In Ecocriticism, ‘Anthropocentricism' means:

Based on the Passage given below answer the questions.
The distribution of opportunities for learning available in a society is an important factor that influences both how 'worth' of a certain kind of knowledge is perceived or weighed and how knowledge that is regarded as worthy of being taught will be represented in educational materials. We can take for granted that the knowledge relevant or related to groups whose access to education is poor will not be regarded as worthy of being taught in schools. The knowledge of animal behaviour and medicinal plants that the Baigas have acquired over a length acquaintance with the jungles of central India is unlikely to be regarded as worthwhile educational knowledge. Baiga children have poor access to opportunities for education and their chances of doing well at school are very slim at least partly because the Baiga's life finds no resonance in the school curriculum.
How the method of teaching affects the character of what is taught can be seen in the teaching of science. The distinctness of science as a school subject comes from the need for experimentation by the learner. As a subject that demand experimentation and independent inquiry by the learner, science is associated with freedom of judgement and equality between the student and the teacher in the presence of objective facts. Science education is supposed to be conducive to secular values precisely because it makes ascribed authority redundant. But if science is taught in a traditional manner with the authority of the textbook and the teacher's word and without opportunity for experimentation it would cease to have a secular character and value. Once it loses its original character owing to the application of conventional pedagogies, science can easily become an instrument for authoritarian control in the classroom and in society. The practice of science in a milieu that does not permit equality or open questioning might lead pupils into imbibing values that are antithetical to science. Also science can reinforce existing structure of dominance if its content and the method of teaching are not reorganised from the perspective of powerless social groups.
Not just the character of what is taught but the volume of content, too, is affected by the methods of teaching.

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Based on the Passage given answer the questions.
It is a great pity that our primary schools do not have a separate period for storytelling for the first two grades each day. Such a provision would have solved at least a part of the problem we face in retaining children at school. Many will say that I am giving undue importance to this problem. Storytelling has a magical effect on children. I should like to imagine the day when anyone who wants to teach young children will be required to master at least thirty traditional stories. By 'Master' I mean: to know the stories by heart, so one can tell them in a relaxed, confident manner. That is hardly a tall order for a society that has inherited thousands of stories from its past. Thirty stories that the teacher can tell at will can transform the ethos of the first two years of primary schooling. The daily curriculum must find an honourable place for story telling for its own sake.
Stories that have come down to us from traditional have a special set of characteristics that contemporary stories presented in different forms and in the media do not necessarily posess. The Panchatantra, the Jatakas, the Mahabharata, the Arabian Nights, stories of Vikramaditya, and folktales from different regions come to mind as ready and rich sources. Similarly Kathasaritsagar, the Gulistan and the Boston, the Birbal stories. Similarly folktales and fairytales from round the world. Anyone who wants to introduced storytelling as a regular feature of the curriculum must ensure access to a selection of stories from these resources. Storytelling deserves to be seen as a civilisational practice which permits us to protect the diversity of cultural experiences and stances from the homogenising effects of modern education and media. Storytelling also needs to be celebrated as an oral heritage, in the obvious sense that its aesthetic merits and appeal evolved by means of oral communication and memory, as well as with reference to the oral competence that storytelling as an everyday practice calls for.

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Why aircraft lessors' woes may lead to costlier flights New Delhi: Record high airfares hurting passengers could rise even further following yet another instance of foreign lessors facing roadblocks in repossessing their aircraft from a troubled Indian carrier. Leasing aircraft could cost 20-25% more for startups and financially weak Indian carriers after the Go First case where lessors are now barred from taking their planes back for at least six months unless the NCLAT gives them some relief people in the know said. Only Indigo and Tata group carriers led by air India could be spared this increased cost as they are good credit for lessors lease rentals account for 10-12% of an airline's operating cost. A 20-25% increase in lease rentals will mean overall cost rising by 2-3% which will have to reflect in ticket prices. Except AI and Indigo it will be very challenging for other airlines, including startups. NCLT has directed go first erstwhile board to deposit Rs.5 crore with the resolution professional while the 55 aircraft currently with the airline are worth over $2.5 billion," said an industry veteran. Now at the first sign of trouble in an Indian carrier lessors will line up to responses planes to avoid such a scenario where an airline uses the IBC route to escape de-registration of aircraft said another official. In the past also, lessors faced trouble in getting planes back from airlines such as jet and kingfisher that went bust, with aircraft stuck with the later being sold as scrap after rotting away at Indian airports. Meanwhile Go's new management will have to satisfy DGCA that it has the resources to safely operate flights in term of money manpower and machines.
US engine co PW hits back at Go First, blames 'financial mismanagement'. Go First may have blamed Pratt & Whitney (PW) for its troubles but the US aerospace major has hit back at the airline. "Go First is seeking to jump the line for engines over other customers worldwide. Airline customers, who have been in good financial standing and compliant with contracts, should not be made to suffer due to the financial mismanagement and contractual violations of one particular airline," said sources. Over 50 airbus A320neos of Go and Indigo are grounded due to PW engines. Asked about these planes, a PW spokesperson said "Expect supply chain to stabilize throughout 2023...."

