Scientific Name of Daisy, Golden ? ?->(Show Answer!)

1. Scientific Name of Daisy, Golden ?

Answer: Euryops pectinatus

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MCQ-> Analyse the following passage and provide appropriate answers for the follow. Popper claimed, scientific beliefs are universal in character, and have to be so if they are to serve us in explanation and prediction. For the universality of a scientific belief implies that, no matter how many instances we have found positive, there will always be an indefinite number of unexamined instances which may or may not also be positive. We have no good reason for supposing that any of these unexamined instances will be positive, or will be negative, so we must refrain from drawing any conclusions. On the other hand, a single negative instance is sufficient to prove that the belief is false, for such an instance is logically incompatible with the universal truth of the belief. Provided, therefore, that the instance is accepted as negative we must conclude that the scientific belief is false. In short, we can sometimes deduce that a universal scientific belief is false but we can never induce that a universal scientific belief is true. It is sometimes argued that this 'asymmetry' between verification and falsification is not nearly as pronounced as Popper declared it to be. Thus, there is no inconsistency in holding that a universal scientific belief is false despite any number of positive instances; and there is no inconsistency either in holding that a universal scientific belief is true despite the evidence of a negative instance. For the belief that an instance is negative is itself a scientific belief and may be falsified by experimental evidence which we accept and which is inconsistent with it. When, for example, we draw a right-angled triangle on the surface of a sphere using parts of three great circles for its sides, and discover that for this triangle Pythagoras' Theorem does not hold, we may decide that this apparently negative instance is not really negative because it is not a genuine instance at all. Triangles drawn on the surfaces of spheres are not the sort of triangles which fall within the scope of Pythagoras' Theorem. Falsification, that is to say, is no more capable of yielding conclusive rejections of scientific belief than verification is of yielding conclusive acceptances of scientific beliefs. The asymmetry between falsification and verification, therefore, has less logical significance than Popper supposed. We should, though, resist this reasoning. Falsifications may not be conclusive, for the acceptances on which rejections are based are always provisional acceptances. But, nevertheless, it remains the case that, in falsification, if we accept falsifying claims then, to remain consistent, we must reject falsified claims. On the other hand, although verifications are also not conclusive, our acceptance or rejection of verifying instances has no implications concerning the acceptance or rejection of verified claims. Falsifying claims sometimes give us a good reason for rejecting a scientific belief, namely when the claims are accepted. But verifying claims, even when accepted, give us no good and appropriate reason for accepting any scientific belief, because any such reason would have to be inductive to be appropriate and there are no good inductive reasons.According to Popper, the statement "Scientific beliefs are universal in character" implies that...

MCQ-> Read the following passage carefully and answer the questions given below it. Certain words are printed in bold to help you to locate them while answering some of the questions. Once upon a time there lived a queen in the city of Benaras. Her name was Khema and she was the wife of King Bahuputtaka:One night, the Queen had a dream of a beautiful golden goose that spoke with great wisdom, almost as if he was a sage: She told her husband that she desperately wanted to see a bird just like the one in her dream. So the King aksed his ministers to find out all that they could about a bird such as this. He was told that such a bird did exist but was extremely rare and difficult to find: They advised him to build a beautiful lake aon the outskirts of Benaras so that he may attract such rare and lovely creatures to reside there: In this way the queen might have her wish. Towards the norh, on Mount Cittakuta, there lived about ninety thousand wild geese headed by a beautiful golden goose called King Dhatarattha He got to hear of this exquisite lake surrounded by water lilies and lotuses floating on the surface: The kKing had invited all the birds to come and live on it, promising that one of them would ever be harmed: Corn was acattered on a daily basis in order to attract the birds. So a couple of geese went up to their King, the golden goose and told him that they were quite tired of living up on the mountains and would like to see this wonderful lake where they had been promised food and protection. The king agreed to their request and took the floc down south towards Benaras. Meanwhile, at the lake ing Bahuputtaka had placed hunters all around in order to capture any golden goose that happened to pass by. So the next morning when the headhunter saw this flock of geese approaching