placement question papers for Tech Mahindra

 We inhabit a divided world; on one hand the rich are critical of our continuing poverty on the other they warn us against their own methods. We do not wish to impoverish the environment any further and yet we cannot for a moment forget the grim poverty of large number of people. Are not poverty and greed the greatest polluters? For instance,unless we are in a position to provide employment and purchasing power for the daily needs of the tribal people and those who live in or around jungles, we cannot prevent them from combing the forest for food and livelihood, from poaching and from despoiling the vegetation. When they themselves seem deprived how can we urge the preservation of animals? How we speak to those who live in villages and in slums about keeping the oceans, the rivers and the air clean when their own lives are contaminated at the source?The environment cannot be improved in conditions of poverty. Nor can poverty be eradicated without the use of science and technology.

 We inhabit a divided world; on one hand the rich are critical of our continuing poverty on the other they warn us against their own methods. We do not wish to impoverish the environment any further and yet we cannot for a moment forget the grim poverty of large number of people. Are not poverty and greed the greatest polluters? For instance,unless we are in a position to provide employment and purchasing power for the daily needs of the tribal people and those who live in or around jungles, we cannot prevent them from combing the forest for food and livelihood, from poaching and from despoiling the vegetation. When they themselves seem deprived how can we urge the preservation of animals? How we speak to those who live in villages and in slums about keeping the oceans, the rivers and the air clean when their own lives are contaminated at the source?The environment cannot be improved in conditions of poverty. Nor can poverty be eradicated without the use of science and technology.

 Our awareness of time has reached such a pitch of intensity that we suffer acutely whenever our travels take us into some corner of the world where people are not interested in minutes or seconds. The un-punctuality of the Orient, for example, is appalling to those who come freshly from a land of fixed meal-time and regular train service. For a modern American or Englishman waiting is a psychological torture. An Indian accepts the blank hours with resignation even with satisfaction. He has not lost the fine part of doing nothing. Our notion of time as a collection of minutes, each of which must be filled with some business or amusement, is wholly alien to the Oriental, just as it was alien to the Greek. For the man who lives in pre-industrial world, time moves at a slow and easy pace; he does not care about each minute, for the good reason that he has not been made conscious of the existence of minutes.

 Our awareness of time has reached such a pitch of intensity that we suffer acutely whenever our travels take us into some corner of the world where people are not interested in minutes or seconds. The un-punctuality of the Orient, for example, is appalling to those who come freshly from a land of fixed meal-time and regular train service. For a modern American or Englishman waiting is a psychological torture. An Indian accepts the blank hours with resignation even with satisfaction. He has not lost the fine part of doing nothing. Our notion of time as a collection of minutes, each of which must be filled with some business or amusement, is wholly alien to the Oriental, just as it was alien to the Greek. For the man who lives in pre-industrial world, time moves at a slow and easy pace; he does not care about each minute, for the good reason that he has not been made conscious of the existence of minutes.

 Our awareness of time has reached such a pitch of intensity that we suffer acutely whenever our travels take us into some corner of the world where people are not interested in minutes or seconds. The un-punctuality of the Orient, for example, is appalling to those who come freshly from a land of fixed meal-time and regular train service. For a modern American or Englishman waiting is a psychological torture. An Indian accepts the blank hours with resignation even with satisfaction. He has not lost the fine part of doing nothing. Our notion of time as a collection of minutes, each of which must be filled with some business or amusement, is wholly alien to the Oriental, just as it was alien to the Greek. For the man who lives in pre-industrial world, time moves at a slow and easy pace; he does not care about each minute, for the good reason that he has not been made conscious of the existence of minutes.

 Our awareness of time has reached such a pitch of intensity that we suffer acutely whenever our travels take us into some corner of the world where people are not interested in minutes or seconds. The un-punctuality of the Orient, for example, is appalling to those who come freshly from a land of fixed meal-time and regular train service. For a modern American or Englishman waiting is a psychological torture. An Indian accepts the blank hours with resignation even with satisfaction. He has not lost the fine part of doing nothing. Our notion of time as a collection of minutes, each of which must be filled with some business or amusement, is wholly alien to the Oriental, just as it was alien to the Greek. For the man who lives in pre-industrial world, time moves at a slow and easy pace; he does not care about each minute, for the good reason that he has not been made conscious of the existence of minutes.

 Our awareness of time has reached such a pitch of intensity that we suffer acutely whenever our travels take us into some corner of the world where people are not interested in minutes or seconds. The un-punctuality of the Orient, for example, is appalling to those who come freshly from a land of fixed meal-time and regular train service. For a modern American or Englishman waiting is a psychological torture. An Indian accepts the blank hours with resignation even with satisfaction. He has not lost the fine part of doing nothing. Our notion of time as a collection of minutes, each of which must be filled with some business or amusement, is wholly alien to the Oriental, just as it was alien to the Greek. For the man who lives in pre-industrial world, time moves at a slow and easy pace; he does not care about each minute, for the good reason that he has not been made conscious of the existence of minutes.

 Our awareness of time has reached such a pitch of intensity that we suffer acutely whenever our travels take us into some corner of the world where people are not interested in minutes or seconds. The un-punctuality of the Orient, for example, is appalling to those who come freshly from a land of fixed meal-time and regular train service. For a modern American or Englishman waiting is a psychological torture. An Indian accepts the blank hours with resignation even with satisfaction. He has not lost the fine part of doing nothing. Our notion of time as a collection of minutes, each of which must be filled with some business or amusement, is wholly alien to the Oriental, just as it was alien to the Greek. For the man who lives in pre-industrial world, time moves at a slow and easy pace; he does not care about each minute, for the good reason that he has not been made conscious of the existence of minutes.

 Our awareness of time has reached such a pitch of intensity that we suffer acutely whenever our travels take us into some corner of the world where people are not interested in minutes or seconds. The un-punctuality of the Orient, for example, is appalling to those who come freshly from a land of fixed meal-time and regular train service. For a modern American or Englishman waiting is a psychological torture. An Indian accepts the blank hours with resignation even with satisfaction. He has not lost the fine part of doing nothing. Our notion of time as a collection of minutes, each of which must be filled with some business or amusement, is wholly alien to the Oriental, just as it was alien to the Greek. For the man who lives in pre-industrial world, time moves at a slow and easy pace; he does not care about each minute, for the good reason that he has not been made conscious of the existence of minutes.

 Our awareness of time has reached such a pitch of intensity that we suffer acutely whenever our travels take us into some corner of the world where people are not interested in minutes or seconds. The un-punctuality of the Orient, for example, is appalling to those who come freshly from a land of fixed meal-time and regular train service. For a modern American or Englishman waiting is a psychological torture. An Indian accepts the blank hours with resignation even with satisfaction. He has not lost the fine part of doing nothing. Our notion of time as a collection of minutes, each of which must be filled with some business or amusement, is wholly alien to the Oriental, just as it was alien to the Greek. For the man who lives in pre-industrial world, time moves at a slow and easy pace; he does not care about each minute, for the good reason that he has not been made conscious of the existence of minutes.