Passage 1No one prior to World War II more trenchantly analyzed the philosophical differences between utopians and realists than did E.H.Carr in his celebrated work, which, although published in 1939, did not have its impact in America until after World War II. Carr used the term utopians for idealists who placed emphasis on international law and organization and on the influence of morality and public opinion in the affairs of nations. He probably did not intend the more pejorative connotation that attached to the term utopians after World War II as nave opponents of power politics expounded by realists. Indeed, since the end of the Cold War, the idealist concept of the harmony of national interests in peace has received new attention in a more recent neoliberal-neorealist debate.The failures of the League of Nations in the 1930s cast doubt on the harmony of interest in peace, which appeared to accord with the interests of satisfied, status-quo powers with democratic governments, but not with the perceived needs of revisionists, totalitarians, authoritarian states seeking boundary changes, enhanced status, greater power, and, especially in the case of Nazi Germany, revenge for the humiliation of the post-World War I settlement imposed by the Versailles treaty. Contrary to the utopian assumption, national self-determination did not always produce representative governments. Instead, the overthrow of the old monarchical order gave rise in many places, including Russia, to a more pervasive and oppressive totalitarian states. The Molotov-Ribbentrop Pact of August 1939 between the Soviet Union and Nazi Germany set the stage for Adolph Hitlers invasion of Poland, the outbreak of World War II, the partition of Poland, and the absorption of Baltic states into the Soviet Union, all in flagrant contravention of the standards of international conduct set forth in utopian theory.1. Who took a strong analysis of the philosophical differences between utopians and realists?A. Adolph Hitler didB. E.H.Carr didC. Neorealist didD. Molotov did2. What did utopian mean in Carrs opinion? A. Idealists who placed emphasis on international law and organization and on the influence of morality and public opinion in the affairs of nations.B. Nave opponents of power politics.C. Status-quo powersD. Revisionists.3. What is the consequence of national self-determination?A. Producing representative governments.B. Giving rise to a more pervasive and oppressive totalitarian states.C. Both A and BD. Sometimes A, sometimes B.4. What was the influence of the Molotov-Ribbentrop Pact of August 1939?A. to set the stage for Adolph Hitlers invasion of PolandB. leading to the outbreak of World War IIC. a cause of the partition of PolandD. all of A,B and C5. Which one can serve as the title of this passage?A. Post-World War II RealismB. Post-World War II UtopiansC. E.H.Carr and the Crisis of World PoliticsD. The Influence of Versailles Treatypassage 2Beyond marking the seasons, the chief interests that actuated the Babylonian astronomer in his observations were astrological. After quoting Diodorus to the effect that the Babylonian priests observed the position of certain stars in order to cast horoscopes, Thompson tells us that from a very early day the very name Chaldean became synonymous with magician. He adds that from Mesopotamia, by way of Greece and Rome, a certain amount of Babylonian astrology made its way among the nations of the west, and it is quite probable that many superstitions which we commonly record as the peculiar product of western civilization took their origin from those of the early dwellers on the alluvial lands of Mesopotamia. One Assurbanipal, king of Assyria B.C. 668-626, added to the royal library at Nineveh his contribution of tablets, which included many series of documents which related exclusively to the astrology of the ancient Babylonians, who in turn had borrowed it with modifications from the Sumerian invaders of the country. Among these must be mentioned the series which was commonly called the Day of Bel, and which was decreed by the learned to have been written in the time of the great Sargon I., king of Agade, 3800 B.C. With such ancient works as these to guide them, the profession of deducing omens from daily events reached such a pitch of importance in the last Assyrian Empire that a system of making periodical reports came into being. By these the king was informed of all the occurrences in the heavens and on earth, and the results of astrological studies in respect to after events. The heads of the astrological profession were men of high rank and position, and their office was hereditary. The variety of information contained in these reports is best gathered from the fact that they were sent from cities as far removed from each other as Assur in the north and Erech in the south, and it can only be assumed that they were despatched by runners, or men mounted on swift horses. As reports also cam