Over winter break, our AP Spanish class took a trip to South America to practice the language and learn more about different Spanish-speaking cultures.  Before we left, every student had to get their vaccinations for yellow fever and typhoid. Our first stop was Bolivia. When we landed at El Alto airport the highest in the world, we could see the city of La Paz sprawling up the hillsides in the shadow of the Andes.   The first day in La Paz, we went to the Witches’s Market, run by local yatiri. The yatiri are medical practitioners who perform healing rituals in they’re communities. At the market, we saw dried frogs, llama fetuses, herbs, and seeds, used in various rituals. After we visited La Paz, we traveled to Cochabamba.  Cochabamba is Bolivia’s culinary capital, with delicious specialties such as salteñas and rellenos. In Cochabamba, we also climbed 1400 steps to see the Cristo de La Concordia statue, the tallest of it’s kind in South America. Next, we visited the salt flats of Uyuni.  Several lagoons dotted the high desert landscape, some of who were full of flamingos!

On our way out of Bolivia, we stopped at Lake Titicaca on the Peruvian border. Because the lake’s elevation is over 12,000 feet, some of my classmates experienced a bit of altitude sickness.  Despite the altitude sickness, everyone said they loved seeing the beautiful scenery and visiting the mysterious “floating islands” made of reeds.   When we crossed the border into Peru, one of my classmates thought she had lost her passport. I would of had a panic attack! She ended up finding it buried in a pocket of her backpack and we were on our way. 

My favorite part of Peru was our trek to the ancient Incan ruins of Machu Picchu. We spent four days hiking in the Andes on a trail to the ruins. Our guides, whom spoke Spanish, English, and Quechua, were very knowledgeable about the history, flora, and fauna in the region.  Upon waking up the next morning, a beautiful sunrise greeted us and cast the mountains in its soft pink glow. After we explored the ruins, we took a train ride back to Cuzco.  The next day, we flew to Lima and prepared to return home. I was sad to leave, but I know I would be back some day!

Select the answer choice that best corrects the bolded, underlined portion of the passage. If the sentence is correct as written, select NO CHANGE.

“What is Leisure?”

It would likely surprise [1] modern readers if he or she were told that the meaning of life is leisure. This seems to be the same thing as saying that the meaning of life is nothing more than relaxing by the side of the pool. [2] One can imagine almost anyone thinking to himself, “What a preposterous idea.” This idea is not as foreign as it might appear at first glance. Indeed, [3] it could be considered the classic Western position about the very meaning of life. [4] This, of course, lies in contrast to all other global positions, but that’s a topic for another day.

[5] Of course, we need to understand what is meant by the word leisure if we are going to understand this assertion. The best way to understand this is to consider a contrast between two different kinds of activity. [6] On the one hand, there are many activities that are for the sake of something else. [7] On the other hand. There are those activities that are done for their own sake. These latter kinds of activities are those that are properly understood as being leisurely. [8] For example, when someone cuts onions for a meal, the cutting of the onions is not done for their own sake. The easiest way to figure out if something is being done for the sake of another end is to ask, “Why are you doing that.” [9] The onion cutter will answer, “I am doing it so that I can make dinner.” This helps us to see that the cutting of the onions is for the sake of something else. [10] Indeed, even the eating of dinner is for the sake of something else, namely attaining adequate nutrition.

[11] In contrast to these examples, leisurely activities are those that are done for they’re own sake. [12] For example, ask someone who enjoys organ music why he is listening to an organ concert. The answer will almost certainly be, “For the sake of listening to organ music. It is that important and beautiful!” Many things can be considered leisurely, including forms of games that are played merely for their own enjoyment; however, it is important to bear in mind that there is a hierarchy of goods. [13] Some types of leisure are better than others and likely are more preferable.

Choose the answer that best corrects section [1].

“What is Leisure?” 

It would likely surprise [1] modern readers if he or she were told that the meaning of life is leisure. This seems to be the same thing as saying that the meaning of life is nothing more than relaxing by the side of the pool. [2] One can imagine almost anyone thinking to himself, “What a preposterous idea.” This idea is not as foreign as it might appear at first glance. Indeed, [3] it could be considered the classic Western position about the very meaning of life. [4] This, of course, lies in contrast to all other global positions, but that’s a topic for another day.

