(Download) CAPF (AC) Exam, 2011 Paper - "Essay, Precis
Writing & Comprehension"
Exam Name: CAPF (AC)
Subject: Essay, Precis Writing & Comprehension
Q1. Write an essay on any ONE of the four topics given below, in about 800
(a) Do. the modern means of Telecommunication and Internet pose a threat to
our culture and Society ?
(b) Can laws alone fight corruption ?
(c) Women empowerment and national development.
(d) Security imperatives for India in the emerging geo-political environment.
Q2. Attempt a precis of each of the following passages in your own words,
reducing it to about a third of its present length and assigning a short
appropriate title. The precis must be written only on the special precis sheets
(a) Nations are built by the imagination and untiring enthusiastic
efforts of generations. One generation transfers the fruits of its toil to
another which then takes forward the mission. As the coming generation also has
its, dreams and aspirations for the nation's future, it therefore adds something
from its side to the national vision which the next generation strives hard to
achieve. This process goes on and the nation climbs steps of glory and gains
higher strength. Any organisation, society, or even a nation without a vision is
like a ship cruising on the high seas without any aim or direction. It is the
clarity of national vision which constantly drives the people towards the goal.
Our last generation, the glorious generation of freedom fighters led by
Mahatma Gandhi and many others, set for the nation a vision of free India. This
was the first vision, set by the people for the nation: It, therefore, went deep
into the minds and hearts of the masses and soon became the great inspiring and
driving force for the people to collectively plunge into the struggle for
freedom movement. The unified dedicated efforts of the people from every walk of
life won freedom for the country. The next generation has put India strongly on
the path of economic, agricultural and technological development. But India has
stood too long in the line of developing nations. Let us, collectively, set the
second national vision of Developed India. It means the major transformation of
our national economy to make it one of the largest economies in the world; where
the countrymen live well above the poverty line, their education and health is
of a high standard, national security is reasonably assured, and the core
competence in certain major areas gets enhanced significantly so that the
production of quality goods, including export, rises and brings all-round
prosperity for the countrymen.
(b) We all know what we mean by a 'good' man. The ideally good man
does not drink or smoke, avoids bad language, converses in the presence of men
only exactly as he would if there were ladies present, attends church regularly,
and holds the correct opinions on all subjects. He has a wholesome horror of
wrong doing, and realises that it is our painful duty to castigate Sin. He has a
still greater horror of wrong thinking, and considers it the business of the
authorities to safeguard the young against those who question the wisdom of the
views generally accepted by middle-aged successful citizens. Apart from his
professional duties, he spends much time in good works : he may encourage
patriotism and military training; he may promote industry, sobriety and virtue
among wageearners and their children by seeing to it that failures in these
respects receive due punishment. Above all, his ‘morals’, in the narrow sense,
must be irreproachable. It may be doubted whether a 'good' man, in the above
sense, does, on the average, any more good than a 'bad man. I mean by a 'bad'
man the contrary of what we have been describing. A “bad' man is one who is
known to smoke and to drink occasionally, and even to say a bad word when
someone treads on his toe. His conversation is not always such as could be
printed, and he sometimes spends fine Sundays oụt-of-doors instead of at church.
Some of his opinions are subversive; for instance, he may think that if you
desire peace you should prepare for peace, not for war. Towards wrong doing he
takes a scientific attitude, such as he would take towards his motor-car if it
misbehaved; he argues that sermons and prison will no more cure vice than men a
broken tyre. In the matter of wrong thinking he is even more perverse. He
maintains that what is called "wrong thinking' is simply thinking, and what is
called “right thinking' is repeating words like a parrot.
Q3. Study the following passages and answer the questions that follow each
(a) The work which Gandhiji had taken in hand was not only the
achievement of political freedom but establishment of a social order based on
truth and non-violence, unity and peace, equality and universal brotherhood, and
maximum freedom for all. The unfinished part of his experiment was perhaps even
more difficult to achieve than the achievement of freedom. In the political
struggle the fight was against a foreign power and all could or did either join
in it or at least wish it success and give to it their moral support. In
establishing the social order of his pattern, there was a lively possibility of
a conflict arising between groups and classes of our own people. Experience
shows that man values his possessions because here he sees the means of
perpetuation and survival through his descendants even after his body is reduced
to ashes. That new order cannot be established without radically changing men's
mind and attitude towards property and at some stage or other the haves have to
yield place to the havenots. We have seen in our time attempts to achieve a kind
of egalitarian society. But this was done by and large by the use of physical
force. In the result, it is difficult to say that the instinct to possess has
been rooted out or that it will not reappear in an even worse form under a
different face. It may even be that like gas kept confined within metallic
containers under great pressure, or water held behind a big dam, that breaks the
barrier, reaction will one day sweep back with violence equal in extent and
intensity to what was used to establish and maintain the outward egalitarian
form. This enforced egalitarianism contains in its bosom the seed of its own
destruction. The root cause of class-conflict is possessiveness or the
acquisitive instinct. So long as the ideal that is held up to be achieved is one
of securing the maximum of material satisfaction, possessiveness is neither
suppressed nor eliminated but grows by what it feeds upon. Nor does it cease to
be such – it is possessiveness still whether it is confined to a few only or is
bared by many. If egalitarianism is to endure, it has to be based not on the
possession of the maximum of material goods whether by few or by all but on
voluntary, enlightened renunciation - denying oneself what cannot be shared by
others or can be enjoyed only at the expense of others. This calls for
substitution of spiritual values for purely material ones. Mahatma Gandhi showed
us how the acquisitive instinct inherent in man could be transmuted by the
adoption of the ideal of trusteeship by those who have for the benefit of all
those who have not so that instead of leading to exploitation and conflict it
would become a means and incentive to the amelioration and progress of society.
