Your Answer : (Not Answered)

Correct Answer : D

The correct matching is a with iv, b with iii, c with ii, d with i, so the answer is D.

a. From p implies q and p, infer q: this is modus ponens (iv). b. From p implies q and not-q, infer not-p: modus tollens (iii). c. From p implies q and q implies r, infer p implies r: hypothetical syllogism (ii). d. From p or q and not-p, infer q: disjunctive syllogism (i).

Each of the other options assigns the rules to the wrong forms, for example modus ponens to the disjunctive form or modus tollens to the first one.

Your Answer : (Not Answered)

Correct Answer : D

The rule is Constructive Dilemma.

The form of constructive dilemma is: \((p \supset q) \cdot (r \supset s)\), \(p \lor r\), therefore \(q \lor s\). Two conditionals are joined, one of their antecedents is affirmed in a disjunction, and the disjunction of their consequents follows.

The printed conclusion reads 'q v r', but the premises are those of constructive dilemma, whose conclusion is the disjunction of the consequents, q or s. Conjunction and addition are single-premise or two-premise rules of a different shape, and disjunctive syllogism needs the denial of one disjunct.

Your Answer : (Not Answered)

Correct Answer : C

The principle was given by Sree Narayana Guru.

The Kerala reformer Sree Narayana Guru taught 'one caste, one religion, one God for man' (oru jati, oru matam, oru daivam manushyanu), challenging caste discrimination and opening temples to those excluded from them.

Ambedkar fought caste through law and later turned to Buddhism, Gandhi worked for the removal of untouchability within Hinduism, and Deendayal Upadhyaya is associated with Integral Humanism; none of them is the author of this formula.

Your Answer : (Not Answered)

Correct Answer : A

The one not included is Samyak Bhava.

The three jewels (triratna) of Jainism are right faith (samyak darsana), right knowledge (samyak jnana) and right conduct (samyak caritra); together they form the path to liberation, as the Tattvartha Sutra opens by saying.

Samyak bhava is not one of the three.

Your Answer : (Not Answered)

Correct Answer : C

The claim that what is contradictory to thought cannot be real was affirmed by Parmenides: what can be thought must be, and what cannot be thought (non-being, change, plurality) cannot exist. Being is one, eternal and unchanging, because 'what is not' is unthinkable.

Plato and Aristotle built their systems differently, and both reject Parmenides' denial of change. Anaximander proposed the apeiron as the origin of things and did not reason from the principle of non-contradiction in thought and reality in this way.

Your Answer : (Not Answered)

Correct Answer : C

The primary goal is applying philosophical principles to address life issues.

Philosophical counselling, developed by Gerd Achenbach and others from the 1980s, helps people think through problems of meaning, values, choices and relationships with the tools of philosophy: conceptual clarification, critical reasoning and reflection on worldviews.

Diagnosing mental illness and administering drugs belong to psychiatry, and emotional support alone is not its aim, which is reflective understanding.

Your Answer : (Not Answered)

Correct Answer : A

Labour is transmuted into exchange value.

For Marx, under capitalism the worker sells labour-power as a commodity, and the product of labour belongs to the capitalist. The concrete, useful labour of the worker appears in the market only as the exchange value of commodities, and the surplus beyond the wage is appropriated as surplus value.

'Value' in general is the substance that labour creates in any commodity economy; the capitalist form is exchange value. 'Work' and 'industrialization' are not what labour is transmuted into.

Your Answer : (Not Answered)

Correct Answer : C

Dworkin considers the competing claims and equality of resources.

Part 1 of Dworkin's 'What is Equality?' examines and rejects equality of welfare. Part 2 develops equality of resources: when people's claims on scarce resources compete, a just division is one that passes the envy test, as in his imagined auction, with hypothetical insurance against handicaps and bad luck in talents.

Equality and welfare is the subject of Part 1, so option A describes the other essay. Options B and D do not name the problem of competing claims on resources that Part 2 sets out to solve.

Your Answer : (Not Answered)

Correct Answer : B

The statement most closely associated with socialist feminism is The main reason for women's subjugation is their financial dependence upon men.

Socialist feminism, drawing on Marx and Engels, traces women's oppression to the economic structure: their unpaid domestic labour and their exclusion from independent earning make them dependent on men. Liberation therefore requires economic independence and changes to the system of production as well as to patriarchy.

Option A, patriarchal gender relations as the root cause, is the radical feminist view. Option C, customary and legal barriers to women's entry into public life, is the liberal feminist view. Option D, biological difference, is the explanation that feminists of all these schools reject or treat as socially constructed.

Your Answer : (Not Answered)

Correct Answer : D

Prescriptivism was propounded by Hare.

In The Language of Morals and Freedom and Reason, R. M. Hare argued that moral judgements are universalizable prescriptions: saying 'you ought to do X' tells someone to do X and commits the speaker to the same prescription for anyone in the same situation.

Moore was an intuitionist who held 'good' indefinable. Ayer's emotivism made moral judgements expressions of feeling, and Stevenson developed emotivism into a theory of attitudes and persuasive meaning.

Your Answer : (Not Answered)

Correct Answer : D

For Hume, impressions are more vivid and forceful than ideas.

In the Treatise and the Enquiry, all perceptions of the mind are divided into impressions (sensations, passions) and ideas, the faint copies of impressions used in thinking. The difference lies only in their force and liveliness.

Option C reverses this. Hume denies innate ideas and does not call impressions innate, and both kinds of perception are equally real as perceptions; ideas are fainter, not imaginary.

