ACT Reading : Drawing Inferences from Humanities Passages
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Example Question #1 : Making Inferences In Argumentative Humanities Passages
Adapted from "Mr. Coleridge" from The Spirit of the Age by William Hazlitt (1825)
The present is an age of talkers, and not of doers, and the reason is, that the world is growing old. We are so far advanced in the Arts and Sciences, that we live in retrospect, and dote on past achievements. The accumulation of knowledge has been so great that we are lost in wonder at the height it has reached, instead of attempting to climb or add to it, while the variety of objects distracts and dazzles the looker-on. What niche remains unoccupied? What path untried? What is the use of doing anything, unless we could do better than all those who have gone before us? What hope is there of this? We are like those who have been to see some noble monument of art, who are content to admire without thinking of rivaling it; or like guests after a feast, who praise the hospitality of the donor "and thank the bounteous Pan"—perhaps carrying away some trifling fragments; or like the spectators of a mighty battle, who still hear its sound afar off, and the clashing of armor and the neighing of the war-horse and the shout of victory is in their ears, like the rushing of innumerable waters!
Mr. Coleridge has "a mind reflecting ages past”; his voice is like the echo of the congregated roar of the "dark rearward and abyss" of thought. He who has seen a mouldering tower by the side of a crystal lake, hid by the mist, but glittering in the wave below, may conceive the dim, gleaming, uncertain intelligence of his eye; he who has marked the evening clouds up rolled (a world of vapors), has seen the picture of his mind: unearthly, unsubstantial, with gorgeous tints and ever-varying forms.
Our author's mind is (as he himself might express it) tangential. There is no subject on which he has not touched, none on which he has rested. With an understanding fertile, subtle, expansive, "quick, forgetive, apprehensive," beyond all living precedent, few traces of it will perhaps remain. He lends himself to all impressions alike; he gives up his mind and liberty of thought to none. He is a general lover of art and science, and wedded to no one in particular. He pursues knowledge as a mistress, with outstretched hands and winged speed; but as he is about to embrace her, his Daphne turns—alas! not to a laurel! Hardly a speculation has been left on record from the earliest time, but it is loosely folded up in Mr. Coleridge's memory, like a rich, but somewhat tattered piece of tapestry; we might add (with more seeming than real extravagance), that scarce a thought can pass through the mind of man, but its sound has at some time or other passed over his head with rustling pinions. On whatever question or author you speak, he is prepared to take up the theme with advantage—from Peter Abelard down to Thomas Moore, from the subtlest metaphysics to the politics of the Courier. There is no man of genius, in whose praise he descants, but the critic seems to stand above the author, and "what in him is weak, to strengthen, what is low, to raise and support”; nor is there any work of genius that does not come out of his hands like an Illuminated Missal, sparkling even in its defects. If Mr. Coleridge had not been the most impressive talker of his age, he would probably have been the finest writer; but he lays down his pen to make sure of an auditor, and mortgages the admiration of posterity for the stare of an idler. If he had not been a poet, he would have been a powerful logician; if he had not dipped his wing in the Unitarian controversy, he might have soared to the very summit of fancy. But in writing verse, he is trying to subject the Muse to transcendental theories: in his abstract reasoning, he misses his way by strewing it with flowers. All that he has done of moment, he had done twenty years ago: since then, he may be said to have lived on the sound of his own voice. Mr. Coleridge is too rich in intellectual wealth to need to task himself to any drudgery: he has only to draw the sliders of his imagination, and a thousand subjects expand before him, startling him with their brilliancy, or losing themselves in endless obscurity.
It can reasonably be inferred from the passage that __________.
the author is talking about two men
the author is a poet
the author is talking about himself
the author has prior grievances with his subject
the author is talking about a poet
the author is talking about a poet
The third paragraph makes it very clear that the author is talking about a writer of verse, or a poet. The line “If he had not been a poet, he would have been a powerful logician; if he had not dipped his wing in the Unitarian controversy, he might have soared to the very summit of fancy“ tells us this directly. We cannot infer any of the other answers in part or at all from the passage.
