While hotels have traditionally held a firm grip on the market of vacation-goers, the emergence of companies fostering short-term rentals are dramatically changing the landscape of the travel industry. Before the advent of the modern online forum, short-term rentals were an arrangement limited by sheer logistics. Information about the availability of (and desire for) a short-term rental was difficult to transmit and share. However, with the current explosion of social media and cyber enterprise, the business model of short-term rentals has blossomed.

In 2011, 40% of travelers reported that they would be staying in a short-term rental during the year, as opposed to a traditional hotel. By 2013, this figure had jumped up to a staggering 49%. The short-term rental business is a $24 billion market, holding 8% of the total market of U.S. travel. Rapidly expanding and growing with the innovations of creative renters, the question that hangs in the air is what this means for communities. Short-term rentals have had a polarizing effect in many ways, becoming a source of joy for venturists and cause of dismay for many homeowners.

In recent news, there have been incredible scandals in which short-term renters have abused the property loaned to them, causing thousands of dollars' worth of property damage. Other accusations include disturbing the peace and the commission of criminal acts. Homeowners' Associations (HOAs) have been up in arms, and the legal backlash has been significant. New York enacted firm restrictions on short-term renters, and many HOAs now embed limits on the purposes that a space may be used for, barring short-term rentals.

However, this reaction is an over-reaction, and a detrimental one at that. Cities and towns that set hard limits against short-term rentals are halting the economic growth that would otherwise accompany them. Vacationers are likely to be deterred from venturing out to towns that have banned more affordable short-term rentals. While some vacationers might opt to stay at a hotel in desirable locations, as the short-term rental industry continues to grow, it will become more and more likely that vacation-goers will simply choose alternative destinations that actually allow for short-term rentals.

This is not to say, however, that short-term rentals should be completely unregulated. The key is imposing useful regulations that are mutually beneficial to both communities and to the proprietors of short-term rentals. One potential solution would be to impose reasonable taxes on visitors that use short-term rentals; having requirements for minimum stays could also ensure more consistency for the communities. This also has the added benefit of generating income for towns and cities. There is no reason why communities should see the short-term rental industry as an adversary, when it can just as easily be made into an ally.

The author would most likely agree with which of the following statements?

Adapted from Past and Present by Thomas Carlyle (1843)

How true, for example, is that other old Fable of the Sphinx, who sat by the wayside, propounding her riddle to the passengers, which if they could not answer she destroyed them! Such a Sphinx is this Life of ours, to all men and societies of men. Nature, like the Sphinx, is of womanly celestial loveliness and tenderness; the face and bosom of a goddess, but ending in claws and the body of a lioness. There is in her a celestial beauty,— which means celestial order, pliancy to wisdom; but there is also a darkness, a ferocity, fatality, which are infernal. And does she not propound her riddles to us? Of each man she asks daily, in mild voice, yet with a terrible significance, “Do you know the meaning of this Day? What can you do Today, or wisely attempt to do?” Nature, Universe, Destiny, Existence, howsoever we name this grand unnameable Fact in the midst of which we live and struggle, is as a heavenly bride to the wise and brave, to them who can discern her behests and do them; a destroying fiend to them who cannot.

With Nations it is as with individuals: Can they rede the riddle of Destiny? This English Nation, will it get to know the meaning of its strange new Today? Is there sense enough extant, discoverable anywhere or anyhow, in our united twenty-seven million heads to discern the same; valor enough in our twenty-seven million hearts to dare and do the bidding thereof? It will be seen!

The secret of gold Midas, which he with his long ears never could discover, was that he had offended the Supreme Powers—that he had parted company with the eternal inner Facts of this Universe, and followed the transient outer Appearances thereof. Properly it is the secret of all unhappy men and unhappy nations. Had they known Nature's right truth, Nature's right truth would have made them free; but they have forgotten the right Inner True, and taken up with the Outer Sham-true. They answer the Sphinx's question wrong.

