“Intellectual Virtues”

Whenever someone talks about being “virtuous,” we immediately think of someone whose very moral.  Perhaps we even think of people who are a bit boring for virtuous people can appear to have no fun at least in the popular imagination.  Whatever the case might be, almost any reader would be surprised to see the expression “intellectual virtues.”  What could this expression mean to designate!  At best, most people would say, “Such virtues must describe people for who knowledge is combined with devotion and rigorous discipline.”  That is; they would seem to describe the person who has a disciplined character in addition to being intelligent.

However, in ancient and medieval philosophy, certain intellectual capacities were considered virtues.  These character traits were not quite the same as moral character traits or virtues.  To understand this idea, it can be helpful to consider two example people, one whose skills are the fruit of a so-called intellectual virtue and the other whose skills are not.

It is easier to start with the person who does not have a given intellectual virtue.  We all know someone who is not very good at math, that is, someone for who math is difficult even though he or she might be quite skilled at many other tasks   It makes sense to say that this person doesn’t have an intellectual virtue.  Likewise, think of the person who is only able to memorize formulas.  Such a person is often very good at working through many problems with deft skill.  This person seems to be a “wiz” at geometry and algebra, quickly solving equations and proofs. 

However, this latter person might suddenly be presented with a difficult, new problem.  When we notice that he or she does not have the creative skill and insight to solve the problem, we realize that he or she does’nt have a so-called “intellectual virtue.”  This person merely has a habit—a particular skill that is helpful but does not indicate true and complete mathematical knowledge.  The person who is able to understand the mathematics and creatively apply this knowledge to solve new problems.  This person has a true intellectual virtue.  They have a particular ability for intellectual insight, able to probe the difficult domain of this topic.  This is much more noble as the mere habit of being able to balance equations and repeat facts about geometric figures!

Choose the answer that best corrects the underlined portion of the passage. If the underlined portion is correct as written, choose "NO CHANGE."

“On the Nature of Belief”

Belief and faith often are critiqued in a scientific culture.  It can seem that mere belief is a replacement for science made available to soothe the ignorant masses.  There is some truth to such accusations, and many people do use belief as a screen to cover their own ignorance about the truths of reality.  Everyone should be aware, however, that almost every single human being have these kinds of “blind spots.”  We all live with many things that we merely believe, all of which are so central to ones world view.

Even if we set aside all such types of beliefs, there still remains a broad terrain of human life in which faith and belief remain—even if we ignore all religious matters whatsoever.  Imagine the scientist who’s work on brain neurons depends upon many discoveries made by many other people.  Yes, if it were possible, it would be better for such a person to know all of the details that they accept merely at the word of other scientists.  In all cases, seeing directly is more fulfilling than merely hearing about something.

However, is the scientist better off when he or she knows only what they have experienced directly.  Although it is preferable that he or she knows such facts. However, it is impossible to investigate everything.  Sometimes, one must extend one’s own vision with the vision of someone else.  In a way, the person who thus “takes it on faith” gains a further vision.

Such faith always relies upon the credibility of the person who shares the experience, of course.  For one person to believe on faith what another person says, it is presupposed that the other person is not a liar and actually could have experienced the matter in question.  This means that even the “scientific believer” must take the risk of placing credibility in someone who has witnessed things that he or she has not seen.  While this does not vindicate every kind of faith that people have had, it does provide a telling sign that faith, as such, is not always the refuge of the ignorant.  Indeed, it is an important part of all of our lives, even the lives of scientists, who’s daring and investigative work is rarely criticized as being a refuge for ignorance!

Choose the answer that best corrects the bolded and underlined portion of the passage. If the bolded and underlined portion is correct as written, choose "NO CHANGE."

After the unbelievable fame of J.K. Rowling the author of the Harry Potter series hundreds of idealistic authors struggled to achieve similar success. Because of Rowling's legendary accomplishments, we have invited the author, herself to the book signing so that she can share her experience to anyone that wants to listen. Whether you're an amateur writer, expert author, or simply an eager fan, all kinds of people can benefit from her insight. After all, if a person wants to be successful, you have to be willing to listen to the advice of others. If anyone are interested in attending, please contact the office before the end of the month.

Choose the answer that best corrects the bolded portion of this passage. If the bolded portion is correct as written, please select NO CHANGE. 

Adapted from The Apology by Plato (trans. Jowett)

This inquisition has led to my having many enemies of the worst and most dangerous kind and has given occasion also to many false statements against me. And I am called wise, for my hearers always imagine that I myself possess the wisdom which I find lacking in others. However, O men of Athens, the truth is that god only is wise. By his answer he intends to show that the wisdom of men is worth little or nothing. He is not speaking of Socrates, he is only using my name by way of illustration. It is as though he said, “He, O men, is the wisest, who, like Socrates, knows that his wisdom is in truth worth nothing.” And so, I go about the world, obedient to the god, searching and making enquiry into the wisdom of any one, whether citizen or stranger, who appears to be wise. If he is not wise, then I show him that he is not wise. My occupation quite absorbs me, and I have no time to give either to any public matter of interest or to any concern of my own. Indeed I am in utter poverty by reason of my devotion to the god.

