Read the following passage and answer the questions.

For us Indians, there are certain personal norms that make perfect professional anchors in today's work world. We are blessed, for the most part, with strong, stable familial bonds often lasting a lifetime. We don't usually leave home to seek our fortune at 18. And when we do, we carry our relationships as children into the new ones we forge as spouse and parent. We are comfortable with our multiple identities and accept the tensions and contradictions inherent in managing them. As much as 50% of us are bilingual and 17% trilingual, speaking more than one of our 22 recognised languages, and sometimes dialects and variations that do not make the official count. Multiple languages, accents and intonations are part of our daily lives as are the ways in which we overcome these barriers of communication and interaction. We are fond of telling our foreign colleagues that there is no such thing as Indian food, because it varies from state to state, region to religion. We can eat biryani, chaat and dosa with equal relish. We see nothing unusual in this seamless palate of diverse cultural, historical and geographic contexts and tastes. Dualities and differences surround us. In our homes, traditions sustain us despite our modern city lives as professionals, our slums sit cheek by jowl with our elite colonies and on our roads, cows, carts, SUVs and two-wheelers weave and dodge buses, trucks and pedestrians, and almost everyone survives the chaos. Noise does not distract us, nor crowds deter us, even as we seek solace in meditation, mindfulness and yoga. We carry our multiple identities, the dualities of our lives, the variety of our lingual skills and culinary tastes with ease into a global work environment, adding a wider, varied global cultural context into our repertoire. Be it British, American or Asian, we take in these new influences and then give the mix a "glocal" flavour, often to the bewilderment of our colleagues from these cultures. As products of a nation that went from great poverty to a developing nation and then an emerging country, we are conscious of the resources we have and how we use them. These are not only relevant but also vital traits in today's work environment. Let us celebrate our 'Indianness' in our global professional lives.

Read the following passage and answer the questions.

For us Indians, there are certain personal norms that make perfect professional anchors in today's work world. We are blessed, for the most part, with strong, stable familial bonds often lasting a lifetime. We don't usually leave home to seek our fortune at 18. And when we do, we carry our relationships as children into the new ones we forge as spouse and parent. We are comfortable with our multiple identities and accept the tensions and contradictions inherent in managing them. As much as 50% of us are bilingual and 17% trilingual, speaking more than one of our 22 recognised languages, and sometimes dialects and variations that do not make the official count. Multiple languages, accents and intonations are part of our daily lives as are the ways in which we overcome these barriers of communication and interaction. We are fond of telling our foreign colleagues that there is no such thing as Indian food, because it varies from state to state, region to religion. We can eat biryani, chaat and dosa with equal relish. We see nothing unusual in this seamless palate of diverse cultural, historical and geographic contexts and tastes. Dualities and differences surround us. In our homes, traditions sustain us despite our modern city lives as professionals, our slums sit cheek by jowl with our elite colonies and on our roads, cows, carts, SUVs and two-wheelers weave and dodge buses, trucks and pedestrians, and almost everyone survives the chaos. Noise does not distract us, nor crowds deter us, even as we seek solace in meditation, mindfulness and yoga. We carry our multiple identities, the dualities of our lives, the variety of our lingual skills and culinary tastes with ease into a global work environment, adding a wider, varied global cultural context into our repertoire. Be it British, American or Asian, we take in these new influences and then give the mix a "glocal" flavour, often to the bewilderment of our colleagues from these cultures. As products of a nation that went from great poverty to a developing nation and then an emerging country, we are conscious of the resources we have and how we use them. These are not only relevant but also vital traits in today's work environment. Let us celebrate our 'Indianness' in our global professional lives.

Read the following passage and answer the questions.

For us Indians, there are certain personal norms that make perfect professional anchors in today's work world. We are blessed, for the most part, with strong, stable familial bonds often lasting a lifetime. We don't usually leave home to seek our fortune at 18. And when we do, we carry our relationships as children into the new ones we forge as spouse and parent. We are comfortable with our multiple identities and accept the tensions and contradictions inherent in managing them. As much as 50% of us are bilingual and 17% trilingual, speaking more than one of our 22 recognised languages, and sometimes dialects and variations that do not make the official count. Multiple languages, accents and intonations are part of our daily lives as are the ways in which we overcome these barriers of communication and interaction. We are fond of telling our foreign colleagues that there is no such thing as Indian food, because it varies from state to state, region to religion. We can eat biryani, chaat and dosa with equal relish. We see nothing unusual in this seamless palate of diverse cultural, historical and geographic contexts and tastes. Dualities and differences surround us. In our homes, traditions sustain us despite our modern city lives as professionals, our slums sit cheek by jowl with our elite colonies and on our roads, cows, carts, SUVs and two-wheelers weave and dodge buses, trucks and pedestrians, and almost everyone survives the chaos. Noise does not distract us, nor crowds deter us, even as we seek solace in meditation, mindfulness and yoga. We carry our multiple identities, the dualities of our lives, the variety of our lingual skills and culinary tastes with ease into a global work environment, adding a wider, varied global cultural context into our repertoire. Be it British, American or Asian, we take in these new influences and then give the mix a "glocal" flavour, often to the bewilderment of our colleagues from these cultures. As products of a nation that went from great poverty to a developing nation and then an emerging country, we are conscious of the resources we have and how we use them. These are not only relevant but also vital traits in today's work environment. Let us celebrate our 'Indianness' in our global professional lives.

