Beruflich Dokumente
Kultur Dokumente
2019
01. “Education is the process of natural development of the child into an enjoyable, rational,
harmoniously balanced, useful and hence, natural life”. Which school of philosophy of education
believes that?’
(a) Realism
(b) Existentialism
(c) Naturalism
(d) Idealism.
02. Evaluate the viewpoint “The child knows better than any educator what he should learn, when
and how he should learn it”?
(a) Hundred percent correct
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03. While, according to Samkhya, Philosophy effect is the real modification of cause, according to
Samkara, it is
(a) Real.
(b) Unreal.
(c) Indescribable.
(b) Logic,
(c) Scriptures.
05. The relation between the Jiva and Brahman, according to Samkara, can be explained as
(a) Identity.
(b) Reflection.
(c) Emanation.
(d) Evolution.
(b) Annihilation,
(c) Reflection.
(d) Asatkarayavada.
08 The indirect proofs for the existence of self, according to the Jain philosophers, are
(a) Soul is mover.
(b) co-ordinator.
09. The Jains have refused the Charvaka view of self on the basis of
(a) No evidence.
(c) Illogical.
11. Buddha’s theory of self is similar to the theory propounded in the West by
(a) William James.
12. The existence of soul in Indian philosophy has not been accepted by the schools known as
(a) The Charvakas.
(c) Both.
14. Happiness and sorrow and other mental activities, according to Charvaka, are the attributes of
(a) Body.
(b) Self.
(c) Consciousness,
(b) Susikshit.
(c) Both.
(b) Susikshit.
(c) Both.
(b) Irrelevant,
(c) fundamental.
(b) sceptic,
(c) Indifferent.
(d) Agnostic.
(b) Self.
(c) Body.
(b) Mind.
(c) Intellect.
(b) Mind,
(c) Intellect.
(b) Rebirth.
(c) Eternity.
(b) Liberation,
(c) Both.
25. The chief arguments to prove the existence of self advance by Samkhya philosophies are
(a) Structure of things.
(b) Knowledge,
(c) Salvation
27. The plurality theory of self in Indian philosophy has been accepted by
(a) The Jainas.
28. The unitary theory of self in Indian philosophy has been supported by
(a) advaita Vedanta.
(c) Illogical.
30. The most important theory of self in Indian philosophy has been advanced by
(a) Advaita Vedanta.
(b) Jainas.
(c) Buddhists.
(d) Samkhya.
(b) Eternal,
(c) transcedent
(b) Epistemological.
(c) Axiological.
(b) Non-dualism.
(d) Pluralism.
(b) Epistemology.
(c) Logic.
(b) Asatkaryavada.
(c) parinamavada.
36. The theory, that the effect is the real result of the cause, is known as
(a) satkaryavada.
(b) asatkaryavada.
(c) parinamavada.
(d) vivartavada.
37. The theory, that the effect is only the apparent of the cause, is known as
(a) Satkaryavada.
(b) Asatkaryavada.
(c) Parinamavada.
(d) Vivartavada.
38. The theory that the effect is already implicit in the cause, is known as
(a) Satkaryavada.
(b) asatkaryavada.
(c) Parinamavada.
(d) Vivartavada.
39. The Theory that the effect is not implicit but super-imposed upon cause, is known as
(a) satkaryavada.
(b) asatkaryavada.
(c) parinamavada.
(d) vivartavada.
41. The theory of causation known as Parinamavada in Indian philosophy has been supported by
(a) Samkhya.
(b)Ramanuja.
43. The material and the efficient cause, according to Samkhya philosophy, are related as
(a) Identical.
(b) Contradictory,
(c) Different.
(b) vivartavada.
(c) parinamavada.
(b) Super-imposition.
(c) Evolution.
(b) Vivartavada.
(b) Adhyasa.
(c) Vyavahara.
(d) Mind.
(d) Mind.
(b) vitalist.
(c) Mentalist.
(b) avidya.
(c) adhyasa.
(d) May a.
(b) aidya.
(c) adhyasa.
55. The cause of bondage of the Jiva in the world, according to Samkara, is
(a) vidya.
(b) avidya.
(c) adhyasa.
(d) May a.
(b) Natural.
