- DI & DS
- English Language
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Intelligence & CR
- Alphabet & Number Ranking
- Analytical Reasoning
- Blood Relations Test
- Coding - Decoding
- Comparision of Ranks
- Direction Sense Test
- Mathematical Operation / Number Puzzles
- Series
- Sitting Arrangement
- Statement and Arguement
- Statement and Conclusion
- Statement and Course of Action
- Statement-Assumption
- Syllogism
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Mathematical Skills
- Average
- Calender
- Clocks
- Geometry
- Height and Distance
- Logarithms
- Mensuration
- Mixtures and Alligations
- Number System
- Percentage
- Permutation and Computation
- Probability
- Profit and Loss
- Ratio and Proportion
- Set Theory
- Simple calculations
- Simple Equations
- Simple Interest and Compound Interest
- Time and Work
- Time, Speed and Distance
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7.
The Sapir-Whorf hypothesis, also known as the linguistic relativity hypothesis, refers to the proposal that the particular language one speaks influences the way one thinks about reality. The linguistic relativity hypothesis focuses on structural differences among natural languages such as Hopi, Chinese, and English, and asks whether the classifications of reality implicit in such structures affect our thinking about reality. Analytically, linguistic relativity as an issue stands between two others: a semiotic-level concerns with how speaking any natural language whatsoever might influence the general potential for human thinking (i.e., the general role of natural language in the evolution or development of human intellectual functioning), and a functional- or discourse-level concern with how using any given language code in a particular way might influence thinking (i.e., the impact of special discursive practices such as schooling and literacy on formal thought). Although analytically distinct, the three issues are intimately related in both theory and practice. For example, claims about linguistic relativity depend on understanding the general psychological mechanisms linking language to thinking, and on understanding the diverse uses of speech in discourse to accomplish acts of descriptive reference. Hence, the relation of particular linguistic structures to patterns of thinking forms only one part of the broader ray of questions about the significance of language for thought. Proposals of linguistic relativity necessarily develop two linked claims among the key terms of the hypothesis (i.e., language, thought, and reality). First, languages differ significantly in their interpretations of experienced reality- both what they select for representation and how they arrange it. Second, language interpretations have influences on thought about reality more generally- whether at the individual or cultural level. Claims for linguistic relativity thus require both articulating the contrasting interpretations of reality latent in the structures of different languages, and accessing their broader influences on, or relationships to, the cognitive interpretation of reality.
[1] Which of the following conclusions can be derived based on Sapir-Whorf hypothesis?
A. Americans and Indians would have similar intelligence.
B. South Indians and North Indians would have similar intelligence.
C. Those with same intelligence would speak the same language.
D. Those with similar intelligence may speak the same language.
E. Structure of language does not affect cognition.[2] If Sapir-Whorf hypothesis were to be true, which of the following conclusions would logically follow?
1. To develop vernacular languages, government should promote public debates and discourses.
2. Promote vernacular languages as medium of instruction in schools.
3. Cognitive and cultural realities are related.
A. 1 only
B. 2 only
C. 3 only
D. 1 and 2
E. 1, 2 and 3[3] Which of the following proverbs may be false, if above passage were to be right?
1. If speech is silver, silence is gold.
2. When you have spoken a word, it reigns over you. When it is unspoken you reign over it.
3. Speech of yourself ought to be seldom and well chosen.
A. 1 and 2
B. 2 and 3
C. 3 only
D. 1 only
E. 1, 2 and 3asked in XAT
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8.
The greens' success has clear policy implications, especially on issues of nuclear power, ecological tax reform, and citizenship rights. But success also has implications for parties themselves. Greens have always faced a unique "strategic conundrum‟ arising from their unique beliefs and movement roots. Put simply, how can they reconcile their radical alternative politics with participation in mainstream or "grey‟ parliamentary and government structures? Throughout the 1990s most parties shed their radical cloth in an attempt to capture votes, even at the expense of party unity and purity. Most were rewarded with electoral success well beyond what had been imaginable in the 1980s. The price to pay has been tortured internal debates about strategy, and new questions about green party identity and purpose. Today the key questions facing green parties revolve around not whether to embrace power, but what to do with it. More specifically, green parties face three new challenges in the new millennium: first, how to carve out a policy niche as established parties and governments become wiser to green demands, and as green concerns themselves appear more mainstream. Second, how to make green ideas beyond the confines of rich industrialised states into Eastern Europe and the developing world where green parties remain marginal and environmental problems acute. Third, how to ensure that the broader role of green parties- as consciousness raisers, agitators, conscience of parliament and politics- is not sacrificed on the altar of electoral success. Green parties have come a long way since their emergence and development in the 1970s and 1980s. They have become established players able to shape party competition, government formation, and government policy. But this very „establishment‟ carries risk for a party whose core values and identities depend mightily on their ability to challenge the conventional order, to agitate and to annoy. For most green parties, the greatest fear is not electoral decline so much as the prospect of becoming a party with parliamentary platform, ministerial voice, but nothing to say.
