Adapted from The Varieties of Religious Experience by William James (1902)

In the matter of religions, it is particularly easy distinguishing the too orders of question. Every religious phenomenon has its history and its derivation from natural antecedents. What is nowadays called the higher criticism of the Bible are only a study of the Bible from this existential point of view, neglected to much by the earlier church. Under just what biographic conditions did the sacred writers bring forth their various contributions to the holy volume? What had they exactly in their several individual minds, when they delivered their utterances? These are manifestly questions of historical fact, and one does not see how the answer to it can decide offhand the still further question: of what use should such a volume, with its manner of coming into existence so defined, be to us as a guide to life and a revelation? To answer this other question we must have already in our mind some sort of a general theory as to what the peculiarities in a thing should be which give it value for purposes of revelation; and this theory itself would be what I just called a spiritual judgment. Combining it with our existential judgment,we might indeed deduce another spiritual judgment as to the Bibles’ worth. Thus, if our theory of revelation-value were to affirm that any book, to possess it, must have been composed automatically or not by the free caprice of the writer, or that it must exhibit no scientific and historic errors and express no local or personal passions, the Bible would probably fare ill at our hands. But if, on the other hand, our theory should allow that a book may well be a revelation in spite of errors and passions and deliberate human composition, if only it be a true record of the inner experiences of great-souled persons wrestling with the crises of his fate, than the verdict would be much favorable. You see that the existential facts by itself are insufficient for determining the value; and the best adepts of the higher criticism accordingly never confound the existential with the spiritual problem. With the same conclusions of fact before them, some take one view, and some another, of the Bible's value as a revelation, according as their spiritual judgment as to the foundation of values differ.

To what does the underlined word "another" refer?

Adapted from Great Expectations by Charles Dickens (1861)

As she applied herself to set the tea-things, Joe peeped down at me over his leg, as if he was mentally casting me and himself up and calculating what kind of pair we practically should make, under the grievous circumstances foreshadowed. After that, he sat feeling his right-side flaxen curls and whisker, and following Mrs. Joe about with his blue eyes, as his manner always was at squally times.

My sister had a trenchant way of cutting our bread and butter for us, that never varied. First, with her left hand she jammed the loaf hard and fast against her bib, where it sometimes got a pin into it and sometimes a needle, which we afterwards got into our mouths. Then, she took some butter (not too much) on a knife and spread it on the loaf, in an apothecary kind of way, as if she were making a plaster. She used both sides of the knife with a slapping dexterity and trimming and moulding the butter off round the crust. Then, she gave the knife a final smart wipe on the edge of the plaster and then sawed a very thick round off the loaf: which she finally, before separating from the loaf, hewed into two halves, of which Joe got one and I the other.

On the present occasion, though I was hungry, I dared not eat my slice. I felt that I must have something in reserve for my dreadful acquaintance, and his ally the still more dreadful young man. I knew, “Mrs. Joe's housekeeping to be of the strictest kind,” and that my larcenous researches might find nothing available in the safe. Therefore, I resolved to put my hunk of bread and butter down the leg of my trousers.

To what do the underlined words "one" and "other" refer?

Adapted from Hard Times by Charles Dickens (1854)

A candle faintly burned in the window, to which the black ladder had often been raised for the sliding away of all that was most precious in this world to a striving wife and a brood of hungry babies. Stephen added to his other thoughts the stern reflection, that of all the casualties of this existence upon earth, not one was dealt out with so unequal a hand as death. The inequality of birth was nothing to it. For example, the child of a king and the child of a weaver were born tonight in the same moment. What would be the disparity between the death of any human creature who was serviceable to, or beloved by, another, while this abandoned woman lived on!

From the outside of his home he gloomily passed to the inside with suspended breath and with a slow footstep. He went up to his door opened it and so into the room.

Quiet and peace was there. Rachael was there, sitting by the bed.

She turned her head, and the light of her face shone in upon the midnight of his mind. She sat by the bed watching and tending his wife. That is to say, he saw that someone lay there and knew too good that it must be she. However, Rachael’s hands had put a curtain up, so that she was screened from his eyes. Her disgraceful garments were removed, and some of Rachael’s were in the room. Everything was in it’s place and order as he had always kept it. The little fire was newly trimmed, and the hearth was freshly swept. It appeared to him that he saw all this in Rachael’s face. While looking at it, it was shut out from his view by the softened tears that filled his eyes; however, this was not before he had seen how earnestly she looked at him, and how her own eyes were filled too.

To what does the underlined indefinite pronoun "one" refer?

Adapted from “Emerson’s Prose Works” in The Works of Orestes A. Brownson: Philosophy of Religion by Orestes Brownson (ed. 1883)

Mr. Emersons literary reputation is established and placed beyond the reach of criticism. No living writer surpasses him in his mastery of pure and classic English; nor do any equal him—neither in the exquisite delicacy and finish of his chiseled sentences, or in the metallic ring of his style. It is only as a thinker and teacher that we can venture any inquiry into his merits; and as such we cannot suffer ourselves to be imposed upon by his oracular manner, nor by the apparent originality either of his views or his expressions.

