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Communism is an economic system where the government controls property and the means of production. Its primary intention is to promote economic equality and normalize the standard of living. In theory, a perfect communist system would result in no man having more or less than his neighbor and would involve everyone doing an equal amount of work for an equal incentive—the good of the collective whole. Yet, every time pure communism has been attempted on a large scale in human history it has resulted in widespread famine and poverty. Why might this be? Well, the simplest answer is human nature. The positive aspects—our competitive nature, our desire to better ourselves and our families lives—and the negative—our inability to work hard without incentive, our desire to manipulate one another—all combine to favor an economic system that is based on competition and individually-motivated reward.

The author of this passage is primarily arguing                               .

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When considered from a historical standpoint, most academics believe that St. Paul was far more important to the development of the western world than Jesus Christ. Christianity of course emerged from the teachings of Jesus Christ, but it spread due to the dedicated work of St. Paul.

St. Paul was, in his own time, a famously devout Jew. He lived a pious life dedicated to God. One day, according to Paul, Christ spoke to him and showed him the way. From that moment on, Paul would travel back and forth across the Western World spreading the word of Christ and trying to convert anybody who would listen. Paul’s messages reached Rome, Greece, North Africa, the Middle East, Eastern Europe and even further afield. Without Paul’s influence, it is likely that Christ’s religion would have remained a niche branch of Judaism, rather than being established as the dominant western religion in its own right. Paul would continue his proselytizing right up until he died—condemned to death by the Romans for preaching a heathen religion.

The main idea of this passage is that                     

The isolation of every human soul and the necessity of self-dependence must give each individual the right to choose his own surroundings. The strongest reason for giving woman all the opportunities for higher education, for the full development of her faculties, her forces of mind and body; for giving her the most enlarged freedom of thought and action; a complete emancipation from all forms of bondage, of custom, dependence, superstition; from all the crippling influences of fear--is the solitude and personal responsibility of her own individual life. The strongest reason why we ask for woman a voice in the government under which she lives; in the religion she is asked to believe; equality in social life, where she is the chief factor; a place in the trades and professions, where she may earn her bread, is because of her birthright to self sovereignty; because, as an individual, she must rely on herself.

To throw obstacles in the way of a complete education is like putting out the eyes; to deny the rights of property is like cutting off the hands. To refuse political equality is to rob the ostracized of all self-respect, of credit in the market place, of recompense in the world of work, of a voice in choosing those who make and administer the law, a choice in the jury before whom they are tried, and in the judge who decides their punishment. Shakespeare's play of Titus and Andronicus contains a terrible satire on woman's position in the nineteenth century--"Rude men seized the king's daughter, cut out her tongue, cut off her hands, and then bade her go call for water and wash her hands." What a picture of woman's position! Robbed of her natural rights, handicapped by law and custom at every turn, yet compelled to fight her own battles, and in the emergencies of life to fall back on herself for protection.

(1892)

What is the main idea of this passage?

"Newton's Mistakes" by Daniel Morrison (2014)

Isaac Newton has often been thought of as the greatest thinker in human history. His insight into the role that gravity plays in existence and physics completely changed our collective understanding of the universe and our place in it. He was understood in his own time as a genius. One famous quote by Alexander Pope (himself quite an intelligent man) demonstrates the deep affection felt for Newton: “Nature, and nature’s mysteries, lay bathed in night, God said 'Let there be Newton,’ and all was light.”

Yet, when the famous economist John Kenneth Galbraith purchased Newton’s journals and diaries at auction, he found to his astonishment, and partial dismay, that more than half of Newton’s work was dedicated to the practice of alchemy—the pursuit of turning ordinary materials into precious metals. Our current understanding of science tells us that this is impossible and that Newton was wasting a significant proportion of his time.

Another famous story about Newton tells of his attempts to figure out the effect of direct exposure to sunlight on the human eye. To carry out this experiment he decided to stare at the sun for as long as humanly possible to see what would happen. The effect, as you might have guessed, was that he very nearly went permanently blind and was indeed completely unable to see for two days.

One might determine from these stories that Newton was not the genius we consider him to be—that he was, in fact, a fool; however, it should tell us something about the nature of genius. It is not merely deep intelligence, but the willingness to try new things and the rejection of the fear of failure. Newton was not a genius in spite of his mistakes, but because of them.

The main argument of this essay is                     .

