List of practice Questions

The passage below is accompanied by four questions. Based on the passage, choose the best answer for each question.
Just outside London's Paddington Station, affixed to a corporate building at 50 Eastbourne Terrace, stands a remarkable clock. A cursory glance may deceive one into seeing a miniature man in a three-piece suit inside, painting and removing the clock's hands meticulously, marking the passage of time minute by minute. Initially bewildering, the realization dawns that this is not reality but a meticulously crafted film, capturing a continuous 12-hour performance—a stroke of creative genius inserted into an otherwise mundane piece of urban architecture. The public clock, now largely obsolete in the age of smartphones, has been transformed into a philosophical poem where function intertwines with artistic expression. It invites viewers to contemplate time in its existential purity, as a medium shaped by human action.
Designed by Dutch artist Maarten Baas, the clock debuted as part of his Real Time project at Milan's Salone del Mobile in 2009. Originally a trade fair for product design showcasing new furnishings and decor, Salone del Mobile has increasingly embraced more avant-garde installations at its fringe festival, known as 'Fuorisalone'. Here, the emphasis is less on comfort, brightness, or traditional beauty of objects like chairs or lamps, but rather on their ability to captivate like conceptual art. Each piece's underlying idea, concept, or narrative must match or exceed the value of its materials or the ingenuity of its construction, which sometimes becomes an integral part of its narrative.
Among the standout examples is Jeroen Verhoeven's Cinderella Table (2006), a conceptual fusion of an 18th-century chest of drawers and table, created using computer-generated outlines and meticulously constructed from plywood by boat-building specialists. The name itself invokes whimsical associations with Disney's reinterpretations of classical furniture in films like Beauty and the Beast. Similarly, Nacho Carbonell's expansive Light Mesh Collection transforms simple chairs into sprawling, cocoon-like structures reminiscent of his childhood home in Spain, while Thomas Lemut's Gigognes. Olympia. 43 + 38 (2020) nesting tables pay homage to Édouard Manet's painting Olympia, mapping its cracked varnish onto glazed earthenware tabletops, blending precision engineering with an allusion to human frailty. Furniture design, with its proximity to the human body and its integral role in domestic, social, and political spheres, offers a fertile ground for exploring embodied experiences. As John A. Fleming notes in 'The Semiotics of Furniture Form' (1999), all objects we create are reflections of the human body and mind within the constraints of time and space. This intimate relationship with movable objects like chairs and tables is underscored by our anthropomorphic references—leg, arm, back, seat—highlighting their symbolic resonance and functional significance throughout history.
The evolution of furniture from purely functional items to expressive, culturally resonant pieces parallels broader shifts in art and design. While traditional distinctions between art and design have been upheld through linguistic and educational frameworks, there have been movements, like the Bauhaus and Wiener Werkstätte, that sought to bridge these divides. The Surrealists, in particular, viewed furniture not merely as utilitarian but as conduits for subconscious projections and myths, exemplified by Salvador Dalí's Mae West lips sofa and lobster telephones, Méret Oppenheim's Object (1936), and Dorothea Tanning's Primitive Seating (1982).
Contemporary designers continue to challenge these boundaries. Artists like Franz West and Ron Arad blur distinctions between art and functional design, while groups like Droog and institutions like Design Academy Eindhoven foster experimental, thought-provoking approaches to design. Objects like Tejo Remy's Rag Chair (1991) or Lubna Chowdhary's non-functional sculptural ceramics defy conventional expectations, prompting viewers to reconsider the role of design as a medium for political expression and cultural critique.
The passage below is accompanied by four questions. Based on the passage, choose the best answer for each question.
In the late 1980s, my father and his friend took a wrong turn off the international road from West Germany to West Berlin and were stopped by an East German police officer. Fortunately, they simply turned around after their harrowing interchange with the cop. Mistakes can have far worse consequences when they are made by leaders of countries. In 1962, Soviet premier Nikita Khrushchev's move to furnish Cuba's Fidel Castro with nuclear-capable long-range missiles almost produced an all-out war. Such an action was a violation of the post-World War II spheres-of-influence logic, where the Soviet Union and the United States were each supposed to dominate their own ideological, military, and economic spheres.
The Cold War influenced all aspects of life and became a motive for academics and different pundits to scrutinize the status of the international system it had generated. IR theory turned into an independent academic discipline to some extent due to nuclear threats and thereby the need for predictability. In 1964, theorist Kenneth Waltz argued that bipolarity as cast by the Cold War was the reason for a more secure world, where two poles balanced power and diminished opportunities for war.
