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The broad principles which determine the validity/ suitability of a Highway/ road is to determine the difference between;
  • a)
    The cost of the project and the economic/non economic benefit obtained from it.
  • b)
    The benefit to the society from the project and the cost which the society has to pay for it.
  • c)
    The price quoted by lowest bidding company in an auction system and the reserve price fixed by the government.
  • d)
    None of the above.
Correct answer is option 'B'. Can you explain this answer?
Most Upvoted Answer
The broad principles which determine the validity/ suitability of a Hi...
Explanation:

Cost-Benefit Analysis:
- The suitability of a highway or road project is determined by conducting a cost-benefit analysis.
- This analysis involves comparing the economic and non-economic benefits obtained from the project with the cost of implementing it.

Societal Benefit vs. Cost:
- Another crucial factor is assessing the benefit to society from the project versus the cost that the society has to bear.
- This involves looking at how the project will improve the overall well-being of the community and whether the cost is justified in relation to these benefits.

Price vs. Reserve Price:
- The comparison of the price quoted by the lowest bidding company in an auction system and the reserve price fixed by the government is not the determining factor for the validity/suitability of a highway or road project.
- While cost is an essential consideration, societal benefits and overall impact play a more significant role in evaluating the project.

Conclusion:
- In conclusion, the most critical factor in determining the validity and suitability of a highway or road project is the balance between the benefits it brings to society and the costs associated with its implementation.
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The broad principles which determine the validity/ suitability of a Hi...
From the passage it can be drawn that the broad principles which determine the validity/ suitability of a Highway/ road is to determine the difference between the benefit to the society from the project and the cost which the society has to pay for it.
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That the doctrines connected with the name of Mr Darwin are altering our principles has become a sort of commonplace thing to say. And moral principles are said to share in this general transformation. Now, to pass by other subjects, I do not see why Darwinism need change our ultimate moral ideas. It was not to modify our conception of the end, either for the community, or the individual, unless we have been holding views, which long before Darwin were out of date. As to the principles of ethics I perceive, in short, no sign of revolution. Darwinism has indeed helped many to truer conception of the end, but I cannot admit that it has either originated or modified that conception.And yet in ethics Darwinism after all perhaps may be revolutionary, it may lead not to another view about the end, but to a different way of regarding the relative importance of the means. For in the ordinary moral creed those means seem estimated on no rational principle.Our creed appears rather to be an irrational mixture of shaking elements. We have the moral code of Christianity, accepted in part; rejected practically by all save a few fanatics. But we do not realise how in its very principle the Christian ideals are false. And when we reject this code for another and in part a sounder morality, we are in the same condition of blindness and of practical confusion. It is here that Darwinism, with all the tendencies we may group under that name, seems destined to intervene. It will make itself felt, I believe, more and more effectually. It may force on us in some points a correction of our moral views, and a return to a non-Christian and perhaps a Hellenic ideal. I propose to illustrate here these general statements by some remarks on Retribution.Darwinism, I have said, has not even modified our ideas of the Chief Good. We may take that as - the welfare of the community realised in its members. There is, of course, a question as to meaning to be given to welfare.We may identify that with mere pleasure, or gain with mere system, or may rather view both as inseparable aspects of perfection and individuality. And the extent and nature of the community would once more be a subject for some discussion. But we are forced to enter on these controversies here. We may leave welfare undefined, and for present purpose need not distinguish the community from the state. The welfare of this whole exists, of course, nowhere outside the individuals, and the individuals again have rights and duties only as members in the whole.Q. What is most probably the authors opinion of the existing moral principles of the people?

That the doctrines connected with the name of Mr Darwin are altering our principles has become a sort of commonplace thing to say. And moral principles are said to share in this general transformation. Now, to pass by other subjects, I do not see why Darwinism need change our ultimate moral ideas. It was not to modify our conception of the end, either for the community, or the individual, unless we have been holding views, which long before Darwin were out of date. As to the principles of ethics I perceive, in short, no sign of revolution. Darwinism has indeed helped many to truer conception of the end, but I cannot admit that it has either originated or modified that conception.And yet in ethics Darwinism after all perhaps may be revolutionary, it may lead not to another view about the end, but to a different way of regarding the relative importance of the means. For in the ordinary moral creed those means seem estimated on no rational principle.Our creed appears rather to be an irrational mixture of jarring elements. We have the moral code of Christianity, accepted in part; rejected practically by all save a few fanatics. But we do not realise how in its very principle the Christian ideals are false. And when we reject this code for another and in part a sounder morality, we are in the same condition of blindness and of practical confusion. It is here that Darwinism, with all the tendencies we may group under that name, seems destined to intervene. It will make itself felt, I believe, more and more effectually. It may force on us in some points a correction of our moral views, and a return to a non-Christian and perhaps a Hellenic ideal. I propose to illustrate here these general statements by some remarks on Punishment.Darwinism, I have said, has not even modified our ideas of the Chief Good. We may take that as - the welfare of the community realised in its members. There is, of course, a question as to meaning to be given to welfare.We may identify that with mere pleasure, or gain with mere system, or may rather view both as inseparable aspects of perfection and individuality. And the extent and nature of the community would once more be a subject for some discussion. But we are forced to enter on these controversies here. We may leave welfare undefined, and for present purpose need not distinguish the community from the state. The welfare of this whole exists, of course, nowhere outside the individuals, and the individuals again have rights and duties only as members in the whole.Q. According to the author, the doctrines of Mr Darwin

The broad principles which determine the validity/ suitability of a Highway/ road is to determine the difference between;a)The cost of the project and the economic/non economic benefit obtained from it.b)The benefit to the society from the project and the cost which the society has to pay for it.c)The price quoted by lowest bidding company in an auction system and the reserve price fixed by the government.d)None of the above.Correct answer is option 'B'. Can you explain this answer?
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