LSAT 52 RC3 2x
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Review these RC quizzes right after you do them. For anything that you’re not 100% on google the first bunch of words of the question and seek out explanations online. If after spending some time reviewing you’re still having a tough time then bring the question to your next tutoring session. Really fight to understand the logic of these questions. Remember: 1 is correct 4 are incorrect. Really push yourself to be black and white with correct v. incorrect. It is extremely rare that two answer choices are technically OK but one is stronger. It can happen but we’re talking 1% of the time. So, with that in mind let’s have the mindset that it never happens and that we need to be binary: 1 correct. 4 incorrect. That mindset is key to improvement.
Answer Key:
LSAT 52 CR3 Q1 – C
LSAT 52 CR3 Q2 – A
LSAT 52 CR3 Q3 – B
LSAT 52 CR3 Q4 – A
LSAT 52 CR3 Q5 – B
LSAT 52 CR3 Q6 – C
LSAT 52 CR3 Q7 – D
LSAT 52 CR3 Q8 – D
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Question 1 of 8
1. Question
Most people acknowledge that not all governments have a moral right to govern and that there are sometimes morally legitimate reasons for disobeying the law, as when a particular law prescribes behavior that is clearly immoral. It is also commonly supposed that such cases are special exceptions and that, in general, the fact that something is against the law counts as a moral, as well as legal, ground for not doing it; i.e., we generally have a moral duty to obey a law simply because it is the law. But the theory known as philosophical anarchism denies this view, arguing instead that people who live under the jurisdiction of governments have no moral duty to those governments to obey their laws. Some commentators have rejected this position because of what they take to be its highly counterintuitive implications: (1) that no existing government is morally better than any other (since all are, in a sense, equally illegitimate), and (2) that, lacking any moral obligation to obey any laws, people may do as they please without scruple. In fact, however, philosophical anarchism does not entail these claims.
First, the conclusion that no government is morally better than any other does not follow from the claim that nobody owes moral obedience to any government. Even if one denies that there is a moral obligation to follow the laws of any government, one can still evaluate the morality of the policies and actions of various governments. Some governments do more good than harm, and others more harm than good, to their subjects. Some violate the moral rights of individuals more regularly, systematically, and seriously than others. In short, it is perfectly consistent with philosophical anarchism to hold that governments vary widely in their moral stature.
Second, philosophical anarchists maintain that all individuals have basic, nonlegal moral duties to one another—duties not to harm others in their lives, liberty, health, or goods. Even if governmental laws have no moral force, individuals still have duties to refrain from those actions that constitute crimes in the majority of legal systems (such as murder, assault, theft, and fraud). Moreover, philosophical anarchists hold that people have a positive moral obligation to care for one another, a moral obligation that they might even choose to discharge by supporting cooperative efforts by governments to help those in need. And where others are abiding by established laws, even those laws derived from mere conventions, individuals are morally bound not to violate those laws when doing so would endanger others. Thus, if others obey the law and drive their vehicles on the right, one must not endanger them by driving on the left, for, even though driving on the left is not inherently immoral, it is morally wrong to deliberately harm the innocent.
1. Which one of the following most accurately expresses the main point of the passage?
CorrectIncorrect -
Question 2 of 8
2. Question
Most people acknowledge that not all governments have a moral right to govern and that there are sometimes morally legitimate reasons for disobeying the law, as when a particular law prescribes behavior that is clearly immoral. It is also commonly supposed that such cases are special exceptions and that, in general, the fact that something is against the law counts as a moral, as well as legal, ground for not doing it; i.e., we generally have a moral duty to obey a law simply because it is the law. But the theory known as philosophical anarchism denies this view, arguing instead that people who live under the jurisdiction of governments have no moral duty to those governments to obey their laws. Some commentators have rejected this position because of what they take to be its highly counterintuitive implications: (1) that no existing government is morally better than any other (since all are, in a sense, equally illegitimate), and (2) that, lacking any moral obligation to obey any laws, people may do as they please without scruple. In fact, however, philosophical anarchism does not entail these claims.
First, the conclusion that no government is morally better than any other does not follow from the claim that nobody owes moral obedience to any government. Even if one denies that there is a moral obligation to follow the laws of any government, one can still evaluate the morality of the policies and actions of various governments. Some governments do more good than harm, and others more harm than good, to their subjects. Some violate the moral rights of individuals more regularly, systematically, and seriously than others. In short, it is perfectly consistent with philosophical anarchism to hold that governments vary widely in their moral stature.
