Placing a thing beside another ?->(Show Answer!)

1. Placing a thing beside another

Answer: Juxtapose

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MCQ->Choose the best way of writing the sentence.A. The main problem with the notion of price discrimination is that it is not always a bad thing, but that it is the monopolist who has the power to decide who is charged what price.B. The main problem with the notion of price discrimination is not that it is always a bad thing, it is the monopolist who has the power to decide who is charged what price.C. The main problem with the notion of price discrimination is not that it is always a bad thing, but that it is the monopolist who has the power to decide who is charged what price.D. The main problem with the notion of price discrimination is not it is always a bad thing, but that it is the monopolist who has the power to decide who is charged what price....

MCQ->Read the following passage carefully and choose the most appropriate answer to the question out of the four alternatives. In short, to write a good letter you must approach the job in the lightest and most casual way. You must be personal, not abstract. You must notsay, 'This is too small a thing to put down'. You must say, 'This is just the sort of small thing we talk about at home. If I tell them this they will see me, as it were they'll hear my voice, they'll know what I'm talking about'. That is the purpose of a letter. Carlyle had the trick to perfection. He is writing from Scotsbrig to his brother Alec in Canada and he begins talking about his mother. Good old Mother, he says, 'she is even now sitting at my back, trying at another table to write you a small word with her own hand the first time she has tried such a thing for a year past. It is Saturday night, after dark we are in the east room in a hard, dry evening with a bright fire to our two selves Jenny and her Barns are 'scouring up things' in the other end of the house and below stairs the winter operations of the farm go on, in a subdued tone you can conceive the scene! How simple it is and yet how perfect. Can not you see Alec reading it in his far-off home and his eyes moistening at the picture of his old mother sitting and writing her last message to him on earth? Subdued tone means _______....

MCQ-> Analyse the following passage and provide an appropriate answer for the questions that follow. One key element of Kantian ethics is the idea that the moral worth of any action relies entirely on the motivation of the agent: human behaviour cannot be said good or bad in light of the consequences it generates, but only with regards to what moved the agent to act in that particular way. Kant introduces the key concept of duty to clarify the rationale underpinning of his moral theory, by analysing different types of motivation. First of all individuals commit actions that arc really undertaken for the sake of duty itself, which is, done because the agent thinks they arc the right thing to do. No consideration of purpose of the action matters, but only whether the action respects a universal moral law. Another form of action (motivation) originates from immediate inclination: Every one has some inclinations, such as to preserve one's life, or to preserve honour. These are also duties that have worth in their own sake.But acting according to the maxim that these inclinations might suggests - such as taking care of one's own health - lacks for Kant true moral worth. For example, a charitable person who donates some goods to poor people might do it following her inclination to help the others - that is. because she enjoys helping the others. Kant does not consider it as moral motivation, even if the action is in conformity with duty. The person acting from duty would in fact donate to the other because she recognizes that helping the others is her moral obligation. Final type of motivation suggested by Kant include actions that can be done in conformity with duty, yet are not done from duty, but rather as a mean to some further end. In order to illustrate this type of motivation, Kant provides the following example. A shopkeeper who does not overcharge the inexperienced customer and treats all customers in the same way certainly is doing the right thing - that is, acts in conformity with duty - but we cannot say for sure that he is acting in this way because he is moved by the basic principles of honesty: "it is his advantage that requires it". Moreover, we cannot say that he is moved by an immediate inclination toward his customers, since he gives no preference to one with respect to another. Therefore, concludes Kant, "his action was done neither from duty nor from immediate inclination but merely for purposes of self - interest".Consider the following examples: i) Red Cross volunteer who donates blood every year to thank an anonymous donor who saved the life of his mother some time back ii) A voluntary organization which conducts regular blood donation camps to improve its legitimacy As per the passage, correct statement(s) related to the above examples would be: I. The source of motivation for both examples is same II. Individuals may commit actions for reasons beyond duty III. Both examples illustrate the concept of moral worth...

MCQ-> Read the following passage and answer the questions given below it. Certain words/phrases in the passage have been printed in bold to help you locate them while answering some of the questions.Marc Rodin flicked-off the switch of his transistor radio and rose from the table, leaving the breakfast tray almost untouched. He walked over to the window, lit another in the endless chain of cigarettes and gazed out at the snow-en-crusted landscape which the late arriving spring had not yet started to dismantle. He murmured a word quietly and with great venom, following up with other strong nouns and epithets that expressed his feeling towards the French President, his Government and the Action Service. Rodin was unlike his predecessor in almost every way. Tall and spare, with a cadaverous face hollowed by the hatred within, he usually masked his emotions with an un-Latin frigidity. For him there had been no Ecole Polytechnic to open doors to promotion. The son of a cobbler, he had escaped to England by fishing boat in the halcyon days of his late teens when the Germans overran France, and had enlisted as a private soldier under the banner of the Cross of Lorraine. Promotion through sergeant to warrant officer had come the hard way, in bloody battles across the face on North Africa under Koenig and later through the hedgerows of Normandy with Leclerc. A field commission during the fight for Paris had got him the officer’s chevrons his education and breeding could never have obtained and in post-war France the choice had been between reverting to civilian life or staying in the Army. But revert to what ? He had no trade but that of cobbler which his father had taught him, and he found the working class of his native country dominated by Communists, who had also taken over the Resistance and the Free French of the Interior. So he stayed in the Army, later to experience the bitterness of an officer from the ranks who saw a new young generation of educated boys graduating from the officer schools, earning in theoretical lessons carried out in classrooms the same chevrons he had sweated blood for. As he wanted them pass him in tank and privilege the bitterness started to set in. There was only one thing left to do, and that was join one of the colonial regiments, the tough crack soldiers who did the fighting while the conscript army paraded round drill squares. He managed a transfer to the colonial para-troops. Within a year he had been a company commander in Indo-China, living among other men who spoke and thought as he did. For a young man from a cobbler’s bench, promotion could still be obtained through combat, and more combat. By the end of the Indo-China campaign he was a major and after an unhappy and frustrating year in France he was sent to Algeria. The French withdrawal from Indo-China do the year he spent in France had turned his latent bitterness into a consuming loathing of politicians and Communists, whom he regarded as one and the same thing. Not until Franco was ruled by a soldier could she ever be weaned away from the grip of the treators and lickspittles who permeated her public life. Only in the Army were both breeds extinct. Like most combat officers who had seen their men die and occasionally buried the hideously mutilated bodies of those unlucky enough to be taken alive. Rodin worshipped soldiers as the true salt of the earth, the men who sacrificed themselves in blood so that the bourgeoisie could live at home in comfort. To learn from the civilians of native land after eight years of combat in the forests of Indo-China that most of them cared not a fig for the soldier, to read the denunciations of the military by the left-wing intellectuals for more trifles like the toturing of prisoners to obtain vital information, had set off inside Marc Rodin a reaction which combined with the native bitterness stemming from his own lack of opportunity, had turned into zealotry. He remained convinced that given enough backing by the civil authoritieS on the spot and the Government and people back home, the Army could have beaten the Viet-Minh. The cession of Indo-China had been a massive betrayal of the thousands of fine young men who had died there seemingly for nothing. For Rodin there would be, could be, no more betrayals. Algeria would prove it. He left the shore of Marseilles in the spring of 1956 as ner a happy man as he would ever be, convinced that the distant hills of Algeria would see the consummation of what he regarded as his life’s work, the apotheosis of the French Army in the eys of the world.What was the period when Rodin escaped to England ?
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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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