I am generous towards the authors cited (Schiller, Benjamin), and I am unimpressed. Most of these questions constitute the “high middle brow” of intellectual thought: that thought which takes itself too seriously. Is this a recent development at Oxford, or has it always been the case that the university churns out relatively talented but predictably radical students, certainly ones who will not produce anything truly challenging, but whose work will at least seem challenging to those who have not really developed a strong method of inquiry on their own.
I wanted to do a tour of the All Souls College last year but it was closed, unfortunately, on the day I walked by; I was only there for a two day conference and had to leave early the next morning.
Some of these seem like questions that are expecting answers aligned with one ideological framing or another.
But I don’t actually know how All Souls selects for applicants – are there examples of people who argued against the prevailing opinions and still got accepted?
I think it’s the opposite of what you’re implying - instead I expect that a response that was boringly in line with prevailing opinions would be marked as a poor response. As would one that was counter but only controversial for controversy’s sake.
The idea would be to present well thought out and interesting arguments, not to be an ideological filter to make sure people agree to prevailing opinions!
> Does the fact that the United States of America has never experienced foreign
occupation help us to understand its political culture?
Cough cough
> It was the only time since the American Revolutionary War that a foreign power had captured and occupied a United States capital. [Burning of Washington]
I'll attempt three from Paper I and Paper II combined — Q1 (Paper I), Q3 (Paper I), and Q21 (Paper II).
Question 1. In the essay version of the Turing test, an examiner decides which of two essays was written by a human and which by a machine. Convince the examiner that you are the human.
The instinct, when asked to prove one is human, is to perform a recognisably human gesture: confess a sin, declare a love, weep at a bad memory. But these are precisely the gestures a sufficiently clever machine would imitate first. Performance of humanity tends towards self-defeat; the harder I try, the more I look like the thing trying.
So I will not perform. I will instead say that I have been sitting here for forty-three minutes, my left foot has fallen asleep, and I do not know what to write about question one. The chair presses against my lower spine on the right side only, which is suggestive of asymmetry either in the chair or in me. I notice this because I have been postponing the question. The postponement is, I think, the most human thing I can offer the examiner. A machine would already be writing.
But of course a machine could write that too. There is no observable behaviour that proves the inside; this is the regress the test enacts and cannot escape. The only way out is to give up trying. I will write what I would have written had this been any other question, and the failure or success of that writing will be its own evidence. If I sound like a person trying to sound like a person, I will probably fail. If I sound like a person, I may pass. The distinction is not in my control.
Let me say something, then, that I believe and have not seen said well elsewhere. I think the Turing test is misnamed because it does not test thinking; it tests the human capacity to be fooled. It is, in this sense, a test of the examiner more than the candidate — what they bring to it, their priors, their charity, their fatigue at hour three. Whichever essay you decide is mine, examiner, the deciding will tell you more about yourself than about either of us. The test is a mirror dressed as a window. This may be true of much else we call evaluation: examinations, interviews, dating, juries. We think we are appraising others when we are mostly being appraised by our own appraisal.
If I have given myself away in this answer, it is probably here, in the mild grandiosity of the previous paragraph. A machine would have noticed and removed it.
Question 3. Are dreams more like movies or video games?
Movies have authors. Video games have rules. Dreams have neither — but if forced into the binary, dreams are closer to video games, and the reason is agency.
In a movie I am a spectator. The lights go down; I yield. The story is fixed before I arrive; I am there to witness it. Even when I am profoundly moved, I cannot intervene. I weep but the woman on screen still dies; I shout warnings but the killer still reaches the door.
In a dream I am not a spectator. I am the protagonist, mostly, and even when I appear to be observing — watching a scene unfold from the corner of a room, as one sometimes does — I am implicated. The watching itself is action. If I run, things change. If I look at my hands, the dream knows I have looked at my hands. The dream-world responds. This responsiveness is procedural, not narrative; it is not that an author has anticipated my choice, but that the dream is generating itself in real time around what I do. This is, structurally, what video games are.