Foolish men imagine that because judgment for an evil thing is delayed, there is no justice, but an accidental one, here below. Judgment for an evil thing is many times delayed some day or two, some century or two, but it is sure as life, it is sure as death! In the center of the world-whirlwind, verily now as in the oldest days, dwells and speaks a god. The great soul of the world is just. O brother, can it be needful now at this late epoch of experience to remind thee of such a fact; which all manner of old Pagan Romans, Scythians, and heathen Greeks, and indeed more or less all men, have managed at one time to see into; nay which thou thyself, till redtape philosophy strangled the inner life of thee, hadst once some inkling of: that there is justice here below, and even, at bottom, that there is nothing else but justice! Forget that, thou hast forgotten all. Success will never more attend thee: how can it now? Thou hast the whole Universe against thee.

The passage provides evidence to suggest that the author would be most likely to assent to which one of the following assertions?

Adapted from How to Tell a Story and Other Essays by Mark Twain (1897)

There are several kinds of stories, but only one difficult kind—the humorous. The humorous story is American, the comic story is English, the witty story is French. The humorous story depends for its effect upon the manner of the telling; the comic story and the witty story upon the matter.

The humorous story may be spun out to great length, and may wander around as much as it pleases, and arrive nowhere in particular; but the comic and witty stories must be brief and end with a point. The humorous story bubbles gently along, the others burst. The humorous story is strictly a work of art—high and delicate art—and only an artist can tell it; but no art is necessary in telling the comic and the witty story; anybody can do it. The art of telling a humorous story—understand, I mean by word of mouth, not print—was created in America, and has remained at home. The humorous story is told gravely; the teller does his best to conceal the fact that he even dimly suspects that there is anything funny about it; but the teller of the comic story tells you beforehand that it is one of the funniest things he has ever heard. And sometimes he is so glad and happy that he will repeat the "nub" of it and glance around from face to face, collecting applause, and then repeat it again. It is a pathetic thing to see.

Let me set down an instance of the comic method, using an anecdote that has been popular all over the world for twelve or fifteen hundred years:

In the course of a certain battle, a soldier whose leg had been shot off appealed to another soldier who was hurrying by to carry him to the rear, informing him at the same time of his injury; whereupon the generous son of Mars, shouldering the unfortunate, proceeded to carry out the other’s desire. Bullets and cannon-balls were flying in all directions, and presently one of the latter took the wounded man's head off—without, however, his deliverer being aware of it. Soon he was hailed by an officer, who said:

"Where are you going with that carcass?"

"To the rear, sir—he's lost his leg!"

"His leg, forsooth?" responded the astonished officer; "you mean his head, you booby."

Whereupon the soldier dispossessed himself of his burden, and stood looking down upon it in great perplexity. At length he said:

"It is true, sir, just as you have said." Then after a pause he added, "But he TOLD me IT WAS HIS LEG—"

Here the narrator bursts into explosion after explosion of thunderous horse-laughter, repeating that nub from time to time. It takes only a minute and a half to tell that in its comic-story form; and isn't worth the telling, after all. Put into the humorous-story form it takes ten minutes, and is about the funniest thing I have ever listened to—as James Whitcomb Riley tells it.

He tells it in the character of a dull-witted old farmer who has just heard it for the first time, thinks it is unspeakably funny, and is trying to repeat it to a neighbor. But he can't remember it; so he gets all mixed up and wanders helplessly round and round, putting in tedious details that don't belong in the tale and only retard it; taking them out conscientiously and putting in others that are just as useless; stopping his narrative a good while in order to try to recall the name of the soldier that was hurt, and finally remembering that the soldier's name was not mentioned, and remarking placidly that the name is of no real importance, anyway—better, of course, if one knew it, but not essential, after all—and so on, and so on, and so on.

The teller is innocent and happy and pleased with himself, and has to stop occasionally to keep from laughing outright, but his body quakes in a jelly-like way with interior chuckles; and at the end of the ten minutes the audience have laughed until they are exhausted, and the tears are running down their faces. The simplicity and innocence and sincerity and unconsciousness of the old farmer are perfectly simulated, and the result is a performance which is thoroughly charming and delicious. This is art and fine and beautiful, and only a master can compass it; but a machine could tell the other story.

With which of these statements about a humorous story would the author most likely disagree?

