The passage below is accompanied by a set of questions. Choose the best answer to each question.

For the Maya of the Classic period, who lived in Southern Mexico and Central America between 250 and 900 CE, the category of 'persons' was not coincident with human beings, as it is for us. That is, human beings were persons “ but other, nonhuman entities could be persons, too. . . . In order to explore the slippage of categories between 'humans' and 'persons', I examined a very specific category of ancient Maya images, found painted in scenes on ceramic vessels. I sought out instances in which faces (some combination of eyes, nose, and mouth) are shown on inanimate objects. . . . Consider my iPhone, which needs to be fed with electricity every night, swaddled in a protective bumper, and enjoys communicating with other fellow-phone-beings. Does it have personhood (if at all) because it is connected to me, drawing this resource from me as an owner or source? For the Maya (who did have plenty of other communicating objects, if not smartphones), the answer was no. Nonhuman persons were not tethered to specific humans, and they did not derive their personhood from a connection with a human. . . . It's a profoundly democratising way of understanding the world. Humans are not more important persons “ we are just one of many kinds of persons who inhabit this world. . . .

The Maya saw personhood as 'activated' by experiencing certain bodily needs and through participation in certain social activities. For example, among the faced objects that I examined, persons are marked by personal requirements (such as hunger, tiredness, physical closeness), and by community obligations (communication, interaction, ritual observance). In the images I examined, we see, for instance, faced objects being cradled in humans' arms; we also see them speaking to humans. These core elements of personhood are both turned inward, what the body or self of a person requires, and outward, what a community expects of the persons who are a part of it, underlining the reciprocal nature of community membership. . . .

Personhood was a nonbinary proposition for the Maya. Entities were able to be persons while also being something else. The faced objects I looked at indicate that they continue to be functional, doing what objects do (a stone implement continues to chop, an incense burner continues to do its smoky work). Furthermore, the Maya visually depicted many objects in ways that indicated the material category to which they belonged “ drawings of the stone implement show that a person-tool is still made of stone. One additional complexity: the incense burner (which would have been made of clay, and decorated with spiky appliques representing the sacred ceiba tree found in this region) is categorised as a person “ but also as a tree. With these Maya examples, we are challenged to discard the person/nonperson binary that constitutes our basic ontological outlook. . . . The porousness of boundaries that we have seen in the Maya world points towards the possibility of living with a certain uncategorisability of the world.

The passage below is accompanied by a set of questions. Choose the best answer to each question.

We cannot travel outside our neighbourhood without passports. We must wear the same plain clothes. We must exchange our houses every ten years. We cannot avoid labour. We all go to bed at the same time . . . We have religious freedom, but we cannot deny that the soul dies with the body, since 'but for the fear of punishment, they would have nothing but contempt for the laws and customs of society'. . . . In More's time, for much of the population, given the plenty and security on offer, such restraints would not have seemed overly unreasonable. For modern readers, however, Utopia appears to rely upon relentless transparency, the repression of variety, and the curtailment of privacy. Utopia provides security: but at what price? In both its external and internal relations, indeed, it seems perilously dystopian.

Such a conclusion might be fortified by examining selectively the tradition which follows More on these points. This often portrays societies where . . . 'it would be almost impossible for man to be depraved, or wicked'. . . . This is achieved both through institutions and mores, which underpin the common life. . . . The passions are regulated and inequalities of wealth and distinction are minimized. Needs, vanity, and emulation are restrained, often by prizing equality and holding riches in contempt. The desire for public power is curbed. Marriage and sexual intercourse are often controlled: in Tommaso Campanella's The City of the Sun (1623), the first great literary utopia after More's, relations are forbidden to men before the age of twenty-one and women before nineteen. Communal child-rearing is normal; for Campanella this commences at age two. Greater simplicity of life, 'living according to nature', is often a result: the desire for simplicity and purity are closely related. People become more alike in appearance, opinion, and outlook than they often have been. Unity, order, and homogeneity thus prevail at the cost of individuality and diversity. This model, as J. C. Davis demonstrates, dominated early modern utopianism. . . . And utopian homogeneity remains a familiar theme well into the twentieth century.

