List of top Logical Reasoning Questions

The COVID-19 pandemic and the unmatched mental health challenges have made it more crucial than ever that we continue to make strides towards understanding the concept of mental health stigma and how we might tackle it around the world. Graham Thornicroft, a practising psychiatrist, who is extensively and deeply involved in mental health stigma research at the Institute of Psychiatry, Psychology and Neurosciences at King’s College London has divided stigma into three components-knowledge, attitude and behaviour. The last behaviour emerges from social isolation, such as what we are experiencing during the pandemic, as well as exclusion from mainstream activities and citizenship. In higher-income countries, stigma rates may be greater than other countries, perhaps because of the pressure to excel. In low-income countries, one can be unwell and still play an active social and productive role somewhere as there are many such roles to play within the family and in society. Enhancing contact with people who have experienced mental health problems is the best way to reduce stigma. To date, most people with mental illness remain silent about their condition, avoiding discussing their problems for fear of losing face, damaging their reputation or jeopardising their family status. Having a space where they may be welcomed and listened to, rather than judged, will go a long way towards enabling them to share their experiences. In a small part of rural Andhra Pradesh, researchers used posters, pictures, drums, and a short street play, as an intervention technique to reduce mental health stigma. An actor portrayed a person’s journey through mental health crises and setbacks before receiving support and showing hope, improvement and recovery. People assembled around the stage, willing to talk about and discuss what they saw, even two to three years after the event.
One of the most important challenges for Indian diplomacy in the subcontinent is to persuade its neighbours that India is an opportunity, not a threat. Far from feeling in any way besieged by India, they should be able to see it as offering access to a vast market and to a dynamic, growing economy which would provide their own economies with far greater opportunities than more distant partners (or even their own domestic markets) could provide. This would go beyond economic benefits: as David Malone argues, “Economic cooperation represents the easiest ‘sell’ to various constituencies within the countries of the region. Were this to prove successful, cooperation on more divisive and sensitive issues, such as terrorism, separatism, insurgency, religious fundamentalism, and ethnic strife, could be attempted with greater chances of success.” Winds of change are blowing in South Asia. There is a definite consolidation of democracy in all the countries of the region, every one of which has held elections within the last three years. Some of our neighbours have made significant strides in surmounting internal conflict and others are in the process of doing so. If India has to fulfil its potential in the world, we have no choice but to live in peace with our neighbours, in mutual security, harmony and cooperation. Just as Nehru left Robert Frost’s immortal lines “Miles to go before I sleep” on his bedside table when he died, Shastri kept some lines of the founder of the Sikh faith, Guru Nanak, on his desk. When translated into English they read: “O Nanak! Be tiny like the grass, for other plants will wither away, but grass will remain ever green.” Shastri was seen by many Indians of exalted ambition as a tiny man, but he had the mind and heart of a giant. His vision of peaceful coexistence with our neighbours, through adopting the demeanour, the modesty and the freshness of grass, may well be the best way for India to ensure that its dreams remain evergreen in its own backyard
The critique of school as an institution has developed and grown in the past half a century. Education theorist Everett Reimer wrote School is Dead in the 1960s. Most schools are caged jails, where an alien curriculum designed by some ‘experts’ is thrust down a child’s gullet. Today, many schools are gargantuan corporate enterprises with thousands of children on their rolls, and for all practical purposes they are run like factories, or better still like mini-armies. The website of a private school in Lucknow boasts of 56,000 students, for instance. But progressive thinkers have always envisioned ‘free schools’ for children. The great Russian novelist, Leo Tolstoy, founded a school for the children of poor peasants at his home, Yasnaya Polyana, without any strict schedule, homework or physical punishment. Maria Montessori was the first Italian woman to become a doctor; she went on to work out the ‘stages of development’ in children which became the basis for her educational philosophy, which too emphasised children’s freedom and choice. Tagore’s critique of rote learning is articulated in the classic tale ‘The Parrot’s Training’ (Totaakahini). Perhaps, the longest lasting libertarian school in the world is Summerhill. It was founded in 1921, a hundred years ago in England, by A.S. Neill with the belief that school should be made to fit the child rather than the other way round. The 1966 Kothari Education Commission’s recommendation for a common school system was never implemented. Today, which school a child goes to depends on her socioeconomic status. The pandemic has furthered and exacerbated this divide. COVID-19 hit parents economically. The digital divide between the rich and poor has also widened. The poor do not have access to mobiles, laptops and internet connectivity. In such a scenario, one can try and conceive of neighbourhood learning spaces.