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Practice Test-8

Question
9 out of 60
 

Authenticity of a research finding is its :



A Originality
B Validity

C Objectivity
D All of the above

Ans. D

Practice Test-8 Flashcard List

60 flashcards
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Read the following passage and answer the questions. Gandhi’s overall social and environmental philosophy is based on what human beings need rather than what they want. His early introduction to the teachings of Jains, Theosophists, Christian sermons, Ruskin and Tolstoy, and most significantly the Bhagavad Gita, were to have profound impact on the development of Gandhi’s holistic thinking on humanity, nature and their ecological interrelation. His deep concern for the disadvantaged, the poor and rural population created an ambience for an alternative social thinking that was at once far-sighted, local and immediate. For Gandhi was acutely aware that the demands generated by the need to feed and sustain human life, compounded by the growing industrialization of India, far outstripped the finite resources of nature. This might nowadays appear naïve or commonplace, but such pronouncements were as rare as they were heretical a century ago. Gandhi was also concerned about the destruction, under colonial and modernist designs, of the existing infrastructures which had more potential for keeping a community flourishing within ecologically-sensitive traditional patterns of subsistence, especially in the rural areas, than did the incoming Western alternatives based on nature-blind technology and the enslavement of human spirit and energies. Perhaps the moral principle for which Gandhi is best known is that of active non-violence, derived from the traditional moral restraint of not injuring another being. The most refined expression of this value is in the great epic of the Mahabharata, (c. 100 BCE to 200 CE), where moral development proceeds through placing constraints on the liberties, desires and acquisitiveness endemic to human life. One’s action is judged in terms of consequences and the impact it is likely to have on another. Jainas had generalized this principle to include all sentient creatures and biocommunities alike. Advanced Jaina monks and nuns will sweep their path to avoid harming insects and even bacteria. Non-injury is a non-negotiable universal prescription. Which one of the following have a profound impact on the development of Gandhi’s holistic thinking on humanity, nature and their ecological interrelations ? A Jain teachings B Christian sermons C Bhagavad Gita D Ruskin and Tolstoy
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Read the following passage and answer the questions. Gandhi’s overall social and environmental philosophy is based on what human beings need rather than what they want. His early introduction to the teachings of Jains, Theosophists, Christian sermons, Ruskin and Tolstoy, and most significantly the Bhagavad Gita, were to have profound impact on the development of Gandhi’s holistic thinking on humanity, nature and their ecological interrelation. His deep concern for the disadvantaged, the poor and rural population created an ambience for an alternative social thinking that was at once far-sighted, local and immediate. For Gandhi was acutely aware that the demands generated by the need to feed and sustain human life, compounded by the growing industrialization of India, far outstripped the finite resources of nature. This might nowadays appear naïve or commonplace, but such pronouncements were as rare as they were heretical a century ago. Gandhi was also concerned about the destruction, under colonial and modernist designs, of the existing infrastructures which had more potential for keeping a community flourishing within ecologically-sensitive traditional patterns of subsistence, especially in the rural areas, than did the incoming Western alternatives based on nature-blind technology and the enslavement of human spirit and energies. Perhaps the moral principle for which Gandhi is best known is that of active non-violence, derived from the traditional moral restraint of not injuring another being. The most refined expression of this value is in the great epic of the Mahabharata, (c. 100 BCE to 200 CE), where moral development proceeds through placing constraints on the liberties, desires and acquisitiveness endemic to human life. One’s action is judged in terms of consequences and the impact it is likely to have on another. Jainas had generalized this principle to include all sentient creatures and biocommunities alike. Advanced Jaina monks and nuns will sweep their path to avoid harming insects and even bacteria. Non-injury is a non-negotiable universal prescription. Gandhi’s overall social and environmental philosophy is based on human being’s : A needB desire C wealthD welfare
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Read the following passage and answer the questions. Gandhi’s overall social and environmental philosophy is based on what human beings need rather than what they want. His early introduction to the teachings of Jains, Theosophists, Christian sermons, Ruskin and Tolstoy, and most significantly the Bhagavad Gita, were to have profound impact on the development of Gandhi’s holistic thinking on humanity, nature and their ecological interrelation. His deep concern for the disadvantaged, the poor and rural population created an ambience for an alternative social thinking that was at once far-sighted, local and immediate. For Gandhi was acutely aware that the demands generated by the need to feed and sustain human life, compounded by the growing industrialization of India, far outstripped the finite resources of nature. This might nowadays appear naïve or commonplace, but such pronouncements were as rare as they were heretical a century ago. Gandhi was also concerned about the destruction, under colonial and modernist designs, of the