Opposite of forget ?->(Show Answer!)

1. Opposite of forget

Answer: remember

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MCQ->Comprehension : Examination develops a kind of fear in students mind. Owing to the fear, their minds are not steady and so they forget the answers. Mr. Churchill once said, "The examinations test the students what they do not know". The examination carries questions which confuse some students. Why do students forget answers during examination...

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-> Analyse the following passage and provide appropriate answers for questions that follow. Alone – he was alone again – again condemned to silence – again face to face with nothingness! Alone! – never again to see the face, never again to hear the voice of the only human being who united him to earth! Was not Faria’s fate the better, after all – to solve the problem of life at its source, even at the risk of horrible suffering? The idea of suicide, which his friend had driven away and kept away by his cheerful presence, now hovered like a phantom over the abbe’s dead body. “If I could die,” he said, “I should go where he goes, and should assuredly find him again. But how to die? It is very easy,” he went on with a smile; “I will remain here, rush on the first person that opens the door, strangle him, and then they will guillotine me.” But excessive grief is like a storm at sea, where the frail bark is tossed from the depths to the top of the wave. Dantes recoiled from the idea of so infamous a death, and passed suddenly from despair to an ardent desire for life and liberty. “Die? Oh, no,” he exclaimed – “not die now, after having lived and suffered so long and so much! Die? yes, had I died years ago; but now to die would be, indeed, to give way to the sarcasm of destiny. No, I want to live; I shall struggle to the very last; I will yet win back the happiness of which I have been deprived. Before I die I must not forget that I have my executioners to punish, and perhaps, too, who knows, some friends to reward. Yet they will forget me here, and I shall die in my dungeon like Faria, ” As he said this, he became silent and gazed straight before him like one overwhelmed with a strange and amazing thought. Suddenly he arose, lifted his hand to his brow as if his brain were giddy, paced twice or thrice round the dungeon, and then paused abruptly by the bed. “Just God!” he muttered, “whence comes this thought? Is it from thee? Since none but the dead pass freely from this dungeon, let me take the place of the dead!” Without giving himself time to reconsider his decision, and , indeed, that he might not allow his thoughts to be distracted from his desperate resolution, he bent over the appalling shroud, opened it with the knife which Faria had made, drew the corpse from the sack, and bore it along the tunnel to his own chamber, laid it on his couch, tied around its head the rag he wore at night around his own, covered it with his counterpane, once again kissed the ice - cold brow, and tried vainly to close the resisting eyes, which glared horribly, turned the head towards the wall, so that the jailer might, when he brought the evening meal, believe that he was asleep, as was his frequent custom; entered the tunnel again, drew the bed against the wall, returned to the other cell, took from the hiding – place the needle and thread, flung off his rags, that they might feel only naked flesh beneath the coarse canvas, and getting inside the sack, placed himself in the posture in which the dead body had been laid, and sewed up the mouth of the sack from the inside.How was the protagonist planning to resolve his problem?
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MCQ->I. knowledge, even when it is exact II. because we tend to forget what we know III. if we do not pay attention IV. or forget how to process it properly V. does not often lead to appropriate actions VI. even when we are experts...

MCQ-> Study the following information carefully and answer the questions given below : Eight persons — M, N, O, P, Q, R, S and T — are sitting around a circular table at equal distance between each other, but not necessarily in the same order. Some of them are facing the centre while some others are facing outside (i.e., in a direction opposite to the centre) Note : Facing the same direction means if one faces the centre then the other also faces the centre and vice-versa. Facing opposite directions means if one person faces the centre then the other person faces outside and vice-versa. R is sitting second to the right of Q. Only three persons are sitting between R and S. T is sitting second to the right of R. T faces the centre. R and S face opposite directions. P and S face opposite directions. N is sitting second to the left of P. P is not an immediate neighbour of Q. Only one person is sitting between P and O. O is not an immediate neighbour of Q. M is sitting third to the left of T. The immediate neighbours of T face opposite directions. M and R face opposite directions. N faces the same direction as that of O.Which of the following statements is true regarding T according to the given seating arrangement ?
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