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Download DemoVendor: LSAC
Certifications: LSAC Certifications
Exam Code: LSAT-TEST
Exam Name: Law School Admission Test: Logical Reasoning, Reading Comprehension, Analytical Reasoning
Updated: Jan 02, 2025
Q&As: 746
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"Old woman," grumbled the burly white man who had just heard Sojourner Truth speak, "do you think your talk about slavery does any good? I don't care anymore for your talk than I do for the bite of a flea." The tall, imposing black woman turned her piercing eyes on him. "Perhaps not," she answered, "but I'll keep you scratching." The little incident of the 1840s sums up all that Sojourner Truth was: utterly dedicated to spreading her message, afraid of no one, forceful and witty in speech. Yet forty years earlier, who could have suspected that a spindly slave girl growing up in a damp cellar in upstate New York would become one of the most remarkable women in American history? Her name then was Isabella (many slaves had no last names), and by the time she was fourteen she had seen both parents die of cold and hunger. She herself had been sold several times. By 1827, when New York freed its slaves, she had married and borne five children. The first hint of Isabella's fighting spirit came soon after wards, when her youngest son was illegally seized and sold. She marched to the courthouse and badgered officials until her son was returned to her. In 1843, inspired by religion, she changed her name to Sojourner (meaning "one who stays briefly") Truth, and, with only pennies in her purse, set out to preach against slavery. From New England to Minnesota she trekked, gaining a reputation for her plain but powerful and moving words. Incredibly, despite being black and female (only white males were expected to be public speakers), she drew thousands to town halls, tents, and churches to hear her powerful, deep-voiced pleas on equality for blacks-and for women. Often she had to face threatening hoodlums. Once she stood before armed bullies and sang a hymn to them. Awed by her courage and her commanding presence, they sheepishly retreated.
During the Civil War she cared for homeless ex-slaves in Washington. President Lincoln invited her to the White House to bestow praise on her. Later, she petitioned Congress to help former slaves get land in the West. Even in her old age, she forced the city of Washington to integrate its trolley cars so that black and white could ride together. Shortly before her death at eighty-six, she was asked what kept her going. "I think of the great things," replied Sojourner.
She traveled from New England to
A. Canada
B. California
C. Minnesota
D. Alaska
E. Virginia
Correct Answer: C
"Old woman," grumbled the burly white man who had just heard Sojourner Truth speak, "do you think your talk about slavery does any good? I don't care anymore for your talk than I do for the bite of a flea." The tall, imposing black woman turned her piercing eyes on him. "Perhaps not," she answered, "but I'll keep you scratching." The little incident of the 1840s sums up all that Sojourner Truth was: utterly dedicated to spreading her message, afraid of no one, forceful and witty in speech. Yet forty years earlier, who could have suspected that a spindly slave girl growing up in a damp cellar in upstate New York would become one of the most remarkable women in American history? Her name then was Isabella (many slaves had no last names), and by the time she was fourteen she had seen both parents die of cold and hunger. She herself had been sold several times. By 1827, when New York freed its slaves, she had married and borne five children. The first hint of Isabella's fighting spirit came soon after wards, when her youngest son was illegally seized and sold. She marched to the courthouse and badgered officials until her son was returned to her. In 1843, inspired by religion, she changed her name to Sojourner (meaning "one who stays briefly") Truth, and, with only pennies in her purse, set out to preach against slavery. From New England to Minnesota she trekked, gaining a reputation for her plain but powerful and moving words. Incredibly, despite being black and female (only white males were expected to be public speakers), she drew thousands to town halls, tents, and churches to hear her powerful, deep-voiced pleas on equality for blacks-and for women. Often she had to face threatening hoodlums. Once she stood before armed bullies and sang a hymn to them. Awed by her courage and her commanding presence, they sheepishly retreated.
During the Civil War she cared for homeless ex-slaves in Washington. President Lincoln invited her to the White House to bestow praise on her. Later, she petitioned Congress to help former slaves get land in the West. Even in her old age, she forced the city of Washington to integrate its trolley cars so that black and white could ride together. Shortly before her death at eighty-six, she was asked what kept her going. "I think of the great things," replied Sojourner.
She preached against
A. smoking
B. slavery
C. alcohol
D. hoodlums
E. women having no rights
Correct Answer: B
Some philosophers find the traditional, subjective approach to studying the mind outdated and ineffectual. For them, the attempt to describe the sensation of pain or anger, for example, or the awareness that one is aware, has been surpassed by advances in fields such as psychology, neuroscience, and cognitive science. Scientists, they claim, do not concern themselves with how a phenomenon feels from the inside; instead of investigating private evidence perceivable only to a particular individual, scientists pursue hard data ?such as the study of how nerves transmit impulses to the brain ?which is externally observable and can be described without reference to any particular point of view. With respect to features of the universe such as those investigated by chemistry, biology, and physics, this objective approach has been remarkably successful in yielding knowledge. Why, these philosophers ask, should we suppose the mind to be any different?
But philosophers loyal to subjectivity are not persuaded by appeals to science when such appeals conflict with the data gathered by introspection. Knowledge, they argue, relies on the data of experience, which includes subjective experience. Why should philosophy ally itself with scientists who would reduce the sources of knowledge to only those data that can be discerned objectively?
On the face of it, it seems unlikely that these two approaches to studying the mind could be reconciled. Because philosophy, unlike science, does not progress inexorably toward a single truth, disputes concerning the nature of the mind are bound to continue. But what is particularly distressing about the present debate is that genuine communication between the two sides is virtually impossible. For reasoned discourse to occur, there must be shared assumptions or beliefs. Starting from radically divergent perspectives, subjectivists and objectivists lack a common context in which to consider evidence presented from each other's perspectives. The situation may be likened to a debate between adherents of different religions about the creation of the universe. While each religion may be confident that its cosmology is firmly grounded in its respective sacred text, there is little hope that conflicts between their competing cosmologies could be resolved by recourse to the texts alone. Only further investigation into the authority of the texts themselves would be sufficient.
What would be required to resolve the debate between the philosophers of mind, then, is an investigation into the authority of their differing perspectives. How rational is it to take scientific description as the ideal way to understand the nature of consciousness? Conversely, how useful is it to rely solely on introspection for one's knowledge about the workings of the mind? Are there alternative ways of gaining such knowledge? In this debate, epistemology ?the study of knowledge ?may itself lead to the discovery of new forms of knowledge about how the mind works.
The author's primary purpose in writing the passage is to
A. suggest that there might be valid aspects to both the subjective and the objective approaches to studying the mind
B. advocate a possible solution to the impasse undermining debate between subjectivists and objectivists
C. criticize subjectivist philosophers for failing to adopt a more scientific methodology
D. defend the subjective approach to studying the mind against the charges leveled against it by objectivists
E. evaluate the legitimacy of differing conceptions of evidence advocated by subjectivists and objectivists
Correct Answer: B
This primary purpose Global question shouldn't be tough because of our Roadmap. We saw that the passage picks up in interest in 3 and beyond, when the author gets past sheer definitions to an idea for resolving a philosophical debate. That purpose, illustrated by 4 and fully described in 5, is pretty clearly reflected in option [advocate a possible solution to the impasse...].
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