(i) What, according to the author was the unfinished part of Gandhiji's
(ii) Why is a change in men's attitude to property necessary for establishing a
new social order ?
(iii) Why does the author say that enforced egalitarianism contains the
seeds of its own destruction ?
(iv) How can the acquisitive instinct of man be made a tool for social progress?
(b). The happy man is the man who lives objectively, who has free
affections and wide interests, who secures his happiness through these interests
and affections and through the fact that they, in turn, make him an object of
interest and affection to many others. To be a recipient of affection is a
potent cause of happiness, but the man who demands affection is not the man upon
whom it is bestowed. The man who receives affection is, speaking broadly, the
man who gives it. But it is useless to attempt to give it as a calculation, in
the way in which one might lend money at interest, for a calculated affection is
not genuine and is not felt to be so by the recipient. What then can a man do
who is unhappy because he is encased in self ? So long as he continues to think
about the causes of his unhappiness, he continues to be self-centred and
therefore does not get outside the vicious circle, if he is to get outside it,
it must be by genuine interests, not by simulated interests adopted merely as a
medicine. Although this difficulty is real, there is nevertheless much that he
can do if he has rightly diagnosed his trouble. If, for example, his trouble is
due to a sense of sin, conscious or unconscious, he can first persuade his
conscious mind that he has no reason to feel sinful, and then proceed to plant
this rational conviction in his unconscious mind, concerning himseif meanwhile
with some more or less neutral activity. If he succeeds in dispelling the sense
of sin, it is possible that genuine objective interests will arise
spontaneously. If his trouble is self-pity, he can deal with it in the same
manner after first persuading himself that there is nothing extraordinarily
unfortunate in his circumstances.
If fear is his trouble, let him practise exercises designed to give courage.
Courage has been recognised from time immemorial as an important virtue, and a
great part of the training of boys and young men has been devoted, to producing
a type of character capable of fearlessness in battle. But moral courage and
intellectual courage have been much less studied; they also, however, have their
technique. Admit to yourself every day at least one painful truth, you will find
it quite useful. Teach yourself to feel that life will still be worth living
even if you were not, as of course you are, immeasurably superior to all your
friends in virtue and intelligence. Exercises of this sort prolonged through
several years, will at last enable you to admit facts without flinching and
will, in so doing, free you from the empire of fear over a very large field.
(i) What kind of affection can be a potent cause of happiness
(ii) How can a 'self-encased' person get out of his sense of unhappiness ?
(iii) How can a person overcome his feeling of self-pity and fear ?
(iv) Explain the various kinds of courage mentioned by the author.
Q4. (A) Develop counter-arguments to the following statements in about 75
words each :
(a) Freedom of expression is an absolute right.
(b) Old is gold.
(B) (i) Fill in the blanks with suitable articles :
(a) We need_ lot of food.
(b) Did you hear_latest gossip ?
(c) He is _M.A. in English.
(d) He finished his assignment in less than_hour.
(e) The workers formed_union.
(ii) Fill in the blanks with appropriate prepositions :
(a) Try to cut it a sharp knife_
(b) He was accused_theft.
(c) She threw the ball_me.
(d) He is suffering_La chronic disease.
(e) I congratulated her_her wedding
(iii) Use the following phrases in sentences of your own so as to bring
out their correct meaning :
(a) fall out
(b) get off
(c) hold back
(d) make out
(e) deal in.
(iv) Correct the following sentences :-
(a) He suggested me to read this book.
(b) My friend has just return back from London.
(c) Their lives are in a danger.
(d) She is one of the best athelete in our country.
(e) There is a boy here says he knows you.
(C) Write a report in about 250 words on ONE of the following :
(a) Damage caused to life and property because of recent floods.
(b) Implementation of National Rural Health Mission (NRHM) in your district.