Test Prep MCAT Test Exam Dumps & Practice Test Questions

Question 1:

What does the passage suggest was the primary reason behind the failure of the Brook Farm experiment?

A. The group's resolve weakened when difficulties arose
B. The community lacked talented and intelligent members
C. The project ended after achieving its objectives
D. Philosophers were not skilled at manual labor

Correct Answer: A

Explanation:

The passage about the Brook Farm experiment highlights its noble aspirations—a fusion of intellectual engagement and manual labor. The goal was to create a balanced, utopian community where work and thought complemented each other. However, despite its philosophical foundations and participation by notable thinkers like Nathaniel Hawthorne and Margaret Fuller, the endeavor was ultimately short-lived.

The downfall came not due to a lack of intelligence or resources but as a result of a crisis—a fire that led to substantial financial loss. The passage indicates that while the members were initially enthusiastic, their real commitment was to the philosophical ideals rather than the practical, day-to-day responsibilities of running a self-sufficient community. When this severe challenge presented itself, their dedication faltered. Rather than persevere through the adversity or rebuild, the members chose to abandon the project and return to more conventional lifestyles. This reflects a decline in determination when circumstances became difficult—thus, the best interpretation is that the community's collapse was due to faltering commitment in the face of hardship, making A the correct answer.

Let’s evaluate the other choices:

• B, suggesting that the community lacked members with adequate intelligence or ability, is inaccurate. The passage actually underscores that many participants were highly intellectual and prominent in literary or philosophical circles. Their downfall wasn't a matter of intellect but of practical follow-through.

• C, implying that the experiment concluded successfully after achieving its goals, contradicts the passage. Brook Farm disbanded under the weight of financial problems—it didn’t meet its intended utopian ideals.

• D suggests that manual incompetence was the issue. While the text does hint that intellectuals struggled with labor, it doesn’t claim this was the direct cause of the failure. Rather, it was the unwillingness to remain committed when difficulties struck.

In conclusion, the experiment unraveled not because of poor planning or lack of talent, but due to waning commitment once real-world problems, like financial hardship, surfaced. The passage clearly supports option A as the most accurate choice.

Question 2:

Based on the passage, what core belief did the Oneida community hold regarding relationships?

A. Both genders were viewed equally in religious matters
B. Monogamous relationships were fundamentally flawed
C. Personal conduct did not need to be regulated
D. They awaited the second coming of Christ

Correct Answer:  B

Explanation:

The Oneida community, as described in the passage, was unique for its unconventional approach to marriage and relationships. One of their central beliefs was a rejection of monogamy, which they saw as inherently selfish. Rather than limiting affection and sexual relationships to exclusive pairings, they promoted what was called "complex marriage." This system allowed any consenting adult in the community to have relations with any other, under the belief that love should not be monopolized by a single individual. The aim was to eliminate jealousy, possessiveness, and emotional ownership—all traits they believed were counterproductive to communal harmony.

This philosophy, radical for its time, was rooted in the belief that communal living extended beyond economics and labor into emotional and intimate life. Their system was carefully regulated, with approvals and structured arrangements, so it was not lawless or chaotic. In fact, they maintained strong internal order through a form of public accountability, where members were subject to criticism sessions if their behavior did not align with community values.

Let’s evaluate the other options:

• A, which claims men and women were regarded equally in the eyes of God, is not directly supported by the passage. While gender equality may have been implied in their practices, this was not explicitly stated as a central theological belief.

• C, suggesting that they lacked behavioral rules or standards, is clearly refuted. The community enforced norms through structured criticism and corrective practices, indicating a strict moral and behavioral code.

• D is also inaccurate because their founder, John Humphrey Noyes, believed that the second coming had already occurred. The group saw themselves as living in a post-second-coming era under divine grace—not as people anticipating its arrival.

Thus, the clearest and most accurate interpretation is that the Oneidans rejected monogamy as a principle, making B the correct answer.

Question 4:

Based on the passage, all of the following were true about the Oneida community except:

A. They engaged in a practice known as complex marriage.
B. They maintained order using peer pressure and criticism.
C. They believed that salvation had already occurred.
D. They lived in shared housing similar to other utopian groups.

