Q. Read the following passage carefully and answer the question that follow:

All historians are interpreters of text if they be private letters, Government records or parish birthlists or whatever. For most kinds of historians, these are only the necessary means to understanding something other than the texts themselves, such as a political action or a historical trend, whereas for the intellectual historian, a full understanding of his chosen texts is itself the aim of his enquiries. Of course, the intellectual history is particularly prone to draw on the focus of other disciplines that are habitually interpreting texts for purposes of their own, probing the reasoning that ostensibly connects premises and conclusions. Furthermore, the boundaries with adjacent subdisciplines are shifting and indistinct : the history of art and the history of science both claim a certain autonomy, partly just because they require specialised technical skills, but both can also be seen as part of a wider intellectual history, as is evident when one considers, for example, the common stock of knowledge about cosmological beliefs or moral ideals of a period.

Like all historians, the intellectual historian is a consumer rather than a producer of ‘methods’. His distinctiveness lies in which aspect of the past he is trying to illuminate, not in having exclusive possession of either a corpus of evidence or a body of techniques. That being said, it does seem that the label ‘intellectual history’ attracts a disproportionate share of misunderstanding.

It is alleged that intellectual history is the history of something that never really mattered. The long dominance of the historical profession by political historians bred a kind of philistinism, an unspoken belief that power and its exercise was ‘what mattered’. The prejudice was reinforced by the assertion that political action was never really the outcome of principles or ideas that were ‘more flapdoodle’. The legacy of this precept is still discernible in the tendency to require ideas to have ‘licensed’ the political class before they can be deemed worthy of intellectual attention, as if there were some reasons why the history of art or science, of philosophy or literature, were somehow of interest and significance than the history of Parties or Parliaments. Perhaps in recent years the mirror-image of this philistinism has been more common in the claim that ideas of any one is of systematic expression or sophistication do not matter, as if they were only held by a minority.

Que. The claim that ideas of any one is of systematic expression do not matter, as if they were held by a minority, is

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Q. Read the following passage carefully and answer the question that follow:

It should be remembered that the nationalist movement in India, like all nationalist movements, was essentially a bourgeois movement. It represented the natural historical stage of development, and to consider it or to criticise it as a working-class movement is wrong. Gandhi represented that movement and the Indian masses in relation to that movement to a supreme degree, and he became the voice of Indian people to that extent. The main contribution of Gandhi to India and the Indian masses has been through the powerful movements which he launched through the National Congress. Through nation-wide action he sought to mould the millions, and largely succeeded in doing so, and changing them from a demoralised, timid and hopeless mass, bullied and crushed by every dominant interest, and incapable of resistance, into a people with self-respect and self-reliance, resisting tyranny, and capable of united action and sacrifice for a larger cause.

Gandhi made people think of political and economic issues and every village and every bazaar hummed with argument and debate on the new ideas and hopes that filled the people. That was an amazing psychological change. The time was ripe for it, of course, and
circumstances and world conditions worked for this change. But a great leader is necessary to take advantage of circumstances and conditions. Gandhi was that leader, and he released
many of the bonds that imprisoned and disabled our minds, and none of us who experienced it can ever forget that great feeling of release and exhilaration that came over the Indian people.

Gandhi has played a revolutionary role in India of the greatest importance because he knew how to make the most of the objective conditions and could reach the heart of the masses, while groups with a more advanced ideology functioned largely in the air because they did not fit in with those conditions and could therefore not evoke any substantial response from the masses.

It is perfectly true that Gandhi, functioning in the nationalist plane, does not think in terms of the conflict of classes, and tries to compose their differences. But the action he has indulged and taught the people has inevitably raised mass consciousness tremendously and made social issues vital. Gandhi and the Congress must be judged by the policies they pursue and the action they indulge in. But behind this, personality counts and colours those policies and activities. In the case of very exceptional person like Gandhi the question of personality becomes especially important in order to understand and appraise him. To us he has represented the spirit and honour of India, the yearning of her sorrowing millions to be rid of their innumerable burdens, and an insult to him by the British Government or others has been an insult to India and her people.

Que. Which one of the following is true of the given passage?

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Q. Read the following passage carefully and answer the question that follow:

It should be remembered that the nationalist movement in India, like all nationalist movements, was essentially a bourgeois movement. It represented the natural historical stage of development, and to consider it or to criticise it as a working-class movement is wrong. Gandhi represented that movement and the Indian masses in relation to that movement to a supreme degree, and he became the voice of Indian people to that extent. The main contribution of Gandhi to India and the Indian masses has been through the powerful movements which he launched through the National Congress. Through nation-wide action he sought to mould the millions, and largely succeeded in doing so, and changing them from a demoralised, timid and hopeless mass, bullied and crushed by every dominant interest, and incapable of resistance, into a people with self-respect and self-reliance, resisting tyranny, and capable of united action and sacrifice for a larger cause.