Read the following passage and answer the questions.

For us Indians, there are certain personal norms that make perfect professional anchors in today's work world. We are blessed, for the most part, with strong, stable familial bonds often lasting a lifetime. We don't usually leave home to seek our fortune at 18. And when we do, we carry our relationships as children into the new ones we forge as spouse and parent. We are comfortable with our multiple identities and accept the tensions and contradictions inherent in managing them. As much as 50% of us are bilingual and 17% trilingual, speaking more than one of our 22 recognised languages, and sometimes dialects and variations that do not make the official count. Multiple languages, accents and intonations are part of our daily lives as are the ways in which we overcome these barriers of communication and interaction. We are fond of telling our foreign colleagues that there is no such thing as Indian food, because it varies from state to state, region to religion. We can eat biryani, chaat and dosa with equal relish. We see nothing unusual in this seamless palate of diverse cultural, historical and geographic contexts and tastes. Dualities and differences surround us. In our homes, traditions sustain us despite our modern city lives as professionals, our slums sit cheek by jowl with our elite colonies and on our roads, cows, carts, SUVs and two-wheelers weave and dodge buses, trucks and pedestrians, and almost everyone survives the chaos. Noise does not distract us, nor crowds deter us, even as we seek solace in meditation, mindfulness and yoga. We carry our multiple identities, the dualities of our lives, the variety of our lingual skills and culinary tastes with ease into a global work environment, adding a wider, varied global cultural context into our repertoire. Be it British, American or Asian, we take in these new influences and then give the mix a "glocal" flavour, often to the bewilderment of our colleagues from these cultures. As products of a nation that went from great poverty to a developing nation and then an emerging country, we are conscious of the resources we have and how we use them. These are not only relevant but also vital traits in today's work environment. Let us celebrate our 'Indianness' in our global professional lives.

Read the following passage and answer the questions.
For us Indians, there are certain personal norms that make perfect professional anchors in today's work world. We are blessed, for the most part, with strong, stable familial bonds often lasting a lifetime. We don't usually leave home to seek our fortune at 18. And when we do, we carry our relationships as children into the new ones we forge as spouse and parent. We are comfortable with our multiple identities and accept the tensions and contradictions inherent in managing them. As much as 50% of us are bilingual and 17% trilingual, speaking more than one of our 22 recognised languages, and sometimes dialects and variations that do not make the official count. Multiple languages, accents and intonations are part of our daily lives as are the ways in which we overcome these barriers of communication and interaction. We are fond of telling our foreign colleagues that there is no such thing as Indian food, because it varies from state to state, region to religion. We can eat biryani, chaat and dosa with equal relish. We see nothing unusual in this seamless palate of diverse cultural, historical and geographic contexts and tastes. Dualities and differences surround us. In our homes, traditions sustain us despite our modern city lives as professionals, our slums sit cheek by jowl with our elite colonies and on our roads, cows, carts, SUVs and two-wheelers weave and dodge buses, trucks and pedestrians, and almost everyone survives the chaos. Noise does not distract us, nor crowds deter us, even as we seek solace in meditation, mindfulness and yoga. We carry our multiple identities, the dualities of our lives, the variety of our lingual skills and culinary tastes with ease into a global work environment, adding a wider, varied global cultural context into our repertoire. Be it British, American or Asian, we take in these new influences and then give the mix a "glocal" flavour, often to the bewilderment of our colleagues from these cultures. As products of a nation that went from great poverty to a developing nation and then an emerging country, we are conscious of the resources we have and how we use them. These are not only relevant but also vital traits in today's work environment. Let us celebrate our 'Indianness' in our global professional lives.

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 is not distributed genetically and thus is 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.

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 is not distributed genetically and thus is 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.

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 is not distributed genetically and thus is 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.

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 is not distributed genetically and thus is 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.

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 is not distributed genetically and thus is 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.