mother's name is sixty two, son's name is fifty
two,daughter's name is forty two, what is father name?

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mother's name is sixty two, son's name is fifty two,daughter's name is forty two, wh..

Answer / sudin roy

Father name is TWO

Is This Answer Correct ?    298 Yes 65 No

mother's name is sixty two, son's name is fifty two,daughter's name is forty two, wh..

Answer / a.v.vysali

Father's name is Two

Is This Answer Correct ?    122 Yes 40 No

mother's name is sixty two, son's name is fifty two,daughter's name is forty two, wh..

Answer / sharma sunil

hey duffers it nt n 62 and 72 it will br jst 2 (TWO).
for ex- somene name is shulka ravi rajeshbhai.
acc. to dat his father name is rajeshbhai..
and mother is shukla meenaben rajeshbhai


so acc. to dis father name is rajesshbhi. is dis manner only dat question is asked.....

Is This Answer Correct ?    91 Yes 38 No

mother's name is sixty two, son's name is fifty two,daughter's name is forty two, wh..

Answer / zeeshan

the answer is SIXTY TWO u can check here


http://puzzlersworld.com/number-puzzles/what-is-name-of-father-49/

Is This Answer Correct ?    69 Yes 20 No

mother's name is sixty two, son's name is fifty two,daughter's name is forty two, wh..

Answer / stephen

Mr. Two.
The wife and kids would have taken the husband’s last name.

Is This Answer Correct ?    45 Yes 11 No

mother's name is sixty two, son's name is fifty two,daughter's name is forty two, wh..

Answer / asg

Mr.62

Is This Answer Correct ?    42 Yes 15 No

mother's name is sixty two, son's name is fifty two,daughter's name is forty two, wh..

Answer / manikkasamy

two

Is This Answer Correct ?    26 Yes 7 No

mother's name is sixty two, son's name is fifty two,daughter's name is forty two, wh..

Answer / gabriel

father name is 72

Is This Answer Correct ?    93 Yes 84 No

mother's name is sixty two, son's name is fifty two,daughter's name is forty two, wh..

Answer / sofi

We don't know. It could be John or George, or Hundred, or
anything, if he is not married to the mother. If the mother
did not take the husband's last name. If the children have
the mother's last name.

Also, who's father are we talking about?

His last name is Two, if he's married to the mother, and if
the mother changed her name to the husband's.

There not enough info.

Is This Answer Correct ?    15 Yes 7 No

mother's name is sixty two, son's name is fifty two,daughter's name is forty two, wh..

Answer / rahul sakore

Fathers name is Mr.Two Thousand

Is This Answer Correct ?    17 Yes 15 No

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More English Interview Questions

If one always ought to act so as to produce the best possible circumstances, then morality is extremely demanding. No one could plausibly claim to have met the requirements of this "simple principle." . . . It would seem strange to punish those intending to do good by sentencing them to an impossible task. Also, if the standards of right conduct are as extreme as they seem, then they will preclude the personal projects that humans find most fulfilling. From an analytic perspective, the potential extreme demands of morality are not a "problem." A theory of morality is no less valid simply because it asks great sacrifices. In fact, it is difficult to imagine what kind of constraints could be put on our ethical projects. Shouldn't we reflect on our base prejudices, and not allow them to provide boundaries for our moral reasoning? Thus, it is tempting to simply dismiss the objections to the simple principle. However, in Demands of Morality, Liam Murphy takes these objections seriously for at least two distinct reasons. First, discussion of the simple principle provides an excellent vehicle for a discussion of morality in general. Perhaps, in a way, this is Murphy's attempt at doing philosophy "from the inside out.". . . Second, Murphy's starting point tells us about the nature of his project. Murphy must take seriously the collisions between moral philosophy and our intuitive sense of right and wrong. He [must do so] because his work is best interpreted as intended to forge moral principles from our firm beliefs, and not to proscribe beliefs given a set of moral principles. [Murphy] argues from our considered judgments rather than to them. . . For example, Murphy cites our "simple but firmly held" beliefs as supporting the potency of the over- demandingness objection, and nowhere in the work can one find a source of moral values divorced from human preferences. Murphy does not tell us what set of "firm beliefs" we ought to have. Rather, he speaks to an audience of well- intentioned but unorganized moral realists, and tries to give them principles that represent their considered moral judgments. Murphy starts with this base sense of right and wrong, but recognizes that it needs to be supplemented by reason where our intuitions are confused or conflicting. Perhaps Murphy is looking for the best interpretation of our convictions, the same way certain legal scholars try to find the best interpretation of our Constitution. This approach has disadvantages. Primarily, Murphy's arguments, even if successful, do not provide the kind of motivating force for which moral philosophy has traditionally searched. His work assumes and argues in terms of an inner sense of morality, and his project seeks to deepen that sense. Of course, it is quite possible that the moral viewpoints of humans will not converge, and some humans have no moral sense at all. Thus, it is very easy for the moral skeptic to point out a lack of justification and ignore the entire work. On the other hand, Murphy's choice of a starting point avoids many of the problems of moral philosophy. Justifying the content of moral principles and granting a motivating force to those principles is an extraordinary task. It would be unrealistic to expect all discussions of moral philosophy to derive such justifications. Projects that attempt such a derivation have value, but they are hard pressed to produce logical consequences for everyday life. In the end, Murphy's strategy may have more practical effect than its first-principle counterparts, which do not seem any more likely to convince those that would reject Murphy's premises. 1) The author suggests that the application of Murphy's philosophy to the situations of two different groups: a) would help to solve the problems of one group but not of the other. b) could result in the derivation of two radically different moral principles. c) would be contingent on the two groups sharing the same fundamental beliefs. d) could reconcile any differences between the two groups. 2) Suppose an individual who firmly believes in keeping promises has promised to return a weapon to a person she knows to be extremely dangerous. 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