Passage adapted from The Untroubled Mind (1915) by Herbert J. Hall.

When I go about among my patients, most of them, as it happens, “nervously” sick, I sometimes stop to consider why it is they are ill. I know that some are so because of physical weakness over which they have no control, that some are suffering from the effects of carelessness, some from willfulness, and more from simple ignorance of the rules of the game. There are so many rules that no one will ever know them‌ all, but it seems that we live in a world of laws, and that if we transgress those laws by ever so little, we must suffer equally, whether our transgression is a mistake or not, and whether we happen to be saints or sinners. There are laws also which have to do with the recovery of poise and balance when these have been lost. These laws are less well observed and understood than those which determine our downfall.

The more gross illnesses, from accident, contagion, and malignancy, we need not consider here, but only those intangible injuries that disable people who are relatively sound in the physical sense. It is true that nervous troubles may cause physical complications and that physical disease very often coexists with nervous illness, but it is better for us now to make an artificial separation. Just what happens in the human economy when a “nervous breakdown” comes, nobody seems to know, but mind and body cooperate to make the‌ patient miserable and helpless. It may be nature’s way of holding us up and preventing further injury. The hold-up is severe, usually, and becomes in itself a thing to be managed.

The rules we have wittingly or unwittingly broken are often unknown to us, but they exist in the All-Wise Providence, and we may guess by our own suffering how far we have overstepped them. If a man runs into a door in the dark, we know all about that,—the case is simple,—but if he runs overtime at his office and hastens to be rich with the result of a nervous dyspepsia—that is a mystery. Here is a girl who “came out” last year. She was apparently strong and her mother was ambitious for her social progress. That meant four nights a week for several months at dances and dinners, getting home at 3 a.m. or later. It was gay and delightful while it lasted, but it could not last, and the girl went to pieces suddenly; her back gave out because it was not strong enough to stand the dancing and the long-continued physical strain. The nerves gave out because she did not give her faculties time to rest, and perhaps because of a love affair that supervened. The result was a year of invalidism, and then, because the rules of recovery were not understood, several years more of convalescence. Such common rules should be well enough understood, but they are broken everywhere by the wisest people.

Which of the following statements best expresses the main idea of the passage?

"Team Sports" (2016)

Sports may seem to rule the world. The World Cup for association football, better known as soccer in North America and simply football in Britain, is the most watched event across the globe every four years. The Super Bowl, the championship for American football’s National Football League, has become a topic of conversation internationally, despite the localized reach of its parent league. The Indian Premier League tapped into a cricket mad population of over one billion, giving India a new national obsession in the twenty-first century.

Despite their ubiquity in our modern society, organized team sports are largely the invention of, to borrow from Sir Winston Churchill’s history writing, English speaking peoples during the nineteenth century. This is not to say that certain kinds of large scale games were never played, but they were seen primarily as children’s diversions. When played by adults, they took an informal, chaotic nature. “Football” often merely described a game played on foot rather than horseback, and it often had a simple target of one group of men attempting to get a ball past a parish or county boundary, with their opposition able to stop them anyway they saw fit. Cricket, the game of the upper classes that could play on days other than Sunday, was early developed compared to other sports, but it only had set numbers of players and regular length of games beginning in the mid-eighteenth century.

The nineteenth century saw a positive flood of rules for what were previously considered ways to keep kids amused during an afternoon. In New York, a men’s society calling themselves the Knickerbocker Club set down a firm set of rules for baseball, so that they could play it among themselves and against other teams. At England’s Cambridge University in 1848, a large group of students put together their different forms of football to create a more universal set of rules. The Melbourne Football Club from Victoria, Australia officially set down their own rules for their particular form of football in 1859, giving rise to the game now known as “Australian football.” The late nineteenth century saw the holdouts against the original Cambridge rules develop Rugby football on the principle that the ball should be handled occasionally, which would be modified into Rugby Union in the south of England, Rugby League in the north of England, and American and Canadian football in North America.

This obsession with rules might seem like a particularly Victorian pastime, making sure everything had its place and never allowing anything to get out of order. Yet it was also borne out of the fact that railroads meant that what used to be county pastimes could now be played at a national and even international level and newspapers allowed the stories of far away games to be transmitted almost instantaneously. The extra component that made organized team sports come into being would appear to be the will of the British and their former and current colonies to exert control and authority over every element of life.

