Question:hard
Read the following passage and answer the question below.
The Sapir-Whorf hypothesis, also known as the linguistic relativity hypothesis, refers to the proposal that the particular language one speaks influences the way one thinks about reality. The linguistic relativity hypothesis focuses on structural differences among natural languages such as Hopi, Chinese, and English, and asks whether the classifications of reality implicit in such structures affect our thinking about reality. Analytically, linguistic relativity as an issue stands between two others: a semiotic-level concern with how speaking any natural language whatsoever might influence the general potential for human thinking, and a functional or discourse-level concern with how using any given language code in a particular way might influence thinking, that is, the impact of special discursive practices such as schooling and literacy on formal thought. Although analytically distinct, the three issues are intimately related in both theory and practice. For example, claims about linguistic relativity depend on understanding the general psychological mechanisms linking language to thinking, and on understanding the diverse uses of speech in discourse to accomplish acts of descriptive reference. Hence, the relation of particular linguistic structures to patterns of thinking forms only one part of the broader array of questions about the significance of language for thought. Proposals of linguistic relativity necessarily develop two linked claims among the key terms of the hypothesis, language, thought, and reality. First, languages differ significantly in their interpretations of experienced reality, both what they select for representation and how they arrange it. Second, language interpretations have influences on thought about reality more generally, whether at the individual or cultural level. Claims for linguistic relativity thus require both articulating the contrasting interpretations of reality latent in the structures of different languages, and accessing their broader influences on, or relationships to, the cognitive interpretation of reality.
Question: Which of the following proverbs may be false, if the above passage were to be right?
1. If speech is silver, silence is gold.
2. When you have spoken a word, it reigns over you. When it is unspoken you reign over it.
3. Speech of yourself ought to be seldom and well chosen.
Read the following passage and answer the question below.
The Sapir-Whorf hypothesis, also known as the linguistic relativity hypothesis, refers to the proposal that the particular language one speaks influences the way one thinks about reality. The linguistic relativity hypothesis focuses on structural differences among natural languages such as Hopi, Chinese, and English, and asks whether the classifications of reality implicit in such structures affect our thinking about reality. Analytically, linguistic relativity as an issue stands between two others: a semiotic-level concern with how speaking any natural language whatsoever might influence the general potential for human thinking, and a functional or discourse-level concern with how using any given language code in a particular way might influence thinking, that is, the impact of special discursive practices such as schooling and literacy on formal thought. Although analytically distinct, the three issues are intimately related in both theory and practice. For example, claims about linguistic relativity depend on understanding the general psychological mechanisms linking language to thinking, and on understanding the diverse uses of speech in discourse to accomplish acts of descriptive reference. Hence, the relation of particular linguistic structures to patterns of thinking forms only one part of the broader array of questions about the significance of language for thought. Proposals of linguistic relativity necessarily develop two linked claims among the key terms of the hypothesis, language, thought, and reality. First, languages differ significantly in their interpretations of experienced reality, both what they select for representation and how they arrange it. Second, language interpretations have influences on thought about reality more generally, whether at the individual or cultural level. Claims for linguistic relativity thus require both articulating the contrasting interpretations of reality latent in the structures of different languages, and accessing their broader influences on, or relationships to, the cognitive interpretation of reality.
Question: Which of the following proverbs may be false, if the above passage were to be right?
1. If speech is silver, silence is gold.
2. When you have spoken a word, it reigns over you. When it is unspoken you reign over it.
3. Speech of yourself ought to be seldom and well chosen.
The Sapir-Whorf hypothesis, also known as the linguistic relativity hypothesis, refers to the proposal that the particular language one speaks influences the way one thinks about reality. The linguistic relativity hypothesis focuses on structural differences among natural languages such as Hopi, Chinese, and English, and asks whether the classifications of reality implicit in such structures affect our thinking about reality. Analytically, linguistic relativity as an issue stands between two others: a semiotic-level concern with how speaking any natural language whatsoever might influence the general potential for human thinking, and a functional or discourse-level concern with how using any given language code in a particular way might influence thinking, that is, the impact of special discursive practices such as schooling and literacy on formal thought. Although analytically distinct, the three issues are intimately related in both theory and practice. For example, claims about linguistic relativity depend on understanding the general psychological mechanisms linking language to thinking, and on understanding the diverse uses of speech in discourse to accomplish acts of descriptive reference. Hence, the relation of particular linguistic structures to patterns of thinking forms only one part of the broader array of questions about the significance of language for thought. Proposals of linguistic relativity necessarily develop two linked claims among the key terms of the hypothesis, language, thought, and reality. First, languages differ significantly in their interpretations of experienced reality, both what they select for representation and how they arrange it. Second, language interpretations have influences on thought about reality more generally, whether at the individual or cultural level. Claims for linguistic relativity thus require both articulating the contrasting interpretations of reality latent in the structures of different languages, and accessing their broader influences on, or relationships to, the cognitive interpretation of reality.
