That which can be easily set on fire ?->(Show Answer!)

1. That which can be easily set on fire

Answer: Inflammable

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MCQ-> In a modern computer, electronic and magnetic storage technologies play complementary roles. Electronic memory chips are fast but volatile (their contents are lost when the computer is unplugged). Magnetic tapes and hard disks are slower, but have the advantage that they are non-volatile, so that they can be used to store software and documents even when the power is off.In laboratories around the world, however, researchers are hoping to achieve the best of both worlds. They are trying to build magnetic memory chips that could be used in place of today’s electronics. These magnetic memories would be nonvolatile; but they would also he faster, would consume less power, and would be able to stand up to hazardous environments more easily. Such chips would have obvious applications in storage cards for digital cameras and music- players; they would enable handheld and laptop computers to boot up more quickly and to operate for longer; they would allow desktop computers to run faster; they would doubtless have military and space-faring advantages too. But although the theory behind them looks solid, there are tricky practical problems and need to be overcome.Two different approaches, based on different magnetic phenomena, are being pursued. The first, being investigated by Gary Prinz and his colleagues at the Naval Research Laboratory (NRL) in Washington, D.c), exploits the fact that the electrical resistance of some materials changes in the presence of magnetic field— a phenomenon known as magneto- resistance. For some multi-layered materials this effect is particularly powerful and is, accordingly, called “giant” magneto-resistance (GMR). Since 1997, the exploitation of GMR has made cheap multi-gigabyte hard disks commonplace. The magnetic orientations of the magnetised spots on the surface of a spinning disk are detected by measuring the changes they induce in the resistance of a tiny sensor. This technique is so sensitive that it means the spots can be made smaller and packed closer together than was previously possible, thus increasing the capacity and reducing the size and cost of a disk drive. Dr. Prinz and his colleagues are now exploiting the same phenomenon on the surface of memory chips, rather spinning disks. In a conventional memory chip, each binary digit (bit) of data is represented using a capacitor-reservoir of electrical charge that is either empty or fill -to represent a zero or a one. In the NRL’s magnetic design, by contrast, each bit is stored in a magnetic element in the form of a vertical pillar of magnetisable material. A matrix of wires passing above and below the elements allows each to be magnetised, either clockwise or anti-clockwise, to represent zero or one. Another set of wires allows current to pass through any particular element. By measuring an element’s resistance you can determine its magnetic orientation, and hence whether it is storing a zero or a one. Since the elements retain their magnetic orientation even when the power is off, the result is non-volatile memory. Unlike the elements of an electronic memory, a magnetic memory’s elements are not easily disrupted by radiation. And compared with electronic memories, whose capacitors need constant topping up, magnetic memories are simpler and consume less power. The NRL researchers plan to commercialise their device through a company called Non-V olatile Electronics, which recently began work on the necessary processing and fabrication techniques. But it will be some years before the first chips roll off the production line.Most attention in the field in focused on an alternative approach based on magnetic tunnel-junctions (MTJs), which are being investigated by researchers at chipmakers such as IBM, Motorola, Siemens and Hewlett-Packard. IBM’s research team, led by Stuart Parkin, has already created a 500-element working prototype that operates at 20 times the speed of conventional memory chips and consumes 1% of the power. Each element consists of a sandwich of two layers of magnetisable material separated by a barrier of aluminium oxide just four or five atoms thick. The polarisation of lower magnetisable layer is fixed in one direction, but that of the upper layer can be set (again, by passing a current through a matrix of control wires) either to the left or to the right, to store a zero or a one. The polarisations of the two layers are then either the same or opposite directions.Although the aluminum-oxide barrier is an electrical insulator, it is so thin that electrons are able to jump across it via a quantum-mechanical effect called tunnelling. It turns out that such tunnelling is easier when the two magnetic layers are polarised in the same direction than when they are polarised in opposite directions. So, by measuring the current that flows through the sandwich, it is possible to determine the alignment of the topmost layer, and hence whether it is storing a zero or a one.To build a full-scale memory chip based on MTJs is, however, no easy matter. According to Paulo Freitas, an expert on chip manufacturing at the Technical University of Lisbon, magnetic memory elements will have to become far smaller and more reliable than current prototypes if they are to compete with electronic memory. At the same time, they will have to be sensitive enough to respond when the appropriate wires in the control matrix are switched on, but not so sensitive that they respond when a neighbouring elements is changed. Despite