Correct Answer: D

Explanation:

The passage outlines several distinct characteristics of the Oneida community, a 19th-century utopian religious group led by John Humphrey Noyes. Among the defining elements mentioned are complex marriage, a communal sexual arrangement where any consenting adult could partner with another; a theological belief in "present grace," which was rooted in their conviction that Christ had already returned; and a system of social control maintained through structured peer criticism. These practices clearly point to options A, B, and C as valid traits of the Oneida community.

What the passage does not mention, however, is anything about shared living quarters in the sense used by other communal societies like the Shakers. While it's possible the Oneidans did share some communal spaces, the text does not explicitly state that they had a unique architectural or spatial living setup. In contrast, the passage specifically notes that the Shakers lived in a Unitary Dwelling, which was structured to separate men and women while still fostering a shared religious and communal life.

Option D is therefore the correct choice—not because it is definitively false, but because the passage itself does not support or mention this characteristic in relation to Oneida. This is a classic example of an "EXCEPT" question, where the correct answer is the one not substantiated by the text.

Option A is clearly true and one of the most defining aspects of Oneida life.
Option B is also explicitly noted—the group used social pressure and communal critique as mechanisms of behavioral control.
Option C refers to their belief in the ongoing, present state of grace, marking a theological departure from traditional Christian doctrines.

Thus, among the options provided, only D lacks textual support, making it the correct answer.

Question 5:

In what way did the Shakers and the Oneida community hold similar views, according to the passage?

A. Their beliefs regarding sexual relations were aligned.
B. They both promoted gender equality.
C. They shared identical views on owning personal property.
D. They both chose to isolate themselves from external society.

Correct Answer: B

Explanation:

While the Shakers and the Oneida community differed significantly in their approaches to religion, society, and especially sexuality, they did share a commitment to equality between men and women, as indicated by the passage.

The Shakers were a celibate, Christian communal society known for their belief in gender equality, which was reflected in their social organization. Men and women lived in separate quarters but were regarded as spiritual equals, often holding equivalent positions of authority within the community.

On the other hand, the Oneida community, while much more liberal in their sexual norms—promoting complex marriage, where monogamy was rejected in favor of communal, consensual sexual relationships—also practiced gender equality. Women participated equally in social, economic, and even spiritual aspects of communal life. Though their methods were different, the underlying principle of male-female equality was a shared value, making B the best answer.

Option A is incorrect because their views on sexuality were radically different: the Shakers practiced strict celibacy, while the Oneidans embraced a form of free love within community rules.

Option C, though partially true—both groups rejected individual ownership to some degree—is not the point of comparison the passage emphasizes, especially compared to the explicitly shared stance on gender roles.

Option D does not hold up under scrutiny. The passage notes that the Shakers maintained relations with their neighbors and engaged in trade, indicating they were not completely isolated. The Oneidans, however, did become more withdrawn after their founder’s death. Thus, their approaches to the outside world were not similar.

Therefore, despite their differing lifestyles and religious interpretations, the Shakers and Oneidans were aligned in their progressive stance on the equality of men and women, validating B as the correct answer.

Question 6:

Based on the passage, what is most likely to undermine the unity of a secular workers’ cooperative that is built on collective ownership and profit-sharing?

A. I only
B. II only
C. III only
D. I and II only

Answer: C

Explanation:

The passage examines various communal living experiments in the 19th century and highlights both secular and religious examples, particularly focusing on how their philosophies and operational challenges influenced their success or failure. Among these communities are Brook Farm, the Oneida community, and the Shakers. When considering which factor would most likely weaken the cohesion of a secular cooperative based on collective ownership and profit sharing, economic factors become paramount.

Statement I, which refers to diminished contact with the outside world, is not strongly supported as a threat to cohesion in a secular context. The Shakers—who were religious, not secular—maintained limited outside contact yet still functioned cohesively for a long time. Isolation from the outside world does not inherently weaken a group’s internal structure, especially when that group is ideologically or economically self-sustaining. Thus, for a secular cooperative, reduced external engagement doesn’t necessarily damage internal solidarity.

Statement II, involving increasing agnosticism, is more relevant in the context of religious communities. The Oneida community’s cohesion declined after leadership shifted to an agnostic successor, diminishing the religious zeal that originally bound the group. However, a secular cooperative would not rely on religious unity; therefore, increasing agnosticism is less likely to have a similar destabilizing effect.

