Intensive study of one Person or a situation is called ?->(Show Answer!)

1. Intensive study of one Person or a situation is called

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MCQ-> Study the following information carefully and answer the questions given below : Eight friends - R, S, T, U, V, W. X and Y - are sitting around a circular table facing the centre, but not necessarily in the same order. Each of the them studies in the different Standards viz, Standard I to Standard VIII, but not necessarily in the same order. T is second to the right of the person who studies in Standard VII. Only one person sits between T and the person who studies in Standard V. X is sitting third to the left of the person who studies in Standard VIII. The person studying in Standard VIII is not an immediate neighbour of the person studying in Standard VII. T does not study in Standard VIII. The person studying in Standard VI is to the left of U. U does not study in Standard V or Standard VIII. The persons studying in Standard VI and VII are immediate neighbours of each other. One of the immediate neighbours of the person studying in Standard VIII, studies in Standard II. S and Y are immediate neighbours of each other. There is one person between S and R. V does not study in Standard I. R studies in Standard V. Y does not study in Standard II. W is sitting between the persons who study in Standard VII and Standard IV. X is second to the right of the person studying in Standard I.Who among the following is sitting third to the right of T.
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MCQ-> Study the following information carefully to answer the given question Ten persons from different companies viz Samsung, Bata, Microsoft, Google, Apple, HCL, ITC, Reliance, Airtel and Vodafone are sitting in two parallel rows containing five people each, in such a way that there is an equal distance between adjacent persons. In row 1- B, C, D, E and F are seated and all of them are facing south. In row-2 R, S, T, U and V are seated and all of them are facing north. Therefore, in the given seating arrangement, each member seated in a row faces another member of the other row. (All the information given above does not the order of seating as in give thefinal arrangement.) • There people sit between R and the person from Apple. The person from Reliance is an immediate neighbour of the one who faces the person from Apple. V sits to the immediate left of the one who faces the person from Reliance. • Only one person sits between V and T. The person from Bata sits second to the right of the one who faces T. F sits second to the left of the person from Google. The person from Google does not sit at an extreme end of the line. • Only two people sit between F and D. The person from Samsung faces an immediate neighbour of D. U is an immediate neighbour of the person from Microsoft. V is not from Microsoft. B sits second to the left of C. • The person from ITC is an immediate neighbour of the person from Vodafone. Neither V nor F is from ITC. The person from ITC faces the person from HCL.F is related to ITC in the same way as T is related to HCL, based on the given arrangement. To who amongst the following is D related to following the same pattern ?
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MCQ-> Directions : Study the following information carefully to answer these questions: Eight persons from different banks viz. UCO Bank, Syndicate Bank, Canara Bank, PNB, Dena Bank, Oriental Bank of Commerce, Indian Bank and Bank of Maharashtra are sitting in two parallel rows containing four people each, in such a way that there is an equal distance between adjacent persons. In row-1 A, B, C and D are seated and all of them are facing South. In row-2 P, Q, R and S are seated and all of them are facing North. Therefore in the given seating arrangement each member seated in a row faces another member of the other row. (All the information given above does not necessarily represent the order of seating as in the final arrangement.) ★ C sits second to right of the person from bank of Maharashtra. R is an immediate neighbour of the person who faces the person from bank of Maharashtra. ★ Only one person sits between R and the person for PNB. Immediate neighbour of the person from PNB faces the person from Canara Bank. ★ The person from UCO Bank faces the person from Oriental Bank of Commerce. R is not from Oriental Bank of Commerce. P is not from PNB. P does not face the person from Bank of Maharashtra. ★ Q faces the person from Dena Bank. The one who faces S sits to the immediate left of A. ★ B does not sit at any of the extreme ends of the line. The person from Bank of Maharashtra does not face the person from Syndicate Bank.Which of the following is true regarding A?
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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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MCQ-> Read the following passage and provide appropriate answers for the questionsThere is an essential and irreducible ‘duality’ in the normative conceptualization of an individual person. We can see the person in terms of his or her ‘agency’, recognizing and respecting his or her ability to form goals, commitments, values, etc., and we can also see the person in terms of his or her ‘well-being’. This dichotomy is lost in a model of exclusively self- interested motivation, in which a person’s agency must be entirely geared to his or her own well-being. But once that straitjacket of self-interested motivation is removed, it becomes possible to recognize the indisputable fact that the person’s agency can well be geared to considerations not covered - or at least not fully covered - by his or her own well-being. Agency may be seen as important (not just instrumentally for the pursuit of well-being, but also intrinsically), but that still leaves open the question as to how that agency is to be evaluated and appraised. Even though the use of one’s agency is a matter for oneself to judge, the need for careful assessment of aims, objective, allegiances, etc., and the conception of the good, may be important and exacting. To recognize the distinction between the ‘agency aspect’ and the ‘well-being aspect’ of a person does not require us to take the view that the person’s success as an agent must be independent, or completely separable from, his or her success in terms of well-being. A person may well feel happier and better off as a result of achieving what he or she wanted to achieve - perhaps for his or her family, or community, or class, or party, or some other cause. Also it is quite possible that a person’s well-being will go down as a result of frustration if there is some failure to achieve what he or she wanted to achieve as an agent, even though those achievements are not directly concerned with his or her well-being. There is really no sound basis for demanding that the agency aspect and the well-being aspect of a person should be independent of each other, and it is, I suppose, even possible that every change in one will affect the other as well. However, the point at issue is not the plausibility of their independence, but the sustainability and relevance of the distinction. The fact that two variables may be so related that one cannot change without the other, does not imply that they are the same variable, or that they will have the same values, or that the value of one can be obtained from the other on basis of some simple transformation. The importance of an agency achievement does not rest entirely on the enhancement of well-being that it may indirectly cause. The agency achievement and well-being achievement, both of which have some distinct importance, may be casually linked with each other, but this fact does not compromise the specific importance of either. In so far as utility - based welfare calculations concentrate only on the well- being of the person, ignoring the agency aspect, or actually fails to distinguish between the agency aspect and well-being aspect altogether, something of real importance is lost.According to the ideas in the passage, the following are not true expect:
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