[1] Which out of the following is closest in meaning to the first three challenges mentioned in the paragraph?
A. Niche of green parties is being eroded by mainstream parties.
B. Green parties are finding it difficult to find new strategy.
C. Green parties have become stronger over a period of time.
D. Some green parties are becoming grey.
E. Non green parties are becoming less relevant than green parties.[2] Which of the following is the most important point that author highlights?
A. Challenges before green parties to change their strategy from green activism to green
governance.
B. How should green parties win confidence and support of governments?
C. Transformation of green parties in recent decades.
D. Green movement is not strong in developing countries.
E. Non green parties are becoming less relevant than green parties.[3] How best can mainstream political parties, in India, keep green parties at bay?
A. By imposing a green tax.
B. By allowing carbon trading.
C. By including green agenda in their governance.
D. By hiring Al Gore, the Nobel prize winner, as an ambassador.
E. By not letting green parties fight elections.asked in XAT
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9.
In Hume‟s eyes productive labour was the greatest asset of a country, and foreign trade was valuable because it enabled a nation to use more and more varied labour than would otherwise be possible. But commerce was of mutual advantage to the nations involved, not a benefit to one and injury to other. “The increase of riches and commerce in any one nation,” added Hume, “instead of hurting, commonly, promotes the riches and commerce of all its neighbours.” “The emulation in rival nations serves ... to keep industry alive in all of them.”
[1] The importance of foreign trade, in eyes of Hume, was due to that:
A. it allowed the employment of surplus labour in a nation.
B. it allowed the diversion of labour to export oriented industries.
C. it allowed the deeper specialisation of the same labour force.
D. it allowed varied application of labour force in a nation.
E. it allowed application of varied labour force in a nation.[2] As per Hume, free trade between nations was made advantageous by the outcome of:
A. mutual increases in riches and commerce.
B. emulation of industrial activity by different nations.
C. affable promotion of industrial activity among nations.
D. productive employment of labour in different nations.
E. higher wages received by labour in exporting nations.asked in XAT
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10.
India is renowned for its diversity. Dissimilitude abounds in every sphere - from the physical elements of its land and people to the intangible workings of its beliefs and practices. Indeed, given this variety, India itself appears to be not a single entity but an amalgamation, a “constructs” arising from the conjoining of innumerable, discrete parts. Modem scholarship has, quite properly, tended to explore these elements in isolation. (In part, this trend represents the conscious reversal of the stance taken by an earlier generation of scholars whose work reified India into a monolithic entity - a critical element in the much maligned “Orientalist” enterprise.) Nonetheless, the representation of India as a singular “Whole” is not an entirely capricious enterprise; for India is an identifiable entity, united by - if not born out of - certain deep and pervasive structures. Thus, for example, the Hindu tradition has long maintained a body of mythology that weaves the disparate temples, gods, even geographic landscapes that exist throughout the subcontinent into a unified, albeit syncretic, whole.
In the realm of thought, there is no more pervasive, unifying structure than karma. It is the “doctrine” or “law” that ties actions to results and creates a determinant link between an individual’s status in this life and his or her fate in future lives. Following what is considered to be its appearances in the Upanishads, the doctrine reaches into nearly every corner of Hindu thought. Indeed, its dominance is such in the Hindu world view that karma encompasses, at the same time, life-affirming and life-negating functions; for just as it defines the world in terms of the “positive” function of delineating a doctrine of rewards and punishments, so too it defines the world through its “negative” representation of action as an all but inescapable trap, an unremitting cycle of death and rebirth.
