Reading comprehension II: central idea, author's view, purpose and passage-based facts: previous-year questions

Invasions of exotic species into new geographic areas sometimes occur naturally and without human agency. However, human actions have increased this trickle to a flood. Human-caused introductions may occur either accidentally as a consequence of human transport, or intentionally but illegally to serve some private purpose or legitimately to procure some hoped-for public benefit by bringing a pest under control, producing new agricultural products or providing novel recreational opportunities. Many introduced species are assimilated into communities without much obvious effect. However, some have been responsible for dramatic changes to native species and natural communities. For example, the accidental introduction of the brown tree snake Boiga irregularis into Guam, an island in the Pacific, has through nest predation reduced 10 endemic forest bird species to the point of extinction.
One of the major reasons for the world’s great biodiversity is the occurrence of centers of endemism so that similar habitats in different parts of the world are occupied by different groups of species that happen to have evolved there. If every species naturally had access to everywhere on the globe, we might expect a relatively small number of successful species to become dominant in each biome. The extent to which this homogenization can happen naturally is restricted by the limited powers of dispersal of most species in the face of the physical barriers that exist to dispersal. By virtue of the transport opportunities offered by humans, these barriers have been breached by an ever-increasing number of exotic species. The effects of introductions have been to convert a hugely diverse range of local community compositions into something much more homogeneous.
It would be wrong, however, to conclude that introducing species to a region will inevitably cause a decline in species richness there. For example, there are numerous species of plants, invertebrates and vertebrates found in continental Europe but absent from the British Isles (many because they have so far failed to recolonize after the last glaciations). Their introduction would be likely to augment British biodiversity. The significant detrimental effect noted above arises where aggressive species provide a novel challenge to endemic biotas ill-equipped to deal with them.

The poor especially in market economies, need the strength that collectivities offer for creating more economic, social and political space for themselves, for enhancing their socio-economic well-being and voice, and as a protection against free market individualism. It has been argued that a group approach to farming, especially in the form of bottom up agricultural production collectivities, offers substantial scope for poverty alleviation and empowering the poor as well as enhancing agricultural productivity. To realise this potential, however, the groups would need to be voluntary in nature, small in size, participative in decision making and equitable in work sharing and benefit distribution. There are many notable examples of such collectivities to be found in varied contexts, such as in the transition economies. All of them bear witness to the possibility of successful cooperation under given conditions. And although the gender impact of the family cooperatives in the transition economies are uncertain, the Indian examples of women-only groups farming offer considerable potential for benefiting women.

Education, without a doubt, has an important functional, instrumental and utilitarian dimension. This is revealed when one asks questions such as ‘what is the purpose of education ?’. The answers, too often, are ‘to acquire qualifications for employment/upward mobility’, ‘wider/higher (in terms of income) opportunities’, and ‘to meet the needs for trained human power in diverse fields for national development’. But in its deepest sense education is not instrumentalist. That is to say, it is not to be justified outside of itself because it leads to the acquisition of formal skills or of certain desired psychological – social attributes. It must be respected in itself. Education is thus not a commodity to be acquired or possessed and then used, but a process of inestimable importance to individuals and society, although it can and does have enormous use-value. Education then, is a process of expansion and conversion, not in the sense of converting or turning students into doctors or engineers, but the widening and turning out of the mind — the creation, sustenance and development of self-critical awareness and independence of thought. It is an inner process of moral – intellectual development.

Invasions of exotic species into new geographic areas sometimes occur naturally and without human agency. However, human actions have increased this trickle to a flood. Human-caused introductions may occur either accidentally as a consequence of human transport, or intentionally but illegally to serve some private purpose or legitimately to procure some hoped-for public benefit by bringing a pest under control, producing new agricultural products or providing novel recreational opportunities. Many introduced species are assimilated into communities without much obvious effect. However, some have been responsible for dramatic changes to native species and natural communities. For example, the accidental introduction of the brown tree snake Boiga irregularis into Guam, an island in the Pacific, has through nest predation reduced 10 endemic forest bird species to the point of extinction.
One of the major reasons for the world’s great biodiversity is the occurrence of centers of endemism so that similar habitats in different parts of the world are occupied by different groups of species that happen to have evolved there. If every species naturally had access to everywhere on the globe, we might expect a relatively small number of successful species to become dominant in each biome. The extent to which this homogenization can happen naturally is restricted by the limited powers of dispersal of most species in the face of the physical barriers that exist to dispersal. By virtue of the transport opportunities offered by humans, these barriers have been breached by an ever-increasing number of exotic species. The effects of introductions have been to convert a hugely diverse range of local community compositions into something much more homogeneous.
It would be wrong, however, to conclude that introducing species to a region will inevitably cause a decline in species richness there. For example, there are numerous species of plants, invertebrates and vertebrates found in continental Europe but absent from the British Isles (many because they have so far failed to recolonize after the last glaciations). Their introduction would be likely to augment British biodiversity. The significant detrimental effect noted above arises where aggressive species provide a novel challenge to endemic biotas ill-equipped to deal with them.

