List of practice Questions

Read the following scenario and answer the questions that follow.
Kasta, a small industrial town hosted a steel plant and its associated ancillary companies. Most of its residents were steel plant employees from different states of the country. While the town offered employment opportunities, it lacked an airport. For those wanting to fly, the nearest airport was in Michaelganj, 100 kms from Kasta. To reach the airport, people rented taxi services available at Kasta, and Prabhu was one such taxi-service provider.
Prabhu’s rates were reasonable - a trip to airport cost Rs. 2200, but for a round trip, the fare was Rs. 3000. Yet, it was not just the affordability that made him popular, his reputation for punctuality and reliability was unmatched. When it came to ensuring the safety of women travelling alone, he would always be the first choice. Such was his trustworthiness that even the steel plant would solicit his services when expecting solo female visitors. Moreover, whenever residents encountered issues with their personal cars, they would turn to Prabhu for help.
However, the world shifted when the COVID-19 pandemic struck. Travel restrictions and safety concerns limited Prabhu’s trips to Michaelganj for over a year and a half. Financial strain followed, with accumulating interest on his home loan. He was weighed down by debt, but things improved once COVID-19 travel restrictions were lifted. Having faced financial hardships during COVID-19, he sought to offset his losses by raising the fare. Yet, he was aware of the stiff competition in town, where many others offered services at a similar fare as his.
Read the following scenario and answer the THREE questions that follow.
DeepSea is a natural gas extraction company that retrieves natural gas from rock formations beneath the seabed. This gas is then transported through its extensive pipeline network to a bottling plant, located at the sea surface, for processing. The gas in rock formations is pressurized, enabling it to flow to the surface and reach the bottling plant. Yet, excessive pressure can cause bursts in the pipeline, leading to uncontrolled gas release, known as blowout. A blowout carries a staggering cost, encompassing not only environmental damage but also reputation loss and financial losses totaling crores of rupees. Additionally, the impacted section of the pipeline requires a complete replacement. Industry safety regulations divide the pipeline network into three levels: Level 3 is the part under the seabed, Level 2 is the part above the seabed but in the deep sea, while Level 1 is near the surface. The safety regulations require multiple blowout preventer valves, from now on simply referred to as valves, to be placed at the three different levels of the pipeline network. The valves are normally kept closed, but when the pressure in any part of the pipeline rises beyond a critical level, nearby valves are opened remotely to release the pressure in a controlled manner to prevent blowout. The number of valves across the pipeline helps localize the pressure release, with a greater number of valves providing a backup mechanism, helping in improving pressure localization in case of a blowout. Given that the valves themselves can occasionally malfunction and not release the pressure when needed, using a higher number of valves ensures that a malfunctioning valve can seek the safety of a nearby functioning valve. 
A valve can malfunction in two ways: it may fail to release pressure when needed, as previously mentioned, or it can leak gas during regular operation, resulting in unwanted losses. When a valve malfunctions, it necessitates manual replacement. 
In the DeepSea Network, 30% of the valves are located at Level 3, which is the deepest level. The remaining valves are evenly distributed between the top two levels. These valves are critical to ensuring safety and are exclusively supplied by GoValve, a highly specialized manufacturer that holds a monopoly in the country’s market.
Read the following passage and answer the TWO questions that follow.
But as the behavioral economists like to remind us, we are already prone to all sorts of reductions as a species. It’s not just the scientists. We compress complex reality down into abbreviated heuristics that often work beautifully in everyday life for high-frequency, low-significance decisions. Because we are an unusually clever and self-reflective species, we long ago realized that we needed help overcoming those reductive instincts when it really matters. And so we invented a tool called storytelling. At first, some of our stories were even more reductive than the sciences would prove to be: allegories and parables and morality plays that compressed the flux of real life down to archetypal moral messages. But over time the stories grew more adept at describing the true complexity of lived experience, the whorls and the threadlike pressures. One of the crowning achievements of that growth is the realist novel. That, of course, is the latent implication of Prince Andrei’s question: “innumerable conditions made meaningful only in unpredictable moments” would fare well as a description of both War and Peace and Middlemarch, arguably the two totemic works in the realist canon. What gives the novel the grain of truth lies precisely in the way it doesn’t quite run along the expected grooves, the way it dramatizes all the forces and unpredictable variables that shape the choices humans confront at the most meaningful moments of their lives. 
When we read those novels—or similarly rich biographies of historical figures—we are not just entertaining ourselves; we are also rehearsing for our own real-world experiences….
Read the following passage and answer the TWO questions that follow.
Beauty has an aesthetic, but it is not the same as aesthetics, not when it can be embodied, controlled by powerful interests, and when it can be commodified. Beauty can be manners, also a socially contingent set of traits. Whatever power decides that beauty is, it must always be more than reducible to a single thing. Beauty is a wonderful form of capital in a world that organizes everything around gender and then requires a performance of gender that makes some of its members more equal than others. 
