Gandhi and Ambedkar - Contemporary Indian Philosophy - Philosophy Previous Year Questions

Read the passage carefully and answer the question:
“Habits of the constitutional morality may be essential for the maintenance of a constitutional form of government. But the maintenance of a constitutional form of Government is not the same thing as a self-government by the people. Similarly, it may be granted that adult suffrage can produce government of the people in the logical sense of the phrase, i.e., in contrast to the government of a king. But it cannot by itself be said to bring about a democratic government, in the sense of the government by the people and for the people.”
- B. R. Ambedkar, “Democracy”, The Essential Writings of B. R. Ambedkar
Which of the following statements is/are NOT in conformity with the above passage?

In ‘Democracy’, B. R. Ambedkar lays out certain fundamental assumptions about his conception of democracy. They include:

Read the following passage carefully and answer the question:

My uniform experience has convinced me that there is no other God than Truth... That is why my devotion to Truth has drawn me into the field of politics; and I can say without the slightest hesitation, yet in all humility, that those who say that religion has nothing to do with politics do not know what religion means. Identification with everything that lives is impossible without self-purification; without self-purification the observance of the law of Ahimsa must remain an empty dream; God can never be realized by one who is not pure of heart.

- M. K. Gandhi, An Autobiography or the Story of my Experiments with Truth, p. 615

Which among the following are NOT in conformity with the above passage?

Read the passage carefully and answer the following question:
“Those who want liberty must therefore have Dhamma. Now what is Dhamma, and why Dhamma is necessary? According to the Buddha, Dhamma consists in Prajna and Karuna. What is Prajna? And why Prajna? Prajna is the understanding. The Buddha made Prajna one of the two corner-stones of His Dhamma because he did not wish to leave any room for superstition. What is Karuna? And why Karuna? Karuna is love. Because, without it Society can neither live nor grow, that is why the Buddha made it the second corner-stone of His Dhamma. Such is the definition of the Buddha’s Dhamma. How different is this definition of Dhamma from that of Religion? So ancient, yet so modern is the definition of Dhamma given by the Buddha. So aboriginal, yet so original. Not borrowed from anyone, yet so true. A unique amalgam of Prajna and Karuna is the Dhamma of the Buddha. Such is the difference between Religion and Dhamma.”
– B.R. Ambedkar, “Religion and Dhamma”, in The Essential Writings of B. R. Ambedkar, Valerian Rodrigues (Ed.), OUP, 2013, p. 59.
From the above passage, which among the following accurately represent Dr. B.R. Ambedkar’s view on Religion and Dhamma?

Read the passage carefully and answer the question that follows it:
Gandhism may be well suited to a society which does not accept democracy as its ideal. A society which does not believe in democracy may be indifferent to machinery and the civilization based upon it. The former may well content itself with life of leisure and culture for the few and a life of toil and drudgery for the many. But a democratic society cannot. The democratic society must assure a life of leisure and culture to each one of its citizens. If the above analysis is correct then the slogan of a democratic society must be machinery, and more machinery, civilization and more civilization.
–B.R. Ambedkar, “Gandhism”, in The Essential Writings of B.R. Ambedkar.
From the above passage, which one of the following statements accurately represents Dr. Ambedkar’s critique of Gandhism?

Read the following passage carefully and answer the question:
The purpose of all rational human endeavour, individual as well as collective, is attainment of freedom, in ever increasing measure. Freedom is progressive disappearance of all restrictions on the unfolding of the potentialities of individuals, as human beings, and not as cogs in the wheels of a mechanized social organism. The position of the individual, therefore is the measure of the progressive and liberating significance of any collective effort or social organisation. The success of any collective endeavour is to be measured by the actual benefit for its constituent units.
– M.N. Roy, ‘Principles of Radical Democracy 22 Theses’, in New Humanism: A Manifesto.
Which among the following is/are in conformity with the above passage?

Which one of the following options presents an aspect of Gandhi’s idea of trusteeship?

Which one or more of the following views on caste can be attributed to B. R. Ambedkar following Annihilation of Caste?