existing infrastructures which had more potential for keeping a community flourishing within ecologically-sensitive traditional patterns of subsistence, especially in the rural areas, than did the incoming Western alternatives based on nature-blind technology and the enslavement of human spirit and energies. Perhaps the moral principle for which Gandhi is best known is that of active non-violence, derived from the traditional moral restraint of not injuring another being. The most refined expression of this value is in the great epic of the Mahabharata, (c. 100 BCE to 200 CE), where moral development proceeds through placing constraints on the liberties, desires and acquisitiveness endemic to human life. One’s action is judged in terms of consequences and the impact it is likely to have on another. Jainas had generalized this principle to include all sentient creatures and biocommunities alike. Advanced Jaina monks and nuns will sweep their path to avoid harming insects and even bacteria. Non-injury is a non-negotiable universal prescription. Gandhiji’s deep concern for the dis­advan­taged, the poor and rural population created an ambience for an alternative : A rural policyB social thinking C urban policyD economic thinking
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Read the following passage and answer the questions. Gandhi’s overall social and environmental philosophy is based on what human beings need rather than what they want. His early introduction to the teachings of Jains, Theosophists, Christian sermons, Ruskin and Tolstoy, and most significantly the Bhagavad Gita, were to have profound impact on the development of Gandhi’s holistic thinking on humanity, nature and their ecological interrelation. His deep concern for the disadvantaged, the poor and rural population created an ambience for an alternative social thinking that was at once far-sighted, local and immediate. For Gandhi was acutely aware that the demands generated by the need to feed and sustain human life, compounded by the growing industrialization of India, far outstripped the finite resources of nature. This might nowadays appear naïve or commonplace, but such pronouncements were as rare as they were heretical a century ago. Gandhi was also concerned about the destruction, under colonial and modernist designs, of the existing infrastructures which had more potential for keeping a community flourishing within ecologically-sensitive traditional patterns of subsistence, especially in the rural areas, than did the incoming Western alternatives based on nature-blind technology and the enslavement of human spirit and energies. Perhaps the moral principle for which Gandhi is best known is that of active non-violence, derived from the traditional moral restraint of not injuring another being. The most refined expression of this value is in the great epic of the Mahabharata, (c. 100 BCE to 200 CE), where moral development proceeds through placing constraints on the liberties, desires and acquisitiveness endemic to human life. One’s action is judged in terms of consequences and the impact it is likely to have on another. Jainas had generalized this principle to include all sentient creatures and biocommunities alike. Advanced Jaina monks and nuns will sweep their path to avoid harming insects and even bacteria. Non-injury is a non-negotiable universal prescription. Colonial policy and modernisation led to the destruction of : A major industrial infrastructure B irrigation infrastructure C urban infrastructure D rural infrastructure
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Read the following passage and answer the questions. Gandhi’s overall social and environmental philosophy is based on what human beings need rather than what they want. His early introduction to the teachings of Jains, Theosophists, Christian sermons, Ruskin and Tolstoy, and most significantly the Bhagavad Gita, were to have profound impact on the development of Gandhi’s holistic thinking on humanity, nature and their ecological interrelation. His deep concern for the disadvantaged, the poor and rural population created an ambience for an alternative social thinking that was at once far-sighted, local and immediate. For Gandhi was acutely aware that the demands generated by the need to feed and sustain human life, compounded by the growing industrialization of India, far outstripped the finite resources of nature. This might nowadays appear naïve or commonplace, but such pronouncements were as rare as they were heretical a century ago. Gandhi was also concerned about the destruction, under colonial and modernist designs, of the existing infrastructures which had more potential for keeping a community flourishing within ecologically-sensitive traditional patterns of subsistence, especially in the rural areas, than did the incoming Western alternatives based on nature-blind technology and the enslavement of human spirit and energies. Perhaps the moral principle for which Gandhi is best known is that of active non-violence, derived from the traditional moral restraint of not injuring another being. The most refined expression of this value is in the great epic of the Mahabharata, (c. 100 BCE to 200 CE), where moral development proceeds through placing constraints on the liberties, desires and acquisitiveness endemic to human life. One’s action is judged in terms of consequences and the impact it is likely to have on another. Jainas had generalized this principle to include all sentient creatures and biocommunities alike. Advanced Jaina monks and nuns will sweep their path to avoid harming insects and even bacteria. Non-injury is a non-negotiable universal prescription. Gandhi’s active non-violence is derived from : A Moral restraint of not injuring another being B Having liberties, desires and acquisi-tiveness C Freedom of action D Nature-blind technology and enslavement of human spirit and energies
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