Scientific name of Coconut Tree? ?->(Show Answer!)

1. Scientific name of Coconut Tree?

Answer: Cocos Nucifera

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MCQ-> Read the passage carefully and answer the questions given below it. Certain words/phrases have been given in bold to help you locate them while answering some of the questions. Long time ago, in a forest, there lived a young antelope. He was fond of the fruits of a particular tree. In a village bordering the forest, there lived a hunter who captured and killed antelopes for various reasons. He used to set traps for animals under fruitbearing trees. When the animal came to eat the fruit, it would be caught in the trap. He would then take it away and kill it for its meat. One day, while visiting the forest in search of game, the hunter happened to see the antelope under its favourite tree, eating fruit. He was delighted. ‘What a big, plump antelope!’ he thought. ‘I must catch him. I will get a lot of money from selling his meat.’ Thereafter, for many days, the hunter kept track of the antelope’s movements. He realised that the antelope was remarkably vigilant and fleet footed animal that it would be virtually impossible for him to track him down. However, he had a weakness for that particular tree. The crafty concluded that he could use this weakness to capture him. Early one morning, the hunter entered the forest with some logs of wood. He climbed the tree and put up a machan (platform used by hunters) on one of its branches by tying the logs together. Having set his trap at the foot of the tree, he then took up position on the machan and waited for the antelope. He strewed a lot of iy ,ovef mrui bts eo rn2thoeig6round beneath the 11.004.3, tree to conceal the trap and lure the antelope. Soon, the antelope came strolling along. He was very hungry and was eagerly looking forward to his usual breakfast of delicious ripe fruits. On the treetop, the hunter, having sighted him, sat with bated breath, willing him to come closer and step into his trap. However, the antelope was no fool. As he neared the tree he stopped short. The number of fruits lying under the tree seemed considerably more than usual. Surely, something was amiss, decided the antelope. He paused just out of reach of the tree and carefully began examining the ground. Now, he saw what distinctly looked like a human footprint. Without going closer, he looked suspiciously at the tree. The hunter was well hidden in its thick foliage, nevertheless the antelope, on close scrutiny, was now sure that his suspicions had not been unfounded. He could see a corner of the machan peeping out of the leaves. Meanwhile the hunter was getting desperate. Suddenly, he had a brainwave. Let me try throwing some fruit at him,’ he thought. So the hunter plucked some choice fruits and hurled them in the direction of the antelope. Alas, instead of luring him closer, it only confirmed his fears! Raising his voice, he spoke in the direction of the tree —”Listen, my dear tree, until now you have always dropped your fruits on the earth. Today, you have started throwing them at me! This is the most unlikely action of yours and I’m not sure I like the change! Since you have changed your habits, I too will change mine. I will get my fruits from a different tree from now onone that still acts like a tree!’ The hunter realised that the antelope had outsmarted him with his cleverness. Parting the leaves to reveal himself, he I grabbed his javelin and flung it wildly at the antelope. But the clever antelope was well prepared for any such action on his part. Giving a saucy chuckle, he leapt nimbly out of the harm’s way.As mentioned in the story, which of the following can be said about the hunter ?
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MCQ-> Analyse the following passage and provide appropriate answers for the follow. Popper claimed, scientific beliefs are universal in character, and have to be so if they are to serve us in explanation and prediction. For the universality of a scientific belief implies that, no matter how many instances we have found positive, there will always be an indefinite number of unexamined instances which may or may not also be positive. We have no good reason for supposing that any of these unexamined instances will be positive, or will be negative, so we must refrain from drawing any conclusions. On the other hand, a single negative instance is sufficient to prove that the belief is false, for such an instance is logically incompatible with the universal truth of the belief. Provided, therefore, that the instance is accepted as negative we must conclude that the scientific belief is false. In short, we can sometimes deduce that a universal scientific belief is false but we can never induce that a universal scientific belief is true. It is sometimes argued that this 'asymmetry' between verification and falsification is not nearly as pronounced as Popper declared it to be. Thus, there is no inconsistency in holding that a universal scientific belief is false despite any number of positive instances; and there is no inconsistency either in holding that a universal scientific belief is true despite the evidence of a negative instance. For the belief that an instance is negative is itself a scientific belief and may be falsified by experimental evidence which we accept and which is inconsistent with it. When, for example, we draw a right-angled triangle on the surface of a sphere using parts of three great circles for its sides, and discover that for this triangle Pythagoras' Theorem does not hold, we may decide that this apparently negative instance is not really negative because it is not a genuine instance at all. Triangles drawn on the surfaces of spheres are not the sort of triangles which fall within the scope of Pythagoras' Theorem. Falsification, that is to say, is no more capable of yielding conclusive rejections of scientific belief than verification is of yielding conclusive acceptances of scientific beliefs. The asymmetry between falsification and verification, therefore, has less logical significance than Popper supposed. We should, though, resist this reasoning. Falsifications may not be conclusive, for the acceptances on which rejections are based are always provisional acceptances. But, nevertheless, it remains the case that, in falsification, if we accept falsifying claims then, to remain consistent, we must reject falsified claims. On the other hand, although verifications are also not conclusive, our acceptance or rejection of verifying instances has no implications concerning the acceptance or rejection of verified claims. Falsifying claims sometimes give us a good reason for rejecting a scientific belief, namely when the claims are accepted. But verifying claims, even when accepted, give us no good and appropriate reason for accepting any scientific belief, because any such reason would have to be inductive to be appropriate and there are no good inductive reasons.According to Popper, the statement "Scientific beliefs are universal in character" implies that...

MCQ->What will be the output of the program? class Tree { } class Pine extends Tree { } class Oak extends Tree { } public class Forest1 { public static void main (String [] args) { Tree tree = new Pine(); if( tree instanceof Pine ) System.out.println ("Pine"); else if( tree instanceof Tree ) System.out.println ("Tree"); else if( tree instanceof Oak ) System.out.println ( "Oak" ); else System.out.println ("Oops "); } }...

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->Choose the set in which the statements are most logically related. A. All men are men of scientific ability. B. Some women are women of scientific ability. C. Some men are men of artistic genius. D. Some men and women are of scientific ability. E. All men of artistic genius are men of scientific ability. F. Some women of artistic genius are women of scientific ability....