"Unseen Characters" by Will Floyd

Many plays, films, and television shows use the storytelling device of the unseen character. As the name implies, this trope involves a character the audience never directly encounters, but instead only hears about through the words of other characters. A common assumption is that a character that never speaks or is visible to the viewers of a play or film would only be a minor element, left to be the butt of jokes or as a simple way to add depth to a major character. In fact, unseen characters are frequently quite important, and further the plot because of their absence. The most notable instance of such a character is Godot in Samuel Beckett’s play Waiting for Godot. The two main characters in the play, Vladimir and Estragon, sit patiently by a tree, expecting Godot to come by at any moment. Three other characters, Lucky, Pozzo, and a boy, all speak to Vladimir and Estragon, with Godot never alighting on the stage. Nonetheless, Godot’s machinations in making the men wait—along with his supposed intentions—drive the play’s narrative. Godot, never seen or heard from directly, becomes the largest force in the created world of the play. This use of an unseen character creates an added mystery and increases the tension between the two main characters. Beckett uses the unseen character not as a gimmick or cheap ploy, but instead as the central focus of his play.

The underlined word "trope" in the first paragraph most closely means __________.

"Science Fiction and Society" by Will Floyd

Science fiction and fantasy novels are often seen as pure escapism; however, many authors use the fantastic or futuristic aspects of their work to comment on contemporary problems. Normally this is done by including things that seem quite familiar to a reader, but giving them small twists rooted in the author’s fabricated world. Subjects like racism are often hard for certain writers to analyze without causing an uproar among certain readers. By subverting the prejudice to being directed against a space alien, a completely unfamiliar being, a science fiction author can reinterpret why humans possess hatred for other groups. This can take the form of prejudice against things that people in reality are not normally prejudiced against. These analyses show the erratic and arbitrary nature of racism.

Fantasy books can offer a similar level of surprise for readers who think they know what the usual course of events would be in the regular world. By making the fantasy the focus of what's occurring in the narrative, love stories, war stories, and simple tales of overcoming obstacles can become pleasantly mystifying. Fantasy authors can create interesting takes on basic morality by simply injecting a small amount of magic into an old tale. Black-and-white approaches to good and evil seem much less trite and hackneyed when set in a fantastical, magical world. The ability for an audience to get lost in a magical world changes the expectations of the reader. Often, the threat of destruction in a beloved fantasy world will seem a darker occurrence than the threat to the world in which they live. This attachment to a created world allows science fiction and fantasy authors to discuss serious issues in a different manner to authors in other genres.

The word "escapism" underlined in the first paragraph means __________.

"Science Fiction and Society" by Will Floyd

Science fiction and fantasy novels are often seen as pure escapism; however, many authors use the fantastic or futuristic aspects of their work to comment on contemporary problems. Normally this is done by including things that seem quite familiar to a reader, but giving them small twists rooted in the author’s fabricated world. Subjects like racism are often hard for certain writers to analyze without causing an uproar among certain readers. By subverting the prejudice to being directed against a space alien, a completely unfamiliar being, a science fiction author can reinterpret why humans possess hatred for other groups. This can take the form of prejudice against things that people in reality are not normally prejudiced against. These analyses show the erratic and arbitrary nature of racism.

Fantasy books can offer a similar level of surprise for readers who think they know what the usual course of events would be in the regular world. By making the fantasy the focus of what's occurring in the narrative, love stories, war stories, and simple tales of overcoming obstacles can become pleasantly mystifying. Fantasy authors can create interesting takes on basic morality by simply injecting a small amount of magic into an old tale. Black-and-white approaches to good and evil seem much less trite and hackneyed when set in a fantastical, magical world. The ability for an audience to get lost in a magical world changes the expectations of the reader. Often, the threat of destruction in a beloved fantasy world will seem a darker occurrence than the threat to the world in which they live. This attachment to a created world allows science fiction and fantasy authors to discuss serious issues in a different manner to authors in other genres.

The word "contemporary" underlined in the first paragraph means __________.

"Political Representation" by Will Floyd

Pundits often decry the gridlock in Washington, D.C. Partisanship frequently makes legislators oppose bills they have supported in the past. Political grandstanding regularly takes the place of reasoned compromise or deal-making. Many political scientists are trying to find ways to resolve these issues within constitutional boundaries. One of the more popular suggestions is a different voting system called proportional representation. Proportional representation operates under the theory that each vote will help place a candidate in the legislature, rather than the current winner take all method of elections in the United States. Under proportional representation, candidates do not run for a specific seat in a particular district, but instead are part of a ranked list of candidates for each political party; therefore, if a political party receives thirty percent of the votes, thirty percent of the seats will be held by this party. Critics of proportional representation claim the system gives too much power to fringe candidates and political parties, whose only goal would be to destroy the political system. This cynical view of proportional representation stems from the example of countries currently using proportional representation. As it is, political scientists who do argue for proportional representation are trying to find a way around the current problems that exist in the United States’ political system, and feel a third party might create new pressures on the two party system currently causing such problems. The advocates of proportional representation do not argue that proportional representation is a perfect system, but also argue that we are not currently using a perfect system and that we need something to change.

