Read the following passage and answer the questions 11
to 15:
Gandhi’s overall social and environmental philosophy
is based on what human beings need rather than what they want. His early
introduction to the teachings of Jains, Theosophists, Christian sermons, Ruskin
and Tolstoy, and most significantly the Bhagavad
Gita, were to have profound impact on the development of Gandhi’s holistic thinking
on humanity, nature and their ecological interrelation. His deep concern for the
disadvantaged, the poor and rural population created an ambience for an
alternative social thinking that was at once far-sighted, local and immediate.
For Gandhi was acutely aware that the demands generated by the need to feed and
sustain human life, compounded by the growing industrialization of India, far
outstripped the finite resources of nature. This might nowadays appear naïve or
commonplace, but such pronouncements were as rare as they were heretical a
century ago. Gandhi was also concerned about the destruction, under colonial
and modernist designs, of the existing infrastructures which had more potential
for keeping a community flourishing within ecologically-sensitive traditional patterns
of subsistence, especially in the rural areas, than did the incoming Western
alternatives based on nature-blind technology and the enslavement of human
spirit and energies.
Perhaps the moral principle for which Gandhi is best
known is that of active non-violence, derived from the traditional moral
restraint of not injuring another being. The most refined expression of this
value is in the great epic of the Mahabharata,
(c. 100 BCE to 200 CE), where moral development proceeds through placing
constraints on the liberties, desires and acquisitiveness endemic to human
life. One’s action is judged in terms of consequences and the impact it is
likely to have on another. Jainas had generalized this principle to include all
sentient creatures and biocommunities alike. Advanced Jaina monks and nuns will
sweep their path to avoid harming insects and even bacteria. Non-injury is a
non-negotiable universal prescription.
11. Which one of
the following have a profound impact on the development of Gandhi’s holistic thinking
on humanity, nature and their ecological interrelations ?
(A) Jain teachings (B) Christian
sermons
(C) Bhagavad Gita (D) Ruskin
and Tolstoy
Answer: C
12. Gandhi’s
overall social and environmental philosophy is based on human beings’ :
(A) need (B)
desire
(C) wealth (D) welfare
Answer: D
13. Gandhiji’s
deep concern for the disadvantaged, the poor and rural population created
an ambience for an alternative:
(A) rural policy (B) social
thinking
(C) urban policy (D) economic
thinking
Answer: B
14. Colonial
policy and modernization led to the destruction of:
(A) major industrial infrastructure (B)
irrigation infrastructure
(C) urban infrastructure (D)
rural infrastructure
Answer: D
15. Gandhi’s active
non-violence is derived from:
(A) Moral restraint of not injuring another being
(B) Having liberties, desires and acquisitiveness
(C) Freedom of action
(D) Nature-blind technology and enslavement of human spirit and energies
Answer: A
16. DTH service
was started in the year:
(A) 2000 (B)
2002
(C) 2004 (D)
2006
Answer: C
17. National Press
day is celebrated on:
(A) 16th November (B)
19th November
(C) 21st November (D)
30th November
Answer: A
18. The total
number of members in the Press Council of India are:
(A) 28 (B) 14
(C) 17 (D) 20
Answer: A
19. The right to
impart and receive information is guaranteed in the Constitution of India by
Article:
(A) 19 (2) (a) (B) 19 (16)
(C) (19) (2) (D) (19) (1) (a)
Answer: D
20. Use of radio
for higher education is based on the presumption of:
(A) Enriching curriculum based instruction
(B) Replacing teacher in the long run
(C) Everybody having access to a radio set
(D) Other means of instruction getting outdated
Answer: A
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