Losing face is a primary danger in a "collectivist" culture
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A collectivist culture is one that depends on esteeming the requirements of a gathering or a network over the person. Connection, family, and network are critical. Individuals tend to cooperate to make amicability and gathering attachment is to a great degree esteemed. People in a collectivist culture are probably going to esteem what is useful for the entire over what is beneficial for one individual.
Collectivistic cultures accentuate the necessities and objectives of the gathering all in all finished the requirements and wants of every person. In such societies, associations with different individuals from the gathering and the interconnectedness between individuals assume a focal part in every individual's personality. Societies in Asia, Central America, South America, and Africa have a tendency to be more collectivistic.
People started learning how to use technology and motors, battery powered things... so back when the pony express was a thing people would use to get around, we didn't know what cars where so people started building structures using aerodynamics so use cars, trucks, and trains now a days
They will disagree on "adults and children learning in the same way."
Piaget's theory of cognitive development clarifies how a kid develops a psychological model of the world. Prior to Piaget's work, the normal presumption in brain research was that kids are only less able scholars than grown-ups. Piaget demonstrated that youthful youngsters think in strikingly extraordinary courses contrasted with grown-ups.
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.
