350 Multiple Choice Questions (MCQs) with Answers on “Philosophical Foundations of Education” for Education Students – Part 2:
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
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(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”?
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(a) Hundred percent correct
(b) Correct, but not practical
(c) Correct and practical both
(d) Practical, but not correct.
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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) Prakrti Parinamavada.
(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) Prakrti Parinamavada.
(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 Pranvadin Charvakas the nature of self is
(a) Body.
(b) Sense organs,
(c) Vital principle.
(d) Mind.
150. According to Atma Manovadin, 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) brahman realisation.
(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)