Over the course of the twentieth century, humans built, on average, one large dam a day, hulking structures of steel and concrete designed to control flooding, facilitate irrigation, and generate electricity. Dams were also lucrative contracts, large-scale employers, and the physical instantiation of a messianic drive to conquer territories and control nature. Some of the results of that drive were charismatic mega-infrastructure—the Hoover on the Colorado River or the Aswan on the Nile—but most of the tens of thousands of dams that dot the Earth’s landscape have drawn little attention. These are the smaller, though not inconsequential, barriers that today impede the flow of water on nearly two-thirds of the world’s large waterways. Chances are, what your map calls a “lake” is actually a reservoir, and that thin blue line that emerges from it once flowed very differently.
Damming a river is always a partisan act. Even when explicit infrastructure goals—irrigation, flood control, electrification—were met, other consequences were significant and often deleterious. Across the world, river control displaced millions of people, threatening livelihoods, foodways, and cultures. In the western United States, dams were often an instrument of colonialism, used to dispossess Indigenous people and subsidize settler agriculture. And as dams slowed the flow of water, inhibited the movement of nutrients, and increased the amount of toxic algae and other parasites, they snuffed out entire river ecologies. Declining fish populations are the most evident effect, but dams also threaten a host of other animals—from birds and reptiles to fungi and plants—with extinction. Every major dam, then, is also a sacrifice zone, a place where lives, livelihoods, and ways of life are eliminated so that new sorts of landscapes can support water-intensive agriculture and cities that sprout downstream of new reservoirs.
Such sacrifices have been justified as offerings at the temples of modernity. Justified by—and for—whom, though? Over the course of the twentieth century, rarely were the costs and benefits weighed thoughtfully and decided democratically. As Kader Asmal, chair of the landmark 2000 World Commission on Dams, concluded, “There have been precious few, if any, comprehensive, independent analyses as to why dams came about, how dams perform over time, and whether we are getting a fair return from our 2 trillion Dollar investment.” A quarter-century later, Asmal’s words ring ever truer. A litany of dams built in the mid-twentieth century are approaching the end of their expected lives, with worrying prospects for their durability. Droughts, magnified and multiplied by the effects of climate change, have forced more and more to run below capacity. If ever there were a time to rethink the mania for dams, it would be now.
There is some evidence that a combination of opposition, alternative energy sources, and a lack of viable projects has slowed the construction of major dams. But a wave of recent and ongoing construction, from India and China to Ethiopia and Canada, continues to tilt the global balance firmly in favor of water impoundment.
To determine what the author wishes to communicate by referring to the Hoover and Aswan dams in the first paragraph, let's closely analyze the provided comprehension passage:
The passage discusses the widespread construction of dams throughout the twentieth century, emphasizing their role in controlling nature and reshaping landscapes. The author mentions that while iconic structures like the Hoover and Aswan dams capture attention, most dams are smaller and less conspicuous yet significant in their environmental impact.
Let's evaluate the options provided:
The Colorado and Nile rivers may be seen as thin blue lines on a map.
The designers and builders of these mega-structures were highly charismatic individuals.
The drive to control nature is evident not only in mega-infrastructures like the Hoover and Aswan dams, but in smaller dams as well.
By building dams like the Hoover and Aswan dams, large-scale employers became messianic figures.
The correct answer is indeed: The drive to control nature is evident not only in mega-infrastructures like the Hoover and Aswan dams, but in smaller dams as well. This option best represents the author's intention by highlighting how both large and small dams embody the human impulse to manage and alter natural environments.
The question asks about the author's intention in mentioning the Hoover and Aswan dams in the first paragraph of the comprehension passage. Let us analyze each option to determine the correct answer.
Therefore, the correct answer is: The drive to control nature is evident not only in mega-infrastructures like the Hoover and Aswan dams, but in smaller dams as well. This option properly reflects the emphasis placed on the effort to dominate nature through various dam projects, including both large and small-scale structures.
The question asks us to find the best substitute for the word "instantiation" in the context in which it is used in the provided paragraph. To find the most appropriate substitute, let's first understand the context and meaning of "instantiation" within the paragraph.
In the paragraph, the word "instantiation" is used to describe dams as the physical embodiment or representation of humanity's drive to conquer territories and control nature. Therefore, "instantiation" here refers to the act of representing or embodying an idea.
Now, let's analyze each of the given options:
Based on the analysis, the correct answer is "Exemplification and manifestation," as they best encapsulate the meaning of "instantiation" in the context of representing or embodying the messianic drive to control nature.
The question asks for the best pair of terms to substitute for "instantiation" as used in the paragraph. To determine this, we need to consider the context in which "instantiation" is used:
The passage discusses dams as physical manifestations of humankind's desire to control territories and nature. The word "instantiation" refers to making an abstract idea concrete. In this context, "instantiation" describes dams as concrete examples or materializations of an abstract concept—specifically, human ambition to control nature.
Let's analyze each option:
Given this analysis, the best substitute for "instantiation" is Exemplification and manifestation. This choice captures the essence of demonstrating or materializing an idea, aligning directly with the context provided by the passage.