Adapted from an essay by Ralph Waldo Emerson in The Oxford Book of American Essays (1914)

It is natural to believe in great men. If the companions of our childhood should turn out to be heroes, and their condition regal, it would not surprise us. All mythology opens with demigods, and the circumstance is high and poetic; that is, their genius is paramount. In the legends of the Gautama, the first men ate the earth, and found it deliciously sweet.

Nature seems to exist for the excellent. The world is upheld by the veracity of good men: they make the earth wholesome. They who lived with them found life glad and nutritious. Life is sweet and tolerable only in our belief in such society, and actually or ideally we manage to live with superiors. We call our children and our lands by their names. Their names are wrought into the verbs of language, their works and effigies are in our houses, and every circumstance of the day recalls an anecdote of them.

The search after the great is the dream of youth and the most serious occupation of manhood. We travel into foreign parts to find his works—if possible, to get a glimpse of him. But we are put off with fortune instead. You say the English are practical; the Germans are hospitable; in Valencia the climate is delicious; and in the hills of the Sacramento there is gold for the gathering. Yes, but I do not travel to find comfortable, rich, and hospitable people, or clear sky, or ingots that cost too much. But if there were any magnet that would point to the countries and houses where are the persons who are intrinsically rich and powerful, I would sell all, and buy it, and put myself on the road today.

The people go with us on their credit. The knowledge that in the city is a man who invented the railroad raises the credit of all the citizens. But enormous populations, if they be beggars, are disgusting, like moving cheese, like hills of ants or of fleas—the more, the worse.

Our religion is the love and cherishing of these patrons. The gods of fable are the shining moments of great men. We run all our vessels into one mould. Our colossal theologies of Judaism, Christianity, Buddhism, Islam, are the necessary and structural action of the human mind. The student of history is like a man going into a warehouse to buy clothes or carpets. He fancies he has a new article. If he goes to the factory, he shall find that his new stuff still repeats the scrolls and rosettes which are found on the interior walls of the pyramids of Thebes. Our theism is the purification of the human mind. Man can paint, or make, or think nothing but man. He believes that the great material elements had their origin from his thought. And our philosophy finds one essence collected or distributed.

Other men are lenses through which we read our own minds. I count him a great man who inhabits a higher sphere of thought, into which other men rise with labor and difficulty; he has but to open his eyes to see things in a true light, and in large relations, whilst they must make painful corrections and keep a vigilant eye on many sources of error. His service to us is of like sort. It costs a beautiful person no exertion to paint his or her image on our eyes; yet how splendid is that benefit! It costs no more for a wise soul to convey his quality to other men. And everyone can do his best thing easiest. He is great who is what he is from nature, and who never reminds us of others.

The passage provides evidence to suggest that the author would be most likely to agree with which of the following statements?

Adapted from The Monk by Matthew Lewis (1796)

The monks having attended their abbot to the door of his cell, he dismissed them with an air of conscious superiority in which humility's semblance combated with the reality of pride. He was no sooner alone, than he gave free loose to the indulgence of his vanity. When he remembered the enthusiasm that his discourse had excited, pride told him loudly that he was superior to the rest of his fellow-creatures.

“Who,” thought he; “Who but myself has passed the ordeal of youth, yet sees no single stain upon his conscience? Who else has subdued the violence of strong passions and an impetuous temperament, and submitted even from the dawn of life to voluntary retirement? I seek for such a man in vain. I see no one but myself possessed of such resolution. Religion cannot boast Ambrosio's equal! How powerful an effect did my discourse produce upon its auditors! How they loaded me with benedictions, and pronounced me the sole uncorrupted stalwart of the church! What then now is left for me to do? Nothing, but to watch as carefully over the conduct of my brothers as I have hitherto watched over my own. Yet hold! May I not be tempted from those paths which till now I have pursued without one moment's wandering? I must now abandon the solitude of my retreat; the fairest and noblest dames of Madrid continually present themselves at the abbey, and will use no other confessor. Should I meet some lovely female in that world that I am constrained to enter, lovely . . . as you, Madonna . . . !”

As he said this, he fixed his eyes upon a picture of the Virgin, which was suspended opposite to him. This for two years had been the object of his increasing wonder and adoration. He paused, and gazed upon it with delight.

