350 Multiple Choice Questions (MCQs) with Answers on “Philosophical Foundations of Education” for Education Students – Part 1: 1. What is the origin of the word Education? (a) ‘E’ and ‘Catum’ (b) Edu and ‘Catum’ (c) Word ‘Educate’ (d) None of these. 2. Which of the following statements is correct? (a) Education is an art (b) Education is a science (c) It is neither an art nor science (d) To some extent it is art and to some extent it is science. 3. What is called education acquired without any specific purpose, fixed period and place? (a) Indirect Education (b) Individual Education (c) Informal Education (d) Formal Education. 4. Which one of the following sentences is correct about the nature of teaching? (a) It is diagnostic (b) It is remedial (c) It is diagnostic as well as remedial (d) All the above statements are correct.
5. What is the compulsory element of learning? (a) Ability to read (b) Bright Mind (c) Tendency to know (d) None of these. 6. What is the place of principal in an educational institute? (a) Overall head of the school (b) Manager of the school (c) Owner of the school (d) Founder of the school. 7. If a student failed in any class what should be done to him? (a) He should be given a chance to improve and sent to the next class after he improves (b) He should be kept in the same class (c) He should be advised to leave studies (d) All the above methods are right. 8. Why are curriculum activities used in teaching? (a) Make teaching easy (b) To make teaching interesting, easy to understand and effective (c) To make teaching attractive (d) To assist the teacher.
9. What are the three components of the educational process? (a) Education, teacher and books (b) Teacher, student and education (c) Teaching, learning and practice (d) Direction, instruction and skill. 10. What is teaching through deductive method? (a) From general to specific (b) From specific to general (c) From macro to micro(d) From easy to difficult. 11. What is the main centre of informal Education? (a) Society (b) Family (c) Radio and Television (d) All of the above. 12. Which is the first school for a child’s education? (a) Society (b) Friends (c) Family (d) School. 13. Which one of the following education systems supports scientific progress? (a) Realistic Education
(b) Idealistic Education (c) Naturalistic Education (d) None of these. 14. What is the meaning of lesson plan? (a) To read the lesson before teaching it (b) To prepare all that the teacher wants to teach in a limited period (c) To prepare detailed answers of all the questions to be asked in the class (d) To prepare the list of questions to be asked. 15. On what depends the values of an educational experience in the eyes of the idealist? (a) Whether or not the pupil has been properly motivated (b) Whether or not it preserves accepted institutions (c) The extent to which it satisfies pupil desires (d) The manner in which it affects future experience. 16. Which educational activity is most desirable to the pragmatist? (a) Approximates the goals which educational scientists have set up (b) Results from the indiscrimination of the pupil in democratic theory. (c) That is beneficial effect upon the future experiences of the pupil (d) That characterizes by spontaneous, active, continuously pleasurable and practical for the pupil. 17. What is the view point of progressive educators regarding the issue of liberal vs. vocational education? (a) Vocational ends load one to degrade learning (b) Liberal arts subject should proceed vocational training
(c) Vocational and liberal education should not be separated (d) All subjects should have a vocational orientation. 18. Who was the supporter of Naturalism in Education? (a) Frolbel (b) Armstrong (c) John Locke (d) Rosseau. 19. What do you mean by curriculum? (a) A child learns through curriculum (b) Sum total of the annual study (c) Sum total of the activities of a school (d) Indicates the course to be taught by the teachers to the students throughout the year. 20. Which system of education was propounded by Mahatma Gandhi? (a) Teaching by activities (b) Teaching through music (c) Teaching through listening, meditation etc. (d) All of these. 21. Who raised the slogan “Back to Nature”? (a) Realism (b) Pragmatism (c) Naturalism (d) Existentialism.
22. Which statement is not correct about Naturalism? (a) A reaction against the degenerated humanism of the Renaissance period (b) A reaction against the degenerated humanism of the Renaissance period. (c) A reaction against sophistication, artificiality and paraphernalia in education (d) A reaction against a mere study of books and linguistic forms. 23. Who said, “Reverse the usual practice and you will almost always do right?” (a) Mahatma Gandhi (b) Rousseau (c) Dewey (d) Plato. 24. “Human institutions are one mass of folly and contradiction.” Whose statement is this? (a) Bernard Shaw (b) Rousseau (c) Dewey (d) RavinderNath Tagore. 25. According to which school of philosophy of education, exaltation of individual’s personality is a function of education? (a) Pragmatism (b) Idealism (c) Marxism (d) Idealism and Marxism both. 26. Which is not Naturalism’s aim of Education?
(a) Education is the notion of man’s evolution from lower forms of life (b) To equip the individual or the nation for the struggle for existence so as to ensure survival (c) To help the pupils to learn to be in harmony with and well-adapted to their surroundings (d) To inculcate ethical and moral values in the pupils. 27. Which school held the view, “God makes all things good; man meddles with and they become evil?” (a) Marxism (b) Existentialism (c) Naturalism (d) Pragmatism. 28. Which school maintained self-expression with the accompanying cries of “no interference”, “no restraints”? (a) Extreme form of Naturalism (b) Most widely accepted form of Naturalism (c) Truest form of Naturalism (d) Most valid form of Naturalism. 29. Which is not the nature of philosophy? (a) It is a science of knowledge (b) It is a collective ensemble of various viewpoints (c) It is a planned attempt on search for the truth (d) It is the totality of man’s creative ideas. 30. Which branch of philosophy deals with knowledge, its structure, method and validity? (a) Logic
(b) Aesthetics (c) Epistemology (d) Metaphysics. 31. Which school maintained: “Natural impulses of the child are of great importance and are good in themselves?” (a) Biological Naturalism (b) Mechanical Naturalism (c) Naturalism of physical science (d) Romantic Naturalism. 32. Which branch of philosophy examines issues pertaining to the nature of “reality?” (a) Ontology (b) Metaphysics (c) Axiology (d) Epistemology. 33. On what is based the need for teaching philosophy of education? (a) All pupils are not alike (b) Different systems of education found in different countries (c) Different philosophies expressed different points of view on every aspect of education (d) Different ways of teaching-learning. 34. What is the goal of education according to Idealism? (a) Perfect adaptation to the environment (b) Realisation of moral values
(c) Satisfaction of human wants (d) Cultivation of dynamic, adaptable mind which will be resourceful and enterprising in all situations. 35. The aim of education according to the Existentialists is (a) Humanitarian and humanist self- realization. (b) Adaptation to practical life. (c) Objective knowledge. (d) A good understanding of the world outside. 36. The Realist’s aim of education is (a) Self-realization (b) Spiritual and moral development (c) Happy and moral development (d) Total development of personality. 37. Naturalist’s conception of man is (a) Man’s very essence of being is his spiritual nature. (b) It is spirit rather than animality that is most truly man. (c) There exists in the nature of things a perfect pattern of each individual. (d) Nature would have them children before they are men. 38. Which philosophy of education considers psychology as an incomplete study of and an inadequate basis of educational theory? (a) Realism (b) Pragmatism (c) Idealism
(d) Naturalism. 39. Which among the following does not fit into the scheme of educational goals of the Idealists? (a) Care of body (b) Moral values (c) Skills (d) Self-expression. 40. Religious education is strongly advocated by (a) Pragmatists. (b) Idealists, (c) Realist. (d) Existentialists. 41. Which of the following is said about the idealists? (a) They are content with “briars” (b) They like “roses” (c) They are satisfied neither with “briars” nor with “roses” (d) They want “roses” and “briars” both. 42. Which school of philosophy of education advocated Project method of teaching? (a) Realism (b) Pragmatism (c) Idealism (d) Naturalism.