Your Answer : (Not Answered)

Correct Answer : C

Locke's two sources of ideas are sensation and reflection.

In the Essay Concerning Human Understanding, Locke argues that the mind begins as a blank sheet and that all ideas come from experience. Experience has two fountains: sensation, the perception of external objects through the senses, and reflection, the mind's perception of its own operations, such as thinking, doubting and willing.

'Sensation and experience' is wrong because sensation is itself one kind of experience, not a second source beside it. Words are signs of ideas rather than a source of them, and imagination only combines ideas already received.

Your Answer : (Not Answered)

Correct Answer : A

The correct formulation is from \(\phi_{Y}\) infer \((X)(\phi_{X})\), where Y denotes any arbitrarily selected individual.

Universal Generalization (the paper's '(UI)' is a misprint for UG) lets us pass from a statement about an individual to a universal statement, but only when that individual was chosen arbitrarily. If something has been shown of any arbitrarily selected y, with nothing special assumed about it, the same holds of everything: \(\phi y\) therefore \((x)\phi x\). This is the form of the rule in Copi's system of quantification.

The second and fourth options start from \(\phi_{X}\) with X an individual variable and conclude the same universal statement, so they lack the arbitrary-individual condition on which the rule depends. The third option goes from \(\phi_{X}\) to \(\phi_{Y}\) and contains no quantifier at all, so it is not a generalization.

Your Answer : (Not Answered)

Correct Answer : C

Dworkin's theory focuses on equality of resources.

In Sovereign Virtue (2000), Ronald Dworkin argues that distributive justice requires equality of resources rather than equality of welfare. He models it by an imaginary auction of resources in which no one envies another's bundle, followed by hypothetical insurance against bad luck, so that outcomes reflect people's choices, not their circumstances.

Equal concern and respect is the abstract principle behind his theory, but the concrete distributive ideal is equality of resources, not of opportunity or decision-making.

Your Answer : (Not Answered)

Correct Answer : A

Kymlicka distinguishes national minorities in multination states and ethnic groups in polyethnic states.

In Multicultural Citizenship (1995), Will Kymlicka argues that cultural diversity arises in two ways. A multination state incorporates previously self-governing, territorially concentrated cultures, the national minorities (for example the Quebecois or indigenous peoples). A polyethnic state results from immigration, which creates ethnic groups. The two have different claims: self-government rights for national minorities, polyethnic rights for immigrant groups.

The third option swaps the pairing, the second invents 'international minorities', and the last names only one kind of group.

Your Answer : (Not Answered)

Correct Answer : A

It pertains to a principle of justice in Acquisition.

Robert Nozick's entitlement theory in Anarchy, State, and Utopia (1974) has three parts. Justice in acquisition governs how unheld things come to be held, how things of the world that belong to no one become someone's property. Justice in transfer governs how holdings pass from one person to another, by exchange or gift. Justice in rectification corrects violations of the first two.

The question describes the original appropriation of unowned things, which is acquisition, not transfer or rectification. A principle of justice in decision-making is not one of Nozick's three.

Your Answer : (Not Answered)

Correct Answer : D

The view that moral obligation is based on sentiment is advocated by Hume.

Hume argues in the Treatise (Book 3) that reason alone cannot move us to act and so cannot be the source of moral distinctions: morality is 'more properly felt than judg'd of'. Virtue and vice are known through the sentiments of approval and disapproval we feel on contemplating actions and characters.

Kant grounds obligation in practical reason and the categorical imperative, Aristotle in virtue and practical wisdom, and Plato in knowledge of the Good, so none of them bases morality on sentiment.

Your Answer : (Not Answered)

Correct Answer : B

Gandhi criticised industrialisation in Hind Swaraj.

Written in 1909, Hind Swaraj attacks modern civilisation, including machinery, railways and large-scale industry, which Gandhi saw as multiplying wants, destroying village crafts and leading to exploitation. It remained the basis of his economic and political thought.

Key to Health concerns diet and health, his writings on education concern basic education, and his autobiography (The Story of My Experiments with Truth) narrates his life rather than setting out this critique.

Your Answer : (Not Answered)

Correct Answer : B

The official key labels K.C. Bhattacharya's philosophy Transcendental Idealism. I could not find a source that uses this exact label, so it is the key's reading.

Krishna Chandra Bhattacharya (1875-1949) built his thought on the subject, which he held to be free of every object. His best-known essays, Subject as Freedom and The Concept of Philosophy, draw on Kant and on Vedanta, and he moves by stages through what the mind can know toward an Absolute. Kant's own system is the transcendental idealism, which is why the label is used for a thinker who takes the knowing subject, not the object, as the starting point.

Options C and D (Logical and Pure Idealism) are not names attached to him. Option A (Absolute Idealism) is the usual label for Hegelian or Bradleian systems; he does write of the Absolute, so it could be argued, but the key prefers the Kantian label. Because accounts describe him in several ways, the key is kept as printed.

Your Answer : (Not Answered)

Correct Answer : B

In Jaina philosophy a substance has guṇa and paryāya, qualities and modes.

Umāsvāti's Tattvārtha Sūtra defines substance as that which possesses qualities and modes (guṇa-paryāyavad dravyam). Qualities are the permanent attributes that stay with the substance; modes are its changing states, which arise and pass away. This is how the Jainas hold that reality is both permanent and changing.

Sāmānya (universal) and viśeṣa (particularity) are separate categories (padārthas) of the Vaiśeṣika system, not Jaina attributes of substance, so the options pairing them are wrong.