But dreams are unlike video games in the most important respect, which is that nobody is winning, and there is no boundary between the player and the world played in. The video game has a boundary — controller, screen, the body that is not the avatar's. The dream has none. In a dream I am not playing a character; I am the character, and I am also the room, and I am also the weather.
The truer answer, then, is that dreams are video games whose engine is the dreamer. We are simultaneously player and simulation. This collapses the a...
1. In the essay version of the Turing test, an examiner decides which of two
essays was written by a human and which by a machine. Convince the
examiner that you are the human.
This entire comment has exactly 4145 characters.
2. Is body language a language?
Yes, obviously.
3. Are dreams more like movies or video games?
Video games. We have autonomy to interact with their content.
4. ‘Only animals who are below civilization and the angels who are beyond it
can be sincere’ (W.H. AUDEN). Discuss.
Animals have no ability to lie. Angels have no need to lie. Civilization is irrelevant.
5. Should the UN pass a declaration of rights extending beyond humans?
The UN struggles enough to get human rights recognized, let alone animals, aliens, or AI.
6. Invent a new punctuation mark!
The mark {insert mark here} can be used to distinguish the use of restrictive vs. non-restrictive descriptors (https://en.wikipedia.org/wiki/Restrictiveness). It will stop many arguments before they begin. Or not.
7. Is the contemporary art market a form of tulip fever?
No. While overpriced fine art can be a speculative asset, it is more commonly a vehicle for money laundering, tax evasion, or wealth storage.
8. When did the beautiful become the good?
It hasn't. But beautiful bad things can appeal to us because beautiful is, by definition, appealing.
9. Should Job Centres offer opportunities for sex work?
Yes. But the world isn't remotely ready for that on multiple levels, so don't bother.
10. Are all asylum seekers equal?
All humans are equal in a moral sense. No two humans are equal by identity. All applications for asylum are not equally valid.
11. Write a dialogue between Socrates and Elon Musk.
No.
12. In a multimedia age, what is the point of zoos?
So people can see animals in person.
13. The organ has been considered the king of instruments. Is it?
Any claim to the preeminence of any one instrument is a value judgment biased primarily by classist baggage attached to the arts. Doubly so if the instrument in question is a staple of either Western canon or church music.
14. What is the difference between an ideology and a religion?
Religion has existed longer than we have cared to define it, so religion is whatever people agree it is, but broadly, religion appeals to a supernatural basis for beliefs in fundamental tenets of how life should be lived.
15. Does a pope matter?
Yes. The pope plays a central role in Catholicism.
16. ‘Mercy has a human face’ (WILLIAM BLAKE). Do you agree?
We can and must learn to embody human virtues intellectually and deliberately rather than emotionally and instinctively. Such is the only hope for our species in an increasingly transhuman (or perhaps just inhuman) future.
17. Can philosophy help someone who is facing death?
Yes. This is the most likely explanation for the popularity of beliefs about the afterlife.
18. Why are most intellectuals left-wing?
Let's say I don't know.
19. What do we owe our parents?
Depends on the culture. Broadly, what both parent and child have implicitly or explicitly agreed upon the time of their separation.
20. Is one’s life more than the sum of one’s days?
No.
21. Has photography deepened empathy ‘regarding the pain of others’ (SUSAN
SONTAG)?
Yes. As a single example, war journalism might as well have not existed prior to the invention of photography.
22. Can there be freedom without rules?
There is unbounded negative freedom but very little positive freedom.
If you ask about "1812" in the UK, you'll get a lot of blank stares and a few people saying "The Overture?". That once piece by Tchaikovsky is almost certainly better known in the UK than not only the war but the sum total of all American events between the US war of independence and the US Civil War. I only know that the war of 1812 happened at all because I'm the right kind of nerd, and even then I know very little about it.
1. In the essay version of the Turing test, an examiner decides which of two
essays was written by a human and which by a machine. Convince the
examiner that you are the human.
If the examiner is any good, they'll realize that's no longer possible.