Question: Which of the following proverbs may be false, if the above passage were to be right?
1. If speech is silver, silence is gold.
2. When you have spoken a word, it reigns over you. When it is unspoken you reign over it.
3. Speech of yourself ought to be seldom and well chosen.
Show Hint
Check whether each proverb rates silence above speech in a way that clashes with the idea that language shapes thought.
Updated On: Jul 10, 2026
- 1 and 2
- 2 and 3
- 3 only
- 1 only
Show Solution
The Correct Option is A
Solution and Explanation
Step 1: Understanding the Concept:
The passage argues that the language a person uses actively shapes their thinking about reality, meaning speech and language are not neutral, they are the tool of cognition itself. A proverb becomes shaky under this idea if it says silence is worth more than speech.
Step 2: Key Formula or Approach:
Read each proverb and ask a single question: does it claim silence beats speech, or does it only ask for careful speech? Only the first kind clashes with a passage that gives language, spoken or written, the central role in shaping thought.
Step 3: Detailed Explanation:
Proverb 1, if speech is silver, silence is gold, directly ranks silence above speech in value. This contradicts a passage where language use is the active means of interpreting reality, so it may be false.
Proverb 2 says a spoken word reigns over you while an unspoken one leaves you reigning over it, again treating silence as the position of strength and speech as a loss of control. This clashes with the same idea, so it may also be false.
Proverb 3 only asks that self-talk be seldom and well chosen. It does not claim silence is superior to speech, it just recommends selectivity, so it stays consistent with a passage that treats language as valuable when used, and is not threatened by it.
Step 4: Final Answer:
Proverbs 1 and 2 both rank silence over speech and so may be false under the passage's hypothesis, while proverb 3 is unaffected.
\[ \boxed{\text{1 and 2}} \]
The passage argues that the language a person uses actively shapes their thinking about reality, meaning speech and language are not neutral, they are the tool of cognition itself. A proverb becomes shaky under this idea if it says silence is worth more than speech.
Step 2: Key Formula or Approach:
Read each proverb and ask a single question: does it claim silence beats speech, or does it only ask for careful speech? Only the first kind clashes with a passage that gives language, spoken or written, the central role in shaping thought.
Step 3: Detailed Explanation:
Proverb 1, if speech is silver, silence is gold, directly ranks silence above speech in value. This contradicts a passage where language use is the active means of interpreting reality, so it may be false.
Proverb 2 says a spoken word reigns over you while an unspoken one leaves you reigning over it, again treating silence as the position of strength and speech as a loss of control. This clashes with the same idea, so it may also be false.
Proverb 3 only asks that self-talk be seldom and well chosen. It does not claim silence is superior to speech, it just recommends selectivity, so it stays consistent with a passage that treats language as valuable when used, and is not threatened by it.
Step 4: Final Answer:
Proverbs 1 and 2 both rank silence over speech and so may be false under the passage's hypothesis, while proverb 3 is unaffected.
\[ \boxed{\text{1 and 2}} \]
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Top Questions on Reading Comprehension
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For early postcolonial literature, the world of the novel was often the nation. Postcolonial novels were usually [concerned with] national questions. Sometimes the whole story of the novel was taken as an allegory of the nation, whether India or Tanzania. This was important for supporting anti-colonial nationalism, but could also be limiting - land-focused and inward looking.
My new book "Writing Ocean Worlds" explores another kind of world of the novel: not the village or nation, but the Indian Ocean world. The book describes a set of novels in which the Indian Ocean is at the centre of the story. It focuses on the novelists Amitav Ghosh, Abdulrazak Gurnah, Lindsey Collen and Joseph Conrad [who have] centred the Indian Ocean world in the majority of their novels. . . Their work reveals a world that is outward-looking full of movement, border-crossing and south-south interconnection. They are all very different - from colonially inclined (Conrad) to radically anti-capitalist (Collen), but together draw on and shape a wider sense of Indian Ocean space through themes, images, metaphors and language. This has the effect of remapping the world in the reader's mind, as centred in the interconnected global south. ... The Indian Ocean world is a term used to describe the very long-lasting connections among the coasts of East Africa, the Arab coasts, and South and East Asia.