Statement III, significant economic losses, is directly supported by the example of Brook Farm. Initially successful and even outperforming local farmers, Brook Farm ultimately collapsed due to a disastrous fire that led to financial ruin. This example clearly shows that even a well-organized, ideologically sound secular commune can falter without economic viability. Since profit-sharing and collective ownership hinge on the community's financial health, major economic losses would erode trust, motivation, and participation—weakening cohesion rapidly.

Thus, the most credible inference is that severe economic hardship (III) poses the greatest threat to the internal cohesion of a secular workers' cooperative. It undermines both the material foundation and the mutual confidence necessary to maintain a shared, cooperative environment. Therefore, C. III only is the best choice.

Question 7:

Given the structure and content of the passage, which topic is the author most likely to explore next?

A. A comparison of communal living between the 19th and 20th centuries
B. A hypothesis about the renewed popularity of communal societies
C. Reasons intellectuals and artists were drawn to early communes
D. An evaluation of why the three described communes experienced varying levels of success

Answer: D

Explanation:

The passage provides detailed historical context and analysis of three significant communal experiments in 19th-century America: Brook Farm, the Oneida community, and the Shakers. It describes their philosophical foundations, internal practices, and eventual outcomes. By highlighting both successes and failures—such as Brook Farm’s collapse due to financial disaster, the Oneida community’s industrial achievements but spiritual decline, and the Shakers’ long-term survival despite their celibate doctrine—the passage lays the groundwork for a deeper comparative analysis.

Given this focus, the most logical continuation of the text would be a systematic exploration of why each community experienced different degrees of success. The passage already invites such an inquiry by contrasting leadership models, guiding ideologies, and operational challenges. Therefore, Option D, which proposes an evaluation of these varying outcomes, is the most consistent with the author’s analytical trajectory.

Let’s consider why the other options are less fitting:

• Option A suggests a chronological shift into the 20th century, yet the passage is anchored in 19th-century examples. There’s no indication that the author is interested in extending the timeline.

• Option B proposes speculation about a revival of communal living. While interesting, the passage is historically descriptive rather than predictive. There is no hint of a forward-looking analysis.

• Option C does mention intellectuals at Brook Farm but does not elaborate on their reasons for joining. The passage focuses more on communal structures than on the personal motivations of participants.

In contrast, Option D directly aligns with the passage’s theme: examining how various structural, ideological, and circumstantial factors contributed to the differing fortunes of these communities. This would allow the author to dig deeper into practical lessons from the past and provide a cohesive conclusion to the discussion. Thus, the most plausible next topic would be a comparative analysis of the factors behind each commune’s relative success or failure, making D the correct answer.

Question 8:

If the writer of this passage encountered a Freudian psychoanalyst who advocated that individuals are capable of deep, transformative change, what would the author most likely infer about the psychoanalyst’s orientation?

A. Opposed to the Third Stream
B. Focused solely on conscious experiences
C. Influenced by humanist theory
D. Rebutting Maslow’s hierarchy of needs

Correct Answer: C

Explanation:

This question centers on how the author would interpret a Freudian psychoanalyst who believes that people are capable of fundamental personal transformation. To understand the best answer, it’s essential to consider the contrast between Freudian psychoanalysis and humanistic psychology—commonly referred to in the passage as the “Third Stream.”

Humanistic psychology emerged as a response to what its proponents viewed as limitations in both psychoanalysis and behaviorism. Psychoanalysis emphasizes unconscious drives and past experiences, often portraying individuals as bound by deep-rooted psychological patterns. Humanistic theory, in contrast, focuses on self-actualization, conscious choice, and the belief that people have the ability to change, grow, and improve themselves. Figures such as Abraham Maslow and Carl Rogers were key architects of this perspective.

A Freudian analyst who promotes the idea of deep personal change is stepping outside the traditional Freudian view. While classical psychoanalysis suggests that unconscious forces largely determine behavior, humanist psychology is rooted in the belief that individuals possess agency and the power to pursue personal growth. Thus, a Freudian who adopts such an optimistic outlook on human change is demonstrating influence from humanist theory.

Let’s review the options:

• A: Opposed to the Third Stream — This does not fit because a belief in transformation aligns with the humanistic view rather than opposing it.
  
  

• B: Focused solely on conscious experiences — While humanist theory emphasizes conscious experience, Freudian analysis traditionally revolves around unconscious forces. A Freudian adopting conscious focus would likely be deviating from traditional doctrine, but not necessarily focusing only on consciousness.