Despite - or perhaps because of - karma’s ubiquity, the doctrine is not easily defined. Wendy Doniger O’Flaherty reports of a scholarly conference devoted to the study of karma that although the participants admitted to a general sense of the doctrine’s parameters, considerable time was in a “lively but ultimately vain attempt to define…karma and rebirth”. The base meaning of the term “karma” (or, more precisely, in its Sanskrit stem form, karman a neuter substantive) is “action”. As a doctrine, karma encompasses a number of quasi-independent concepts: rebirth (punarjanam), consequence (phala, literally “fruit,” a term that suggests the “ripening” of actions into consequences), and the valuation or “ethic-ization” of acts, qualifying them as either “good” (punya or sukarman) or “bad” (papam or duskarman).
In a general way, however, for at least the past two thousand years, the following (from the well known text, the Bhagavata Parana) has held true as representing the principal elements of the karma doctrine: “The same person enjoys the fruit of the same sinful or a meritorious act in the next world in the same manner and to the same extent according to the manner and extent, to which that (sinful or meritorious) act has been done by him in this world.” Nevertheless, depending on the doctrine’s context, which itself ranges from its appearance in a vast number of literary sources to its usage on the popular level, not all these elements may be present (though in a general way they may be implicit).
[1] The orientalist perspective, according to the author:
(A) Viewed India as a country of diversity.
(B) Viewed India as if it was a single and unitary entity devoid of diversity.
(C) Viewed India both as single and diverse entity.
(D) Viewed India as land of karma.
(E) Viewed India in the entirety.[2] “Reify” in the passage means:
(A) To make real out of abstract
(B) Reversal of stance
(C) Unitary whole
(D) Diversity
(E) Unity in diversity[3] “Ethic-ization” in the passage means
(A) Process of making something ethical
(B) Converting unethical persons into ethical
(C) Judging and evaluation
(D) Teaching ethics
(E) None of the above[4] Consider the following statements:
1. Meaning of karma is contextual.
2. Meaning of karma is not unanimous.
3. Meaning of karma includes many other quasi-independent concepts.
4. Karma also means actions and their rewards.
Which of the statements are true?
(A) 1,2,3
(B) 2,3,4
(C) 1,3,4
(D) None of the above
(E) All the four are true[5] The base meaning of karma is:
(A) reward and punishment.
(B) only those actions which yield a “phala”.
(C) any action.
(D) ripening of actions into consequences.
(E) None of the above.[6] As per the author, which of the following statements is wrong?
(A) India is a diverse country.
(B) Doctrine of karma runs across divergent Hindu thoughts.
(C) Doctrine of karma has a rich scholarly discourse
(D) Scholars could not resolve the meaning of karma
(E) Modern scholars have studied Hinduism as a syncretic whole.[7] Which of the following, if true, would be required for the concept of karma - as defined in Bhagavata Purana - to be made equally valid across different space-time combinations?
(A) Karma is judged based on the observers’ perception, and hence the observer is a necessary condition for its validity.
(B) Karma is an orientalist concept limited to oriental countries.
(C) Each epoch will have its own understanding of karma and therefore there can not be uniform validity of the concept of karma.
(D) The information of the past actions and the righteousness of each action would be embodied in the individual.
(E) Each space-time combination would have different norms of righteousness and their respective expert panels which will judge each action as per those norms.asked in XAT
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11.
Enunciated by Jung as an integral part of his psychology in 1916 immediately after his unsettling confrontation with the unconscious, the transcendent function was seen by Jung as uniting the opposites, transforming psyche, and central to the individuation process. It also undoubtedly reflects his personal experience in coming to terms with the unconscious. Jung portrayed the transcendent function as operating through symbol and fantasy and mediating between the opposites of consciousness and the unconscious to prompt the emergence of a new, third posture that transcends the two. In exploring the details of the transcendent function and its connection to other Jungian constructs, this work has unearthed significant changes, ambiguities, and inconsistencies in Jung’s writings. Further, it has identified two separate images of the transcendent function: (1) the narrow transcendent function, the function or process within Jung’s pantheon of psychic structures, generally seen as the uniting of the opposites of consciousness and the unconscious from which a new attitude emerges; and (2) the expansive transcendent function, the root metaphor for psyche or being psychological that subsumes Jung’s pantheon and that apprehends the most fundamental psychic activity of interacting with the unknown or other. This book has also posited that the expansive transcendent function, as the root metaphor for exchanges between conscious and the unconscious, is the wellspring from whence flows other key Jungian structures such as the archetypes and the Self, and is the core of the individuation process. The expansive transcendent function has been explored further by surveying other schools of psychology, with both depth and non-depth orientations, and evaluating the transcendent function alongside structures or processes in those other schools which play similar mediatory and/or transitional roles.
