The breakthrough in the ideas of Darwin on the evolution of species came after his visit to a cluster of islands and where he saw that each island supported its own form of finch. Name the islands?a)Ice landb)Greenlandc)Galapagosd)Christian IslandsCorrect answer is option 'C'. Can you explain this answer?

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a)
Ice land
b)
Greenland
c)
Galapagos
d)
Christian Islands

Correct answer is option 'C'. Can you explain this answer?

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The breakthrough in the ideas of Darwin on the evolution of species ca...

On his visit to the Galapagos Islands, Charles Darwin discovered several species of finches that varied from island to island, which helped him to develop his theory of natural selection.

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Read the passage and answer the following questions.Publishing the Quran and making it available in translation was a dangerous enterprise in the 16th century, apt to confuse or seduce the faithful Christian. This, at least, was the opinion of the Protestant city councillors of Basel in 1542, when they briefly jailed a local printer for planning to publish a Latin translation of the Muslim holy book. The Protestant reformer Martin Luther intervened to salvage the project: there was no better way to combat the Turk, he wrote, than to expose the ‘lies of Muhammad’ for all to see.The resulting publication in 1543 made the Quran available to European intellectuals, most of whom studied it in order to better understand and combat Islam. There were others, however, who used their reading of the Quran to question Christian doctrine. The Catalonian polymath and theologian Michael Servetus found numerous Quranic arguments to employ in his anti-Trinitarian tract, Christianismi Restitutio (1553), in which he called Muhammad a true reformer who preached a return to the pure monotheism that Christian theologians had corrupted by inventing the perverse and irrational doctrine of the Trinity. After publishing these heretical ideas, Servetus was condemned by the Catholic Inquisition in Vienne, and finally burned with his own books in Calvin’s Geneva.During the European Enlightenment, a number of authors presented Muhammad in a similar vein, as an anticlerical hero; some saw Islam as a pure form of monotheism close to philosophic Deism and the Quran as a rational paean to the Creator. In 1734, George Sale published a new English translation. In his introduction, he traced the early history of Islam and idealised the Prophet as an iconoclastic, anticlerical reformer who had banished the ‘superstitious’ beliefs and practices of early Christians - the cult of the saints, holy relics - and quashed the power of a corrupt and avaricious clergy.Sale’s translation of the Quran was widely read and appreciated in England: for many of his readers, Muhammad had become a symbol of anticlerical republicanism. It was influential outside England too. The US founding father Thomas Jefferson bought a copy from a bookseller in Williamsburg, Virginia, in 1765, which helped him conceive of a philosophical deism that surpassed confessional boundaries. (Jefferson’s copy, now in the Library of Congress, has been used for the swearing in of Muslim representatives to Congress, starting with Keith Ellison in 2007.) And in Germany, the Romantic Johann Wolfgang von Goethe read a translation of Sale’s version, which helped to colour his evolving notion of Muhammad as an inspired poet and archetypal prophet.Q.What is the purpose of the penultimate paragraph?

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Read the passage and answer the following questions.Publishing the Quran and making it available in translation was a dangerous enterprise in the 16th century, apt to confuse or seduce the faithful Christian. This, at least, was the opinion of the Protestant city councillors of Basel in 1542, when they briefly jailed a local printer for planning to publish a Latin translation of the Muslim holy book. The Protestant reformer Martin Luther intervened to salvage the project: there was no better way to combat the Turk, he wrote, than to expose the ‘lies of Muhammad’ for all to see.The resulting publication in 1543 made the Quran available to European intellectuals, most of whom studied it in order to better understand and combat Islam. There were others, however, who used their reading of the Quran to question Christian doctrine. The Catalonian polymath and theologian Michael Servetus found numerous Quranic arguments to employ in his anti-Trinitarian tract, Christianismi Restitutio (1553), in which he called Muhammad a true reformer who preached a return to the pure monotheism that Christian theologians had corrupted by inventing the perverse and irrational doctrine of the Trinity. After publishing these heretical ideas, Servetus was condemned by the Catholic Inquisition in Vienne, and finally burned with his own books in Calvin’s Geneva.During the European Enlightenment, a number of authors presented Muhammad in a similar vein, as an anticlerical hero; some saw Islam as a pure form of monotheism close to philosophic Deism and the Quran as a rational paean to the Creator. In 1734, George Sale published a new English translation. In his introduction, he traced the early history of Islam and idealised the Prophet as an iconoclastic, anticlerical reformer who had banished the ‘superstitious’ beliefs and practices of early Christians - the cult of the saints, holy relics - and quashed the power of a corrupt and avaricious clergy.Sale’s translation of the Quran was widely read and appreciated in England: for many of his readers, Muhammad had become a symbol of anticlerical republicanism. It was influential outside England too. The US founding father Thomas Jefferson bought a copy from a bookseller in Williamsburg, Virginia, in 1765, which helped him conceive of a philosophical deism that surpassed confessional boundaries. (Jefferson’s copy, now in the Library of Congress, has been used for the swearing in of Muslim representatives to Congress, starting with Keith Ellison in 2007.) And in Germany, the Romantic Johann Wolfgang von Goethe read a translation of Sale’s version, which helped to colour his evolving notion of Muhammad as an inspired poet and archetypal prophet.Q.Why does the author cite the examples of Johann Wolfgang von Goethe and Thomas Jefferson?