43. Play way method of teaching has been emphasised in the scheme of the education of (a) Naturalists. (b) Realists, (c) Pragmatists. (d) Existentialists. 44. Which is the most widely accepted method of education, according to the pragmatists? (a) Lecturing by the teacher. (b) Leaving the child free to learn. (c) Learning by doing. (d) Heuristic method. 45. The pragmatists are against (a) The external examinations (b) The specialist teachers (c) Breakdown of knowledge into separate subjects. (d) Eternal spiritual values. 46. Pragmatism has a greater sense of responsibility than Naturalism with regard to moral training because (a) The free activity which pragmatic- system of education entails does not mean licence; rather it means a guided activity. (b) They emphasize teaching of values (c) They consider education, basically, a social process. (d) They do not want the teacher to abdicate from the scene. 47. Which of the following claims of the pragmatists is not acceptable?
(a) The free activity of the pupil is likely to result in permanent attitudes of initiative and independence and moral discipline (b) Training in citizenship is possible through school and community activities (c) Training in character through school’s co-curricular activities is possible (d) Child’s own experience is valuable for adequate development of child’s personality. 48. Project method of teaching is an outstanding contribution of (a) Realism. (b) Pragmatism, (c) Naturalism. (d) Idealism. 49. Which is the characteristic of the project method? (a) Problematic act (b) Carried in its natural setting (c) Used for all-round-development of child’s personality. (d) A voluntary undertaking. 50. Which among the following is not essentially desirable in the project method? (a) The task of the project is as real as the task of the life outside the walls of the school (b) The task of the project involves constructive effort or thought yielding objective results (c) The task of the project should be full of message for the children (d) The task of the project should be interesting enough so that the pupil is genuinely eager to carry it out. 51. Which is a great disadvantage of the project method? (a) It consumes much of the time of the child
(b) It leaves gaps in the knowledge of the child (c) Children are generally not interested in it (d) Teachers, generally, do not like to teach through it. 52. Learning by Project Method is technically known as (a) Incidental learning. (b) Efficient learning. (c) Systematic learning. (d) Adequate learning. 53. Education, according to the Pragmatist is (a) Wholly pupil-oriented. (b) Wholly society-oriented. (c) Wholly purposive. (d) Wholly interdisciplinary. 54. Who among the following is not a follower of Pragmatic Philosophy? (a) William James (b) Peshtalozzi (c) John Dewey (d) Kilpatrick. 55. What is not associated with Pragmatism? (a) Purposive education (b) Experience-based education (c) Freedom-based education
(d) Education for self-realization. 56. Who emphasised realization of Truth, Beauty and Goodness as the aims of education? (a) Idealists (b) Pragmatists (c) Realists (d) Naturalists. 57. Which statement about truth is not correct according to the philosophy of Pragmatism? (a) It is made by man (b) It is ever changing (c) It is eternal (d) It is what emerges to be true in actual practice. 58. In whose methodology of teaching “Experimentation” is the key-note of? (a) Idealism (b) Existentialism (c) Realism (d) Pragmatism. 59. The term “progressive education” related to (a) Realism. (b) Pragmatism. (c) Idealism. (d) Existentialism. 60. Who said, “No fixed aims of education and no values in advance”?
(a) Progressive educators (b) Idealists (c) Realists (d) Marxists. 61. Which school of philosophy of education stresses the direct study of men and things through tours and travels? (a) Social realism (b) Idealism (c) Existentialism (d) Marxism. 62. Which school believes that all knowledge comes through the senses? (a) Idealism (b) Sense Realism (c) Pragmatism (d) Existentialism. 63. Which school raised the slogan “Things as they are and as they are likely to be encountered in life rather than words?” (a) Pragmatist (b) Realists (c) Idealists (d) Existentialists. 64. As Huxley pleaded for the introduction of “a complete and thorough scientific culture” into schools, he is claimed to be
(a) An Idealist. (b) A Realist, (c) A Pragmatist. (d) A Naturalist. 65. Realism in education was born out of (a) The enthusiasm of the Renaissance. (b) The great religious movement of the 17th century. (c) A cleavage between the work of the schools and the life of the world outside that occurred during the 19th century. (d) The degeneration of humanism after Renaissance. 66. Which of the following is not criticised by realism in education? (a) Teachers denying the value of school co-curricular activities (b) Pupils cramming for knowledge from books for reproducing in examination (c) Organizing schools in a way that is conducive to practical training in citizenship (d) Teaching which drifts away from life of the child. 67. In the light of relevant past events, contemporary events and their understanding should find a place in the teaching of history. Who maintained this principle? (a) Naturalists (b) Idealists (c) Realists (d) Marxists. 68. The most important thing to keep in mind for a teacher according to Realism in education is
(a) The method of teaching. (b) The value and significance of what is taught. (c) The nature of the child. (d) Organization of the content to be taught. 69. Which school of philosophy very strongly advocates that education should be vocational in character? (a) Existentialism (b) Naturalism (c) Realism (d) Pragmatism. 70. Which is not an aspect of mind according to the Realists’ theory of knowing? (a) Awareness (b) Consciousness (c) Behaviour (d) Processing of awareness. 71. Who believe that “Objects have a reality independent of mental phenomena”? (a) Idealists (b) Realists (c) Naturalists (d) Existentialists. 72. Marxist educational philosophy is closer to (a) Idealism.
(b) Realism. (c) Naturalism. (d) Pragmatism. 73. Which among the following statements is not a characteristic of Marxism? (a) It presupposes a reality independent of man’s mind (b) Its educational philosophy is essentially materialistic (c) Its major objective is the development of child’s personality (d) It asserts that physical environment can definitely change the nature of the child. 74. Which school of philosophy of education regrets dualism between cultural, and vocational curriculum? (a) Marxism (b) Idealism (c) Existentialism (d) Naturalism. 75. According to which educational philosophy, socially useful labour must form the central pivot of the entire school? (a) Idealism (b) Marxism (c) Existentialism (d) Naturalism. 76. Which of the following has been asserted about schools by Marxist educational philosophy? (a) They should stand above politics
(b) They should disinterestedly serve society as a whole (c) They should function as deliberate instruments of state policy (d) They should not be mere weapons in the hands of the ruling class. 77. Which of the following characteristics is common to Pragmatism, Naturalism and Existentialism? (a) Emphasis on spiritual aims of education (b) Emphasis on the individual (c) Emphasis on physical environment (d) Emphasis on value education. 78. Whose is the ultimate concern-“What is existence”? (a) Idealists only (b) Realists only (c) Existentialists and Idealists both (d) Existentialists only. 79. Which of the following philosophies held that ‘Men in the world feel lonely and anxious, being unsure of their meaning and fearful of their annihilation’ ? (a) Existentialism (b) Idealism (c) Marxism (d) Pragmatism. 80. According to Existentialists, the essence of existence means (a) Unity with the ultimate reality. (b) Spiritual good and happiness.