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Read the passage and answer the next five question by choosing the correct option:
Dealing with teenage offspring can be exasperating, because they come up with the darndest questions: "Why should I be good when being bad appears to be more beneficial"?
One must then attempt to untangle deep issues of history, philosophy and evolutionary biology, in order to answer that question convincingly and correctly. In today's world of power-crazy the billionaires and an over-supply of despots, can one even fault the youngster for asking?
Thankfully, science has shown, over and over, that in the long run, it is more beneficial for the individual to be good. One such batch of studies comes to us from Daher Keltner, a professor of psychology at university of California, Berkeley, and founder-director of the Greater Good Science Center, founded in 2001. For decades, he and his team of researcher's have been studying are origins and evolution of good in human beings. In one such project, they studied the brains of people who engaged in acts of altruism, and discovered that such acts activate the same circuits that respond to receiving a gift. Evidence collected over years also has it that people who engage in acts of altruism live longer.
Keltner distils some of these findings in his book, Born to be Good (2009), which I am hoping my young ones can take time away from their Reels in order to read.
The whys are not all clear yet. But other contemporary studies support the Center's findings. Humans do good because it makes them feel good.
Where does the desire to do good come from? It is an evolved trait. Altruism is the willingness to do something that confers an advantage on others, even if the outcome may result in a disadvantage for oneself.
There is a school of thought that argues that all altruism is really self-interest in disguise. The writer and philosopher Ayn Rand believed that any behaviour that benefits others is ultimately motivated by a desire for personal gain, whether material, emotional or psychological. The evolutionary biologistiour was ultimately motivated by the desire to pass on one's genes. Since this meant that humans had to (and have to) sometimes simulate altruism, that is what we learnt to do.
These arguments fail to explain genuine altruism. Why do whistle-blowers expose corruption at great personal cost? Or protesters fight for a cause when it can, and often does. cost them years or more behind bars?
Perhaps one of the most compelling arguments against Rand and Dawkins emerges from the pages of Matt Ridley's the Origins of Virtue (1996). While Ridley concedes that self- interest is a strong motivator, he belives that individuals figured out early on that it felt better to cooperate, and yielded better results for the group. And so it is that we evolved to be kind, empathetic, even selfless.
How do we know that this was an 3evolution? Because many anthropologists date civilization not to the first settlements or agriculture or art, but to the first healed femur. At some point, prehistoric humans decided they would no longer leave the seriously wounded behind. They would find the time and resources to care for them, even though there was no material benefit involved. In Ridley calls this "reciprocal altruism".
In this form of cooperation, individuals help each other with the expectation that the favour will be returned, if needed. From that idea, we can trace the evolution of ideas of community, and wider social progress. It is the foundation on which cultures and even economic frameworks continue to be built.
For the young ones who believe "good" is the old way and doing what suits on best is the need of today. I would argue that is not adapting, it's succumbing to a series of short-term goals guaranteed to provide dwindling levels of satisfaction. It has always been tempting, and often more immediately beneficial, to be selfish. We would have been a short-lived species if we'd all sought only to please ourselves.

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Read the following passage and answer the next five questions by choosing the correct option:
Mara, a 24-year-old university student, seeks help for anxiety. She describes feeling paralyzed when thinking about climate change and the future; Leon, 51 and a father of three, requests treatment for panic attacks. They started last year after he and his family evacuated their home again due to wildfires; Isabel, a 16-year-old climate activist, wants support due to ruminating about the climate crisis to the extent that she can't focus on schoolwork.
The opening vignettes demonstrate that the climate change crisis is taking a toll on people's mental health. Uncertainty, unpredictability, and uncontrollability are three fundamental characteristics of climate change. Recent reviews have shown that the negative impacts of climate change are complex, manifest cognitively, emotionally, and physically and affect behaviours, relationships, and overall well- being. One such manifestation is anxiety related to the ongoing anthropogenic climate change or ecological doom, referred to as eco-anxiety.
The condition overlaps with other mental health disorders in the form of negative, and automatic reactions to a felt threat. However, most empirical studies on eco- anxiety to date surveyed the low-risk groups with smaller and unrepresentative samples. Rigorous research is needed to more completely understand it, clarify its distinct characteristics and contextual factors, and articulate its relationship with other mental health conditions.
Experiences of eco-anxiety often include dystopian thoughts and apocalyptic perceptions about the future, negative and sometimes intense emotions such as fear, anger, guild, grief, and despair, as well as behavioural manifestations such as insomnia and panic attacks. Causes and triggers of eco-anxiety vary from direct exposure to traumatic extreme weather events like floods, hurricanes, and wildfires to maladaptation to long-term environmental changes like land loss, water scarcity, and pollution. It can also manifest in individuals without direct experience of climate change, simply from the awareness of the potential existential threat it presents.
Health professionals are improving ways to communicate climate concerns. Their voices are imperative for climate change communication and transformation. However, the urgency and complexity of ecological and climate crisis demand an interdisciplinary approach. Other disciplines can help advance these efforts by providing opportunities for innovative thinking and practice, such as with a sociological perspective regarding structures and connections in society; a political scientific approach to tension, conflict, and social movement; and communication strategies for patient-provider interaction, social support, community outreach, and public engagement.
Media coverage of ecological crisis can evoke eco-anxiety. Current messages about climate change are overwhelmingly negative, both linguistically and visually, contributing to a sense of doom and gloom. Hope is central to humanity's survival and flourishing. Yet some caution that hope alone is not a panacea.

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In Ecocriticism, ‘Anthropocentricism' means:

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The Correct Option is C

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