Second, philosophical anarchists maintain that all individuals have basic, nonlegal moral duties to one another—duties not to harm others in their lives, liberty, health, or goods. Even if governmental laws have no moral force, individuals still have duties to refrain from those actions that constitute crimes in the majority of legal systems (such as murder, assault, theft, and fraud). Moreover, philosophical anarchists hold that people have a positive moral obligation to care for one another, a moral obligation that they might even choose to discharge by supporting cooperative efforts by governments to help those in need. And where others are abiding by established laws, even those laws derived from mere conventions, individuals are morally bound not to violate those laws when doing so would endanger others. Thus, if others obey the law and drive their vehicles on the right, one must not endanger them by driving on the left, for, even though driving on the left is not inherently immoral, it is morally wrong to deliberately harm the innocent.
2. The author identifies which one of the following as a commonly held belief?
CorrectIncorrect -
Question 3 of 8
3. Question
Most people acknowledge that not all governments have a moral right to govern and that there are sometimes morally legitimate reasons for disobeying the law, as when a particular law prescribes behavior that is clearly immoral. It is also commonly supposed that such cases are special exceptions and that, in general, the fact that something is against the law counts as a moral, as well as legal, ground for not doing it; i.e., we generally have a moral duty to obey a law simply because it is the law. But the theory known as philosophical anarchism denies this view, arguing instead that people who live under the jurisdiction of governments have no moral duty to those governments to obey their laws. Some commentators have rejected this position because of what they take to be its highly counterintuitive implications: (1) that no existing government is morally better than any other (since all are, in a sense, equally illegitimate), and (2) that, lacking any moral obligation to obey any laws, people may do as they please without scruple. In fact, however, philosophical anarchism does not entail these claims.
First, the conclusion that no government is morally better than any other does not follow from the claim that nobody owes moral obedience to any government. Even if one denies that there is a moral obligation to follow the laws of any government, one can still evaluate the morality of the policies and actions of various governments. Some governments do more good than harm, and others more harm than good, to their subjects. Some violate the moral rights of individuals more regularly, systematically, and seriously than others. In short, it is perfectly consistent with philosophical anarchism to hold that governments vary widely in their moral stature.
Second, philosophical anarchists maintain that all individuals have basic, nonlegal moral duties to one another—duties not to harm others in their lives, liberty, health, or goods. Even if governmental laws have no moral force, individuals still have duties to refrain from those actions that constitute crimes in the majority of legal systems (such as murder, assault, theft, and fraud). Moreover, philosophical anarchists hold that people have a positive moral obligation to care for one another, a moral obligation that they might even choose to discharge by supporting cooperative efforts by governments to help those in need. And where others are abiding by established laws, even those laws derived from mere conventions, individuals are morally bound not to violate those laws when doing so would endanger others. Thus, if others obey the law and drive their vehicles on the right, one must not endanger them by driving on the left, for, even though driving on the left is not inherently immoral, it is morally wrong to deliberately harm the innocent.
3. The author’s stance regarding the theory of philosophical anarchism can most accurately be described as one of
CorrectIncorrect -
Question 4 of 8
4. Question
Most people acknowledge that not all governments have a moral right to govern and that there are sometimes morally legitimate reasons for disobeying the law, as when a particular law prescribes behavior that is clearly immoral. It is also commonly supposed that such cases are special exceptions and that, in general, the fact that something is against the law counts as a moral, as well as legal, ground for not doing it; i.e., we generally have a moral duty to obey a law simply because it is the law. But the theory known as philosophical anarchism denies this view, arguing instead that people who live under the jurisdiction of governments have no moral duty to those governments to obey their laws. Some commentators have rejected this position because of what they take to be its highly (17) counterintuitive implications: (1) that no existing government is morally better than any other (since all are, in a sense, equally illegitimate), and (2) that, lacking any moral obligation to obey any laws, people may do as they please without scruple. In fact, however, philosophical anarchism does not entail these claims.
First, the conclusion that no government is morally better than any other does not follow from the claim that nobody owes moral obedience to any government. Even if one denies that there is a moral obligation to follow the laws of any government, one can still evaluate the morality of the policies and actions of various governments. Some governments do more good than harm, and others more harm than good, to their subjects. Some violate the moral rights of individuals more regularly, systematically, and seriously than others. In short, it is perfectly consistent with philosophical anarchism to hold that governments vary widely in their moral stature.
Second, philosophical anarchists maintain that all individuals have basic, nonlegal moral duties to one another—duties not to harm others in their lives, liberty, health, or goods. Even if governmental laws have no moral force, individuals still have duties to refrain from those actions that constitute crimes in the majority of legal systems (such as murder, assault, theft, and fraud). Moreover, philosophical anarchists hold that people have a positive moral obligation to care for one another, a moral obligation that they might even choose to discharge by supporting cooperative efforts by governments to help those in need. And where others are abiding by established laws, even those laws derived from mere conventions, individuals are morally bound not to violate those laws when doing so would endanger others. Thus, if others obey the law and drive their vehicles on the right, one must not endanger them by driving on the left, for, even though driving on the left is not inherently immoral, it is morally wrong to deliberately harm the innocent.
