List of top Verbal Ability & Reading Comprehension (VARC) Questions asked in CAT

Direction for Reading Comprehension: The passages given here are followed by some questions that have four answer choices; read the passage carefully and pick the option whose answer best aligns with the passage.
The sleights of hand that conflate consumption with virtue are a central theme in A Thirst for Empire, a sweeping and richly detailed history of tea by the historian Erika Rappaport. How did tea evolve from an obscure “China drink” to a universal beverage imbued with civilising properties? The answer, in brief, revolves around this conflation, not only by profitmotivated marketers but by a wide variety of interest groups. While abundant historical records have allowed the study of how tea itself moved from east to west, Rappaport is focused on the movement of the idea of tea to suit particular purposes.
Beginning in the 1700s, the temperance movement advocated for tea as a pleasure that cheered but did not inebriate, and industrialists soon borrowed this moral argument in advancing their case for free trade in tea (and hence more open markets for their textiles). Factory owners joined in, compelled by the cause of a sober workforce, while Christian missionaries discovered that tea “would soothe any colonial encounter”. During the Second World War, tea service was presented as a social and patriotic activity that uplifted soldiers and calmed refugees.
But it was tea’s consumer-directed marketing by importers and retailers – and later by brands– that most closely portends current trade debates. An early version of the “farm to table” movement was sparked by anti-Chinese sentiment and concerns over trade deficits, as well as by the reality and threat of adulterated tea containing dirt and hedge clippings. Lipton was soon advertising “from the Garden to Tea Cup” supply chains originating in British India and supervised by “educated Englishmen”. While tea marketing always presented direct consumer benefits (health, energy, relaxation), tea drinkers were also assured that they were participating in a larger noble project that advanced the causes of family, nation and civilization. . . .
Rappaport’s treatment of her subject is refreshingly apolitical. Indeed, it is a virtue that readers will be unable to guess her political orientation: both the miracle of markets and capitalism’s dark underbelly are evident in tea’s complex story, as are the complicated effects of British colonialism. . . . Commodity histories are now themselves commodities: recent works investigate cotton, salt, cod, sugar, chocolate, paper and milk. And morality marketing is now a commodity as well, applied to food, “fair trade” apparel and ecotourism. Yet tea is, Rappaport makes clear, a world apart – an astonishing success story in which tea marketers not only succeeded in conveying a sense of moral elevation to the consumer but also arguably did advance the cause of civilisation and community.
I have been offered tea at a British garden party, a Bedouin campfire, a Turkish carpet shop and a Japanese chashitsu, to name a few settings. In each case the offering was more an idea – friendship, community, respect – than a drink, and in each case the idea then created a reality. It is not a stretch to say that tea marketers have advanced the particularly noble cause of human dialogue and friendship.

Direction for Reading Comprehension: The passages given here are followed by some questions that have four answer choices; read the passage carefully and pick the option whose answer best aligns with the passage.
We cannot travel outside our neighbourhood without passports. We must wear the same plainclothes. 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.

Direction for Reading Comprehension: The passages given here are followed by some questions that have four answer choices; read the passage carefully and pick the option whose answer best aligns with the passage.
Today we can hardly conceive of ourselves without an unconscious. Yet between 1700 and1900, this notion developed as a genuinely original thought. The “unconscious” burst the shell of conventional language, coined as it had been to embody the fleeting ideas and the shifting conceptions of several generations until, finally, it became fixed and defined in specialized terms within the realm of medical psychology and Freudian psychoanalysis.
The vocabulary concerning the soul and the mind increased enormously in the course of the nineteenth century. The enrichments of literary and intellectual language led to an altered understanding of the meanings that underlie time-honored expressions and traditional catchwords. At the same time, once coined, powerful new ideas attracted to themselves a whole host of seemingly unrelated issues, practices, and experiences, creating a peculiar network of preoccupations that as a group had not existed before. The drawn-out attempt to approach and define the unconscious brought together the spiritualist and the psychical researcher of borderline phenomena (such as apparitions, spectral illusions, haunted houses, mediums, trance, automatic writing); the psychiatrist or alienist probing the nature of mental disease, of abnormal ideation, hallucination, delirium, melancholia, mania; the surgeon performing operations with the aid of hypnotism; the magnetizer claiming to correct the disequilibrium in the universal flow of magnetic fluids but who soon came to be regarded as a clever manipulator of the imagination; the physiologist and the physician who puzzled oversleep, dreams, sleepwalking, anesthesia, the influence of the mind on the body in health and disease; the neurologist concerned with the functions of the brain and the physiological basis of mental life; the philosopher interested in the will, the emotions, consciousness, knowledge, imagination and the creative genius; and, last but not least, the psychologist.
Significantly, most if not all of these practices (for example, hypnotism in surgery or psychological magnetism) originated in the waning years of the eighteenth century and during the early decades of the nineteenth century, as did some of the disciplines (such as psychology and psychical research). The majority of topics too were either new or assumed hitherto unknown colors. Thus, before 1790, few if any spoke, in medical terms, of the affinity between creative genius and the hallucinations of the insane . . .
Striving vaguely and independently to give expression to a latent conception, various lines of thought can be brought together by some novel term. The new concept then serves as a kind of resting place or stocktaking in the development of ideas, giving satisfaction and a stimulus for further discussion or speculation. Thus, the massive introduction of the term unconscious by Hartmann in 1869 appeared to focalize many stray thoughts, affording a temporary feeling that a crucial step had been taken forward, a comprehensive knowledge gained, a knowledge that required only further elaboration, explication, and unfolding in order to bring in a bounty of higher understanding. Ultimately, Hartmann’s attempt at defining the unconscious proved fruitless because he extended its reach into every realm of organic and inorganic, spiritual, intellectual, and instinctive existence, severely diluting the precision and compromising the impact of the concept.

Direction for Reading Comprehension: The passages given here are followed by some questions that have four answer choices; read the passage carefully and pick the option whose answer best aligns with the passage.
It has been said that knowledge, or the problem of knowledge, is the scandal of philosophy. The scandal is philosophy’s apparent inability to show how, when and why we can be sure that we know something or, indeed, that we know anything. Philosopher Michael Williams writes: ‘Is it possible to obtain knowledge at all? This problem is pressing because there are powerful arguments, some very ancient, for the conclusion that it is not . . . Scepticism is the skeleton in Western rationalism’s closet’. While it is not clear that the scandal matters to anyone but philosophers, philosophers point out that it should matter to everyone, at least given a certain conception of knowledge. For, they explain, unless we can ground our claims to knowledge as such, which is to say, distinguish it from mere opinion, superstition, fantasy, wishful thinking, ideology, illusion or delusion, then the actions we take on the basis of presumed knowledge –boarding an airplane, swallowing a pill, finding someone guilty of a crime – will be irrational and unjustifiable.
That is all quite serious-sounding but so also are the rattlings of the skeleton: that is, the sceptic’s contention that we cannot be sure that we know anything – at least not if we think of knowledge as something like having a correct mental representation of reality, and not if we think of reality as something like things-as-they-are-in-themselves, independent of our perceptions, ideas or descriptions. For, the sceptic will note, since reality, under that conception of it, is outside our ken (we cannot catch a glimpse of things-in-themselves around the corner of our own eyes; we cannot form an idea of reality that floats above the processes of our conceiving it), we have no way to compare our mental representations with things-as-they-are-in-themselves and therefore no way to determine whether they are correct or incorrect. Thus the sceptic may repeat (rattling loudly), you cannot be sure you ‘know’ something or anything at all – at least not, he may add (rattling softly before disappearing), if that is the way you conceive ‘knowledge’.
There are a number of ways to handle this situation. The most common is to ignore it. Most people outside the academy – and, indeed, most of us inside it – are unaware of or unperturbed by the philosophical scandal of knowledge and go about our lives without too many epistemic anxieties. We hold our beliefs and presumptive knowledges more or less confidently, usually depending on how we acquired them (I saw it with my own eyes; I heard it on Fox News; a guy at the office told me) and how broadly and strenuously they seem to be shared or endorsed by various relevant people: experts and authorities, friends and family members, colleagues and associates. And we examine our convictions more or less closely, explain them more or less extensively, and defend them more or less vigorously, usually depending on what seems to be at stake for ourselves and/or other people and what resources are available for reassuring ourselves or making our beliefs credible to others (look, it’s right here on the page; add up the figures yourself; I happen to be a heart specialist).

Direction for Reading Comprehension: The passages given here are followed by some questions that have four answer choices; read the passage carefully and pick the option whose answer best aligns with the passage.
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 itis 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 given below is followed by four alternate summaries. Choose the option that best captures the essence of the passage.
The rural-urban continuum and the heterogeneity of urban settings pose an obvious challenge to identifying urban areas and measuring urbanization rates in a consistent way within and across countries. An objective methodology for distinguishing between urban and rural areas that is based on one or two metrics with fixed thresholds may not adequately capture the wide diversity of places. A richer combination of criteria would better describe the multifaceted nature of a city’s function and its environment, but the joint interpretation of these criteria may require an element of human judgment.

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

With the Treaty of Westphalia, the papacy had been confined to ecclesiastical functions, and the doctrine of sovereign equality reigned. What political theory could then explain the origin and justify the functions of secular political order? In his Leviathan, published in 1651, three years after the Peace of Westphalia, Thomas Hobbes provided such a theory. He imagined a “state of nature” in the past when the absence of authority produced a “war of all against all.” To escape such intolerable insecurity, he theorized, people delivered their rights to a sovereign power in return for the sovereign’s provision of security for all within the state’s border. The sovereign state’s monopoly on power was established as the only way to overcome the perpetual fear of violent death and war.