Example Question #21 : Drawing Inferences From Humanities Passages
Passage adapted from “Utopia” by Thomas More (1516) in Ideal Commonwealths: Comprising More's Utopia, Bacon's New Atlantis, Campanella's City of the Sun, and Harrington's Oceans (1901)
Thus have I described to you, as particularly as I could, the constitution of that commonwealth, which I do not only think the best in the world, but indeed the only commonwealth that truly deserves that name. In all other places it is visible that, while people talk of a commonwealth, every man only seeks his own wealth; but there, where no man has any property, all men zealously pursue the good of the public, and, indeed, it is no wonder to see men act so differently, for in other commonwealths every man knows that unless he provides for himself, how flourishing soever the commonwealth may be, he must die of hunger, so that he sees the necessity of preferring his own concerns to the public; but in Utopia, where every man has a right to everything, they all know that if care is taken to keep the public stores full no private man can want anything, for among them there is no unequal distribution, so that no man is poor, none in necessity, and though no man has anything, yet they are all rich; for what can make a man so rich as to lead a serene and cheerful life, free from anxieties, neither apprehending want himself, nor vexed with the endless complaints of his wife? He is not afraid of the misery of his children, nor is he contriving how to raise a portion for his daughters, but is secure in this, that both he and his wife, his children and grandchildren, to as many generations as he can fancy, will all live both plentifully and happily, since, among them, there is no less care taken of those who were once engaged in labor, but grow afterwards unable to follow it, than there is, elsewhere, of these that continue still employed. I would gladly hear any man compare the justice that is among them with that of all other nations; among whom may I perish if I see anything that looks either like justice or equity; for what justice is there in this: that a nobleman, a goldsmith, a banker, or any other man, who either does nothing at all, or, at best, is employed in things that are of no use to the public, should live in great luxury and splendor upon what is so ill acquired, and a mean man, a carter, a smith, or a plowman, who works harder even than the beasts themselves, and is employed in labors so necessary, that no commonwealth could hold out a year without them, can only earn so poor a livelihood and must lead so miserable a life, that the condition of the beasts is much better than theirs? For as the beasts do not work so constantly, so they feed almost as well, and with more pleasure, and have no anxiety about what is to come, whilst these men are depressed by a barren and fruitless employment, and tormented with the apprehensions of want in their old age; since that which they get by their daily labour does but maintain them at present, and is consumed as fast as it comes in, there is no overplus left to lay up for old age.
Based on the information presented in the passage, which of the following is most likely to be true concerning theft of personal property in Utopia?
Such theft is likely rare in Utopia because the inhabitants are much more concerned with the public good than with private possessions.
This type of theft likely cannot occur in Utopia because no one owns any personal property.
Such theft is likely rare in Utopia because everyone owns an identical set of personal possessions.
Theft is likely much more prevalent in Utopia because its inhabitants spend so much time working outside of their homes.
Such theft likely occurs as much in Utopia as in any other country.
This type of theft likely cannot occur in Utopia because no one owns any personal property.
The narrator tells us near the beginning of the passage that Utopia is a place "where no man has any property, [and] all men zealously pursue the good of the public." He goes on to describe it as a place "where every man has a right to everything," and says "[its inhabitants] all know that if care is taken to keep the public stores full no private man can want anything, for among them there is no unequal distribution, so that no man is poor, none in necessity, and though no man has anything, yet they are all rich." Considering the question, the key phrases from these quotations are that "no man has any property" and "no man has anything, yet they are all rich." This tells us that no one owns any personal property in Utopia, supporting the answer choice "this type of theft likely cannot occur in Utopia because no one owns any personal property."
