2011 June UGC NET Paper 1

Question 1
A research paper is a brief report of research work based on
A
Primary Data only
B
Secondary Data only
C
Both Primary and Secondary Data
D
None of the above
Question 2
Newton gave three basic laws of motion. This research is categorized as
A
Descriptive Research
B
Sample Survey
C
Fundamental Research
D
Applied Research
Question 3
A group of experts in a specific area of knowledge assembled at a place and prepared a syllabus for a new course. The process may be termed as
A
Seminar
B
Workshop
C
Conference
D
Symposium
Question 4
In the process of conducting research “Formulation of Hypothesis” is followed by
A
Statement of Objectives
B
Analysis of Data
C
Selection of Research Tools
D
Collection of Data
Question 5
Read the following passage carefully and answer questions 5 to 10: All historians are interpreters of text if they be private letters, Government records or parish birthlists or whatever. For most kinds of historians, these are only the necessary means to understanding something other than the texts themselves, such as a political action or a historical trend, whereas for the intellectual historian, a full understanding of his chosen texts is itself the aim of his enquiries. Of course, the intellectual history is particularly prone to draw on the focus of other disciplines that are habitually interpreting texts for purposes of their own, probing the reasoning that ostensibly connects premises and conclusions. Furthermore, the boundaries with adjacent subdisciplines are shifting and indistinct: the history of art and the history of science both claim a certain autonomy, partly just because they require specialised technical skills, but both can also be seen as part of a wider intellectual history, as is evident when one considers, for example, the common stock of knowledge about cosmological beliefs or moral ideals of a period. Like all historians, the intellectual historian is a consumer rather than a producer of ‘methods’. His distinctiveness lies in which aspect of the past he is trying to illuminate, not in having exclusive possession of either a corpus of evidence or a body of techniques. That being said, it does seem that the label ‘intellectual history’ attracts a disproportionate share of misunderstanding. It is alleged that intellectual history is the history of something that never really mattered. The long dominance of the historical profession by political historians bred a kind of philistinism, an unspoken belief that power and its exercise was ‘what mattered’. The prejudice was reinforced by the assertion that political action was never really the outcome of principles or ideas that were ‘more flapdoodle’. The legacy of this precept is still discernible in the tendency to require ideas to have ‘licensed’ the political class before they can be deemed worthy of intellectual attention, as if there were some reasons why the history of art or science, of philosophy or literature, were somehow of interest and significance than the history of Parties or Parliaments. Perhaps in recent years the mirror-image of this philistinism has been more common in the claim that ideas of any one is of systematic expression or sophistication do not matter, as if they were only held by a minority.   Answer the following question:  
  • An intellectual historian aims to fully understand
A
the chosen texts of his own
B
political actions
C
historical trends
D
his enquiries
Question 6
Read the following passage carefully and answer questions 5 to 10: All historians are interpreters of text if they be private letters, Government records or parish birthlists or whatever. For most kinds of historians, these are only the necessary means to understanding something other than the texts themselves, such as a political action or a historical trend, whereas for the intellectual historian, a full understanding of his chosen texts is itself the aim of his enquiries. Of course, the intellectual history is particularly prone to draw on the focus of other disciplines that are habitually interpreting texts for purposes of their own, probing the reasoning that ostensibly connects premises and conclusions. Furthermore, the boundaries with adjacent subdisciplines are shifting and indistinct: the history of art and the history of science both claim a certain autonomy, partly just because they require specialised technical skills, but both can also be seen as part of a wider intellectual history, as is evident when one considers, for example, the common stock of knowledge about cosmological beliefs or moral ideals of a period. Like all historians, the intellectual historian is a consumer rather than a producer of ‘methods’. His distinctiveness lies in which aspect of the past he is trying to illuminate, not in having exclusive possession of either a corpus of evidence or a body of techniques. That being said, it does seem that the label ‘intellectual history’ attracts a disproportionate share of misunderstanding. It is alleged that intellectual history is the history of something that never really mattered. The long dominance of the historical profession by political historians bred a kind of philistinism, an unspoken belief that power and its exercise was ‘what mattered’. The prejudice was reinforced by the assertion that political action was never really the outcome of principles or ideas that were ‘more flapdoodle’. The legacy of this precept is still discernible in the tendency to require ideas to have ‘licensed’ the political class before they can be deemed worthy of intellectual attention, as if there were some reasons why the history of art or science, of philosophy or literature, were somehow of interest and significance than the history of Parties or Parliaments. Perhaps in recent years the mirror-image of this philistinism has been more common in the claim that ideas of any one is of systematic expression or sophistication do not matter, as if they were only held by a minority.   Answer the following question:  
