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Comprehension Questions and Answers

Direction for [ Question No: 11 To 12 ] :

Read the following passage and answer the questions given below :

Literacy is a basic tool of selfdefence in a society where social interaction often involves the written media. An illiterate person is less equipped to defend himself/herself and to participate successfully in the modern economy and society. Basic Education is a catalyst of social change as it equips with skills acquired to compete in society. There appears to be a dialectic relationship between educational progress and social change. This is reflected in the removal of inequalities based on class, caste, gender or region. A common finding is that education is largely perceived by members of socially and economically disadvantaged groups as the most promising chance of upward mobility for their children and equality in society. Higher Education leads to the expansion of scientific, technical and philosophic brain-power. There then emerges a knowledge-society that builds immense capacity of innovations and successful scientific experiments to unearth the mysteries of nature and develop human capabilities to explore and enslave them and attain 'super-power'. In terms of social response, higher education creates social awareness and responsibility, as observed in reduced family size, late marriages, reduced dependency and social welfare programmes for children, aged and the physically challenged. One of the major achievement of higher education is the slowing down of population growth. Technical Education, specially among women opens a window of opportunity, combining high qualification with low dependency ratio, higher age at marriage, low fertility rates and greater women empowerment. One underlying current through all stages of education is the moral education. From kindergarten to Research, training in moral and ethical values is essential to make education ethically viable, socially useful and intellectually innovative. It is our experience that the more we learn and learn with a degree of moral and ethical code of conduct, the more we generate quality citizens and compromise quantity of human numbers with quality of life of our citizens. Rightly said then, 'Education and development are the Best contraceptives'.

11.

Moral Education promotes :

Exam Year(s)

UGC NET - 2014,

Answer: C

The passage says that training in moral and ethical values is needed to make education ethically viable, and that the more we learn with an ethical code, the more we generate quality citizens and quality of life. Moral education therefore promotes quality of life.

Scientific experiments and innovation are tied to higher education, and social debates are not mentioned. The last option is wrong because a correct option exists.

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12.

Tone of the passage is

Exam Year(s)

UGC NET - 2014,

Answer: C

The tone of the passage is prescriptive. It does not merely describe or narrate; it argues what education should do, that moral and ethical training is essential at every stage, and it closes with a statement that education and development are the best contraceptives.

An analytical tone would weigh evidence, a descriptive one would report facts, and a narrative one would tell a story. The passage recommends how education ought to be used, so prescriptive is the best fit.

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Direction for [ Question No: 13 To 17 ] :

Read the following passage carefully and answer questions :

Traditional Indian Values must be viewed both from the angle of the individual and from that of the geographically delimited agglomeration of peoples or groups enjoying a common system of leadership which we call the 'State'. The Indian 'State's' special feature is the peaceful, or perhaps mostly peaceful, co-existence of social groups of various historical provenances which mutually adhere in a geographical, economic, and political sense, without ever assimilating to each other in social terms, in ways of thinking, or even in language. Modern Indian law will determine certain rules, especially in relation to the regime of the family, upon the basis of how the loin-cloth is tied, or how the turban is worn, for this may identify the litigants as members of a regional group, and therefore as participants in its traditional law, though their ancestors left the region three or four centuries earlier. The use of the word 'State' above must not mislead us. There was no such thing as a conflict between the individual and the State, atleast before foreign governments became established, just as there was no concept of state 'sovereignty' or of any church-and-state dichotomy. Modern Indian 'secularism' has an admittedly peculiar feature : It requires the state to make a fair distribution of attention and support amongst all religions. These blessed aspects of India's famed tolerance (Indian kings so rarely persecuted religious groups that the exceptions prove the rule) at once struck Portuguese and other European visitors to the West Coast of India in the sixteenth century, and the impression made upon them in this and other ways gave rise, at one remove, to the basic constitution of Thomas More's Utopia. There is little about modern India that strikes one at once as Utopian : but the insistence upon the inculcation of norms, and the absence of bigotry and institutionalized exploitation of human or natural resources, are two very different features which link the realities of India and her tradition with the essence of all Utopians.

Answer: B

The special feature of the Indian State is the peaceful co-existence of social groups of different historical provenances attached to each other in a geographical, economic and political sense. The passage says they do so without assimilating to each other socially, in their ways of thinking, or in language.