these difficulties, the general consensus is that MTJs are the more promising ideas. Dr. Parkin says his group evaluated the GMR approach and decided not to pursue it, despite the fact that IBM pioneered GMR in hard disks. Dr. Prinz, however, contends that his plan will eventually offer higher storage densities and lower production costs.Not content with shaking up the multi-billion-dollar market for computer memory, some researchers have even more ambitious plans for magnetic computing. In a paper published last month in Science, Russell Cowburn and Mark Well and of Cambridge University outlined research that could form the basis of a magnetic microprocessor — a chip capable of manipulating (rather than merely storing) information magnetically. In place of conducting wires, a magnetic processor would have rows of magnetic dots, each of which could be polarised in one of two directions. Individual bits of information would travel down the rows as magnetic pulses, changing the orientation of the dots as they went. Dr. Cowbum and Dr. Welland have demonstrated how a logic gate (the basic element of a microprocessor) could work in such a scheme. In their experiment, they fed a signal in at one end of the chain of dots and used a second signal to control whether it propagated along the chain.It is, admittedly, a long way from a single logic gate to a full microprocessor, but this was true also when the transistor was first invented. Dr. Cowburn, who is now searching for backers to help commercialise the technology, says he believes it will be at least ten years before the first magnetic microprocessor is constructed. But other researchers in the field agree that such a chip, is the next logical step. Dr. Prinz says that once magnetic memory is sorted out “the target is to go after the logic circuits.” Whether all-magnetic computers will ever be able to compete with other contenders that are jostling to knock electronics off its perch — such as optical, biological and quantum computing — remains to be seen. Dr. Cowburn suggests that the future lies with hybrid machines that use different technologies. But computing with magnetism evidently has an attraction all its own.In developing magnetic memory chips to replace the electronic ones, two alternative research paths are being pursued. These are approaches based on:
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MCQ-> Read the following passage carefully and answer the question given below it.Certain words/phrases have been printed in bold to help you locate them while answering some of the questions.Once upon a time a dishonest King had a man call the Valuer in his court. The Valuer set the price which ought to be paid for horses and elephants and the other animals.He also set the price on jewellery and gold.and things of that kind.This man was honest and just and set the proper price to be paid to the owners of the goods.The King however was not pleased with this Valuer because he was honest ‘If I had another sort of a man as Valuer I might gain more riches, he thought One day the King saw a stupid miserly peasant come into the place yard.The King sent for the fellow and asked him if he would like to be Valuer.The peasant said he would like the position.So the King had him made Valuer He sent the honest Valuer away from the place.Then the peasant began to set the prices on horses and elephants upon gold and jewels.He did not know their value so he would say anything he chose.As the King had made him Valuer the People had to sell their goods for the price he set. By and by a horse-dealer brought five hundred horses to the court of this King.The Valuer came and said they were worth a mere measure of rice and the horses to be put in the palace stables. The horse-dealer went then to see the honest man who had been the Valuer and told him what had happened.’What shall I do ?’ asked the horses-dealer “I think you can give a present to the Valuer which will make him “Go to him and give him a fine present then say to him You said the horses are worth a measure of rice,but now tell what a measure of rice is worth ! Can you value that standing in your place by the King ?’ If he says he can go with him to the King and I will be there too” The horses-dealer thought this was a good idea.So he took a fine present to the Valuer and said what the other man had told him to say.The stupid Valuer took the present,and said,”Yes, I can go before the King with you and tell what a measure of rice is worth.I can go before the King with you and tell what a measure of rice is worth. I can value now. Well let us go at once” said the horses-dealer.So they went before the king and his ministers in the palace.The horses-dealer bowed down before the King and said “O King I have learned that a measure of rice is the value of my five hundred horses.But will the King be pleased to ask the Valuer what had happened asked,How now Valuer what are five hundred horses worth ? “A measure of rice O King !” said he “very good then ! If five hundred horses are worth a measure of rice what is the measure of rice worth ?” The measure of rice is worth your whole city” replied the foolish fellow The minister clapped their hands laughing and saying “What a foolish Valuer! How can such a man hold that office ? We used to think this great city was beyond price but this man says it is worth only a measure of rice.Then the King was ashamed and drove out the foolish fellow “I tried to please the King by setting a low price on the horses and now see what has happened to me !’ said the Valuer as he ran away from the laughing crowd.Who did the King appoint as the new Valuer ?
