The critical frequency is defined as the point at which the response drops _______

1. The critical frequency is defined as the point at which the response drops ________ from the passband.

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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->Point D is in which direction with respect to Point B? I) Point A is to the west of Point B. Point C is to the north of Point B. Point D is to the south of Point C. II) Point G is to the south of Point D. Point G is 4m. from Point B. Point D is 9m. from point B. III) Point A is to the west of Point B. Point B is exactly midway between Points A and E. Point F is to the south of Point E. Point D is to the west of Point F.....

MCQ->How far and in which direction is point L from point P ? I. Point M is 5 metre to the south of point L. Point N is 7 metre to the east of point M. Point O is 5 metre to the north of point N. Point P is 5 metre to the east of point O. II. Point L is 19 metre to the west of point S. Point S is 5 metre to the north of point R. Point Q is 7 metre to the west of point R. Point P is to the north of point Q such that point Q and point P form a straight line of 5 metres.....

MCQ->In which direction point 'A is located with respect to point 'B'? I. A man starts walking from point 'A' towards east and after walking 3 metres reaches point 'N', he turns right and walks 7 metres to reach point 'M'. Then he turns right and walks 6 metres to reach point '0'. He again turns right and walks 7 metres to reach point 'P'. He. then, turns left and walks 2 metres to reach point 'B'. II. A man starts walking from point 'A' towards east and after walking 3 metres reaches point 'N'. From point 'N' he walks 7 metres towards south and reaches point 'M'. From point 'M' he walks 6 metres towards west and reaches Point '0'. From point '0' he walks 7 metres towards north and reaches point P. From point 'P' he walks towards west and reaches point 'B'. The distance between points A and B is 8 metres.....