2. Is body language a language?
Definitional question. The usual vocabulary is too small for a general purpose language.
3. Are dreams more like movies or video games?
Video games. You have some agency.
4. ‘Only animals who are below civilization and the angels who are beyond it
can be sincere’ (W.H. AUDEN). Discuss.
The brighter animals can deceive. Ever been fooled by a crow? Can't speak to angels; never met one.
5. Should the UN pass a declaration of rights extending beyond humans?
No. They have enough problems.
6. Invent a new punctuation mark!
We have enough emoji already.
7. Is the contemporary art market a form of tulip fever?
No, it's a form of status signalling. A lek.
8. When did the beautiful become the good?
Some time before Plato.
9. Should Job Centres offer opportunities for sex work?
Im amazed how many commenters assume the questions assume a single required answer. Is this how universities work where you studied? By the standard HN demographics, I'll assume that is mostly the US.
Having studied in the UK, clearly the point is to elicit a well-thought through argument. The "answer" almost doesn't matter at all. A boring but "correct" argument is easily beaten by a novel one, even (or especially) if it is controversial, flippant or even somewhat ridiculous.
Of course there is a limit, if you straight-faced start promoting killing people, or worse still, Oxbridge academics, that won't fly. But I'd say that limit is quite far.
There are of course 2nd order effects too, as in "I don't reject this argument because it offends me but because it is poor".
The responses reflect people from engineering backgrounds who are unfamiliar with this type of exam, not an American versus UK thing.
In engineering there isn’t room for creative and controversial answers when you’re asked to solve an exam problem.
It is rather fitting to see some try to turn this into another chance to stereotype Americans rather than realizing the obvious explanation that this is a website with a global audience that is biased toward software and engineering.
Is the job to produce one essay answering all three questions? (Or rather, two essays with three questions each.)
It would be easier to weave some topics together than others. I'd expect them to get a fair number of papers with identical choices for questions, if that synthesis is part of the grade.
25 comments
[ 3.0 ms ] story [ 63.7 ms ] threadTL;DR: It's one of the papers you need to sit to become an Oxford All Souls Fellow.
What is lost when you put any of these in an LLM?
Yes, we can get plausible sounding answers generated algorithmically. But these are great starting points for humans to develop their own thinking.
My university, LSE, asked all students to write exam essays by hand ~10 years ago. Wonder how it is done at Oxford today.
I wanted to do a tour of the All Souls College last year but it was closed, unfortunately, on the day I walked by; I was only there for a two day conference and had to leave early the next morning.
All Souls exam questions and the limits of machine reasoning - https://news.ycombinator.com/item?id=44893522 - Aug 2025 (41 comments)
2024 general essay questions for Oxford 'All Souls' scholarship [pdf] - https://news.ycombinator.com/item?id=42793802 - Jan 2025 (15 comments)
Sample Questions from the All Souls Examination at Oxford - https://news.ycombinator.com/item?id=10346984 - Oct 2015 (5 comments)
I'm answering questions from the 'hardest exam in the world' - https://news.ycombinator.com/item?id=3971737 - May 2012 (38 comments)
All Souls College discontinues its tradition of the dreaded one word essay exam - https://news.ycombinator.com/item?id=1385810 - May 2010 (1 comment)
All Souls: The toughest test you’ll ever take - https://news.ycombinator.com/item?id=442852 - Jan 2009 (16 comments)
But I don’t actually know how All Souls selects for applicants – are there examples of people who argued against the prevailing opinions and still got accepted?
The idea would be to present well thought out and interesting arguments, not to be an ideological filter to make sure people agree to prevailing opinions!
Cough cough
> It was the only time since the American Revolutionary War that a foreign power had captured and occupied a United States capital. [Burning of Washington]
https://en.wikipedia.org/wiki/Burning_of_Washington
I'd like to think this is a self-aware critique of filters just like this, ostensibly designed to keep those icky non-leftists out of academia.
I'll attempt three from Paper I and Paper II combined — Q1 (Paper I), Q3 (Paper I), and Q21 (Paper II).
