1. Plato's suggestion that knowledge is innate or remembered as a result of being triggered by experience is in response to a paradox he sets up for himself. The paradox, now referred to as Meno's Paradox, has to do with the question of:

how a person can remember anything about the realm ofthe Forms after the shock of being born into this world.

how knowledge ofthe Forms can ever be anything other than a generalization of experience.

how anyone can recognize the correct answer to a question without already knowing the answer.

how concepts bound to the realm of becoming have meaning only when associated with the realm of Being.

2. According to Socrates, the task of the wise and virtuous person is not simply to learn various examples of just or virtuous actions but to learn the essence of justice or virtue, because:

by knowing enough examples of justice or virtue, we will live a worth while life even if we do not know what makes them examples of justice or virtue.

knowledge of individual examples alone would not prepare someone for situations of justice or virtue to which the examples do not immediately apply.

what makes an action just or virtuous can be known only by asking people for their opinions and respecting each answer as equally valuable.

justice and virtue are universal goals of all human beings, even if people do not always agree on how to achieve those ends.

3. Consider given assertion and reason and mark the correct options given below:
Assertion Aristotle in his work Metaphysics severely criticized the Number theory of Pythagoras.
Reason Aristotle's criticism follows from his philosophy of matter and form, and theory ofcausation.

and both true and provides correct explanation for

and both are false and (R)does not provide correct explanation for

is true and is false and does not provide a correct explanation for

is false and is true and does not provide a correct explanation for

4. "There is no rationale for myth because it is through myth that reason itself is defined." This means that:

mythos is ultimately based on logos, just as myth is ultimately based on reasoning or thinking.

myth does not "explain" how things are related as much as it simply reveals them as related.

metaphysicians are justified in reasoning as they do because there is only one true answer about being.

myth and reason are the same: "myth" defmes "reason," and "reason" defmes "myth."

5. Like Socrates, Epictetus thinks that:

Appearances to the contrary, material things are not valuable.

Being moral or virtuous is more important than getting the approval of others.

You should use reason to decide what to do in life.

All the above.

6. What device does Descartes employ to aid him in his systematic, methodological doubt and skepticism?

A "machine ofdeception" that creates illusions

His own nonexistence

The existence of a weaker version of God

The existence of an Evil Genius

7. Russell claims that doubt about objects in the world that we normally treat as certainties, such as tables, is:

necessary and universal

easily set aside

irrational

reasonable

8. Berkeley argues against the existence of ..

Material substances

Ideas

God

Spiritual substance

9. Why can't we have cause and effect knowledge, according to Hume?

We can never observe a constant conjunction between events

We can never observe the cause and the effect at the same time

We can never observe a necessary connection between events

We can never observe the atoms that make up the cause and effect

10. Why Kant doesn't think that we can have knowledge of the things-in-themselves?

Because they have not yet been experienced

Because they are not physical in nature

Because they are not mental in nature

Because the organizing principles ofmind do not apply to them

11. What does authentic existence require for the early existentialist Heidegger?

Belief in God

Belief in the superior man

Taking responsibility for one's choices

Understanding one self as a being-unto-death

12. How was Edmund Husserl's philosophy similar to Descartes?

He too advocated Mind/matter dualism

He too advocated a subject/object dualism

He too applied the method of doubt

He too sought to achieve rational certainty by grounding the truth in a deeper source.

13. Why is man abandoned, according to Jean-Paul Sartre?

Because oftechnology

Because there is no God

Because there is no other life in the solar system

Because we must all die

14. What did John Locke believe about perception?

Knowledge of the external world is based on the fact that some of the ideas we get through sense impressions represent the way things actually are in the external world.

Our senses give us direct acquaintance with the objects in the external world.

Our sense impressions only give us knowledge of the external world when they are clear and distinct.

The senses can provide us with no knowledge whatsoever about a world beyond the mind.

15. What did George Berkeley mean about such things as tables and chairs when he denied the existence of matter?

There are no unperceived tables and chairs.

There are no tables and chairs.

Tables and chairs are really just swarms of particles in motion.

Everything, including tables and chairs, is an illusion.

16. Which one ofthe following statements is false?

No real connection between antecedent and consequent is suggested by material implication.

Material implication expresses decisional connection between the antecedent and consequent

Material implication is different from definitional connection between the antecedent and consequent

Material implication is different from causal connection between the antecedent and consequent.

17. According to Nyaya-vaisesika ...

consciousness is the essential quality of the soul

consciousness is the adventitious quality of the soul

consciousness is not a quality of the soul

soul is pure consciousness

18. Which one of the following is not acceptable to Buddhism?

Perception is devoid of name

Perception is indeterminate in the first moment and determinate in the second moment

The object of perception is svalaksana

Svalaksana is not apprehended by inference

19. What is the correct sequence of the following links from the doctrine ofDependent Origination?

1.trsna
2.Vedana
3.sparsa
4.upadana

Select the correct answer.