he was very excited to see their golden leader. He immediatey went about setting up a snare amongst the water lilies and lotuses, as he knew that the leader would definitely be the first to alight. The whole flock came flying down in one mighty seoop and as expected it was the King’s foot that touched the water first. He was esnsnared and could not escape: Seeing this, the other geese flew into a panic: But none had the courage to try to free their king and so flew back to Mount Cittacuta for safety. All except one: He was the chief captain, Sumukha:King Dhatarattha entreated him to fly to safety too, as he would surely be captured if he stayed by his sid: But Sumukha replied that he would never desert his master in the face of danger and swould either try to save him or die by his side: At this point the hunter approached and as Sumukha saw him he decided to appeal to his compassion. The hunter asked the golden goose how come he had not noticed the trap that was set. The golden goose replied that when one’s time was up it was no use to struggle against what was fated and one must just accept it. The huntsman was very impressed with his grace and wisdom. He then turned to Sumukha and asked why he had not fled with the other birds even though he was free to do so. Sumukha answered that the golden goose was his King, best friend and master and that he could never desert him even at the cost of his own life: Hearing this, the hunter realised that these were a couple of rare birds of great nobility. He did not much care for his own King’s reward and decided to do the right thing and set them free: He told Sumukha that as he was ready to die for his ing he would set them both free to fly wherever they wish.Why were the geese keen on visiting the lake in Benaras?
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MCQ-> Read the following passage carefully and answer the question given below it, certain words are printed in the bold to help you to locate them while answering some of the questions.Once upon a time there lived a queen in the city of Benaras. Her name was Khema and she was the wife of king Bahuputtaka . One night, the Queen had a dream of a beautiful golden goose that spoke with great wisdom, almost as if he was a sage. She told her husband that she desperately wanted to see a bird just like the one in her dream. So the king asked his minister to find out all that they could about a bird such as this. He was told that such a bird did exist but was extremely rare and difficult to find. They advised him to build a beautiful lake on the outskirts of Benaras so that he may attract such rare and lovely creatures to reside there. In this way the queen might have her wish. Towards the north, on Mount Cittakuta, there lived about ninety thousand wild geese headed by a beautiful golden goose called king Dhatarattha. He got to hear of this exquisite lake surrounded by water lilies and lotuses floating on the surface. The king had invited all the birds to come and live on it, promising that none of them would ever be harmed. Corn was scattered on a daily basis in order to attract the birds. So a couple of geese went up to their king, the golden goose and told him that they were quite tired of living up on the mountains and would like to see this wonderful lake where they had been promised food and protection. The king agreed to their request and took the flock down south towards Benaras Meanwhile, at the lake king Bahuputtaka had placed hunters all around in order to capture any golden goose that happened to pass by. So the next morning when the headhunters saw this flock of geese approaching he was very excited to see their golden leader. He immediately went about setting up snare amongst the water lilies and lotuses, as he knew that the leader would definitely be the first to alight . The whole flock came flying down in one mighty swoop and as expected it was the king's foot that touched the water first. He was ensnared and could not escape, seeing this the other geese flew into a panic. But none had the courage to try to free their king and so flew back to Mount Cittacuta for safety. All except one. He was the chief captain, Sumukha replied that he would never desert his master in the face of danger and would either try to save him or die by his side. At this point the hunter approached and as Sumukha saw him he decided to appeal to his compassion. The hunter asked the golden goose how come he had not noticed the trap that was set. The golden goose replied that when one's time was up it was no use to struggle against what was fated and one must just accept it. The huntsman was very impressed with his grace and wisdom He then turned to Sumukha and asked why he had not fled with other birds even though he was free to do. Sumukha answered that the golden goose was his king best friend and master and that he could never desert him even at the cost of his own life. Hearing this, the hunter realised that these were a couple of rare birds of great nobility. He did not much care for his own king's reward and decided to do the right thing and set them free. He told Sumukha that as he was ready to die for his king he would set them both free to fly wherever they wish.Why were the geese keen on visiting the lake in Benaras ?