(b) Unreal.
59. The nature of world as illusion has been accepted in Indian philosophy by
(a) advaita Vedanta.
(b) mimamsa.
(c) vishishitadvaita.
60. The relationship of the ultimate reality with the world in Indian philosophy has been explained
by the theory of
(a) Reality.
(b) Error.
(c) Falsehood.
(b) Scriptures,
(c) Inference.
(b) Scriptures,
(c) Inference.
63. Perception coming through the contact of external senses with objects according to Charvaka
is known as
(a) external.
(b) Internal.
(b) Inauthentic.
(b) Scriptures,
66. The validity of scriptures has been challenged by the Charvakas in the field of
(a) Perceptible things.
(c) Samkhya
69. The philosophers who have condemned Charvaka, challenge to Vedas include
(a) Udayana.
(b) Vainkathnath.
(c) Samkara.
(b) Naya.
(c) Scriptures.
(d) Inference.
(b) Naya
(b) Ekantvada.
(b) Indirect.
75. The knowledge of the qualities of the Paksha through the Hetu is known as
(a) Paramarsa.
(b) Anuman.
(c) Vyapti.
76. The invariable relation between the Hetu and the Saddaya in Nyaya Philosophy is known as
(a) Paramarsa.
(b) Anuman.
(c) Vyapti.
(c) Sequence.
78. The knowledge of the relation between a name and the thing named in Nyaya is known as
(a) Perception.
(b) Inference,
(c) Comparison.
(d) Testimony.
79. The knowledge gained through the testimony of the reliable statement of scripture is known as
(a) Perception.
(b) Inference,
(c) Comparison.
(d) Testimony.
(b) Adrastartha.
81. The basis of the classification of scriptural words according to Nyaya can be
(a) Meaning of words.
82. The words which are given to the seers through the God himself are known as
(a) Vedic.
(b) Laukika.
(b) Laukika.
(b) False.
(b) Unreal.
(c) doubtful.
(b) Non-perceptual,
(b) Nirvikalpa.
(b) Non-perceptual,
(b) Nirvikalpa.
(b) Comparison,
(c) Testimony.
(d) Perception.
(b) Mimamsa.
(c) Vedanta.
(a) Perception.
(b) Inference,
(c) Comparison.
(d) Testimony.
(b) Vidhayaka.
(b) Vidhayaka.
95. Statements concerning the Mode of Performance of religious activity are known as
(a) Siddhartha.
(b) Vidhayaka.
96. “Achieve heaven through charity for a whole month,” is a statement which can be classified as
(a) Upadesaka.
(b) Atidesa.
(b) Anupalabdhi.
(c) Inference.
(d) Testimony.
(b) Anupalabdhi.
(c) Inference.
(d) Testimony.
(b) Contradictory.
(c) Worldly.
(b) Inference,
(c) Scriptures.
Answers
01. (c) 02. (b) 03. (b) 04. (d) 05. (b) 06. (b) 07. (c) 08. (d) 09. (a) 10. (a) 11. (a) 12.(c) 13. (a) 14. (a) 15.(c)
16. (b)117.(c) 18. (d) 19. (a) 20. (d) 21. (d) 22. (a) 23. (a) 24.(c) 25. (d) 26. (d) 27. (d) 28. (a) 29. (a) 30.
(d) 31. (a) 32. (d) 33. (b) 34. (b) 35. (d) 36.(c) 37. (d) 38. (a) 39. (b) 40. (a) 41. (c) 42. (d) 43. (c) 44. (a) 45.
(b) 46. (b) 47. (b) 48. (d) 49. (c) 50. (d) 51. (d) 52. (c) 53. (b) 54. (b) 55. (b) 56.(c) 57(d) 58. (c) 59. (d) 60.
(b) 61. (a) 62. (a) 63. (c) 64.(c) 65. (c) 66. (b) 67. (d) 68. (d) 69. (d) 70. (d) 71. (b) 72. (c) 73. (a) 74.(c) 75.
(a) 76. (b) 77. (d) 78. (c) 79. (d) 80.(c) 81. (c) 82. (a) 83. (b) 84. (a) 85. (a) 86.(c) 87. (c) 88. (a) 89. (a) 90.
