All India CAT Group

Each of the 10 persons namely A, Q, R, Z, M, N, P, B, K and L are wearing a shirt. The colour of each shirt is one out of blue, green and red. There are ten chairs placed in a row. The chairs are consecutively numbered 1, 2, 3, 4...9 and 10 from left to right in that order. These ten persons have to sit on the chairs such that there is only one person in each chair. The number of persons wearing a green and a blue shirt is 2 and 3 respectively.

Additional Information:
1. No two persons wearing blue shirts sit on consecutively numbered chairs.
2. Among the persons wearing red shirts, exactly three persons always are sitting together while the remaining two never.
3. A person wearing a blue shirt and a person wearing a green shirt never is sitting on consecutively numbered chairs.
4. A person wearing a green shirt cannot sit on chairs numbered 2 or 9.
5. Persons wearing red shirts are not sitting at extreme ends.

The following table provides information about the six different seating arrangements namely I, II, III, IV, V and VI of the ten persons done by Mr. Crazy. He observed that out of all the seating arrangements done by him, there is one arrangement that is not consistent with the information stated under "Additional Information".

Q. Which of the arrangements done by Mr. Crazy is not consistent with the information stated under "Additional Information"?

Directions: The passage below is followed by some questions based on its content. Answer the questions on the basis of what is stated or implied in the passage.
Language, the quintessential hallmark of human civilization, is an ever-evolving entity. Its evolution is not merely a chronicle of words coming in and out of use but a complex interplay of social, cultural, and technological forces. The journey of language through the ages is marked by periods of rapid evolution and long stretches of relative stability.
The advent of the printing press in the 15th century, for instance, standardized written forms of language and slowed the pace of change. However, the digital age has accelerated language evolution once again. The internet, with its unprecedented reach and interactivity, has democratized language, allowing new words and phrases to spread and evolve at a pace never seen before.
Slang, once confined to specific regions or groups, now achieves global recognition through social media and online communities. The influence of technology is evident in the emergence of terms like "selfie" or "hashtag," which have become ingrained in everyday language. Moreover, the rise of emoji as a form of communication reflects the human propensity for visual expression, harking back to the earliest forms of written language in pictographs.
Yet, language evolution is not without its challenges. The rapid adoption of new terms and the concurrent obsolescence of others can lead to generational divides in communication. Furthermore, the dominance of English on the global stage raises concerns about linguistic diversity and the preservation of minority languages.
As we navigate the 21st century, the evolution of language continues to mirror the complexities of human society. It stands as a testament to our adaptability and creativity, but also poses questions about the future of communication and cultural identity.
Q. Which of the following is NOT mentioned in the passage as a consequence of language evolution?

Recognising our feelings of grief is important, not only because we cannot mourn our losses if we do not acknowledge them, but also because the literature and science of grief offer guidance for how to respond to this pandemic in ways that make psychological healing possible. In his 2008 book, The New Black: Mourning, Melancholia and Depression, the psychoanalyst Darian Leader argues that British society has lost a vital connection to grief, preferring to interpret the pain of unacknowledged or unresolved loss and separation medically, as depression, and opting for what he calls “mental hygiene” - the management of troublesome, superficial symptoms - over the deeper, harder work of mourning. We do not find it easy, in this culture of self-optimisation and life-hacks, to accept that grief is not something you can “get over”, that there is no cure for pain. The act of mourning is not to recover from loss, Leader argues, but rather to find a way to accommodate and live with it. And, if we put off or bypass the work of mourning, the pain of our losses will return to torment us, often in disruptive or unexpected ways.

The anthropologist Geoffrey Gorer argued that the mass deaths of the First World War so overwhelmed British communities that people began to abandon traditional mourning rituals, something that served to transform grief from a communal experience to a private emotion. The pandemic might be accelerating this process, as people are left to mourn alone in lockdown and to pay their final respects over Zoom. And yet, Darian Leader contends that we cannot properly mourn in isolation; mourning is a social task. “A loss, after all, always requires some kind of recognition, some sense that it has been witnessed and made real,” Leader writes. This is why we have such an elemental need to feel heard, why we make the effort to commemorate past conflicts, why post-conflict truth and reconciliation commissions are less about punishment than recognising the crimes. The demands for a public inquiry into the British government’s pandemic response speaks to this need, and to another dimension of pandemic grief. 

Leader argues that public displays of grief help facilitate individual mourning. In his view, it is through public ceremonies that people are able to access their own, personal grief. This is the function performed by traditions of hiring professional mourners to keen at funerals, and it helps explain why celebrity deaths sometimes unleash an outpouring of grief. The near-hysterical response to the death of Princess Diana in 1997 was not, as some newspapers contended, a mark of “mourning sickness” or “crocodile tears”. Rather, the public mood provided people with a way to access their grief over other, unrelated losses.

Those who study grief often point to the inevitability of pain. When people put off the business of mourning, the pain of loss and separation finds a way to reassert itself. Leader describes the phenomenon of “anniversary symptoms”, the findings that adult hospitalisation dates coincide remarkably with anniversaries of childhood losses, or that GP surgery records reveal that people often return to doctors in the same week or month as their previous visit. “Rather than access their memories, the body commemorates them,” Leader writes.