The poor especially in market economies, need the strength that collectivities offer for creating more economic, social and political space for themselves, for enhancing their socio-economic well-being and voice, and as a protection against free market individualism. It has been argued that a group approach to farming, especially in the form of bottom up agricultural production collectivities, offers substantial scope for poverty alleviation and empowering the poor as well as enhancing agricultural productivity. To realise this potential, however, the groups would need to be voluntary in nature, small in size, participative in decision making and equitable in work sharing and benefit distribution. There are many notable examples of such collectivities to be found in varied contexts, such as in the transition economies. All of them bear witness to the possibility of successful cooperation under given conditions. And although the gender impact of the family cooperatives in the transition economies are uncertain, the Indian examples of women-only groups farming offer considerable potential for benefiting women.

Education, without a doubt, has an important functional, instrumental and utilitarian dimension. This is revealed when one asks questions such as ‘what is the purpose of education ?’. The answers, too often, are ‘to acquire qualifications for employment/upward mobility’, ‘wider/higher (in terms of income) opportunities’, and ‘to meet the needs for trained human power in diverse fields for national development’. But in its deepest sense education is not instrumentalist. That is to say, it is not to be justified outside of itself because it leads to the acquisition of formal skills or of certain desired psychological – social attributes. It must be respected in itself. Education is thus not a commodity to be acquired or possessed and then used, but a process of inestimable importance to individuals and society, although it can and does have enormous use-value. Education then, is a process of expansion and conversion, not in the sense of converting or turning students into doctors or engineers, but the widening and turning out of the mind — the creation, sustenance and development of self-critical awareness and independence of thought. It is an inner process of moral – intellectual development.

Invasions of exotic species into new geographic areas sometimes occur naturally and without human agency. However, human actions have increased this trickle to a flood. Human-caused introductions may occur either accidentally as a consequence of human transport, or intentionally but illegally to serve some private purpose or legitimately to procure some hoped-for public benefit by bringing a pest under control, producing new agricultural products or providing novel recreational opportunities. Many introduced species are assimilated into communities without much obvious effect. However, some have been responsible for dramatic changes to native species and natural communities. For example, the accidental introduction of the brown tree snake Boiga irregularis into Guam, an island in the Pacific, has through nest predation reduced 10 endemic forest bird species to the point of extinction.
One of the major reasons for the world’s great biodiversity is the occurrence of centers of endemism so that similar habitats in different parts of the world are occupied by different groups of species that happen to have evolved there. If every species naturally had access to everywhere on the globe, we might expect a relatively small number of successful species to become dominant in each biome. The extent to which this homogenization can happen naturally is restricted by the limited powers of dispersal of most species in the face of the physical barriers that exist to dispersal. By virtue of the transport opportunities offered by humans, these barriers have been breached by an ever-increasing number of exotic species. The effects of introductions have been to convert a hugely diverse range of local community compositions into something much more homogeneous.
It would be wrong, however, to conclude that introducing species to a region will inevitably cause a decline in species richness there. For example, there are numerous species of plants, invertebrates and vertebrates found in continental Europe but absent from the British Isles (many because they have so far failed to recolonize after the last glaciations). Their introduction would be likely to augment British biodiversity. The significant detrimental effect noted above arises where aggressive species provide a novel challenge to endemic biotas ill-equipped to deal with them.

In a typical Western liberal context, deepening of democracy invariably leads to consolidation of ‘liberal values’. In the Indian context, democratization is translated into greater involvement of people not as ‘individuals’ which is a staple to liberal discourse, but as communities or groups. Individuals are getting involved in the public sphere not as ‘atomized’ individuals but as members of primordial communities drawn on religious or caste identity. Community-identity seems to be the governing force. It is not therefore surprising that the so-called peripheral groups continue to maintain their identities with reference to the social groups (caste, religion or sect) to which they belong while getting involved in the political processes despite the fact that their political goals remain more or less identical. By helping to articulate the political voice of the marginalized, democracy in India has led to ‘a loosening of social strictures’ and empowered the peripherals to be confident of their ability to improve the socio-economic conditions in which they are placed. This is a significant political process that had led to a silent revolution through a meaningful transfer of power from the upper caste elites to various subaltern groups within the democratic framework of public governance.