Given these considerations, it is not unreasonable to take as our starting point here the hypothesis that utopia and dystopia evidently share more in common than is often supposed. Indeed, they might be twins, the progeny of the same parents. Insofar as this proves to be the case, my linkage of both here will be uncomfortably close for some readers. Yet we should not mistake this argument for the assertion that all utopias are, or tend to produce, dystopias. Those who defend this proposition will find that their association here is not nearly close enough. For we have only to acknowledge the existence of thousands of successful intentional communities in which a cooperative ethos predominates and where harmony without coercion is the rule to set aside such an assertion. Here the individual's submersion in the group is consensual (though this concept is not unproblematic). It results not in enslavement but voluntary submission to group norms. Harmony is achieved without . . . harming others.

The passage below is accompanied by a set of questions. Choose the best answer to each question.

Cuttlefish are full of personality, as behavioral ecologist Alexandra Schnell found out while researching the cephalopod's potential to display self-control. . . . "Self-control is thought to be the cornerstone of intelligence, as it is an important prerequisite for complex decision-making and planning for the future," says Schnell . . .

[Schnell's] study used a modified version of the "marshmallow test" . . . During the original marshmallow test, psychologist Walter Mischel presented children between age four and six with one marshmallow. He told them that if they waited 15 minutes and didn't eat it, he would give them a second marshmallow. A long-term follow-up study showed that the children who waited for the second marshmallow had more success later in life. . . . The cuttlefish version of the experiment looked a lot different. The researchers worked with six cuttlefish under nine months old and presented them with seafood instead of sweets. (Preliminary experiments showed that cuttlefishes' favorite food is live grass shrimp, while raw prawns are so-so and Asian shore crab is nearly unacceptable.) Since the researchers couldn't explain to the cuttlefish that they would need to wait for their shrimp, they trained them to recognize certain shapes that indicated when a food item would become available. The symbols were pasted on transparent drawers so that the cuttlefish could see the food that was stored inside. One drawer, labeled with a circle to mean "immediate," held raw king prawn. Another drawer, labeled with a triangle to mean "delayed," held live grass shrimp. During a control experiment, square labels meant "never."

"If their self-control is flexible and I hadn't just trained them to wait in any context, you would expect the cuttlefish to take the immediate reward [in the control], even if it's their second preference," says Schnell . . . and that's what they did. That showed the researchers that cuttlefish wouldn't reject the prawns if it was the only food available. In the experimental trials, the cuttlefish didn't jump on the prawns if the live grass shrimp were labeled with a triangle”many waited for the shrimp drawer to open up. Each time the cuttlefish showed it could wait, the researchers tacked another ten seconds on to the next round of waiting before releasing the shrimp. The longest that a cuttlefish waited was 130 seconds.

Schnell [says] that the cuttlefish usually sat at the bottom of the tank and looked at the two food items while they waited, but sometimes, they would turn away from the king prawn "as if to distract themselves from the temptation of the immediate reward." In past studies, humans, chimpanzees, parrots and dogs also tried to distract themselves while waiting for a reward.

Not every species can use self-control, but most of the animals that can share another trait in common: long, social lives. Cuttlefish, on the other hand, are solitary creatures that don't form relationships even with mates or young. . . . "We don't know if living in a social group is important for complex cognition unless we also show those abilities are lacking in less social species," says . . . comparative psychologist Jennifer Vonk.

Five jumbled up sentences, related to a topic, are given below. Four of them can be put together to form a coherent paragraph. Identify the odd one out and key in the number of the sentence as your answer:

1. The care with which philosophers examine arguments for and against forms of biotechnology makes this an excellent primer on formulating and assessing moral arguments.
2. Although most people find at least some forms of genetic engineering disquieting, it is not easy to articulate why: what is wrong with re-engineering our nature?
3. Breakthroughs in genetics present us with the promise that we will soon be able to prevent a host of debilitating diseases, and the predicament that our newfound genetic knowledge may enable us to enhance our genetic traits.
4. To grapple with the ethics of enhancement, we need to confront questions that verge on theology, which is why modern philosophers and political theorists tend to shrink from them.
5. One argument is that the drive for human perfection through genetics is objectionable as it represents a bid for mastery that fails to appreciate the gifts of human powers and achievements.