[5] Of course, we need to understand what is meant by the word leisure if we are going to understand this assertion. The best way to understand this is to consider a contrast between two different kinds of activity. [6] On the one hand, there are many activities that are for the sake of something else. [7] On the other hand. There are those activities that are done for their own sake. These latter kinds of activities are those that are properly understood as being leisurely. [8] For example, when someone cuts onions for a meal, the cutting of the onions is not done for their own sake. The easiest way to figure out if something is being done for the sake of another end is to ask, “Why are you doing that.” [9] The onion cutter will answer, “I am doing it so that I can make dinner.” This helps us to see that the cutting of the onions is for the sake of something else. [10] Indeed, even the eating of dinner is for the sake of something else, namely attaining adequate nutrition.

[11] In contrast to these examples, leisurely activities are those that are done for they’re own sake. [12] For example, ask someone who enjoys organ music why he is listening to an organ concert. The answer will almost certainly be, “For the sake of listening to organ music. It is that important and beautiful!” Many things can be considered leisurely, including forms of games that are played merely for their own enjoyment; however, it is important to bear in mind that there is a hierarchy of goods. [13] Some types of leisure are better than others and likely are more preferable.

Choose the answer that best corrects section [8].

“The Common Good: The United Aim of Many” 

Among the many topics that are misunderstood [16] in political science, and political philosophy, the notion of the “common good” ranks foremost. Often, we think of the common good as being nothing more than getting “the most things for the most people.” For example, when a person makes multiple millions of dollars, people will often say, [17] “He should give back some of that money, for the sake of the common good.” Whether or not such people [18] should do this with his money, this is really an improper use of the expression the common good.

A better way to understand the common good is to think about common ends or common goals. An example will help to explain this. Think of a group of musicians on a stage. If all of these people came together to practice in the same room, we wouldn’t call them a symphony. [19] A mass of people just playing any music whatsoever are not a symphony. A symphony is an organized group; a mass of people is just a mass of people. Nothing physically differs regarding the mass of people and the symphony. [20] They are both made up of the same “stuff,” namely a group of musicians.

However, a common good changes [21] this mass into something that they never could be without that common good. [22] When these musicians come together to play the Dies Irae of Mozart, they become something that they never were as individuals.  Each member of the group uses his or her personal skill for the sake of a new, common performance. Perhaps the tuba player loves to play loudly.  Perhaps the lead violinist loves playing quickly.  These preferences must be channeled and limited for the sake of the common enterprise of playing Mozart’s stirring piece of music. [23] The desires of the individual instrumentalists, whom play the music, no longer reigns supreme.

The common good unites this group. If you were to ask the tuba player, what are you doing, he would answer, “Taking part in the symphonic playing of the Dies Irae.” [24] Then, if you were to ask any other musician the same question, he or she would answer in the same way. The answer would not be, “playing the Dies Irae my way.” If that were the answer, the musician would not be part of the symphony. He or she would be doing something private, not something that is truly common.

Choose the answer that best corrects section [21].

“The Common Good: The United Aim of Many” [18]

Among the many topics that are misunderstood [16] in political science, and political philosophy, the notion of the “common good” ranks foremost. Often, we think of the common good as being nothing more than getting “the most things for the most people.” For example, when a person makes multiple millions of dollars, people will often say, [17] “He should give back some of that money, for the sake of the common good.” Whether or not such people [18] should do this with his money, this is really an improper use of the expression the common good.

A better way to understand the common good is to think about common ends or common goals. An example will help to explain this. Think of a group of musicians on a stage. If all of these people came together to practice in the same room, we wouldn’t call them a symphony. [19] A mass of people just playing any music whatsoever are not a symphony. A symphony is an organized group; a mass of people is just a mass of people. Nothing physically differs regarding the mass of people and the symphony. [20] They are both made up of the same “stuff,” namely a group of musicians.