The word "grandstanding" underlined in the passage means __________.

Adapted from The Idea of a University by John Henry Newman (1852)

I have been insisting, in my two preceding Discourses, first, on the cultivation of the intellect, as an end which may reasonably be pursued for its own sake; and next, on the nature of that cultivation, or what that cultivation consists in. Truth of whatever kind is the proper object of the intellect; its cultivation then lies in fitting it to apprehend and contemplate truth. Now the intellect in its present state, with exceptions which need not here be specified, does not discern truth intuitively, or as a whole. We know, not by a direct and simple vision, not at a glance, but, as it were, by piecemeal and accumulation, by a mental process, by going round an object, by the comparison, the combination, the mutual correction, the continual adaptation, of many partial notions, by the employment, concentration, and joint action of many faculties and exercises of mind.

Such a union and concert of the intellectual powers, such an enlargement and development, such a comprehensiveness, is necessarily a matter of training. And again, such a training is a matter of rule. It is not mere application, however exemplary, which introduces the mind to truth, nor the reading many books, nor the getting up many subjects, nor the witnessing many experiments, nor the attending many lectures. All this is short of enough. A man may have done it all, yet be lingering in the vestibule of knowledge. He may not realize what his mouth utters; he may not see with his mental eye what confronts him; he may have no grasp of things as they are, or at least he may have no power at all of advancing one step forward of himself, in consequence of what he has already acquired, no power of discriminating between truth and falsehood, of sifting out the grains of truth from the mass, of arranging things according to their real value, and, if I may use the phrase, of building up ideas. Such a power is the result of a scientific formation of mind; it is an acquired faculty of judgment, of clear-sightedness, of sagacity, of wisdom, of philosophical reach of mind, and of intellectual self-possession and repose—qualities which do not come of mere acquirement. The bodily eye, the organ for apprehending material objects, is provided by nature; the eye of the mind, of which the object is truth, is the work of discipline and habit.

This process of training, by which the intellect, instead of being formed or sacrificed to some particular or accidental purpose, some specific trade or profession, or study or science, is disciplined for its own sake, for the perception of its own proper object, and for its own highest culture, is called Liberal Education; and though there is no one in whom it is carried as far as is conceivable, or whose intellect would be a pattern of what intellects should be made, yet there is scarcely any one but may gain an idea of what real training is, and at least look towards it, and make its true scope and result, not something else, his standard of excellence; and numbers there are who may submit themselves to it, and secure it to themselves in good measure. And to set forth the right standard, and to train according to it, and to help forward all students towards it according to their various capacities, this I conceive to be the business of a University.

What is the meaning of “Liberal” that is underlined?

Adapted from The Idea of a University by John Henry Newman (1852)

I have been insisting, in my two preceding Discourses, first, on the cultivation of the intellect, as an end which may reasonably be pursued for its own sake; and next, on the nature of that cultivation, or what that cultivation consists in. Truth of whatever kind is the proper object of the intellect; its cultivation then lies in fitting it to apprehend and contemplate truth. Now the intellect in its present state, with exceptions which need not here be specified, does not discern truth intuitively, or as a whole. We know, not by a direct and simple vision, not at a glance, but, as it were, by piecemeal and accumulation, by a mental process, by going round an object, by the comparison, the combination, the mutual correction, the continual adaptation, of many partial notions, by the employment, concentration, and joint action of many faculties and exercises of mind.

Such a union and concert of the intellectual powers, such an enlargement and development, such a comprehensiveness, is necessarily a matter of training. And again, such a training is a matter of rule. It is not mere application, however exemplary, which introduces the mind to truth, nor the reading many books, nor the getting up many subjects, nor the witnessing many experiments, nor the attending many lectures. All this is short of enough. A man may have done it all, yet be lingering in the vestibule of knowledge. He may not realize what his mouth utters; he may not see with his mental eye what confronts him; he may have no grasp of things as they are, or at least he may have no power at all of advancing one step forward of himself, in consequence of what he has already acquired, no power of discriminating between truth and falsehood, of sifting out the grains of truth from the mass, of arranging things according to their real value, and, if I may use the phrase, of building up ideas. Such a power is the result of a scientific formation of mind; it is an acquired faculty of judgment, of clear-sightedness, of sagacity, of wisdom, of philosophical reach of mind, and of intellectual self-possession and repose—qualities which do not come of mere acquirement. The bodily eye, the organ for apprehending material objects, is provided by nature; the eye of the mind, of which the object is truth, is the work of discipline and habit.