“What beauty in that countenance!” He continued after a silence of some minutes. “Oh! If such a creature existed, and existed but for me! Gracious God, should I then resist the temptation? Should I not barter for a single embrace the reward of my sufferings for thirty years? Should I not abandon . . . Fool that I am! Whither do I suffer my admiration of this picture to hurry me? Away, impure ideas! Let me remember that woman is forever lost to me. Never was mortal formed so perfect as this picture. But even did such exist, the trial might be too mighty for a common virtue, but Ambrosio's is proof against temptation. Temptation, did I say? To me it would be none. It is not the woman's beauty that fills me with such enthusiasm; it is the painter's skill that I admire, it is the divinity that I adore! Are not the passions dead in my bosom? Have I not freed myself from the frailty of mankind? Fear not, Ambrosio! Take confidence in the strength of your virtue.”

Here his reverie was interrupted by three soft knocks at the door of his cell. With difficulty did the abbot awake from his delirium. The knocking was repeated.

“Who is there?” said Ambrosio at length.

“It is only Rosario,” replied a gentle voice.

“Enter! Enter, my son!”

The door was immediately opened, and Rosario appeared with a small basket in his hand.

Rosario was a young novice belonging to the monastery, who in three months intended to make his profession. A sort of mystery enveloped this youth, which rendered him at once an object of interest and curiosity.

The passage provides evidence to suggest that the author would be most likely to assent to which one of the following proposals?

Adapted from Talks to Teachers on Psychology and to Students on Some of Life’s Ideals by William James (1900)

In the general uprising of ideal interests discernible all about us in American life, there is perhaps no more promising feature than the fermentation that has been going on among the teachers. In whatever sphere of education their functions may lie, there is to be seen among them a really inspiring amount of searching of the heart about the highest concerns of their profession. The renovation of nations begins always at the top, among the reflective members of the state, and spreads slowly outward and downward. The teachers of this country, one may say, have its future in their hands. The outward organization of education which we have in our United States is perhaps, on the whole, the best organization that exists in any country. The state school systems give a diversity and flexibility, an opportunity for experiment and keenness of competition, nowhere else to be found on such an important scale. The independence of so many of the colleges and universities; their emulation, and their happy organic relations to the lower schools; the traditions of instruction in them, evolved from the older American recitation-method (and so avoiding on the one hand the pure lecture-system prevalent in Germany and Scotland, which considers too little the individual student, and yet not involving the sacrifice of the instructor to the individual student, which the English tutorial system would seem too often to entail),—all these things are most happy features of our scholastic life, and from them the most sanguine auguries may be drawn.

No one has profited more by the fermentation of which I speak, in pedagogical circles, than we psychologists. The desire of the schoolteachers for a more thorough professional training has led them more and more to turn to us for light on fundamental principles.

Psychology ought certainly to give the teacher radical help. And yet I confess that, acquainted as I am with the height of some of your expectations, I feel a little anxious lest, at the end of these simple talks of mine, not a few of you may experience some disappointment at the net results. In other words, I am not sure that you may not be indulging fancies that are just a shade exaggerated. That would not be altogether astonishing, for we have been having something like a 'boom' in psychology in this country. 'The new psychology' has thus become a term to conjure up portentous ideas withal; and you teachers, docile and receptive and aspiring as many of you are, have been plunged in an atmosphere of vague talk about our science, which to a great extent has been more mystifying than enlightening. 

As regards this subject of psychology, now, I wish at the very threshold to do what I can to dispel the mystification. So I say at once that in my humble opinion there is no 'new psychology' worthy of the name. There is nothing but the old psychology which began in Locke's time, plus a little physiology of the brain and senses and theory of evolution, and a few refinements of introspective detail, for the most part without adaptation to the teacher's use. It is only the fundamental conceptions of psychology which are of real value to the teacher; and they, apart from the aforesaid theory of evolution, are very far from being new.

I say moreover that you make a great, a very great mistake, if you think that psychology, being the science of the mind's laws, is something from which you can deduce definite programs and schemes and methods of instruction for immediate schoolroom use. Psychology is a science, and teaching is an art; and sciences never generate arts directly out of themselves. An intermediary inventive mind must make the application, by using its originality.