Gandhi made people think of political and economic issues and every village and every bazaar hummed with argument and debate on the new ideas and hopes that filled the people. That was an amazing psychological change. The time was ripe for it, of course, and
circumstances and world conditions worked for this change. But a great leader is necessary to take advantage of circumstances and conditions. Gandhi was that leader, and he released
many of the bonds that imprisoned and disabled our minds, and none of us who experienced it can ever forget that great feeling of release and exhilaration that came over the Indian people.

Gandhi has played a revolutionary role in India of the greatest importance because he knew how to make the most of the objective conditions and could reach the heart of the masses, while groups with a more advanced ideology functioned largely in the air because they did not fit in with those conditions and could therefore not evoke any substantial response from the masses.

It is perfectly true that Gandhi, functioning in the nationalist plane, does not think in terms of the conflict of classes, and tries to compose their differences. But the action he has indulged and taught the people has inevitably raised mass consciousness tremendously and made social issues vital. Gandhi and the Congress must be judged by the policies they pursue and the action they indulge in. But behind this, personality counts and colours those policies and activities. In the case of very exceptional person like Gandhi the question of personality becomes especially important in order to understand and appraise him. To us he has represented the spirit and honour of India, the yearning of her sorrowing millions to be rid of their innumerable burdens, and an insult to him by the British Government or others has been an insult to India and her people.

Que. The change that the Gandhian movement brought among the Indian masses was

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Q. Read the following passage carefully and answer the question that follow:

It should be remembered that the nationalist movement in India, like all nationalist movements, was essentially a bourgeois movement. It represented the natural historical stage of development, and to consider it or to criticise it as a working-class movement is wrong. Gandhi represented that movement and the Indian masses in relation to that movement to a supreme degree, and he became the voice of Indian people to that extent. The main contribution of Gandhi to India and the Indian masses has been through the powerful movements which he launched through the National Congress. Through nation-wide action he sought to mould the millions, and largely succeeded in doing so, and changing them from a demoralised, timid and hopeless mass, bullied and crushed by every dominant interest, and incapable of resistance, into a people with self-respect and self-reliance, resisting tyranny, and capable of united action and sacrifice for a larger cause.

Gandhi made people think of political and economic issues and every village and every bazaar hummed with argument and debate on the new ideas and hopes that filled the people. That was an amazing psychological change. The time was ripe for it, of course, and
circumstances and world conditions worked for this change. But a great leader is necessary to take advantage of circumstances and conditions. Gandhi was that leader, and he released
many of the bonds that imprisoned and disabled our minds, and none of us who experienced it can ever forget that great feeling of release and exhilaration that came over the Indian people.

Gandhi has played a revolutionary role in India of the greatest importance because he knew how to make the most of the objective conditions and could reach the heart of the masses, while groups with a more advanced ideology functioned largely in the air because they did not fit in with those conditions and could therefore not evoke any substantial response from the masses.

It is perfectly true that Gandhi, functioning in the nationalist plane, does not think in terms of the conflict of classes, and tries to compose their differences. But the action he has indulged and taught the people has inevitably raised mass consciousness tremendously and made social issues vital. Gandhi and the Congress must be judged by the policies they pursue and the action they indulge in. But behind this, personality counts and colours those policies and activities. In the case of very exceptional person like Gandhi the question of personality becomes especially important in order to understand and appraise him. To us he has represented the spirit and honour of India, the yearning of her sorrowing millions to be rid of their innumerable burdens, and an insult to him by the British Government or others has been an insult to India and her people.

Que. To consider the nationalist movement or to criticise it as a working-class movement was wrong because it was a

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Q. Read the following passage carefully and answer the question that follow:

It should be remembered that the nationalist movement in India, like all nationalist movements, was essentially a bourgeois movement. It represented the natural historical stage of development, and to consider it or to criticise it as a working-class movement is wrong. Gandhi represented that movement and the Indian masses in relation to that movement to a supreme degree, and he became the voice of Indian people to that extent. The main contribution of Gandhi to India and the Indian masses has been through the powerful movements which he launched through the National Congress. Through nation-wide action he sought to mould the millions, and largely succeeded in doing so, and changing them from a demoralised, timid and hopeless mass, bullied and crushed by every dominant interest, and incapable of resistance, into a people with self-respect and self-reliance, resisting tyranny, and capable of united action and sacrifice for a larger cause.

