What needs to be set right is our approach to work. It is a common sight in our country of employees reporting for duty on time and at the same time doing little work. If an assessment is made of time they spent in gossiping, drinking tea, eating "pan" and smoking cigarettes, it will be shocking to know that the time devoted to actual work is negligible. The problem is the standard which the leadership in administration sets for the staff. Forget the ministers because they mix politics and administration. What do top bureaucrats do? What do the below down officials do? The administrative set-up remains weak mainly because the employees do not have the right example to follow and they are more concerned about being in the good books of the bosses than doing work.
The leadership in administration
Answer: D
Correct answer: is of a very poor standard
The passage asks what top bureaucrats and lower officials actually do, and concludes that employees do not have the right example to follow. Setting no example to follow is precisely a poor standard, and it is offered as the main cause of the weakness described.
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The central idea of passage could be best expressed by the following
Answer: B
Correct answer: The employees must change their outlook towards work
The passage opens with what needs to be set right is our approach to work, which states the thesis outright, and everything after it is evidence for that need. The option calling the outlook justified reverses it, and the employer-employee relationship is not the subject.
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Speech is a great blessing but it can also be a great curse, for while it helps us to make our intentions and desires known to our fellows, it can also if we use it carelessly, make our attitude completely misunderstood. A slip of the tongue, the use of unusual word, or of an ambiguous word, and so on, may create an enemy where we had hoped to win a friend. Again, different classes of people use different vocabularies, and the ordinary speech of an educated man may strike an uneducated listener as pompous. Unwittingly, we may use a word which bears a different meaning to our listener from what it does to men of our own class. Thus speech is not a gift to use lightly without thought, but one which demands careful handling. Only a fool will express himself alike to all kinds and conditions of men.
The best way to win a friend is to avoid
Answer: D
Correct answer: Ambiguity in speech
The passage lists what turns a would-be friend into an enemy: a slip of the tongue, the use of an unusual word, or of an ambiguous word. Ambiguity is named there, and the paragraph goes on to explain the danger - that a word may bear a different meaning to our listener than to us. Pomposity is mentioned, but as how the educated sound, not as what loses a friend.
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While talking to an uneducated person, we should use
Answer: B
Correct answer: His vocabulary
The passage says different classes of people use different vocabularies and that educated speech may strike an uneducated listener as pompous. The remedy that follows from this is to meet the listener in the vocabulary he uses. Simple words is close, but the passage's point is about matching the listener rather than about simplicity as such.
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If one used the same style of language with everyone, one would sound
Answer: C
Correct answer: Foolish
The passage ends with the judgement itself: only a fool will express himself alike to all kinds and conditions of men. The other three options describe how such speech might sound; the passage says what it makes the speaker.
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A 'slip of the tongue' means something said
Answer: C
Correct answer: Unintentionally
A slip of the tongue is a mistake in speaking that the speaker did not mean to make; the whole point of the passage is that such accidents can create an enemy where we had hoped to win a friend. Saying something wrongly by choice or to hurt another person would be deliberate, which a slip by definition is not.
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Speech can be curse, because it can
Answer: C
Correct answer: Create misunderstanding
The passage says speech can also, if we use it carelessly, make our attitude completely misunderstood, and everything after that sentence - the slip of the tongue, the ambiguous word, the class difference in vocabulary - illustrates how. Revealing our intentions is given as the blessing, not the curse.
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Mahatma Gandhi believed that industrialisation was no answer to the problems that plague the mass of India's poor and that villagers should be taught to be self-sufficient in food, weave their own cloth from cotton and eschew the glittering prizes that the 20th century so temptingly offers. Such an idyllic and rural paradise did not appear to those who inherited the reins of political power.
The meaning of ‘glittering prizes that the 20th century so temptingly offers’ is
Answer: C
Correct answer: Pursuit of a commercialised material culture
The glittering prizes are what Gandhi wanted villagers to eschew, and they are set against growing one's own food and weaving one's own cloth. What is being refused is therefore the material abundance of an industrial century, not the removal of poverty, which is the problem the passage says he was trying to solve.
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The basis of 'an idyllic and rural paradise' is
Answer: B
Correct answer: Self sufficiency in food clothes and simplicity of the lifestyle
The passage defines the paradise by what Gandhi wanted villagers taught: to be self-sufficient in food, to weave their own cloth from cotton, and to turn away from the century's temptations. Industrialisation and the glittering prizes are exactly what the vision excludes.
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Which one of the following best illustrates the relationship between the phrases:
(i) 'eschew the glittering prizes' and
(ii) 'idyllic and rural paradise'?
Answer: D
Correct answer: Unless you do (i), you cannot have (ii)
Eschewing the glittering prizes is the condition; the rural paradise is what follows from meeting it. The passage puts them in that order - villagers are to be self-sufficient and to eschew the prizes, and the result is called the idyllic paradise. They are therefore neither identical nor opposite: one is the means and the other the end.
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