These theorists based their predictions of behavior in specific international systems on ancient history and thinkers. The civil war between Sparta and Athens, the Peloponnesian War (431-404 BCE), was taken to be the first bipolar system. Alexis de Tocqueville, Karl Marx, and Friedrich Nietzsche were all influences on this viewpoint, though its exact origins are unclear. In the 1960s, when bipolarity was supposedly at its height during the Cold War, dissenters such as journalist Walter Lippmann began to argue that an independent role for China could already be counted on, citing the example of Charles de Gaulle's withdrawal of French troops from NATO in 1966 to illustrate weakening superpower dominance.
During the 1970s, new indicators of power, such as economic growth in Japan, hinted at a shift toward a multipolar world order. As recently as 2015, political scientist John Mearsheimer forecasted Russia's 2022 invasion of Ukraine on the basis of geographical and size differences—a very traditionalist power dynamics thinking.
This board game-like approach forgets the human element of international affairs. Differential worldviews resulted from the post-1945 decolonization and reconstruction process, thus upsetting the bipolarity of the Cold War. Anticolonial modernity was pursued by leaders like Kwame Nkrumah of Ghana, who used to insist on the necessity of psychological deliverance from colonial inferiority complexes.
This anticolonial modernity was projected across Africa by Nkrumah's Ghana, with its message combining cultural pride and psychological liberation. The 1958 All-African Peoples' Conference argued that the African people had to cast off the imitation of foreign ways of life and turn seriously to their traditions.
Anti-colonial modernity aimed at a different international system from the bipolarity of the Cold War. Pan-Africanism, pan-Arabism, and other pan-isms sought to unite regions against protection and progress. For Nkrumah, independence was therefore connected with a united Africa.
This multipolarity was recognized by theorists such as Hans J Morgenthau and Joseph Nye, who saw beyond Cold War rigidity. Indeed, as early as the 1960s, even a US policymaker like Henry Kissinger recognized that a multipolar world had emerged.
Postcolonial archives are quite revealing for the period, even though record-keeping challenges and overrepresentation of Global North archives complicate that exercise. All the same, an opportunity exists for African sources to test how far Cold War superpower rivalry alone dictated the international system.
The passage below is accompanied by four questions. Based on the passage, choose the best answer for each question.
I remember going years ago to a BBC boardroom, in front of a panel of senior editors, to be interviewed for a promotion. Getting this job was something I really wanted, and I was keen to make a good impression. As I started to answer one question about teamwork, something weird happened inside my head. Over and over again, playing in my mind, was "The Wheels on the Bus" children's song. Although I was attempting to concentrate on my story about the tardy attendee and the less-than-patient presenter, I could feel myself losing control. I was chanting the song in my head, gnashing my teeth, and blinking my eyes like crazy. After a while, one of the panel members caught me acting strangely, and I felt as if I were on a pedestal for everyone to see.
For several years now, this has comprised—the painful habits that most obviously manifest are scraping my tongue over my teeth, doing complex eye movements, and peeling the skin off my lips until they bled. These behaviors worsen when anything is high-stakes or I am trying to enjoy the moment. Realistically, my OCD acts quite insidiously all the time; it seems to constantly avoid some part of conscious control and will of its own, though extrinsic to me. Apart from OCD, I have another problem with procrastination. Very often, I ruin my attention by scrolling through social media or emailing someone when I ought to be spending quality time with my kids. I am also an addict to screens and booze to get me through the evenings—but, of course, one of the normalized ones. I'm addicted to productivity: forever ticking lists, filling up every second, and all the while wishing for time and space to think.
Self-sabotage is a sort of intriguing process that really fits well with things like procrastination, distraction, addiction, and OCD. We know the damages these are causing to our own lives, yet we still hang onto them. For instance, when things really count, we tend to foul them up—beating ourselves up incessantly over wasting hours on activities that are not relevant, which basically halts any kind of progress. What's really happening with this self-defeating circle in which we just keep undermining our finest laid plans?.
Plato's image of a charioteer driving two winged horses, one light and one dark, is taken as a metaphor for the human divided psyche. One horse symbolizes the light of moral intention; another, that of dark irrationality and undermining. It is such a model of split self that echoes down to this day in the likes of thinkers such as Friedrich Nietzsche and psychiatrist R.D. Laing. It is now that neuroscience looks into the details of brain involvement in these behaviors and identifies imbalances of neurotransmitters that prevent the brain from regulating intrusive thoughts in OCD.
According to Piers Steel, an expert on procrastination, impulsive pleasure-seeking behaviors and the delay of procrastination are what drive our irrational actions. Our motivations mostly fade away when needed the most, earlier on knowing that we will be worse off. Again, addiction is a kind of self-sabotage where instant-gratification craving gets better of our rational intentions.