(c) Tensions and contradictions which condition loneliness and anxiety. (d) Continuous growth and development. 81. Who was the nineteenth century founder of Existentialism? (a) Hegel (b) Soren Kierkegaard (c) Rousseau (d) D.J. O’Connor. 82. Who was twentieth century Existentialist? (a) Soren Kierkegaard (b) D.J. O’Connor (c) Jean Paul Sartre (d) Hegel. 83. Which of the following is more generally acceptable by modern educationists? (a) There should be one single aim of education unchangeable over time and space (b) There is one grand objective of education; and that is the development of the inner nature of the child (c) Contribution to the welfare of the society should be the only aim of education (d) Education is bound to have several aims since its concerns are several such as the individual, the society, the family, the nation and so on. 84. What is development of human potentialities in education? (a) Individual aim (b) Social aim (c) Individual as well as social aim
(d) Specific aim. 85. What is development of social sense and cooperation among the individuals through education? (a) Individual aim (b) Social aim (c) National aim (d) Constitutional aim. 86. Which among the following is not an acceptable criticism of social aims of education? (a) They are anti-individual (b) They are un-psychological as they do not take into account the capacities and interests of the individual (c) They hinder the growth and development of art and literature (d) Man, in them, becomes only a means to an end. 87. Which among the following is not emphasized by the individual aims of education? (a) Individual freedom (b) Self-expression (c) Development of inner potentialities. (d) Development of values of tolerance and non-violence. 88. Which of the following statements does not go in favour of the individual aims of education? (a) The individual is an asset to the society; his development and growth are necessary (b) The society is strong if the individual is strong (c) Every individual is unique; development of his potentialities is essential
(d) Society is supreme and all individuals are only parts of it. 89. Which among the following is the most correct view about social and individual aims of education? (a) Individual aims should be given preference to social aims (b) Social aims should be preferred to individual aims (c) Individual aims are implied in the social aims of education (d) Individual and social aims are only two sides of the same coin. 90. Which statement is most acceptable to the academicians about “Bread and butter aim” of education? (a) It is the most important aim and should be given top priority by educationists (b) It is equally important along with other aims of education (c) It is only partly acceptable (d) It is important for only a section of the society. 91. Which of the following does not pertain to intellectual development aim of education? (a) Cultivation of intelligence (b) Spiritual development (c) Development of cognitive powers (d) Training and “formation” of mind. 92. Preparing the child for future life as an aim of education is preparing child for (a) Some suitable vocation. (b) Some particular course of study. (c) Facing all kinds of emergencies and situations of future life. (d) A happy married life.
93. the most effective method of character- formation is (a) Teaching virtues through religious books. (b) Organizing specialists’ lectures on importance of values in life. (c) Teaching by high character teachers. (d) Rewarding virtuous behaviours and presenting high character models in the schools. 94. Harmonious development of the child aim of education means (a) Development of all the qualities of the mind to the maximum possible extent. (b) Development of a sound mind in a sound body. (c) Development of physical, mental, moral and spiritual potentialities of the child in a balanced manner. (d) Development of the adjustment capacities of the child. 95. The social aims of education imply that (a) The state is an idealized metaphysical entity. (b) The state is above the individual citizen. (c) The state is superior to the individual transcending all his desires and aspirations. (d) The state has to give not to take anything from the individual. 96. Rigid system of state-education is justified on the basis that the state (a) Is supreme to dictate what shall be taught and how shall be taught. (b) Has absolute control over the lives, and destinies of its individual members. (c) Has a right and a bounden duty to mould the citizen to a pattern which makes for its own preservation and enhancement. (d) Has better resources to manage education. 97. Social aims of education imply the training of
(a) The individuals for the purpose of serving the needs of the society. (b) Individuals according to their needs. (c) The individuals according to their capacities. (d) The individuals according to the facilities. 98. What does the individual aim of education imply? (a) Education must secure for everyone the conditions under which the individuality is most completely developed (b) It must contribute to the peace and happiness of the whole society (c) It should have more and more institutions every year (d) It should be by and large the concern of the private sector. 99. According to which philosophy of education, childhood is something desirable for its own sake and children should be children? (a) Idealism (b) Pragmatism (c) Naturalism (d) Realism. 100. Who emphasized that education should be a social process? (a) Vivekananda (b) Rousseau (c) Dewey (d) Pestalozzi
Answer:
1. (a) 2. (d) 3 (c) 4. (d) 5.(c) 6. (b) 7. (a) 8. (d) 9.(b) 10. (a) 11. (d) 12.(c) 13. (a) 14. (a) 15. (b) 16. (a) 17. (b) 18. (d) 19. (d) 20. (d) 21. (c) 22. (d) 23. (b) 24. (b) 25. (d) 26. (d) 27. (c) 28. (a) 29. (d) 30. (c) 31. (a) 32. (b) 33. (c) 34. (b) 35. (a) 36.(c) 37. (d) 38. (c) 39. (a) 40. (b) 41. (c) 42. (b) 43. (a) 44. (c) 45. (c) 46. (a) 47. (a) 48. (b) 49. (c) 50. (c) 51. (b) 52. (a) 53. (c) 54. (b) 55. (d) 56. (a) 57. (c) 58. (d) 59. (b) 60. (a) 61. (a) 62. (b) 63. (b) 64. (b) 65. (c) 66. (c) 67. (c) 68. (b) 69. (c) 70. (c) 71. (b) 72. (b) 73. (c) 74. (a) 75. (b) 76.(c) 77. (b) 78. (c) 79. (a) 80. (c) 81. (b) 82. (c) 83. (d) 84. (a) 85. (b) 86. (a) 87. (d) 88. (d) 89. (d) 90. (c) 91. (b) 92.(c) 93. (d) 94. (c) 95. (d) 96. (c) 97. (a) 98. (a) 99. (c) 100. (c) 101. “Education is the process of natural development of the child into an enjoyable, rational, harmoniously balanced, useful and hence, natural life”. Which school of philosophy of education believes that?’ (a) Realism (b) Existentialism (c) Naturalism (d) Idealism. 102. Evaluate the viewpoint “The child knows better than any educator what he should learn, when and how he should learn it”? (a) Hundred percent correct (b) Correct, but not practical (c) Correct and practical both (d) Practical, but not correct. 103. While, according to Samkhya, Philosophy effect is the real modification of cause, according to Samkara, it is (a) Real. (b) Unreal. (c) Indescribable. (d) None of these.
104. The theory of causation advanced by Samkara has been proved by (a) Experience. (b) Logic, (c) Scriptures. (d) All of these. 105. The relation between the Jiva and Brahman, according to Samkara, can be explained as (a) Identity. (b) Reflection. (c) Emanation. (d) Evolution. 106. According to the theory known as Avacchedavada, causation means (a) Destruction. (b) Annihilation, (c) Reflection. (d) None of these 107. Ramanuja’s theory of causation is known as (a) Vivartavada. (b) PrakrtiParinamavada. (c) Brahman Parinamavada. (d) Asatkarayavada. 108. The indirect proofs for the existence of self, according to the Jain philosophers, are (a) Soul is mover. (b) co-ordinator.
(c) Efficient cause, (d) All of these. 109. The Jains have refused the Charvaka view of self on the basis of (a) No evidence. (b) Against causation. (c) Illogical. (d) All of these. 110. Buddha’s theory of self is known as (a) Theory of no-soul. (b) Immutable self. (c) Eternal self. (d) None of these. 111. Buddha’s theory of self is similar to the theory propounded in the West by (a) William James. (b) David Hume, (c) Bertrand Russel. (d) All of these. 112. The existence of soul in Indian philosophy has not been accepted by the schools known as (a) The Charvakas. (b) The Buddhists, (c) Both. (d) None of these. 113. Man, according to Charvaka philosophy, is
(a) The physical body. (b) The self. (c) The consciousness. (d) None of these. 114. Happiness and sorrow and other mental activities, according to Charvaka, are the attributes of (a) Body. (b) Self. (c) Consciousness, (d) None of these. 115. Charvaka philosophers have been classified into (a) Dhurta. (b) Susikshit. (c) Both. (d) None of these. 116. The sage Vatsyayan belongs to the Charvaka School of (a) Dhurta. (b) Susikshit. (c) Both. (d) None of these. 117. Rebirth, according to Buddha, is connected with self as (a) Relevant. (b) Irrelevant, (c) fundamental.
