“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 [12].

“The Common Good: The United Aim of Many” [24]

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 [24] be changed?

Correct the italicized portion of the following sentence.

The student left they're study materials in the cafeteria.

In the sentence there is an underlined portion. Choose the alternative you think is best. 

They're catchy tunes were the band's main appeal. 

Adapted from The Prince by Niccolò Machiavelli (1532)

Now, if you will consider what was the nature of the government of Darius, you will find it similar to the kingdom of the Turk. Therefore it was only necessarily for Alexander, first to overthrow him in the field, and then to take the country from him. After this victory, Darius being killed, the state remained secure in Alexander’s power, for the reasons noted earlier. If his successors had been united they would have enjoyed it securely and at their ease, for there was no tumults raised in the kingdom except those they provoked themselves. However, it is impossible to hold with such tranquility states constituted like that of France. Hence arose those frequent rebellions against the Roman’s in Spain, France, and Greece, owing to the many principalities there were in these latter states, of which the Romans always held an insecure possession; however, with the power and long continuance of the empire, the memory of them passed away, and the Romans then became secure possessors. When fighting afterwards amongst themselves, each one was able to attach to himself his own parts of the country, according to the authority he had assumed there; and the family of the former lord being exterminated, none other than the Romans were acknowledged.

When these things are remembered, no one will marvel at the ease with which Alexander held the Empire of Asia or at the difficulties that others have had to keep an acquisition. This is not occasioned by the little or abundance of ability in the conqueror but, instead, by the want of uniformity in the subject state.

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 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 the best form of the underlined selection, "does not see how the answer to it can decide offhand"?

Adapted from The Sorrows of Young Werther by Johann Wolfgang von Goethe (1774; trans. Boylan 1854)

Wilhelm, what is the world to our hearts without love. What is a magic-lantern without light? You have but too kindle the flame within, and the brightest figures shine on the white wall; and, were love only to show us fleeting shadows, we are yet happy, when, like mere children, we behold it, and are transported with the splendid phantoms. I have not been able to see Charlotte today. I was prevented by company from which I could not disengage myself. What was to be done? I sent my servant to her house, that I might at least see somebody today whom had been near her. Oh, the impatience with which I waited for his return! Oh, the joy with which I welcomed him. I should certainly have caught him in my arms and kissed him, if I had not been ashamed.

It is said that the Bonona stone, when placed in the sun, attracts its rays and for a time appears luminous in the dark. So was it with me and this servant. The idea that Charlotte's eyes had dwelt on his countenance, his cheek, his very apparel, endeared it all inestimably to me so that, at that moment, I would not have parted from him for a thousand crowns. His presence made me so happy! Beware of laughing at me, Wilhelm. Can that be a delusion which makes us happy?

Which of the following is the best form of the underlined selection, "like mere children, we behold it"?

Adapted from Sozein ta Phainomena: An Essay Concerning Physical Theory from Plato to Galileo by Pierre Duhem (translated by Matthew Minerd)

What are physical theories’ value? What relation does it have with metaphysical explication? These are questions that are greatly stirred and raised in our days. However, as with other questions, they are in no manner completely new. It is a question that has been posed in all ages. As long as there has been a science of nature, they have been posed. Granted, the form that they assume changes somewhat from one age to another, for they borrow their various appearance from the scientific vocabularies of their times. Nevertheless, one need only dismiss this outer vestment in order to recognize that they remain essentially identical to each other.

The science of nature offers us up until the 17^th century at least, very few parties that managed to create theories expressed in a mathematical language. . . . If we leave aside several exceptions, an historical investigation places before our eyes strong evidence of a type science that would indeed be a prediction of modern mathematical physics. This science is astronomy. That is, where we would say, “Physical theory,” the Greek, Muslim, Medieval, and early Renaissance sages would say, “Astronomy.” However, for these earlier thinkers, the other parts of the study of nature did not attain a similar degree of perfection. That is, they did not express the laws of experience in a mathematical manner similar to that found in astronomy. In addition, during this time, the study of the material realities generally were not separated from what we would call today, “metaphysics.”

Thus, you can see why the question that concerns us takes two related, though different forms. Today, we ask, “What are the relations between metaphysics and physical theory?” However, in past days; indeed, for nearly two thousand years; it was formulated instead as, “What are the relations between physics and astronomy?”

What is the best form of the underlined selection, “It is a question that has been”?

Why Text Messaging Is a Good Thing by Chelci Spiegel

Because text messaging does not require voice it is far less obtrusive in public places. When I was standing in line at the grocery store one of the ladies were using their phone while waiting for their turn. I heard her entire life story her boy troubles, her work troubles her friend troubles and her money troubles. It was very distracting. With texting people can vent all their frustrations to someone privately. If I am trying to set a date for a barbeque, I can text my neighbor to work out details rather than let the entire she store know my weekend plans. Texting is a way to conduct private business in public places.  

What would make the underlined portion grammatically correct?

Why Text Messaging Is a Good Thing by Chelci Spiegel

Because text messaging does not require voice it is far less obtrusive in public places. When I was standing in line at the grocery store one of the ladies was using their phone while waiting for their turn. I heard her entire life story her boy troubles, her work troubles her friend troubles and her money troubles. It was very distracting. With texting a person can vent all their frustration to someone privately. If I am trying to set a date for a barbeque, I can text my neighbor to work out details rather than let the entire she store know my weekend plans. Texting is a way to conduct private business in public places.  

What would make the underlined portion grammatically correct?