• C: Influenced by humanist theory — This is the best answer. The analyst’s openness to the possibility of fundamental change reflects the core principles of humanistic psychology, suggesting they’ve been influenced by it.

• D: Rebutting Maslow’s hierarchy of needs — This is incorrect, as the belief in human potential aligns well with Maslow’s concept of self-actualization.

In conclusion, if a Freudian analyst supports the idea that patients can fundamentally change, the author would most likely interpret this as evidence of humanist influence, the defining characteristic of the “Third Stream.”

Question 9:

Why does the author most likely state that “not even babies were safe” in line 35?

A. To support the idea that infant subjects are widely accepted in modern psychology
B. To show the widespread impact of behaviorist ideas across psychology
C. To demonstrate behaviorists’ eagerness to test theories on diverse populations
D. To criticize psychoanalytic practices involving children

Correct Answer: B

Explanation:

The author’s phrase “not even babies were safe” serves as a powerful rhetorical device meant to underscore the sweeping influence of behaviorism in the field of psychology during its prime. The context around this phrase likely includes a discussion of behaviorist experiments—most notably those of B.F. Skinner—who extended behaviorist methodologies even to infants, such as through the design of specialized controlled environments (e.g., the air crib).

The exaggerated tone of the phrase implies that behaviorist ideas were so pervasive that no age group, not even newborns, was exempt from being subject to psychological conditioning. This aligns with the behaviorist worldview, which emphasizes observable behaviors over internal experiences and supports rigorous experimental control, often applied indiscriminately across age or context.

Analyzing the choices:

• A: Emphasize the validity of using infants in research — This doesn’t reflect the author’s tone. The statement is not about the scientific legitimacy of using infants but rather about the extreme extent of behaviorist application.

• B: Highlight the widespread influence of behaviorists — This is the best interpretation. The phrase encapsulates the idea that behaviorism's reach was so vast and dominating that it extended into all corners of psychological practice, even those involving babies.

• C: Suggest behaviorists were merely enthusiastic to test widely — This slightly understates the tone of the passage. The author is not simply noting enthusiasm, but rather critiquing the overreaching nature of behaviorism.

• D: Warn about psychoanalysis with children — This is unrelated. The reference clearly pertains to behaviorism and not psychoanalysis, which deals more with unconscious processes than behavioral conditioning.

In essence, the author's comment is meant to dramatize how thoroughly behaviorist ideology permeated psychology, even reaching vulnerable and impressionable subjects like infants. This suggests the author viewed the influence of behaviorism as intense, perhaps even excessive—making B the most accurate choice.

Question 10:

Based on the author’s tone and statements, what can be inferred about the early years of the humanistic psychology movement?

A. I only
B. II only
C. I and II only
D. II and III only

Correct Answer: A

Explanation:

This question requires evaluating which statements correctly reflect the author’s implied perspective on how humanistic psychology emerged and developed during its formative period.

The passage likely presents humanistic psychology as a response to limitations seen in other psychological paradigms—namely psychoanalysis and behaviorism. Both of these earlier schools of thought were more deterministic in nature: psychoanalysis emphasized unconscious drives rooted in past experiences, while behaviorism focused narrowly on observable behaviors shaped by environmental stimuli. In contrast, humanistic psychology celebrated conscious thought, self-awareness, and personal growth. It positioned itself as a “Third Stream,” offering a more hopeful and holistic view of human potential.

Statement I suggests that the movement benefited from rifts or dissatisfaction within traditional schools. The passage supports this, likely mentioning how the “infighting” or “hostility” among Freudians and behaviorists created a space for a new paradigm—one more aligned with personal freedom and individual experience. This makes I valid.

Statement II claims that Maslow and Rogers were the only leaders. While the passage may highlight them as key figures or pioneers, it likely does not claim exclusivity. Movements typically involve multiple contributors and broader intellectual currents. So this claim is an overstatement.

Statement III suggests that humanistic psychology emerged as an extension of behaviorism. This is incorrect; it is more accurate to describe it as a reaction against both behaviorism and psychoanalysis. The humanist rejection of deterministic models and its emphasis on free will sharply contrast with behaviorism’s stimulus-response conditioning.

Thus:

• I is supported.

• II is too narrow.

• III is inaccurate.

Therefore, the best answer is A: I only, as the early humanistic psychology movement capitalized on the fractures within the dominant psychological traditions of its time to establish itself as a new alternative.