(d) None of these. 118. Buddha’s attitude towards self can be said to be (a) Dogmatic. (b) sceptic, (c) Indifferent. (d) Agnostic. 119. Man, according to Buddha, can be said to be (a) sanghat. (b) Self. (c) Body. (d) None of these. 120. The self, according to Samkhya theory is (a) Body. (b) Mind. (c) Intellect. (d) All of these. 121. The self, according to Samkhya is different from (a) Body. (b) Mind, (c) Intellect. (d) All of these 122. The Samkhya theory of self, is based upon (a) The Vedas.
(b) The Bhagwadgita. (c) The Puranas. (d) None of these. 123. The chief characteristics of the self according to Samkhya philosophy, is (a) Pure consciousness. (b) Rebirth. (c) Eternity. (d) None of these. 124. In evolution self aims at (a) Enjoyment. (b) Liberation, (c) Both. (d) None of these. 125. The chief arguments to prove the existence of self advance by Samkhya philosophies are (a) Structure of things. (b) The Gunas. (c) Substratum of knowledge. (d) All of these. 126. The self is proved on the basis of the psychological tendencies of (a) Enjoyment (b) Knowledge, (c) Salvation (d) All of these
127. The plurality theory of self in Indian philosophy has been accepted by (a) The Jainas. (b) The Samkhya. (c) The Mimamsa. (d) All of these 128. The unitary theory of self in Indian philosophy has been supported by (a) advaita Vedanta. (b) The Jainas. (c) The Mimamsa. (d) The Samkhya. 129. Samkhya theory of self has been criticised on the basis of (a) Confusion between Jiva and Atman. (b) Proofs for practical self only. (c) Illogical. (d) All of these. 130. The most important theory of self in Indian philosophy has been advanced by (a) Advaita Vedanta. (b) Jainas. (c) Buddhists. (d) Samkhya. 131. Self, according to Samkara, is (a) Brahman. (b) Eternal,
(c) transcedent (d) All of these. 132. The most important characteristic of self, according to Samkara is (a) Metaphysical. (b) Epistemological. (c) Axiological. (d) All of these 133. The fundamental basis of Samkara’s theory of self is (a) Dualism. (b) Non-dualism. (c) Qualified monism. (d) Pluralism. 134. Samkara’s theory of self is based upon (a) Metaphysics. (b) Epistemology. (c) Logic. (d) All of these. 135. Causation in Indian philosophy has been explained by (a) satkaryavada. (b) Asatkaryavada. (c) parinamavada. (d) All of these. 136. The theory, that the effect is the real result of the cause, is known as
(a) satkaryavada. (b) asatkaryavada. (c) parinamavada. (d) vivartavada. 137. The theory, that the effect is only the apparent of the cause, is known as (a) Satkaryavada. (b) Asatkaryavada. (c) Parinamavada. (d) Vivartavada. 138. The theory that the effect is already implicit in the cause, is known as (a) Satkaryavada. (b) asatkaryavada. (c) Parinamavada. (d) Vivartavada. 139. The Theory that the effect is not implicit but super-imposed upon cause, is known as (a) satkaryavada. (b) asatkaryavada. (c) parinamavada. (d) vivartavada. 140. Ramanuja’s theory of causation is known as (a) Brahman Parinamavada. (b) PrakrtiParinamavada. (c) Both of them.
(d) None of these. 141. The theory of causation known as Parinamavada in Indian philosophy has been supported by (a) Samkhya. (b)Ramanuja. (c) Both of them. (d) None of these. 142. The cause, according to Indian philosophy, can be classified as (a) Material cause. (b) Immediate cause. (c) Efficient cause. (d) All of these. 143. The material and the efficient cause, according to Samkhya philosophy, are related as (a) Identical. (b) Contradictory, (c) Different. (d) None of these. 144. The Mimamsa theory of causation is known as (a) Theory of energy. (b) vivartavada. (c) parinamavada. (d) None of these 145. The world, according to Samkara, is the result of (a) Real causation.
(b) Super-imposition. (c) Evolution. (d) None of these. 146. The theory known as Satkaryavada includes (a) Parinamavada. (b) Vivartavada. (c) Both of them (d) None of these. 147. The causal relation, according to Samkara is (a) Real change. (b) Unreal change, (c) Both of them. (d) None of these 148. The reflection of Brahman as according to Samkara, is due to (a) Avidya. (b) Adhyasa. (c) Vyavahara. (d) All of these. 149. According to PranvadinCharvakas the nature of self is (a) Body. (b) Sense organs, (c) Vital principle. (d) Mind.
150. According to AtmaManovadin, Charvakas self is (a) Body. (b) Sense organs, (c) Vital principle. (d) Mind. 151. The Charvakas deny the existence of (a) Self. (b) Merit and demerit. (c) Heaven and hell. (d) All of these. 152. The Charvaka theory of self can be termed as (a) Materialist. (b) vitalist. (c) Mentalist. (d) All of these. 153. The false knowledge, according to Samkara, is known as (a) vidya. (b) avidya. (c) adhyasa. (d) May a. 154. The cause of the power of Maya, according to Samkara, is (a) vidya. (b) aidya.
(c) adhyasa. (d) None of these. 155. The cause of bondage of the Jiva in the world, according to Samkara, is (a) vidya. (b) avidya. (c) adhyasa. (d) May a. 156. The nature of Avidya, according to Samkara, can be described as (a) eternal. (b) Natural. (c) Both of them. (d) Neither of these. 157. The aim of the study of Vedanta scriptures is: (a) Liberation from Avidya. (b) Achievement of self. (c) brahmanrealisation. (d) All of these. 158. Knowledge according to Mimamsa philosophy, is (a) real. (b) Unreal. (c) Both of them. (d) None of these. 159. The nature of world as illusion has been accepted in Indian philosophy by
(a) advaita Vedanta. (b) mimamsa. (c) vishishitadvaita. (d) All of these. 160. The relationship of the ultimate reality with the world in Indian philosophy has been explained by the theory of (a) Reality. (b) Error. (c) Falsehood. (d) All of these. 161. The only valid Pramana according to Charvaka is (a) Perception. (b) Scriptures, (c) Inference. (d) None of these. 162. According to materialism, the only valid pramana is (a) Perception. (b) Scriptures, (c) Inference. (d) None of these. 163. Perception coming through the contact of external senses with objects according to Charvaka is known as (a) external. (b) Internal.
(c) Both of them. (d) None of these. 164. The nature of perception according to Charvaka can be said to be (a) Authentic. (b) Inauthentic. (c) Both of them. (d) None of these. 165. The Charvakas have challenged the validity of (a) Inference. (b) Scriptures, (c) Both of them. (d) None of these. 166. The validity of scriptures has been challenged by the Charvakas in the field of (a) Perceptible things. (b) Imperceptible things. (c) Both of them. (d) None of these. 167. Charvakas have rejected the validity of scriptures on the basis of (a) Absence of physical proof. (b) Criticism of inference. (c) Contradictions and tautologies. (d) All of these. 168. Charvaka criticism of scriptures has been challenged by
(a) Nyaya (b) Advaita Vedanta (c) Samkhya (d) All of these. 169. The philosophers who have condemned Charvaka, challenge to Vedas include (a) Udayana. (b) Vainkathnath. (c) Samkara. (d) All of these. 170. The arguments presented in favour of the Vedas include (a) Authenticity of the authors. (b) Character of the authors. (c) Purpose to the authors. (d) All of these. 171. The most important element in the Jain theory of Pramanas is (a) Perception. (b) Naya. (c) Scriptures. (d) Inference. 172. Knowledge according to Jain philosophers can be called (a) Pramana (b) Naya (c) Both of them
(d) None of these. 173. The theory of Naya is based upon (a) Anekantvada. (b) Ekantvada. (c) Both of them. (d) None of these. 174. Pramanas, according to Jaina’s include (a) Direct. (b) Indirect. (c) Both of them. (d) None of these. 175. The knowledge of the qualities of the Paksha through the Hetu is known as (a) Paramarsa. (b) Anuman. (c) Vyapti. (d) None of these. 176. The invariable relation between the Hetu and the Saddaya in Nyaya Philosophy is known as (a) Paramarsa. (b) Anuman. (c) Vyapti. (d) None of these. 177. Vyapti can be properly defined as (a) Invariable concomitant.