To solve the question, we must analyze the passage to determine which statement among the options cannot be inferred logically from the passage provided.
This question asks us to identify which of the provided statements cannot be considered a valid inference from the passage. Let's analyze each option to determine the correct answer:
The statement that cannot be validly inferred from the passage is thus Statement 4. It is the correct answer as it presents an assertion about safety that the passage does not address.
The task is to determine which set of terms best maps the key arguments presented in the passage. Let's analyze the passage and take note of the significant themes and concepts mentioned:
With these key points in mind, let's evaluate the options:
Hence, the correct answer is Option 1: Mega-infrastructure – Sacrifice zone – Worshipping modernity – Water impoundment as it best encapsulates the central themes of the passage.
To determine the set of terms that closely maps the key arguments of the passage, we need to analyze the thematic elements and major points conveyed in the passage.
Given these points, let's evaluate the options provided:
Therefore, the correct answer is the option "Mega-infrastructure – Sacrifice zone – Worshipping modernity – Water impoundment", as it closely matches the key themes and arguments of the passage as provided.


When people who are talking don’t share the same culture, knowledge, values, and assumptions, mutual understanding can be especially difficult. Such understanding is possible through the negotiation of meaning. To negotiate meaning with someone, you have to become aware of and respect both the differences in your backgrounds and when these differences are important. You need enough diversity of cultural and personal experience to be aware that divergent world views exist and what they might be like. You also need the flexibility in world view, and a generous tolerance for mistakes, as well as a talent for finding the right metaphor to communicate the relevant parts of unshared experiences or to highlight the shared experiences while demphasizing the others. Metaphorical imagination is a crucial skill in creating rapport and in communicating the nature of unshared experience. This skill consists, in large measure, of the ability to bend your world view and adjust the way you categorize your experiences. Problems of mutual understanding are not exotic; they arise in all extended conversations where understanding is important.
When it really counts, meaning is almost never communicated according to the CONDUIT metaphor, that is, where one person transmits a fixed, clear proposition to another by means of expressions in a common language, where both parties have all the relevant common knowledge, assumptions, values, etc. When the chips are down, meaning is negotiated: you slowly figure out what you have in common, what it is safe to talk about, how you can communicate unshared experience or create a shared vision. With enough flexibility in bending your world view and with luck and charity, you may achieve some mutual understanding.
Communication theories based on the CONDUIT metaphor turn from the pathetic to the evil when they are applied indiscriminately on a large scale, say, in government surveillance or computerized files. There, what is most crucial for real understanding is almost never included, and it is assumed that the words in the file have meaning in themselves—disembodied, objective, understandable meaning. When a society lives by the CONDUITmetaphor on a large scale, misunderstanding, persecution, and much worse are the likely products.
Later, I realized that reviewing the history of nuclear physics served another purpose as well: It gave the lie to the naive belief that the physicists could have come together when nuclear fission was discovered (in Nazi Germany!) and agreed to keep the discovery a secret, thereby sparing humanity such a burden. No. Given the development of nuclear physics up to 1938, development that physicists throughout the world pursued in all innocence of any intention of finding the engine of a new weapon of mass destruction—only one of them, the remarkable Hungarian physicist Leo Szilard, took that possibility seriously—the discovery of nuclear fission was inevitable. To stop it, you would have had to stop physics. If German scientists hadn’t made the discovery when they did, French, American, Russian, Italian, or Danish scientists would have done so, almost certainly within days or weeks. They were all working at the same cutting edge, trying to understand the strange results of a simple experiment bombarding uranium with neutrons. Here was no Faustian bargain, as movie directors and other naifs still find it intellectually challenging to imagine. Here was no evil machinery that the noble scientists might hide from the problems and the generals. To the contrary, there was a high insight into how the world works, an energetic reaction, older than the earth, that science had finally devised the instruments and arrangements to coart forth. “Make it seem inevitable,” Louis Pasteur used to advise his students when they prepared to write up their discoveries. But it was. To wish that it might have been ignored or suppressed is barbarous. “Knowledge,” Niels Bohr once noted, “is itself the basis for civilization.” You cannot have the one without the other; the one depends upon the other. Nor can you have only benevolent knowledge; the scientific method doesn’t filter for benevolence. Knowledge has consequences, not always intended, not always comfortable, but always welcome. The earth revolves around the sun, not the sun around the earth. “It is a profound and necessary truth,” Robert Oppenheimer would say, “that the deep things in science are not found because they are useful; they are found because it was possible to find them.”
...Bohr proposed once that the goal of science is not universal truth. Rather, he argued, the modest but relentless goal of science is “the gradual removal of prejudices.” The discovery that the earth revolves around the sun has gradually removed the prejudice that the earth is the center of the universe. The discovery of microbes is gradually removing the prejudice that disease is a punishment from God. The discovery of evolution is gradually removing the prejudice that Homo sapiens is a separate and special creation.
For any natural number $k$, let $a_k = 3^k$. The smallest natural number $m$ for which \[ (a_1)^1 \times (a_2)^2 \times \dots \times (a_{20})^{20} \;<\; a_{21} \times a_{22} \times \dots \times a_{20+m} \] is: