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

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 word ‘anarchy’ comes from the Greek anarkhia, meaning contrary to authority or without a ruler, and was used in a derogatory sense until 1840, when it was adopted by Pierre-Joseph Proudhon to describe his political and social ideology. Proudhon argued that organization without government was both possible and desirable. In the evolution of political ideas, anarchism can be seen as an ultimate projection of both liberalism and socialism, and the differing strands of anarchist thought can be related to their emphasis on one or the other of these.
Historically, anarchism arose not only as an explanation of the gulf between the rich and the poor in any community, and of the reason why the poor have been obliged to fight for their share of a common inheritance, but as a radical answer to the question ‘What went wrong?’ that followed the ultimate outcome of the French Revolution. It had ended not only with a reign of terror and the emergence of a newly rich ruling caste, but with a new adored emperor, Napoleon Bonaparte, strutting through his conquered territories.
The anarchists and their precursors were unique on the political Left in affirming that workers and peasants, grasping the chance that arose to bring an end to centuries of exploitation and tyranny, were inevitably betrayed by the new class of politicians, whose first priority was to re-establish a centralized state power. After every revolutionary uprising, usually won at a heavy cost for ordinary populations, the new rulers had no hesitation in applying violence and terror, a secret police, and a professional army to maintain their control.
For anarchists the state itself is the enemy, and they have applied the same interpretation to the outcome of every revolution of the 19th and 20th centuries. This is not merely because every state keeps a watchful and sometimes punitive eye on its dissidents, but because every state protects the privileges of the powerful.
The mainstream of anarchist propaganda for more than a century has been anarchistcommunism, which argues that property in land, natural resources, and the means of production should be held in mutual control by local communities, federating for innumerable joint purposes with other communes. It differs from state socialism in opposing the concept of any central authority. Some anarchists prefer to distinguish between anarchist-communism and collectivist anarchism in order to stress the obviously desirable freedom of an individual or family to possess the resources needed for living, while not implying the right to own the resources needed by others. . . .
There are, unsurprisingly, several traditions of individualist anarchism, one of them deriving from the ‘conscious egoism’ of the German writer Max Stirner (1806–56), and another from a remarkable series of 19th-century American figures who argued that in protecting our own autonomy and associating with others for common advantages, we are promoting the good of all. These thinkers differed from free-market liberals in their absolute mistrust of American capitalism, and in their emphasis on mutualism.

Insects' lives are very diminutive and they have many enemies, but they must survive long enough to rear and perpetuate their kind. The less insect-like they look, the better their probability of survival. To look "uneatable" by resembling or imitating plants is a deceit widely practised by insects. Mammals hardly ever use this kind of camouflage, but many fish and invertebrates do.

The stick caterpillar is well named. It is hardly discernible from a brown or green twig. This caterpillar is quite familiar and can be found almost anywhere in North America. It is also called "measuring worm" or "inchworm." It walks by arching its body, than stretching out and grasping the branch with its front feet then looping its body again to bring the hind feet forward. When danger threatens, the stick caterpillar stretches its body away from the branch at an angle and remains rigid and still, like a twig, until the danger has passed.

Walking sticks, or stick insects, do not have to assume a rigid, twig-like pose to find protection; they look like inedible twigs in any position. There are many kinds of walking sticks, ranging in size from the few inches of the North American variety to some tropical species that may be over a foot long. When at rest their front legs are stretched out heightening their camouflage. Some of the tropical species are adorned with spines or ridges imitating the thorny bushes or trees in which they live. Leaves also seem to be a favorite object for insects to imitate. Many butterflies can suddenly disappear from view by folding their wings and sitting quietly among the foliage that they resemble.

Archaeology is a source of history, not just a humble auxiliary discipline. Archaeological data are historical documents in their own right, not mere illustrations to written texts. Just as much as any other historian an archaeologist studies and tries to reconstitute the process that has created the human world in which we live and us ourselves in so far as we are each creatures of our age and social environment. Archaeological data are all changes in the material world resulting from human action or more succinctly the fossilized results of human behavior. The sum total of these constitutes what may be called the archaeological record. This record exhibits certain peculiarities and deficiencies the consequences of which produce a rather superficial contrast between archaeological history and the more familiar kind based upon written records.

Not all human behavior fossilizes. The words I utter and you hear as vibrations in the air are certainly human changes in the material world and may be of great historical significance. Yet they leave no sort of trace in the archaeological records unless they are captured by a dictaphone or written down by a clerk. The movement of troops on the battlefield may "change the course of history", but this is equally ephemeral from the archaeologist's standpoint. What is perhaps worse is most organic materials are perishable. Everything made of wood, hide wool, Linen, grass hair and similar materials will decay and vanish in dust in a few years or centuries save under very exceptional conditions. In a relatively brief period the archaeological record is reduced to mere scraps of stone, Bone, glass, metal, and earthenware. Still modern archaeology, by applying appropriate techniques and comparative methods, aided by a few lucky finds from peat bogs, Deserts and frozen soils is able to fill up a good deal of the gap.

The purpose of archaeology is to learn more about past societies and the development of the human race. Over 99% of the development of humanity has occurred within prehistoric cultures, which did not make use of writing, thereby not leaving written records of themselves that can be studied today. Without such written sources, the only way to learn about prehistoric societies is to use archaeology. Many important developments in human history occurred during prehistory, such as the evolution of humanity during the Paleolithic period, when the hominins developed from the australopithecines in Africa and eventually into modern Homo sapiens. Archaeology also sheds light on many of humanity's technological advances, for instance the ability to use fire, the development of stone tools, the discovery of metallurgy, the beginnings of religion and the creation of agriculture. Without archaeology, we would know little or nothing about the use of material culture by humanity that pre-dates writing.

However, it is not only prehistoric, pre-literate cultures that can be studied using archaeology but historic, literate cultures as well, through the sub-discipline of historical archaeology. For many literate cultures, such as Ancient Greece and Mesopotamia, their surviving records are often incomplete and biased to some extent. In many societies, literacy was restricted to the elite classes, such as the clergy or the bureaucracy of court or temple. The literacy even of aristocrats has sometimes been restricted to deeds and contracts. The interests and world-view of elites are often quite different from the lives and interests of the populace. Writings that were produced by people more representative of the general population were unlikely to find their way into libraries and be preserved there for posterity. Thus, written records tend to reflect the biases, assumptions, cultural values and possibly deceptions of a limited range of individuals, usually a small fraction of the larger population. Hence, written records cannot be trusted as a sole source. The material record may be closer to a fair representation of society, though it is subject to its own biases, such as sampling bias and differential preservation.