Example Question #1 : Extrapolating From The Text In Humanities Passages
Passage adapted from “Utopia” by Thomas More (1516) in Ideal Commonwealths: Comprising More's Utopia, Bacon's New Atlantis, Campanella's City of the Sun, and Harrington's Oceans (1901)
Thus have I described to you, as particularly as I could, the constitution of that commonwealth, which I do not only think the best in the world, but indeed the only commonwealth that truly deserves that name. In all other places it is visible that, while people talk of a commonwealth, every man only seeks his own wealth; but there, where no man has any property, all men zealously pursue the good of the public, and, indeed, it is no wonder to see men act so differently, for in other commonwealths every man knows that unless he provides for himself, how flourishing soever the commonwealth may be, he must die of hunger, so that he sees the necessity of preferring his own concerns to the public; but in Utopia, where every man has a right to everything, they all know that if care is taken to keep the public stores full no private man can want anything, for among them there is no unequal distribution, so that no man is poor, none in necessity, and though no man has anything, yet they are all rich; for what can make a man so rich as to lead a serene and cheerful life, free from anxieties, neither apprehending want himself, nor vexed with the endless complaints of his wife? He is not afraid of the misery of his children, nor is he contriving how to raise a portion for his daughters, but is secure in this, that both he and his wife, his children and grandchildren, to as many generations as he can fancy, will all live both plentifully and happily, since, among them, there is no less care taken of those who were once engaged in labor, but grow afterwards unable to follow it, than there is, elsewhere, of these that continue still employed. I would gladly hear any man compare the justice that is among them with that of all other nations; among whom may I perish if I see anything that looks either like justice or equity; for what justice is there in this: that a nobleman, a goldsmith, a banker, or any other man, who either does nothing at all, or, at best, is employed in things that are of no use to the public, should live in great luxury and splendor upon what is so ill acquired, and a mean man, a carter, a smith, or a plowman, who works harder even than the beasts themselves, and is employed in labors so necessary, that no commonwealth could hold out a year without them, can only earn so poor a livelihood and must lead so miserable a life, that the condition of the beasts is much better than theirs? For as the beasts do not work so constantly, so they feed almost as well, and with more pleasure, and have no anxiety about what is to come, whilst these men are depressed by a barren and fruitless employment, and tormented with the apprehensions of want in their old age; since that which they get by their daily labour does but maintain them at present, and is consumed as fast as it comes in, there is no overplus left to lay up for old age.
Which of the following can be inferred from the passage?
Every inhabitant of Utopia performs physical labor every day, no matter his or her age.
Academic work is prized above manual labor in Utopia.
The inhabitants of Utopia are extremely insular and don't know that other countries exist.
Utopia is just while other countries are not.
The narrator believes that the Utopian constitution could be improved upon by incorporating features of other countries' founding documents.
Utopia is just while other countries are not.
We can figure out the correct answer by systematically disproving the other choices. The idea that "academic work is prized above manual labor in Utopia" cannot be inferred from the passage because the passage never mentions academic work specifically. Similarly, the answer choice "the inhabitants of Utopia are extremely insular and don't know that other countries exist" isn't supported either because the passage tells us nothing about what Utopians know of other countries. The answer "Every inhabitant of Utopia performs physical labor every day, no matter his or her age" is incorrect because the passage contradicts it when the narrator states "there is no less care taken of those who were once engaged in labor, but grow afterwards unable to follow it, than there is, elsewhere, of these that continue still employed." If it's possible that there are people "once engaged in labor" but now "unable to follow it," this can be taken to mean that not everyone works every day, as some people cannot. The idea that "the narrator believes that the Utopian constitution could be improved upon by incorporating features of other countries' founding documents" is similarly contradicted by the passage's first sentence, in which the narrator states that he thinks the Utopian constitution is "the best in the world." It wouldn't make sense to incorporate aspects of what the narrator considers less perfect constitutions into a perfect one in order to try to improve it; it would most likely make it worse. The last answer choice remaining is the correct one: "Utopia is just while other countries are not." This statement is supported in the passage when the narrator says, "I would gladly hear any man compare the justice that is among [the Utopians] with that of all other nations; among whom may I perish if I see anything that looks either like justice or equity."