There is another thing. Young men of the richer classes, who have not much to do, come about me of their own accord. They like to hear my examinations of others and often imitate me, and then proceed to examine others. They quickly discover that there is plenty of people, who think that they know something but really know little or nothing. Then, those who are examined by them instead of being angry with themselves become angry with me. 

“This confounded Socrates,” they say, “this villainous misleader of youth!” And then, if somebody asks them, “What evil does he practice or teach?” they do not know and cannot tell. However, in order that they may not appear to be at a loss, they repeat the ready-made charges which are used against all philosophers: the teaching things up in the clouds and under the earth, having no gods, and making wrong things appear to be right. 

They do not like to confess that their pretence of knowledge has been detected (which is the truth). And as they are numerous and ambitious and energetic, they have filled your ears with they’re loud and inveterate calumnies.

And this, O men of Athens, is the truth and the whole truth. I have concealed nothing; I have dissembled nothing. And yet, I know that my plainness of speech makes them hate me. Still, what is their hatred but a proof that I am speaking the truth? From this have arisen the crowds’ prejudice against me. This is the reason of it, as you will find out either in this or in any future enquiry.

Which of the following is the antecedent for the underlined "who"?

Adapted from “The Nose Tree” in German Fairy Tales and Popular Stories by Jacob Grimm and Wilhelm Grimm (trans. Taylor, ed. 1864)

Then the king made known to all his kingdom, that whomever would heal her of this dreadful disease should be richly rewarded. Many tried, but the princess got no relief. Now the old soldier dressed himself up very sprucely as a doctor, and said he could cure her. Therefore, he chopped up some of the apple, and, to punish her a little more, gave her a dose, saying he would call to-morrow and see her again. The morrow came, and, of course, instead of being better, the nose had been growing on all night as before; and the poor princess was in a dreadful fright. So the doctor then chopped up a very little of the pear and gave it to her. He said that he was sure that it would help, and he would call again the next day. Next day came, and the nose was to be sure a little smaller. However, it was bigger than when the doctor first began to meddle with it.

Then he thought to him, "I must frighten this cunning princess a little more before I am able to get what I want from her." Therefore, he gave her another dose of the apple and said he would call on the morrow. The morrow came, and the nose was ten times bad as before.

"My good lady," said the doctor, "Something works against my medicine and is to strong for it. However, I know by the force of my art that it is this, you have stolen goods about you. I am certain of it. If you do not give them back, I can do nothing for you."

The princess denied very stoutly that she had anything of the kind.

"Very well," said the doctor, "you may do as you please, but I am sure I am correct. You will die if you do not own it." Then he went to the king, and told him how the matter stood.

"Daughter," said he, "send back the cloak, the purse, and the horn, that you stole from the right owners."

Then she ordered her maid to fetch all three and gave them to the doctor, and begged him to give them back to the soldiers. The moment he had them safe, he gave her a whole pear to eat, and the nose came right. And as for the doctor, he put on the cloak, wished the king and all his court a good day and was soon with his two brothers. They lived from that time happily at home in their palace, except when they took an airing to see the world in their coach with their three dapple-grey horses.

Which of the following is equivalent to the underlined selection, "Then she ordered her maid to fetch all three"?

Adapted from The Varieties of Religious Experience by William James (1902)

In the matter of religions, it is particularly easy distinguishing the too orders of question. Every religious phenomenon has its history and its derivation from natural antecedents. What is nowadays called the higher criticism of the Bible are only a study of the Bible from this existential point of view, neglected to much by the earlier church. Under just what biographic conditions did the sacred writers bring forth their various contributions to the holy volume? What had they exactly in their several individual minds, when they delivered their utterances? These are manifestly questions of historical fact, and one does not see how the answer to it can decide offhand the still further question: of what use should such a volume, with its manner of coming into existence so defined, be to us as a guide to life and a revelation? To answer this other question we must have already in our mind some sort of a general theory as to what the peculiarities in a thing should be which give it value for purposes of revelation; and this theory itself would be what I just called a spiritual judgment. Combining it with our existential judgment,we might indeed deduce another spiritual judgment as to the Bibles’ worth. Thus, if our theory of revelation-value were to affirm that any book, to possess it, must have been composed automatically or not by the free caprice of the writer, or that it must exhibit no scientific and historic errors and express no local or personal passions, the Bible would probably fare ill at our hands. But if, on the other hand, our theory should allow that a book may well be a revelation in spite of errors and passions and deliberate human composition, if only it be a true record of the inner experiences of great-souled persons wrestling with the crises of his fate, than the verdict would be much favorable. You see that the existential facts by itself are insufficient for determining the value; and the best adepts of the higher criticism accordingly never confound the existential with the spiritual problem. With the same conclusions of fact before them, some take one view, and some another, of the Bible's value as a revelation, according as their spiritual judgment as to the foundation of values differ.

To what does the underlined word "another" refer?

Adapted from “The Fisherman and His Wife" in German Fairy Tales and Popular Stories by Jacob Grimm and Wilhelm Grimm (trans. Taylor, ed. 1864)

The next morning, when Dame Ilsabill had awoke, it was broad daylight, and she jogged her husband, the fisherman, with her elbow, and said, "Get up husband and bestir yourself, for we must be king of all the land."

