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Can you explain the answer of this question below:
According to the principle of conservation of charge
  • A:
    charges can be created but it cannot be destroyed
  • B:
    charges cannot be created but can be destroyed
  • C:
    the sum of charges in any system is constant
  • D:
    the algebraic sum of charges in any closed system is constant
The answer is a.
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Most Upvoted Answer
Can you explain the answer of this question below:According to the pri...
No..it is incorrect...charge is neither created nor destroyed...haa...it can b done in positive neg pairs...the law states tht charge remains constant in isolated system...once google it..dear...u ll get clear idea..if not tell me ...mi explain krdungi phirse...ok..u r welcome...?
Community Answer
Can you explain the answer of this question below:According to the pri...
The law of conservation of charge states that electric charge can neither be created nor destroyed. In a closed system, the amount of charge remains the same. When something changes its charge it doesn't create charge but transfers 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the end, either for the community, or the individual, unless we have been holding views, which long before Darwin were out of date.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 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

Read the passage given below and answer the questions that follows:Thus it was decided that what was till then known as ‘India’ would be divided into two countries, ‘India’ and ‘Pakistan’. Such a division was not only very painful, but also very difficult to decide and to implement. It was decided to follow the principle of religious majorities. This basically means that areas where the Muslims were in majority would make up the territory of Pakistan. The rest was to stay with India. The idea might appear simple, but it presented all kinds of difficulties. First of all, there was no single belt of Muslim majority areas in British India. There were two areas of concentration, one in the west and one in the east. There was no way these two parts could be joined. So it was decided that the new country, Pakistan, will comprise two territories, West and East Pakistan separated by a long expanse of Indian territory. Secondly, not all Muslim majority areas wanted to be in Pakistan. Khan Abdul Gaffar Khan, the undisputed leader of the North Western Frontier Province and known as ‘Frontier Gandhi’, was staunchly opposed to the two-nation theory. Eventually, his voice was simply ignored and the NWFP was made to merge with Pakistan. The third problem was that two of the Muslim majority provinces of British India, Punjab and Bengal, had very large areas where the non-Muslims were in majority. Eventually it was decided that these two provinces would be bifurcated according to the religious majority at the district or even lower level. This decision could not be made by the midnight of 14-15 August. It meant that a large number of people did not know on the day of Independence whether they were in India or in Pakistan. The Partition of these two provinces caused the deepest trauma of Partition.Which principle was followed for the division of India and Pakistan?

Can you explain the answer of this question below:According to the principle of conservation of chargeA:charges can be created but it cannot be destroyedB:charges cannot be created but can be destroyedC:the sum of charges in any system is constantD:the algebraic sum of charges in any closed system is constantThe answer is a.
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