revealed by nature itself, when it divided the functions of the two sexes in so obviously distinct a 35 manner? This is sufficient; we need not invoke principles that are inapplicable to the question. Let us not make rivals of life?s companions. You must, you truly must allow the persistence of a union that no interest, no rivalry, can possibly undo. Understand 40 that the good of all demands this of you.
Passage 2
Contending for the rights of woman, my main argument is built on this simple principle, that if she be not prepared by education to become the companion of man, she will stop the progress of 45 knowledge and virtue; for truth must be common to all, or it will be inefficacious with respect to its influence on general practice. And how can woman be expected to co-operate unless she know why she ought to be virtuous? unless freedom strengthen her 50 reason till she comprehend her duty, and see in what manner it is connected with her real good? If children are to be educated to understand the true principle of patriotism, their mother must be a patriot; and the love of mankind, from which an 55 orderly train of virtues spring, can only be produced by considering the moral and civil interest of mankind; but the education and situation of woman, at present, shuts her out from such investigations. . . . Consider, sir, dispassionately, these 60 observations—for a glimpse of this truth seemed to
open before you when you observed, “that to see one half of the human race excluded by the other from all participation of government, was a political
phenomenon that, according to abstract principles, it 65 was impossible to explain.” If so, on what does your constitution rest? If the abstract rights of man will bear discussion and explanation, those of woman, by a parity of reasoning, will not shrink from the same test: though a different opinion prevails in this 70 country, built on the very arguments which you use to justify the oppression of woman—prescription. Consider—I address you as a legislator— whether, when men contend for their freedom, and to be allowed to judge for themselves respecting their 75 own happiness, it be not inconsistent and unjust to subjugate women, even though you firmly believe that you are acting in the manner best calculated to promote their happiness? Who made man the exclusive judge, if woman partake with him the gift 80 of reason?
In this style, argue tyrants of every denomination, from the weak king to the weak of a family; they are all eager to crush reason; yet always assert that they usurp its throne only to be 85 useful. Do you not act a similar part, when you force all women, by denying them civil and political rights, to remain immured in their families groping in the dark?
31. As used in line 21, ―common‖ most nearly means
A) average. B) shared. C) coarse. D) similar.
32. It can be inferred that the authors of Passage 1 believe that running a household and raising children
A) are rewarding for men as well as for women.
B) yield less value for society than do the roles performed by men. C) entail very few activities that are difficult or unpleasant.
D) require skills similar to those needed to run a country or a business.
33. Which choice provides the best evidence for the answer to the previous question?
A) Lines 4-6 (―they are . . . representation‖) B) Lines 13-17 (―If the . . . sanction‖) C) Lines 25-30 (―Is it . . . home‖) D) Lines 30-35 (―And . . . manner‖)
34. According to the author of Passage 2, in order for society to progress, women must
A) enjoy personal happiness and financial security. B) follow all currently prescribed social rules. C) replace men as figures of power and authority.
D) receive an education comparable to that of men.
35. As used in line 50, ―reason‖ most nearly means A) motive. B) sanity. C) intellect. D) explanation.
36. In Passage 2, the author claims that freedoms granted by society‘s leaders have
A) privileged one gender over the other.
B) resulted in a general reduction in individual virtue. C) caused arguments about the nature of happiness. D) ensured equality for all people.
37. Which choice provides the best evidence for the answer to the previous question?
A) Lines 41-45 (―Contending . . . virtue‖) B) Lines 45-47 (―truth . . . practice‖) C) Lines 65-66 (―If so . . . rest‖)
D) Lines 72-75 (―Consider . . . happiness‖)
38. In lines 61-65, the author of Passage 2 refers to a statement made in Passage 1 in order to
A) call into question the qualifications of the authors of Passage 1 regarding gender issues.
B) dispute the assertion made about women in the first sentence of Passage 1.
C) develop her argument by highlighting what she sees as flawed reasoning in Passage 1.
D) validate the concluding declarations made by the authors of Passage 1 about gender roles.
39. Which best describes the overall relationship between Passage 1 and Passage 2?
A) Passage 2 strongly challenges the point of view in Passage 1. B) Passage 2 draws alternative conclusions from the evidence presented in Passage 1.
C) Passage 2 elaborates on the proposal presented in Passage 1.
D) Passage 2 restates in different terms the argument presented in Passage 1.
40. The authors of both passages would most likely agree with which of the following statements about women in the eighteenth century?
A) Their natural preferences were the same as those of men. B) They needed a good education to be successful in society. C) They were just as happy in life as men were. D) They generally enjoyed fewer rights than men did.
41. How would the authors of Passage 1 most likely respond to the points made in the final paragraph of Passage 2?
A) Women are not naturally suited for the exercise of civil and political rights. B) Men and women possess similar degrees of reasoning ability.
C) Women do not need to remain confined to their traditional family duties. D) The principles of natural law should not be invoked when considering gender roles.