Which of the following best expresses the main idea of the passage?

Passage adapted from Giuseppe Mazzini's The Duties of Man (1860)

Education, we have said; and this is the great word which sums up our whole doctrine. The vital question agitating our century is a question of education. What we have to do is not to establish a new order of things by violence. An order of things so established is also tyrannical even when it I better than the old. We have to overthrow by force the brute force which opposes itself to-day to every attempt at improvement, and then propose for the approval of the nation, free to express it will what we believe to be the best order of things and by every possible means educate men to develop it and act in conformity with it. The theory of rights enables us to rise and overthrow obstacles, but not to found a strong and lasting accord between all the elements which compose the nation. With the theory of happiness, of well-being, as the primary aim of existence we shall only form egoistic men, worshippers of the material, who will carry the old passions into the new order of things and corrupt it in a few months. We have therefore to find a principle of education superior to any such theory, which shall guide men to better things, teach them constancy in self-sacrifice and link them with their fellow men without making them dependent on the ideas of a single man or on the strength of all. And this principle is Duty. We must convince men that they, sons of one only God, must obey one only law, here on earth; that each one of them must live not for himself, but for others; that the object of their life is not to be more or less happy, but to make themselves and others better; that to fight against injustice and error for the benefit of their brothers is not only a right, but a duty; a duty not to be neglected without sin, — the duty of their whole life.

Italian Working-men, my Brothers! Understand me fully. When I say that the knowledge of their rights is not enough to enable men to effect any appreciable or lasting improvement, I do not ask you to renounce these rights; I only say that they cannot exist except as a consequence of duties fulfilled, and that one must begin with the latter in order to arrive at the former. And when I say that by proposing happiness, well-being, or material interest as the aim of existence, we run the risk of producing egoists, I do not mean that you should never strive after these things. I say that material interests pursued alone, and not as a means, but as an end, lead always to this most disastrous result. When under the Emperors, the old Romans asked for nothing but bread and amusements, they became the most abject race conceivable, and after submitting to the stupid and ferocious tyranny of the Emperors they basely fell into slavery to the invading Barbarians…

Material improvement is essential, and we shall strive to win it for ourselves; but not because the one thing necessary for men is to be well fed and housed, but rather because you cannot have a sense of your own dignity or any moral development while you are engaged, as in the present day, in a continual duel with want. You work ten or twelve hours a day: how can you find time to educate yourselves?

The primary argument of the third paragraph is that ____________.

Passage adapted from Leon Gambetta's Educating the Peasantry (1869)

(1) We have received a classical or scientific education— even the imperfect one of our day. (3) We have learned to read our history, to speak our language, while (a cruel thing to say) so many of our countrymen can only babble! Ah! (4) That peasant, bound as he is to the tillage of the soil, who bravely carries the burden of his day, with no other consolation than that of leaving to his children the paternal fields, perhaps increased an acre in extent; all his passions, joys, and fears concentrated in the fate of his patrimony. (5) Of the external world, of the society in which he lives, he apprehends only legends and rumors. (6) He is the prey of the cunning and fraudulent. (7) He strikes, without knowing it, the bosom of the revolution, his benefactress… (8) It is to the peasantry, then, that we must address ourselves. (9) We must raise and instruct them… Enlightened and free peasants who are able to represent themselves… should be a tribute rendered to the progress of the civilization of the masses.

(10) …Progress will be denied us as long as the French democracy fail to demonstrate that if we would remake our country, if we would bring back her grandeur, her power, and her genius it is of vital interest to her superior classes to elevate and emancipate this people of workers, who hold in reserve a force still virgin but able to develop inexhaustible treasures of activity and aptitude. (11) We must learn and then teach the peasant what he owes to Society and what he has the right to ask of her.