Example Question #41 : Extrapolating From The Text In Humanities Passages
Passage adapted from “Utopia” by Thomas More (1516) in Ideal Commonwealths: Comprising More's Utopia, Bacon's New Atlantis, Campanella's City of the Sun, and Harrington's Oceans (1901)
Thus have I described to you, as particularly as I could, the constitution of that commonwealth, which I do not only think the best in the world, but indeed the only commonwealth that truly deserves that name. In all other places it is visible that, while people talk of a commonwealth, every man only seeks his own wealth; but there, where no man has any property, all men zealously pursue the good of the public, and, indeed, it is no wonder to see men act so differently, for in other commonwealths every man knows that unless he provides for himself, how flourishing soever the commonwealth may be, he must die of hunger, so that he sees the necessity of preferring his own concerns to the public; but in Utopia, where every man has a right to everything, they all know that if care is taken to keep the public stores full no private man can want anything, for among them there is no unequal distribution, so that no man is poor, none in necessity, and though no man has anything, yet they are all rich; for what can make a man so rich as to lead a serene and cheerful life, free from anxieties, neither apprehending want himself, nor vexed with the endless complaints of his wife? He is not afraid of the misery of his children, nor is he contriving how to raise a portion for his daughters, but is secure in this, that both he and his wife, his children and grandchildren, to as many generations as he can fancy, will all live both plentifully and happily, since, among them, there is no less care taken of those who were once engaged in labor, but grow afterwards unable to follow it, than there is, elsewhere, of these that continue still employed. I would gladly hear any man compare the justice that is among them with that of all other nations; among whom may I perish if I see anything that looks either like justice or equity; for what justice is there in this: that a nobleman, a goldsmith, a banker, or any other man, who either does nothing at all, or, at best, is employed in things that are of no use to the public, should live in great luxury and splendor upon what is so ill acquired, and a mean man, a carter, a smith, or a plowman, who works harder even than the beasts themselves, and is employed in labors so necessary, that no commonwealth could hold out a year without them, can only earn so poor a livelihood and must lead so miserable a life, that the condition of the beasts is much better than theirs? For as the beasts do not work so constantly, so they feed almost as well, and with more pleasure, and have no anxiety about what is to come, whilst these men are depressed by a barren and fruitless employment, and tormented with the apprehensions of want in their old age; since that which they get by their daily labour does but maintain them at present, and is consumed as fast as it comes in, there is no overplus left to lay up for old age.
Imagine you meet a Utopian who knows nothing of countries other than his or her own. Based on the passage, which of the following would likely be a new concept to him or her?
Going to a hospital when feeling ill
Attending a religious service
Clearing a forest in order to make paper from the trees
Saving money for retirement
Taking off work for a national holiday
Saving money for retirement
Saving money for retirement would be most likely to be a new concept to a Utopian based on the passage, as it states that "among them, there is no less care taken of those who were once engaged in labor, but grow afterwards unable to follow it, than there is, elsewhere, of these that continue still employed." This quotation tells us that Utopians don't have to worry about saving money on which to live on when they are too old to work—or in other words, saving money for retirement.
Example Question #11 : Making Inferences About The Author Or Humanities Passage Content
Passage adapted from "Of One Defect in Our Government" in Essays of Michael, Seigneur de Montaigne in The Complete Works of Michael de Montaigne (1580, trans. C. Cotton, ed. W. Hazlitt 1842)
My late father, a man that had no other advantages than experience and his own natural parts, was nevertheless of a very clear judgment, formerly told me that he once had thoughts of endeavoring to introduce this practice; that there might be in every city a certain place assigned to which such as stood in need of anything might repair, and have their business entered by an officer appointed for that purpose. As for example: I want a chapman to buy my pearls; I want one that has pearls to sell; such a one wants company to go to Paris; such a one seeks a servant of such a quality; such a one a master; such a one such an artificer; some inquiring for one thing, some for another, every one according to what he wants. And doubtless, these mutual advertisements would be of no contemptible advantage to the public correspondence and intelligence: for there are evermore conditions that hunt after one another, and for want of knowing one another's occasions leave men in very great necessity.