The passage given below is followed by four alternate summaries. Choose the option that best captures the essence of the passage.
Aesthetic political representation urges us to realize that ‘the representative has autonomy with regard to the people represented’ but autonomy then is not an excuse to abandon one’s responsibility. Aesthetic autonomy requires cultivation of ‘disinterestedness’ on the part of actors which is not indifference. To have disinterestedness, that is, to have comportment towards the beautiful that is devoid of all ulterior references to use – requires a kind of aesthetic commitment; it is the liberation of ourselves for the release of what has proper worth only in itself.

The passage given below is followed by four alternate summaries. Choose the option that best captures the essence of the passage.
The dominant hypotheses in modern science believe that language evolved to allow humans to exchange factual information about the physical world. But an alternative view is that language evolved, in modern humans at least, to facilitate social bonding. It increased our ancestors’ chances of survival by enabling them to hunt more successfully or to cooperate more extensively. Language meant that things could be explained and that plans and past experiences could be shared efficiently.

The passage given below is followed by four alternate summaries. Choose the option that best captures the essence of the passage.
Brown et al. (2001) suggest that ‘metabolic theory may provide a conceptual foundation for much of ecology just as genetic theory provides a foundation for much of evolutionary biology’. One of the successes of genetic theory is the diversity of theoretical approaches and models that have been developed and applied. A Web of Science (v. 5.9. Thomson Reuters) search on genetic* + theor* + evol* identifies more than 12000 publications between 2005 and 2012. Considering only the 10 most-cited papers within this 12000 publication set, genetic theory can be seen to focus on genome dynamics, phylogenetic inference, game theory and the regulation of gene expression. There is no one fundamental genetic equation, but rather a wide array of genetic models, ranging from simple to complex, with differing inputs and outputs, and divergent areas of application, loosely connected to each other through the shared conceptual foundation of heritable variation.

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

All humans make decisions based on one or a combination of two factors. This is either intuition or information. Decisions made through intuition are usually fast, people don’t even think about the problem. It is quite philosophical, meaning that someone who made a decision based on intuition will have difficulty explaining the reasoning behind it. The decision-maker would often utilize her senses in drawing conclusions, which again is based on some experience in the field of study. On the other side of the spectrum, we have decisions made based on information. These decisions are rational — it is based on facts and figures, which unfortunately also means that it can be quite slow. The decision-maker would frequently use reports, analyses, and indicators to form her conclusion. This methodology results in accurate, quantifiable decisions, meaning that a person can clearly explain the rationale behind it.

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:

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.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.

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:

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. It advocated a conservative approach to antitrust enforcement that espouses faith in efficient markets and voiced suspicion regarding the merits of judicial intervention to correct anticompetitive practices.
2. Many industries have consistently gained market share, the lion’s share – without any official concern; the most successful technology companies have grown into veritable titans, on the premise that they advance ‘public interest’.
3. That the new anticompetitive risks posed by tech giants like Google, Facebook, and Amazon, necessitate new legal solutions could be attributed to the dearth of enforcement actions against monopolies and the few cases challenging mergers in the USA.
4. The criterion of ‘consumer welfare standard’ and the principle that antitrust law should serve consumer interests and that it should protect competition rather than individual competitors was an antitrust law introduced by, and named after, the 'Chicago school'.

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. Each one personified a different aspect of good fortune.
2. The others were versions of popular Buddhist gods, Hindu gods and Daoist gods.
3. Seven popular Japanese deities, the Shichi Fukujin, were considered to bring good luck and happiness.
4. Although they were included in the Shinto pantheon, only two of them, Daikoku and Ebisu, were indigenous Japanese gods.

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. While you might think that you see or are aware of all the changes that happen in your immediate environment, there is simply too much information for your brain to fully process everything.
2. Psychologists use the term ‘change blindness’ to describe this tendency of people to be blind to changes though they are in the immediate environment.
3. It cannot be aware of every single thing that happens in the world around you.
4. Sometimes big shifts happen in front of your eyes and you are not at all aware of these changes.

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. It also has four movable auxiliary telescopes 1.8 m in diameter.
2. Completed in 2006, the Very Large Telescope (VLT) has four reflecting telescopes,8.2 m in diameter that can observe objects 4 billion times weaker than can normally be seen with the naked eye.
3. This configuration enables one to distinguish an astronaut on the Moon.
4. When these are combined with the large telescopes, they produce what is called interferometry: a simulation of the power of a mirror 16 m in diameter and the resolution of a telescope of 200 m.

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 the attention of the layman, not surprisingly, has been captured by the atom bomb, although there is at least a chance that it may never be used again.
2. Of all the changes introduced by man into the household of nature, [controlled]large scale nuclear fission is undoubtedly the most dangerous and most profound.
3. The danger to humanity created by the so-called peaceful uses of atomic energy may, however, be much greater.
4. The resultant ionizing radiation has become the most serious agent of pollution of the environment and the greatest threat to man’s survival on earth.

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. Relying on narrative structure alone, indigenous significances of nineteenth century San folktales are hard to determine.
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.
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.
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.