(12) On the day when it shall be well understood that we have no grander or more pressing work; that we should put aside and postpone all other reforms: that we have but one task— the Instruction of the people, the diffusion of education, the encouragement of science— on that day a great step will have been taken in your regeneration. (13) But our action needs to be a double one, that it may bear upon the body as well as the wind. (14) To be exact, each man should be intelligent, trained not only to think, read, and reason, but made able to act and fight. (15) Everywhere beside the teacher we should place the gymnast and the soldier, to the end that our children, our soldiers, our fellow citizens, may be able to hold a sword, to carry a gun on a long march, to sleep under the canopy of the stars, to support valiantly all the hardships demanded of a patriot. (16) We must push to the front education. (17) Otherwise we only make a success of letters, but do not create a bulwark of patriots...

What does the author argue is a sign of a civilization's progress?

Passage adapted from “Why We Are Militant” by Emmeline Pankhurst (1913)

I know that in your minds there are questions like these; you are saying, "Woman Suffrage is sure to come; the emancipation of humanity is an evolutionary process, and how is it that some women, instead of trusting to that evolution, instead of educating the masses of people of their country, instead of educating their own sex to prepare them for citizenship, how is it that these militant women are using violence and upsetting the business arrangements of the country in their undue impatience to attain their end?"

…Well, I say that the time is long past when it became necessary for women to revolt in order to maintain their self respect in Great Britain. The women who are waging this war are women who would fight, if it were only for the idea of liberty— if it were only that they might be free citizens of a free country— I myself would fight for that idea alone. But we have, in addition to this love of freedom, intolerable grievances to redress.

We do not feel the weight of those grievances in our own persons. I think it is very true that people who are crushed by personal wrongs are not the right people to fight for reform. The people who can fight best who have happy lives themselves, the fortunate ones. At any rate, in our revolution it is the happy women, the fortunate women, the women who have drawn prizes in the lucky bag of life, in the shape of good fathers, good husbands and good brothers, they are the women who are fighting this battle. They are fighting it for the sake of others more helpless than themselves, and it is of the grievances of those helpless ones that I want to say a few words to-night to make you understand the meaning of our campaign…

Those grievances are so pressing that, so far from it being a duty to be patient and to wait for evolution, in thinking of those grievances the idea of patience is intolerable. We feel that patience is something akin to crime when our patience involves continued suffering on the part of the oppressed.

…All my life I have tried to understand why it is that men who value their citizenship as their dearest possession seem to think citizenship ridiculous when it is to be applied to the women of their race. And I find an explanation, and it is the only one I can think of. It came to me when I was in a prison cell, remembering how I had seen men laugh at the idea of women going to prison… to men women are not human beings like themselves. Some men think we are superhuman; they put us on pedestals; they revere us; they think we are too fine and too delicate to come down into the hurly-burly of life. Other men think us sub-human; they think we are a strange species unfortunately having to exist for the perpetuation of the race. They think that we are fit for drudgery, but that in some strange way our minds are not like theirs, our love for great things is not like theirs, and so we are a sort of sub-human species.

According to the passage which of the following statements about privileged people is true?

Adapted from “Federalist No. 5. The Same Subject Continued (Concerning Dangers From Foreign Force and Influence)” by John Jay in The Federalist Papers by Alexander Hamilton, James Madison, and John Jay (1788)

The history of Great Britain is the one with which we are in general the best acquainted, and it gives us many useful lessons. Although it seems obvious to common sense that the people of such an island should be but one nation, yet we find that they were for ages divided into three, and that those three were almost constantly embroiled in quarrels and wars with one another.

Should the people of America divide themselves into three or four nations, would not the same thing happen? Instead of their being "joined in affection" and free from all apprehension of different "interests," envy and jealousy would soon extinguish confidence and affection, and the partial interests of each confederacy, instead of the general interests of all America, would be the only objects of their policy and pursuits. Hence, like most other bordering nations, they would always be either involved in disputes and war, or live in the constant apprehension of them.

The most sanguine advocates for three or four confederacies cannot reasonably suppose that they would long remain exactly on an equal footing in point of strength, even if it was possible to form them so at first; but, admitting that to be practicable, yet what human contrivance can secure the continuance of such equality? Whenever, and from whatever causes, it might happen, and happen it would, that any one of these nations or confederacies should rise on the scale of political importance much above the degree of her neighbors, that moment would those neighbors behold her with envy and with fear. Both those passions would lead them to countenance, if not to promote, whatever might promise to diminish her importance. She would soon begin, not only to lose confidence in her neighbors, but also to feel a disposition equally unfavorable to them. Distrust naturally creates distrust, and by nothing is good-will and kind conduct more speedily changed than by invidious jealousies and uncandid imputations, whether expressed or implied.

