McqMate
These multiple-choice questions (MCQs) are designed to enhance your knowledge and understanding in the following areas: Master of Arts in Philosophy (MA Philosophy) .
| 1. |
Philosophical knowledge does not aim to satisfying our theoretical interest, but also to |
| A. | realizing god |
| B. | realizing perfect good in life |
| C. | realizing the highest truth in life. |
| D. | none of these |
| Answer» C. realizing the highest truth in life. | |
| 2. |
The Jaina theory of epistemology is known as _________Vada. |
| A. | syad |
| B. | anekanta |
| C. | khyati |
| D. | nairatmya |
| Answer» A. syad | |
| 3. |
According to Mimamsa, ________ is the most important Pramana. |
| A. | pratyaksa |
| B. | upamana |
| C. | anumana |
| D. | sabda |
| Answer» D. sabda | |
| 4. |
The only pramana accepted by the Carvakas is _________. |
| A. | testimony |
| B. | inference |
| C. | comparison |
| D. | perception |
| Answer» D. perception | |
| 5. |
Anupalabdi as a valid source of knowledge is accepted by __________. |
| A. | kumarila |
| B. | prabhakara |
| C. | gotama |
| D. | kanada |
| Answer» A. kumarila | |
| 6. |
Mimamsa literally means……… |
| A. | revered thought |
| B. | knowledge |
| C. | argumentation |
| D. | reasoning |
| Answer» A. revered thought | |
| 7. |
According to Jainism, _________ is considered as the unlimited and absolute knowledge. |
| A. | manahparyaya |
| B. | kevelajnana |
| C. | aparoksajnana |
| D. | avadhi-jnana |
| Answer» B. kevelajnana | |
| 8. |
Nyaya theory of error is known as _________. |
| A. | viparita-khyati |
| B. | anyata- khyati |
| C. | akhyati |
| D. | anirvacaniya-khyati |
| Answer» B. anyata- khyati | |
| 9. |
The Nyaya recognizes only _________ members of a syllogism. |
| A. | five |
| B. | four |
| C. | three |
| D. | six |
| Answer» A. five | |
| 10. |
Nyaya accepts ________number of pramanas or the valid source of knowledge. |
| A. | three |
| B. | six |
| C. | five |
| D. | four |
| Answer» D. four | |
| 11. |
The knowledge based on the reliable statement of scripture is known as __________. |
| A. | perception |
| B. | inference |
| C. | testimony |
| D. | coparison |
| Answer» C. testimony | |
| 12. |
_________ means non-cognition. |
| A. | anumana |
| B. | pratyaksha |
| C. | anupalabdhi |
| D. | all these |
| Answer» C. anupalabdhi | |
| 13. |
Arthapatti refers to ________. |
| A. | perception |
| B. | inference |
| C. | testimony |
| D. | presumption |
| Answer» D. presumption | |
| 14. |
Nyaya maintains the theory of ____________. |
| A. | paratahpramanyavada |
| B. | svatahpramanyavada |
| C. | intrinsic validity of knowledge |
| D. | none of the above |
| Answer» A. paratahpramanyavada | |
| 15. |
The Nyaya category of Hetvbhasa refers to __________. |
| A. | instances |
| B. | fallacious reasons |
| C. | purpose |
| D. | none of these |
| Answer» B. fallacious reasons | |
| 16. |
The epistemological doctrine of the…………… school is that perception (pratyaksa) is the only means of valid knowledge. |
| A. | carvaka |
| B. | budhism |
| C. | jainism |
| D. | nyaya |
| Answer» A. carvaka | |
| 17. |
The validity even of inference is rejected by……. |
| A. | chärväka |
| B. | budhism |
| C. | jainism |
| D. | nyaya |
| Answer» A. chärväka | |
| 18. |
Vyapti is the nerve of all inference. But the ………….. School challenges this universal and invariable relationship of concomitance. |
| A. | carvaka |
| B. | budhism |
| C. | jainism |
| D. | nyaya |
| Answer» A. carvaka | |
| 19. |
The Jainas classify knowledge into……………. and …………… |
| A. | internal and external |
| B. | mediate and immediate |
| C. | mathi and shrutha |
| D. | none of the |
| Answer» B. mediate and immediate | |
| 20. |
In Jainism mediate knowledge again divided into |
| A. | mathi and shrutha |
| B. | manahparyäya and kevala |
| C. | avadhi and manahparyäya |
| D. | none of the above |
| Answer» A. mathi and shrutha | |
| 21. |
In jainism, immediate knowledge is divided into |
| A. | avadhi, manahparyäya and kevala |
| B. | mathi and shrutha |
| C. | manahparyaya and kevala |
| D. | none of the above |
| Answer» A. avadhi, manahparyäya and kevala | |
| 22. |
Shruta means knowledge derived from…………… |
| A. | authority |
| B. | perception |
| C. | inference |
| D. | none of the above |
| Answer» A. authority | |
| 23. |
Avadhi-jnäna, Manah- paryaya-jnäna and Kevala-jnana, are the three kinds of immediate knowledge which may be called as………….. |
| A. | extra-ordinary perception |
| B. | sensory perceptions |
| C. | immidiate perception |
| D. | none of the above |
| Answer» A. extra-ordinary perception | |
| 24. |
Jainism explains…….. Kinds of wrong knowledge |
| A. | two |
| B. | three |
| C. | four |
| D. | none of the above |
| Answer» B. three | |
| 25. |
………….means a standpoint of thought from which we make a statement about a thing. |
| A. | naya |
| B. | shruta |
| C. | kevala |
| D. | none of the above |
| Answer» A. naya | |
| 26. |
