1answer.
Ask question
Login Signup
Ask question
All categories
  • English
  • Mathematics
  • Social Studies
  • Business
  • History
  • Health
  • Geography
  • Biology
  • Physics
  • Chemistry
  • Computers and Technology
  • Arts
  • World Languages
  • Spanish
  • French
  • German
  • Advanced Placement (AP)
  • SAT
  • Medicine
  • Law
  • Engineering
PolarNik [594]
3 years ago
8

Which of these actions is NOT an example of an Texan using the freedom of worship?

History
1 answer:
sdas [7]3 years ago
4 0

Answer:

The answer is B

Explanation:

They are writing a Libel which is not supporting freedom of worship.

You might be interested in
Which system of government divides power between the central government and sub-national politician units
lutik1710 [3]

Answer:Federalism

Explanation:

4 0
3 years ago
How do natural resources impact the economies of countries in Southern and Eastern Asia?
Pani-rosa [81]

Answer:

d

Explanation:

5 0
2 years ago
Read 2 more answers
How might Shi Huangdi’s rule have been different if he had established his government based on Confucian or Daoist ideas?
Westkost [7]

Answer:

I dont know

Explanation:

4 0
3 years ago
Explain what gave other Europeans the courage to begin fighting against their own oppressive leaders.
yan [13]
This chapter, which analyses the theories of cultural action which develop from antidialogical and dialogical matrices, will make frequent reference to points presented in the previous chapters, either to expand these points or to clarify new affirmations.

I shall start by reaffirming that humankind, as beings of the praxis, differ from animals, which are beings of pure activity. Animals do not consider the world; they are immersed in it. In contrast, human beings emerge from the world, objectify it, and in so doing can understand it and transform it with their labor.

Animals, which do not labor, live in a setting which they cannot transcend. Hence, each animal species lives in the context appropriate to it, and these contexts, while open to humans, cannot communicate among themselves.

But human activity consists of action and reflection: it is praxis; it is transformation of the world. And as praxis, it requires theory to illuminate it. Human activity is theory and practice; it is reflection and action. It cannot, as I stressed in chapter 2, be reduced to either verbalism or activism.

Lenin's famous statement: "Without a revolutionary theory there can be no revolutionary movement"1 means that a revolution is achieved with neither verbalism nor adtivism, but rather with praxis, that is, with reflection and action directed at the structures to be transformed. The revolutionary effort to transform these structures radically cannot designate its leaders as its thinkers and the oppressed as mere doers.

If true commitment to the people, involving the transformation of the reality by which they are oppressed, requires a theory of transforming action, this theory cannot fail to assign the people a fundamental role in the transformation process. The leaders cannot treat the oppressed as mere activists to be denied the opportunity of reflection and allowed merely the illusion of acting, whereas in fact they would continue to be manipulated—and in this case by the presumed foes of manipulation.

The leaders do bear the responsibility for coordination and, at times, direction—but leaders who deny praxis to the oppressed thereby invalidate their own praxis. By imposing their word on others, they falsify that word and establish a contradiction between their methods and their objectives. If they are truly committed to liberation, their action and reflection cannot proceed without the action and reflection of others.

Revolutionary praxis must stand opposed to the praxis of the dominant elites, for they are by nature antithetical. Revolutionary praxis cannot tolerate an absurd dichotomy in which the praxis of the people is merely that of following the leaders decisions—a dichotomy reflecting the prescriptive methods of the dominant elites. Revolutionary praxis is a unity, and the leaders cannot treat the oppressed as their possession.

Manipulation, sloganizing, "depositing," regimentation, and prescription cannot be components of revolutionary praxis, precisely because they are components of the praxis of domination. In order to dominate, the dominator has no choice but to deny true praxis to the people, deny them the right to say their own word and think their own thoughts. He and she cannot act dialogically; for to do so would mean either that they had relinquished their power to dominate and joined the cause of the oppressed, or had lost that power through miscalculation.
5 0
3 years ago
_____ provided aid to white women with children but subjected them to strict codes of behavior.
loris [4]
The answer is D) Mothers' Pensions

8 0
3 years ago
Other questions:
  • What is sphere of influence in the opium war
    11·2 answers
  • PLEASE :)
    13·2 answers
  • A communist country decides to give its people more economic freedom in an attempt to improve its failing economy. What outcome
    10·1 answer
  • 13. During World War II the United States had to fight
    6·1 answer
  • The state supreme court is part of what branch of government?
    11·2 answers
  • How did Roman religion change at the beginning of the Roman Empire?
    10·2 answers
  • Help me with this asap no troll pls..
    7·1 answer
  • According to the "Rabbinic Judaism Replaces Temple Worship" section, how did Judaism change after the fall of the Sadducees?
    13·2 answers
  • true or false Early humans hunted animals and gathered wild plants, seeds, fruits, and nuts and may have even scavenged to survi
    12·1 answer
  • How did the Olive Branch Petition cause the American revocation?
    7·2 answers
Add answer
Login
Not registered? Fast signup
Signup
Login Signup
Ask question!