How does the world judge a man's mind? ?->(Show Answer!)

1. How does the world judge a man's mind?

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MCQ-> Read the following passage carefully and answer the questions given.Do you ever feel there’s is a greater being inside of you bursting to get out? It is the voice that encourages you to really make something of your life. When you act congruently with that voice, it’s like your are a whole new person. You are bold and courageous. You are strong. You are unstoppable. But, then reality sets in, and soon those moments are history. It is not hard to put youself temporarily into an emotionally motivated state. Just listen to that motivational song for that matter. However, this motivation does not stay forever. Your great ideas seem impractical. How many times have you been temporarily inspired with a idea like, “I want to start my own business.” And then a week later it’s forgotten? You come up with inspiring ideas when you are motivated. But you fail to maintain that motivation through the action phase.The problem we ask ourselves is, why does this happen? You can listen to hundereds of motivational speakers and experience an emotional yo-yo effect, but it does not fast. The problem is that as we are intellectually guided, we try to find logic in emotional motivation and as we fail to find logic eventually phases out. I used to get frustrated when my emotional motivation fizzled out after a while. Eventually, I realised that being guided by intellect, was not such a bad thing after all. I just had to learn to use my mind as an effective motivational tool. I figured that if I was not feeling motivated to go after a particular goal, may be there was a logical reason for it. I noted that when I had strong intellectual reasons for doing something. I usually did not have trouble taking action.But when my mind thinks a goal is wrong on some level. I usually feel blocked. I eventually realised that this was my mind’s way of telling me the goal was a mistake to begin with. Sometimes a goal seem to make sense on one level but when you look further upstream, it becomes clear that the goal is ill advised. Suppose you work in sales, and you get a goal to increase your income by 20% by becoming a more effective salesperson. That seems like a reasonable and intelligent goal. But may be you are surprised to find yourself encountering all sorts of internal blocks when you try to pursue it. You should feel motivated, but you just don’t. The problem may be that on a deeper level your mind knows you don’t want to be working in sales at all. You really want to be a musician. Matter how hard you push yourself in sales career, it will always be a motivational dead end.Further when you set goals, that are too small and too timid, you suffer a perpetual lack of motivation. You just need to summon the courage to acknowledge your true desires. Then you will have to deal with the self-doubt and fear that’s been making you think too small. Ironically, the real key to motivation is to set the goals that scare you. You are letting fears, excuses and limiting beliefs hold you back. Your subconscious mind knows you are strong, so it won’t provide any motivational fuel until. You step up, face your fears, and acknowledge your hearts desire. Once you finally decide to face your tears and drop the excuses, then you will find your motivation turning on full blast.What does the author want to convey when he says, “When you look further upstream, it becomes clear that the goal is ill advised.”?
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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-> Please read the passage below and answer the questions that follow:Rene Descartes’ assertion that ideas may be held true with certainty if they are “clear and distinct” provides the context for Peirce’s title, “How to Make Our Ideas Clear.” Peirce argued that an idea may seem clear if it is familiar. Distinctness depends on having good definitions, and while definitions are desirable they do not yield any new knowledge or certainty of the truth of empirical propositions. Peirce argues that thought needs more than a sense of clarity; it also needs a method for making ideas clear. Once we have made an idea clear, then we can begin the task of determining its truth. The method that Peirce offers came to be known as the pragmatic method and the epistemology on which it depends is pragmatism. Peirce rejected Descartes’ method of doubt. We cannot doubt something, for the sake of method, that we do not doubt in fact. In a later essay, he would state as his rule “Dismiss make-believes.” This refers to Descartes’ method of doubting things, in the safety of his study, such things as the existence of the material world, which he did not doubt when he went out on the street. Peirce proposed that a philosophical investigation can begin from only one state of mind, namely, the state of mind in which we find ourselves when we begin. If any of us examines our state of mind, we find two kinds of thoughts: beliefs and doubts. Peirce had presented the interaction of doubt and belief in an earlier essay “The Fixation of Belief”.Beliefs and doubts are distinct. Beliefs consist of states of mind in which we would make a statement; doubts are states in which we would ask a question. We experience a doubt as a sense of uneasiness and hesitation. Doubt serves as an irritant that causes us to appease it by answering a question and thereby fixing a belief and putting the mind to rest on that issue. A common example of a doubt would be arriving in an unfamiliar city and not being sure of the location of our destination address in relation to our present location. We overcome this doubt and fix a belief by getting the directions. Once we achieve a belief, we can take the necessary action to reach our destination. Peirce defines a belief subjectively as something of which we are aware and which appeases the doubt. Objectively, a belief is a rule of action. The whole purpose of thought consists in overcoming a doubt and attaining a belief. Peirce acknowledges that some people like to think about things or argue about them without caring to find a true belief, but he asserts that such dilettantism does not constitute thought. The beliefs that we hold determine how we will act. If we believe, rightly or wrongly, that the building that we are trying to reach sits one block to our north, we will walk in that direction. We have beliefs about matters of fact, near and far. For example, we believe in the real objects in front of us and we believe generally accepted historical statements. We also believe in relations of ideas such as that seven and five equal twelve. In addition to these we have many beliefs about science, politics, economics, religion and so on. Some of our beliefs may be false since we are capable of error. To believe something means to think that it is true.According to Peirce, for a particular thought, which of the following statements will be correct?