Gandhi made people think of political and economic issues and every village and every bazaar hummed with argument and debate on the new ideas and hopes that filled the people. That was an amazing psychological change. The time was ripe for it, of course, and
circumstances and world conditions worked for this change. But a great leader is necessary to take advantage of circumstances and conditions. Gandhi was that leader, and he released
many of the bonds that imprisoned and disabled our minds, and none of us who experienced it can ever forget that great feeling of release and exhilaration that came over the Indian people.

Gandhi has played a revolutionary role in India of the greatest importance because he knew how to make the most of the objective conditions and could reach the heart of the masses, while groups with a more advanced ideology functioned largely in the air because they did not fit in with those conditions and could therefore not evoke any substantial response from the masses.

It is perfectly true that Gandhi, functioning in the nationalist plane, does not think in terms of the conflict of classes, and tries to compose their differences. But the action he has indulged and taught the people has inevitably raised mass consciousness tremendously and made social issues vital. Gandhi and the Congress must be judged by the policies they pursue and the action they indulge in. But behind this, personality counts and colours those policies and activities. In the case of very exceptional person like Gandhi the question of personality becomes especially important in order to understand and appraise him. To us he has represented the spirit and honour of India, the yearning of her sorrowing millions to be rid of their innumerable burdens, and an insult to him by the British Government or others has been an insult to India and her people.

Que. Gandhi played a revolutionary role in India because he could

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Q. Read the following passage carefully and answer the question that follow:

It should be remembered that the nationalist movement in India, like all nationalist movements, was essentially a bourgeois movement. It represented the natural historical stage of development, and to consider it or to criticise it as a working-class movement is wrong. Gandhi represented that movement and the Indian masses in relation to that movement to a supreme degree, and he became the voice of Indian people to that extent. The main contribution of Gandhi to India and the Indian masses has been through the powerful movements which he launched through the National Congress. Through nation-wide action he sought to mould the millions, and largely succeeded in doing so, and changing them from a demoralised, timid and hopeless mass, bullied and crushed by every dominant interest, and incapable of resistance, into a people with self-respect and self-reliance, resisting tyranny, and capable of united action and sacrifice for a larger cause.

Gandhi made people think of political and economic issues and every village and every bazaar hummed with argument and debate on the new ideas and hopes that filled the people. That was an amazing psychological change. The time was ripe for it, of course, and
circumstances and world conditions worked for this change. But a great leader is necessary to take advantage of circumstances and conditions. Gandhi was that leader, and he released
many of the bonds that imprisoned and disabled our minds, and none of us who experienced it can ever forget that great feeling of release and exhilaration that came over the Indian people.

Gandhi has played a revolutionary role in India of the greatest importance because he knew how to make the most of the objective conditions and could reach the heart of the masses, while groups with a more advanced ideology functioned largely in the air because they did not fit in with those conditions and could therefore not evoke any substantial response from the masses.

It is perfectly true that Gandhi, functioning in the nationalist plane, does not think in terms of the conflict of classes, and tries to compose their differences. But the action he has indulged and taught the people has inevitably raised mass consciousness tremendously and made social issues vital. Gandhi and the Congress must be judged by the policies they pursue and the action they indulge in. But behind this, personality counts and colours those policies and activities. In the case of very exceptional person like Gandhi the question of personality becomes especially important in order to understand and appraise him. To us he has represented the spirit and honour of India, the yearning of her sorrowing millions to be rid of their innumerable burdens, and an insult to him by the British Government or others has been an insult to India and her people.

Que. Groups with advanced ideology functioned in the air as they did not fit in with

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Q. Read the following passage carefully and answer the question that follow:

It should be remembered that the nationalist movement in India, like all nationalist movements, was essentially a bourgeois movement. It represented the natural historical stage of development, and to consider it or to criticise it as a working-class movement is wrong. Gandhi represented that movement and the Indian masses in relation to that movement to a supreme degree, and he became the voice of Indian people to that extent. The main contribution of Gandhi to India and the Indian masses has been through the powerful movements which he launched through the National Congress. Through nation-wide action he sought to mould the millions, and largely succeeded in doing so, and changing them from a demoralised, timid and hopeless mass, bullied and crushed by every dominant interest, and incapable of resistance, into a people with self-respect and self-reliance, resisting tyranny, and capable of united action and sacrifice for a larger cause.

Gandhi made people think of political and economic issues and every village and every bazaar hummed with argument and debate on the new ideas and hopes that filled the people. That was an amazing psychological change. The time was ripe for it, of course, and
circumstances and world conditions worked for this change. But a great leader is necessary to take advantage of circumstances and conditions. Gandhi was that leader, and he released
many of the bonds that imprisoned and disabled our minds, and none of us who experienced it can ever forget that great feeling of release and exhilaration that came over the Indian people.