(b) Causal relation. (c) Sequence. (d) None of these. 178. The knowledge of the relation between a name and the thing named in Nyaya is known as (a) Perception. (b) Inference, (c) Comparison. (d) Testimony. 179. The knowledge gained through the testimony of the reliable statement of scripture is known as (a) Perception. (b) Inference, (c) Comparison. (d) Testimony. 180. Words according to Nyaya can be classified as (a) Drastartha. (b) Adrastartha. (c) Both of them. (d) None of these. 181. The basis of the classification of scriptural words according to Nyaya can be (a) Meaning of words. (b) Origin of words. (c) Both of them.
(d) Neither of these. 182. The words which are given to the seers through the God himself are known as (a) Vedic. (b) Laukika. (c) Both of them. (d) None of these. 183. Words created by ordinary human beings are known as (a) Vedic. (b) Laukika. (c) Both of them. (d) None of these. 184. The nature of Vedic words can be described as (a) True. (b) False. (c) Both of them. (d) None of these. 185. Prama literally means the experience which is (a) real. (b) Unreal. (c) doubtful. (d) None of these. 186. Valid knowledge according to Mimamsa includes (a) Perceptual.
(b) Non-perceptual, (c) Both of them. (d) None of these. 187. The perceptual knowledge, according to Mimamsa, can be classified as (a) Savikalpa. (b) Nirvikalpa. (c) Both of them. (d) None of these. 188. The immediate knowledge according to Mimamsa is known as (a) Perceptual. (b) Non-perceptual, (c) Both of them. (d) None of these. 189. Knowledge of name, shape, quality etc is known as (a) Savikalpa. (b) Nirvikalpa. (c) Both of them. (d) None of these. 190. Knowledge arising out of similar cognition or perception is known as (a) Inference. (b) Comparison, (c) Testimony. (d) Perception.
191. The Pramana of Upmana in Indian philosophy has been accepted by (a) Nyaya. (b) Mimamsa. (c) Vedanta. (d) All of these. 192. The most important source of knowledge according to Mimamsa is (a) Perception. (b) Inference, (c) Comparison. (d) Testimony. 193. The Vedic statements, according to Mimamsa, can be classified as (a) Siddhartha. (b) Vidhayaka. (c) Both of them. (d) None of these. 194. Sentences pertaining to objective existence are known as (a) Siddhartha. (b) Vidhayaka. (c) Both of them. (d) None of these. 195. Statements concerning the Mode of Performance of religious activity are known as (a) Siddhartha. (b) Vidhayaka.
(c) Both of them. (d) None of these. 196. “Achieve heaven through charity for a whole month,” is a statement which can be classified as (a) Upadesaka. (b) Atidesa. (c) Both of them. (d) None of these. 197. The postulation of a fact by the impossibility of its opposite is known as (a) Arthapatti. (b) Anupalabdhi. (c) Inference. (d) Testimony. 198. The immediate knowledge of the nonexistence of an object is known as (a) Arthapatti. (b) Anupalabdhi. (c) Inference. (d) Testimony. 199. Prama, according to Vedanta, is the knowledge which is (a) Uncontradictory. (b) Contradictory. (c) Worldly. (d) Other worldly. 200. Pramanas, according to Vedanta, can be classified as
(a) Perception. (b) Inference, (c) Scriptures. (d) All of these.
Answers 101. (c) 102. (b) 103. (b) 104. (d) 105. (b) 106. (b) 107. (c) 108. (d) 109. (a) 110. (a) 111. (a) 112. (c) 113. (a) 114. (a) 115.(c) 116. (b) 117.(c) 118. (d) 119. (a) 120. (d) 121. (d) 122. (a) 123. (a) 124.(c) 125. (d) 126. (d) 127. (d) 128. (a) 129. (a) 130. (d) 131. (a) 132. (d) 133. (b) 134. (b) 135. (d) 136.(c) 137. (d) 138. (a) 139. (b) 140. (a) 141. (c) 142. (d) 143. (c) 144. (a) 145. (b) 146. (b) 147. (b) 148. (d) 149. (c) 150. (d) 151. (d) 152. (c) 153. (b) 154. (b) 155. (b) 156.(c) 157(d) 158. (c) 159. (d) 160. (b) 161. (a) 162. (a) 163. (c) 164.(c) 165. (c) 166. (b) 167. (d) 168. (d) 169. (d) 170. (d) 171. (b) 172. (c) 173. (a) 174.(c) 175. (a) 176. (b) 177. (d) 178. (c) 179. (d) 180.(c) 181. (c) 182. (a) 183. (b) 184. (a) 185. (a) 186.(c) 187. (c) 188. (a) 189. (a) 190. (b) 191. (d) 192. (d) 193.(c) 194. (a) 195. (b) 196. (b) 197. (a) 198. (b) 199. (a) 200. (d) 201. The identity of the subject and object consciousness adopting the form of external object is known as (a) Perception. (b) Inference, (c) Scriptures. (d) All of these. 202. The relation of subject and object in perception, according to Vedanta, is (a) Identical. (b) Different, (c) Contradictory. (d) None of these.
203. The knowledge which results by the past impressions based upon the awareness of concomitance is known as (a) Perception. (b) Inference, (c) Scriptures. (d) All of these. 204. The most important pramana, according to Advaita Vedanta, is (a) Perception. (b) Inference, (c) Scriptures. (d) All of these. 205. While Nyaya admits as many as five stages in the process of inference, Samkara has admitted (a) Three. (b) Seven. (c) Two. (d) None of these. 206. The best theory of Pramanas in Indian philosophy has been presented by (a) Nyaya. (b) Samkhya. (c) Advaita Vedanta. (d) None of these. 207. The most, important source of knowledge, according to Indian philosophy is (a) Scriptures.
(b) Inference, (c) Perception. (d) All of these. 208. The imposition of some external objects upon the self, according to Samkara, means (a) Atmakhyativada. (b) Anyathakhyativada. (c) Akyativada. (d) Asatkhyativada. 209. The theory of error known as Atmakhyativada in Indian philosophy has been presented by (a) Advaitavedanta. (b) Samkhya. (c) Nyaya. (d) Mimamsa. 210. The theory of imposition of a mental concept upon the external world is known as (a) Atmakhyativada. (b) Akhathakhyativada. (c) Mmyativada. (d) Asatkhyativada. 211. The imposition of an object upon another due to illusion is known as (a) Atmakhyativada. (b) Anyathakhyativada. (c) Akhyativada. (d) Asatkhyativada.