It is not the critic who counts; not the man who points out how the strong man stumbles, or where the doer of deeds could have done them better. The credit belongs to the man who is actually in the arena, whose face is marred by dust and sweat and blood; who strives valiantly; who errs, who comes short again and again, because there is no effort without error and shortcoming; but who does actually strive to do the deeds; who knows great enthusiasms, the great devotions; who spends himself in a worthy cause; who at the best knows in the end the triumph of high achievement, and who at the worst, if he fails, at least fails while daring greatly, so that his place shall never be with those cold and timid souls who neither know victory nor defeat.

(1910)

What is the main idea in this text?

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The city of Dubrovnik has a rich and complicated history. For centuries it served as a halfway point between the Ottoman Empire and the Christian nations of Europe. After the Ottoman Empire invaded and conquered much of the Balkans, trade between the Empire and Christian Europe was largely forbidden, except through the independent city-state of Dubrovnik (at the time called Ragusa). Considering the massive amount of trade that poured through Dubrovnik on the way from the East to the Italian city-states and the nations of Northern Europe, it is no surprise that the city grew immensely wealthy and developed an autonomous character.

The main idea of this passage centers around                                     .

Adapted from "On the Sonnet" by John Keats (1848)

If by dull rhymes our English must be chain'd,
And, like Andromeda, the Sonnet sweet
Fetter'd, in spite of pained loveliness;
Let us find out, if we must be constrain'd,
Sandals more interwoven and complete
To fit the naked foot of poesy;
Let us inspect the lyre, and weigh the stress
Of every chord, and see what may be gain'd
By ear industrious, and attention meet:
Misers of sound and syllable, no less
Than Midas of his coinage, let us be
Jealous of dead leaves in the bay wreath crown;
So, if we may not let the Muse be free,
She will be bound with garlands of her own.

Which of the following is most central to the speaker's argument?

The following question refers to the information contained in this passage.

The religion of Judaism—for many hundreds of years after it had adopted monotheism—did not really deal with the notion of heaven and hell, or the afterlife. It was a fringe matter for theologians, but far from central to the practice of the religion. This all changed when a series of devastating wars and diseases dramatically reduced the population of the Jewish nation. Suddenly the belief in the afterlife, and the attention it was given by theologians, exploded. After all, these people had to have died for something, right? So, out of war and tragedy, grew one of the most influential ideas in human history—a monotheistic god who would guide all his people to life after death.

The author of this passage is primarily concerned with                                       .

The following question refers to the information contained in this passage.

The religion of Christianity began as a religion of suffering, pity, and forgiveness. This was Christ’s dominant message: the majority of people live to suffer, and we must take pity on those who are suffering and forgive those who cause it. Thus Christianity, by its basic tenets, was not meant as a religion of power. It was a religion for the powerless, the common man. It was meant to provide meaning to suffering and to give a form of power (power over one's own emotions) to the powerless.

For the first few hundred years after Christ’s death, Christianity lived up to this message. It was widely embraced by the common people around the western world, in particular the Roman Empire, and by and large they were persecuted for it. This was the whole point: you will suffer for me and I will reward you when I return. As generations went by and Christ failed to return, the message was violently corrupted. Constantine the Great, a Roman Emperor in the fourth century, adopted Christianity as the official religion of his army and later of his empire. In doing so, he took Christianity from a fringe religion, with a growing flock of dedicated believers, to the official religion of the world’s largest empire. In so doing he also militarized the cross. He took the religion of Christianity away from suffering, pity, and forgiveness and imbued it with qualities that were never supposed to be there: dominance over your enemies; power; warfare; wealth. This would have untold consequences for the history of the western world and the history of the Christian faith. No longer did its believers have to cower in fear of their enemies, but also no longer were they truly adhering to the teachings of Christ.

The author of this passage is primarily concerned with                     

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The feudal system arose during the Dark Ages of European history. After the fall of the western Roman Empire in the fifth century, there was a massive power vacuum in central and western Europe. This vacuum that was swiftly filled by invading barbarian tribes and settlers from further East. Wave after wave of people arrived in the fertile lands of central and western Europe and encouraged those who lived there either to seek protection or perish at the hands of the endless hordes of migrating people. This need for protection created the feudal system. A common family would pledge to work the lands of a Lord or Knight, and that person would in turn promise to defend the family whenever the land was invaded. This grew into a system fairly close to slavery, called serfdom, where the common man had no choice but to toil endlessly to further someone else’s wealth or perish out in the wider world by himself. It was born out of the violence and mass migration of the Early Dark Ages.

The author of this passage is primarily concerned with                                 .