From these considerations it appears that those gentlemen are greatly mistaken who suppose that alliances offensive and defensive might be formed between these confederacies, and would produce that combination and union of wills of arms and of resources, which would be necessary to put and keep them in a formidable state of defense against foreign enemies.

When did the independent states, into which Britain and Spain were formerly divided, combine in such alliance, or unite their forces against a foreign enemy? The proposed confederacies will be distinct nations with different degrees of political attachment to and connection with different foreign nations. Hence it might and probably would happen that the foreign nation with whom the southern confederacy might be at war would be the one with whom the northern confederacy would be the most desirous of preserving peace and friendship. An alliance so contrary to their immediate interest would not therefore be easy to form, nor, if formed, would it be observed and fulfilled with perfect good faith.

Nay, it is far more probable that in America, as in Europe, neighboring nations, acting under the impulse of opposite interests and unfriendly passions, would frequently be found taking different sides. Considering our distance from Europe, it would be more natural for these confederacies to apprehend danger from one another than from distant nations, and therefore that each of them should be more desirous to guard against the others by the aid of foreign alliances, than to guard against foreign dangers by alliances between themselves. And here let us not forget how much more easy it is to receive foreign fleets into our ports, and foreign armies into our country, than it is to persuade or compel them to depart. How many conquests did the Romans and others make in the characters of allies, and what innovations did they under the same character introduce into the governments of those whom they pretended to protect.

The primary argument of the first paragraph is that __________.

Adapted from an essay by Charles William Eliot in The Oxford Book of American Essays (1914)

The first and principal contribution to which I shall ask your attention is the advance made in the United States, not in theory only, but in practice, toward the abandonment of war as the means of settling disputes between nations, the substitution of discussion and arbitration, and the avoidance of armaments. If the intermittent Indian fighting and the brief contest with the Barbary corsairs be disregarded, the United States have had only four years and a quarter of international war in the one hundred and seven years since the adoption of the Constitution. Within the same period the United States have been a party to forty-seven arbitrations—being more than half of all that have taken place in the modern world. The questions settled by these arbitrations have been just such as have commonly caused wars, namely, questions of boundary, fisheries, damage caused by war or civil disturbances, and injuries to commerce. Some of them were of great magnitude, the four made under the treaty of Washington (May 8, 1871) being the most important that have ever taken place. Confident in their strength, and relying on their ability to adjust international differences, the United States have habitually maintained, by voluntary enlistment for short terms, a standing army and a fleet which, in proportion to the population, are insignificant.

The beneficent effects of this American contribution to civilization are of two sorts: in the first place, the direct evils of war and of preparations for war have been diminished; and secondly, the influence of the war spirit on the perennial conflict between the rights of the single personal unit and the powers of the multitude that constitute organized society—or, in other words, between individual freedom and collective authority—has been reduced to the lowest terms. War has been, and still is, the school of collectivism, the warrant of tyranny. Century after century, tribes, clans, and nations have sacrificed the liberty of the individual to the fundamental necessity of being strong for combined defense or attack in war. Individual freedom is crushed in war, for the nature of war is inevitably despotic. It says to the private person: "Obey without a question, even unto death; die in this ditch, without knowing why; walk into that deadly thicket; mount this embankment, behind which are men who will try to kill you, lest you should kill them." At this moment every young man in Continental Europe learns the lesson of absolute military obedience, and feels himself subject to this crushing power of militant society, against which no rights of the individual to life, liberty, and the pursuit of happiness avail anything.

In the War of Independence there was a distinct hope and purpose to enlarge individual liberty. It made possible a confederation of the colonies, and, ultimately, the adoption of the Constitution of the United States. It gave to the thirteen colonies a lesson in collectivism, but it was a needed lesson on the necessity of combining their forces to resist an oppressive external authority. The War of 1812 is properly called the Second War of Independence, for it was truly a fight for liberty and for the rights of neutrals, in resistance to the impressment of seamen and other oppressions growing out of European conflicts. The Civil War of 1861-65 was waged, on the side of the North, primarily, to prevent the dismemberment of the country, and, secondarily and incidentally, to destroy the institution of slavery. On the Northern side it therefore called forth a generous element of popular ardor in defense of free institutions.