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MCQ-> The second plan to have to examine is that of giving to each person what she deserves. Many people, especially those who are comfortably off, think this is what happens at present: that the industrious and sober and thrifty are never in want, and that poverty is due to idleness, improvidence, drinking, betting, dishonesty, and bad character generally. They can point to the fact that a labour whose character is bad finds it more difficult to get employment than one whose character is good; that a farmer or country gentleman who gambles and bets heavily, and mortgages his land to live wastefully and extravagantly, is soon reduced to poverty; and that a man of business who is lazy and does not attend to it becomes bankrupt. But this proves nothing that you cannot eat your cake and have it too; it does not prove that your share of the cake was a fair one. It shows that certain vices make us rich. People who are hard, grasping, selfish, cruel, and always ready to take advantage of their neighbours, become very rich if they are clever enough not to overreach themselves. On the other hand, people who are generous, public spirited, friendly, and not always thinking of the main chance, stay poor when they are born poor unless they have extraordinary talents. Also as things are today, some are born poor and others are born with silver spoons in their mouths: that is to say, they are divided into rich and poor before they are old enough to have any character at all. The notion that our present system distributes wealth according to merit, even roughly, may be dismissed at once as ridiculous. Everyone can see that it generally has the contrary effect; it makes a few idle people very rich, and a great many hardworking people very poor.On this, intelligent Lady, your first thought may be that if wealth is not distributed according to merit, it ought to be; and that we should at once set to work to alter our laws so that in future the good people shall be rich in proportion to their goodness and the bad people poor in proportion to their badness. There are several objections to this; but the very first one settles the question for good and all. It is, that the proposal is impossible and impractical. How are you going to measure anyone's merit in money? Choose any pair of human beings you like, male or female, and see whether you can decide how much each of them should have on her or his merits. If you live in the country, take the village blacksmith and the village clergyman, or the village washerwoman and the village schoolmistress, to begin with. At present, the clergyman often gets less pay than the blacksmith; it is only in some villages he gets more. But never mind what they get at present: you are trying whether you can set up a new order of things in which each will get what he deserves. You need not fix a sum of money for them: all you have to do is to settle the proportion between them. Is the blacksmith to have as much as the clergyman? Or twice as much as the clergyman? Or half as much as the clergyman? Or how much more or less? It is no use saying that one ought to have more the other less; you must be prepared to say exactly how much more or less in calculable proportion.Well, think it out. The clergyman has had a college education; but that is not any merit on his part: he owns it to his father; so you cannot allow him anything for that. But through it he is able to read the New Testament in Greek; so that he can do something the blacksmith cannot do. On the other hand, the blacksmith can make a horse-shoe, which the parson cannot. How many verses of the Greek Testament are worth one horse-shoe? You have only to ask the silly question to see that nobody can answer it.Since measuring their merits is no use, why not try to measure their faults? Suppose the blacksmith swears a good deal, and gets drunk occasionally! Everybody in the village knows this; but the parson has to keep his faults to himself. His wife knows them; but she will not tell you what they are if she knows that you intend to cut off some of his pay for them. You know that as he is only a mortal human being, he must have some faults; but you cannot find them out. However, suppose he has some faults he is a snob; that he cares more for sport and fashionable society than for religion! Does that make him as bad as the blacksmith, or twice as bad, or twice and quarter as bad, or only half as bad? In other words, if the blacksmith is to have a shilling, is the parson to have six pence, or five pence and one-third, or two shillings? Clearly these are fools' questions: the moment they bring us down from moral generalities to business particulars it becomes plain to every sensible person that no relation can be established between human qualities, good or bad, and sums of money, large or small.It may seem scandalous that a prize-fighter, for hitting another prize-fighter so hard at Wembley that he fell down and could not rise within ten seconds, received the same sum that was paid to the Archbishop of Canterbury for acting as Primate of the Church of England for nine months; but none of those who cry out against the scandal can express any better in money the difference between the two. Not one of the persons who think that the prize-fighter should get less than the Archbishop can say how much less. What the prize- fighter got for his six or seven months' boxing would pay a judge's salary for two years; and we all agree that nothing could be more ridiculous, and that any system of distributing wealth which leads to such absurdities must be wrong. But to suppose that it could be changed by any possible calculation that an ounce of archbishop of three ounces of judge is worth a pound of prize-fighter would be sillier still. You can find out how many candles are worth a pound of butter in the market on any particular day; but when you try to estimate the worth of human souls the utmost you can say is that they are all of equal value before the throne of God:And that will not help you in the least to settle how much money they should have. You must simply give it up, and admit that distributing money according to merit is beyond mortal measurement and judgement.Which of the following is not a vice attributed to the poor by the rich?