4. By attributing to commentators the view that philosophical anarchism has implications that are “counterintuitive” (line 17), the author most likely means that the commentators believe that
CorrectIncorrect -
Question 5 of 8
5. Question
Most people acknowledge that not all governments have a moral right to govern and that there are sometimes morally legitimate reasons for disobeying the law, as when a particular law prescribes behavior that is clearly immoral. It is also commonly supposed that such cases are special exceptions and that, in general, the fact that something is against the law counts as a moral, as well as legal, ground for not doing it; i.e., we generally have a moral duty to obey a law simply because it is the law. But the theory known as philosophical anarchism denies this view, arguing instead that people who live under the jurisdiction of governments have no moral duty to those governments to obey their laws. Some commentators have rejected this position because of what they take to be its highly counterintuitive implications: (1) that no existing government is morally better than any other (since all are, in a sense, equally illegitimate), and (2) that, lacking any moral obligation to obey any laws, people may do as they please without scruple. In fact, however, philosophical anarchism does not entail these claims.
First, the conclusion that no government is morally better than any other does not follow from the claim that nobody owes moral obedience to any government. Even if one denies that there is a moral obligation to follow the laws of any government, one can still evaluate the morality of the policies and actions of various governments. Some governments do more good than harm, and others more harm than good, to their subjects. Some violate the moral rights of individuals more regularly, systematically, and seriously than others. In short, it is perfectly consistent with philosophical anarchism to hold that governments vary widely in their moral stature.
(37) Second, philosophical anarchists maintain that all individuals have basic, nonlegal moral duties to one another—duties not to harm others in their lives, liberty, health, or goods. Even if governmental laws have no moral force, individuals still have duties to refrain from those actions that constitute crimes in the majority of legal systems (such as murder, assault, theft, and fraud). (44) Moreover, philosophical anarchists hold that people have a positive moral obligation to care for one another, a moral obligation that they might even choose to discharge by supporting cooperative efforts by governments to help those in need. And where others are abiding by established laws, even those laws derived from mere conventions, individuals are morally bound not to violate those laws when doing so would endanger others. Thus, if others obey the law and drive their vehicles on the right, one must not endanger them by driving on the left, for, even though driving on the left is not inherently immoral, it is morally wrong to deliberately harm the innocent.
5. Which one of the following scenarios most completely conforms to the views attributed to philosophical anarchists in lines 37–44?
CorrectIncorrect -
Question 6 of 8
6. Question
Most people acknowledge that not all governments have a moral right to govern and that there are sometimes morally legitimate reasons for disobeying the law, as when a particular law prescribes behavior that is clearly immoral. It is also commonly supposed that such cases are special exceptions and that, in general, the fact that something is against the law counts as a moral, as well as legal, ground for not doing it; i.e., we generally have a moral duty to obey a law simply because it is the law. But the theory known as philosophical anarchism denies this view, arguing instead that people who live under the jurisdiction of governments have no moral duty to those governments to obey their laws. Some commentators have rejected this position because of what they take to be its highly counterintuitive implications: (1) that no existing government is morally better than any other (since all are, in a sense, equally illegitimate), and (2) that, lacking any moral obligation to obey any laws, people may do as they please without scruple. In fact, however, philosophical anarchism does not entail these claims.
First, the conclusion that no government is morally better than any other does not follow from the claim that nobody owes moral obedience to any government. Even if one denies that there is a moral obligation to follow the laws of any government, one can still evaluate the morality of the policies and actions of various governments. Some governments do more good than harm, and others more harm than good, to their subjects. Some violate the moral rights of individuals more regularly, systematically, and seriously than others. In short, it is perfectly consistent with philosophical anarchism to hold that governments vary widely in their moral stature.
Second, philosophical anarchists maintain that all individuals have basic, nonlegal moral duties to one another—duties not to harm others in their lives, liberty, health, or goods. Even if governmental laws have no moral force, individuals still have duties to refrain from those actions that constitute crimes in the majority of legal systems (such as murder, assault, theft, and fraud). Moreover, philosophical anarchists hold that people have a positive moral obligation to care for one another, a moral obligation that they might even choose to discharge by supporting cooperative efforts by governments to help those in need. And where others are abiding by established laws, even those laws derived from mere conventions, individuals are morally bound not to violate those laws when doing so would endanger others. Thus, if others obey the law and drive their vehicles on the right, one must not endanger them by driving on the left, for, even though driving on the left is not inherently immoral, it is morally wrong to deliberately harm the innocent.
