and a horseshoe as their lucky charm.
            Even the protagonists of the sliver screen are bewitched by
            superstition. They consult numerologists and astronomers for the
            date of release of their films so that no ill luck strikes their fate.
(20)      These superstitions have no scientific base but the desire to
            believe them is always existent in us as we wish well for the
            loved ones and that wish makes us abide by the superstitions.
            If we think walking under a ladder does not bode ill luck, how
            many of us do not think twice before doing so?

Passage – 2
            Illiteracy and ignorance often hinder the scientific
            temperament of a nation and lead to superstitious beliefs,
            but if the ‘scientist’ too happens to be superstitions there
            would be few to readily believe; for superstition and science
(5)        are generally considered antithetical.
            Voltaire called superstition a mad daughter of religion. Even
            Darwin’s Theory of Evolution has been criticized by the ‘faithful’
            because it debunks the ecclesiastic claim that God made
            man as superior to other organisms. But to ‘scientists’ too our
(10)      customs and beliefs gain precedence, which are sometimes
            more deeply ingrained than the scientific phenomena.
            Even a progressive western nation like ours that claims to virtually
            rule the world of science and research, with the world’s most
            scintillating innovations, has much of its population inclined to
(15)      believe in miracles. Many believe in the entity of ghosts and even
            have a vague trust in astrological findings.
            Then there are supposedly ‘scientific’ myths like one should
            avoid going out during eclipses to ward off radiation, pregnant
            women may get affected due to UV rays during such eclipses.
(20)      These are all unscientific but are commonly practiced because
            they have been carried for generations. Our intellect revolts,
            but our heart says why take a risk?

What attributes of psychology make people believe in superstitions? (Passage 1)

Answer the question based on the following passages.

Passage 1

            There is no family bonding or blood relation among the
            wretched Indian women who have been lynched on a mere
            suspicion of using witchcraft. The smoldering question: why
            do social evils and brutality in the name of faith continue to
(5)        bedevil our so called liberal society? Why could the education
            system not rid us from our taboos? We may be in the 21st century
            but we lose judgment when a black cat crosses our way; when
            we come across a broken mirror (supposedly boding ill luck).
            We do not know how the taboos originated but mostly we have
(10)      some ancient story related to it. The unforeseen, unexplained
            forces which deterred positivity in life became the basis of
            superstitions and, to guard against the ‘evil’, some rituals were
            devised which continue to survive till today. For example, it is
            common to say ‘touch wood’ after some good augury.
(15)      Some superstitions are held by a specific group. Gamblers believe
            in combination of numbers and a horseshoe as their lucky charm.
            Even the protagonists of the sliver screen are bewitched by
            superstition. They consult numerologists and astronomers for the
            date of release of their films so that no ill luck strikes their fate.
(20)      These superstitions have no scientific base but the desire to
            believe them is always existent in us as we wish well for the
            loved ones and that wish makes us abide by the superstitions.
            If we think walking under a ladder does not bode ill luck, how
            many of us do not think twice before doing so?

Passage – 2
            Illiteracy and ignorance often hinder the scientific
            temperament of a nation and lead to superstitious beliefs,
            but if the ‘scientist’ too happens to be superstitions there
            would be few to readily believe; for superstition and science
(5)        are generally considered antithetical.
            Voltaire called superstition a mad daughter of religion. Even
            Darwin’s Theory of Evolution has been criticized by the ‘faithful’
            because it debunks the ecclesiastic claim that God made
            man as superior to other organisms. But to ‘scientists’ too our
(10)      customs and beliefs gain precedence, which are sometimes
            more deeply ingrained than the scientific phenomena.
            Even a progressive western nation like ours that claims to virtually
            rule the world of science and research, with the world’s most
            scintillating innovations, has much of its population inclined to
(15)      believe in miracles. Many believe in the entity of ghosts and even
            have a vague trust in astrological findings.
            Then there are supposedly ‘scientific’ myths like one should
            avoid going out during eclipses to ward off radiation, pregnant
            women may get affected due to UV rays during such eclipses.
(20)      These are all unscientific but are commonly practiced because
            they have been carried for generations. Our intellect revolts,
            but our heart says why take a risk?

What reasons does passage 2 assign for superstitions?

Answer the question based on the following passages.

Passage 1

            There is no family bonding or blood relation among the
            wretched Indian women who have been lynched on a mere
            suspicion of using witchcraft. The smoldering question: why
            do social evils and brutality in the name of faith continue to
(5)        bedevil our so called liberal society? Why could the education
            system not rid us from our taboos? We may be in the 21st century
            but we lose judgment when a black cat crosses our way; when
            we come across a broken mirror (supposedly boding ill luck).
            We do not know how the taboos originated but mostly we have
(10)      some ancient story related to it. The unforeseen, unexplained
            forces which deterred positivity in life became the basis of
            superstitions and, to guard against the ‘evil’, some rituals were
            devised which continue to survive till today. For example, it is
            common to say ‘touch wood’ after some good augury.
(15)      Some superstitions are held by a specific group. Gamblers believe
            in combination of numbers and a horseshoe as their lucky charm.
            Even the protagonists of the sliver screen are bewitched by
            superstition. They consult numerologists and astronomers for the
            date of release of their films so that no ill luck strikes their fate.
(20)      These superstitions have no scientific base but the desire to
            believe them is always existent in us as we wish well for the
            loved ones and that wish makes us abide by the superstitions.
            If we think walking under a ladder does not bode ill luck, how
            many of us do not think twice before doing so?