The science of logic never made a man reason rightly, and the science of ethics (if there be such a thing) never made a man behave rightly. A science only lays down lines within which the rules of the art must fall, laws which the follower of the art must not transgress; but what particular thing he shall positively do within those lines is left exclusively to his own genius.

With which of the following statements about psychology would the author be most likely to agree?

Adapted from Volume 1 of History of Woman Suffrage by Elizabeth Cady Stanton, Susan B. Anthony, and Matilda Joslyn Gage (1887)

Change is a law of life, and the development of society a natural growth. Although to this law we owe the discoveries of unknown worlds, the inventions of machinery, swifter modes of travel, and clearer ideas as to the value of human life and thought, yet each successive change has met with the most determined opposition. Fortunately, progress is not the result of pre-arranged plans of individuals, but is born of a fortuitous combination of circumstances that compel certain results, overcoming the natural inertia of mankind. There is a certain enjoyment in habitual sluggishness; in rising each morning with the same ideas as the night before; in retiring each night with the thoughts of the morning. This inertia of mind and body has ever held the multitude in chains. Thousands have thus surrendered their most sacred rights of conscience. In all periods of human development, thinking has been punished as a crime, which is reason sufficient to account for the general passive resignation of the masses to their conditions and environments.

Again, "subjection to the powers that be" has been the lesson of both church and state, throttling science, checking invention, crushing free thought, persecuting and torturing those who have dared to speak or act outside of established authority. Anathemas and the stake have upheld the church, banishment and the scaffold the throne, and the freedom of mankind has ever been sacrificed to the idea of protection. So entirely has the human will been enslaved in all classes of society in the past, that monarchs have humbled themselves to popes, nations have knelt at the feet of monarchs, and individuals have sold themselves to others under the subtle promise of "protection"—a word that simply means release from all responsibility, all use of one's own faculties—a word that has ever blinded people to its true significance. Under authority and this false promise of "protection," certain beliefs have been inculcated, certain crimes invented, in order to intimidate the masses. Hence, the church made free thought the worst of sins, and the spirit of inquiry the worst of blasphemies; while the state proclaimed her temporal power of divine origin, and all rebellion high treason alike to God and the king, to be speedily and severely punished. In this union of church and state mankind touched the lowest depth of degradation.

All these influences fell with crushing weight on woman; more sensitive, helpless, and imaginative, she suffered a thousand fears and wrongs where man did one. Lecky, in his "History of Rationalism in Europe," shows that the vast majority of the victims of fanaticism and witchcraft, burned, drowned, and tortured, were women. Society, including our systems of jurisprudence, civil and political theories, trade, commerce, education, religion, friendships, and family life, have all been framed on the sole idea of man's rights. Hence, he takes upon himself the responsibility of directing and controlling the powers of woman, under that all-sufficient excuse of tyranny, "divine right."

The people who demand authority for every thought and action, who look to others for wisdom and protection, are those who perpetuate tyranny. The thinkers and actors who find their authority within, are those who inaugurate freedom. Obedience to outside authority to which woman has everywhere been trained, has not only dwarfed her capacity, but made her a retarding force in civilization, recognized at last by statesmen as a dangerous element to free institutions. Hence, in the scientific education of woman, in the training of her faculties to independent thought and logical reasoning, lies the hope of the future.

Based on the whole of this passage, the author would be most likely to define “Divine Right” as __________.

Adapted from The Prince by Nicholas Machiavelli (1513; trans. Marriott, 1908)

A prince ought to have no other aim or thought nor select anything else for his study than war and its rules and discipline, for this is the sole art that belongs to him who rules. The first cause of your losing a state is to neglect this art; and what enables you to acquire a state is to be master of the art. Francesco Sforza, through being martial, from a private person became Duke of Milan, and the sons, through avoiding the hardships and troubles of arms, from dukes became private persons. For among other evils that being unarmed brings you, it causes you to be despised, and this is one of those ignominies against which a prince ought to guard himself, as is shown later on.

