Answer:
a. empathized with Carol, most participants helped whether she was in their section.
Explanation:
Baton recognised that sometimes people helped others out of their own self interests. In this experiment, there were two groups, the high empathy group and the low empathy group.
Those in the high empathy group were found to be equally likely to help Carol in any circumstance, while those in the low empathy group only helped her out of their own self interests. As seeing Carol In school everyday made them have a sense of guilt if they refused to help.
<span>A nomination for the Supreme Court is still subject to a “cloture” vote that formally ends the Senate's debate over the judge. Sixty yes-votes are needed to end the debate. If 60 Senators vote to end the debate, the nominee is confirmed by a simple majority vote of the full Senate.</span>
Answer:
B.
Explanation:
The statement which is true about the Russian Constitution is that it gives its people freedom to speech.
In Article 29 of the Russian Constitution, states the the citizen of Russia shall be guaranteed the freedom of ideas and speech. The freedom of expression and speech is the slowly eroding freedom guaranteed by the Russian constitution.
Therefore, option B is correct.
Answer:
Answers
1. If an accuser lacked sufficient evidence as proof, the charges were dismissed.
2. They treated all members of society as equal.
When Jesus reached the famous well at Shechem and asked a Samaritan woman for a drink, she replied full of surprise: "Jews do not associate with Samaritans” (John 4:9). In the ancient world, relations between Jews and Samaritans were indeed strained. Josephus reports a number of unpleasant events: Samaritans harass Jewish pilgrims traveling through Samaria between Galilee and Judea, Samaritans scatter human bones in the Jerusalem sanctuary, and Jews in turn burn down Samaritan villages. The very notion of “the good Samaritan” (Luke 10:25-37) only makes sense in a context in which Samaritans were viewed with suspicion and hostility by Jews in and around Jerusalem.
It is difficult to know when the enmity first arose in history—or for that matter, when Jews and Samaritans started seeing themselves (and each other) as separate communities. For at least some Jews during the Second Temple period, 2Kgs 17:24-41 may have explained Samaritan identity: they were descendants of pagan tribes settled by the Assyrians in the former <span>northern kingdom </span>of Israel, the region where most Samaritans live even today. But texts like this may not actually get us any closer to understanding the Samaritans’ historical origins.
The Samaritans, for their part, did not accept any scriptural texts beyond the Pentateuch. Scholars have known for a long time about an ancient and distinctly Samaritan version of the Pentateuch—which has been an important source for textual criticism of the Bible for centuries. In fact, a major indication for a growing Samaritan self-awareness in antiquity was the insertion of "typically Samaritan" additions into this version of the Pentateuch, such as a Decalogue commandment to build an altar on Mount Gerizim, which Samaritans viewed as the sole “place of blessing” (see also Deut 11:29, Deut 27:12). They fiercely rejected Jerusalem—which is not mentioned by name in the Pentateuch—and all Jerusalem-related traditions and institutions such as kingship and messianic eschatology.
