Education Question Bank – 350 MCQs on “Philosophical Foundations of Education” – Part 3



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(b) Inference,

(c) Scriptures.

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(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) Advaita vedanta.

(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 Jivan mukti 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) Sopadhi sesa.

(b) Nirupadhi sesa

(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. Rabindra Nath 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)

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