New Pattern Reading Comprehension Part- 24

 New Pattern Reading Comprehension Part- 24

 The work, which Gandhi had taken up, was not only achievement of political freedom but also the establishment of a social order based on truth and non-violence, unity and peace, equality and universal brotherhood and maximum freedom for all. This unfinished part of his experiment was perhaps even more difficult to achieve than the achievement of political freedom. In the political struggle, the fight was against a foreign power and all one could do, was either join it or wish it success and give it their moral support. In inaugurating the communal order of his pattern, there was a sparkling possibility of a skirmish arising between groups and classes of our own people. Experience shows that man values his possessions even more than his life because, in the former, he sees the means for perpetuation and survival of his descendants even after his body is reduced to ashes. A new order cannot be proven without fundamentally changing the mind and attitude of men towards property and, at some stage or the other, the ―haves‖ have to yield place to the have-nots. We have seen, in our time, attempts to achieve a kind of egalitarian society and the picture of it after it was achieved. But this was done, by and large, through the use of physical force. In the ultimate analysis, it is difficult, if not impossible, to say that the instinct to possess has been rooted out or that, it will not reappear in an even worse form under s different guise. It may even be that like a gas kept confined within containers under great pressure, or water held by a big dam, once a barrier brakes, the reaction will one day sweep back with a violence equal in extent and intensity to what was used to establish and maintain the outward egalitarian form. This obligatory equality contains in its dearest the seed of its own destruction. The root cause of class conflict is possessiveness or the acquisitive instinct. So Long as the ideal that is to be achieved is one of securing the maximum material satisfaction, possessiveness is neither suppresses nor eliminated but grows on what it feeds. Nor does it cease to be such it is possessiveness, still whether it is confined to only a few or is shared by many. If egalitarianism is to endure, it has to be based not on the possession of the maximum material goods by few or by all but on voluntary, enlightened renunciation of those goods, which cannot be shared by others or can be enjoyed only at the expense of others. This calls for substitution of spiritual values for purely material ones. The paradise of material satisfaction that is sometimes equated with neither progress these days spells peace nor progress. Mahatma Gandhi has shown us how the acquisitive instinct inherent in man could be transmuted by the adoption of the ideals of trusteeship by those who have for the benefit of all those who have not so, that instead of leading to exploitation and conflict, it would become a means and incentive for the amelioration and progress of society respectively.

Question 1. 

According to the passage, impartiality will not survive if 

(a) It is based on voluntary renunciation.
(b) It is achieved by resorting to physical forces.
(c) Underprivileged people learn to love and are not involved in its establishment.
(d) People ‘s outlook towards it is not radically changed
(e) None of these. 

 Question 2.

According to the passage, why does man value his belongings other than his life?

(a) He has inherent desire to share his possessions with others.
(b) He is endowed with the possessive instinct.
(c) Only his possessions help him earn love and respect from his descendants.
(d) Through his possessions, he can preserve his name even after his death.
(e) None of these. 

 Question 3.

According to the passage, which was the unfinished part of Gandhi‘s experiment? 

(a) Educating people to avoid class conflict
(b) Achieving total political freedom for the country.
(c) Establishment of an egalitarian society.
(d) Radically changing the mind and attitude of men towards truth and non-violence.
(e) None of these. 

 Question 4.

Which of the following statements is not true in the context of the passage? 

(a) True egalitarianism can be achieved by giving up one‘s possessions under compulsion.
(b) Man values his life more than his possessions.
(c) Possessive instinct is a natural part of human being.
(d) In the political struggle, the fight was against the alien rule.
(e) The root cause of class conflict is possessiveness. 

 Question 5.

According to the passage, true egalitarianism will last if. 

(a) It is thrust upon people.
(b) It is based on truth and non-violence.
(c) People inculcate spiritual values along with material values.
(d) Haves and have-nots live together peacefully.
(e) None of these. 

Question 6.

According to the passage, people ultimately overturn the form of a social order. 

(a) Which is based on coercion and oppression
(b) Which does not satisfy their basic needs.
(c) Which is based upon conciliation and rapprochement.
(d) Which is not congenial to the spiritual values of the people.
(e) None of these. 

 Question 7.

According to the passage, the root cause of class conflict is. 

(a) The paradise of material satisfaction
(b) Dominant inherent acquisitive instinct in man
(c) Exploitation of the have-nots by the haves
(d) A social order where unprivileged are not part of the establishment
(e) None of these. 

 Question 8.

Which of the following statements is ―not true in the context of the passage? 

(a) A new order can be establishment by radically changing the outlook of people towards it.
(b) Adoption of the ideal of trusteeship can minimize possessive instinct.
(c) Enforced egalitarianism can be the cause of its own destruction.
(d) Ideal o the new order is to secure maximum material satisfaction.
(e) None of these. 

 Question 9.

According to the passage, which of the following statements is ―true? 

(a) A social order based on truth and non-violence alone can help the achievement of political reedom.
(b) In establishing the social order of Gandhi’s pattern, the possibility of a conflict between different classes of society hardly exists.
(c) It is difficult to change the mind and attitude of men towards property
(d) In an egalitarian society, material satisfaction can be enjoyed only at the expense of others
(e) None of these 

 Question 10.

According to the passage, what does adoption of the ideals of trusteeship mean? 

(a) Equating peace and progress with material satisfaction
(b) Adoption of the ideal by the haves for the benefit of the society
(c) Voluntary, enlightened renunciation of the possessive instinct by the privileged class.
(d) Substitution of spiritual values by material one by those who live in the paradise of material satisfaction.
(e) None of these. 

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