Education, without a doubt, has an important functional, instrumental and utilitarian dimension. This is revealed when one asks questions such as ‘what is the purpose of education ?’. The answers, too often, are ‘to acquire qualifications for employment/upward mobility’, ‘wider/higher (in terms of income) opportunities’, and ‘to meet the needs for trained human power in diverse fields for national development’. But in its deepest sense education is not instrumentalist. That is to say, it is not to be justified outside of itself because it leads to the acquisition of formal skills or of certain desired psychological – social attributes. It must be respected in itself. Education is thus not a commodity to be acquired or possessed and then used, but a process of inestimable importance to individuals and society, although it can and does have enormous use-value. Education then, is a process of expansion and conversion, not in the sense of converting or turning students into doctors or engineers, but the widening and turning out of the mind — the creation, sustenance and development of self-critical awareness and independence of thought. It is an inner process of moral – intellectual development.

Invasions of exotic species into new geographic areas sometimes occur naturally and without human agency. However, human actions have increased this trickle to a flood. Human-caused introductions may occur either accidentally as a consequence of human transport, or intentionally but illegally to serve some private purpose or legitimately to procure some hoped-for public benefit by bringing a pest under control, producing new agricultural products or providing novel recreational opportunities. Many introduced species are assimilated into communities without much obvious effect. However, some have been responsible for dramatic changes to native species and natural communities. For example, the accidental introduction of the brown tree snake Boiga irregularis into Guam, an island in the Pacific, has through nest predation reduced 10 endemic forest bird species to the point of extinction.
One of the major reasons for the world’s great biodiversity is the occurrence of centers of endemism so that similar habitats in different parts of the world are occupied by different groups of species that happen to have evolved there. If every species naturally had access to everywhere on the globe, we might expect a relatively small number of successful species to become dominant in each biome. The extent to which this homogenization can happen naturally is restricted by the limited powers of dispersal of most species in the face of the physical barriers that exist to dispersal. By virtue of the transport opportunities offered by humans, these barriers have been breached by an ever-increasing number of exotic species. The effects of introductions have been to convert a hugely diverse range of local community compositions into something much more homogeneous.
It would be wrong, however, to conclude that introducing species to a region will inevitably cause a decline in species richness there. For example, there are numerous species of plants, invertebrates and vertebrates found in continental Europe but absent from the British Isles (many because they have so far failed to recolonize after the last glaciations). Their introduction would be likely to augment British biodiversity. The significant detrimental effect noted above arises where aggressive species provide a novel challenge to endemic biotas ill-equipped to deal with them.

In a typical Western liberal context, deepening of democracy invariably leads to consolidation of ‘liberal values’. In the Indian context, democratization is translated into greater involvement of people not as ‘individuals’ which is a staple to liberal discourse, but as communities or groups. Individuals are getting involved in the public sphere not as ‘atomized’ individuals but as members of primordial communities drawn on religious or caste identity. Community-identity seems to be the governing force. It is not therefore surprising that the so-called peripheral groups continue to maintain their identities with reference to the social groups (caste, religion or sect) to which they belong while getting involved in the political processes despite the fact that their political goals remain more or less identical. By helping to articulate the political voice of the marginalized, democracy in India has led to ‘a loosening of social strictures’ and empowered the peripherals to be confident of their ability to improve the socio-economic conditions in which they are placed. This is a significant political process that had led to a silent revolution through a meaningful transfer of power from the upper caste elites to various subaltern groups within the democratic framework of public governance.

Today’s developing economies use much less energy per capita than developed countries such as the United States did at similar incomes, showing the potential for lower-carbon growth. Adaptation and mitigation need to be integrated into a climate-smart development strategy that increases resilience, reduces the threat of further global warming, and improves development outcomes. Adaptation and mitigation measures can advance development, and prosperity can raise incomes and foster better institutions. A healthier population living in better-built houses and with access to bank loans and social security is better equipped to deal with a changing climate and its consequences. Advancing robust, resilient development policies that promote adaptation is needed today because changes in the climate, already begun, will increase even in the short term.
The spread of economic prosperity has always been intertwined with adaptation to changing ecological conditions. But as growth has altered the environment and as environmental change has accelerated, sustaining growth and adaptability demands greater capacity to understand our environment, generate new adaptive technologies and practices, and diffuse them widely. As economic historians have explained, much of humankind’s creative potential has been directed at adapting to the changing world. But adaptation cannot cope with all the impacts related to climate change, especially as larger changes unfold in the long term.
Countries cannot grow out of harm’s way fast enough to match the changing climate. And some growth strategies, whether driven by the government or the market, can also add to vulnerability — particularly if they overexploit natural resources. Under the Soviet development plan, irrigated cotton cultivation expanded in water-stressed Central Asia and led to the near disappearance of the Aral Sea, threatening the livelihoods of fishermen, herders and farmers. And clearing mangroves — the natural coastal buffers against storm surges — to make way for intensive farming or housing development, increases the physical vulnerability of coastal settlements, whether in Guinea or in Louisiana.

Most champions of democracy have been rather reticent in suggesting that democracy would itself promote development and enhancement of social welfare — they have tended to see them as good but distinctly separate and largely independent goals. The detractors of democracy, on the other hand, seemed to have been quite willing to express their diagnosis of what they see as serious tensions between democracy and development. The theorists of the practical split — “Make up your mind : do you want democracy, or instead, do you want development ?” — often came, at least to start with, from East Asian countries, and their voice grew in influence as several of these countries were immensely successful — through the 1970s and 1980s and even later — in promoting economic growth without pursuing democracy.
To deal with these issues we have to pay particular attention to both the content of what can be called development and to the interpretation of democracy (in particular to the respective roles of voting and of public reasoning). The assessment of development cannot be divorced from the lives that people can lead and the real freedom that they enjoy. Development can scarcely be seen merely in terms of enhancement of inanimate objects of convenience, such as a rise in the GNP (or in personal incomes), or industrialization — important as they may be as means to the real ends. Their value must depend on what they do to the lives and freedom of the people involved, which must be central to the idea of development.
If development is understood in a broader way, with a focus on human lives, then it becomes immediately clear that the relation between development and democracy has to be seen partly in terms of their constitutive connection, rather than only through their external links. Even though the question has often been asked whether political freedom is “conducive to development”, we must not miss the crucial recognition that political liberties and democratic rights are among the “constituent components” of development. Their relevance for development does not have to be established indirectly through their contribution to the growth of GNP.

In a typical Western liberal context, deepening of democracy invariably leads to consolidation of ‘liberal values’. In the Indian context, democratization is translated into greater involvement of people not as ‘individuals’ which is a staple to liberal discourse, but as communities or groups. Individuals are getting involved in the public sphere not as ‘atomized’ individuals but as members of primordial communities drawn on religious or caste identity. Community-identity seems to be the governing force. It is not therefore surprising that the so-called peripheral groups continue to maintain their identities with reference to the social groups (caste, religion or sect) to which they belong while getting involved in the political processes despite the fact that their political goals remain more or less identical. By helping to articulate the political voice of the marginalized, democracy in India has led to ‘a loosening of social strictures’ and empowered the peripherals to be confident of their ability to improve the socio-economic conditions in which they are placed. This is a significant political process that had led to a silent revolution through a meaningful transfer of power from the upper caste elites to various subaltern groups within the democratic framework of public governance.

Today’s developing economies use much less energy per capita than developed countries such as the United States did at similar incomes, showing the potential for lower-carbon growth. Adaptation and mitigation need to be integrated into a climate-smart development strategy that increases resilience, reduces the threat of further global warming, and improves development outcomes. Adaptation and mitigation measures can advance development, and prosperity can raise incomes and foster better institutions. A healthier population living in better-built houses and with access to bank loans and social security is better equipped to deal with a changing climate and its consequences. Advancing robust, resilient development policies that promote adaptation is needed today because changes in the climate, already begun, will increase even in the short term.
The spread of economic prosperity has always been intertwined with adaptation to changing ecological conditions. But as growth has altered the environment and as environmental change has accelerated, sustaining growth and adaptability demands greater capacity to understand our environment, generate new adaptive technologies and practices, and diffuse them widely. As economic historians have explained, much of humankind’s creative potential has been directed at adapting to the changing world. But adaptation cannot cope with all the impacts related to climate change, especially as larger changes unfold in the long term.
Countries cannot grow out of harm’s way fast enough to match the changing climate. And some growth strategies, whether driven by the government or the market, can also add to vulnerability — particularly if they overexploit natural resources. Under the Soviet development plan, irrigated cotton cultivation expanded in water-stressed Central Asia and led to the near disappearance of the Aral Sea, threatening the livelihoods of fishermen, herders and farmers. And clearing mangroves — the natural coastal buffers against storm surges — to make way for intensive farming or housing development, increases the physical vulnerability of coastal settlements, whether in Guinea or in Louisiana.

