The IAS Main commenced this time from 2 December 2013 with the new Syllabus and Pattern. All the subject papers were held on the same day because the candidates had to opt for only one subject in the new Syllabus. The IAS Main 2013 started with Essay Paper according to the scheme given by the Union Public Service Commission. The IAS Main Exam 2013 started with the General Studies Papers.
Question Paper Specific Instructions
Please read each of the following instructions carefully before attempting questions:
There are EIGHT questions divided in two SECTIONS and printed both in HINDI and in ENGLISH.
Candidate has to attempt FIVE questions in all.
Questions no. 1 and 5 are compulsory and out of the remaining, THREE are to be attempted choosing at least ONE from each section.
The number of marks carried by a question/part is indicated against it.
Answer must be written in the medium authorized in the Admission Certificate which must be stated clearly on the cover of this Question-cum-Answer (QCA) Booklet in the space provided. No marks will be given for answer written in a medium other than the authorized one.
Word limit in questions, wherever specified, should be adhered to.
Attempts of questions shall be counted in chronological order. Unless struck off, attempt of a question shall be counted even if attempted partly. Any page or portion of left blank in the answer book must be clearly struck off.
Q1. Answer all the five parts below critically in not more than 150 words each: 10x5=50
(a) Does corruption have not only amoral dimension but also an economic dimension?
(b) What is the significance of including duties of citizens in the Indian Constitution?
(c) Does the idea of equal respect to all religions provide a consistent and viable state policy?
(d) Does the combination of democracy and socialism lead to a more equitable society?
(e) Is there any impact of caste discrimination on democracy in Indian context?
Q2. Discuss the following critically in not more than 250 words each: 15+15+20=50
(a) What is meant by 'democracy'? What are the various forms of democratic governments?
(b) Is a democratic government able to represent the interests of minority groups?
(c) Is a democratic government better than a benevolent dictatorship? Give reasons for your answer.
Q3. Discuss the following critically in not more than 250 words each: 15+15+20=50
(a) What do you understand by 'gender equality' and why is it important?
(b) Is economic independence essential for equality between men and women?
(c) Why is adequate representation of women in political institutions important in this context?
Q4. Answer the following in not more than 250 words each: 15+15+20=50
(a) Explain and evaluate Aristotle's conception of justice.
(b) What is meant by ‘Justice as fairness'? Explain the basic tenets of Rawls' theory of Justice.
(c) How is Amartya Sen's approach to justice different from that of Rawls?
Q5. Discuss the following critically in not more than 150 words each: 10x5=50
(a) Is God indispensable for religion?
(b) Is religious morality consistent with individual freedom?
(c) Is there anything else other than human efforts which may be conducive to attainment of liberation?
(d) Do theists succeed in explaining the natural evil in the world as a necessary counterpart to good?
(e) Is religious faith opposed to reason?
Q6. Answer the following in not more than 250 words each: 15+15+20=50
(a) State and elucidate the cosmological argument for the existence of God in Western and Indian philosophy.
(b) Discuss two main objections against this argument. Are theists able to answer these satisfactorily?
(c) Critically evaluate three major objections against the argument from design for the existence of God.
Q7. Discuss the following in not more than 250 words each: 15+15+20=50
(a) What is the nature of mystical experience?
(b) Is mystical experience open to different interpretations?
(c) Can mystical experience be regarded as a valid source of knowledge?
Q8. Discuss the following in hot more than 250 words each: 15+15+20=50
(a) What is meant by saying that religious language is non-cognitive?
(b) Can religious language be said to be verifiable?
(c) Do cognitivists provide a cogent answer to the objection based on falsifiability?
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