Answer:
The opening of the book has fire being used destructively. We see how destructive the fire was and how it burned the books, which was the destruction of wisdom and science.
Explanation:
According to Fahrenheit 451 Part 1: The Hearth and the Salamander, it is narrated at the beginning that fire was used to destroy books as they were outlawed and illegal to read or own books.
Fire has significance in Greek mythology, Christianity and many other religions as being an instrument of purging, punishment or simply refining.
Answer:
Correct answer is a description of a battle he fought as a young man.
Explanation:
Only first option is correct as it tells us about his experience before the Revolution. He fought in a war as a young man and that happened before the Revolution.
Second and third options are related to his life after the revolution, while fourth is related to the period of Revolution.
Therefore, it can only be first option.
<span>One of the important things that make information published in scientific journals trustworthy is because these journals are usually peer-reviewed.
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By definition, peer review is the process of subjecting the </span>scholarly work, ideas or research of<span> an author to the scrutiny of others who are experts in the same field.</span>
Answer:
The largest city in the United States by area is Sitka, Alaska.
Explanation:
translation = Why are religious and moral norms not coercible?
The relationship between religion and morality has long been hotly debated. Does religion make us more moral? Is it necessary for morality? Do moral inclinations emerge independently of religious intuitions? These debates, which nowadays rumble on in scientific journals as well as in public life, have frequently been marred by a series of conceptual confusions and limitations. Many scientific investigations have failed to decompose “religion” and “morality” into theoretically grounded elements; have adopted parochial conceptions of key concepts—in particular, sanitized conceptions of “prosocial” behavior; and have neglected to consider the complex interplay between cognition and culture. We argue that to make progress, the categories “religion” and “morality” must be fractionated into a set of biologically and psychologically cogent traits, revealing the cognitive foundations that shape and constrain relevant cultural variants. We adopt this fractionating strategy, setting out an encompassing evolutionary framework within which to situate and evaluate relevant evidence. Our goals are twofold: to produce a detailed picture of the current state of the field, and to provide a road map for future research on the relationship between religion and morality.
