The passage given below is followed by a set of questions. Choose the most appropriate answer to each question.
The decay of sense in men waking is not the decay of the motion made in sense, but an obscuring of it, in such manner as the light of the sun obscures the light of the stars. But because amongst many strokes which our eyes, ears, and other organs receive from external bodies, the predominant only is sensible; therefore the light of the sun being predominant, we are not affected with the action of the stars. And any object being removed from our eyes, though the impression it made in us remains, yet other objects more present succeeding, and working on us, the imagination of the past is obscured and made weak this decaying sense, when we would express the thing itself, we call imagination. But when we would express the decay, and signify that the sense is fading, old, and past, it is called memory. So that imagination and memory are but one thing, which for diverse considerations have diverse names.
Much memory, or memory of many things, is called experience. Again, imagination being only of those things which have been formerly perceived by sense, either all at once or by parts at several times. The former is simple imagination, as when one imagines a man, or horse, which he has seen before. The other is compounded, when from the sight of a man at one time, and of a horse at another, we conceive in our mind a centaur. So when a man compounds the image of his own person with the image of the actions of another man, as when a man imagines himself a Hercules or an Alexander ,it is a compound imagination, and properly but a fiction of the mind. There are also other imaginations that rise in men : as from gazing upon the sun, the impression leaves an image of the sun before our eyes a long time after; and looking attentively at geometrical figures for a long time, a man shall in the dark, though awake, have the images of lines and angles before his eyes.
The imaginations during sleep are what we call dreams. And because in sense, the brain and nerves, which are the necessary organs of sense, are so benumbed in sleep as not easily to be moved by the action of external objects, there can happen in sleep no imagination, and therefore no dream. But what proceeds from the agitation of the inward parts of man's body obscures them with a more vigorous impression, a dream it seems is more clear, in this silence of sense, than are our waking thoughts. And hence for the most part, when we consider that in dreams we do not often nor constantly think of the same persons, places, objects, and actions that we do on waking, nor remember so long a train of coherent thoughts dreaming as at other times; and because waking we often observe the absurdity of dreams, but never dream of the absurdities of our waking thoughts, we are well satisfied that, being awake, we know we dream not; though when we dream, we think ourselves awake.
1. Which of the following will be a suitable title for the passage?
(a) Imagination versus memory
(b) Imagination and memory
(c) Memory and experience
(d) Different forms of Imagination
2. The author of the passage is most likely to agree with which of the statements below?
(a) No dreams occur in sleep.
(b) What occupies our thoughts when awake occupies our thoughts in sleep.
(c) Our waking thoughts are more absurd than our thoughts when asleep.
(d) Our senses are dulled in sleep.
3. It can be inferred from the passage that
(a) juxtaposition of images produces a fallacy.
(b) our sense of the past and the present is on an equal level.
(c) what we imagine is what we dream.
(d) imagination involves only things perceived by sense.
@Highway66 lo sir RC !