I have heard, to the great shame of the age we live in, that in our very sight two most excellent men for learning died so poor that they had scarce bread to put in their mouths: Lilius Gregorius Giraldus in Italy and Sebastianus Castalio in Germany: and I believe there are a thousand men would have invited them into their families, with very advantageous conditions, or have relieved them where they were, had they known their wants. The world is not so generally corrupted, but that I know a man that would heartily wish the estate his ancestors have left him might be employed, so long as it shall please fortune to give him leave to enjoy it, to secure rare and remarkable persons of any kind, whom misfortune sometimes persecutes to the last degree, from the dangers of necessity; and at least place them in such a condition that they must be very hard to please, if they are not contented.
My father in his domestic economy had this rule (which I know how to commend, but by no means to imitate), namely, that besides the day-book or memorial of household affairs, where the small accounts, payments, and disbursements, which do not require a secretary's hand, were entered, and which a steward always had in custody, he ordered him whom he employed to write for him, to keep a journal, and in it to set down all the remarkable occurrences, and daily memorials of the history of his house: very pleasant to look over, when time begins to wear things out of memory, and very useful sometimes to put us out of doubt when such a thing was begun, when ended; what visitors came, and when they went; our travels, absences, marriages, and deaths; the reception of good or ill news; the change of principal servants, and the like. An ancient custom, which I think it would not be amiss for every one to revive in his own house; and I find I did very foolishly in neglecting it.
The household journal described in the third paragraph could potentially solve all but one of the following problems. Which problem would it NOT help to solve?
Confirming the number of days a builder worked on a renovation project
Remembering when one's cousin was married
Determining exactly how much rain fell on crops in the past month
Determining how many days the resident family spent on vacation in the past year
Recalling the exact date on which a new butler was hired
Determining exactly how much rain fell on crops in the past month
To correctly answer this question, we have to consider the third paragraph's description of the uses of the household journal: it contains "all the remarkable occurrences, and daily memorials of the history of [the] house" and is "very pleasant to look over, when time begins to wear things out of memory, and very useful sometimes to put us out of doubt when such a thing was begun, when ended; what visitors came, and when they went; our travels, absences, marriages, and deaths; the reception of good or ill news; the change of principal servants, and the like." From here, we can see that all but one of the answer choices matches up with a quotation from this part of the passage: "Remembering when one's cousin was married" matches up with "marriages," "Confirming the number of days a builder worked on a renovation project" matches up with "when such a thing was begun, when ended," "Determining how many days the resident family spent on vacation in the past year" matches up with "travels" and "absences," and "Recalling the exact date on which a new butler was hired" matches up with "the change of principal servants." The only answer choice that does not match up with a part of the quotation is "Determining exactly how much rain fell on crops in the past month," and this is the correct answer, because nowhere is quantitative data about the amount of rainfall included in the description of the things the journal keeps track of.
Example Question #18 : Literary Analysis Of American Poetry
Adapted from "The Author to Her Book" by Anne Bradstreet (1678)
Which of the following is the most likely meaning of the underlined fifth and sixth lines of the poem?
Bradstreet's friends printed the book with a lesser publisher than it deserved.
Bradstreet's book was printed on lower quality paper.
Bradstreet's manuscript was printed in its rough draft form, without editing.
Bradsteet did not care for the typeface the book was printed in.
None of the other answers are correct.
Bradstreet's manuscript was printed in its rough draft form, without editing.
Bradstreet's book was published using an uncorrected rough draft of her poems, since she herself did not know it was being published, and thus she feels its "errors were not lessened" by editing.
Example Question #19 : Literary Analysis Of American Poetry
Adapted from "The Author to Her Book" by Anne Bradstreet (1678)
Lines 7-10 imply all but which of the following?