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MCQ-> Directions for the following four questions: Answer the questions based on the following information.A and B are two sets (e.g. A = Mothers, B = Women).The elements that could belong to both the sets (e.g. women who are mothers) is given by the set $$C = A \cap B$$.The elements which could belong to either A or B, or both, is indicated by the set $$D = A \cup B$$ .A set that does not contain any elements is known as a null set represented by $$\phi$$(e.g. if none of the women in the set B is a mother, then $$C = A \cap B$$ is a null set, or C = $$\phi$$).Let ‘V’ signify the set of all vertebrates, ‘M’ the set of all mammals, ‘D’ dogs, ‘F’ fish, ‘A’ alsatian and ‘P’, a dog named Pluto.Given that $$X = M \cap D$$ is such that $$X = D$$. Which of the following is true?
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MCQ-> My aim is to present a conception of justice which generalizes and carries to a higher level of abstraction the familiar theory of the social contract. In order to do this we are not to think of the original contract as one to enter a particular society or to set up a particular form of government. Rather, the idea is that the principles of justice for the basic structure of society are the object of the original agreement. They are the principles that free and rational persons concerned to further their own interests would accept in an initial position of equality. These principles are to regulate all further agreements; they specify the kinds of social cooperation that can be entered into and the forms of government that can be established. This way of regarding the principles of justice, I shall call justice as fairness. Thus, we are to imagine that those who engage in social cooperation choose together, in one joint act, the principles which are to assign basic rights and duties and to determine the division of social benefits. Just as each person must decide by rational reflection what constitutes his good, that is, the system of ends which it is rational for him to pursue, so a group of persons must decide once and for all what is to count among them as just and unjust. The choice which rational men would make in this hypothetical situation of equal liberty determines the principles of justice.In ‘justice as fairness’, the original position is not an actual historical state of affairs. It is understood as a purely hypothetical situation characterized so as to lead to a certain conception of justice. Among the essential features of this situation is that no one knows his place in society, his class position or social status, nor does anyone know his fortune in the distribution of natural assets and abilities, his intelligence, strength, and the like. I shall even assume that the parties do not know their conceptions of the good or their special psychological propensities. The principles of justice are chosen behind a veil of ignorance. This ensures that no one is advantaged or disadvantaged in the choice of principles by the outcome of natural chance or the contingency of social circumstances. Since all are similarly situated and no one is able to design principles to favor his particular condition, the principles of justice are the result of a fair agreement or bargain.Justice as fairness begins with one of the most general of all choices which persons might make together, namely, with the choice of the first principles of a conception of justice which is to regulate all subsequent criticism and reform of institutions. Then, having chosen a conception of justice, we can suppose that they are to choose a constitution and a legislature to enact laws, and so on, all in accordance with the principles of justice initially agreed upon. Our social situation is just if it is such that by this sequence of hypothetical agreements we would have contracted into the general system of rules which defines it. Moreover, assuming that the original position does determine a set of principles, it will then be true that whenever social institutions satisfy these principles, those engaged in them can say to one another that they are cooperating on terms to which they would agree if they were free and equal persons whose relations with respect to one another were fair. They could all view their arrangements as meeting the stipulations which they would acknowledge in an initial situation that embodies widely accepted and reasonable constraints on the choice of principles. The general recognition of this fact would provide the basis for a public acceptance of the corresponding principles of justice. No society can, of course, be a scheme of cooperation which men enter voluntarily in a literal sense; each person finds himself placed at birth in some particular position in some particular society, and the nature of this position materially affects his life prospects. Yet a society satisfying the principles of justice as fairness comes as close as a society can to being a voluntary scheme, for it meets the principles which free and equal persons would assent to under circumstances that are fair.A just society, as conceptualized in the passage, can be best described as:
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