[1] The above passage is most likely an excerpt from:
(A) A research note
(B) An entry on a psychopathology blog
(C) A popular magazine article
(D) A scholarly treatise
(E) A newspaper article[2] It can be definitely inferred from the passage above that
(A) The expansive transcendent function would include elements of both the Consciousness and the Unconscious.
(B) Archetypes emerge from the narrow transcendent function.
(C) The whole work, from which this excerpt is taken, primarily concerns itself with the inconsistencies in Jung’s writings.
(D) Jung’s pantheon of concepts subsumes the root metaphor of psyche.
(E) The transcendent is the core of the individuation process.[3] A comparison similar to the distinction between the two images of the transcendent function would be:
(A) raucous: hilarious
(B) synchronicity: ontology
(C) recession: withdrawal
(D) penurious: decrepit
(E) none of the above[4] As per the passage, the key Jungian structure - other than the Self - that emerges from the expansive transcendent function may NOT be expressed as a(n):
(A) Stereotype
(B) Anomaly
(C) Idealized model
(D) Original pattern
(E) Epitomeasked in XAT
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12.
Deborah Mayo is a philosopher of science who has attempted to capture the implications of the new experimentalism in a philosophically rigorous way. Mayo focuses on the detailed way in which claims are validated by experiment, and is concerned with identifying just what claims are borne out and how. A key idea underlying her treatment is that a claim can only be said to be supported by experiment if the various ways in which the claim could be as fault have been investigated and eliminated. A claim can only be said to be borne out by experiment, and a severe test of a claim, as usefully construed by Mayo, must be such that the claim would be unlikely to pass it if it were false.
Her idea can be explained by some simple examples. Suppose Snell’s law of refraction of light is tested by some very rough experiments in which very large margins of error are attributed to the measurements of angles of incidence and refraction, and suppose that the results are shown to be compatible with the law within those margins of error. Has the law been supported by experiments that have severely tested it? From Mayo’s perspective the answer is “no” because, owing to the roughness of the measurements, the law of refraction would be quite likely to pass this test even if it were false and some other law differing not too much from Snell’s law true. An exercise I carried out in my school-teaching days serves to drive this point home. My students had conducted some not very careful experiments to test Snell’s law. I then presented them with some alternative laws of refraction that had been suggested in antiquity and mediaeval times, prior to the discovery of Snell’s law, and invited the students to test them with the measurements they had used to test Snell’s law; because of the wide margins of error they had attributed to their measurements, all of these alternative laws pass the test. This clearly brings out the point that the experiments in question did not constitute a severe test of Snell’s law. The law would have passed the test even if it were false and one of the historical alternatives true.
[1] Which of the following conclusion can be drawn from the passage?
(A) Experimental data might support multiple theoretical explanations at the same time, hence validity of theories needs to be tested further.
(B) Precise measurement is a sufficient condition to ensure validity of conclusions resulting from an experiment.
(C) Precise measurement is both a necessary and sufficient condition to ensure validity of conclusions resulting from an experiment.
(D) Precise measurement along with experimenter’s knowledge of the theory underpinning the experiment is sufficient to ensure the validity of conclusions drawn from experiments.
(E) All of these
[2] As per Mayo’s perspective, which of the following best defines the phrase “scientific explanation”?
(A) One which is most detailed in its explanation of natural phenomena.
(B) One which has been thoroughly tested by scientific experts.
(C) One which survives examinations better than other explanations.
(D) One which refutes other explanations convincingly.
(E) All of these.[3] The author’s use of Snell's law of refraction to illustrate Mayo’s perspective can best said to be
(A) Contrived.
(B) Premeditated.
(C) Superfluous.
(D) Illustrative.
(E) Inadequate.asked in XAT
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