Mr. Emerson has had a swarm both of admirers but also of detractors. With many, he is a philosopher and sage, almost a god; while with others, he is regarded as an unintelligible mystic, babbling nonsense fitted to captivate beardless young men and silly maidens with pretty curls, all of who constituted years ago the great body of his hearers and worshipers. We rank us in neither class, though we regard he as no ordinary man. Indeed, we believe he to be one of the deepest thinkers as well as one of the first poets of our country. Indeed, by long acquaintance have him and us been in mutual contact—if only from a distance at times. We know him to be a polished gentleman, a genial companion, and a warmhearted friend, whose' kindness does not pass over individuals and waste itself in a vague philanthropy. So much, at least, we can say of the man, and this do we base not only upon former personal acquaintance and upon our former study of his writings.

What is an acceptable replacement for the bolded word "many"?

Passage adapted from G. K. Chesterton, "The Wrath of the Roses," in Alarms and Discursions(1910)

The position of the rose among flowers is like that of the dog among animals. It is not so much that both are domesticated as that we have some dim feeling that they were always domesticated. There are wild roses and there are wild dogs. I do not know the wild dogs; wild roses are very nice. But nobody ever thinks of either of them if the name is abruptly mentioned in a conversation or a poem. On the other hand, there are tame tigers and tame cobras, but if one says, "I have a cobra in my pocket," or "There is a tiger in the music-room," the adjective "tame" has to be somewhat hastily added. If one speaks of beasts one thinks first of wild beasts; if of flowers one thinks first of wild flowers.

But there are two great exceptions caught so completely into the wheel of man's civilization, entangled so unalterably with his ancient emotions and images, that the artificial product seems more natural than the natural. The dog is not a part of natural history, but of human history; and the real rose grows in a garden. All must regard the elephant as something tremendous, but tamed; and many, especially in our great cultured cities, regard every bull as presumably a mad bull. In the same way we think of most garden trees and plants as fierce creatures of the forest or morass taught at last to endure the curb.

But with the dog and the rose this instinctive principle is reversed.

What two things does the underlined portion "two great exceptions" refer to?

Adapted from The Sorrows of Young Werther by Johann Wolfgang von Goethe (1774; trans. Boylan 1854)

That the life of man is but a dream, many a man has surmised heretofore. I, too, am everywhere pursued by this feeling. When I consider the narrow limits within which our active and inquiring faculties are confined, I am silent. Likewise, when I see how all our energies are wasted in providing for mere necessities, which again has no further end than to prolong a wretched existence, I find myself to be silenced. Indeed, discovering that all our satisfaction concerning certain subjects of investigation ends in nothing better than a passive resignation, while we amuse ourselves painting our prison-walls with bright figures and brilliant landscapes—when I consider all this Wilhelm—I am silent. I examine my own being, and find there a world, but a world rather of imagination and dim desires, than of distinctness and living power. Then, everything swims before my senses, and I smile and dream while pursuing my way through the world.

All learned professors and doctors are agreed that children do not comprehend the cause of their desires; however, nobody is willing to acknowledge that the grown-ups should wander about this earth like children, without knowing whence they come or whither they go, influenced as little by fixed motives but, instead, guided like them by biscuits, sugar-plums, and the rod.

I know what you will say in reply. Indeed, I am ready to admit that they are happiest, who, like children, amuse themselves with their playthings, dress and undress their dolls. They are happiest, who attentively watch the cupboard, where mamma has locked up her sweet things, and, when at last they get a delicious morsel, eat it greedily, and exclaim, "More!" These are certainly happy beings; but others also are objects of envy, who dignify their paltry employments (and sometimes even their passions) with pompous titles, representing them to mankind as gigantic achievements performed for their welfare and glory. However, the man who humbly acknowledges the vanity of all this, who observes with what pleasure the thriving citizen converts his little garden into a paradise, and how patiently even the poor man pursues his weary way under his burden, and how all wish equally to behold the light of the sun a little longer—yes, such a man is at peace, and creates his own world within himself. Indeed, he is also happy precisely because he is a man. And then, however limited his sphere, he still preserves in his bosom the sweet feeling of liberty and knows that he can quit his prison whenever he likes.

To what does the bolded “others” refer?

Choose the answer that best corrects the underlined portion of the sentence. If the underlined portion is correct as written, choose "NO CHANGE."

Delving into the topic of quantum physics with a great deal of enthusiasm, the research team went on to make a number of startling claims about the relationship between time and space.

“Bach and German Hymnody”

\[31\] The great German composer, Johann Sebastian Bach was a member of a prodigiously talented musical family. \[32\] A significant number of Johann Sebastians ancestors and descendants were musicians of various levels of talent. \[33\] Although he was known for music of a variety of forms, one of his most enduring legacies is the repertoire of chorale music by which he improved and solidified the world of German congregational singing.

