No longer in existence or use ?->(Show Answer!)

1. No longer in existence or use

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MCQ-> Analyse the following passage and provide appropriate answers for the questions that follow: The base of Objectivism according to Ayan Rand is explicit: “Existence exists – and the act of grasping that statement implies two corollary axioms: that something exists which one perceives and that one exists processing consciousness, consciousness being the faculty of perceiving that which exists.” Existence and consciousness are facts implicit in every perception. They are the base of all knowledge (and the precondition of proof): knowledge presupposes something to know and someone to know it. They are absolutes which cannot be questioned or escaped: every human utterance, including the denial of these axioms, implies their use and acceptance. The third axiom at the base of knowledge – an axioms true, in Aristotle’s words, of “being qua being” – is the Law of Identity. This law defines the essence of existence: to be is to be something, a thing is what it is; and leads to the fundamental principle of all action, the law of causality. The law of causality states that a thing’s actions are determined not by chance, but by its nature, i.e. by what it is. It is important to observe the interrelation of these three axioms. Existence is the first axiom. The universe exists independent of consciousness. Man is able to adapt his background to his own requirements, but “Nature, to be commanded, must be obeyed” (Francis Bacon). There is no mental process that can change the laws of nature or erase facts. The function of consciousness is not to create reality, but to apprehend it. “Existence is Identity, Consciousness is Identification.”Which of the following is DEFINITELY CORRECT according to the passage:
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MCQ-> Answer questions on the basis of the following conversation between two friends, Paradox (P) and Herodox (H) P: The human body is but the tomb of the soul and the visible world of matter is appearance that must be overcome if we are to know reality. The former is an integral part of “being”, that which can neither come into existence nor cease to exist for it always is. Being is unmoved and undistributed. Motion and disturbance belong to the realm of “becoming”, the changing world of unreality rather than of “being” in which true reality resides. Further, motion & change by belonging to the realm of “becoming” by having no separate existence of their own are logically inconsistent with reality and hence, unworthy of serious study.H: All things are in a state of perpetual flux. Permanence, and by extension, the concept of “being” is only an illusion. This change and continual transformation, through an often disorderly process of conflict and survival of the fittest, is the underlying principle at work in the universe. It is from this principle that all things come into existence, and forms the basis for the morals and governance patterns that attempt to preserve the social thread of societies. By extension, the study of human activity through the lens of an idealized state of “being” and as a basis for formulating moral codes of conduct is inappropriate at best.Which of the following statements could be considered as logically consistent with the views of paradox in the above paragraphs? i. A fly travelling on a flying arrow perceives it to be at rest. Therefore the flying arrow belongs to the realm of being. ii. The activities of the day to day life are concerned with the unreal part of human existence and hence, should not be subject to moral standards. iii. Maintaining a balance among the various constituents of society is essential to the well - being and the continuing existence of the soul. iv. Conflicts and the coming of spontaneous order do not have any underlying causes that are relevant for study as the notion of perpetual flux itself is erroneous. v. The real is and cannot be non - existent. Further, reality is one and unique.....

MCQ-> The current debate on intellectual property rights (IPRs) raises a number of important issues concerning the strategy and policies for building a more dynamic national agricultural research system, the relative roles of public and private sectors, and the role of agribusiness multinational corporations (MNCs). This debate has been stimulated by the international agreement on Trade Related Intellectual Property Rights (TRIPs), negotiated as part of the Uruguay Round. TRIPs, for the first time, seeks to bring innovations in agricultural technology under a new worldwide IPR regime. The agribusiness MNCs (along with pharmaceutical companies) played a leading part in lobbying for such a regime during the Uruguay Round negotiations. The argument was that incentives are necessary to stimulate innovations, and that this calls for a system of patents which gives innovators the sole right to use (or sell/lease the right to use) their innovations for a specified period and protects them against unauthorised copying or use. With strong support of their national governments, they were influential in shaping the agreement on TRIPs, which eventually emerged from the Uruguay Round. The current debate on TRIPs in India - as indeed elsewhere - echoes wider concerns about ‘privatisation’ of research and allowing a free field for MNCs in the sphere of biotechnology and agriculture. The agribusiness corporations, and those with unbounded faith in the power of science to overcome all likely problems, point to the vast potential that new technology holds for solving the problems of hunger, malnutrition and poverty in the world. The exploitation of this potential should be encouraged and this is best done by the private sector for which patents are essential. Some, who do not necessarily accept this optimism, argue that fears of MNC domination are exaggerated and that farmers will accept their products only if they decisively outperform the available alternatives. Those who argue against agreeing to introduce an IPR regime in agriculture and encouraging private sector research are apprehensive that this will