  • Intellectual historians do not claim exclusive possession of
A
conclusions
B
any corpus of evidence
C
distinctiveness
D
habitual interpretation
Question 7
Read the following passage carefully and answer questions 5 to 10: All historians are interpreters of text if they be private letters, Government records or parish birthlists or whatever. For most kinds of historians, these are only the necessary means to understanding something other than the texts themselves, such as a political action or a historical trend, whereas for the intellectual historian, a full understanding of his chosen texts is itself the aim of his enquiries. Of course, the intellectual history is particularly prone to draw on the focus of other disciplines that are habitually interpreting texts for purposes of their own, probing the reasoning that ostensibly connects premises and conclusions. Furthermore, the boundaries with adjacent subdisciplines are shifting and indistinct: the history of art and the history of science both claim a certain autonomy, partly just because they require specialised technical skills, but both can also be seen as part of a wider intellectual history, as is evident when one considers, for example, the common stock of knowledge about cosmological beliefs or moral ideals of a period. Like all historians, the intellectual historian is a consumer rather than a producer of ‘methods’. His distinctiveness lies in which aspect of the past he is trying to illuminate, not in having exclusive possession of either a corpus of evidence or a body of techniques. That being said, it does seem that the label ‘intellectual history’ attracts a disproportionate share of misunderstanding. It is alleged that intellectual history is the history of something that never really mattered. The long dominance of the historical profession by political historians bred a kind of philistinism, an unspoken belief that power and its exercise was ‘what mattered’. The prejudice was reinforced by the assertion that political action was never really the outcome of principles or ideas that were ‘more flapdoodle’. The legacy of this precept is still discernible in the tendency to require ideas to have ‘licensed’ the political class before they can be deemed worthy of intellectual attention, as if there were some reasons why the history of art or science, of philosophy or literature, were somehow of interest and significance than the history of Parties or Parliaments. Perhaps in recent years the mirror-image of this philistinism has been more common in the claim that ideas of any one is of systematic expression or sophistication do not matter, as if they were only held by a minority.   Answer the following question:  
  • The misconceptions about intellectual history stem from
A
a body of techniques
B
the common stock of knowledge
C
the dominance of political historians
D
cosmological beliefs
Question 8
Read the following passage carefully and answer questions 5 to 10: All historians are interpreters of text if they be private letters, Government records or parish birthlists or whatever. For most kinds of historians, these are only the necessary means to understanding something other than the texts themselves, such as a political action or a historical trend, whereas for the intellectual historian, a full understanding of his chosen texts is itself the aim of his enquiries. Of course, the intellectual history is particularly prone to draw on the focus of other disciplines that are habitually interpreting texts for purposes of their own, probing the reasoning that ostensibly connects premises and conclusions. Furthermore, the boundaries with adjacent subdisciplines are shifting and indistinct: the history of art and the history of science both claim a certain autonomy, partly just because they require specialised technical skills, but both can also be seen as part of a wider intellectual history, as is evident when one considers, for example, the common stock of knowledge about cosmological beliefs or moral ideals of a period. Like all historians, the intellectual historian is a consumer rather than a producer of ‘methods’. His distinctiveness lies in which aspect of the past he is trying to illuminate, not in having exclusive possession of either a corpus of evidence or a body of techniques. That being said, it does seem that the label ‘intellectual history’ attracts a disproportionate share of misunderstanding. It is alleged that intellectual history is the history of something that never really mattered. The long dominance of the historical profession by political historians bred a kind of philistinism, an unspoken belief that power and its exercise was ‘what mattered’. The prejudice was reinforced by the assertion that political action was never really the outcome of principles or ideas that were ‘more flapdoodle’. The legacy of this precept is still discernible in the tendency to require ideas to have ‘licensed’ the political class before they can be deemed worthy of intellectual attention, as if there were some reasons why the history of art or science, of philosophy or literature, were somehow of interest and significance than the history of Parties or Parliaments. Perhaps in recent years the mirror-image of this philistinism has been more common in the claim that ideas of any one is of systematic expression or sophistication do not matter, as if they were only held by a minority.   Answer the following question:
  • What is philistinism?