Passage – 2
            Illiteracy and ignorance often hinder the scientific
            temperament of a nation and lead to superstitious beliefs,
            but if the ‘scientist’ too happens to be superstitions there
            would be few to readily believe; for superstition and science
(5)        are generally considered antithetical.
            Voltaire called superstition a mad daughter of religion. Even
            Darwin’s Theory of Evolution has been criticized by the ‘faithful’
            because it debunks the ecclesiastic claim that God made
            man as superior to other organisms. But to ‘scientists’ too our
(10)      customs and beliefs gain precedence, which are sometimes
            more deeply ingrained than the scientific phenomena.
            Even a progressive western nation like ours that claims to virtually
            rule the world of science and research, with the world’s most
            scintillating innovations, has much of its population inclined to
(15)      believe in miracles. Many believe in the entity of ghosts and even
            have a vague trust in astrological findings.
            Then there are supposedly ‘scientific’ myths like one should
            avoid going out during eclipses to ward off radiation, pregnant
            women may get affected due to UV rays during such eclipses.
(20)      These are all unscientific but are commonly practiced because
            they have been carried for generations. Our intellect revolts,
            but our heart says why take a risk?

What does the phrase 'in the storm we clung together' (Lines 1-2) mean?

Answer the question based on the following passage.

            ‘In the storm we found each other’ or ‘in the storm we clung
            together’, as Ernest L Meyer would have us say. This is
            indeed human psychology. The bond of compassion evolves
            out of shared pain. The peace movement was started by a
(5)        few academicians. They, after the First World War, came together
            to fight their common enemy - war. They discovered affinity
            despite their oblique interests and backgrounds. A sense of
            brotherhood arose out of their aim. They all pledged to fight
            for a fundamental value - ‘peace’. They joined hands to find
(10)      the strength of unity, to fight the ordeal of war. The mass
            destruction had taught them a lesson – a lesson of humanity.
            They no more could bear the strain of war. This bond of
            sympathy was a result of a bond of pain which they had
            undergone together. The storm had brought unity as
(15)      an aftermath. There seemed to be an air of confidence
            for realization of the dream to establish a perfect society
            with universal brotherhood, without bloodshed. This was the
            common desire of all the sufferers of war.

What is the 'lesson of humanity' (Line 11)?

Answer the question based on the following passage.

            ‘In the storm we found each other’ or ‘in the storm we clung
            together’, as Ernest L Meyer would have us say. This is
            indeed human psychology. The bond of compassion evolves
            out of shared pain. The peace movement was started by a
(5)        few academicians. They, after the First World War, came together
            to fight their common enemy - war. They discovered affinity
            despite their oblique interests and backgrounds. A sense of
            brotherhood arose out of their aim. They all pledged to fight
            for a fundamental value - ‘peace’. They joined hands to find
(10)      the strength of unity, to fight the ordeal of war. The mass
            destruction had taught them a lesson – a lesson of humanity.
            They no more could bear the strain of war. This bond of
            sympathy was a result of a bond of pain which they had
            undergone together. The storm had brought unity as
(15)      an aftermath. There seemed to be an air of confidence
            for realization of the dream to establish a perfect society
            with universal brotherhood, without bloodshed. This was the
            common desire of all the sufferers of war.

What is the purpose of the passage?

Answer the question is based on the following passage.

            The people who advocate universal brotherhood often feel
            non violence to be the essence of life. They consider it as
            much a means to achieve success and win over the evil-doer,
            as an end in itself because of its ultimate virtue. They believe
(5)        it to be their moral duty to respect every individual irrespective
            of his social status or his socio-political leanings or even his evil
            deeds. Every human being should be treated with love and
            care, whatever evil he must have committed or threatened the
            other with. A pacifist can in no way deny respect and love to a
(10)      person who does evil. A pacifist has no belief though, in
            indulgence in violence or destructive activities. There is complete
            line of demarcation between the deed and the doer. Love is for
            the doer and the aim is conversion of the force of the deed.
            This respect for the evil doer can only lend strength to the
(15)      feeling of brotherhood. Mahatma Gandhi stands out as a
            leader of this philosophy of pacifism and non violence. He
            propagated this and achieved success in gaining freedom
            for India from the British yoke. Non violence does not yield
            quick results though. The purpose would be achieved slowly
(20)      and the great victory attained. This moral force is powerful
            enough to bring out the goodness finally. Gandhi’s movement
            in India is a living evidence of this.

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