Gandhi has played a revolutionary role in India of the greatest importance because he knew how to make the most of the objective conditions and could reach the heart of the masses, while groups with a more advanced ideology functioned largely in the air because they did not fit in with those conditions and could therefore not evoke any substantial response from the masses.

It is perfectly true that Gandhi, functioning in the nationalist plane, does not think in terms of the conflict of classes, and tries to compose their differences. But the action he has indulged and taught the people has inevitably raised mass consciousness tremendously and made social issues vital. Gandhi and the Congress must be judged by the policies they pursue and the action they indulge in. But behind this, personality counts and colours those policies and activities. In the case of very exceptional person like Gandhi the question of personality becomes especially important in order to understand and appraise him. To us he has represented the spirit and honour of India, the yearning of her sorrowing millions to be rid of their innumerable burdens, and an insult to him by the British Government or others has been an insult to India and her people.

Que. The author concludes the passage by

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Q. Read the following passage carefully and answer the question that follow.

The phrase “What is it like ?” stands for a fundamental thought process. How does one go about observing and reporting on things and events that occupy segments of earth space ? Of all the infinite variety of phenomena on the face of the earth, how does one decide what phenomena to observe ? There is no such thing as a complete description of the earth or any part of it, for every microscopic point on the earth’s surface differs from every other such point. Experience shows that the things observed are already familiar, because they are like phenomena that occur at home or because they resemble the abstract images and models developed in the human mind.

How are abstract images formed ? Humans alone among the animals possess language; their words symbolize not only specific things but also mental images of classes of things. People can remember what they have seen or experienced because they attach a word symbol to them.

During the long record of our efforts to gain more and more knowledge about the face of the earth as the human habitat, there has been a continuing interplay between things and events. The direct observation through the senses is described as a percept; the mental image is described as a concept. Percepts are what some people describe as reality, in contrast to mental images, which are theoretical, implying that they are not real.

The relation of Percept to Concept is not as simple as the definition implies. It is now quite clear that people of different cultures or even individuals in the same culture develop different mental images of reality and what they perceive is a reflection of these preconceptions. The direct observation of things and events on the face of the earth is so clearly a function of the mental images of the mind of the observer that the whole idea of reality must be reconsidered.

Concepts determine what the observer perceives, yet concepts are derived from the generalizations of previous percepts. What happens is that the educated observer is taught to accept a set of concepts and then sharpens or changes these concepts during a professional career. In any one field of scholarship, professional opinion at one time determines what concepts and procedures are acceptable, and these form a kind of model of scholarly behaviour.

Que. The problem raised in the passage reflects on

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Q. Read the following passage carefully and answer the question that follow.

The phrase “What is it like ?” stands for a fundamental thought process. How does one go about observing and reporting on things and events that occupy segments of earth space ? Of all the infinite variety of phenomena on the face of the earth, how does one decide what phenomena to observe ? There is no such thing as a complete description of the earth or any part of it, for every microscopic point on the earth’s surface differs from every other such point. Experience shows that the things observed are already familiar, because they are like phenomena that occur at home or because they resemble the abstract images and models developed in the human mind.

How are abstract images formed ? Humans alone among the animals possess language; their words symbolize not only specific things but also mental images of classes of things. People can remember what they have seen or experienced because they attach a word symbol to them.

During the long record of our efforts to gain more and more knowledge about the face of the earth as the human habitat, there has been a continuing interplay between things and events. The direct observation through the senses is described as a percept; the mental image is described as a concept. Percepts are what some people describe as reality, in contrast to mental images, which are theoretical, implying that they are not real.

The relation of Percept to Concept is not as simple as the definition implies. It is now quite clear that people of different cultures or even individuals in the same culture develop different mental images of reality and what they perceive is a reflection of these preconceptions. The direct observation of things and events on the face of the earth is so clearly a function of the mental images of the mind of the observer that the whole idea of reality must be reconsidered.

Concepts determine what the observer perceives, yet concepts are derived from the generalizations of previous percepts. What happens is that the educated observer is taught to accept a set of concepts and then sharpens or changes these concepts during a professional career. In any one field of scholarship, professional opinion at one time determines what concepts and procedures are acceptable, and these form a kind of model of scholarly behaviour.

Que. According to the passage, human beings have mostly in mind

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Q. Read the following passage carefully and answer the question that follow.