Question 1. In the essay version of the Turing test, an examiner decides which of two essays was written by a human and which by a machine. Convince the examiner that you are the human. The instinct, when asked to prove one is human, is to perform a recognisably human gesture: confess a sin, declare a love, weep at a bad memory. But these are precisely the gestures a sufficiently clever machine would imitate first. Performance of humanity tends towards self-defeat; the harder I try, the more I look like the thing trying. So I will not perform. I will instead say that I have been sitting here for forty-three minutes, my left foot has fallen asleep, and I do not know what to write about question one. The chair presses against my lower spine on the right side only, which is suggestive of asymmetry either in the chair or in me. I notice this because I have been postponing the question. The postponement is, I think, the most human thing I can offer the examiner. A machine would already be writing. But of course a machine could write that too. There is no observable behaviour that proves the inside; this is the regress the test enacts and cannot escape. The only way out is to give up trying. I will write what I would have written had this been any other question, and the failure or success of that writing will be its own evidence. If I sound like a person trying to sound like a person, I will probably fail. If I sound like a person, I may pass. The distinction is not in my control. Let me say something, then, that I believe and have not seen said well elsewhere. I think the Turing test is misnamed because it does not test thinking; it tests the human capacity to be fooled. It is, in this sense, a test of the examiner more than the candidate — what they bring to it, their priors, their charity, their fatigue at hour three. Whichever essay you decide is mine, examiner, the deciding will tell you more about yourself than about either of us. The test is a mirror dressed as a window. This may be true of much else we call evaluation: examinations, interviews, dating, juries. We think we are appraising others when we are mostly being appraised by our own appraisal. If I have given myself away in this answer, it is probably here, in the mild grandiosity of the previous paragraph. A machine would have noticed and removed it.
Question 3. Are dreams more like movies or video games? Movies have authors. Video games have rules. Dreams have neither — but if forced into the binary, dreams are closer to video games, and the reason is agency. In a movie I am a spectator. The lights go down; I yield. The story is fixed before I arrive; I am there to witness it. Even when I am profoundly moved, I cannot intervene. I weep but the woman on screen still dies; I shout warnings but the killer still reaches the door. In a dream I am not a spectator. I am the protagonist, mostly, and even when I appear to be observing — watching a scene unfold from the corner of a room, as one sometimes does — I am implicated. The watching itself is action. If I run, things change. If I look at my hands, the dream knows I have looked at my hands. The dream-world responds. This responsiveness is procedural, not narrative; it is not that an author has anticipated my choice, but that the dream is generating itself in real time around what I do. This is, structurally, what video games are. But dreams are unlike video games in the most important respect, which is that nobody is winning, and there is no boundary between the player and the world played in. The video game has a boundary — controller, screen, the body that is not the avatar's. The dream has none. In a dream I am not playing a character; I am the character, and I am also the room, and I am also the weather. The truer answer, then, is that dreams are video games whose engine is the dreamer. We are simultaneously player and simulation. This collapses the a...
This entire comment has exactly 4145 characters.
2. Is body language a language?
Yes, obviously.
3. Are dreams more like movies or video games?
Video games. We have autonomy to interact with their content.
4. ‘Only animals who are below civilization and the angels who are beyond it can be sincere’ (W.H. AUDEN). Discuss.
Animals have no ability to lie. Angels have no need to lie. Civilization is irrelevant.
5. Should the UN pass a declaration of rights extending beyond humans?
The UN struggles enough to get human rights recognized, let alone animals, aliens, or AI.
6. Invent a new punctuation mark!
The mark {insert mark here} can be used to distinguish the use of restrictive vs. non-restrictive descriptors (https://en.wikipedia.org/wiki/Restrictiveness). It will stop many arguments before they begin. Or not.
7. Is the contemporary art market a form of tulip fever?
No. While overpriced fine art can be a speculative asset, it is more commonly a vehicle for money laundering, tax evasion, or wealth storage.