212. The imagination of quality in a thing which has been the subject of imposition of the object having that quality leads to the error known as (a) Atmakhyativada. (b) Anyathakhyativada. (c) Akhyativada. (d) Asatkhyativada. 213. The imposition of some quality in a thing where it is not, is known as (a) Avidya. (b) Adhyasa. (c) Akhyati. (d) None of these. 214. The proper cause of adhyasa, according to Samkara, is (a) Avidya. (b) Maya. (c) Vyavahara. (d) All of these. 215. The world, according to Samkara, is (a) Real. (b) Unreal. (c) Illusory. (d) None of these. 216. In Indian philosophy the theory of error has been mostly utilised in the field of (a) Metaphysics. (b) Epistemology.
(c) Axiology. (d) All of these. 217. Samkara has utilised the Adhyasa to explain (a) Nature of Brahman. (b) Nature of self. (c) Nature of world. (d) Nature of liberation. 218. The proper nature of Adhyasa can be explained as (a) Knowledge. (b) Ignorance, (c) Both of them. (d) None of these. 219. The right knowledge, according to Samkara, is known as (a) Vidya. (b) Avidya. (c) Adhyasa. (d) Maya. 220. The knowledge known as Pramana is gained by (a) Soul. (b) Jiva. (c) Sense organs. (d) None of these. 221. The knowledge which the Jiva attains without any help is known as
(a) pratyaksha (b) Paroksha (c) Both of them. (d) None of these. 222. The knowledge of a thing by means of Hetu, according to Jain’s is known as (a) Pratyaksha. (b) Paroksha. (c) Both of them. (d) None of these. 223. Knowledge according to Nyaya, can be properly described as (a) Prama (b) Aprarna (c) Both of them. (d) None of these. 224. Uncontradicted knowledge arising out of the sense object contact is known as (a) Perception. (b) Inference, (c) Comparison. (d) Testimony. 225. The most important source of knowledge according to Nyaya philosophy is (a) Perception. (b) Inference, (c) Comparison.
(d) Testimony. 226. Anuma knowledge according to Nyaya is (a) Perception. (b) Inference. (c) Comparison. (d) Testimony. 227. The proper means of anumana according to Nyaya is (a) Perception. (b) Hetu. (c) Sadhya. (d) Paksha. 228. Liberation, as becoming a part of God, according to Ramanuja is known as (a) Salokya. (b) Samipya. (c) Sanidhya. (d) Sayujya. 229. Liberation, as nearness to Ishwara according to Ramanuja is known as (a) Salokya. (b) Samipya. (c) Sanidhya. (d) Sayujya. 230. The important means for achievement or liberation, according to Samkara, is (a) Distinction of self and not-self.
(b) Concentration on Om. (c) Religious practices. (d) All of these. 231. The main theories concerning the intrinsic values are (a) Axiological subjectivists. (b) Objective theory. (c) Both of them. (d) None of these. 232. The extrinsic values mainly include (a) Wealth. (b) Things. (c) Property. (d) All of these. 233. Health can be classified as having the value of (a) Extrinsic. (b) Intrinsic. (c) Instrumental. (d) None of these. 234. Beauty can be classified as having the value of (a) Instrumental. (b) Ultimate. (c) Extrinsic. (d) None of these.
235. Value can be properly defined as (a) Something important. (b) Object of effort. (c) Aim of life. (d) All of these. 236. Value is accompanied with (a) Beliefs. (b) Convictions, (c) Sacrifices. (d) All of these. 237. Value has been closely linked with interest. This statement has been given by (a) J.B.Perry. (b) J.S.Mackenzie, (c) J.S. Mill. (d) W. M. Urban. 238. According to psychologists, value is primarily concerned with: (a) Needs. (b) Sentiments, (c) Drives. (d) All of these. 239. According to ethicists, values are concerned with (a) Morals. (b) Reasons,
(c) Purposes. (d) All of these. 240. Axiological judgement shows the characteristics of (a) Inevitable. (b) Obligatory. (c) Based upon judgment. (d) All of these. 241. The materialists define value as (a) Material. (b) Mental. (c) Spiritual. (d) None of these. 242. The spiritualists define value as (a) Material. (b) Mental. (c) Spiritual. (d) None of these. 243. Values have been classified as (a) Intrinsic. (b) Extrinsic, (c) Both of them. (d) None of these. 244. Goodwill, according to Immanual Kant, is
(a) Extrinsic value. (b) Intrinsic value. (c) Instrumental value. (d) None of these. 245. The ultimate good includes (a) Extrinsic value. (b) Intrinsic value. (c) Instrumental value. (d) None of these. 246. The ultimate human values are of the nature of (a) Physical. (b) Intellectual, (c) Spiritual. (d) None of these. 247. Values can be classified as (a) Permanent. (b) Temporary, (c) Both of them (d) None of these. 248. The theory of liberation has been rejected in Indian philosophy by the school known as (a) The Charvaka. (b) The Jaina. (c) The Buddhists,
(d) The Vedanta. 249. Liberation, according to Charvaka, can be said to be (a) Possible. (b) Impossible, (c) Foolish. (d) None of these. 250. Liberation, according to Jaina philosophy, is (a) Freedom of matter. (b) Freedom from life and death. (c) Freedom from Karma. (d) All of these. 251. Liberation, according to Jaina philosophy can be classified as (a) Bhava moksha. (b) Dravya moksha. (c) Both of them. (d) None of these. 252. The state of Jivanmukti is included in (a) Bhava moksha. (b) Dravya moksha. (c) Both of them. (d) None of these. 253. Liberation, according to Jaina, can be achieved by (a) Penance.
(b) Self-control, (c) Detachment. (d) All of these. 254. Liberation, according to Buddha, means (a) Extinction. (b) Freedom. (c) Detachment. (d) None of these. 255. Liberation in Buddhist philosophy is known as (a) Nirvana. (b) Moksha. (c) Mukti. (d) None of these. 256. The most important means for achieving Nirvana, according to Buddha, is (a) Eight-fold path, (b) Penance, (c) Detachment. (d) Mortification. 257. Nirvana in Buddhist texts has been described as (a) State of peace. (b) Eternal health, (c) Perfect freedom, (d) All of these.
258. Nirvana cannot be described as (a) Eternalism. (b) Nihilism. (c) Both (d) None of these. 259. The famous preaching of Nirvana to king Milinda were given by (a) Gautam Buddha. (b) Nagarjuna. (c) Nagasena. (d) None of these 260. The important forms of Nirvana include (a) Sopadhisesa. (b) Nirupadhisesa (c) Both of them. (d) None of these. 261. The world as suffering has been postulated by (a) Buddhism. (b) Samkhya. (c) Jainas. (d) All of these. 262. The cause of suffering, according to Samkhya, philosophy is (a) Ignorance. (b) Attachment,
(c) Fear. (d) None of these. 263. Liberation, according to Samkhya, can be attained by: (a) Knowledge. (b) Penance, (c) Enjoyment. (d) None of these. 264. The self in Samkhya philosophy is known as (a) Jiva. (b) Purusa. (c) Atman. (d) None of these. 265. The chief characteristics of purusa in Samkhya philosophy is (a) Transcendent. (b) Ever liberated, (c) Non-attached. (d) All of these. 266. The liberation by living, according to Samkhya philosophy, can be termed as (a) Jivanmukti. (b) Videhamukti. (c) Both of them. (d) None of these. 267. Liberation after death, according to Samkhya philosophy, can be termed as
(a) jivanmukti. (b) videhamukti. (c) Both of them. (d) None of these. 268. The final state of liberation, according to Samkhya philosophy, is (a) Jivanmukti. (b) Videhamukti. (c) Both of them. (d) None of these. 269. Liberation and bondage, according to Samkhya philosophy, are of the nature of (a) Ultimate reality, (b) Practical reality, (c) Like dream. (d) None of these. 270. The main objection against Samkhya concept of liberation is based upon (a) The Purusa as agent. (b) No happiness in liberation. (c) Fallacies of evolution. (d) All of these. 271. The best theory of liberation in Indian philosophy has been advanced by (a) The Jainas. (b) The Buddhists. (c) The Samkhya.