Concerning Things for Which Men, and Especially Princes, are Blamed

It remains now to see what ought to be the rules of conduct for a prince toward subject and friends. And as I know that many have written on this point, I expect I shall be considered presumptuous in mentioning it again, especially as in discussing it I shall depart from the methods of other people. But it being my intention to write a thing which shall be useful to him who apprehends it, it appears to me more appropriate to follow up the real truth of the matter than the imagination of it; for many have pictured republics and principalities that in fact have never been known or seen because how one lives is so far distant from how one ought to live that he who neglects what is done for what ought to be done sooner effects his ruin than his preservation; for a man who wishes to act entirely up to his professions of virtue soon meets with what destroys him among so much that is evil.

Hence, it is necessary for a prince wishing to hold his own to know how to do wrong, and to make use of it or not according to necessity. All men when they are spoken of, and chiefly princes for being more highly placed, are remarkable for some of those qualities that bring them either blame or praise; and thus it is that one is reputed liberal, another miserly; one is reputed generous, one rapacious; one cruel, one compassionate; one faithless, another faithful. And I know that everyone will confess that it would be most praiseworthy in a prince to exhibit all the above qualities that are considered good, but because they can neither be entirely possessed nor observed, for human conditions do not permit it, it is necessary for him to be sufficiently prudent that he may know how to avoid the reproach of those vices that would lose him his state.

Concerning Cruelty and Clemency, and Whether it is Better to be Loved than Feared

Upon this a question arises: whether it be better to be loved than feared or feared than loved? It is much safer to be feared than loved, when, of the two, either must be dispensed with. Because this is to be asserted in general of men, that they are ungrateful, fickle, false, cowardly, covetous, and as long as you succeed, they are yours entirely; they will offer you their blood, property, life, and children, as is said above, when the need is far distant, but when it approaches they turn against you. And that prince who, relying entirely on their promises, has neglected other precautions, is ruined, because men have less scruple in offending one who is beloved than one who is feared, for love is preserved by the link of obligation which, owing to the baseness of men, is broken at every opportunity for their advantage; but fear preserves you by a dread of punishment which never fails.

Based on the whole of this passage, which of these statements most likely describes the opinion of the author towards average people?

Adapted from "Belize" by Daniel Morrison (2014)

As an independent country, Belize has existed for little over thirty years, having achieved full autonomy from Britain in 1981. Thirty years is not a lot of time to develop a distinct cultural identity anywhere in the world, and in Belize, the situation is complicated by several factors. There is no dominant ethnic group; religion and language are far from homogenous; it is the only former English colony in Latin America, and it is seemingly closer to a Caribbean state than a Central American one, a situation that is not helped by the tension that exists between Belize and Guatemala. Without a homogenous culture, Belizean national identity is hard to define, particularly for an outsider.

The recent history of Belize gives significant insight into why this should be. The area was originally part of the great Mayan empire in Central America, but the Maya were in decline long before the arrival of Europeans. First, the Spanish came and settled much of the area around Belize, but due to a distinct absence of gold and silver, they largely ignored the territory of Belize itself. The first Europeans to occupy Belize in any significant number were English pirates—violent men who grew wealthy pillaging Spanish ships. But pirates by their very nature create transient communities; it would be English Puritans who were the first Europeans to settle Belize on a permanent basis. They sustained themselves on Belize’s fecund agricultural land and, following the introduction of sugar and the extensive logging of timber, eventually grew wealthy—wealthy enough to purchase slaves to do the bulk of the work for them. For one-hundred and fifty years, the economic system of slavery was dominant in Belize, but following the territory’s formal inclusion as a colony of Britain (called the British Honduras colony) in the 1840s, the institution of slavery was outlawed. 

By this time, however, two significant and long-lasting precedents had been set. The first was the cultural and ethnic diversity of Belize. The marriage of European colonials to freed slaves created a large mestizo population, and the country received influxes of immigrants from the Caribbean, Spanish-speaking refugees from Honduras and El Salvador during times of Civil War, and settlers from Taiwan and Hong Kong. The arrival of people of so many different ethnic backgrounds has only increased the significance of the second precedent, established in colonial times—namely the concentration of property ownership in the hands of foreigners.

At the height of the British Honduras colony, the wealth in Belize was entirely held by English and Scottish settlers, and native Belizeans were either engaged in open conflict with the crown or else forced into servitude and subjugation. The legacy has continued long past independence. In contemporary Belize, almost eighty percent of property and businesses are owned by outsiders. The English and Spanish have largely been replaced with Americans and Taiwanese, but the matter remains the same. What little wealth is produced in the nation is exported elsewhere, and those that live in Belize are often forced to rely exclusively on tourism. If Belizeans are unable to own their own property and to manage their own businesses, then national identity and cultural homogeny may have little opportunity to flourish.

And, yet, the experience of talking with the people in Belize belies these expectations. There are many people, of course, who have recently arrived in Belize and carry with them their culture, language, and customs. These people initially tend to stick to their small and distinct social groups. But, there is a growing tendency to integrate into the larger population. The majority of people are first- or second-generation independent Belizeans. Like people across the world who gained nationhood in the twentieth century, there is a distinct sense of sincere pride that would be hard to recognize in the overly ironic West. Belizeans—be they Maya, Garifuna, Honduran, Amish, Mestizo, or Taiwanese—believe in the future of their country. There is little doubt that the road ahead will be challenging, but there are causes for resilient optimism. Not least of these is Belize’s rich biodiversity and unmolested natural wonders that make it such a haven for naturalists and scientists from around the world. The future of Belize is likely to be one of continuous diversity, but like other former colonial nations like Brazil and the United States, Belizeans believe they can make a strength of it.

Which of these could be most reasonably inferred about the author?

Adapted from a work by Oscar Wilde in Selected Prose of Oscar Wilde (1914)

Art begins with abstract decoration, with purely imaginative and pleasurable work dealing with what is unreal and non-existent. This is the first stage. Then Life becomes fascinated with this new wonder, and asks to be admitted into the charmed circle. Art takes Life as part of her rough material, recreates it, and refashions it in fresh forms, is absolutely indifferent to fact, invents, imagines, dreams, and keeps between herself and reality the impenetrable barrier of beautiful style, of decorative or ideal treatment. The third stage is when Life gets the upper hand, and drives Art out into the wilderness. That is the true decadence, and it is from this that we are now suffering.

Take the case of the English drama. At first in the hands of the monks Dramatic Art was abstract, decorative, and mythological. Then she enlisted Life in her service, and using some of life’s external forms, she created an entirely new race of beings, whose sorrows were more terrible than any sorrow man has ever felt, whose joys were keener than lover’s joys, who had the rage of the Titans and the calm of the gods, who had monstrous and marvelous sins, monstrous and marvelous virtues. To them she gave a language different from that of actual use, a language full of resonant music and sweet rhythm, made stately by solemn cadence, or made delicate by fanciful rhyme, jeweled with wonderful words, and enriched with lofty diction. She clothed her children in strange raiment and gave them masks, and at her bidding the antique world rose from its marble tomb. A new Cæsar stalked through the streets of risen Rome, and with purple sail and flute-led oars another Cleopatra passed up the river to Antioch. Old myth and legend and dream took shape and substance. History was entirely re-written, and there was hardly one of the dramatists who did not recognize that the object of Art is not simple truth but complex beauty. In this they were perfectly right. Art itself is really a form of exaggeration; and selection, which is the very spirit of art, is nothing more than an intensified mode of overemphasis.

But Life soon shattered the perfection of the form. Even in Shakespeare we can see the beginning of the end. It shows itself by the gradual breaking-up of the blank-verse in the later plays, by the predominance given to prose, and by the over-importance assigned to characterization. The passages in Shakespeare—and they are many—where the language is uncouth, vulgar, exaggerated, fantastic, obscene even, are entirely due to Life calling for an echo of her own voice, and rejecting the intervention of beautiful style, through which alone should life be suffered to find expression. Shakespeare is not by any means a flawless artist. He is too fond of going directly to Life, and borrowing Life’s natural utterance. He forgets that when Art surrenders her imaginative medium she surrenders everything.

Which of these works or types of art would the author be most likely to approve of?