Tiêu đề Day 10 - NMAT Post Test.pdf ✅

3 to the ultimate realities – realities that can intrude only when one is still and quiet and open to them. I am often told that people turn on the radio and television because they are lonely. Noise is used as a tonic for loneliness. It is an acoustic drug. But loneliness is a longing for something which should not be drowned in noise. If one quietly searches for loneliness, one can begin to ask why one is lonely and for what. Loneliness lets us know that we really have nothing adequate to our deepest longing – not in our friends, not in our family, nor in our worldly goods or pleasures. In what then or in whom are we to find the object of our deepest desire? This is perhaps the most important question that can be asked, and it can be answered only in SILENCE. 26. What conclusion can be deduced from the second paragraph? a. Man is a lover of noise-producing machines. b. Man depends on sounds to keep him functioning. c. Man likes inventions because these are signs of progress. d. Man finds complete relaxation only when surrounded by noise. 27. As used in the selection, what does “conundrum” mean? a. belief b. proposition c. riddle d. saying 28. What are the effects of solitude and silence on serious thoughts? a. They intensify self-examination. b. They purify the process of thought. c. They heighten loneliness and isolation. d. They develop introspection. 29. Silence is the background for sounds. This statement means that sounds a. are carefully listened to when there is noise b. are heard more distinctly when there is silence c. are easily produced when there is silence d. cannot exist without silence 30. The author believes that a. there can never be silence b. man abhors and tends to avoid solitude c. noise in itself produces silence d. questions are better-answered in silence Selection 4 When we talk today of the need for some symbol to fuse us into a great people, we seem to forget that all over the country, there lies this wealth of a “usable past” – of symbols that have grown through and through the soil of the land and the marrow of its people. But the past can become “usable” only if we are willing to enter into its spirit and to carry there a reasonably hospitable mind. As long as we regard it with hatred, contempt, and indignation, it will remain hateful and closed to us. And as long as we remain estranged from it, we will remain a garish and uncouth and upstart people, without graces because without background. Towards our Spanish past, especially, it is time we become more friendly; bitterness but inhibits us. To accuse the Spanish, over and over again, of having brought us all sorts of things, mostly evil, among which we can usually remember nothing very valuable except, perhaps, religion and national unity, is equivalent to saying of a not very model mother that she has given her child nothing except life. For in the profoundest possible sense, Spain did give birth to us-as a nation, as a historical people. The poetry of Housman, “Oh, why did I awake? When shall I sleep again?” – expresses a resentment that underlies much of our present vengefulness towards the Spanish. It should also help to explain the sluggishness of which we have been accused, and which, along with the equally famous “fatalism” of ours, may be no more than our blood’s memories of the communal tribe-house, where custom and taboo lay heavy upon life, predetermining all action, all speech even; within whose rigid circle – everything being preordained, pre-established – men moved as in a trance, without having to exercise their will, and therefore, without creating history. The dreaminess thick in our nature, our incapacity for decisive thought or action may, if analyzed, be found to derive from our failure so far to break loose completely from primeval carry-overs, from those submerged longings for the tight, fixed web of tribal obedience. The prime work of Christianity for us has been this awakening of the self, this release and expansion of the consciousness, a work undoubtedly still in progress, we being not yet fully awake nor perfectly conscious; immature Christians at best; Catholics but not catholic; enclosed within the Faith as within a sect; having still to realize that to open oneself to this “one of the great, conjoint, and so to term it – necessary products of the human mind ... rich in the world’s experience.” is to let in “a great tide of that experience and to make, as it were, with a single step, a great consequent, increase to one’s sense of color, variety, and relief, in the spectacle of men and things.” 31. The selection suggests that our lives can have more meaning if we a. become more religious b. profess colonial influence c. accept our past with openness d. study our pre-Spanish customs 32. The writer obviously thinks well of a. our pre-Spanish culture b. our Spanish heritage c. the piety of the Filipino d. the Filipino character 33. Our defects as a people are mostly due to a. attitudes and superstitions from our pre-Spanish past b. ideas taught us by the Spaniards c. our bitterness against Spain d. our refusal to face reality Selection 5 Buddhism is both a philosophy and a practice. Buddhist philosophy is rich and profound. Buddhist practice is called Tantra, a Sanskrit word meaning “to weave.” Buddhist philosophy reached its ultimate development in the second century A.D. No one has been able to improve much on it since then. The distinction between Buddhist philosophy and Tantra is well defined. Buddhist philosophy can be intellectualized, Tantra cannot. Buddhist philosophy is a function of the rational mind, Tantra transcends rationality. 4