(b) 91. (d) 92. (d) 93.(c) 94. (a) 95. (b) 96. (b) 97. (a) 98. (b) 99. (a) 100. (d)
PART – 2
101. The identity of the subject and object consciousness adopting the form of external object is
known as
(a) Perception.
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(b) Inference,
(c) Scriptures.
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(b) Different,
(c) Contradictory.
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103. The knowledge which results by the past impressions based upon the awareness of
concomitance is known as
(a) Perception.
(b) Inference,
(c) Scriptures.
(b) Inference,
(c) Scriptures.
105. While Nyaya admits as many as five stages in the process of inference, Samkara has
admitted
(a) Three.
(b) Seven.
(c) Two.
106. The best theory of Pramanas in Indian philosophy has been presented by
(a) Nyaya.
(b) Samkhya.
(b) Inference,
(c) Perception.
108. The imposition of some external objects upon the self, according to Samkara, means
(a) Atmakhyativada.
(b) Anyathakhyativada.
(c) Akyativada.
(d) Asatkhyativada.
109. The theory of error known as Atmakhyativada in Indian philosophy has been presented by
(a) Advaita vedanta.
(b) Samkhya.
(c) Nyaya.
(d) Mimamsa.
110. The theory of imposition of a mental concept upon the external world is known as
(a) Atmakhyativada.
(b) Akhathakhyativada.
(c) Mmyativada.
(d) Asatkhyativada.
(b) Anyathakhyativada.
(c) Akhyativada.
(d) Asatkhyativada.
112. The imagination of quality in a thing which has been the subject of imposition of the object
having that quality leads to the error known as
(a) Atmakhyativada.
(b) Anyathakhyativada.
(c) Akhyativada.
(d) Asatkhyativada.
(b) Adhyasa.
(c) Akhyati.
(b) Maya.
(c) Vyavahara.
(b) Unreal.
(c) Illusory.
116. In Indian philosophy the theory of error has been mostly utilised in the field of
(a) Metaphysics.
(b) Epistemology.
(c) Axiology.
(b) Ignorance,
(b) Avidya.
(c) Adhyasa.
(d) Maya.
(b) Jiva.
121. The knowledge which the Jiva attains without any help is known as
(a) pratyaksha
(b) Paroksha
(b) Paroksha.
(b) Aprarna
124. Uncontradicted knowledge arising out of the sense object contact is known as
(a) Perception.
(b) Inference,
(c) Comparison.
(d) Testimony.
(b) Inference,
(c) Comparison.
(d) Testimony.
(b) Inference.
(c) Comparison.
(d) Testimony.
(b) Hetu.
(c) Sadhya.
(d) Paksha.
(b) Samipya.
(c) Sanidhya.
(d) Sayujya.
(b) Samipya.
(c) Sanidhya.
(d) Sayujya.
(b) Things.
(c) Property.
(a) Extrinsic.
(b) Intrinsic.
(c) Instrumental.
(b) Ultimate.
(c) Extrinsic.
(b) Convictions,
(c) Sacrifices.
1237. Value has been closely linked with interest. This statement has been given by
(a) J.B.Perry.
(b) J.S.Mackenzie,
(d) W. M. Urban.
(b) Sentiments,
(c) Drives.
(b) Reasons,
(c) Purposes.
(b) Obligatory.
(b) Mental.
(c) Spiritual.
(b) Mental.
(c) Spiritual.
(b) Extrinsic,
(b) Intellectual,
(c) Spiritual.
(b) Temporary,
148. The theory of liberation has been rejected in Indian philosophy by the school known as
(a) The Charvaka.
(b) Impossible,
(c) Foolish.
(b) Self-control,
(c) Detachment.
(b) Freedom.
(c) Detachment.
(a) Nirvana.
(b) Moksha.
(c) Mukti.
156. The most important means for achieving Nirvana, according to Buddha, is
(a) Eight-fold path,
(b) Penance,
(c) Detachment.
(d) Mortification.
(b) Nihilism.
(c) Both
(b) Nagarjuna.
(c) Nagasena.
(b) Samkhya.
(c) Jainas.
(b) Attachment,
(c) Fear.
(b) Penance,
(c) Enjoyment.