20. Paratahpramanyavada claims that:

pramanya cannot be ascertained at all by any pramana

pramanya is selfascertained

the causal conditions that produce prama produe its pramanya also

the causal conditions that produce prama do not produce its pramanya

21. The so-called inferential knowledge that 'the hill is smoky because it fiery' is vitiated by the fallacy of ..

savyabhicara

viruddha

asiddha

bhadita

22. Match the List with List-II and choose the correct answer from the code given below:

List List -II
Yogacara Buddhis m asatkhyativada
Nyaya-vaisesika akhyativada
Madhyamika Bud dhism atmakhyativada
Prabhakara Mimamsa anyathakhyativada











23. Manah-paryaya, according to Jainism is

a modification of the mind

a kind of immediate knowledge

a kind of memory knowledge

a kind of mediate knowledge

24. Which ofthe following is true according to Samkhya?

Gunas are qualities ofprakrti

Gunas are different from prakrti

Gunas constitute prakrti

Gunas are products ofprakrti

25. Vibhutipada of Yoga-sutras deal with

the means of liberation

the nature of liberation

the nature and aim of concentration

the supernormal powers

The passage below is followed by questions based on its content. After reading the passage, choose the best answer to each question. Answer all questions on the basis ofwhat is stated or implied in that passage. Each question is worth one mark. There will be a negative mark of 1/3 for every wrong answer.

The term "human rights violations" is commonly used, inter alia, to refer to police excesses­cruel treatment ofprisoners and suspects -colloquially known as the "third degree". The third degree is symptomatic ofa sadistic streak in human nature. At one end ofthe spectrum is rudeness, which is the badge ofevery petty police official and, at the other end, inhuman treatment and even staged "encounter" deaths.

At a time when the country is riding a wave of violencantherelevance of MahatmaGandhi himself is under scrutiny, it is important that every citizen, if(s)he wants to be a good citizen, must be exposed to the issue ofhuman rights. Young people in India are in ferment. They see a great deal ofevil around them. Poverty and unemployment stare them in the face. They genuinely feel that the politicians have let them down. All this builds up strains and tensions, which are mobilized for the "politics ofagitation". The general feeling is that nothing happens in India without a threat, and nothing is achieved without an agitation. The ultimate weapon of protest is "extremism", a head-on-collision with the state authority ofwhich the police happens to be the most visible symbol.

In dealing with such confrontations, the police's task is both delicate and complex. They have to decide on the spot the timing ofintervention and the quantum offorce to be used to control the situation. Once a decision is made, it has to be implemented with the full force ofthe law and with even-handedness. There should be no hesitation to shoot (but never in a fake encounter) and deal ruthlessly with those who foment violence. Dangerous maladies require drastic remedies.

It is propounded as an axiom that human rights are possibly only in the context ofsustainable development. Development can take place only in a climate ofpeace, and without the police, . chaos -not peace -will be our fate. In India today, development is perceived as exploitative. Economic growth has not conformed to the principle ofsocial justice. Wealth remains concentrated in the hands of a few individuals, families, and classes. The benefits of development have not percolated to the lowest levels of society, resulting in gross disparities between the rich and the poor. Social injustice is a fertile ground for the growth of extremism.

Someone divided humanity into three principal categories: human angels, human devils and humans. The first category is law-abiding, good natured and incorruptible and need no external control to maintain their goodness. The second category is dangerous and incorrigible. The third category is ofthe vast majority in the middle, who behave well under some kind ofcontrol, which may be called "parental force". The police's job is primarily to protect the community from the "human devils", by keeping them out of circulation. The mere presence of the police also serves to provide the secondary role ofbeing the "parental force" that ensures the vast majority of humans behave well. .

The battle for human rights in India has to be fought on three fronts: economic, political and law-enforcement. On the economic front, the need is wise planning in such a way that economic development does not add only to the wealth ofa certain class. The principal goal ofnational development is to be achieved through a process ofdemocratic decentralisation in which the common person, as the central actor, shares the responsibility for administration and development. Economic planning would be unrealistic ifit did not speak to neutralise the criminogenic potential in society. For this purpose, a crime prevention expert may be inducted in the National Planning Body. can look at not only at the criminal justice system, but also at planning in other fields such as agriculture, education, health, industries etc., as well, and warn against the negative by-products of development.

On the political front, instances abound where even elected politicians indulge in excesses ofthe worst kind. To make matters worse, the party in power invariably abuses the police for narrow, partisan ends. Recent developments emphasize the need for a law barring the entry ofcriminals aild history-sheeters into legislatures. The unholy nexus between politicians and civil servants, and worse still, between politicians and criminals, must stop. Legislators must be made accountable by introducing laws requiring them to declare their assets and sources ofincome on an annual basis. At the same time, a well-organized movement should be launched by the government to hear and redress public grievances in rural areas and to educate the people about the remedial measures taken for the removal ofpoverty and unemployment.