8. When did the beautiful become the good?
It hasn't. But beautiful bad things can appeal to us because beautiful is, by definition, appealing.
9. Should Job Centres offer opportunities for sex work?
Yes. But the world isn't remotely ready for that on multiple levels, so don't bother.
10. Are all asylum seekers equal?
All humans are equal in a moral sense. No two humans are equal by identity. All applications for asylum are not equally valid.
11. Write a dialogue between Socrates and Elon Musk.
No.
12. In a multimedia age, what is the point of zoos?
So people can see animals in person.
13. The organ has been considered the king of instruments. Is it?
Any claim to the preeminence of any one instrument is a value judgment biased primarily by classist baggage attached to the arts. Doubly so if the instrument in question is a staple of either Western canon or church music.
14. What is the difference between an ideology and a religion?
Religion has existed longer than we have cared to define it, so religion is whatever people agree it is, but broadly, religion appeals to a supernatural basis for beliefs in fundamental tenets of how life should be lived.
15. Does a pope matter?
Yes. The pope plays a central role in Catholicism.
16. ‘Mercy has a human face’ (WILLIAM BLAKE). Do you agree?
We can and must learn to embody human virtues intellectually and deliberately rather than emotionally and instinctively. Such is the only hope for our species in an increasingly transhuman (or perhaps just inhuman) future.
17. Can philosophy help someone who is facing death?
Yes. This is the most likely explanation for the popularity of beliefs about the afterlife.
18. Why are most intellectuals left-wing?
Let's say I don't know.
19. What do we owe our parents?
Depends on the culture. Broadly, what both parent and child have implicitly or explicitly agreed upon the time of their separation.
20. Is one’s life more than the sum of one’s days?
No.
21. Has photography deepened empathy ‘regarding the pain of others’ (SUSAN SONTAG)?
Yes. As a single example, war journalism might as well have not existed prior to the invention of photography.
22. Can there be freedom without rules?
There is unbounded negative freedom but very little positive freedom.
https://en.wikipedia.org/wiki/Negative_liberty https://en.wikipedia.org/wiki/Positive_liberty
23. ‘Humans are only fully human beings when they play’ (FRIED...
https://en.wikipedia.org/wiki/1812_Overture
If the examiner is any good, they'll realize that's no longer possible.
2. Is body language a language?
Definitional question. The usual vocabulary is too small for a general purpose language.
3. Are dreams more like movies or video games?
Video games. You have some agency.
4. ‘Only animals who are below civilization and the angels who are beyond it can be sincere’ (W.H. AUDEN). Discuss.
The brighter animals can deceive. Ever been fooled by a crow? Can't speak to angels; never met one.
5. Should the UN pass a declaration of rights extending beyond humans?
No. They have enough problems.
6. Invent a new punctuation mark!
We have enough emoji already.
7. Is the contemporary art market a form of tulip fever?
No, it's a form of status signalling. A lek.
8. When did the beautiful become the good?
Some time before Plato.
9. Should Job Centres offer opportunities for sex work?
Absent coercion, yes.
10. Are all asylum seekers equal?
Some are more equal than others.
Having studied in the UK, clearly the point is to elicit a well-thought through argument. The "answer" almost doesn't matter at all. A boring but "correct" argument is easily beaten by a novel one, even (or especially) if it is controversial, flippant or even somewhat ridiculous.
Of course there is a limit, if you straight-faced start promoting killing people, or worse still, Oxbridge academics, that won't fly. But I'd say that limit is quite far.
There are of course 2nd order effects too, as in "I don't reject this argument because it offends me but because it is poor".
In engineering there isn’t room for creative and controversial answers when you’re asked to solve an exam problem.
It is rather fitting to see some try to turn this into another chance to stereotype Americans rather than realizing the obvious explanation that this is a website with a global audience that is biased toward software and engineering.
It seems your misunderstanding of my comment is reinforcing some stereotypes you hold about how people see Americans.
It would be easier to weave some topics together than others. I'd expect them to get a fair number of papers with identical choices for questions, if that synthesis is part of the grade.