(b) Purusa.
(c) Atman.
(c) Non-attached.
(b) Videhamukti.
(b) videhamukti.
(b) Videhamukti.
169. Liberation and bondage, according to Samkhya philosophy, are of the nature of
(a) Ultimate reality,
170. The main objection against Samkhya concept of liberation is based upon
(a) The Purusa as agent.
171. The best theory of liberation in Indian philosophy has been advanced by
(a) The Jainas.
(b) Atman.
(c) Bhagwadgita.
(d) Brahmasutra.
(b) Apavargh.
(c) Moksha.
(b) Establishing more and more all India institutions which will admit students from different parts of the
country.
(b) Vivekananda
(c) Gandhi
(b) Vivekananda
(c) Gandhi
(b) Vivekananda
(c) Gandhi
180. Material and spiritual knowledge is already present in man covered by a ‘curtain of
ignorance-who said this?
(a) Tagore
(b) Vivekananda
(c) Gandhi
(d) Plato.
181. Vivekananda included study of religion, philosophy, Upnishadas and Puranas” to achieve
(a) Spiritual development of the child.
182. Which of the following was not suggested as a method of education by Vivekananda?
(a) Lecture-cum-discussion
(b) Yoga
(c) Meditation
184. Which of the following types represents M.K. Gandhi’s contribution to education?
(a) Integral education
(b) An Idealist
(d) A Pragmatist.
188. The ultimate aim of education, according to Gandhiji, was to help the individuals to be
(a) Gainfully employed in life.
(b) Peaceful and happy in life.
190. Rabindra Nath Tagore was a Naturalist because he said about children that
(a) They should be made to develop into complete human being.
(b) They should be given full freedom to live in natural environment and learn by doing.
(c) They should be acquainted with the ideals and values of national culture.
192. In Democracy educational pattern is planned after the interests of the many because
(a) Democracy is the government of the many, by the many and for the many.
(c) The ultimate authority determining educational policy in democracy is imminent in man.
(d) Democracy has tremendous faith in her men and their powers.
193. Aims of education are determined by human being for the good of the
(a) Individual.
(b) Society.
194. India’s constitutional value of “equality of all” is founded on several assumptions. Which of
the following is not among these?
(a) Claim of human dignity
196. Which of the following does not contribute to India’s national integration?
(a) National system of education
197. Which of the following is not a national objective to be achieved through education in India?
(a) Increasing productivity
200. Who said, “Without caring for all that is believed, reason it all out and having found that it will
do good to you and all believe it, live upto it and help others to live upto it”?
(a) Swami Vivekananda
(b) Buddha
(c) Kapila
(d) Vyas.
Answers
101. (a) 102. (a)103. (b) 104.(c) 105. (a) 106. (a) 107. (d) 108. (a) 109. (a) 110. (b) 111.(c) 112. (d) 113.
(b) 114. (d) 115. (b) 116. (d) 117.(c) 118. (b) 119. (a) 120. (b) 121. (a) 122. (b) 123. (a) 124. (a) 125. (b)
126. (b) 127. (b) 128. (d) 129. (b) 130. (d) 131. (c) 132. (d) 133. (b) 134. (b) 135. (d) 136. (d) 137. (a) 138.
(d) 139. (d) 140. (d) 141. (a) 142.(c) 143.(c) 144. (b) 145. (b) 146. (c) 147.(c) 148. (a) 149. (d) 150. (d)
151. (c) 152. (a) 153. (d) 154. (a) 155. (a) 156. (a) 157. (d) 158. (c) 159.(c) 160.(c) 161. (d) 162. (a) 163.
(a) 164. (b) 165. (d) 166. (c) 167. (b) 168. (b) 169. (b) 170. (d) 171. (d) 172. (d) 173. (d) 174. (c) 175. (a)
176. (d) 177. (a) 178. (d) 179.(c) 180. (b) 181. (a) 182. (d) 183. (b) 184. (b) 185.(c) 186. (a) 187. (c) 188.
(d) 189. (d) 190. (b) 191. (b) 192. (b) 193. (c) 194. (c) 195. (a) 196. (b) 197. (c) 198. (c) 199. (c) 200. (b)