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 best form of the underlined selection, "And I am called wise, for"?

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.

Which of the following is an acceptable replacement for the underlined word "just"?

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.

What is an acceptable replacement for the underlined word, "still"?

Choose the word or phrase that best completes the sentence.

He ran __________.

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

Hans had fallen quick when the wind caught his ladder.

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

Aerin's beautiful written speech brought tears to the eyes of his fellow classmates at graduation.

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

She was surprisingly quick on the uptake.

Many people watch football however (1) some do not. With (2) those who do not watch this sport (3) football is an incomprehensible pastime. Non football (4) fans cannot understand what is so exciting about watching two packs of grown men running away or toward each other, while (5) clinging for dear life to a piece of pigskin. It also makes from little to no sense (6) why those whom (7) play the sport gets (8) paid the exorbitant amounts that they do, even though he is (9) in effect doing the same thing that high school and college students do on a daily bases (10). But as the French would say, "Chacun à son goût" (11) though its (12) highly doubtful that most football fans (or even people who are not fans) would know what that means.

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."

Ivan and Oscar, two little white mice living in Mrs. Wiggins house (1), were desperate for some cheese, but the only way to get to the kitchen was climbing down (2) the old suit of armor that Mrs. Wiggins brought (3) back from England after her honeymoon. Ivan had went down (4) to the kitchen many times before, but Oscar was new to it all and (5) he was more nervous than he would admit. They came out at the hole in the wall above the suit of armors (6) left shoulder, and Oscar watched as Ivan slipped fast (7) into the joins between the steel plates. He then heard Ivan scuttling down through the shoulder, chest, and the left leg (8) before emerging through the left foot below. "Come on down Oscar (9)" called the courageous mouse. Oscar made his way into the shoulder just as his friend had done, but (10) somehow got mixed up and ended up in the right arm. The twists and turns inside the armor were too complicated for his tiny, mousy (11) mind. Finally he called out, "Help, Ivan! Help! Wont (12) you help me make it through the knight?"

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."

The student the hand of whom was up (1) gave the wrong answer. She was asked what was a substantive adjective (2), and she answered that a substantive adjective is one that describe (3) a substance. "No!" (4) the teacher barked. "A substantive adjective takes the place of a noun in a sentence, as when someone talks about the rich and the poor (5). Did you learn nothing in this class?" He then asked what a superlative adjective was, to which she replied (6) that a superlative adjective was one that took the place of a noun in a sentence. "But thats (7) what I just said," the teacher screamed! (8) The student had said (9) that she had heard him, therefore (10) she answered his question. "You answered my question previously, (11)" he bellowed, "not the last one!" "Ah, you mean the latest one," the student replied, the moment at which (12) the teacher turned to the wall and started beating his head against it.

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."