"Wife, wife," said the man, “why should we wish to be king? I will not be king."

"Then I will," said she.

"But, wife," said the fisherman, "how can you be king? The fish cannot make you a king."

“Husband," said she, "say no more about it; instead, go and try! I will be king." So the man went away quite sorrowful to think that his wife should want to be king. This time, the sea looked a dark gray color, and was overspread with curling waves and ridges of foam as he cried out, “O man of the sea! Hearken to me! My wife Ilsabill will have her own will, and hath sent me to beg a boon of thee!"

"Well, what would she have now," said the fish?

"Alas!" said the poor man, 'my wife wants to be king."

"Go home," said the fish, “for she is king already."

Then, the fisherman had went home. As he came close to the palace he saw a troop of soldiers, and heard the sound of drums and trumpets. When he went in, he saw his wife sitting on a high throne of gold and diamonds, with a golden crown upon her head. On each side of she stood six fair maidens, each a head taller than the other.

To what does the underlined word "other" refer?

Adapted from Great Expectations by Charles Dickens (1861)

As she applied herself to set the tea-things, Joe peeped down at me over his leg, as if he was mentally casting me and himself up and calculating what kind of pair we practically should make, under the grievous circumstances foreshadowed. After that, he sat feeling his right-side flaxen curls and whisker, and following Mrs. Joe about with his blue eyes, as his manner always was at squally times.

My sister had a trenchant way of cutting our bread and butter for us, that never varied. First, with her left hand she jammed the loaf hard and fast against her bib, where it sometimes got a pin into it and sometimes a needle, which we afterwards got into our mouths. Then, she took some butter (not too much) on a knife and spread it on the loaf, in an apothecary kind of way, as if she were making a plaster.  She used both sides of the knife with a slapping dexterity and trimming and moulding the butter off round the crust. Then, she gave the knife a final smart wipe on the edge of the plaster and then sawed a very thick round off the loaf: which she finally, before separating from the loaf, hewed into two halves, of which Joe got one and I the other.

On the present occasion, though I was hungry, I dared not eat my slice. I felt that I must have something in reserve for my dreadful acquaintance, and his ally the still more dreadful young man. I knew, “Mrs. Joe's housekeeping to be of the strictest kind,” and that my larcenous researches might find nothing available in the safe. Therefore, I resolved to put my hunk of bread and butter down the leg of my trousers.

To what do the underlined words "one" and "other" refer?

Adapted from The Discourse on Method by René Descartes (1637; 1899, ed. Eliot)

From my childhood, I have been familiar with letters; and as I was given to believe that by their help a clear and certain knowledge of all that is useful in life might be acquired, I was ardently desirously for instruction in them. But as soon as I had finished the entire course of study, at the close of which it is customarily to be admitted into the order of the learned, I completely changed my opinion. I found myself involved in so many doubts and errors and was convinced that I had not advanced in all my attempts at learning. At every turn, ignorance and unknowing was to be discovered. And yet, I was studying in one of the most celebrated Schools in Europe. I thought there must be learned men in it, at least if such were anywhere to be found. I had been taught all that others learned there. However, not contented with the sciences actually taught us, I had, in addition, read all the books that had fallen into my hands, studying those branches that are judged to be the most curious and rare. I knew the judgment that others had formed of me. I did not find that I was considered inferior to my fellows, although there were among them some whom were already marked out to fill the places of our instructors. And, finally, our era appeared to me as flourishing and fertile with powerful minds as any preceding one. I was thus led to take the liberty of judging of all other men by myself. Furthermore, I concluded that there was no science in existence that was of such a nature as I had previously been given to believe.

To what does the underlined word "such" refer?

Adapted from The Autobiography of John Adams (ed. 1856)

Not long after this, the three greatest measures of all were carried. Three committees were appointed, one for preparing a declaration of independence, another for reporting a plan of a treaty to be proposed to France, and a third to digest a system of articles of confederation to be proposed to the States. I was appointed on the committee of independence and on that for preparing the form of a treaty with France. On the committee of confederation Mr. Samuel Adams was appointed. The committee of independence were Thomas Jefferson, John Adams, Benjamin Franklin, Roger Sherman, and Robert R. Livingston. Mr. Jefferson had been now about a year a member of Congress, but had attended his duty in the house a very small part of the time, and, when there, had never spoken in public. During the whole time I sat with him in Congress, I never heard him utter three sentences together. It will naturally be inquired how it happened that he was appointed on a committee of such importance. There were more reasons than one. Mr. Jefferson had the reputation of a masterly pen; he had been chosen a delegate in Virginia, in consequence of a very handsome public paper which he had written for the House of Burgesses, which had given him the character of a fine writer. Another reason was, that Mr. Richard Henry Lee was not beloved by the most of his colleagues from Virginia, and Mr. Jefferson was set up to rival and supplant him. This could be done only by the pen, for Mr. Jefferson could stand no competition with him or any one else in elocution and public debate.

To what does the underlined “this” refer in the final sentence?