Among the natural disasters or natural dangers that a farmer of the Middle East could face, the most common are:
Drought: One of the main problems in the Middle East is droughtiness. Water scarcity have always been a problem in this region and being a farmer in the middle of this situation could result in big problems when you grow your crops. A way to prevent this natural danger, would be by having enough water storage near the farm or crops and a better water management. It is highly important to check Drought monitors or Drought impacts to study where the farm could be less affected by this rough season.
Flooding: opposite to droughtiness, we could have the other face of the coin, that is tons of water that could negatively hit the crops. The pro during this season is that water can be storage in great amounts for the previous season, however, during this situation would be useful to count with channels that could spread the water and to invest in infrastructure that could save the crops from getting tons of water into them. And once again, check the recent studies of the previous weather reports.
True I think, black people were not considered fully people
The cooperation had already degenerated because Stalin had already reneged from his prior commitment to allow for free and fair elections in the eastern Europe region where soviet union had already exerted control. This was in line with Stalin plan of containing the vestiges of capitalism and spreading communism.
Answer:
Legalism in Chinese Philosophy
First published Wed Dec 10, 2014; substantive revision Fri Nov 16, 2018
Legalism is a popular—albeit quite inaccurate—designation of an intellectual current that gained considerable popularity in the latter half of the Warring States period (Zhanguo, 453–221 BCE). Legalists were political realists who sought to attain a “rich state and a powerful army” and to ensure domestic stability in an age marked by intense inter- and intra-state competition. They believed that human beings—commoners and elites alike—will forever remain selfish and covetous of riches and fame, and one should not expect them to behave morally. Rather, a viable sociopolitical system should allow individuals to pursue their selfish interests exclusively in ways that benefit the state, viz. agriculture and warfare. Parallel to this, a proper administrative system should allow officials to benefit from ranks and emoluments, but also prevent them from subverting the ruler’s power. Both systems are unconcerned with individual morality of the rulers and the ruled; rather they should be based on impersonal norms and standards: laws, administrative regulations, clearly defined rules of promotion and demotion, and the like.
Legalist thinkers contributed greatly to the formation of China’s empire both on the theoretical level and as political practitioners; and many of their ideas continued to be employed throughout China’s history. Yet their derisive views of moralizing discourse of their rivals, their haughty stance toward fellow intellectuals, and their pronouncedly anti-ministerial rhetoric all gained them immense dislike among the imperial literati. From China’s second imperial dynasty, the Han (206/202 BCE–220 CE) on, the prestige of Legalism declined; only a few texts associated with this current survived intact; and even in the modern period, notwithstanding sporadic outbursts of interest in Legalism, this current has not received adequate scholarly attention.
Explanation:
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