Scientific Name of Maple, Snake Bark ? ?->(Show Answer!)

1. Scientific Name of Maple, Snake Bark ?

Answer: Acer capillipes

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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->On her walk through the park, Hamsa collected 50 coloured leaves, all either maple or oak. She sorted them by category when she got home, and found the following:The number of red oak leaves with spots is even and positive.The number of red oak leaves without any spot equals the number of red maple leaves without spots.All non-red oak leaves have spots, and there are five times as many of them as there are red spotted oak leaves.There are no spotted maple leaves that are not red.There are exactly 6 red spotted maple leaves.There are exactly 22 maple leaves that are neither spotted nor red.How many oak leaves did she collect?...

MCQ-> Read the following passage and answer the questions. Passage: Rajendran belongs to the hula tribe, one of India's oldest indigenous communities, who live along the north-eastern coast of the state of Tamil Nadu. They are known for their ancient and intimate knowledge of snakes, and their skills form an important but nearly invisible part of the healthcare system in India. "Many people are scared of snakes," Rajendran said, "But we must remember that the snake is only interested in survival. If we move in agitation, the snake perceives a threat and can strike. If we stand still, however, it will often slither away." We were at the offices of the hula Snake Catchers Industrial Co-Operative Society, which was formed in 1978 in Vadanemmeli to capture snakes and extract their venom. Nearly 50,000 people die of snakebites each year in the country, and the only reliable treatment is the prompt administration of anti-venom. Six companies across India produce around 1.5 million vials of anti-venom annually, and most of it is derived from the venom extracted by the Indas. Rajendran showed us a sunken sandpit enclosed by a low brick wall A high thatched roof protected the space from the sun. and a small raised platform in the centre of the pit had a simple blackboard with details of the snakes being held in the facility. This was the venom extraction site. We aren't holding too many snakes right now," he said, pointing to the numerous rows of empty clay pots, neatly arranged outside the thatch structure. Each pot will be half-filled with sand before housing two snakes each, and the mouth of the pot will be carefully sealed with porous cotton cloth so that the snakes can't leave the pot but there is still enough air. The co-operative has official licenses to hold about 800 snakes at a time. "We keep every snake for 21 days, and extract venom four times during that period," Rajendran said. The snakes are then released into the wild. A small mark on their belly scales prevents the same snake from being caught repeatedly. "The mark goes away after a few moultings." Rajendran's confidence in handling snakes and his deep understanding of these creatures are derived from a childhood spent in the forests and scrublands of the region. Before he turned 10. he had seen hundreds of snakes being captured. The Imlas usually work in silence, even when they go into the forest with others. They instinctively know the significance of faint signs on the ground to either follow clues or dismiss them. However, they often find it hard to articulate the details of their understanding, even to people who study reptiles.What is the best way to save yourself when a snake is near you?
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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 questionsOnce a king saw some young boys pelting stones on a snake. He prevented the boys from killing the snake. Thus he saved its life.The snake, which was the King of the Snake World, thanked him and favoured him with a supernatural gift by which he could understand the language of any animal. But he warned him that that divulgence of the secret would cost him his life. One day, when the King was sitting in his garden and enjoying breakfast, a small portion of the sweet fell on the ground.Soon he heard an ant shouting, “My God”, what a big wagon-ful of sweet has fallen and there is none to consume it.Ah ! I can enjoy all, now.”Hearing this, the King smiled and chuckled.The queen, who was sitting next to him,was curious to note the changing countenance of the King.She asked him to tell her the reason for the smile. But the King kept silence,she attacked his self-respect by calling him a “liar” and muttered that all his expressions of endearment like-You are dearer to me than my very life”.-were nothing but a pack of lies.The King, however,could not bear the attacks on his self-respect and eventually conceded to divulge the secret on the following day in the royal,garden; and made up his mind to sacrifice his life. A donkey overheard the King’s resolve and decided to save him,because the King was righteous.So, he picked up one of his friends-the goat and they both decided to save the King. Next day, when the King and his retinues were on the way to the royal park,the donkey and the goat stood conversing on one side of the path.The King overheard the goat saying to the donkey, “You are a fool but not as big a fool as in the king. “Having heard so, the King was curious to know as to why was he being called a “bigger fool”. So, he said to the goat. “Pray, then tell me what to do as I am now committed to tell her on her back”. When the King reached the garden he said to the queen “I am now ready to tell you the secret on the condition that you are willing to receive one hundred lashes in return”.The queen considered the condition a joke and nodded in agreement.The King then waved at one of his guards to lash her with all his power.And no sooner than she received two lashes she wailed and shouted “No ! No ! Stop, do not lash me ! I don’t want to know the secret now”. The King then said scornfully, “You wanted to know the secret at the cost of my life, but now you don’t want to know because you have to save your skin.You deserve a few more lashes.”But before he could order his man to give her a few more lashes, the King’s trustworthy minister intervened and requested him to forgive her.Thus the queen was not lashed further, yet she received the same honour and dignity.Why did the snake give a gift to the King ?
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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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