Literary criticism in Malayalam Literature was initiated by : ?->(Show Answer!)

1. Literary criticism in Malayalam Literature was initiated by :

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MCQ->Read the following passage carefully and choose the most appropriate answer to the question out of the four alternatives. Great books do not spring from something accidental in the great men who write them. They are the effluence of their very core, the expression of the life itself of the authors. And literature cannot be said to have served its true purpose until it has been translated into the actual life of him who reads. It is the vast reservoir of true ideas and emotions. In a world deprived of literature, the broad, the noble, the generous would tend to disappear and life would be correspondingly degraded, because the wrong idea and the petty emotion would never feel the upward pull of the ideas and emotions of genius. Only by conceiving a society without literature can it be clearly realised that the function of literature is to raise the plain towards the top level of the peaks. Literature exist so that where a man has lived finely, ten thousands may afterwards live finely. it is a means of life, it concerns the living essence. What is the function of literature?....

MCQ->Literary criticism in Malayalam Literature was initiated by :....

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-> In the following passage there are blanks each of which has been numbered These numbers are printed below the passage and against each five words are suggested one of which fits the blank appropriately Find out the appropriate Find out the appropriate word in each case In an upper class drawing room in Mumbai a dozen or so (166
) the city's was a live-wire party an hour ago Poets editors writers filmmakers all card carrying members of the rich and powerful not at this late hour on their ninth drink are (168)in what Indians are best known to do media bashing armchair criticism and name-calling Inevitably the talk turns to Tehelka and its managing director and editor in chief Tarun Tejpal and the party quickly degenerates into an orgy of guilt and shame and that peculiar habit of the Indian intelligentsia passing the buck with everyone present attacking his neighbour for not supporting Tejpal more It is a trait Tejpal is (169)with and has been telling me about in the weeks preceding this interview Often at parties when someone (170) me great job carry on what you are doing and showers with me staggering praise staggering love staggering (171) just smile and let it pass as i don’t want about to score a brownie point and say and what about you boss what will you do ? This lightly tossed sentence with the slightest hint of a dark chuckle is the only time I have seen Tejpal allow for bitterness though I have been (172)him for weeks for signs of it Because for man who has been the victim of the most (173) government witch-hunts in recent years Tejpal is astonishingly devoid of (174) you expect him to rage to spew fire to heap scorn and anger at his enemies and instead what you encounter is a man in whose eyes you see only compassion and a weary understanding of the nature of the beast The abiding irony in all this is that unlike his armchair supporters in the middle class who rave and rant on his behalf but do nothing else Tejpal displays forbearance The fact that i am essentially a literary animal and literature has helped i’m not a black and white person I;m a (175) who understands the greys he says to me at a coffee shop over tea.166
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