This process of training, by which the intellect, instead of being formed or sacrificed to some particular or accidental purpose, some specific trade or profession, or study or science, is disciplined for its own sake, for the perception of its own proper object, and for its own highest culture, is called Liberal Education; and though there is no one in whom it is carried as far as is conceivable, or whose intellect would be a pattern of what intellects should be made, yet there is scarcely any one but may gain an idea of what real training is, and at least look towards it, and make its true scope and result, not something else, his standard of excellence; and numbers there are who may submit themselves to it, and secure it to themselves in good measure. And to set forth the right standard, and to train according to it, and to help forward all students towards it according to their various capacities, this I conceive to be the business of a University.

What is meant by the underlined word “business”?    

Adapted from The Idea of a University by John Henry Newman (1852)

I have been insisting, in my two preceding Discourses, first, on the cultivation of the intellect, as an end which may reasonably be pursued for its own sake; and next, on the nature of that cultivation, or what that cultivation consists in. Truth of whatever kind is the proper object of the intellect; its cultivation then lies in fitting it to apprehend and contemplate truth. Now the intellect in its present state, with exceptions which need not here be specified, does not discern truth intuitively, or as a whole. We know, not by a direct and simple vision, not at a glance, but, as it were, by piecemeal and accumulation, by a mental process, by going round an object, by the comparison, the combination, the mutual correction, the continual adaptation, of many partial notions, by the employment, concentration, and joint action of many faculties and exercises of mind.

Such a union and concert of the intellectual powers, such an enlargement and development, such a comprehensiveness, is necessarily a matter of training. And again, such a training is a matter of rule. It is not mere application, however exemplary, which introduces the mind to truth, nor the reading many books, nor the getting up many subjects, nor the witnessing many experiments, nor the attending many lectures. All this is short of enough. A man may have done it all, yet be lingering in the vestibule of knowledge. He may not realize what his mouth utters; he may not see with his mental eye what confronts him; he may have no grasp of things as they are, or at least he may have no power at all of advancing one step forward of himself, in consequence of what he has already acquired, no power of discriminating between truth and falsehood, of sifting out the grains of truth from the mass, of arranging things according to their real value, and, if I may use the phrase, of building up ideas. Such a power is the result of a scientific formation of mind; it is an acquired faculty of judgment, of clear-sightedness, of sagacity, of wisdom, of philosophical reach of mind, and of intellectual self-possession and repose—qualities which do not come of mere acquirement. The bodily eye, the organ for apprehending material objects, is provided by nature; the eye of the mind, of which the object is truth, is the work of discipline and habit.

This process of training, by which the intellect, instead of being formed or sacrificed to some particular or accidental purpose, some specific trade or profession, or study or science, is disciplined for its own sake, for the perception of its own proper object, and for its own highest culture, is called Liberal Education; and though there is no one in whom it is carried as far as is conceivable, or whose intellect would be a pattern of what intellects should be made, yet there is scarcely any one but may gain an idea of what real training is, and at least look towards it, and make its true scope and result, not something else, his standard of excellence; and numbers there are who may submit themselves to it, and secure it to themselves in good measure. And to set forth the right standard, and to train according to it, and to help forward all students towards it according to their various capacities, this I conceive to be the business of a University.

What is the meaning of the underlined word “short”?

Adapted from The Idea of a University by John Henry Newman (1852)

I have been insisting, in my two preceding Discourses, first, on the cultivation of the intellect, as an end which may reasonably be pursued for its own sake; and next, on the nature of that cultivation, or what that cultivation consists in. Truth of whatever kind is the proper object of the intellect; its cultivation then lies in fitting it to apprehend and contemplate truth. Now the intellect in its present state, with exceptions which need not here be specified, does not discern truth intuitively, or as a whole. We know, not by a direct and simple vision, not at a glance, but, as it were, by piecemeal and accumulation, by a mental process, by going round an object, by the comparison, the combination, the mutual correction, the continual adaptation, of many partial notions, by the employment, concentration, and joint action of many faculties and exercises of mind.

