One who believes in the philosophy that nothing has real existence ?->(Show Answer!)

1. One who believes in the philosophy that nothing has real existence

Answer: Nihilist

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MCQ-> The conceptions of life and the world which we call ‘philosophical’ are a product of two factors: one inherited religious and ethical conceptions; the other, the sort of investigation which may be called ‘scientific’, using this word in its broadest sense. Individual philosophers have differed widely in regard to the proportions in which these two factors entered into their systems, but it is the presence of both, in some degree, that characterizes philosophy.‘Philosophy’ is a word which has been used in many ways, some wider, some narrower. I propose to use it in a very wide sense, which I will now try to explain.Philosophy, as I shall understand the word, is something intermediate between theology and science. Like theology, it consists of speculations on matters as to which definite knowledge has, so far, been unascertainable; but like science, it appeals to human reason rather than to authority, whether that of tradition or that of revelation. All definite knowledge so I should contend belongs to science; all dogma as to what surpasses definite knowledge belongs to thelogy. But between theology and science there is a ‘No man’s Land’, exposed to attack from both sides; this ‘No Man’s Land’ is philosophy. Almost all the questions of most interest to speculative minds are such as science cannot answer, and the confident answers of theologians no longer seem so convincing as they did in former centuries. Is the world divided into mind and matter, and if so, what is mind and what is matter? Is mind subject to matter, or is it possessed of independent powers? Has the universe any unity or purpose? It is evolving towards some goal? Are there really laws of nature, or do we believe in them only because of our innate love of order? Is man what he seems to the astronomer, a tiny lump of carbon and water impotently crawling on a small and unimportant planet? Or is he what he appears to Hamlet? Is he perhaps both at once? Is there a way of living that is noble and another that is base, or are all ways of living merely futile? If there is a way of living that is noble, in what does it consist, and how shall we achieve it? Must the good be eternal in order to deserve to be valued, or is it worth seeking even if the universe is inexorably moving towards death? Is there such a thing as wisdom, or is what seems such merely the ultimate refinement of folly? To such questions no answer can be found in the laboratory. Theologies have professed to give answers, all too definite; but their definiteness causes modern minds to view them with suspicion. The studying of these questions, if not the answering of them, is the business of philosophy.Why, then, you may ask, waste time on such insoluble problems? To this one may answer as a historian, or as an individual facing the terror of cosmic loneliness.The answer of the historian, in so far as I am capable of giving it, will appear in the course of this work. Ever since men became capable of free speculation, their actions in innumerable important respects, have depended upon their theories as to the world and human life, as to what is good and what is evil. This is as true in the present day as at any former time. To understand an age or a nation, we must understand its philosophy, and to understand its philosophy we must ourselves be in some degree philosophers. There is here a reciprocal causation: the circumstances of men’s lives do much to determine their philosophy, but, conversely, their philosophy does much to determine their circumstances.There is also, however, a more personal answer. Science tells us what we can know, but what we can know is little, and if we forget how much we cannot know we may become insensitive to many things of very great importance. Theology, on the other hand, induces a dogmatic belief that we have knowledge, where in fact we have ignorance, and by doing so generates a kind of impertinent insolence towards the universe. Uncertainty, in the presence of vivid hopes and fears, is painful, but must be endured if we wish to live without the support of comforting fairy tales. It is good either to forget the questions that philosophy asks, or to persuade ourselves that we have found indubitable answers to them. To teach how to live without certainty, and yet without being paralyzed by hesitation, is perhaps the chief thing that philosophy, in our age, can still do for those who study it.The purpose of philosophy is to
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MCQ-> Answer questions on the basis of the following conversation between two friends, Paradox (P) and Herodox (H) P: The human body is but the tomb of the soul and the visible world of matter is appearance that must be overcome if we are to know reality. The former is an integral part of “being”, that which can neither come into existence nor cease to exist for it always is. Being is unmoved and undistributed. Motion and disturbance belong to the realm of “becoming”, the changing world of unreality rather than of “being” in which true reality resides. Further, motion & change by belonging to the realm of “becoming” by having no separate existence of their own are logically inconsistent with reality and hence, unworthy of serious study.H: All things are in a state of perpetual flux. Permanence, and by extension, the concept of “being” is only an illusion. This change and continual transformation, through an often disorderly process of conflict and survival of the fittest, is the underlying principle at work in the universe. It is from this principle that all things come into existence, and forms the basis for the morals and governance patterns that attempt to preserve the social thread of societies. By extension, the study of human activity through the lens of an idealized state of “being” and as a basis for formulating moral codes of conduct is inappropriate at best.Which of the following statements could be considered as logically consistent with the views of paradox in the above paragraphs? i. A fly travelling on a flying arrow perceives it to be at rest. Therefore the flying arrow belongs to the realm of being. ii. The activities of the day to day life are concerned with the unreal part of human existence and hence, should not be subject to moral standards. iii. Maintaining a balance among the various constituents of society is essential to the well - being and the continuing existence of the soul. iv. Conflicts and the coming of spontaneous order do not have any underlying causes that are relevant for study as the notion of perpetual flux itself is erroneous. v. The real is and cannot be non - existent. Further, reality is one and unique....