A
Reinforcement of prejudice
B
Fabrication of reasons
C
The hold of land-owning classes
D
Belief that power and its exercise matter
Question 9
Read the following passage carefully and answer questions 5 to 10: All historians are interpreters of text if they be private letters, Government records or parish birthlists or whatever. For most kinds of historians, these are only the necessary means to understanding something other than the texts themselves, such as a political action or a historical trend, whereas for the intellectual historian, a full understanding of his chosen texts is itself the aim of his enquiries. Of course, the intellectual history is particularly prone to draw on the focus of other disciplines that are habitually interpreting texts for purposes of their own, probing the reasoning that ostensibly connects premises and conclusions. Furthermore, the boundaries with adjacent subdisciplines are shifting and indistinct: the history of art and the history of science both claim a certain autonomy, partly just because they require specialised technical skills, but both can also be seen as part of a wider intellectual history, as is evident when one considers, for example, the common stock of knowledge about cosmological beliefs or moral ideals of a period. Like all historians, the intellectual historian is a consumer rather than a producer of ‘methods’. His distinctiveness lies in which aspect of the past he is trying to illuminate, not in having exclusive possession of either a corpus of evidence or a body of techniques. That being said, it does seem that the label ‘intellectual history’ attracts a disproportionate share of misunderstanding. It is alleged that intellectual history is the history of something that never really mattered. The long dominance of the historical profession by political historians bred a kind of philistinism, an unspoken belief that power and its exercise was ‘what mattered’. The prejudice was reinforced by the assertion that political action was never really the outcome of principles or ideas that were ‘more flapdoodle’. The legacy of this precept is still discernible in the tendency to require ideas to have ‘licensed’ the political class before they can be deemed worthy of intellectual attention, as if there were some reasons why the history of art or science, of philosophy or literature, were somehow of interest and significance than the history of Parties or Parliaments. Perhaps in recent years the mirror-image of this philistinism has been more common in the claim that ideas of any one is of systematic expression or sophistication do not matter, as if they were only held by a minority.   Answer the following question:  
  • Knowledge of cosmological beliefs or moral ideas of a period can be drawn as part of
A
literary criticism
B
history of science
C
history of philosophy
D
intellectual history
Question 10
Read the following passage carefully and answer questions 5 to 10: All historians are interpreters of text if they be private letters, Government records or parish birthlists or whatever. For most kinds of historians, these are only the necessary means to understanding something other than the texts themselves, such as a political action or a historical trend, whereas for the intellectual historian, a full understanding of his chosen texts is itself the aim of his enquiries. Of course, the intellectual history is particularly prone to draw on the focus of other disciplines that are habitually interpreting texts for purposes of their own, probing the reasoning that ostensibly connects premises and conclusions. Furthermore, the boundaries with adjacent subdisciplines are shifting and indistinct: the history of art and the history of science both claim a certain autonomy, partly just because they require specialised technical skills, but both can also be seen as part of a wider intellectual history, as is evident when one considers, for example, the common stock of knowledge about cosmological beliefs or moral ideals of a period. Like all historians, the intellectual historian is a consumer rather than a producer of ‘methods’. His distinctiveness lies in which aspect of the past he is trying to illuminate, not in having exclusive possession of either a corpus of evidence or a body of techniques. That being said, it does seem that the label ‘intellectual history’ attracts a disproportionate share of misunderstanding. It is alleged that intellectual history is the history of something that never really mattered. The long dominance of the historical profession by political historians bred a kind of philistinism, an unspoken belief that power and its exercise was ‘what mattered’. The prejudice was reinforced by the assertion that political action was never really the outcome of principles or ideas that were ‘more flapdoodle’. The legacy of this precept is still discernible in the tendency to require ideas to have ‘licensed’ the political class before they can be deemed worthy of intellectual attention, as if there were some reasons why the history of art or science, of philosophy or literature, were somehow of interest and significance than the history of Parties or Parliaments. Perhaps in recent years the mirror-image of this philistinism has been more common in the claim that ideas of any one is of systematic expression or sophistication do not matter, as if they were only held by a minority.   Answer the following question:  
  • The claim that ideas of any one is of systematic expression do not matter, as if they were held by a minority, is
A
to have a licensed political class
B
a political action
C
a philosophy of literature
D
the mirror-image of philistinism
Question 11
Public communication tends to occur within a more
A
complex structure
B
political structure
C
convenient structure
D
formal structure
Question 12
Transforming thoughts, ideas and messages into verbal and non-verbal signs is referred to as
A
channelisation
B
mediation
C
encoding
D
decoding
Question 13
Effective communication needs a supportive
A
economic environment
B
political environment
C
social environment
D
multi-cultural environment
Question 14
A major barrier in the transmission of cognitive data in the process of communication is an individual’s
A
personality
B
expectation
C
social status
D
coding ability
Question 15
When communicated, institutionalised stereotypes become
A
myths
B
reasons
C
experiences
D
convictions
There are 15 questions to complete.

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