The phrase “What is it like ?” stands for a fundamental thought process. How does one go about observing and reporting on things and events that occupy segments of earth space ? Of all the infinite variety of phenomena on the face of the earth, how does one decide what phenomena to observe ? There is no such thing as a complete description of the earth or any part of it, for every microscopic point on the earth’s surface differs from every other such point. Experience shows that the things observed are already familiar, because they are like phenomena that occur at home or because they resemble the abstract images and models developed in the human mind.

How are abstract images formed ? Humans alone among the animals possess language; their words symbolize not only specific things but also mental images of classes of things. People can remember what they have seen or experienced because they attach a word symbol to them.

During the long record of our efforts to gain more and more knowledge about the face of the earth as the human habitat, there has been a continuing interplay between things and events. The direct observation through the senses is described as a percept; the mental image is described as a concept. Percepts are what some people describe as reality, in contrast to mental images, which are theoretical, implying that they are not real.

The relation of Percept to Concept is not as simple as the definition implies. It is now quite clear that people of different cultures or even individuals in the same culture develop different mental images of reality and what they perceive is a reflection of these preconceptions. The direct observation of things and events on the face of the earth is so clearly a function of the mental images of the mind of the observer that the whole idea of reality must be reconsidered.

Concepts determine what the observer perceives, yet concepts are derived from the generalizations of previous percepts. What happens is that the educated observer is taught to accept a set of concepts and then sharpens or changes these concepts during a professional career. In any one field of scholarship, professional opinion at one time determines what concepts and procedures are acceptable, and these form a kind of model of scholarly behaviour.

Que. Concept means

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Q. Read the following passage carefully and answer the question that follow.

The phrase “What is it like ?” stands for a fundamental thought process. How does one go about observing and reporting on things and events that occupy segments of earth space ? Of all the infinite variety of phenomena on the face of the earth, how does one decide what phenomena to observe ? There is no such thing as a complete description of the earth or any part of it, for every microscopic point on the earth’s surface differs from every other such point. Experience shows that the things observed are already familiar, because they are like phenomena that occur at home or because they resemble the abstract images and models developed in the human mind.

How are abstract images formed ? Humans alone among the animals possess language; their words symbolize not only specific things but also mental images of classes of things. People can remember what they have seen or experienced because they attach a word symbol to them.

During the long record of our efforts to gain more and more knowledge about the face of the earth as the human habitat, there has been a continuing interplay between things and events. The direct observation through the senses is described as a percept; the mental image is described as a concept. Percepts are what some people describe as reality, in contrast to mental images, which are theoretical, implying that they are not real.

The relation of Percept to Concept is not as simple as the definition implies. It is now quite clear that people of different cultures or even individuals in the same culture develop different mental images of reality and what they perceive is a reflection of these preconceptions. The direct observation of things and events on the face of the earth is so clearly a function of the mental images of the mind of the observer that the whole idea of reality must be reconsidered.

Concepts determine what the observer perceives, yet concepts are derived from the generalizations of previous percepts. What happens is that the educated observer is taught to accept a set of concepts and then sharpens or changes these concepts during a professional career. In any one field of scholarship, professional opinion at one time determines what concepts and procedures are acceptable, and these form a kind of model of scholarly behaviour.

Que. The relation of Percept to Concept is

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Q. Read the following passage carefully and answer the question that follow.

The phrase “What is it like ?” stands for a fundamental thought process. How does one go about observing and reporting on things and events that occupy segments of earth space ? Of all the infinite variety of phenomena on the face of the earth, how does one decide what phenomena to observe ? There is no such thing as a complete description of the earth or any part of it, for every microscopic point on the earth’s surface differs from every other such point. Experience shows that the things observed are already familiar, because they are like phenomena that occur at home or because they resemble the abstract images and models developed in the human mind.

How are abstract images formed ? Humans alone among the animals possess language; their words symbolize not only specific things but also mental images of classes of things. People can remember what they have seen or experienced because they attach a word symbol to them.

During the long record of our efforts to gain more and more knowledge about the face of the earth as the human habitat, there has been a continuing interplay between things and events. The direct observation through the senses is described as a percept; the mental image is described as a concept. Percepts are what some people describe as reality, in contrast to mental images, which are theoretical, implying that they are not real.

The relation of Percept to Concept is not as simple as the definition implies. It is now quite clear that people of different cultures or even individuals in the same culture develop different mental images of reality and what they perceive is a reflection of these preconceptions. The direct observation of things and events on the face of the earth is so clearly a function of the mental images of the mind of the observer that the whole idea of reality must be reconsidered.

Concepts determine what the observer perceives, yet concepts are derived from the generalizations of previous percepts. What happens is that the educated observer is taught to accept a set of concepts and then sharpens or changes these concepts during a professional career. In any one field of scholarship, professional opinion at one time determines what concepts and procedures are acceptable, and these form a kind of model of scholarly behaviour.