Partial knowledge of one of the innumerable aspects of a thing is called. |
| A. | naya |
| B. | shruta |
| C. | kevala |
| D. | none of the above |
| Answer» A. naya | |
| 27. |
Judgment based on the partial knowledge is also known as. |
| A. | naya |
| B. | shruta |
| C. | kevala |
| D. | none of the above |
| Answer» A. naya | |
| 28. |
There are …………. kinds of Nayas. |
| A. | five |
| B. | seven |
| C. | eight |
| D. | three |
| Answer» B. seven | |
| 29. |
Among the Nayavada, first four are called…………….. |
| A. | artha-naya |
| B. | shabda-naya |
| C. | nayabhasa |
| D. | evambhutanaya |
| Answer» A. artha-naya | |
| 30. |
Among the seven nayas the last three are called……………. |
| A. | artha-naya |
| B. | shabda-naya |
| C. | nayabhasa |
| D. | evambhutanaya |
| Answer» B. shabda-naya | |
| 31. |
…………. Nayas are relate to words. |
| A. | artha-naya |
| B. | shabda-naya |
| C. | nayabhasa |
| D. | evambhutanaya |
| Answer» B. shabda-naya | |
| 32. |
………… nayas are relate to objects or meanings. |
| A. | artha-naya |
| B. | shabda-naya |
| C. | evambhuta |
| D. | none of the above |
| Answer» A. artha-naya | |
| 33. |
When taken as absolute, a ‘naya’ becomes a…………… |
| A. | artha-naya |
| B. | shabda-naya |
| C. | nayabhasa |
| D. | none of the above |
| Answer» C. nayabhasa | |
| 34. |
The standpoint we look at a thing as having both universal and particular qualities and we do not distinguish between them is known as……………….. |
| A. | artha-naya |
| B. | shabda-naya |
| C. | sangrhanaya |
| D. | naigama-naya |
| Answer» D. naigama-naya | |
| 35. |
The standpoint in which we emphasize the universal qualities and ignore the particulars where they are manifested is known as |
| A. | sangraha-naya |
| B. | shabda-naya |
| C. | nayäbhäsa |
| D. | naigama-naya |
| Answer» A. sangraha-naya | |
| 36. |
The standpoint in which the real is identified with the momentary is………….. |
| A. | vyavahära-naya |
| B. | shabda-naya |
| C. | nayäbhäsa |
| D. | rjusütra-naya |
| Answer» D. rjusütra-naya | |
| 37. |
According to ……………. naya, a name should be applied to an object only when its meaning is fulfilled. |
| A. | vyavahära-naya |
| B. | shabda-naya |
| C. | samabhiruda-naya |
| D. | evambhuta-naya |
| Answer» D. evambhuta-naya | |
| 38. |
In ‘Rjusütra-naya the real is identified with the……………. |
| A. | consistency |
| B. | momentary |
| C. | absolute |
| D. | none of these |
| Answer» B. momentary | |
| 39. |
…………is the theory of Relativity of knowledge. |
| A. | nayabhasa |
| B. | anekanta |
| C. | syadvada |
| D. | nayavada |
| Answer» C. syadvada | |
| 40. |
According to Jainism we can know an object in three ways such as ………, naya and pramana. |
| A. | vyavrty |
| B. | durniti |
| C. | nayabhasa |
| D. | hetvabhasa |
| Answer» B. durniti | |
| 41. |
According to Jainism mistaking a partial truth for the whole and the absolute truth is called ………… |
| A. | abhava |
| B. | error |
| C. | ‘durniti’ |
| D. | syad |
| Answer» C. ‘durniti’ | |
| 42. |
According to Jainism, Syät is said to be the symbol of………….. |
| A. | validity |
| B. | argument |
| C. | logic |
| D. | truth |
| Answer» D. truth | |
| 43. |
Who is the author of Padarthadharmasahgraha? |
| A. | vallabha |
| B. | parswanatha |
| C. | prasasthapada |
| D. | gangesa |
| Answer» C. prasasthapada | |
| 44. |
………..system is predominantly intellectual, analytic, logical and epistemological. |
| A. | jainism |
| B. | nyaya |
| C. | advaita |
| D. | sankhya |
| Answer» B. nyaya | |
| 45. |
Nyaya system accepts …………. types of valid means of knowledge. |
| A. | one |
| B. | two |
| C. | three |
| D. | four |
| Answer» D. four | |
| 46. |
Vaishesika recognizes only two Pramänas, namely, perception and………. |
| A. | comparison |
| B. | inference |
| C. | verbal testimony |
| D. | implication |
| Answer» B. inference | |
| 47. |
Nyaya tradtion defines………… as the right apprehension of an object |
| A. | valid knowledge |
| B. | invalid knowledge |
| C. | cognition |
| D. | none of these |
| Answer» A. valid knowledge | |
| 48. |
According to Nyaya……….is not valid because it is not presentative cognition |
| A. | sruti |
| B. | smriti |
| C. | anubhava |
| D. | prama |
| Answer» B. smriti | |
| 49. |
Nyaya system says that, Perception is ‘unassociated with a name’ which means………… |
| A. | determinate |
| B. | ordinary |
| C. | indeterminate |
| D. | extra-ordinary |
| Answer» C. indeterminate | |
| 50. |
According to Naiyayikas, the perception which is ‘well-defined’ is known as……….. |
| A. | determinate |
| B. | indeterminate |
| C. | ordinary |
| D. | extra-ordinary. |
| Answer» A. determinate | |
Done Studing? Take A Test.
Great job completing your study session! Now it's time to put your knowledge to the test. Challenge yourself, see how much you've learned, and identify areas for improvement. Don’t worry, this is all part of the journey to mastery. Ready for the next step? Take a quiz to solidify what you've just studied.