Such a union and concert of the intellectual powers, such an enlargement and development, such a comprehensiveness, is necessarily a matter of training. And again, such a training is a matter of rule. It is not mere application, however exemplary, which introduces the mind to truth, nor the reading many books, nor the getting up many subjects, nor the witnessing many experiments, nor the attending many lectures. All this is short of enough. A man may have done it all, yet be lingering in the vestibule of knowledge. He may not realize what his mouth utters; he may not see with his mental eye what confronts him; he may have no grasp of things as they are, or at least he may have no power at all of advancing one step forward of himself, in consequence of what he has already acquired, no power of discriminating between truth and falsehood, of sifting out the grains of truth from the mass, of arranging things according to their real value, and, if I may use the phrase, of building up ideas. Such a power is the result of a scientific formation of mind; it is an acquired faculty of judgment, of clear-sightedness, of sagacity, of wisdom, of philosophical reach of mind, and of intellectual self-possession and repose—qualities which do not come of mere acquirement. The bodily eye, the organ for apprehending material objects, is provided by nature; the eye of the mind, of which the object is truth, is the work of discipline and habit.

This process of training, by which the intellect, instead of being formed or sacrificed to some particular or accidental purpose, some specific trade or profession, or study or science, is disciplined for its own sake, for the perception of its own proper object, and for its own highest culture, is called Liberal Education; and though there is no one in whom it is carried as far as is conceivable, or whose intellect would be a pattern of what intellects should be made, yet there is scarcely any one but may gain an idea of what real training is, and at least look towards it, and make its true scope and result, not something else, his standard of excellence; and numbers there are who may submit themselves to it, and secure it to themselves in good measure. And to set forth the right standard, and to train according to it, and to help forward all students towards it according to their various capacities, this I conceive to be the business of a University.

Why does Newman use the term “eye” to describe the mind?

Adapted from “The Influence of the Conception of Evolution on Modern Philosophy” by H. Höffding (1909) in Evolution in Modern Thought (1917 ed.)

When The Origin of Species appeared fifty years ago Romantic speculation, Schelling's and Hegel's philosophy, still reigned on the continent, while in England Positivism, the philosophy of Comte and Stuart Mill, represented the most important trend of thought. German speculation had much to say on evolution; it even pretended to be a philosophy of evolution. But then the word "evolution" was to be taken in an ideal, not in a real, sense. To speculative thought the forms and types of nature formed a system of ideas, within which any form could lead us by continuous transitions to any other. It was a classificatory system which was regarded as a divine world of thought or images, within which metamorphoses could go on—a condition comparable with that in the mind of the poet when one image follows another with imperceptible changes.

Goethe's ideas of evolution, as expressed in his Metamorphosen der Pflanzen und der Thiere, belong to this category; it is, therefore, incorrect to call him a forerunner of Darwin. Schelling and Hegel held the same idea; Hegel expressly rejected the conception of a real evolution in time as coarse and materialistic. "Nature," he says, "is to be considered as a system of stages, the one necessarily arising from the other, and being the nearest truth of that from which it proceeds; but not in such a way that the one is naturally generated by the other; on the contrary [their connection lies] in the inner idea which is the ground of nature. The metamorphosis can be ascribed only to the notion as such, because it alone is evolution.... It has been a 

What is a good definition for the term "Romantic" as it is used in this passage?

Idioms and Rhyming Slang by Will Floyd

While dialects and slang exist in most corners of the world, a few peculiar language habits stand out as developing entirely new ways of speaking. Most famously, the rhyming Cockney slang of East London that developed in the late nineteenth century has created many different idioms. The process of creating rhyming slang appears quite simple. A common word gets replaced by a phrase whose terminal syllable rhymes with the word. Thus, “wife” would become “trouble and strife,” except rhyming slang quite frequently will not stop there. Remarkably, the rhyming component of the phrase will be dropped altogether, so that wife is actually just “trouble.” Other notable examples is “stairs” becoming “apples,” from “apples and pears,” and “bottle” becoming “aris,” shortened from “Aristotle.”

Obviously, this can lead to quite a bit of confusion to a person unfamiliar with rhyming slang, or someone who does not know the full rhymes. This problem is exacerbated by the fluidity of rhyming slang. Celebrities and politicians can often lend their names to new forms, and “Britney Spears” has become a term for “beers” in recent years. This confusion may actually be an intentional development of rhyming slang. Theories abound about the origin of rhyming slang, with the one constant being a form of deception by the people using the slang, with the language of shady shopkeepers or the doubletalk of thieves as the most commonly cited examples. No matter the origin, rhyming Cockney slang is a true innovation on the English language.

The word "idioms" in the passage means __________.