Que. In the passage, the earth is taken as

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Q. Read the following passage carefully and answer the question that follow.

The phrase “What is it like ?” stands for a fundamental thought process. How does one go about observing and reporting on things and events that occupy segments of earth space ? Of all the infinite variety of phenomena on the face of the earth, how does one decide what phenomena to observe ? There is no such thing as a complete description of the earth or any part of it, for every microscopic point on the earth’s surface differs from every other such point. Experience shows that the things observed are already familiar, because they are like phenomena that occur at home or because they resemble the abstract images and models developed in the human mind.

How are abstract images formed ? Humans alone among the animals possess language; their words symbolize not only specific things but also mental images of classes of things. People can remember what they have seen or experienced because they attach a word symbol to them.

During the long record of our efforts to gain more and more knowledge about the face of the earth as the human habitat, there has been a continuing interplay between things and events. The direct observation through the senses is described as a percept; the mental image is described as a concept. Percepts are what some people describe as reality, in contrast to mental images, which are theoretical, implying that they are not real.

The relation of Percept to Concept is not as simple as the definition implies. It is now quite clear that people of different cultures or even individuals in the same culture develop different mental images of reality and what they perceive is a reflection of these preconceptions. The direct observation of things and events on the face of the earth is so clearly a function of the mental images of the mind of the observer that the whole idea of reality must be reconsidered.

Concepts determine what the observer perceives, yet concepts are derived from the generalizations of previous percepts. What happens is that the educated observer is taught to accept a set of concepts and then sharpens or changes these concepts during a professional career. In any one field of scholarship, professional opinion at one time determines what concepts and procedures are acceptable, and these form a kind of model of scholarly behaviour.

Que. Percept means

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Q. Read the following passage and answer the Question that follow:

The decisive shift in British Policy really came about under mass pressure in the autumn and winter of 1945 to 46 – the months which Perderel Moon while editing Wavell’s Journal has perceptively described as ‘The Edge of a Volcano’. Very foolishly, the British initially decided to hold public trials of several hundreds of the 20,000 I.N.A. prisoners (as well as dismissing from service and detaining without trial no less than 7,000). They compounded the folly by holding the first trial in the Red Fort, Delhi in November 1945, and putting on the dock together a Hindu, a Muslim and a Sikh (P.K. Sehgal, Shah Nawaz, Gurbaksh Singh Dhillon). Bhulabhai Desai, Tejbahadur Sapru and Nehru appeared for the defence (the latter putting on his barrister’s gown after 25 years), and the Muslim League also joined the countrywide protest. On 20 November, an Intelligence Bureau note admitted that “there has seldom been a matter which has attracted so much Indian public interest and, it is safe to say, sympathy … this particular brand of sympathy cuts across communal barriers.’ A journalist (B. Shiva Rao) visiting the Red Fort prisoners on the same day reported that ‘There is not the slightest feeling among them of Hindu and Muslim … A majority of the men now awaiting trial in the Red Fort is Muslim. Some of these men are bitter that Mr. Jinnah is keeping alive a controversy about Pakistan.’ The British became extremely nervous about the I.N.A. spirit spreading to the Indian Army, and in January the Punjab Governor reported that a Lahore reception for released I.N.A. prisoners had been attended by Indian soldiers in uniform.

Que. Which heading is more appropriate to assign to the above passage?

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Q. Read the following passage and answer the Question that follow:

The decisive shift in British Policy really came about under mass pressure in the autumn and winter of 1945 to 46 – the months which Perderel Moon while editing Wavell’s Journal has perceptively described as ‘The Edge of a Volcano’. Very foolishly, the British initially decided to hold public trials of several hundreds of the 20,000 I.N.A. prisoners (as well as dismissing from service and detaining without trial no less than 7,000). They compounded the folly by holding the first trial in the Red Fort, Delhi in November 1945, and putting on the dock together a Hindu, a Muslim and a Sikh (P.K. Sehgal, Shah Nawaz, Gurbaksh Singh Dhillon). Bhulabhai Desai, Tejbahadur Sapru and Nehru appeared for the defence (the latter putting on his barrister’s gown after 25 years), and the Muslim League also joined the countrywide protest. On 20 November, an Intelligence Bureau note admitted that “there has seldom been a matter which has attracted so much Indian public interest and, it is safe to say, sympathy … this particular brand of sympathy cuts across communal barriers.’ A journalist (B. Shiva Rao) visiting the Red Fort prisoners on the same day reported that ‘There is not the slightest feeling among them of Hindu and Muslim … A majority of the men now awaiting trial in the Red Fort is Muslim. Some of these men are bitter that Mr. Jinnah is keeping alive a controversy about Pakistan.’ The British became extremely nervous about the I.N.A. spirit spreading to the Indian Army, and in January the Punjab Governor reported that a Lahore reception for released I.N.A. prisoners had been attended by Indian soldiers in uniform.