As for the police, by all means let us abuse them to our hearts' content, but let us see what the poor wretches have to do. Being the coercive apparatus ofthe government, they have remained, for too long, sacrificial goats in the hands of myopic politicians. They are asked to bear responsibility without the power or the freedom to take effective action. It has suited vested interests to maintain the status quo despite persistent demands for police reforms. The imperative need is to take a fresh look at our national personnel policy and implement the two-decade old recommendations ofthe National Police Commission, especially the one for setting up a State Security Commission to oversee the police, and insulating it against political interference and partisan use, and making it accountable only to the Commission, the courts and the people.

26. The relation between the "third degree" and the sadistic streak is best captured by

third degree explains the sadistic streak

the sadistic streak explains the third degree

the third degree and the sadistic streak both being part ofhuman nature

none of the above

27. The politics ofagitation, according to the author, is a result of

there being evil around us

there being poverty and unemployment around us

there being failure ofthe politicians

all of the above

28. What can possibly spiral the growth rate of extremism?

unequal distribution of the fruits ofvarious developmental activities.

the prevailing beliefthat, to be heard on a national scale, it is the only way out.

it being viewed as a drastic remedy for the present drastic maladies

the dangerous network between politicians and antisocial elements

29. Given that human rights make sense in the context ofdevelopment, development makes sense in the context ofpeace, and peace is not possible without police, it should follow that

human rights make sense only in a society where there is presence of police

human rights do not make sense in the presence of police in a society

presence ofpeace has no link with human rights.

none ofthe above can be concluded

30. If we accept the three fold distinction of the human kind, as suggested by the author, the police seems to have dual roles. These are:

staying away from the angels and employing the 'parental force' on the middle group

ensuring that the angels remain as angels and the devils remain as devils

Both and

none ofthe above

31. From the author's three fold distinction ofthe human kind, we can legitimately conclude that the police force personnel must be recruited from the

human angels category

middle category

human devil category

no conclusion is possible with the information given

32. With which ofthe following is the author most likely to agree?

Civil society can hardly survive without the police
ii) The police force is often made a scape goat for any ofour society's malaises
iii) Third degree punishment appeases the savage element ofhuman nature
iv) A multipronged approach can be more successful in dealing with the violations of human
rights

and

and

and

and

33. The author talks about the root cause of

police excesses

hurp an rights violation

extremism

the prevalence of the third degree treatment

34. Regarding the link between the roles played by our police force and the categories of human beings,

had our society been full of human angels, there would never have been the necessity of police force

the police force plays the watch keeping role by weeding out antisocial human devils

the police force becomes necessary in order to check the activities ofthe middle group.

all of the above hold good.

35. Our endeavours on the human rights front can be more successful if

the common people get involved in all the developmental activities in true spirit

charge sheeted politicians are not made to enter politics

rural people are educated about the developmental activities that help tackle the problems like poverty, unemployment etc.

all the above happen

36. Who among the following is referred to as the coercive apparatus of the government?

The police

The legislators

People with vested interests

The civil servants

37. The development in the economic front, according to the author, requires

that the fruit of economic development does not benefit only one section

that the fruit of economic development benefits all sections equally

that the fruit ofeconomic development benefits more the marginalized people

none of the above

38. The development in the political front, according to the author, requires

that there is transparency in the economic status of the politicians

that there is no nexus between the politicians and the criminals

both and

none ofthe above

39. The author suggests that there is a nexus between the politicians and civil servants. Does he suggest that it is

a sufficient condition for the deterioration of the polity

at best a necessary condition for the deterioration of the polity

both a necessary and a sufficient condition for the deterioration of the polity

futile to implicate such a nexus having anything to do with the deterioration of the polity

40. The author is in favour of introducing police reforms because thinks that such a step would

stop the police force being the coercive apparatus of the government

make the police more accountable to people

less likely make the police the scape goat of the politicians

and

41. Sunyavada

42. The Buddhist Theory of Nirvana

43. Satkarayavada according to the Samkhya

44. What is in Nyaya system of Indian philosophy?

45. What does Kant mean when he speaks of space and time as priori particulars?

46. Why does Hume say that reason ought to be the slave ofthe passion?

47. Gandhi's Theory ofNon-Violence

48. Objectivism in Morality

49. Is the statement "1think; therefore 1 am" an inference? Explain your answer.

50. Analyse feminist critique ofwestern philosophy

51. Is there any possible bearing of material affluence on morality?

52. Elucidate the concept of bhakti according to Visistadvaita and show how it is related to jnana and karma?

53. What are the basic postulates of Samkhya philosophy and how their theory ofcausation is central to its philosophy?

54. What are the arguments of the Buddhists to prove the nonexistence of an eternal atman? How did they explain karma and rebirth in the absence of an enduring atman?