During the period after the Protestant Reformation, a number of hymns were written for use in the common worship of the Christians of the time. \[34\] The structured form of these compositions werewell suited for congregational singing although theywould sound strange to our contemporary ears. \[35\] The harmonies and meters of these hymns are very close in character to the music with which we are familiar. They lack some of the standard structural elements that we take for granted in this form of organized \[36\] Western music, these small differences would stand out to our sensibilities.

It was the great glory of Johann Sebastian Bach to have harmonized a great number of these hymns, often penning multiple such harmonies. \[37\] One solitary single melody might be made by Bach into three, four, or even five different harmonic compositions. \[38\] This amazing feat of musical prowess is no smalladdition to the original behest of Lutheran hymns that Bach had inherited from his fellow religious brethren. \[39\] Many of these harmonies remain to this day as classic renditions of these songs. \[40\] They are sung not only in the German world but inProtestant and Catholic services. \[41\] Indeed they are even sung in wholly secular concerts thanks to their great beauty!

Interestingly enough, Bach was more recognized as a talented performer, rather than composer, of music in his own lifetime. While he was still composing, knowledge of Bach’s work was limited to music connoisseurs who happened to be physically near places \[42\] he lived and worked. It was not until the early 19th century, when the first biography of Bach was published, that academic and popular interest \[43\] truly picked up steam. In the two centuries that followed, his works have continued to proliferate in both religious and purely musical contexts.

This great diffusion of one mans’ work is a testament to his prodigious talent. \[44\] It also stands as a testament to the fact that Bach’s work came at a pivotal time when the Protestant hymnody was crystallizing, as well as when Western harmonies were coming into a particular expression that is known as the Baroque. \[45\]

Choose the answer that best corrects section \[38\].

Adapted from The Discourse on Method by René Descartes (1637; 1899, ed. Eliot)

From my childhood, I have been familiar with letters; and as I was given to believe that by their help a clear and certain knowledge of all that is useful in life might be acquired, I was ardently desirously for instruction in them. But as soon as I had finished the entire course of study, at the close of which it is customarily to be admitted into the order of the learned, I completely changed my opinion. I found myself involved in so many doubts and errors and was convinced that I had not advanced in all my attempts at learning. At every turn, ignorance and unknowing was to be discovered. And yet, I was studying in one of the most celebrated Schools in Europe. I thought there must be learned men in it, at least if such were anywhere to be found. I had been taught all that others learned there. However, not contented with the sciences actually taught us, I had, in addition, read all the books that had fallen into my hands, studying those branches that are judged to be the most curious and rare. I knew the judgment that others had formed of me. I did not find that I was considered inferior to my fellows, although there were among them some whom were already marked out to fill the places of our instructors. And, finally, our era appeared to me as flourishing and fertile with powerful minds as any preceding one. I was thus led to take the liberty of judging of all other men by myself. Furthermore, I concluded that there was no science in existence that was of such a nature as I had previously been given to believe.

To what does the underlined word "such" refer?

Adapted from The Sorrows of Young Werther by Johann Wolfgang von Goethe (1774; trans. Boylan 1854)

That the life of man is but a dream, many a man has surmised heretofore. I, too, am everywhere pursued by this feeling. When I consider the narrow limits within which our active and inquiring faculties are confined, I am silent. Likewise, when I see how all our energies are wasted in providing for mere necessities, which again has no further end than to prolong a wretched existence, I find myself to be silenced. Indeed, discovering that all our satisfaction concerning certain subjects of investigation ends in nothing better than a passive resignation, while we amuse ourselves painting our prison-walls with bright figures and brilliant landscapes—when I consider all this Wilhelm—I am silent. I examine my own being, and find there a world, but a world rather of imagination and dim desires, than of distinctness and living power. Then, everything swims before my senses, and I smile and dream while pursuing my way through the world.

All learned professors and doctors are agreed that children do not comprehend the cause of their desires; however, nobody is willing to acknowledge that the grown-ups should wander about this earth like children, without knowing whence they come or whither they go, influenced as little by fixed motives but, instead, guided like them by biscuits, sugar-plums, and the rod.

I know what you will say in reply. Indeed, I am ready to admit that they are happiest, who, like children, amuse themselves with their playthings, dress and undress their dolls. They are happiest, who attentively watch the cupboard, where mamma has locked up her sweet things, and, when at last they get a delicious morsel, eat it greedily, and exclaim, "More!" These are certainly happy beings; but others also are objects of envy, who dignify their paltry employments (and sometimes even their passions) with pompous titles, representing them to mankind as gigantic achievements performed for their welfare and glory. However, the man who humbly acknowledges the vanity of all this, who observes with what pleasure the thriving citizen converts his little garden into a paradise, and how patiently even the poor man pursues his weary way under his burden, and how all wish equally to behold the light of the sun a little longer—yes, such a man is at peace, and creates his own world within himself. Indeed, he is also happy precisely because he is a man. And then, however limited his sphere, he still preserves in his bosom the sweet feeling of liberty and knows that he can quit his prison whenever he likes.

To whom or what does the bolded “them” refer?