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Dive deep into the fascinating world of Comprehension with our comprehensive set of Multiple-Choice Questions (MCQs). This page is dedicated to exploring the fundamental concepts and intricacies of Comprehension, a crucial aspect of UGC CBSE NET General Paper. In this section, you will encounter a diverse range of MCQs that cover various aspects of Comprehension, from the basic principles to advanced topics. Each question is thoughtfully crafted to challenge your knowledge and deepen your understanding of this critical subcategory within UGC CBSE NET General Paper.
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Q91.
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
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
Answer: (d).the mirror-image of philistinism
Q92.
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?
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?
Answer: (b).The passage hails the role of Gandhi in India’s freedom movement.
Q93.
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
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
Answer: (d).Psychological
Q94.
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
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
Answer: (c).bourgeois movement
Q95.
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
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
Answer: (b).reach the heart of Indians
Q96.
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
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
Answer: (a).objective conditions of masses
Q97.
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
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
Answer: (c).pointing out the importance of the personality of Gandhi
Q98.
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
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
Answer: (a).thought process
Q99.
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
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
Answer: (c).Expression through language
Q100.
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
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
Answer: (a).A mental image
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