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MCQ-> Our propensity to look out for regularities, and to impose laws upon nature, leads to the psychological phenomenon of dogmatic thinking or, more generally, dogmatic behaviour: we expect regularities everywhere and attempt to find them even where there are none; events which do not yield to these attempts we are inclined to treat as a kind of `background noise’; and we stick to our expectations even when they are inadequate and we ought to accept defeat. This dogmatism is to some extent necessary. It is demanded by a situation which can only be dealt with by forcing our conjectures upon the world. Moreover, this dogmatism allows us to approach a good theory in stages, by way of approximations: if we accept defeat too easily, we may prevent ourselves from finding that we were very nearly right.It is clear that this dogmatic attitude; which makes us stick to our first impressions, is indicative of a strong belief; while a critical attitude, which is ready to modify its tenets, which admits doubt and demands tests, is indicative of a weaker belief. Now according to Hume’s theory, and to the popular theory, the strength of a belief should be a product of repetition; thus it should always grow with experience, and always be greater in less primitive persons. But dogmatic thinking, an uncontrolled wish to impose regularities, a manifest pleasure in rites and in repetition as such, is characteristic of primitives and children; and increasing experience and maturity sometimes create an attitude of caution and criticism rather than of dogmatism.My logical criticism of Hume’s psychological theory, and the considerations connected with it, may seem a little removed from the field of the philosophy of science. But the distinction between dogmatic and critical thinking, or the dogmatic and the critical attitude, brings us right back to our central problem. For the dogmatic attitude is clearly related to the tendency to verify our laws and schemata by seeking to apply them and to confirm them, even to the point of neglecting refutations, whereas the critical attitude is one of readiness to change them - to test them; to refute them; to falsify them, if possible. This suggests that we may identify the critical attitude with the scientific attitude, and the dogmatic attitude with the one which we have described as pseudo-scientific. It further suggests that genetically speaking the pseudo-scientific attitude is more primitive than, and prior to, the scientific attitude: that it is a pre-scientific attitude. And this primitivity or priority also has its logical aspect. For the critical attitude is not so much opposed to the dogmatic attitude as super-imposed upon it: criticism must be directed against existing and influential beliefs in need of critical revision – in other words, dogmatic beliefs. A critical attitude needs for its raw material, as it were, theories or beliefs which are held more or less dogmatically.Thus, science must begin with myths, and with the criticism of myths; neither with the collection of observations, nor with the invention of experiments, but with the critical discussion of myths, and of magical techniques and practices. The scientific tradition is distinguished from the pre-scientific tradition in having two layers. Like the latter, it passes on its theories; but it also passes on a critical attitude towards them. The theories are passed on, not as dogmas, but rather with the challenge to discuss them and improve upon them.The critical attitude, the tradition of free discussion of theories with the aim of discovering their weak spots so that they may be improved upon, is the attitude of reasonableness, of rationality. From the point of view here developed, all laws, all theories, remain essentially tentative, or conjectural, or hypothetical, even when we feel unable to doubt them any longer. Before a theory has been refuted we can never know in what way it may have to be modified.In the context of science, according to the passage, the interaction of dogmatic beliefs and critical attitude can be best described as:
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MCQ-> Adriana, Bandita, Chitra, and Daisy are four female students, and Amit, Barun, Chetan, and Deb are four male students. Each of them studies in one of three institutes - X, Y, and Z. Each student majors in one subject among Marketing, Operations, and Finance, and minors in a different one among these three subjects. The following facts are known about the eight students:1. Three students are from X, three are from Y, and the remaining two students, both female, are from Z. 2. Both the male students from Y minor in Finance, while the female student from Y majors in Operations. 3. Only one male student majors in Operations, while three female students minor in Marketing. 4. One female and two male students major in Finance. 5. Adriana and Deb are from the same institute. Daisy and Amit are from the same institute. 6. Barun is from Y and majors in Operations. Chetan is from X and majors in Finance. 7. Daisy minors in Operations.Who are the students from the institute Z?
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