However, a common good changes [21] this mass into something that they never could be without that common good. [22] When these musicians come together to play the Dies Irae of Mozart, they become something that they never were as individuals.  Each member of the group uses his or her personal skill for the sake of a new, common performance. Perhaps the tuba player loves to play loudly.  Perhaps the lead violinist loves playing quickly.  These preferences must be channeled and limited for the sake of the common enterprise of playing Mozart’s stirring piece of music. [23] The desires of the individual instrumentalists, whom play the music, no longer reigns supreme.

The common good unites this group. If you were to ask the tuba player, what are you doing, he would answer, “Taking part in the symphonic playing of the Dies Irae.” [24] Then, if you were to ask any other musician the same question, he or she would answer in the same way. The answer would not be, “playing the Dies Irae my way.” If that were the answer, the musician would not be part of the symphony. He or she would be doing something private, not something that is truly common.

How should underlined selection [18] be changed?

Choose the answer that best corrects section [47].

Adapted from "The Ephemera: An Emblem of Human Life" by Benjamin Franklin (1778)

You may remember, my dear friend, that when we lately spent that happy day in the delightful garden and sweet society of the Moulin Joly, I stopped a little in one of our walks, and stay some time behind the company. We had been shown numberless skeletons of a kind of little fly, called an ephemera, whose successive generations, we were told, were bred and expired within the day. I happened to see a living company of them on a leaf, who appeared to be engaged in conversation. You know I understand all the inferior animal tongues. My too great application to the study of them is the best excuse I can give for the little progress I have made in your charming language. I listened through curiosity to the discourse of these little creatures; but as they, in their national vivacity, spoke three or four together, I could make but little of their conversation. I found however by some broken expressions that I heard now and then, they were disputing warmly on the merit of two foreign musicians, one a "cousin," the other a "moscheto": in which dispute they spent their time, seemingly as regardless of the shortness of life as if they had been sure of living a month. Happy people! thought I; you are certainly under a wise just and mild government, since you have no public grievances to complain of, nor any subject of contention but the perfections and imperfections of foreign music. I turned my head from them to an old gray-headed one, who was single on another leaf, and talking to himself. Being amused with his soliloquy, I put it down in writing, in hopes it will likewise amuse her to who I am so much indebted for the most pleasing of all amusements, her delicious company and heavenly harmony.

Which of the following antecedents does the underlined pronoun "who" refer to?

Paul stood waiting, for the meeting with James. He had arrived early at the little alleyway in northern Bramville, waiting to meet the other man at a pub named the “Pick and the Shovel.” The whole situation was extremely strange, for Paul had never met James. Indeed, nobody whom Paul knew had met him. Hitherto, the mysterious man had been nothing more than a voice on the phone and a conversationalist via e-mail.

The making, of the trip to Bramville, was utterly unexpected, and his companions had encouraged him to reconnoiter the situation, record his thoughts, and communicate them within the coming week. Many peoples’ fates rode on the character of this mysterious man, this James. By stroke of luck, Paul was about to meet him.

Although Paul was quite certain that this was the appropriate course of action, he was still quite unnerved. Thousands of miles from his home, far from any friends, and without a cell phone, he could well be the target of a dangerous man. For this reason, he watched very intently as every person passed by, particularly those men who were alone. Many times, he asked himself, “Is that him”?

Thus, Paul watched and waited, somewhat overcome with fear yet also anxious to meet this mysterious man. It was time for a meeting with this man, upon whose mysterious persona were placed so many hopes. Though Paul was nervous to be the person to meet James, he knew that he was the man to whom this task had been appointed by fate.

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

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.

What is the best form of the underlined selection, "Then he thought to him"?

In the last day of classes (1), everyone was distracted and unable to do their (2) work.  Even the teacher, which normally (3) was attentive and cheery, seems (4) unable to focus.  The final test took (5) way too long for everyone to complete, and many of students (6) had put down his head (7) on the desk.  The sound of the heat blowing through the room was enough to put everyone (8) to sleep, and the teachers' (9) eyes began drooping despite hisself (10).  After what seemed an eternity; (11) the bell had rung (12) and everyone, including the teacher, ran out of the room.

Choose from the following four options the answer that best corrects the underlined mistake preceding the question number.  If there is no mistake or the original text is the best option, choose "NO CHANGE."