Reading comprehension I: inference, assumption, corollary and implication: previous-year questions

We started pitching the highest camp that has ever been made. Everything took five times as long as it would have taken in a place where there was enough air to breathe; but at last we got the tent up, and when we crawled in, it was not too bad. There was only a light wind, and inside it was not too cold for us to take off our gloves. At night most climbers take off their boots; but I prefer to keep them on. Hillary, on the other hand, took his off and laid them next to his sleeping bag.

The concept of ‘creative society’ refers to a phase of development of a society in which a large number of potential contradictions become articulate and active. This is most evident when oppressed social groups get politically mobilised and demand their rights. The upsurge of the peasants and tribals, the movements for regional autonomy and self-determination, the environmental movements, and the women’s movements in the developing countries are signs of emergence of creative society in contemporary times. The forms of social movements and their intensity may vary from country to country and place to place within a country. But the very presence of movements for social transformation in various spheres of a society indicates the emergence of a creative society in a country.

The concept of ‘creative society’ refers to a phase of development of a society in which a large number of potential contradictions become articulate and active. This is most evident when oppressed social groups get politically mobilised and demand their rights. The upsurge of the peasants and tribals, the movements for regional autonomy and self-determination, the environmental movements, and the women’s movements in the developing countries are signs of emergence of creative society in contemporary times. The forms of social movements and their intensity may vary from country to country and place to place within a country. But the very presence of movements for social transformation in various spheres of a society indicates the emergence of a creative society in a country.

The concept of ‘creative society’ refers to a phase of development of a society in which a large number of potential contradictions become articulate and active. This is most evident when oppressed social groups get politically mobilised and demand their rights. The upsurge of the peasants and tribals, the movements for regional autonomy and self-determination, the environmental movements, and the women’s movements in the developing countries are signs of emergence of creative society in contemporary times. The forms of social movements and their intensity may vary from country to country and place to place within a country. But the very presence of movements for social transformation in various spheres of a society indicates the emergence of a creative society in a country.

A country under foreign domination seeks escape from the present in dreams of a vanished age, and finds consolation in visions of past greatness. That is a foolish and dangerous pastime in which many of us indulge. An equally questionable practice for us in India is to imagine that we are still spiritually great though we have come down in the world in other respects. Spiritual or any other greatness cannot be founded on lack of freedom and opportunity, or on starvation and misery. Many western writers have encouraged that notion that Indians are other-worldly. I suppose the poor and unfortunate in every country become to some extent other-worldly, unless they become revolutionaries, for this world is evidently not meant for them. So also subject peoples.
As a man grows to maturity he is not entirely engrossed in, or satisfied with, the external objective world. He seeks also some inner meaning, some psychological and physical satisfactions. So also with peoples and civilizations as they mature and grow adult. Every civilization and every people exhibit these parallel streams of an external life and an internal life. Where they meet or keep close to each other, there is an equilibrium and stability. When they diverge conflict arises and the crises that torture the mind and spirit.

A country under foreign domination seeks escape from the present in dreams of a vanished age, and finds consolation in visions of past greatness. That is a foolish and dangerous pastime in which many of us indulge. An equally questionable practice for us in India is to imagine that we are still spiritually great though we have come down in the world in other respects. Spiritual or any other greatness cannot be founded on lack of freedom and opportunity, or on starvation and misery. Many western writers have encouraged that notion that Indians are other-worldly. I suppose the poor and unfortunate in every country become to some extent other-worldly, unless they become revolutionaries, for this world is evidently not meant for them. So also subject peoples.
As a man grows to maturity he is not entirely engrossed in, or satisfied with, the external objective world. He seeks also some inner meaning, some psychological and physical satisfactions. So also with peoples and civilizations as they mature and grow adult. Every civilization and every people exhibit these parallel streams of an external life and an internal life. Where they meet or keep close to each other, there is an equilibrium and stability. When they diverge conflict arises and the crises that torture the mind and spirit.

A country under foreign domination seeks escape from the present in dreams of a vanished age, and finds consolation in visions of past greatness. That is a foolish and dangerous pastime in which many of us indulge. An equally questionable practice for us in India is to imagine that we are still spiritually great though we have come down in the world in other respects. Spiritual or any other greatness cannot be founded on lack of freedom and opportunity, or on starvation and misery. Many western writers have encouraged that notion that Indians are other-worldly. I suppose the poor and unfortunate in every country become to some extent other-worldly, unless they become revolutionaries, for this world is evidently not meant for them. So also subject peoples.
As a man grows to maturity he is not entirely engrossed in, or satisfied with, the external objective world. He seeks also some inner meaning, some psychological and physical satisfactions. So also with peoples and civilizations as they mature and grow adult. Every civilization and every people exhibit these parallel streams of an external life and an internal life. Where they meet or keep close to each other, there is an equilibrium and stability. When they diverge conflict arises and the crises that torture the mind and spirit.

A country under foreign domination seeks escape from the present in dreams of a vanished age, and finds consolation in visions of past greatness. That is a foolish and dangerous pastime in which many of us indulge. An equally questionable practice for us in India is to imagine that we are still spiritually great though we have come down in the world in other respects. Spiritual or any other greatness cannot be founded on lack of freedom and opportunity, or on starvation and misery. Many western writers have encouraged that notion that Indians are other-worldly. I suppose the poor and unfortunate in every country become to some extent other-worldly, unless they become revolutionaries, for this world is evidently not meant for them. So also subject peoples.
As a man grows to maturity he is not entirely engrossed in, or satisfied with, the external objective world. He seeks also some inner meaning, some psychological and physical satisfactions. So also with peoples and civilizations as they mature and grow adult. Every civilization and every people exhibit these parallel streams of an external life and an internal life. Where they meet or keep close to each other, there is an equilibrium and stability. When they diverge conflict arises and the crises that torture the mind and spirit.

In spring, polar bear mothers emerge from dens with three month old cubs. The mother bear has fasted for as long as eight months but that does not stop the young from demanding full access to her remaining reserves. If there are triplets, the most persistent stands to gain an extra meal and it may have the meal at the expense of others. The smallest of the litter forfeits many meals to stronger siblings. Females are protective of their cubs but tend to ignore family rivalry over food. In 21 years of photographing polar bears, I’ve only once seen the smallest of triplets survive till autumn.

In spring, polar bear mothers emerge from dens with three month old cubs. The mother bear has fasted for as long as eight months but that does not stop the young from demanding full access to her remaining reserves. If there are triplets, the most persistent stands to gain an extra meal and it may have the meal at the expense of others. The smallest of the litter forfeits many meals to stronger siblings. Females are protective of their cubs but tend to ignore family rivalry over food. In 21 years of photographing polar bears, I’ve only once seen the smallest of triplets survive till autumn.

In spring, polar bear mothers emerge from dens with three month old cubs. The mother bear has fasted for as long as eight months but that does not stop the young from demanding full access to her remaining reserves. If there are triplets, the most persistent stands to gain an extra meal and it may have the meal at the expense of others. The smallest of the litter forfeits many meals to stronger siblings. Females are protective of their cubs but tend to ignore family rivalry over food. In 21 years of photographing polar bears, I’ve only once seen the smallest of triplets survive till autumn.