There are quite a few problems encountered in the use of “literary sources” for writing Ancient Indian History. The first and foremost one is the wrong selection of the “research venue” that leads the research work in a wrong direction.
Take the case of “academy” in the form of a research venue. Only a small fraction of academy happens to serve as the venue of research, when the rest of it has come to wear a surreptitious anti-research design. The effect of the latter outweighs that of the former. So, the net result is “anti-research”. You have to take note of it and save your research spirit from this ultimate peril. Let me explain.
When we are talking about “historical research”, you would tend to look forward to academy’s “history cell” for genuine ambience. You could be making a mistake then. Because, this cell could already have been an “anti-research anti-history trap” under existing conditions. How?
A “civilized nation” would certainly have been aware of the fact that “history” and “historical information in the form of original historical texts” is a “civil property”. It also would have been aware of the fact that the “doctrine of civil epistemic sovereignty over historical information and historical research” is never to be surpassed by “salaried history-cell professionals” who would have been appointed for collection and transmission of historical information.
Naturally, this invaluable and indispensable civil property would have to be governed by nation’s highest civil body (“national body”) which would be wielding the “epistemic authority” for collection and preservation of historical information, for historical research and for appointment of salaried professionals. The latter would work as servants of the history cell and would have to be supervised continually, lest they should commit the anti-national blunder of trying to usurp civil epistemic sovereignty and of trying to give their professional work an aura of originality.
Question : Comprehension: Read the given passage and answer the questions that follow. Plato is the earliest important educational thinker, and education is an essential element in 'The Republic' (his most important work on philosophy and political theory, written around 360 B.C.). In it, he advocates some rather extreme methods: removing children from their mothers' care and raising them as wards of the state, and differentiating children suitable to the various castes, the highest receiving the most education, so that they could act as guardians of the city and care for the less able. He believed that education should be holistic, including facts, skills, physical discipline, music, and art. Plato believed that talent and intelligence are not distributed genetically and thus can be found in children born to all classes, although his proposed system of selective public education for an educated minority of the population does not really follow a democratic model.
Aristotle considered human nature, habit, and reason to be equally important forces to be cultivated in education, the ultimate aim of which should be to produce good and virtuous citizens. He proposed that teachers lead their students systematically, and that repetition be used as a key tool to develop good habits, unlike Socrates' emphasis on questioning his listeners to bring out their own ideas. He emphasized the balancing of the theoretical and practical aspects of subjects taught, among which he explicitly mentions reading, writing, mathematics, music, physical education, literature, history, and a wide range of sciences, as well as play, which he also considered important.
Question: What tool does Aristotle advocate to teachers to develop good habits in students?
Option 1: Writing
Option 2: Reading
Option 3: Questioning
Option 4: Repetition
Question: Children who are imparted the highest education would be responsible for:
Option 1: developing talent and skills
Option 2: inculcating good habits
Option 3: guarding the city
Option 4: teaching the illiterate
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