NIMCET Previous Year Questions (PYQs) – Comprehension – Page 1 of 3
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Anthropologists have pieced together the little they know about the history of left-handedness and right-handedness from indirect evidence. Though early men and women did not leave written records, they did leave tools, bones, and pictures. Stone age hand axes and hatchets were made from stones that were carefully chipped away to form sharp cutting edges. In some, the pattern of chipping shows that these tools and weapons were made by right-handed people, designed to fit comfortably into a right hand. Other Stone Age implements were made by or for left-handers Prehistoric pictures, painted on the walls of caves, provide further clues to the handedness of ancient people. A right-hander finds it easier to draw faces of people and animals facing toward the left. Whereas a left-hander finds it easier to draw faces facing toward the right. Both kinds of faces have been found in ancient painting. On the whole, the evidence seems to indicate that prehistoric people were either ambidextrous or about equally likely to be left – or right-handed. But, in the Bronze Age. The picture changed. The tools and weapons found from that period are mostly made for right-handed use. The predominance of right-handedness among humans today had apparently already been established.
What is the indirect evidence through which the preferred handedness of the Stone Age people could be understood?
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Solution
Anthropologists have pieced together the little they know about the history of left-handedness and right-handedness from indirect evidence. Though early men and women did not leave written records, they did leave tools, bones, and pictures. Stone age hand axes and hatchets were made from stones that were carefully chipped away to form sharp cutting edges. In some, the pattern of chipping shows that these tools and weapons were made by right-handed people, designed to fit comfortably into a right hand. Other Stone Age implements were made by or for left-handers Prehistoric pictures, painted on the walls of caves, provide further clues to the handedness of ancient people. A right-hander finds it easier to draw faces of people and animals facing toward the left. Whereas a left-hander finds it easier to draw faces facing toward the right. Both kinds of faces have been found in ancient painting. On the whole, the evidence seems to indicate that prehistoric people were either ambidextrous or about equally likely to be left – or right-handed. But, in the Bronze Age. The picture changed. The tools and weapons found from that period are mostly made for right-handed use. The predominance of right-handedness among humans today had apparently already been established.
According to the passage, a person who is right – handed is more likely to draw people and animals that are facing
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Solution
Anthropologists have pieced together the little they know about the history of left-handedness and right-handedness from indirect evidence. Though early men and women did not leave written records, they did leave tools, bones, and pictures. Stone age hand axes and hatchets were made from stones that were carefully chipped away to form sharp cutting edges. In some, the pattern of chipping shows that these tools and weapons were made by right-handed people, designed to fit comfortably into a right hand. Other Stone Age implements were made by or for left-handers Prehistoric pictures, painted on the walls of caves, provide further clues to the handedness of ancient people. A right-hander finds it easier to draw faces of people and animals facing toward the left. Whereas a left-hander finds it easier to draw faces facing toward the right. Both kinds of faces have been found in ancient painting. On the whole, the evidence seems to indicate that prehistoric people were either ambidextrous or about equally likely to be left – or right-handed. But, in the Bronze Age. The picture changed. The tools and weapons found from that period are mostly made for right-handed use. The predominance of right-handedness among humans today had apparently already been established.
The words “the picture” refer to which of the following?
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Solution
Anthropologists have pieced together the little they know about the history of left-handedness and right-handedness from indirect evidence. Though early men and women did not leave written records, they did leave tools, bones, and pictures. Stone age hand axes and hatchets were made from stones that were carefully chipped away to form sharp cutting edges. In some, the pattern of chipping shows that these tools and weapons were made by right-handed people, designed to fit comfortably into a right hand. Other Stone Age implements were made by or for left-handers Prehistoric pictures, painted on the walls of caves, provide further clues to the handedness of ancient people. A right-hander finds it easier to draw faces of people and animals facing toward the left. Whereas a left-hander finds it easier to draw faces facing toward the right. Both kinds of faces have been found in ancient painting. On the whole, the evidence seems to indicate that prehistoric people were either ambidextrous or about equally likely to be left – or right-handed. But, in the Bronze Age. The picture changed. The tools and weapons found from that period are mostly made for right-handed use. The predominance of right-handedness among humans today had apparently already been established.
The author implies that which of the following developments occurred around the time of the Bronze Age
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Solution
Anthropologists have pieced together the little they know about the history of left-handedness and right-handedness from indirect evidence. Though early men and women did not leave written records, they did leave tools, bones, and pictures. Stone age hand axes and hatchets were made from stones that were carefully chipped away to form sharp cutting edges. In some, the pattern of chipping shows that these tools and weapons were made by right-handed people, designed to fit comfortably into a right hand. Other Stone Age implements were made by or for left-handers Prehistoric pictures, painted on the walls of caves, provide further clues to the handedness of ancient people. A right-hander finds it easier to draw faces of people and animals facing toward the left. Whereas a left-hander finds it easier to draw faces facing toward the right. Both kinds of faces have been found in ancient painting. On the whole, the evidence seems to indicate that prehistoric people were either ambidextrous or about equally likely to be left – or right-handed. But, in the Bronze Age. The picture changed. The tools and weapons found from that period are mostly made for right-handed use. The predominance of right-handedness among humans today had apparently already been established.