work to the disadvantage of farmers by making them more and more dependent on monopolistic MNCs. A different, though related apprehension is that extensive use of hybrids and genetically engineered new varieties might increase the vulnerability of agriculture to outbreaks of pests and diseases. The larger, longer-term consequences of reduced biodiversity that may follow from the use of specially bred varieties are also another cause for concern. Moreover, corporations, driven by the profit motive, will necessarily tend to underplay, if not ignore, potential adverse consequences, especially those which are unknown and which may manifest themselves only over a relatively long period. On the other hand, high-pressure advertising and aggressive sales campaigns by private companies can seduce farmers into accepting varieties without being aware of potential adverse effects and the possibility of disastrous consequences for their livelihood if these varieties happen to fail. There is no provision under the laws, as they now exist, for compensating users against such eventualities. Excessive preoccupation with seeds and seed material has obscured other important issues involved in reviewing the research policy. We need to remind ourselves that improved varieties by themselves are not sufficient for sustained growth of yields. in our own experience, some of the early high yielding varieties (HYVs) of rice and wheat were found susceptible to widespread pest attacks; and some had problems of grain quality. Further research was necessary to solve these problems. This largely successful research was almost entirely done in public research institutions. Of course, it could in principle have been done by private companies, but whether they choose to do so depends crucially on the extent of the loss in market for their original introductions on account of the above factors and whether the companies are financially strong enough to absorb the ‘losses’, invest in research to correct the deficiencies and recover the lost market. Public research, which is not driven by profit, is better placed to take corrective action. Research for improving common pool resource management, maintaining ecological health and ensuring sustainability is both critical and also demanding in terms of technological challenge and resource requirements. As such research is crucial to the impact of new varieties, chemicals and equipment in the farmer’s field, private companies should be interested in such research. But their primary interest is in the sale of seed materials, chemicals, equipment and other inputs produced by them. Knowledge and techniques for resource management are not ‘marketable’ in the same way as those inputs. Their application to land, water and forests has a long gestation and their efficacy depends on resolving difficult problems such as designing institutions for proper and equitable management of common pool resources. Public or quasi-public research institutions informed by broader, long-term concerns can only do such work. The public sector must therefore continue to play a major role in the national research system. It is both wrong and misleading to pose the problem in terms of public sector versus private sector or of privatisation of research. We need to address problems likely to arise on account of the public-private sector complementarity, and ensure that the public research system performs efficiently. Complementarity between various elements of research raises several issues in implementing an IPR regime. Private companies do not produce new varieties and inputs entirely as a result of their own research. Almost all technological improvement is based on knowledge and experience accumulated from the past, and the results of basic and applied research in public and quasi-public institutions (universities, research organisations). Moreover, as is increasingly recognised, accumulated stock of knowledge does not reside only in the scientific community and its academic publications, but is also widely diffused in traditions and folk knowledge of local communities all over. The deciphering of the structure and functioning of DNA forms the basis of much of modern biotechnology. But this fundamental breakthrough is a ‘public good’ freely accessible in the public domain and usable free of any charge. Various techniques developed using that knowledge can however be, and are, patented for private profit. Similarly, private corporations draw extensively, and without any charge, on germplasm available in varieties of plants species (neem and turmeric are by now famous examples). Publicly funded gene banks as well as new varieties bred by public sector research stations can also be used freely by private enterprises for developing their own varieties and seek patent protection for them. Should private breeders be allowed free use of basic scientific discoveries? Should the repositories of traditional knowledge and germplasm be collected which are maintained and improved by publicly funded organisations? Or should users be made to pay for such use? If they are to pay, what should be the basis of compensation? Should the compensation be for individuals or (or communities/institutions to which they belong? Should individual institutions be given the right of patenting their innovations? These are some of the important issues that deserve more attention than they now get and need serious detailed study to evolve reasonably satisfactory, fair and workable solutions. Finally, the tendency to equate the public sector with the government is wrong. The public space is much wider than government departments and includes co- operatives, universities, public trusts and a variety of non-governmental organisations (NGOs). Giving greater autonomy to research organisations from government control and giving non- government public institutions the space and resources to play a larger, more effective role in research, is therefore an issue of direct relevance in restructuring the public research system.Which one of the following statements describes an important issue, or important issues, not being raised in the context of the current debate on IPRs?
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MCQ-> Since World War II, the nation-state has been regarded with approval by every political system and every ideology. In the name of modernisation in the West, of socialism in the Eastern bloc, and of development in the Third World, it was expected to guarantee the happiness of individuals as citizens and of peoples as societies. However, the state today appears to have broken down in many parts of the world. It has failed to guarantee either security or social justice, and has been unable to prevent either international wars or civil wars. Disturbed by the claims of communities within it, the nation-state tries to repress their demands and to proclaim itself as the only guarantor of security of all. In the name of national unity, territorial integrity, equality of all its citizens and non-partisan secularism, the state can use its powerful resources to reject the demands of the communities; it may even go so far as genocide to ensure that order prevails.As one observes the awakening of communities in different parts of the world, one cannot ignore the context in which identity issues arise. It is no longer a context of sealed frontiers and isolated regions but is one of integrated global systems. In a reaction to this trend towards globalisation, individuals and communities everywhere are voicing their desire to exist, to use their power of creation and to play an active part in national and international life.There are two ways in which the current upsurge in demands for the recognition of identities can be looked at. On the positive side, the efforts by certain population groups to assert their identity can be regarded as "liberation movements", challenging oppression and injustice. What these groups are doing - proclaiming that they are different, rediscovering the roots of their culture or strengthening group solidarity - may accordingly be seen as legitimate attempts to escape from their state of subjugation and enjoy a certain measure of dignity. On the downside, however, militant action for recognition tends to make such groups more deeply entrenched in their attitude and to make their cultural compartments even more watertight. The assertion of identity then starts turning into self-absorption and isolation, and is liable to slide into intolerance of others and towards ideas of "ethnic cleansing", xenophobia and violence.Whereas continuous variations among peoples prevent drawing of clear dividing lines between the groups, those militating for recognition of their group's identity arbitrarily choose a limited number of criteria such as religion, language, skin colour, and place of origin so that their members recognise themselves primarily in terms of the labels attached to the group whose existence is being asserted. This distinction between the group in question and other groups is established by simplifying the feature selected. Simplification also works by transforming groups into essences, abstractions endowed with the capacity to remain unchanged through time. In some cases, people actually act as though the group has remained unchanged and talk, for example, about the history of nations and communities as if these entities survived for centuries without changing, with the same ways of acting and thinking, the same desires, anxieties, and aspirations. Paradoxically, precisely because identity represents a simplifying fiction, creating uniform groups out of disparate people, that identity performs a cognitive function. It enables us to put names to ourselves and others, form some idea of who we are and who others are, and ascertain the place we occupy along with the others in the world and society. The current upsurge to assert the identity of groups can thus be partly explained by the cognitive function performed by identity. However, that said, people would not go along as they do, often in large numbers, with the propositions put to them, in spite of the sacrifices they entail, if there was not a very strong feeling of need for identity, a need to take stock of things and know "who we are", "where we come from", and "where we are going".Identity is thus a necessity in a constantly changing world, but it can also be a potent source of' violence and disruption. How can these two contradictory aspects of identity be reconciled? First, we must bear the arbitrary nature of identity categories in mind, not with a view to eliminating all forms of identification—which would be unrealistic since identity is a cognitive necessity—but simply to remind ourselves that each of us has several identities at the same time. Second, since tears of nostalgia are being shed over the past, we recognise that culture is constantly being recreated by cobbling together fresh and original elements and counter-cultures. There are in our own country a large number of syncretic cults wherein modern elements are blended with traditional values or people of different communities venerate saints or divinities of particular faiths. Such cults and movements are characterised by a continual inflow and outflow of members which prevent them from taking on a self-perpetuating existence of their own and hold out hope for the future, indeed, perhaps for the only possible future. Finally, the nation-state must respond to the identity urges of its constituent communities and to their legitimate quest for security and social justice. It must do so by inventing what the French philosopher and sociologist, Raymond Aron, called "peace through law". That would guarantee justice both to the state as a whole and its parts, and respect the claims of both reason and emotions. The problem is one of reconciling nationalist demands with the exercise of democracy.According to the author, happiness of individuals was expected to be guaranteed in the name of:
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MCQ-> Please read the passage below and answer the questions that follow:Labor and capital are the opposite poles of capitalist society. This polarity begins in each enterprise and is realized on a national and even international scale as a giant duality of classes which dominates the social structure. And yet this polarity is incorporated in a necessary identity between the two. Whatever its form, whether as money or commodities or means of production, capital is labor: it is labor that has been performed in the past, the objectified product of preceding phases of the cycle of production which becomes capital only through appropriation by the capitalist and its use in the accumulation of more capital. At the same time, as living labor which is purchased by the capitalist to set the production process into motion, labor is capital. That portion of money capital which is set aside for the payment of labor, the portion which in each cycle is converted into living labor power, is the portion of capital which stands for and corresponds to the working population, and upon which the latter subsists. Before it is anything else, therefore, the working class is the animate part of capital, the part which will set in motion the process that yields to the total capital its increment of surplus value. As such, the working class is first of all, raw material for exploitation. This working class lives a social and political existence of its own, outside the direct grip of capital. It protests and submits, rebels or is integrated into bourgeois society, sees itself as a class or loses sight of its own existence, in accordance with the forces that act upon it and the moods, conjunctures, and conflicts of social and political life. But since, in its permanent existence, it is the living part of capital, its occupational structure, modes of work, and distribution through the industries of society are determined by the ongoing processes of the accumulation of capital. It is seized, released, flung into various parts of the social machinery and expelled by others, not in accord with its own will or self-activity, but in accord with the movement of capital.While labor is capital, it is poles apart from each other because:
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