Ultimately, while mechanical explanations like neural pathways and dopamine responses offer a degree of insight, psychoanalysis suggests a much deeper understanding of our split selves and contradictions. Much of what ends up being self-sabotage, against our best interests, has been coping mechanisms or ways to handle stress and emotion. By recognizing these and making sense of them, people can find self-compassion and lead more balanced lives.
The passage below is accompanied by four questions. Based on the passage, choose the best answer for each question.
By the beginning of the Common Era, three-quarters of humanity resided within the confines of four imperial orders: the Romans, the Han, the Parthians and the Kushans. This raises suggestion that most people in history are born, live, and die in an imperial world. To some among modern scholars, this indicates that empires are natural and even desirable political structures that humans have repeatedly created throughout history. They argue that subjects of empires might have preferred life under imperial rule to the uncertainties of life outside. Edward Gibbon in the 18th century, for one, portrayed the Roman Empire as the height of civilization in the center of swarming barbarism. It was he who proposed that the poverty and primitiveness of those barbarian societies gave birth to freedom within them. Such attitudes have contributed to conclusions made upon empires as bringers of civilization and non-imperial life being chaotic and unproductive. This view largely remains unchecked and thereby reconfirms in society the knowledge that civilization requires both control and violence.
It's said that the ancient rulers for instance, of Egypt and Syria referred to disorganizing groups with the term 'Apiru.' This was a concept considered referential to Hebrews but it's only aeons down the line that it received elucidation as a referent for an individual dissent and/or refugee. The Han Empire also used to describe groups that rebel against its rule as being savage and barbaric. These tendencies used to make claims about the imperial violence and as a consequence, showed up empires as imperative to order and civilization. This is because Walter Scheidel bases his argument from an already shaky beginning when he assumes that painfully created empires with their powerful elites were the key competitive advantage in success. However, basing statistics from the 1978 Atlas of World Population History casts a shade on the statistics' validity and reliability, and because such claims have been based on such bare sources, one has to question the veracity of his assertive statement that empires were a good thing.
New archaeological discoveries challenge the premise that outside the empires, nothing was sophisticated or developed. That was shown to be just the case in the Amazon, Africa, and Southeast Asia: Urban civilizations existed with neither central rulers nor empires, found, thus placing their argument on the contrary side to what had been purported—where many societies like those thrived with imperial structures.
Archaeology has recovered rich histories of all sorts of non-imperial societies that flourished and developed their own ways and lifeways. These findings raise the stakes: ways in which human societies were diverse are at the same time raising entirely contemporary moral queries about all this in determining that empires were the main vehicles of civilization. Encouragingly: these facts suggest, also, that the 'winners' in history were not always those that lived under such imperial conditions.
The present modern world is being shaped by empires, which have brought it to the point of environmental collapse, erosion of democracy, and wars of a new kind. But to study all human history, of non-imperial societies as well, might provide insights into alternative ways of living and organizing into societies. A broader angle of vision could be fruitful in rereading civilization and prospects for different futures.
Such a exploration of the past is not about utopia but about recognizing the richness of human experience and its different possibilities for social realities. Such varied paths of human history will help us in understanding new ways of thinking to come out of future challenges regarding freedom, governance, and sustainability.
Answer the questions based on the information given below.
Sixteen different flats are in a four-floor building, whose bottommost floor is numbered as 1 and the topmost floor is numbered as 4. There are four types of flats on each floor (Flat W, Flat X, Flat Y, and Flat Z) such that flat W is in west of flat X, which is in west of flat Y, which is in west of Flat Z. Flat W of floor 1 is immediately below the flat W of floor 2, which is immediately below of flat W of floor 3 and so on, similarly, for flat X, flat Y and flat Z. All flats are of different area (in metre squares) (45, 50, 55, 60). At most four flats have the same area.
Note: Area of different flats on the same floor must be different. Ex- if area of flat W of 4th floor is (n) metre sq. then area of flat X, flat Y and flat Z on the 4th floor cannot be same as area as flat W.
The difference between area of flat W and flat X of the 2nd floor is 15 metre sq. The area of flat Z of 4th floor is more than the area of flat W of 4th floor. The sum of area of flat W of all the floors is 195 metre sq. The sum area of flat Z of all the floors is 225 metre sq. The sum of area of flat X and flat Z of the 3 rd floor The sum of area of flat W of all the floors is 195 metre sq. The sum area of flat Z of all the floors is 225 metre sq. The sum of area of flat X and flat Z of the 3rd 1st floor and flat X of 3rd floor have same area The difference between area of flat W and flat X, of the 1st floor is 5 metre sq.The sum of area of the 1st and the 4th floor of Flat Y is 110metre sq. Flat Z of 1st floor and flat X of 4th floor are of same area. The sum of area of flat X of all the floors is 210 metre sq.