The passage given below is followed by four alternate summaries. Choose the option that best captures the essence of the passage.

The unlikely alliance of the incumbent industrialist and the distressed unemployed worker is especially powerful amid the debris of corporate bankruptcies and layoffs. In an economic downturn, the capitalist is more likely to focus on costs of the competition emanating from free markets than on the opportunities they create. And the unemployed worker will find many others in a similar condition and with anxieties similar to his, which will make it easier for them to organize together. Using the cover and the political organization provided by the distressed, the capitalist captures the political agenda.

The four sentences (labelled 1, 2, 3, 4) below, when properly sequenced would yield a coherent paragraph. Decide on the proper sequencing of the order of the sentences and key in the sequence of the four numbers as your answer:

1. But today there is an epochal challenge to rethink and reconstitute the vision and practice of development as a shared responsibility – a sharing which binds both the agent and the audience, the developed world and the developing, in a bond of shared destiny.
2. We are at a crossroads now in our vision and practice of development.
3. This calls for the cultivation of an appropriate ethical mode of being in our lives which enables us to realize this global and planetary situation of shared living and responsibility.
4. Half a century ago, development began as a hope for a better human possibility, but in the last fifty years, this hope has lost itself in the dreary desert of various kinds of hegemonic applications.

Five jumbled up sentences, related to a topic, are given below. Four of them can be put together to form a coherent paragraph. Identify the odd one out and key in the number of the sentence as your answer:

1. It has taken on a warm, fuzzy glow in the advertising world, where its potential is being widely discussed, and it is being claimed as the undeniable wave of the future.
2. There is little enthusiasm for this in the scientific arena; for them marketing is not a science, and only a handful of studies have been published in scientific journals.
3. The new, growing field of neuromarketing attempts to reveal the inner workings of consumer behaviour and is an extension of the study of how choices and decisions are made.
4. Some see neuromarketing as an attempt to make the "art" of advertising into a science, being used by marketing experts to back up their proposals with some form of real data.
5. The marketing gurus have already started drawing on psychology in developing tests and theories, and advertising people have borrowed the idea of the focus group from social scientists.

The four sentences (labelled 1, 2, 3 and 4) below, when properly sequenced would yield a coherent paragraph. Decide on the proper sequencing of the order of the sentences and key in the sequence of the four numbers as your answer:

1. Look forward a few decades to an invention which can end the energy crisis, change the global economy and curb climate change at a stroke: commercial fusion power.
2. To gain meaningful insights, logic has to be accompanied by asking probing questions of nature through controlled tests, precise observations and clever analysis.
3. The greatest of all inventions is the über-invention that has provided the insights on which others depend: the modern scientific method.
4. This invention is inconceivable without the scientific method; it will rest on the application of a diverse range of scientific insights, such as the process transforming hydrogen into helium to release huge amounts of energy.

The passage given below is followed by four alternate summaries. Choose the option that best captures the essence of the passage.

Biologists who publish their research directly to the Web have been labelled as "rogue", but physicists have been routinely publishing research digitally ("preprints"), prior to submitting in a peer-reviewed journal. Advocates of preprints argue that quick and open dissemination of research speeds up scientific progress and allows for wider access to knowledge. But some journals still don't accept research previously published as a preprint. Even if the idea of preprints is gaining ground, one of the biggest barriers for biologists is how they would be viewed by members of their conservative research community.

The passage given below is followed by four alternate summaries. Choose the option that best captures the essence of the passage.

Creativity is now viewed as the engine of economic progress. Various organizations are devoted to its study and promotion; there are encyclopedias and handbooks surveying creativity research. But this proliferating success has tended to erode creativity's stable identity: it has become so invested with value that it has become impossible to police its meaning and the practices that supposedly identify and encourage it. Many people and organizations committed to producing original thoughts now feel that undue obsession with the idea of creativity gets in the way of real creativity.