Most champions of democracy have been rather reticent in suggesting that democracy would itself promote development and enhancement of social welfare — they have tended to see them as good but distinctly separate and largely independent goals. The detractors of democracy, on the other hand, seemed to have been quite willing to express their diagnosis of what they see as serious tensions between democracy and development. The theorists of the practical split — “Make up your mind : do you want democracy, or instead, do you want development ?” — often came, at least to start with, from East Asian countries, and their voice grew in influence as several of these countries were immensely successful — through the 1970s and 1980s and even later — in promoting economic growth without pursuing democracy.
To deal with these issues we have to pay particular attention to both the content of what can be called development and to the interpretation of democracy (in particular to the respective roles of voting and of public reasoning). The assessment of development cannot be divorced from the lives that people can lead and the real freedom that they enjoy. Development can scarcely be seen merely in terms of enhancement of inanimate objects of convenience, such as a rise in the GNP (or in personal incomes), or industrialization — important as they may be as means to the real ends. Their value must depend on what they do to the lives and freedom of the people involved, which must be central to the idea of development.
If development is understood in a broader way, with a focus on human lives, then it becomes immediately clear that the relation between development and democracy has to be seen partly in terms of their constitutive connection, rather than only through their external links. Even though the question has often been asked whether political freedom is “conducive to development”, we must not miss the crucial recognition that political liberties and democratic rights are among the “constituent components” of development. Their relevance for development does not have to be established indirectly through their contribution to the growth of GNP.

A local man, staying on the top floor of an old wooden house, was awakened at midnight by a fire. Losing his way in a smoke-filled passage, he missed the stairway and went into another room. He picked up a bundle to protect his face from the fire and immediately fell through the floor below where he managed to escape through a clear doorway. The “bundle” proved to be the baby of the Mayor’s wife. The “hero” was congratulated by all.

A moral act must be our own act; must spring from our own will. If we act mechanically, there is no moral content in our act. Such action would be moral, if we think it proper to act like a machine and do so. For, in doing so, we use our discrimination. We should bear in mind the distinction between acting mechanically and acting intentionally. It may be moral of a king to pardon a culprit. But the messenger carrying out the order of pardon plays only a mechanical part in the king’s moral act. But if the messenger were to carry out the king’s order considering it to be his duty, his action would be a moral one. How can a man understand morality who does not use his own intelligence and power of thought, but lets himself be swept along like a log of wood by a current ? Sometimes a man defies convention and acts on his own with a view to absolute good.

He walked several miles that day but could not get anything to eat or drink except some dry bread and some water, which he got from cottagers and farmers. As night fell, he slept under a haystack lying in a meadow. He felt frightened at first, for the wind blew awfully over the empty fields. He felt cold and hungry, and was feeling more lonely than he had ever felt before. He, however, soon fell asleep, being much tired with his long walk. When he got up next day, he was feeling terribly hungry so he purchased a loaf of bread with a few coins that he had.

For achieving inclusive growth there is a critical need to rethink the role of the State. The early debate among economists about the size of the Government can be misleading. The need of the hour is to have an enabling Government. India is too large and complex a nation for the State to be able to deliver all that is needed. Asking the Government to produce all the essential goods, create all the necessary jobs, and keep a curb on the prices of all goods is to lead to a large cumbersome bureaucracy and widespread corruption.
The aim must be to stay with the objective of inclusive growth that was laid down by the founding fathers of the nation and also to take a more modern view of what the State can realistically deliver.
This is what leads to the idea of an enabling State, that is, a Government that does not try to directly deliver to the citizens everything that they need. Instead, it (1) creates an enabling ethos for the market so that individual enterprise can flourish and citizens can, for the most part, provide for the needs of one another, and (2) steps in to help those who do not manage to do well for themselves, for there will always be individuals, no matter what the system, who need support and help. Hence we need a Government that, when it comes to the market, sets effective, incentive-compatible rules and remains on the sidelines with minimal interference, and, at the same time, plays an important role in directly helping the poor by ensuring that they get basic education and health services and receive adequate nutrition and food.