What is the main ides conveyed through the passage?
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Solution
Read the following passage carefully and answer the question that follow:
It is said with truth that the function of a university is to prepare the young to take their place in human society. It must provide Its members with the knowledge and skill necessary to make them efficient citizens. But is the whole duty of man exhausted by the acquisition of knowledge and professional training? Is a university only an institution for higher learning, a factory which churns out clerks and technicians able to run the machinery of the State? Mere knowledge which gratifies curiosity is different from culture which refines personality. Culture is not remembering a mass of serious details about the dates of birth of the great heroes of the world or the interesting names of the fastest ships which cross the Atlantic or entertaining odds and ends gathered from the latest who's who. A well-known institution of this country has for Its motto sa vidya yavimuchyate: that is, knowledge which is designed for salvation, for the development of the soul, is the best. Such an idea is not merely an Indian idiosyncrasy. Plato said long ago that the culture of soul is "the first and fairest thing that the best of men can ever have. According to Goethe, the object of education is to form tastes and not simply to communicate knowledge. A man's culture Is not judged by the amount of tabulated information which he has at his command, but by the quality of mind which he brings to bear on the facts of life. Education is not cramming the mind with a host of technical details, putting sight, as it were, into blind eyes. The eye of the soul Is never blind, only its gaze may be turned to the false and the fleeting. Too often the vision may be dragged downwards by the "leaden weights" of pride and prejudice, of passion and desire. The function of the teacher is not to add to the "leaden weights" but remove them and liberate the soul from the encumbrance so that it may follow its native impulse to soar upwards. The student at a university does not merely learn something, but becomes something by being exposed, in the most elastic period of his life, to transforming influences, such as the constant clash of mind with mind, the interchange of ideas, the testing of opinions, and the growth of knowledge of human nature.
Mere knowledge and culture may be distinguished from each other in that
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Solution
Read the following passage carefully and answer the question that follow:
It is said with truth that the function of a university is to prepare the young to take their place in human society. It must provide Its members with the knowledge and skill necessary to make them efficient citizens. But is the whole duty of man exhausted by the acquisition of knowledge and professional training? Is a university only an institution for higher learning, a factory which churns out clerks and technicians able to run the machinery of the State? Mere knowledge which gratifies curiosity is different from culture which refines personality. Culture is not remembering a mass of serious details about the dates of birth of the great heroes of the world or the interesting names of the fastest ships which cross the Atlantic or entertaining odds and ends gathered from the latest who's who. A well-known institution of this country has for Its motto sa vidya yavimuchyate: that is, knowledge which is designed for salvation, for the development of the soul, is the best. Such an idea is not merely an Indian idiosyncrasy. Plato said long ago that the culture of soul is "the first and fairest thing that the best of men can ever have. According to Goethe, the object of education is to form tastes and not simply to communicate knowledge. A man's culture Is not judged by the amount of tabulated information which he has at his command, but by the quality of mind which he brings to bear on the facts of life. Education is not cramming the mind with a host of technical details, putting sight, as it were, into blind eyes. The eye of the soul Is never blind, only its gaze may be turned to the false and the fleeting. Too often the vision may be dragged downwards by the "leaden weights" of pride and prejudice, of passion and desire. The function of the teacher is not to add to the "leaden weights" but remove them and liberate the soul from the encumbrance so that it may follow its native impulse to soar upwards. The student at a university does not merely learn something, but becomes something by being exposed, in the most elastic period of his life, to transforming influences, such as the constant clash of mind with mind, the interchange of ideas, the testing of opinions, and the growth of knowledge of human nature.
What is the function of education according to the ancient Indian philosophers?