Bradstreet felt the poems needed tighter editing.
Bradstreet was embarassed by the book's publication.
Bradstreet immediately acknowledged she was the author of the book.
None of the other answers is correct.
Bradstreet did not feel the poems should have been read by the public.
Bradstreet immediately acknowledged she was the author of the book.
There's nothing in these lines to indicate that Bradstreet immediately acknowledged authorship of the book, given that she finds it "rambling" and in need of tighter editing, and the fact that she "blushes" at its publication implies she does not feel the book was ready to be seen by the public.
Example Question #1 : Making Inferences In Argumentative Humanities Passages
Adapted from “Aristotle at Afternoon Tea” by Oscar Wilde (1887)
In society, says Mr. Mahaffy, every civilized man and woman ought to feel it their duty to say something, even when there is hardly anything to be said, and, in order to encourage this delightful art of brilliant chatter, he has published a social guide without which no debutante or dandy should ever dream of going out to dine. Not that Mr. Mahaffy's book can be said to be, in any sense of the word, popular. In discussing this important subject of conversation, he has not merely followed the scientific method of Aristotle which is, perhaps, excusable, but he has adopted the literary style of Aristotle for which no excuse is possible. There is, also, hardly a single anecdote, hardly a single illustration, and the reader is left to put the professor's abstract rules into practice, without either the examples or the warnings of history to encourage or to dissuade him in his reckless career. Still, the book can be warmly recommended to all who propose to substitute the vice of verbosity for the stupidity of silence. It fascinates in spite of its form and pleases in spite of its pedantry, and is the nearest approach, that we know of, in modern literature to meeting Aristotle at an afternoon tea.
What can be inferred about the author’s opinion on Aristotle’s writing?
The author cannot understand most of what Aristotle says.
The author thinks that the literary style of Aristotle is not desirable or fit for imitation.
The author laments that so much of Aristotle’s work has been copied and butchered.
The author has never read Aristotle.
The author finds Aristotle’s work informative and entertaining.
The author thinks that the literary style of Aristotle is not desirable or fit for imitation.
The author describes how Mr. Mahaffy employs the “literary style of Aristotle for which no excuse is possible.” From this description it can be inferred that the author finds the writing of Aristotle to be inaccessible, and, additionally, that the author does not think the literary style of Aristotle is fit for imitation. The phrase “no excuse is possible” should clue you in to the author’s meaning.
Example Question #11 : Making Inferences About The Author Or Humanities Passage Content
Adapted from a letter of Thomas Jefferson popularly known as “A Dialogue Between the Head and Heart” (October 12th, 1786) in Volume II of Memoir, Correspondence, and Miscellanies, from the Papers of Thomas Jefferson (1830)
(Note: This work is presented like a play having two characters, the “Head” and the “Heart.” In the following passage, we are privy to the words of the “Head.”)
Every thing in this world is matter of calculation. Advance, then, with caution, the balance in your hand. Put into one scale the pleasures which any object may offer, but put fairly into the other the pains which are to follow, and see which preponderates. The making an acquaintance is not a matter of indifference. When a new one is proposed to you, view it all round. Consider what advantages it presents, and to what inconveniences it may expose you. Do not bite at the bait of pleasure, till you know there is no hook beneath it. The art of life is the art of avoiding pain, and he is the best pilot, who steers clearest of the rocks and shoals with which it is beset. Pleasure is always before us, but misfortune is at our side; while running after that, this arrests us.
The most effectual means of being secure against pain is to retire within ourselves and to suffice for our own happiness. Those which depend on ourselves are the only pleasures a wise man will count on, for nothing is ours, which another may deprive us of. Hence the inestimable value of intellectual pleasures. Ever in our power, always leading us to something new, never cloying, we ride serene and sublime above the concerns of this mortal world, contemplating truth and nature, matter and motion, the laws which bind up their existence, the laws which bind up their existence, and that Eternal Being, who made and bound them up by those laws.