Que. The trial of P.K. Sehgal, Shah Nawaz and Gurbaksh Singh Dhillon symbolises

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Q. Read the following passage and answer the Question that follow:

The decisive shift in British Policy really came about under mass pressure in the autumn and winter of 1945 to 46 – the months which Perderel Moon while editing Wavell’s Journal has perceptively described as ‘The Edge of a Volcano’. Very foolishly, the British initially decided to hold public trials of several hundreds of the 20,000 I.N.A. prisoners (as well as dismissing from service and detaining without trial no less than 7,000). They compounded the folly by holding the first trial in the Red Fort, Delhi in November 1945, and putting on the dock together a Hindu, a Muslim and a Sikh (P.K. Sehgal, Shah Nawaz, Gurbaksh Singh Dhillon). Bhulabhai Desai, Tejbahadur Sapru and Nehru appeared for the defence (the latter putting on his barrister’s gown after 25 years), and the Muslim League also joined the countrywide protest. On 20 November, an Intelligence Bureau note admitted that “there has seldom been a matter which has attracted so much Indian public interest and, it is safe to say, sympathy … this particular brand of sympathy cuts across communal barriers.’ A journalist (B. Shiva Rao) visiting the Red Fort prisoners on the same day reported that ‘There is not the slightest feeling among them of Hindu and Muslim … A majority of the men now awaiting trial in the Red Fort is Muslim. Some of these men are bitter that Mr. Jinnah is keeping alive a controversy about Pakistan.’ The British became extremely nervous about the I.N.A. spirit spreading to the Indian Army, and in January the Punjab Governor reported that a Lahore reception for released I.N.A. prisoners had been attended by Indian soldiers in uniform.

Que. I.N.A. stands for

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Q. Read the following passage and answer the Question that follow:

The decisive shift in British Policy really came about under mass pressure in the autumn and winter of 1945 to 46 – the months which Perderel Moon while editing Wavell’s Journal has perceptively described as ‘The Edge of a Volcano’. Very foolishly, the British initially decided to hold public trials of several hundreds of the 20,000 I.N.A. prisoners (as well as dismissing from service and detaining without trial no less than 7,000). They compounded the folly by holding the first trial in the Red Fort, Delhi in November 1945, and putting on the dock together a Hindu, a Muslim and a Sikh (P.K. Sehgal, Shah Nawaz, Gurbaksh Singh Dhillon). Bhulabhai Desai, Tejbahadur Sapru and Nehru appeared for the defence (the latter putting on his barrister’s gown after 25 years), and the Muslim League also joined the countrywide protest. On 20 November, an Intelligence Bureau note admitted that “there has seldom been a matter which has attracted so much Indian public interest and, it is safe to say, sympathy … this particular brand of sympathy cuts across communal barriers.’ A journalist (B. Shiva Rao) visiting the Red Fort prisoners on the same day reported that ‘There is not the slightest feeling among them of Hindu and Muslim … A majority of the men now awaiting trial in the Red Fort is Muslim. Some of these men are bitter that Mr. Jinnah is keeping alive a controversy about Pakistan.’ The British became extremely nervous about the I.N.A. spirit spreading to the Indian Army, and in January the Punjab Governor reported that a Lahore reception for released I.N.A. prisoners had been attended by Indian soldiers in uniform.

Que. ‘There has seldom been a matter which has attracted so much Indian Public Interest and, it is safe to say, sympathy … this particular brand of sympathy cuts across communal barriers.’
Who sympathises to whom and against whom?

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Q. Read the following passage and answer the Question that follow:

The decisive shift in British Policy really came about under mass pressure in the autumn and winter of 1945 to 46 – the months which Perderel Moon while editing Wavell’s Journal has perceptively described as ‘The Edge of a Volcano’. Very foolishly, the British initially decided to hold public trials of several hundreds of the 20,000 I.N.A. prisoners (as well as dismissing from service and detaining without trial no less than 7,000). They compounded the folly by holding the first trial in the Red Fort, Delhi in November 1945, and putting on the dock together a Hindu, a Muslim and a Sikh (P.K. Sehgal, Shah Nawaz, Gurbaksh Singh Dhillon). Bhulabhai Desai, Tejbahadur Sapru and Nehru appeared for the defence (the latter putting on his barrister’s gown after 25 years), and the Muslim League also joined the countrywide protest. On 20 November, an Intelligence Bureau note admitted that “there has seldom been a matter which has attracted so much Indian public interest and, it is safe to say, sympathy … this particular brand of sympathy cuts across communal barriers.’ A journalist (B. Shiva Rao) visiting the Red Fort prisoners on the same day reported that ‘There is not the slightest feeling among them of Hindu and Muslim … A majority of the men now awaiting trial in the Red Fort is Muslim. Some of these men are bitter that Mr. Jinnah is keeping alive a controversy about Pakistan.’ The British became extremely nervous about the I.N.A. spirit spreading to the Indian Army, and in January the Punjab Governor reported that a Lahore reception for released I.N.A. prisoners had been attended by Indian soldiers in uniform.

Que. The majority of people waiting for trial outside the Red Fort and criticising Jinnah were the

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Q. Read the following passage and answer the Question that follow:

The decisive shift in British Policy really came about under mass pressure in the autumn and winter of 1945 to 46 – the months which Perderel Moon while editing Wavell’s Journal has perceptively described as ‘The Edge of a Volcano’. Very foolishly, the British initially decided to hold public trials of several hundreds of the 20,000 I.N.A. prisoners (as well as dismissing from service and detaining without trial no less than 7,000). They compounded the folly by holding the first trial in the Red Fort, Delhi in November 1945, and putting on the dock together a Hindu, a Muslim and a Sikh (P.K. Sehgal, Shah Nawaz, Gurbaksh Singh Dhillon). Bhulabhai Desai, Tejbahadur Sapru and Nehru appeared for the defence (the latter putting on his barrister’s gown after 25 years), and the Muslim League also joined the countrywide protest. On 20 November, an Intelligence Bureau note admitted that “there has seldom been a matter which has attracted so much Indian public interest and, it is safe to say, sympathy … this particular brand of sympathy cuts across communal barriers.’ A journalist (B. Shiva Rao) visiting the Red Fort prisoners on the same day reported that ‘There is not the slightest feeling among them of Hindu and Muslim … A majority of the men now awaiting trial in the Red Fort is Muslim. Some of these men are bitter that Mr. Jinnah is keeping alive a controversy about Pakistan.’ The British became extremely nervous about the I.N.A. spirit spreading to the Indian Army, and in January the Punjab Governor reported that a Lahore reception for released I.N.A. prisoners had been attended by Indian soldiers in uniform.

Que. The sympathy of Indian soldiers in uniform with the released I.N.A. prisoners at Lahore indicates

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Q. Read the following passage and answer the question that follow:

While the British rule in India was detrimental to the economic development of the country, it did help in starting of the process of modernizing Indian society and formed several progressive institutions during that process. One of the most beneficial institutions, which were initiated by the British, was democracy. Nobody can dispute that despite its many shortcomings, democracy was and is far better alternative to the arbitrary rule of the rajas and nawabs, which prevailed in India in the pre-British days.
However, one of the harmful traditions of British democracy inherited by India was that of conflict instead of cooperation between elected members. This was its essential feature. The party, which got the support of the majority of elected members, formed the Government while the others constituted a standing opposition. The existence of the opposition to those in power was and is regarded as a hallmark of democracy.
In principle, democracy consists of rule by the people; but where direct rule is not possible, it's rule by persons elected by the people. It is natural that there would be some differences of opinion among the elected members as in the rest of the society.
Normally, members of any organizations have differences of opinion between themselves on different issues but they manage to work on the basis of a consensus and they do not normally form a division between some who are in majority and are placed in power, while treating the others as in opposition.
The members of an organization usually work on consensus. Consensus simply means that after an adequate discussion, members agree that the majority opinion may prevail for the time being. Thus persons who form a majority on one issue and whose opinion is allowed to prevail may not be on the same side if there is a difference on some other issue.
It was largely by accident that instead of this normal procedure, a two party system came to prevail in Britain and that is now being generally taken as the best method of democratic rule.
Many democratically inclined persons in India regret that such a two party system was not brought about in the country. It appears that to have two parties in India – of more or less equal strength - is a virtual impossibility. Those who regret the absence of a two-party system should take the reasons into consideration.
When the two party system got established in Britain, there were two groups among the rules (consisting of a limited electorate) who had the same economic interests among themselves and who therefore formed two groups within the selected members of Parliament.
There were members of the British aristocracy (which landed interests and consisting of lord, barons etc) and members of the new commercial class consisting of merchants and artisans. These groups were more or less of equal strength and they were able to establish their separate rule at different times.

Que. In pre-British period, when India was ruled by the independent rulers:

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