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Solution
Read the following passage carefully and answer the question that follow:
It is said with truth that the function of a university is to prepare the young to take their place in human society. It must provide Its members with the knowledge and skill necessary to make them efficient citizens. But is the whole duty of man exhausted by the acquisition of knowledge and professional training? Is a university only an institution for higher learning, a factory which churns out clerks and technicians able to run the machinery of the State? Mere knowledge which gratifies curiosity is different from culture which refines personality. Culture is not remembering a mass of serious details about the dates of birth of the great heroes of the world or the interesting names of the fastest ships which cross the Atlantic or entertaining odds and ends gathered from the latest who's who. A well-known institution of this country has for Its motto sa vidya yavimuchyate: that is, knowledge which is designed for salvation, for the development of the soul, is the best. Such an idea is not merely an Indian idiosyncrasy. Plato said long ago that the culture of soul is "the first and fairest thing that the best of men can ever have. According to Goethe, the object of education is to form tastes and not simply to communicate knowledge. A man's culture Is not judged by the amount of tabulated information which he has at his command, but by the quality of mind which he brings to bear on the facts of life. Education is not cramming the mind with a host of technical details, putting sight, as it were, into blind eyes. The eye of the soul Is never blind, only its gaze may be turned to the false and the fleeting. Too often the vision may be dragged downwards by the "leaden weights" of pride and prejudice, of passion and desire. The function of the teacher is not to add to the "leaden weights" but remove them and liberate the soul from the encumbrance so that it may follow its native impulse to soar upwards. The student at a university does not merely learn something, but becomes something by being exposed, in the most elastic period of his life, to transforming influences, such as the constant clash of mind with mind, the interchange of ideas, the testing of opinions, and the growth of knowledge of human nature.
What is meant by “leaden weights”.?
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Solution
Read the following passage carefully and answer the question that follow:
It is said with truth that the function of a university is to prepare the young to take their place in human society. It must provide Its members with the knowledge and skill necessary to make them efficient citizens. But is the whole duty of man exhausted by the acquisition of knowledge and professional training? Is a university only an institution for higher learning, a factory which churns out clerks and technicians able to run the machinery of the State? Mere knowledge which gratifies curiosity is different from culture which refines personality. Culture is not remembering a mass of serious details about the dates of birth of the great heroes of the world or the interesting names of the fastest ships which cross the Atlantic or entertaining odds and ends gathered from the latest who's who. A well-known institution of this country has for Its motto sa vidya yavimuchyate: that is, knowledge which is designed for salvation, for the development of the soul, is the best. Such an idea is not merely an Indian idiosyncrasy. Plato said long ago that the culture of soul is "the first and fairest thing that the best of men can ever have. According to Goethe, the object of education is to form tastes and not simply to communicate knowledge. A man's culture Is not judged by the amount of tabulated information which he has at his command, but by the quality of mind which he brings to bear on the facts of life. Education is not cramming the mind with a host of technical details, putting sight, as it were, into blind eyes. The eye of the soul Is never blind, only its gaze may be turned to the false and the fleeting. Too often the vision may be dragged downwards by the "leaden weights" of pride and prejudice, of passion and desire. The function of the teacher is not to add to the "leaden weights" but remove them and liberate the soul from the encumbrance so that it may follow its native impulse to soar upwards. The student at a university does not merely learn something, but becomes something by being exposed, in the most elastic period of his life, to transforming influences, such as the constant clash of mind with mind, the interchange of ideas, the testing of opinions, and the growth of knowledge of human nature.
The function of university is :
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Solution
Read the following passage carefully and answer the question that follow:
It is said with truth that the function of a university is to prepare the young to take their place in human society. It must provide Its members with the knowledge and skill necessary to make them efficient citizens. But is the whole duty of man exhausted by the acquisition of knowledge and professional training? Is a university only an institution for higher learning, a factory which churns out clerks and technicians able to run the machinery of the State? Mere knowledge which gratifies curiosity is different from culture which refines personality. Culture is not remembering a mass of serious details about the dates of birth of the great heroes of the world or the interesting names of the fastest ships which cross the Atlantic or entertaining odds and ends gathered from the latest who's who. A well-known institution of this country has for Its motto sa vidya yavimuchyate: that is, knowledge which is designed for salvation, for the development of the soul, is the best. Such an idea is not merely an Indian idiosyncrasy. Plato said long ago that the culture of soul is "the first and fairest thing that the best of men can ever have. According to Goethe, the object of education is to form tastes and not simply to communicate knowledge. A man's culture Is not judged by the amount of tabulated information which he has at his command, but by the quality of mind which he brings to bear on the facts of life. Education is not cramming the mind with a host of technical details, putting sight, as it were, into blind eyes. The eye of the soul Is never blind, only its gaze may be turned to the false and the fleeting. Too often the vision may be dragged downwards by the "leaden weights" of pride and prejudice, of passion and desire. The function of the teacher is not to add to the "leaden weights" but remove them and liberate the soul from the encumbrance so that it may follow its native impulse to soar upwards. The student at a university does not merely learn something, but becomes something by being exposed, in the most elastic period of his life, to transforming influences, such as the constant clash of mind with mind, the interchange of ideas, the testing of opinions, and the growth of knowledge of human nature.
According to the passage, the function of the teacher is :
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Solution
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