Let this be our employ. Leave the bustle and tumult of society to those who have not talents to occupy themselves without them. Friendship is but another name for an alliance with the follies and the misfortunes of others. Our own share of miseries is sufficient: why enter then as volunteers into those of another? Is there so little gall poured into our cup, that we must heed help to drink that of our neighbor? A friend dies, or leaves us: we feel as if a limb was cut off. He is sick: we must watch over him, and participate of his pains. His fortune is shipwrecked: ours must be laid under contribution. He loses a child, a parent, or a partner: we must mourn the loss as if it were our own.
What would the “Head” say to someone who wanted to befriend someone whose company had been enjoyable?
In many circumstances, this is the best thing to do.
Forget it and return to the marketplace, where you can weigh all things in scales.
This almost certainly should not be done.
None of the other answers
This could be an okay idea.
This almost certainly should not be done.
The key sentence for this question is, "Friendship is but another name for an alliance with the follies and the misfortunes of others." The implication is that making friends leaves us open to forms of sadness that could be avoided. Therefore, in this passage, the "Head" wants to say that we should avoid making friends if possible. However, it does not say that we should go to the marketplace. (Indeed, he would have us leave all society and its bustle.)
Example Question #21 : Drawing Inferences From Humanities Passages
Adapted from a letter of Thomas Jefferson popularly known as “A Dialogue Between the Head and Heart” (October 12th, 1786) in Volume II of Memoir, Correspondence, and Miscellanies, from the Papers of Thomas Jefferson (1830)
(Note: This work is presented like a play having two characters, the “Head” and the “Heart.” In the following passage, we are privy to the words of the “Head.”)
Every thing in this world is matter of calculation. Advance, then, with caution, the balance in your hand. Put into one scale the pleasures which any object may offer, but put fairly into the other the pains which are to follow, and see which preponderates. The making an acquaintance is not a matter of indifference. When a new one is proposed to you, view it all round. Consider what advantages it presents, and to what inconveniences it may expose you. Do not bite at the bait of pleasure, till you know there is no hook beneath it. The art of life is the art of avoiding pain, and he is the best pilot, who steers clearest of the rocks and shoals with which it is beset. Pleasure is always before us, but misfortune is at our side; while running after that, this arrests us.
The most effectual means of being secure against pain is to retire within ourselves and to suffice for our own happiness. Those which depend on ourselves are the only pleasures a wise man will count on, for nothing is ours, which another may deprive us of. Hence the inestimable value of intellectual pleasures. Ever in our power, always leading us to something new, never cloying, we ride serene and sublime above the concerns of this mortal world, contemplating truth and nature, matter and motion, the laws which bind up their existence, the laws which bind up their existence, and that Eternal Being, who made and bound them up by those laws.
Let this be our employ. Leave the bustle and tumult of society to those who have not talents to occupy themselves without them. Friendship is but another name for an alliance with the follies and the misfortunes of others. Our own share of miseries is sufficient: why enter then as volunteers into those of another? Is there so little gall poured into our cup, that we must heed help to drink that of our neighbor? A friend dies, or leaves us: we feel as if a limb was cut off. He is sick: we must watch over him, and participate of his pains. His fortune is shipwrecked: ours must be laid under contribution. He loses a child, a parent, or a partner: we must mourn the loss as if it were our own.
What would the “Head” say about the attempts to gain knowledge of political matters and the running of the country?
This is better than friendship and therefore should be done.
This is not something that a wise man will do.
None of the other answers
This is one of the sad things that we must do in life.
This is an important aspect of life.
This is not something that a wise man will do.
The key sentence here is, "Leave the bustle and tumult of society to those who have not talents to occupy themselves without them." The word "society" here means the company of other people in general. However, we can infer that the "Head" definitely would not like the bustle and tumult of political life very much at all. Therefore, it is safe to assume that it would tell us that a wise man does not undertake such matters.
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