The first option mentions only a common leadership, whereas the passage calls the co-existence of different groups the special feature. Social integration and cultural assimilation are denied by the passage.

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Answer: B

The author uses the word 'State' to highlight the absence of conflict between the state and the individual up to a point in time. The passage says there was no such conflict at least before foreign governments became established.

It says there was no concept of state sovereignty, so that option contradicts the text. The passage does not call the relationship antagonistic, and it does not speak of dependence on religion. The wording 'up to a point in time' reflects the passage's reference to foreign governments becoming established.

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15.

Which one is the peculiar feature of modern Indian 'Secularism' ?

Exam Year(s)

UGC NET - 2014,

Answer: A

The peculiar feature of modern Indian secularism is no discrimination on religious considerations. The passage says it requires the state to make a fair distribution of attention and support among all religions.

Total indifference to religion is not what it describes, since the state supports all religions fairly. The passage says nothing about denying social identity or disregarding social law. The sentence about fair distribution of attention and support among religions is the basis of the answer.

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Answer: A

The basic construction of Thomas More's Utopia was inspired by the Indian tradition of religious tolerance. The passage says this tolerance struck the Portuguese and other European visitors in the sixteenth century, and the impression gave rise to Utopia's basic constitution.

The passage says that Indian kings rarely persecuted religious groups, so persecution is wrong, and nothing is said about social inequality as the inspiration. Utopia was written in 1516 by Thomas More, and the passage links its basic constitution to what European visitors observed.

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17.

What is the striking feature of modern India ?

Exam Year(s)

UGC NET - 2014,

Answer: D

The striking feature of modern India, according to the passage, is the absence of bigotry. It names the insistence on norms and the absence of bigotry and institutionalised exploitation as features linking India with the essence of Utopians.

The passage says there is little that strikes one at once as Utopian, so 'a replica of Utopian State' is wrong. It also describes diverse law, not uniform laws, and does not name adherence to traditional values as the striking feature.

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Direction for [ Question No: 18 To 20 ] :

Read the following passage carefully and answer the questions :

I had occasion to work with her closely during the Women's International Year in 1975 when she was chairing a Steering Committee and made me the member in charge of publicity. Representatives from different political parties and women's organizations were on the committee and though the leftists claimed a sort of proprietary right over her, Aruna encouraged and treated all members alike. It was not her political affiliations or her involvement in a particular cause, which won her respect and recognition, but her utter honesty in public life, her integrity and her compassion for the oppressed which made her an adorable person. She had the courage to differ with and defy the mightiest in the land; yet her human spirit prompted her to work in the worst of slums to offer succour to the poor and the exploited. In later years - around late eighties and early nineties - Aruna Asaf Ali's health began to deteriorate. Though her mind remained alert, she could not actively take up her pet causes - action for women's advancement, planning for economic justice, role of media, reaffirmation of values in public affairs etc. Slowly, her movements were restricted and Aruna who had drawn sustenance from common people, from her involvement in public life, became a lonely person. She passed away in July 1996.

Answer: B

The committee that Aruna chaired was the Steering Committee of Women's International Year.

The passage says she was chairing a Steering Committee during the Women's International Year in 1975, and that the writer was made the member in charge of publicity.

The Committee of Publicity was a task given to the writer, not the body Aruna chaired. Women's organizations were represented on the committee, but they are not the committee itself.

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19.

Who were made the members of the Committee of Publicity ? Choose the answer from codes given below :

(i) Representatives from different political parties.
(ii) Representatives from the leftist parties.
(iii) Representatives from the women's organizations.
(iv) None of the above.
Codes :

Exam Year(s)

UGC NET - 2013,

Answer: A

The key gives (i) and (iii) as the members.

The passage says that representatives from different political parties and women's organizations were on the committee. These are items (i) and (iii).

Item (ii), the leftists, were only one set of the political parties and the passage says they claimed a proprietary right, but not that they were singled out as members. Item (iv) is wrong because the passage names members.

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Answer: B

Aruna earned respect because she did not associate with any political party, according to the key.

The passage says her respect came not from her political affiliations or from a particular cause but from her honesty, integrity and compassion, and that she treated all members alike.

Identifying with the leftists or with women's organizations is directly contradicted by the passage, and chairing a committee is a position she held and not the reason for her respect.

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