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MCQ-> Every age has its pet contradictions. A few decades back, we used to accept Marx and Freud together, and then wonder, like the chameleon on the turkey carpet, why life was so confusing. Today there is similar trouble over the question whether there is, or is not, something called Human Nature. On the one hand, there has been an explosion of animal behavior studies, and comparisons between animals and men have become immensely popular. People use evidence from animals to decide whether man is naturally aggressive, or naturally territorial; even whether he has an aggressive or territorial instinct. Moreover, we are still much influenced by Freudian psychology, which depends on the notion of instinct. On the other hand, many still hold what may be called the Blank Paper view, that man is a creature entirely without instincts. So do Existentialist philosophers. If man has no instincts, all comparison with animals must be irrelevant. (Both these simple party lines have been somewhat eroded over time, but both are still extremely influential.)According to the Blank Paper view, man is entirely the product of his culture. He starts off infinitely plastic, and is formed completely by the society in which he grows up. There is then no end to the possible variations among cultures; what we take to be human instincts are just the deep-dug prejudices of our own society. Forming families, fearing the dark, and jumping at the sight of a spider are just results of our conditioning. Existentialism at first appears a very different standpoint, because the Existentialist asserts man’s freedom and will not let him call himself a product of anything. But Existentialism too denies that man has a nature; if he had, his freedom would not be complete. Thus Sartre insisted that “there is no human nature …. Man first of all exists, encounters himself, surges up in the world, and defines himself afterwards. If man as the Existentialist sees him is not definable, it is because to begin with he is nothing. He will not be anything until later, and then he will be what he makes himself.” For Existentialism there is only the human condition, which is what happens to man and not what he is born like. If we are afraid of the dark, it is because we choose to be cowards; if we care more for our own children than for other people’s, it is because we choose to be partial. We must never talk about human nature or human instincts. This implicit moral notion is still very influential, not at all confined to those who use the metaphysic of essence and existence. So I shall sometimes speak of it, not as Existentialist, but as Libertarian ― meaning that those holding it do not just (like all of us) think liberty important, but think it supremely important and believe that our having a nature would infringe it.Philosophers have not yet made much use of informed comparison with other species as a help in the understanding of man. One reason they have not is undoubtedly the fear of fatalism. Another is the appalling way terms such as instinct and human nature have been misused in the past. A third is the absurdity of some ethological propaganda.A business school led by an existentialist director, wanted to decide on admission policy for its executive MBA program, which requires candidates to possess minimum five years of managerial experience.With respect to the selection process, which of the following statements will be closest to the director’s belief:
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MCQ-> Analyze the following passage and provide appropriate answers for the questions that follow. The ways by which you may get money almost exception lead downwards. To have done anything by which you earned money merely is to have been trulyidle or worse. If the laborer gets no more than the wages which his employer pays him, he is cheated, he cheats himself. If you would get money as a writer or lecturer, you must be popular, which is to go down perpendicularly. Those services which the community will most readily pay for, it is most disagreeable to render. You are paid for being something less than a man. The State does not commonly reward a genius any more wisely. Even the poet laureate would rather not have to celebrate the accidents of royalty. He must be bribed with a pipe of wine; and perhaps another poet is called away from his muse to gauge that very pipe. The aim of the laborer should be, not to get his living, to get “a good job.” but to perform well a certain work; and even in a pecuniary sense, it would be economy for a town to pay its laborers so well that they would not feel that they were working for low ends, for a livelihood merely, but for scientific, or even moral ends. Do not hire a man who does your work for money, but him who does it for love of it. The community has no bribe that will tempt a wise man. You may raise money enough to tunnel a mountain, but you cannot raise money enough to hire a man who is minding his own business. An efficient and valuable man does what he can, whether the community pays him for it or not. The inefficient offer their inefficiency to the highest bidder, and are forever expecting to be put into office. One would suppose that they were rarely disappointed. God gave the righteous man a certificate entitling him to food and raiment, but the unrighteous man found a facsimile of the same in God’s coffers, and appropriated it, and obtained food and raiment like the former. It is one of the most extensive systems of counterfeiting that the world has seen. I did not know that mankind was suffering for want of gold. I have seen a little of it. I know that it is very malleable, but not so malleable as wit. A grain of gold will gild a great surface, but not so much as a grain of wisdom.Which of the following would the author disagree most with?
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