In all this series of fightings the main motives were self-defense, resistance to oppression, the enlargement of liberty, and the conservation of national acquisitions. The war with Mexico, it is true, was of a wholly different type. That was a war of conquest, and of conquest chiefly in the interest of African slavery. It was also an unjust attack made by a powerful people on a feeble one; but it lasted less than two years, and the number of men engaged in it was at no time large. Its results contradicted the anticipations both of those who advocated and of those who opposed it. It was one of the wrongs which prepared the way for the great rebellion; but its direct evils were of moderate extent, and it had no effect on the perennial conflict between individual liberty and public power.

The ordinary causes of war between nation and nation have been lacking in America for the last century and a quarter. How many wars in the world’s history have been due to contending dynasties; how many of the most cruel and protracted wars have been due to religious strife; how many to race hatred! No one of these causes of war has been efficacious in America since the French were overcome in Canada by the English in 1759. Looking forward into the future, we find it impossible to imagine circumstances under which any of these common causes of war can take effect on the North American continent. Therefore, the ordinary motives for maintaining armaments in time of peace, and concentrating the powers of government in such a way as to interfere with individual liberty, have not been in play in the United States as among the nations of Europe, and are not likely to be. Such have been the favorable conditions under which America has made its best contribution to the progress of civilization.

Of which of these points does the author not try to convince the reader in the first paragraph?

Adapted from “Darwinism and History" by J. B. Bury in Evolution in Modern Thought by Haeckel, Thomson, Weisman, and Others (1917 ed.)

The conception of the history of man as a causal development meant the elevation of historical inquiry to the dignity of a science. Just as the study of bees cannot become scientific so long as the student's interest in them is only to procure honey or to derive moral lessons from the labors of "the little busy bee," so the history of human societies cannot become the object of pure scientific investigation so long as man estimates its value in pragmatical scales. Nor can it become a science until it is conceived as lying entirely within a sphere in which the law of cause and effect has unreserved and unrestricted dominion. On the other hand, once history is envisaged as a causal process, which contains within itself the explanation of the development of humanity from its primitive state to the point that it has reached, such a process necessarily becomes the object of scientific investigation and the interest in it is scientific curiosity.

At the same time, the instruments were sharpened and refined. Here Wolf, a philologist with historical instinct, was a pioneer. His Prolegomena to Homer (1795) announced new modes of attack. Historical investigation was soon transformed by the elaboration of new methods.

"Progress" involves a judgment of value, which is not involved in the conception of history as a "genetic" process. It is also an idea distinct from that of evolution. Nevertheless, it is closely related to the ideas that revolutionized history at the beginning of the last century; it swam into people's ken simultaneously; and it helped effectively to establish the notion of history as a continuous process and to emphasize the significance of time. Passing over earlier anticipations, I may point to a Discours of Turgot (1750), where history is presented as a process in which "the total mass of the human race" "marches continually though sometimes slowly to an ever increasing perfection." That is a clear statement of the conception which Turgot's friend Condorcet elaborated in the famous work, published in 1795, Esquisse d'un tableau historique des progrès de l'esprit humain. This work first treated with explicit fullness the idea to which a leading role was to fall in the ideology of the nineteenth century. Condorcet's book reflects the triumphs of the Tiers état, whose growing importance had also inspired Turgot; it was the political changes in the eighteenth century that led to the doctrine, emphatically formulated by Condorcet, that the masses are the most important element in the historical process. I dwell on this because, though Condorcet had no idea of evolution, the predominant importance of the masses was the assumption that made it possible to apply evolutional principles to history. And it enabled Condorcet himself to maintain that the history of civilization, a progress still far from being complete, was a development conditioned by general laws.