(d) Advaita Vedanta. 272. According to Advaita Vedanta, the nature of liberation can be explained as (a) Brahman. (b) Atman. (c) Transcedental reality. (d) All of these. 273. Advaita Vedanta theory of liberation is based upon (a) The Vedas. (b) The Upanishads. (c) Bhagwadgita. (d) Brahmasutra. 274. The liberation in Advaita Vedanta is known as: (a) Nirvana. (b) Apavargh. (c) Moksha. (d) None of these. 275. To contribute to India’s national integration education should (a) Make children familiar with all aspects of national life. (b) Reach each and every child of the country. (c) Be free and compulsory. (d) Be of high quality. 276. Indian education can promote national consciousness by (a) Breaking down regional and linguistic barriers.
(b) Establishing more and more all India institutions which will admit students from different parts of the country. (c) Understanding and re-evaluating of India’s cultural heritage. (d) All of these. 277. Who was the founder of Shanti Niketan ? (a) Tagore (b) Vivekananda (c) Gandhi (d) Sri Aurobindo. 278. under whose leadership is founded the University at Pondicherry? (a) Tagore (b) Vivekananda (c) Gandhi (d) Sri Aurobindo. 279. On whose philosophy is based the current primary education in India? (a) Tagore (b) Vivekananda (c) Gandhi (d) Sri Aurobindo. 280. Material and spiritual knowledge is already present in man covered by a ‘curtain of ignorance-who said this? (a) Tagore (b) Vivekananda (c) Gandhi
(d) Plato. 281. Vivekananda included study of religion, philosophy, Upnishadas and Puranas” to achieve (a) Spiritual development of the child. (b) Development of intellect of the child. (c) Propagation of Indian culture. (d) Complete development of child’s personality. 282. Which of the following was not suggested as a method of education by Vivekananda? (a) Lecture-cum-discussion (b) Yoga (c) Meditation (d) Guided readings. 283. Vivekananda’s philosophy of life was derived from (a) Buddhistic philosophy. (b) Vedanta philosophy. (c) Sarakhya philosophy. (d) Plato’s Idealism. 284. Which of the following types represents M.K. Gandhi’s contribution to education? (a) Integral education (b) Basic Education (c) Education for man making (d) Education for international understanding. 285. Which of the following types represents Vivekananda’s contribution to education? (a) Integral education
(b) Basic education (c) Education for man making (d) Education for International understanding. 286. Which of the following types represents Aurobindo’s contribution to education? (a) Integral Education (b) Basic education (c) Education for man making (d) Education for international understanding. 287. As an educationist, Gandhiji was (a) A naturalist (b) An Idealist (c) Naturalist, an Idealist and a Pragmatist all together (d) A Pragmatist. 288. The ultimate aim of education, according to Gandhiji, was to help the individuals to be (a) Gainfully employed in life. (b) Peaceful and happy in life. (c) Able to acquire as much as possible from the ocean of knowledge. (d) Able-to grow into a divine human being by realizing Godliness. 289. What did Gandhiji’s philosophy of education stress as aim of education? (a) Social aims (b) Individual aims (c) Cultural aims (d) A synthesis of individual and social aims.
290. RabindraNath Tagore was a Naturalist because he said about children that (a) They should be made to develop into complete human being. (b) They should be given full freedom to live in natural environment and learn by doing. (c) They should be acquainted with the ideals and values of national culture. (d) They should be educated for national integration. 291. Tagore was an Idealist because he emphasized (a) Religious education in a formal manner. (b) Moral and spiritual development of the child. (c) Vocational education. (d) Rigid control and discipline in schools. 292. In Democracy educational pattern is planned after the interests of the many because (a) Democracy is the government of the many, by the many and for the many. (b) There are always too many illiterates in a democracy. (c) The ultimate authority determining educational policy in democracy is imminent in man. (d) Democracy has tremendous faith in her men and their powers. 293. Aims of education are determined by human being for the good of the (a) Individual. (b) Society. (c) The individual and the society both. (d) Neither the individual nor the society. 294. India’s constitutional value of “equality of all” is founded on several assumptions. Which of the following is not among these? (a) Claim of human dignity (b) All men have intrinsic worth
(c) All men are alike by nature (d) All men are created equal. 295. In India’s constitutional values equality applied to education means (a) To equalize the external or material circumstances of obtaining education. (b) To impart same kind of education to all. (c) To impart education to all up to the same level. (d) To have same kinds of institutions for all in the society. 296. Which of the following does not contribute to India’s national integration? (a) National system of education (b) Teaching history compulsorily in the school (c) National language (d) National curriculum. 297. Which of the following is not a national objective to be achieved through education in India? (a) Increasing productivity (b) Achieving social and national integration (c) Increasing children’s creative ability (d) Accelerating process of modernization. 298. Development of which of the following is not an aim of democratic education? (a) Vocational efficiency (b) Educational leadership (c) Scientific and technical education (d) Democratic citizenship. 299. The Vedas teach us that creation is
(a) Without beginning. (b) Without an end. (c) Without beginning and without an end. (d) Has a definite beginning and also an end. 300. Who said, “Without caring for all that is believed, reason it all out and having found that it will do good to you and all believe it, live upto it and help others to live upto it”? (a) Swami Vivekananda (b) Buddha (c) Kapila (d) Vyas.
Answers 201. (a) 202. (a) 203. (b) 204.(c) 205. (a) 206. (a) 207. (d) 208. (a) 209. (a) 210. (b) 211.(c) 212. (d) 213. (b) 214. (d) 215. (b) 216. (d) 217.(c) 218. (b) 219. (a) 220. (b) 221. (a) 222. (b) 223. (a) 224. (a) 225. (b) 226. (b) 227. (b) 228. (d) 229. (b) 230. (d) 231. (c) 232. (d) 233. (b) 234. (b) 235. (d) 236. (d) 237. (a) 238. (d) 239. (d) 240. (d) 241. (a) 242.(c) 243.(c) 244. (b) 245. (b) 246. (c) 247.(c) 248. (a) 249. (d) 250. (d) 251. (c) 252. (a) 253. (d) 254. (a) 255. (a) 256. (a) 257. (d) 258. (c) 259.(c) 260.(c) 261. (d) 262. (a) 263. (a) 264. (b) 265. (d) 266. (c) 267. (b) 268. (b) 269. (b) 270. (d) 271. (d) 272. (d) 273. (d) 274. (c) 275. (a) 276. (d) 277. (a) 278. (d) 279.(c) 280. (b) 281. (a) 282. (d) 283. (b) 284. (b) 285.(c) 286. (a) 287. (c) 288. (d) 289. (d) 290. (b) 291. (b) 292. (b) 293. (c) 294. (c) 295. (a) 296. (b) 297. (c) 298. (c) 299. (c) 300. (b) 301. Which philosophy maintained “The soul is divine, only held in the bondage of matter”? (a) Vedanta (b) Sankhya (c) Buddhism (d) All of these.
