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jeka94
3 years ago
5

How did china move toward economic reform without allowing for political reform?

History
1 answer:
SVEN [57.7K]3 years ago
3 0
It was called the open door policy made by Deng Xiaoping allowing foreign businesses to bet set in China paying a very low tax
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Mohandas Gandhi advocated __ disobedience
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Though Gandhi might not to have agreed it was called that. At least copying the Americans.
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After the louisiana purchase, what do you think will happen next
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Answer:

Louisiana Purchase was one of the biggest and most prosperous deals America managed to acquire in history. An entire part of the Western territory would come under American control, doubling the country’s size in minutes without a single battle being fought.

After the French Indian Wars, western parts of Louisiana were under the Spanish control while Eastern parts were under the British rule. After America got independence from the British, the western parts were still under the Spanish rule. These regions were of strategic importance in terms of commerce and trade. Spain ceded the entire Louisiana region to the French in return for some regions under Italy. France got back its control in the American regions. The presence of European countries on its western borders troubled America. The then President, Thomas Jefferson, offered Napoleon Bonaparte two million dollars to buy parts of the lower Mississippi. He later increased the cash price to ten million dollars that would allow America to buy New Orleans and West Florida. France on the other hand did not see any financial gains by staying on in the region. It offered America the entire western regions of Louisiana to Livingston for 15 million dollars. The deal was signed and with a single agreement, the size of the US doubled. This deal aided in making the country one of the largest in the world. The resources and richness of the lands acquired were unimaginable.

Explanation:

3 0
3 years ago
How many major systems of philosophy exist in Buddhism. I need long answer
Leto [7]

<span>As we have seen, several periods of thought emerged in the process of Buddhist development. At least two major systems of thought, roughly speaking, closely related to what we call the primitive Buddhism and the developed Buddhism. The first is the Buddhist history of thoughts, as defined by Buddhologists such as academician  Theodor Stcherbatsky (1866-1942); this division relied on different periods in the whole process of development of Buddhist thoughts. Second is the history of thoughts of Buddhist Schools, which includes several Buddhist schools; thus, you need to have time to study doctrines of each single school (e.g., Zen, </span><span>Pure Land</span>, or Tendai). Buddhism in China, for example, includes at least ten different schools, and each school also has its own system of thoughts and exclusive methods of practice.

<span>We may generally divide the first major system, the Buddhist history of thoughts, into two major categories based on history: a) Buddhist thoughts in the primitive period and b) Buddhist thoughts in the periods of development. Buddhist thoughts in the primitive period were established on the foundational teachings of Dependent Origination and non-self, which were taught directly by the Buddha after his attainment of ultimate enlightenment. The central content of these teachings explain that all existences (dharmas) in the three worlds—senses-sphere realm, fine form realm, and formless realm[3]— are nothing but the products of inter-beings from multi-conditions. They appear in either cosmic mode (e.g., institution, existence, transformation, and destruction) or in the flux of mental transformation (e.g., birth, being, alteration, and death). In this way, all things—both the physical and the mental—are born and die endlessly, dependent on multiple conditions in the cycle of samsāra. All that is present through this Law of Dependent Origination is, therefore, impermanent, ever-changing, and without any immortal entity whatsoever that is independent and perpetual__. This is the truth of reality through which the Buddha affirmed that “whether the Buddha appears or not, the reality of dharmas is always as such.” Based upon this fundamental teaching, Buddhists built for themselves an appropriate view of personal life and spiritual practice: the liberated life of non-self—the end goal of the spiritual journey.</span>

<span>Although Buddhist thought in periods of development were gradually formed by various schools, two prominent systems of philosophy emerged: the Mādhyamika and the Yogācāra. Both these two philosophical systems related strictly to the primitive thought of Paticcamūpāda; however, each system has its own approach to interpretations and particular concepts. The Mādhyamika developed the doctrine of Emptiness (Śūnyatā), while the Yogācāra instituted the teaching of Mind-only (Vijñapati-mātratā), emphasizing the concept of Ālaya (store consciousness). The doctrine of Emptiness focuses on explaining that the nature of all dharmas is emptiness of essence and that all dharmas are non-self by nature and existences are but manifestations of conditional elements. Thus, when a practitioner penetrates deeply into the realm of Emptiness, he or she simultaneously experiences the reality of the non-self. However, you should remember that the concept of Emptiness used here does not refer to any contradictory categories in the dualistic sphere, such as ‘yes’ and ‘no’ or ‘to be’ and ‘not to be.’ Rather, it indicates the state of true reality that goes beyond the world of dualism. For this reason, in the canonical languages of Mahāyāna Buddhism, the term Emptiness is used as a synonym for Nirvāna. In the Yogācāra philosophy, the concept of Ālaya—the most fundamental issue of this system of thought—points out that all problems of both suffering and happiness are the very outcomes of mental distinctions (vikalpa) between subject (atman) and object (dharma), or between self and other. This mental distinction is the root of all afflictions, birth-death, and samsāra. Thus, in the path of spiritual training, a practitioner must cleanse all attachments to self as it embodies what we call the ‘I’, ‘mine’, and ‘my self’ in order to return to the realm of pure mind, which is non-distinct by nature.</span>

<span>Based on what has been discussed here, clearly the consistency in Buddhist thoughts—whether origin or development—is that all teachings focus on purification of craving, hatred, and attachment to self in order to reach the reality of true liberation: the state of non-self or Nirvāna.</span>

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The right answer is C !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
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