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It is an old saying that knowledge is power. Education is an instrument, which imparts knowledge and therefore, indirectly controls power. Therefore ever since the dawn of our civilization, persons in power have always tried to supervise or control education. It has been handmaid of the ruling class. During the Christian era, the ecclesiastics controlled the institution of education and diffused among the people the gospel of the Bible and religious teachings. These gospels and teachings were no other than a philosophy for the maintenance of the existing society.It taught the poor man to be meek and to earn his bread with the sweat of his brow, while the priests and the landlords lived in luxury and fought duels for the slightest offence. During the Renaissance, education passed more from the clutches of the priest into the hands of the prince. In other words, it became more secular. Under the control of the monarch, education began to devise and preach the infallibility of its masters, the monarch or king. It also invented and supported fantastic theories like ‘The Divine Right Theory’ and that the king can do no wrong etc. With the advent of the industrial revolution, education took a different turn and had to please the new masters. It now no longer remained the privilege of the baron class, but was thrown open to the new rich merchant class of the society. The philosophy, which was in vogue during this period was that of ‘Laissez Faire’ restricting the function of the state to a mere keeping of laws and order while on the other hand, in practice the law of the jungle prevailed in the form of free competition and the survival of the fittest.Q. What did the ruling class in the Christian Era think of the poor man?

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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. It is implied in the passage that

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It is an old saying that knowledge is power. Education is an instrument, which imparts knowledge and therefore, indirectly controls power. Therefore ever since the dawn of our civilization, persons in power have always tried to supervise or control education. It has been handmaid of the ruling class. During the Christian era, the ecclesiastics controlled the institution of education and diffused among the people the gospel of the Bible and religious teachings. These gospels and teachings were no other than a philosophy for the maintenance of the existing society.It taught the poor man to be meek and to earn his bread with the sweat of his brow, while the priests and the landlords lived in luxury and fought duels for the slightest offence. During the Renaissance, education passed more from the clutches of the priest into the hands of the prince. In other words, it became more secular. Under the control of the monarch, education began to devise and preach the infallibility of its masters, the monarch or king. It also invented and supported fantastic theories like ‘The Divine Right Theory’ and that the king can do no wrong etc. With the advent of the industrial revolution, education took a different turn and had to please the new masters. It now no longer remained the privilege of the baron class, but was thrown open to the new rich merchant class of the society. The philosophy, which was in vogue during this period was that of ‘Laissez Faire’ restricting the function of the state to a mere keeping of laws and order while on the other hand, in practice the law of the jungle prevailed in the form of free competition and the survival of the fittest.Q. Who controlled the institution of education during the Christian Era?

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The breakthrough in the ideas of Darwin on the evolution of species came after his visit to a cluster of islands and where he saw that each island supported its own form of finch. Name the islands’?a)Ice landb)Greenlandc)Galapagosd)Christian IslandsCorrect answer is option 'C'. Can you explain this answer?

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The breakthrough in the ideas of Darwin on the evolution of species came after his visit to a cluster of islands and where he saw that each island supported its own form of finch. Name the islands’?a)Ice landb)Greenlandc)Galapagosd)Christian IslandsCorrect answer is option 'C'. Can you explain this answer? for CLAT 2024 is part of CLAT preparation. The Question and answers have been prepared according to the CLAT exam syllabus. Information about The breakthrough in the ideas of Darwin on the evolution of species came after his visit to a cluster of islands and where he saw that each island supported its own form of finch. Name the islands’?a)Ice landb)Greenlandc)Galapagosd)Christian IslandsCorrect answer is option 'C'. Can you explain this answer? covers all topics & solutions for CLAT 2024 Exam. Find important definitions, questions, meanings, examples, exercises and tests below for The breakthrough in the ideas of Darwin on the evolution of species came after his visit to a cluster of islands and where he saw that each island supported its own form of finch. Name the islands’?a)Ice landb)Greenlandc)Galapagosd)Christian IslandsCorrect answer is option 'C'. Can you explain this answer?.

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