6. It can be inferred that the author would be most likely to agree that
CorrectIncorrect -
Question 7 of 8
7. Question
Most people acknowledge that not all governments have a moral right to govern and that there are sometimes morally legitimate reasons for disobeying the law, as when a particular law prescribes behavior that is clearly immoral. It is also commonly supposed that such cases are special exceptions and that, in general, the fact that something is against the law counts as a moral, as well as legal, ground for not doing it; i.e., we generally have a moral duty to obey a law simply because it is the law. But the theory known as philosophical anarchism denies this view, arguing instead that people who live under the jurisdiction of governments have no moral duty to those governments to obey their laws. Some commentators have rejected this position because of what they take to be its highly counterintuitive implications: (1) that no existing government is morally better than any other (since all are, in a sense, equally illegitimate), and (2) that, lacking any moral obligation to obey any laws, people may do as they please without scruple. In fact, however, philosophical anarchism does not entail these claims.
First, the conclusion that no government is morally better than any other does not follow from the claim that nobody owes moral obedience to any government. Even if one denies that there is a moral obligation to follow the laws of any government, one can still evaluate the morality of the policies and actions of various governments. Some governments do more good than harm, and others more harm than good, to their subjects. Some violate the moral rights of individuals more regularly, systematically, and seriously than others. In short, it is perfectly consistent with philosophical anarchism to hold that governments vary widely in their moral stature.
Second, philosophical anarchists maintain that all individuals have basic, nonlegal moral duties to one another—duties not to harm others in their lives, liberty, health, or goods. Even if governmental laws have no moral force, individuals still have duties to refrain from those actions that constitute crimes in the majority of legal systems (such as murder, assault, theft, and fraud). (44) Moreover, philosophical anarchists hold that people have a positive moral obligation to care for one another, a moral obligation that they might even choose to discharge by supporting cooperative efforts by governments to help those in need. (49) And where others are abiding by established laws, even those laws derived from mere conventions, individuals are morally bound not to violate those laws when doing so would endanger others. Thus, if others obey the law and drive their vehicles on the right, one must not endanger them by driving on the left, for, even though driving on the left is not inherently immoral, it is morally wrong to deliberately harm the innocent.
7. The author’s discussion of people’s positive moral duty to care for one another (lines 44–49) functions primarily to
CorrectIncorrect -
Question 8 of 8
8. Question
Most people acknowledge that not all governments have a moral right to govern and that there are sometimes morally legitimate reasons for disobeying the law, as when a particular law prescribes behavior that is clearly immoral. It is also commonly supposed that such cases are special exceptions and that, in general, the fact that something is against the law counts as a moral, as well as legal, ground for not doing it; i.e., we generally have a moral duty to obey a law simply because it is the law. But the theory known as philosophical anarchism denies this view, arguing instead that people who live under the jurisdiction of governments have no moral duty to those governments to obey their laws. Some commentators have rejected this position because of what they take to be its highly counterintuitive implications: (1) that no existing government is morally better than any other (since all are, in a sense, equally illegitimate), and (2) that, lacking any moral obligation to obey any laws, people may do as they please without scruple. In fact, however, philosophical anarchism does not entail these claims.
First, the conclusion that no government is morally better than any other does not follow from the claim that nobody owes moral obedience to any government. Even if one denies that there is a moral obligation to follow the laws of any government, one can still evaluate the morality of the policies and actions of various governments. Some governments do more good than harm, and others more harm than good, to their subjects. Some violate the moral rights of individuals more regularly, systematically, and seriously than others. In short, it is perfectly consistent with philosophical anarchism to hold that governments vary widely in their moral stature.
Second, philosophical anarchists maintain that all individuals have basic, nonlegal moral duties to one another—duties not to harm others in their lives, liberty, health, or goods. Even if governmental laws have no moral force, individuals still have duties to refrain from those actions that constitute crimes in the majority of legal systems (such as murder, assault, theft, and fraud). Moreover, philosophical anarchists hold that people have a positive moral obligation to care for one another, a moral obligation that they might even choose to discharge by supporting cooperative efforts by governments to help those in need. And where others are abiding by established laws, even those laws derived from mere conventions, individuals are morally bound not to violate those laws when doing so would endanger others. Thus, if others obey the law and drive their vehicles on the right, one must not endanger them by driving on the left, for, even though driving on the left is not inherently immoral, it is morally wrong to deliberately harm the innocent.
8. In the passage, the author seeks primarily to
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