The assimilation of society to an organism, which was a governing notion in the school of Savigny, and the conception of progress, combined to produce the idea of an organic development, in which the historian has to determine the central principle or leading character. This is illustrated by the apotheosis of democracy in Tocqueville's Démocratie en Amérique, where the theory is maintained that "the gradual and progressive development of equality is at once the past and the future of the history of men." The same two principles are combined in the doctrine of Spencer (who held that society is an organism, though he also contemplated its being what he calls a "super-organic aggregate"), that social evolution is a progressive change from militarism to industrialism.

Which of the following best expresses the author's purpose for writing this passage?

"Fandom" by William Floyd (2015)

The denizen of the bleacher seats is not a normal creature, separated from the regulations and expectations of polite society by a variety of factors, some of which are the fault of the person in the bleachers and some of which are a result of society’s own arm’s length stance to the regular sports fan. A person who decides that a Saturday or Sunday, or even sometimes both, is not reserved for family, friends, or regular errands, but is purposely saved for attending the extremely advanced version of a childhood game performed in a massive stadium by astonishingly well paid athletes.

The avid sports fan is easily spotted away from the stadium thanks to the peculiar form of dress preferred by the person who wishes to obsess over strangers playing a game. A crazed sports devotee will wear largely one color, sometimes two distinct colors, which are the same as those worn by the favored team. The avoidance of any other color is largely due to the wish to avoid looking like the fan of another team, especially a team’s chief rival. The cut of the clothing is largely plain, simple t-shirts and sweat shirts, which are made to emphasize the chosen color and the notably oversized logo.

The conversation of the sports obsessive is also unique, although to an uninformed ear it might sound like the usual chit-chat made by people in polite company. In actuality, there is an insider patois which obliterates any ability for a non-fan to comprehend this speech. Additionally, even the most basic facts have sharp opinions which need to be fiercely defended as though it is a matter of life and death.

The wildly devoted sports fan is also identifiable when the poor soul has had to be taken to some gathering where their preferred clothing is beyond the pale, such as a wedding or charity gala. Detached from their true obsession for a matter of hours, the sports obsessive will possess a forlorn look, trying to find some method by which they can extract themselves from the conversation of regular people to perhaps find a television that will show them their true desire. When they notice someone else with a similar look, they might ask a benign question about athletic pursuits. If the answer is the desired response, then their face will light up at having found their fellow traveler outside the universe they usually inhabit.

The author's purpose in writing the passage is best described as __________.

The desire for a good meal is a near universal fact of human existence. Yet precisely what makes a meal “good” is highly dependent on personal preferences, cultural traditions, and the particular circumstances surrounding the search for a satisfying dining experience. The quality of the food being eaten might not even be the number one criteria in making a diner find a meal enjoyable, although it would be the main driving force in choosing what to eat and why. Certainly, the environment plays a large part in creating feelings of satisfaction during a meal, as no one has ever enjoyed a meal in a mood of anxiety and stress or in a setting which was uncomfortable. Even the most basic meals are enhanced when they are served by beloved family members in a festive setting. Christmas and Thanksgiving dinners are always well remembered, even when the turkey and dressing are premade, reheated items. The principle of dining environment also extends to eating out, as a restaurant can serve mediocre food in a pleasant environment with tremendous service and do quite well for itself. Of course, the restaurant with remarkable service in an enjoyable setting that also has high quality food will beat everything. Well flavored and perfectly cooked food hits the basic pleasure centers of the brain in a straightforward way, and any good tasting food will make a person much happier and satisfied. If it comes from a roadside shack, a family diner, or a three star Michelin restaurant can make no difference to the tastebuds. The overall atmosphere and experience is what makes good food into a great meal, and what causes this transformation depends on the background of the individual doing the eating. A person born and raised in Alabama who grew up regularly going to a shack serving excellent barbecue in its back yard will consider this the ideal dining experience. A native Osakan who once a week went to a ramen shop will find slurping noodles to be impossible to surpass as a meal. Meanwhile, a native Lyonnais will desire the finest gastronomic creations served in the fanciest restaurants to be the only acceptable good dining experience. The beauty of human interaction with food is that it is both one of the most elementary and universal experiences of the human condition, while also being absolutely particular to an individual’s culture, experience, and desires.

The author's purpose in writing the passage is best stated as ____________.