Beauty would not be such a useful distinction were it not for the economic and political conditions. It is trite at this point to point out capitalism, which is precisely why it must be pointed out. Systems of exchange tend to generate the kind of ideas that work well as exchanges. Because it can be an idea and a good and a body, beauty serves many useful functions for our economic system. Even better, beauty can be political. It can exclude and include, one of the basic conditions of any politics. Beauty has it all. It can be political, economic, external, individualized, generalizing, exclusionary, and perhaps best of all a story that can be told. Our dominant story of beauty is that it is simultaneously a blessing, of genetics or gods, and a site of conversion. You can become beautiful if you accept the right prophets and their wisdoms with a side of products thrown in for good measure. Forget that these two ideas—unique blessing and earned reward—are antithetical to each other. That makes beauty all the more perfect for our (social and political) time, itself anchored in paradoxes like freedom and property, opportunity and equality
Read the following passage and answer the THREE questions that follow.
What I call fast political thinking is driven by simplified moral frames. These moral frames give us the sense that those who agree with us have the right answer, while those who disagree are unreasonable, or worse. 
Each moral frame sets up an axis of favorable and unfavorable. Progressives use the oppressoroppressed axis. Progressives view most favorably those groups that can be regarded as oppressed or standing with the oppressed, and they view most unfavorably those groups that can be regarded as oppressors. Conservatives use the civilization-barbarism axis. Conservatives view most favorably the institutions that they believe constrain and guide people toward civilized behavior, and they view most unfavorably those people who they see as trying to tear down such institutions. Libertarians use the liberty-coercion axis. Libertarians view most favorably those people who defer to decisions that are made on the basis of personal choice and voluntary agreement, and they view most unfavorably those people who favor government interventions that restrict personal choice. 
If you have a dominant axis, I suggest that you try to learn the languages spoken by those who use the other axes. Don’t worry—learning other languages won’t make it easy for others to convert you to their point of view. By the same token, it will not make it easy to convert others to your point of view. However, you may become aware of assumptions your side makes that others might legitimately question.
What learning the other languages can do is enable you to understand how others think about political issues. Instead of resorting to the theory that people with other views are crazy or stupid or evil, you may concede that they have a coherent point of view. In fact, their point of view could be just as coherent as yours. The problem is that those people apply their point of view in circumstances where you are fairly sure that it is not really appropriate. Consider that there may be situations in which one frame describes the problem much better than the others. For example, I believe that the civil rights movement in the United States is best described using the progressive heuristic of the oppressed and the oppressor. In the 1950s and the early 1960s, the people who had the right model were the people who were fighting for black Americans to have true voting rights, equal access to housing, and an end to the Jim Crow laws. The civilization-barbarism axis and the liberty-coercion axis did not provide the best insight into the issue….
Read the following passage and answer the THREE questions that follow.
Because it’s so easy to judge the idiocy of others, it may be sorely tempting to think this doesn’t apply to you. But the problem of unrecognized ignorance is one that visits us all. And over the years, I’ve become convinced of one key, overarching fact about the ignorant mind. One should not think of it as uninformed. Rather, one should think of it as misinformed. 
An ignorant mind is precisely not a spotless, empty vessel, but one that’s filled with the clutter of irrelevant or misleading life experiences, theories, facts, intuitions, strategies, algorithms, heuristics, metaphors, and hunches that regrettably have the look and feel of useful and accurate knowledge. This clutter is an unfortunate by-product of one of our greatest strengths as a species. We are unbridled pattern recognizers and profligate theorizers. Often, our theories are good enough to get us through the day, or at least to an age when we can procreate. But our genius for creative storytelling, combined with our inability to detect our own ignorance, can sometimes lead to situations that are embarrassing, unfortunate, or downright dangerous—especially in a technologically advanced, complex democratic society that occasionally invests mistaken popular beliefs with immense destructive power. As the humorist Josh Billings once put it, “It ain’t what you don’t know that gets you into trouble. It’s what you know for sure that just ain’t so.” (Ironically, one thing many people “know” about this quote is that it was first uttered by Mark Twain or Will Rogers—which just ain’t so.) Because of the way we are built, and because of the way we learn from our environment, we are all engines of misbelief. And the better we understand how our wonderful yet kludge-ridden, Rube Goldberg engine works, the better we—as individuals and as a society—can harness it to navigate toward a more objective understanding of the truth.
Read the following passage and answer the THREE questions that follow.
If we imagine the action of a vaccine not just in terms of how it affects a single body, but also in terms of how it affects the collective body of a community, it is fair to think of vaccination as a kind of banking of immunity. Contributions to this bank are donations to those who cannot or will not be protected by their own immunity. This is the principle of herd immunity, and it is through herd immunity that mass vaccination becomes far more effective than individual vaccination. 
Any given vaccine can fail to produce immunity in an individual, and some vaccines, like the influenza vaccine, are less effective than others. But when enough people are vaccinated with even a relatively ineffective vaccine, viruses have trouble moving from host to host and cease to spread, sparing both the unvaccinated and those in whom vaccination has not produced immunity. This is why the chances of contracting measles can be higher for a vaccinated person living in a largely unvaccinated community than they are for an unvaccinated person living in a largely vaccinated community. 
The unvaccinated person is protected by the bodies around her, bodies through which disease is not circulating. But a vaccinated person surrounded by bodies that host disease is left vulnerable to vaccine failure or fading immunity. We are protected not so much by our own skin, but by what is beyond it. The boundaries between our bodies begin to dissolve here. Donations of blood and organs move between us, exiting one body and entering another, and so too with immunity, which is a common trust as much as it is a private account. Those of us who draw on collective immunity owe our health to our neighbors.