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Previous year CAT questions with answers.
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CAT 2022 QuestionPaper with Solution -
Slot 1
,CAT 2022 VARC Section
The passage below is accompanied by a set of questions. Choose the best answer to each question.
Stories concerning the Undead have always been with us. From out of the primal darkness of Mankind’s
earliest years, come whispers of eerie creatures, not quite alive (or alive in a way which we can understand),
yet not quite dead either. These may have been ancient and primitive deities who dwelt deep in the
surrounding forests and in remote places, or simply those deceased who refused to remain in their tombs
and who wandered about the countryside, physically tormenting and frightening those who were still alive.
Mostly they were ill-defined—strange sounds in the night beyond the comforting glow of the fire, or a shape,
half-glimpsed in the twilight along the edge of an encampment. They were vague and indistinct, but they
were always there with the power to terrify and disturb. They had the power to touch the minds of our early
ancestors and to fill them with dread. Such fear formed the basis of the earliest tales although the source and
exact nature of such terrors still remained very vague.
And as Mankind became more sophisticated, leaving the gloom of their caves and forming themselves into
recognizable communities—towns, cities, whole cultures—so the Undead travelled with them, inhabiting
their folklore just as they had in former times. Now they began to take on more definite shapes. They
became walking cadavers; the physical embodiment of former deities and things which had existed alongside
Man since the Creation. Some still remained vague and ill-defined but, as Mankind strove to explain the
horror which it felt towards them, such creatures emerged more readily into the light.
In order to confirm their abnormal status, many of the Undead were often accorded attributes, which defied
the natural order of things—the power to transform themselves into other shapes, the ability to sustain
themselves by drinking human blood, and the ability to influence human minds across a distance. Such
powers—described as supernatural—only [lent] an added dimension to the terror that humans felt regarding
them.
And it was only natural, too, that the Undead should become connected with the practice of magic. From
very early times, Shamans and witchdoctors had claimed at least some power and control over the spirits of
departed ancestors, and this has continued down into more “civilized” times. Formerly, the invisible spirits
and forces that thronged around men’s earliest encampments, had spoken “through” the tribal Shamans but
now, as entities in their own right, they were subject to magical control and could be physically summoned
by a competent sorcerer. However, the relationship between the magician and an Undead creature was
often a very tenuous and uncertain one. Some sorcerers might have even become Undead entities once they
died, but they might also have been susceptible to the powers of other magicians when they did.
From the Middle Ages and into the Age of Enlightenment, theories of the Undead continued to grow and
develop. Their names became more familiar—werewolf, vampire, ghoul—each one certain to strike fear into
the hearts of ordinary humans.
,Q.1)
All of the following statements, if false, could be seen as being in accordance with the passage, EXCEPT:
[1] the transition from the Middle Ages to the Age of Enlightenment saw new theories of the Undead.
[2] the Undead remained vague and ill-defined, even as Mankind strove to understand the horror they
inspired.
[3] the relationship between Shamans and the Undead was believed to be a strong and stable one.
[4] the growing sophistication of Mankind meant that humans stopped believing in the Undead.
Q.2)
Which one of the following observations is a valid conclusion to draw from the statement, “From out of the
primal darkness of Mankind’s earliest years, come whispers of eerie creatures, not quite alive (or alive in a
way which we can understand), yet not quite dead either.”?
[1] Mankind’s primal years were marked by creatures alive with eerie whispers, but seen only in the
darkness.
[2] We can understand the lives of the eerie creatures in Mankind’s early years through their whispers in the
darkness.
[3] Mankind’s early years were marked by a belief in the existence of eerie creatures that were neither quite
alive nor dead.
[4] Long ago, eerie creatures used to whisper in the primal darkness that they were not quite dead.
Q.3)
Which one of the following statements best describes what the passage is about?
[1] The passage describes the failure of human beings to fully comprehend their environment.
[2] The writer discusses the transition from primitive thinking to the Age of Enlightenment.
[3] The passage discusses the evolution of theories of the Undead from primitive thinking to the Age of
Enlightenment.
[4] The writer describes the ways in which the Undead come to be associated with Shamans and the practice
of magic.
[MARKS]
Q.4)
“In order to confirm their abnormal status, many of the Undead were often accorded attributes, which
defied the natural order of things . . .” Which one of the following best expresses the claim made in this
statement?
[1] The Undead are deified in nature’s order by giving them divine attributes.
[2] Human beings conceptualise the Undead as possessing abnormal features.
[3] According the Undead an abnormal status is to reject the natural order of things.
[4] The natural attributes of the Undead are rendered abnormal by changing their status.
, The passage below is accompanied by a set of questions. Choose the best answer to each question.
The Chinese have two different concepts of a copy. Fangzhipin . . . are imitations where the difference from
the original is obvious. These are small models or copies that can be purchased in a museum shop, for
example. The second concept for a copy is fuzhipin . . . They are exact reproductions of the original, which,
for the Chinese, are of equal value to the original. It has absolutely no negative connotations. The
discrepancy with regard to the understanding of what a copy is has often led to misunderstandings and
arguments between China and Western museums. The Chinese often send copies abroad instead of
originals, in the firm belief that they are not essentially different from the originals. The rejection that then
comes from the Western museums is perceived by the Chinese as an insult. . . .
The Far Eastern notion of identity is also very confusing to the Western observer. The Ise Grand Shrine [in
Japan] is 1,300 years old for the millions of Japanese people who go there on pilgrimage every year. But in
reality this temple complex is completely rebuilt from scratch every 20 years. . . .
The cathedral of Freiburg Minster in southwest Germany is covered in scaffolding almost all year round. The
sandstone from which it is built is a very soft, porous material that does not withstand natural erosion by rain
and wind. After a while, it crumbles. As a result, the cathedral is continually being examined for damage, and
eroded stones are replaced. And in the cathedral’s dedicated workshop, copies of the damaged sandstone
figures are constantly being produced. Of course, attempts are made to preserve the stones from the Middle
Ages for as long as possible. But at some point they, too, are removed and replaced with new stones.
Fundamentally, this is the same operation as with the Japanese shrine, except in this case the production of
a replica takes place very slowly and over long periods of time. . . . In the field of art as well, the idea of an
unassailable original developed historically in the Western world. Back in the 17th century [in the West],
excavated artworks from antiquity were treated quite differently from today. They were not restored in a
way that was faithful to the original. Instead, there was massive intervention in these works, changing their
appearance. . . .
It is probably this intellectual position that explains why Asians have far fewer scruples about cloning than
Europeans. The South Korean cloning researcher Hwang Woo-suk, who attracted worldwide attention with
his cloning experiments in 2004, is a Buddhist. He found a great deal of support and followers among
Buddhists, while Christians called for a ban on human cloning. . . . Hwang legitimised his cloning experiments
with his religious affiliation: ‘I am Buddhist, and I have no philosophical problem with cloning. And as you
know, the basis of Buddhism is that life is recycled through reincarnation. In some ways, I think, therapeutic
cloning restarts the circle of life.’
Q.5)
Which one of the following scenarios is unlikely to follow from the arguments in the passage?
[1] A 21st century Christian scientist is likely to oppose cloning because of his philosophical orientation.
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