MCQ-> Analyse the following passage and provide appropriate answers for the questions that follow: The base of Objectivism according to Ayan Rand is explicit: “Existence exists – and the act of grasping that statement implies two corollary axioms: that something exists which one perceives and that one exists processing consciousness, consciousness being the faculty of perceiving that which exists.” Existence and consciousness are facts implicit in every perception. They are the base of all knowledge (and the precondition of proof): knowledge presupposes something to know and someone to know it. They are absolutes which cannot be questioned or escaped: every human utterance, including the denial of these axioms, implies their use and acceptance. The third axiom at the base of knowledge – an axioms true, in Aristotle’s words, of “being qua being” – is the Law of Identity. This law defines the essence of existence: to be is to be something, a thing is what it is; and leads to the fundamental principle of all action, the law of causality. The law of causality states that a thing’s actions are determined not by chance, but by its nature, i.e. by what it is. It is important to observe the interrelation of these three axioms. Existence is the first axiom. The universe exists independent of consciousness. Man is able to adapt his background to his own requirements, but “Nature, to be commanded, must be obeyed” (Francis Bacon). There is no mental process that can change the laws of nature or erase facts. The function of consciousness is not to create reality, but to apprehend it. “Existence is Identity, Consciousness is Identification.”Which of the following is DEFINITELY CORRECT according to the passage:
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MCQ-> Recently I spent several hours sitting under a tree in my garden with the social anthropologist William Ury, a Harvard University professor who specializes in the art of negotiation and wrote the bestselling book, Getting to Yes. He captivated me with his theory that tribalism protects people from their fear of rapid change. He explained that the pillars of tribalism that humans rely on for security would always counter any significant cultural or social change. In this way, he said, change is never allowed to happen too fast. Technology, for example, is a pillar of society. Ury believes that every time technology moves in a new or radical direction, another pillar such as religion or nationalism will grow stronger in effect, the traditional and familiar will assume greater importance to compensate for the new and untested. In this manner, human tribes avoid rapid change that leaves people insecure and frightened.But we have all heard that nothing is as permanent as change. Nothing is guaranteed. Pithy expressions, to be sure, but no more than cliches. As Ury says, people don’t live that way from day-to-day. On the contrary, they actively seek certainty and stability. They want to know they will be safe.Even so we scare ourselves constantly with the idea of change. An IBM CEO once said: ‘We only re-structure for a good reason, and if we haven’t re-structured in a while, that’s a good reason.’ We are scared that competitors, technology and the consumer will put us Out of business — so we have to change all the time just to stay alive. But if we asked our fathers and grandfathers, would they have said that they lived in a period of little change? Structure may not have changed much. It may just be the speed with which we do things.Change is over-rated, anyway, consider the automobile. It’s an especially valuable example, because the auto industry has spent tens of billions of dollars on research and product development in the last 100 years. Henry Ford’s first car had a metal chassis with an internal combustion, gasoline-powered engine, four wheels with rubber types, a foot operated clutch assembly and brake system, a steering wheel, and four seats, and it could safely do 1 8 miles per hour. A hundred years and tens of thousands of research hours later, we drive cars with a metal chassis with an internal combustion, gasoline-powered engine, four wheels with rubber tyres a foot operated clutch assembly and brake system, a steering wheel, four seats – and the average speed in London in 2001 was 17.5 miles per hour!That’s not a hell of a lot of return for the money. Ford evidently doesn’t have much to teach us about change. The fact that they’re still manufacturing cars is not proof that Ford Motor Co. is a sound organization, just proof that it takes very large companies to make cars in great quantities — making for an almost impregnable entry barrier.Fifty years after the development of the jet engine, planes are also little changed. They’ve grown bigger, wider and can carry more people. But those are incremental, largely cosmetic changes.Taken together, this lack of real change has come to man that in travel — whether driving or flying — time and technology have not combined to make things much better. The safety and design have of course accompanied the times and the new volume of cars and flights, but nothing of any significance has changed in the basic assumptions of the final product.At the same time, moving around in cars or aero-planes becomes less and less efficient all the time Not only has there been no great change, but also both forms of transport have deteriorated as more people clamour to use them. The same is true for telephones, which took over hundred years to become mobile or photographic film, which also required an entire century to change.The only explanation for this is anthropological. Once established in calcified organizations, humans do two things: sabotage changes that might render people dispensable, and ensure industry-wide emulation. In the 960s, German auto companies developed plans to scrap the entire combustion engine for an electrical design. (The same existed in the 1970s in Japan, and in the 1980s in France.) So for 40 years we might have been free of the wasteful and ludicrous dependence on fossil fuels. Why didn’t it go anywhere? Because auto executives understood pistons and carburettors, and would be loath to cannibalize their expertise, along with most of their factoriesAccording to the above passage, which of the following statements is true?
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MCQ-> Study the following information and answer the questions. Seven people, namely, A, B, C, D, E, F and G have an appointment but not necessarily in the same order, on seven different months (of the same year) namely January, February, April, June, August, October and December. Each of them also likes a different activity namely Drawing, Singing, Painting, Boxing, Karate, Craft and Running but not necessarily in the same order. The one who likes Craft has an appointment on one of the months before April. Only two people have an appointment between the one who likes craft and the one who likes painting. Only one person has an appointment between the one who likes painting and the one who likes running The one who likes running has an appointment in a month which has 31 days. Only three people have an appointment between the one who likes running and E. G has an appointment on one of the months before E. G does not have an appointment in the month which has the least number of days. Only three people have an appointment between G and C. Only one person has an appointment between C and the one who likes Karate. The one who likes Karate has an appointment before C. The one who likes singing has an appointment immediately before B. B has an appointment in a month which has less than 31 days. Only one person has an appointment between A and F. A has an appointment before F. Only one person has an appointment between F and the one who likes drawing.Who amongst the following has an appointment before the one who has an appointment in December ?
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