302. What should be done so that the school is to be the guardian of democracy? (a) Eminent leaders should be invited to school to talk about democracy to teachers and the students (b) Democracy should, actually, be lived in the school (c) Lessons on the importance of democracy should be included in the text-books (d) The teachers should have faith in democracy. 303. As one of the Indian constitutional values, secularism means (a) No respect for any religion. (b) Equal respect for all religions and no discrimination in any matter on the ground of religion. (c) Control of religious activities by the government. (d) Abolition of all personal religious laws. 304. For strengthening democracy as a constitutional value through education, it is necessary to ensure that (a) All people have the freedom to live the life they think is the best for them (b) People are competitive for progress (c) People learn large-hearted tolerance, mutual give and take and appreciation of ways in which people differ from one another. (d) People are religious and God-fearing. 305. “Child is more important than all kinds of books”. This viewpoint of Tagore represents his faith in the following aims of education (a) Individual aims. (b) Social aims. (c) A synthesis of individual and social aims. (d) Cultural aims.
306. “Next to Nature the child should be brought into touch with the stream of social ‘behaviour”. By saying this Tagore is trying to emphasize following aims of education (a) Individual aims. (b) Social aims. (c) Both Individual and social aims. (d) Intellectual development aim. 307. Who said that the aim of education should be to develop in children feelings of international brotherhood and attitude of international understanding? (a) Mahatma Gandhi (b) R. N. Tagore (c) Rousseau (d) Dewey. 308. Characteristics of Vivekananda’s philosophy of education include (a) Naturalism. (b) Idealism. (c) Pragmatism. (d) Naturalism idealism and pragmatism all. 309. According to Vivekananda’s philosophy of education, the prime aim of education is (a) Physical development of the child. (b) Mental development of the child. (c) Social development of the child. (d) Fullness of perfection already present in the child. 310. The intimacy between philosophy and religion can be seen in the field of (a) Goal of life.
(b) Aim of knowledge (c) Values. (d) All of these. 311. The influence of both philosophy and religion in the life of the human individual and society is (a) Favorable. (b) Unfavourable, (c) Both of them. (d) None of these. 312. Religion and philosophy meet in: (a) Matter. (b) Mind. (c) Spirit. (d) None of these. 313. The important aspects of philosophical problems are (a) Critical. (b) Synthetic, (c) Both of them (d) None of these. 314. The philosophical attitude includes (a) Wonder. (b) Doubt. (c) Criticism. (d) All of these.
315. The philosophical method includes, (a) Induction. (b) Deduction, (c) Dialectical. (d) All of these. 316. Philosophising requires the processes of (a) Analysis. (b) Synthesis, (c) Criticism. (d) All of these. 317. The true nature of philosophy can be explained as (a) Critical method. (b) Comprehensive science. (c) Synthetic science. (d) All of these. 318. The important characteristics of philosophy are (a) Philosophical method. (b) Philosophical attitude. (c) Philosophical conclusions. (d) All of these. 319. The nature of philosophy can be explained as (a) Collection of science. (b) Universal science.
(c) Critical method. (d) All of these. 320. The most important trait of philosophy is (a) Criticism. (b) Synthesis. (c) Analysis. (d) None of these. 321. Philosophy is a comprehensive synthetic science, has been maintained by (a) Joseph A. Leighton. (b) Herbert Spencer. (c) Roy Wood Seller. (d) All of these. 322. What is correct about the nature of philosophy in relation to science? (a) Philosophy is science (b) Philosophy is a normative science (c) Philosophy is the science of science (d) Philosophy is the mother of all sciences. 323. Literally the term philosophy means (a) Love of knowledge. (b) Criticism. (c) A particular method. (d) None of these. 324. The meaning of the terms philosophy and Darshan are
(a) Similar. (b) Dissimilar, (c) Both of them. (d) None of these. 325. The philosopher is more concerned with (a) Induction. (b) Deduction. (c) Dialectics. (d) None of these. 326. The contemporary trend in philosophical method is (a) Analysis. (b) Synthesis, (c) Dialectics. (d) None of these. 327. Philosophical activity is concerned with (a) Thinking (b) Synthesising (c) Sriticising (d) All of these. 328. Philosophical thinking is characterised by (a) Philosophical effect. (b) Philosophical conclusion. (c) Philosophical results.
(d) All of these. 329. The philosophical effect can be seen upon (a) The Philosopher. (b) The group life. (c) The culture. (d) All of these. 330. The chief differences among thinking beings are (a) Physical. (b) Biological, (c) Philosophical. (d) None of these. 331. A bad philosophy can be substituted by (a) Science. (b) Religion. (c) Better philosophy. (d) None of these. 332. The diversity of philosophical conclusions shows (a) Weakness. (b) Strength, (c) Both of them. (d) None of these 333. The philosophical thinking in a philosopher is (a) Permanent. .
(b) Evolving, (c) limited. (d) None of these. 334. Philosophers are, “Those who are lovers of the vision of truth.” This was said by (a) Socrates. (b) Plato. (c) Aristotle. (d) William James. 335. The most important difference between philosophy and science is (a) Subject matter (b) Method (c) Scope (d) None of these. 336. The goal of philosophy can be properly defined as (a) Solution of problem. (b) Philosophising. (c) achievement of success. (d) None of these. 337. Which of the following is the contribution of Rousseau to education? (a) Education for Freedom (b) Education for Democracy (c) Education for State control (d) Education for Nationalism.
338. Which of the following represents fascist ideal of education? (a) Education for Freedom (b) Education for Democracy (c) Education for State control (d) Education for Nationalism. 339. Which of the following represents ‘communist ideal’ of education? (a) Education for Freedom (b) Education for Democracy (c) Education for State control (d) Education for Nationalism. 340. Which of the following is ideal of education, according to idealism? (a) Self Realisation (b) Livelihood (c) Citizenship (d) Social Adjustment. 341. Which of the following is the Naturalist ideal of education? (a) Self Realisation (b) Livelihood (c) Inculcation of democratic values (d) Social Adjustment. 342. Who among the following has propounded idealism in education? (a) Plato (b) John Dewey
(c) Rousseau (d) Russell. 343. Who among the following propounded pragmati in education? (a) Plato (b) John Dewey (c) Rousseau (d) Russell. 344. Who among the following propounded naturalism in education? (a) Plato (b) John Dewey (c) Rousseau (d) Bertrand Russell. 345. Who among the following propounded existentialism in education? (a) Plato (b) Sartre (c) Rousseau (d) Bertrand Russell. 346. Who among the following propounded socialism in education? (a) Russell. (b) Dewey (c) Sartre (d) Stalin. 347. Who among the following made maximum impact on modern education?
(a) Russell (b) Dewey (c) Sartre (d) Stalin. 348. Science can be properly defined as (a) A field of knowledge. (b) A subject matter. (c) A method. (d) None of these. 349. The distinctions between philosophy and science are (a) Distinction in nature. (b) Distinction in problems. (c) Distinction in method. (d) All of these 350. The most important distinction between philosophy and science is (a) Distinction in nature. (b) Distinction in problem. (c) Distinction in method. (d) All of these.
Answers
301. (a) 302. (b) 303. (b) 304. (c) 305. (a) 306. (b) 307. (b) 308. (d) 309. (d) 310. (d) 311.(c) 312. (c) 313. (c) 314. (d) 315. (d) 316. (d) 317. (d) 318. (d) 319. (d) 320. (a) 321. (d) 322. (c) 323. (a) 324. (b) 325.(c) 326. (a) 327. (d) 328. (d) 329. (d) 330. (c) 331. (c) 332. (b) 333. (b) 334. (a) 335. (b) 336. (b) 337. (a) 338. (d) 339.(c) 340. (a) 341. (d) 342. (a) 343. (b) 344.(c) 345. (b) 346. (d) 347. (b) 348.(c) 349. (d) 350. (d)
