Select the word that correctly represents the meaning of the given sentence.One who resides in a country of which he is not a citizen <br/> ?->(Show Answer!)

1. Select the word that correctly represents the meaning of the given sentence.One who resides in a country of which he is not a citizen

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By: anil on 05 May 2019 02.43 am

We can eliminate option C as it is opposite in meaning to the given sentence. Prodigal means someone who is reckless or wasteful and hence would not be the right answer. Between options A and B, option A is more suitable as a person staying in his own native country might be a foreigner to someone visiting that country. However, the term alien describes a person who is staying in a country other than his own.

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MCQ-> Select the word that correctly represents the meaning of the given sentence.One who resides in a country of which he is not a citizen
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MCQ-> In the following questions, you have a brief passage with five questions following the passage. Read the passage carefully and choose the best answer to each question out of the four alternatives. True, it is the function of the army to maintain law and order in abnormal times. But in normal times there is another force that compels citizens to obey laws and to act with due regard to the rights of others. The force also protects the lives and properties of law abiding men. Laws are made to secure the personal safety of its subjects and to prevent murder and crimes of violence. They are made to secure the property of the citizens against theft and damage and to protect the rights of communities and castes to carry out their customs and ceremonies, so long as they do not confict with the rights of others. Now the good citizen, of his own free will obeys these laws and he takes care that everything he does is done with due regard to the rights and well being of others. But the bad citizen is only restrained from breaking these laws by fear of the consequence of his action. Andthe necessary steps to compel the bad citizen to act as a good citizen are taken by this force. The supreme control of law and order in a state is in the hands of a Minister, who is responsible to the state Assembly and acts through the Inspector General of Police.Which of the following statements is not implied in the passage ?
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MCQ-> Read the given passage carefully and select the best answer to each question out of the four given alternatives. India is a country where people from different cultures and religions live in harmony with each other. However, discrimination is done on the basis of a person's gender, caste, creed, religion and economic status in many parts of the country. India of my dreams would be a place where there is no such discrimination. India has seen a lot of development in the field of science, technology, education as well as other spheres over the last few decades. I dream of India as a fully developed country that does not only excel in the aforementioned fields but also continues to keep its cultural heritage intact. However, there are certain groups of people that try to incite people to serve their vested interests thereby hampering peace in the country. I dream of India that is devoid of such divisive tendencies. It should be a place where different ethnic groups live in perfect harmony with each other. I also dream of India as being a nation where every citizen is educated. I want the people of my country to understand the importance of education and ensure that their children seek education rather than indulging in menial jobs at a tender age. Adults who have missed a chance to study during their childhood must also join adult education classes to seek education in order to find a better job for themselves. I want the government to provide equal employment opportunities for all so that the youth get deserving jobs and contribute towards the growth of the nation. I want the country to become technologically advanced and see growth in all the sectors. Lastly, I want India to be a country where women are treated with respect and are given equal opportunities as men.On what basis people are discriminated in India?
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MCQ-> The second plan to have to examine is that of giving to each person what she deserves. Many people, especially those who are comfortably off, think this is what happens at present: that the industrious and sober and thrifty are never in want, and that poverty is due to idleness, improvidence, drinking, betting, dishonesty, and bad character generally. They can point to the fact that a labour whose character is bad finds it more difficult to get employment than one whose character is good; that a farmer or country gentleman who gambles and bets heavily, and mortgages his land to live wastefully and extravagantly, is soon reduced to poverty; and that a man of business who is lazy and does not attend to it becomes bankrupt. But this proves nothing that you cannot eat your cake and have it too; it does not prove that your share of the cake was a fair one. It shows that certain vices make us rich. People who are hard, grasping, selfish, cruel, and always ready to take advantage of their neighbours, become very rich if they are clever enough not to overreach themselves. On the other hand, people who are generous, public spirited, friendly, and not always thinking of the main chance, stay poor when they are born poor unless they have extraordinary talents. Also as things are today, some are born poor and others are born with silver spoons in their mouths: that is to say, they are divided into rich and poor before they are old enough to have any character at all. The notion that our present system distributes wealth according to merit, even roughly, may be dismissed at once as ridiculous. Everyone can see that it generally has the contrary effect; it makes a few idle people very rich, and a great many hardworking people very poor.On this, intelligent Lady, your first thought may be that if wealth is not distributed according to merit, it ought to be; and that we should at once set to work to alter our laws so that in future the good people shall be rich in proportion to their goodness and the bad people poor in proportion to their badness. There are several objections to this; but the very first one settles the question for good and all. It is, that the proposal is impossible and impractical. How are you going to measure anyone's merit in money? Choose any pair of human beings you like, male or female, and see whether you can decide how much each of them should have on her or his merits. If you live in the country, take the village blacksmith and the village clergyman, or the village washerwoman and the village schoolmistress, to begin with. At present, the clergyman often gets less pay than the blacksmith; it is only in some villages he gets more. But never mind what they get at present: you are trying whether you can set up a new order of things in which each will get what he deserves. You need not fix a sum of money for them: all you have to do is to settle the proportion between them. Is the blacksmith to have as much as the clergyman? Or twice as much as the clergyman? Or half as much as the clergyman? Or how much more or less? It is no use saying that one ought to have more the other less; you must be prepared to say exactly how much more or less in calculable proportion.Well, think it out. The clergyman has had a college education; but that is not any merit on his part: he owns it to his father; so you cannot allow him anything for that. But through it he is able to read the New Testament in Greek; so that he can do something the blacksmith cannot do. On the other hand, the blacksmith can make a horse-shoe, which the parson cannot. How many verses of the Greek Testament are worth one horse-shoe? You have only to ask the silly question to see that nobody can answer it.Since measuring their merits is no use, why not try to measure their faults? Suppose the blacksmith swears a good deal, and gets drunk occasionally! Everybody in the village knows this; but the parson has to keep his faults to himself. His wife knows them; but she will not tell you what they are if she knows that you intend to cut off some of his pay for them. You know that as he is only a mortal human being, he must have some faults; but you cannot find them out. However, suppose he has some faults he is a snob; that he cares more for sport and fashionable society than for religion! Does that make him as bad as the blacksmith, or twice as bad, or twice and quarter as bad, or only half as bad? In other words, if the blacksmith is to have a shilling, is the parson to have six pence, or five pence and one-third, or two shillings? Clearly these are fools' questions: the moment they bring us down from moral generalities to business particulars it becomes plain to every sensible person that no relation can be established between human qualities, good or bad, and sums of money, large or small.It may seem scandalous that a prize-fighter, for hitting another prize-fighter so hard at Wembley that he fell down and could not rise within ten seconds, received the same sum that was paid to the Archbishop of Canterbury for acting as Primate of the Church of England for nine months; but none of those who cry out against the scandal can express any better in money the difference between the two. Not one of the persons who think that the prize-fighter should get less than the Archbishop can say how much less. What the prize- fighter got for his six or seven months' boxing would pay a judge's salary for two years; and we all agree that nothing could be more ridiculous, and that any system of distributing wealth which leads to such absurdities must be wrong. But to suppose that it could be changed by any possible calculation that an ounce of archbishop of three ounces of judge is worth a pound of prize-fighter would be sillier still. You can find out how many candles are worth a pound of butter in the market on any particular day; but when you try to estimate the worth of human souls the utmost you can say is that they are all of equal value before the throne of God:And that will not help you in the least to settle how much money they should have. You must simply give it up, and admit that distributing money according to merit is beyond mortal measurement and judgement.Which of the following is not a vice attributed to the poor by the rich?
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