The similarity between American individualist anarchists and free-market liberals is that both prioritize individual autonomy. However, the key difference lies in their additional emphasis: American individualist anarchists also stress mutual dependence, while free-market liberals do not. To understand this choice, we need to analyze the underlying principles of each ideology as presented in the passage.
The passage explains that individualist anarchists in America, influenced by thinkers like Max Stirner, advocate for personal autonomy and collaboration for mutual benefit. This view supports individual freedom while also valuing cooperation and mutual aid. This approach inherently involves a balance between self-interest and community well-being.
On the other hand, free-market liberals focus solely on individual autonomy as a guiding principle, often emphasizing that market dynamics naturally lead to beneficial outcomes without the need for additional mutual cooperation. For them, market forces alone guide moral actions without requiring a deliberate focus on mutual dependence.
Given this explanation, the correct answer is: Both prioritise individual autonomy; but the former also emphasise mutual dependence, while the latter do not do so.
The passage primarily discusses anarchism and its ideological framework. To determine the conceptually closest set of terms from the given options, we need to closely analyze the focus of the passage:
Considering these points, the set "Anarchism, State, Individual, Freedom" aligns best with the passage. Anarchism directly relates to state opposition, it acknowledges the significance of individual freedom, and addresses the role of the state in perpetuating inequality and power imbalances. Therefore, this set summarizes the main ideas of the passage.
The correct option is (ADCB):
1. Relying on narrative structure alone, indigenous significances of nineteenth century San folktales are hard to determine.
4. Meaning can be elicited, and the tales contextualized, by probing beneath the narrative of verbatim, original-language records and exploring the connotations of highly significant words and phrases.
3. Selected tales reveal that they deal with a form of spiritual conflict that has social implications and concern conflict between people and living or dead malevolent shamans.
2. Using their supernatural potency, benign shamans transcend the levels of the San cosmos in order to deal with social conflict and to protect material resources and enjoy a measure of respect that sets them apart from ordinary people.
The correct option is (C): The correct option is (C):Slaves came from societies in which oaths, orations, and invocations carried great potency, both between people and as a connection to the all-powerful spirit world.
The correct option is (A): (3) Since the 1990s, the security environment of South East Asia has seen both continuity and profound changes.
(1) Tensions and sometimes conflict remain an issue in and between the 11 states in South East Asia (Brunei Darussalam, Cambodia, Indonesia, Laos, Malaysia, Myanmar, the Philippines, Singapore, Thailand, Timor-Leste and Vietnam).
(2) China’s rise as a regional military power and its claims in the South China Sea have become an increasingly pressing security concern for many South East Asian states.
(4) These concerns cause states from outside the region to take an active interest in South East Asian security.
The correct option is (D): Europe has chosen to lower political and economic heterogeneity, in order to adapt itself to an emerging multi-polar world.
The correct option is (B): Movies and televisions have led to the belief that the use of forensic phonetics in legal investigations is robust and fool proof.
Biologists have questioned the long-standing view that ‘intelligence’ is a single entity and the attempts to estimate its heritability.
The correct option is (C): Androcentric literature structures the reading experience differently depending on the gender of the reader.
The correct option is (D): 1. Man has used poisons for assassination purposes ever since the dawn of civilization, against individual enemies but also occasionally against armies.
2. These dangers were soon recognized, and resulted in two international declarations—in 1874 in Brussels and in 1899 in The Hague—that prohibited the use of poisoned weapons.
3. The foundation of microbiology by Louis Pasteur and Robert Koch offered new prospects for those interested in biological weapons because it allowed agents to be chosen and designed on a rational basis.
4. Though treaties were all made in good faith, they contained no means of control, and so failed to prevent interested parties from developing and using biological weapons.


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: