In a matter of seconds<b> we come to know b>of what is happening anywhere in the world. ?->(Show Answer!)

1. In a matter of seconds we come to know of what is happening anywhere in the world.

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MCQ-> Read the following information carefully and answer the given questions. In a College P there are 19,000 students. They know different languages like Japanese. Korean and Latin. Ratio of males and females is 9 : 11. 14% of males know only Japanese. 12% know only Korean. 20% know only Latin. 16% know only Korean and Japanese. 22% know only Korean and Latin. 8% know only Japanese and Latin. Remaining boys know all the languages. 22% females know only Japanese. 18% know only Korean. 20% know only Latin. 12% know only Japanese and Korean. 16% know only Korean and Latin. 10% know only Japanese and Latin. Remaining females know all the languages.How many male students in the college know at least two languages ?
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MCQ-> Analyse the following transcript (from the movie Matrix) and provide an appropriate answer for the questions that follow: Neo: Morpheus, what's happened to me? What is this place? Morpheus: More important than what is when. Neo: When? Morpheus: You believe it's the year 1999 when in fact it's closer to 2199. I can't tell you exactly what year it is because we honestly don't know.There's nothing I can say that will explain it for you, Neo. Come with me. See for yourself. This is my ship, the Nebuchadnezzar. It's a hovercraft. This is the main deck. This is the core where we broadcast our pirate signal and hack into the Matrix. Most of my crew you already know. (Next Scene: Construct) Morpheus: This is the construct. It's our loading programme. We can load anything from clothing, to equipment, weapons, training simulations, anything we need. Neo: Right now we're inside a computer programme? Morpheus: Is it really so hard to believe? Your clothes are different. The plugs in your arms and head are gone. Your hair is changed. Your appearance now is what we call residual self image. It is the mental projection of your digital self. Neo: This...this isn't real? Morpheus: What is real? How do you define real? If you're talking about what you can feel, what you can smell, what you can taste and see, then real is simply electrical signals interpreted by your brain. ...This is the world that you know. The world as it was at the end of the twentieth century. It exists now only as part of a neural-interactive simulation that we call the Matrix. You've been living in a dream world, Neo. .. .This is the world as it exists today. Welcome to the Desert of the Real. We have only bits and pieces of information but what we know for certain is that at some point in the early twenty-first century all of mankind was united in celebration. We marvelled at our own magnificence as we gave birth to AI. Neo: AI? You mean artificial intelligence? Morpheus: A singular consciousness that spawned an entire race of machines. We don't know who struck first, us or them. But we know that it was us that scorched the sky. At the time they were dependent on solar power and it was believed that they would be unable to survive without an energy source as abundant as the sun. Throughout human history, we have been dependent on machines to survive. Fate it seems is not without a sense of irony. The human body generates more bio-electricity than a 120-volt battery and over 25,000 BTU's of body heat. Combined with a form of fusion the machines have found all the energy they would ever need. There are fields, endless fields, where human beings are no longer born, we are grown. For the longest time I wouldn't believe it, and then I saw the fields with my own eyes. Watch them liquefy the dead so they could be fed intravenously to the living. And standing there, facing the pure horrifying precision, I came to realize the obviousness of the truth. What is the Matrix? Control. The Matrix is a computer generated dream world built to keep us under control in order to change a human being into this. Neo: No. I don't believe it. It's not possible. Morpheus: I didn't say it would be easy, Neo. I just said it would be the truth. Neo: Stop. Let me out. Let me out. I want out.The innate factor responsible for the status of human beings in later part of 22nd century is
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MCQ->In a matter of seconds we come to know of what is happening anywhere in the world.....

MCQ-> Read Ito’ following passage carefully and answer the questions given below it. Certain words are printed in bold to help you locate them while answering sonic of the questions. Once upon a time. there was a shrewd shopkeeper called Makitrand. He had a friend called Mihir, who had saved a lot of money. Mihir was keen on going on a pilgrimage. But he did not know where to leave his precious savings. So he came to Makarand’s shop and said, ‘my friend, I trust you more than anyone. Could you please look after my life’s savings till i return from my pilgrimage Makarand pretended to be deep in thought, and then said, ‘1 would rather not. Money spoils relationships. What if something hap • pens to your money while you are away ? You will no longer be my friend.’ As Mihir stood there by his shop thinking about what his friend had just said, an old woman entered the shup and bought some things. One of the boys helping Makarand, gave her less change than he should have. Makaranc saw this and pretended to scold the boy, he then ordered him to return the remaining money to the woman. Mihir not knowing that this was an act put up by Makarand to make him believe that he was honest, was convinced about his decision and said to Makarand, ‘I have decided. I will leave the money only with you.’ Makarand smiled. Then let us do something. Let’s take the bag of coins and bury it in a place that only you and I will know of. That way, even if something happens to me while you are away, you will know where your money is: Mihir, simple that he was. thought this was a good idea and the two went and hid the bag in a secret place. Mihir left the next day on his pilgrimage. happy his savings Were in safe hands. Six months later, Mihir returned. He dumped his luggage at home and went to dig out his bag of savings. But even though he searched and searched for his valuables, there was no sign of the bag anywhere. In panic, he ran in Makarand, who was busy in his shop. When Mihir asked him about the bitg, Makarand pretended to be surprised. ‘But I did not go that way in all these months. Why don’t you search for it again ?’ he said, putting on his most innocent look. Mihir had no choice but to believe him. Sadly, he went home. On the way, as luck would have it, he met the old woman he had seen in Makarand’s shop. Seeing him sad. she asked him what the matter was. Mihir told her the whole story, Then she smiled and whispered a plan to him. Not long after, the woman came to Makarand’s shop, carrying a big box. ‘Brother, I heard you are a good and honest man. My son went on a pilgrimage many months ago and has still not returned. 1 am worried and have decided to go and loo for him. Will you look after my box of two hundred gold coins while I am away ?Makarand could not believe his luck. He was about to launch into his idea about- hiding the box, when an angry Mihir entered the shop, ‘Where is but before he could complete his sentence, Makarand, afraid of being accused in front of the old woman, said quickly, ‘I forgot. I had seen some pigs digging around there and had removed the bag just to keep it safe. Here it is.’ And he handed Mihir the bag he had stolen many months ago. Now the old woman pretended she was seeing Mihir for the first time, Son, did you also go on a pilgrimage? Could you tell me if you met my son anywhere? His name is Jahangir.’ Mihir, clutching onto his precious bag, said, ‘Yes, Auntie, I met him on the road a few villages away. He was on his way home. He should be here in a week.’ The old woman leaned over and took her box away from Makarand. Thank you. Brother, you have saved me an unnecessary trip. Now, I will need some money to prepare for my son’s welcome,’ she added and the two left the shop. Makarand could only stare at them Open-mouthed,What incident in the passage convinced Mihir that Makarand was indeed an honest man? (A) The incident where he scolded his helper boy for returning less change to the old woman who was a customer in his shop. (B) The fact that Makarand refused to keep Mihir’s money, in the event that it might destroy their friendship. (C) The incident where Makarand told Mihir that he had kept his hag with him as he saw pigs digging at the very spot where the treasure was buried.....

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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