These connections were made possible by the geography of the Indian Ocean. For much of history, travel by sea was much easier than by land, which meant that port cities very far apart were often more easily connected to each other than to much closer inland cities. Historical and archaeological evidence suggests that what we now call globalisation first appeared in the Indian Ocean. This is the interconnected oceanic world referenced and produced by the novels in my book. For their part Ghosh, Gurnah, Collen and even Conrad reference a different set of histories and geographies than the ones most commonly found in fiction in English. Those [commonly found ones] are mostly centred in Europe or the US, assume a background of Christianity and whiteness, and mention places like Paris and New York. The novels in [my] book highlight instead a largely Islamic space, feature characters of colour and centralise the ports of Malindi, Mombasa, Aden, Java and Bombay. . . . It is a densely imagined, richly sensory image of a southern cosmopolitan culture which provides for an enlarged sense of place in the world.
This remapping is particularly powerful for the representation of Africa. In the fiction, sailors and travellers are not all European. . . African, as well as Indian and Arab characters, are traders, nakhodas (dhow ship captains), runaways, villains, missionaries and activists. This does not mean that Indian Ocean Africa is romanticised. Migration is often a matter of force; travel is portrayed as abandonment rather than adventure, freedoms are kept from women and slavery is rife. What it does mean is that the African part of the Indian Ocean world plays an active role in its long, rich history and therefore in that of the wider world.- CAT - 2023
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Many human phenomena and characteristics - such as behaviors, beliefs, economies, genes, incomes, life expectancies, and other things - are influenced both by geographic factors and by non-geographic factors. Geographic factors mean physical and biological factors tied to geographic location, including climate, the distributions of wild plant and animal species, soils, and topography. Non-geographic factors include those factors subsumed under the term culture, other factors subsumed under the term history, and decisions by individual people.... [T]he differences between the current economies of North and South Korea ... cannot be attributed to the modest environmental differences between [them] ... They are instead due entirely to the different [government] policies ... At the opposite extreme, the Inuit and other traditional peoples living north of the Arctic Circle developed warm fur clothes but no agriculture, while equatorial lowland peoples around the world never developed warm fur clothes but often did develop agriculture. The explanation is straightforwardly geographic, rather than a cultural or historical quirk unrelated to geography. . . Aboriginal Australia remained the sole continent occupied only by hunter/gatherers and with no indigenous farming or herding ... [Here the] explanation is biogeographic: the Australian continent has no domesticable native animal species and few domesticable native plant species. Instead, the crops and domestic animals that now make Australia a food and wool exporter are all nonnative (mainly Eurasian) species such as sheep, wheat, and grapes, brought to Australia by overseas colonists.
Today, no scholar would be silly enough to deny that culture, history, and individual choices play a big role in many human phenomena. Scholars don't react to cultural, historical, and individual-agent explanations by denouncing "cultural determinism," "historical determinism," or "individual determinism," and then thinking no further. But many scholars do react to any explanation invoking some geographic role, by denouncing "geographic determinism" ... Several reasons may underlie this widespread but nonsensical view. One reason is that some geographic explanations advanced a century ago were racist, thereby causing all geographic explanations to become tainted by racist associations in the minds of many scholars other than geographers. But many genetic, historical, psychological, and anthropological explanations advanced a century ago were also racist, yet the validity of newer non-racist genetic etc. explanations is widely accepted today. Another reason for reflex rejection of geographic explanations is that historians have a tradition, in their discipline, of stressing the role of contingency (a favorite word among historians) based on individual decisions and chance. Often that view is warranted . . . But often, too, that view is unwarranted. The development of warm fur clothes among the Inuit living north of the Arctic Circle was not because one influential Inuit leader persuaded other Inuit in 1783 to adopt warm fur clothes, for no good environmental reason. A third reason is that geographic explanations usually depend on detailed technical facts of geography and other fields of scholarship ... Most historians and economists don't acquire that detailed knowledge as part of the professional training.- CAT - 2023
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