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B.A. LL.B. (Five Years) · Sem 1
2025 Jan (100 marks) Examination
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Mumbai
B.A. LL.B. (Five Years) Sem 1 General English 2025 Jan (100 marks) Question Paper with Solutions
First published on munotes.in on 21 October 2026.
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Contents
The questions below are the paper as Karnataka State Law University set it at the 2025 Jan (100 marks) examination, in the order it was set.
MarksPage
MarksPage
The Paper as Set
The questions in this volume are the questions asked at the 2025 Jan (100 marks) examination, reproduced as Karnataka State Law University set them, in the order it set them. Long reading passages are shortened to their first and last lines and our summary; the original paper prints them in full. Only the answers are ours. See the original question paper.
Duration 3 hours · Total marks 100 · 15 questions answered
How to use this volume
Solve the paper first, under exam conditions and against the clock. Then read the answers here and mark your own. Reading a solution before attempting the question feels productive and teaches very little, because recognising an answer is not the same as being able to write one.
SECTION I
Answer any five of Q. No. 1 to 8
16 marks each
Q1Explain the contributions made by Dr. Radhakrishnan to the study of Philosophy.[16]
Answer
For full marks, cover: the Ethics of the Vedanta (1908); essays on the ethical character of Hindu religion; The Philosophy of Rabindranath Tagore (1918); The Reign of Religion in Contemporary Philosophy (1920) and its reception; Indian Philosophy (two volumes) and his method of interpretation; bringing Indian thought into the world's philosophy (the Britannica article); the Upton Lectures (The Hindu View of Life, 1926); Kalki; the Hibbert Lectures (An Idealist View of Life) and intuition; East and West in Religion; teaching; an assessment.
Introduction
Radhakrishnan's place in philosophy rests on three achievements. He interpreted Indian philosophy for the modern world. He defended an idealist and spiritual view of life against the narrow scientific outlook of his time. And he taught generations of students. In My Search for Truth (1937) he describes his main works and their reception.
1. Answering the charge against the Vedanta
His first work, written for his M.A. and published in 1908 when he was twenty, was The Ethics of the Vedanta. It answered the missionaries' charge that the Vedanta had no room for ethics. He later called it juvenile, but said it set the direction of his thought. Religion must be a rational way of living, expressed in reasonable thought, fruitful action and right social institutions.
2. Showing the ethical character of Hindu religion
From 1909 he taught philosophy at the Madras Presidency College. He wrote for journals such as the International Journal of Ethics, the Monist and the Quest. Their aim was to show the ethical character of the Hindu religion. He argued that the doctrine of maya does not make the world an illusion or ethics unimportant. It means the world depends on, and is lower than, the ultimate reality.
3. The Philosophy of Rabindranath Tagore (1918)
He found support for his views in Tagore, and published a study of the poet's thought (Macmillan, 1918). Tagore himself praised the book's earnestness and its language, free from technical jargon and show of learning.
4. The Reign of Religion in Contemporary Philosophy (1920)
From 1918 he was Professor of Philosophy at the new University of Mysore. There he examined Western philosophers such as Leibniz, James Ward, William James, Eucken, Rashdall, Bertrand Russell and Lord Balfour. He argued that their support for pluralism came from the interference of religious beliefs with the pursuit of philosophy. Philosophy itself, he said, points to an absolutist, spiritual view. The book was praised by philosophers such as J. H. Muirhead, J. S. Mackenzie and McTaggart. An American professor, Hinman, in his presidential address to the American Philosophical Association, discussed "Two Representative Idealists, Bosanquet and Radhakrishnan". The book was used in British and American universities, and made his name as a philosopher.
5. Indian Philosophy (two volumes)
In 1921 he took up the King George V Chair of Mental and Moral Science at Calcutta, the most important philosophy chair in India. At J. H. Muirhead's invitation he wrote a systematic and readable account of Indian philosophy for the "Library of Philosophy". It ran to two volumes and was the fruit of his studies since 1908. His aim was not only to record but to interpret, showing how the systems are connected and making their life felt. His method, he said, was to judge thinkers at their best, in their moments of clearest insight. He tried to enter sympathetically into their point of view. Humility, he wrote, is the mother of all writing.
6. Bringing Indian thought into world philosophy
He says he was happy to have helped bring Hindu thought back into the general stream of human thought. It had been seen as quaint and out of date. He showed that ancient Indian thinkers asked questions and found answers comparable to modern ones. Indian philosophy came to be recognised as an important field, and the Encyclopaedia Britannica (14th edition) asked him to write its article on Indian Philosophy.
7. The Hindu View of Life and Kalki
In 1926 he gave the Upton Lectures at Manchester College, Oxford, published as The Hindu View of Life. He presented Hinduism as a progressive movement still in the making, whose weaknesses come from confusing tradition with truth. At the International Congress of Philosophy at Harvard in 1926, he spoke on the lack of spiritual note in modern civilization. He developed the theme in his book Kalki, or the Future of Civilization.
8. An Idealist View of Life
In 1929 he lectured at Oxford on comparative religion and gave the Hibbert Lectures, An Idealist View of Life, in London and Manchester. Here he set out his own philosophy. Religion is insight into reality, not a creed. The deepest truths are known by integral or intuitive knowledge, in which intellect also plays its part. And God is a real symbol of the Absolute in relation to our world. The lectures were welcomed by thinkers including Samuel Alexander, Bertrand Russell, W. R. Inge and Tagore. Some of his Oxford sermons were collected in East and West in Religion.
9. The teacher
He also contributed as a teacher. He held that philosophy is a great instrument of liberal education, whose object is to form men. He sought to educate his pupils to believe in a spiritual and ethical universe.
Later recognition (beyond the 1937 essay)
His later career, well known though not described in the essay, confirms his standing. He became Spalding Professor of Eastern Religions and Ethics at Oxford. He chaired the University Education Commission of independent India (mentioned in The Law and the Lawyers). He served as Vice-President and then President of India.
Assessment
His contribution was less a new system than a bridge. He made Indian philosophy readable and respectable in the West. He also defended a spiritual, idealist view of life in a scientific age, without rejecting reason.
Conclusion. Radhakrishnan contributed to philosophy through his early defence of Vedanta ethics and his studies of Tagore and of contemporary Western thought. He added his two-volume Indian Philosophy and his lectures on The Hindu View of Life and An Idealist View of Life. He also gave a lifetime of teaching to his students. Above all, he brought Indian thought into the main stream of world philosophy and showed that it speaks to modern questions.
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