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alexira [117]
3 years ago
13

In the 1884 presidential election, dissatisfied mugwumps left the Republican Party and threw their support behind

History
2 answers:
Marysya12 [62]3 years ago
5 0

Answer: b. James A. Garfield.

Explanation:  From  to 1851 to 1854 he studied at the Western Reserve Eclectic Institute [later named Hiram College] in Hiram, Ohio. He then moved to Williams University in Williamstown, Massachusetts, where he was a member of the Delta Epsilon brotherhood. He graduated in 1856 as an exceptional student who excelled in all subjects except chemistry. He later taught classical languages ​​at the Eclectic Institute during the academic year 1856-1857 and was appointed director of the institute from 1857 until 1860. Garfield decided that academic life was not for him and he studied law on his own. He was admitted to the Ohio Bar in 1860. As an anecdote, it should be noted that he was an amateur mathematician and published an original proof of the Pythagorean Theorem [New England Journal of Education]

cricket20 [7]3 years ago
3 0
It’s Grover Cleveland
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3 years ago
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In 1651, Thomas Hobbes famously wrote that life in the state of nature – that is, our natural condition outside the authority of a political state – is ‘solitary, poore, nasty brutish, and short.’ Just over a century later, Jean-Jacques Rousseau countered that human nature is essentially good, and that we could have lived peaceful and happy lives well before the development of anything like the modern state. At first glance, then, Hobbes and Rousseau represent opposing poles in answer to one of the age-old questions of human nature: are we naturally good or evil? In fact, their actual positions are both more complicated and interesting than this stark dichotomy suggests. But why, if at all, should we even think about human nature in these terms, and what can returning to this philosophical debate tell us about how to evaluate the political world we inhabit today?

The question of whether humans are inherently good or evil might seem like a throwback to theological controversies about Original Sin, perhaps one that serious philosophers should leave aside. After all, humans are complex creatures capable of both good and evil. To come down unequivocally on one side of this debate might seem rather naïve, the mark of someone who has failed to grasp the messy reality of the human condition. Maybe so. But what Hobbes and Rousseau saw very clearly is that our judgements about the societies in which we live are greatly shaped by underlying visions of human nature and the political possibilities that these visions entail.

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