Answer:
1) A progressive tax is defined as a tax whose rate increases as the payer's income increases. That is, individuals who earn high incomes have a greater proportion of their incomes taken to pay the tax. A regressive tax, on the other hand, is one whose rate increases as the payer's income decreases.
2) The government has few choices of action to protect its domestic industries. It can implement trade barriers as for example the import quotas and tariffs on imported goods. The two are both lower the consumer's welfare. The tariffs usually would increase the prices of imported goods, therefore consumers would choose the domestic good, meanwhile the import quotas decrease the supply of imports and consumers are obligated to purchase domestic goods of prices higher than the imported goods.
3) Public good is a commodity or service that is provided without profit to all members of a society while private goods is a product that must be purchased to be consumed. There are few reasons for which the government's action is necessary to ensure the provision of public goods such as the very efficiency of this action, the goods and services might be beneficial not only for the purchaser, but other individuals, the value of the good and service becomes greater than what an individual can pay, and also it boosts the economic equity.
4) The government applies equal taxes and regulations to protect the competition. It needs to apply those in order to prevent the creation of monopoly.
5) The censorship has at its core to prevent or to minimalism one's knowledge or access to a product, therefore as a consequence it can increase the prices and have negative consequences on companies and economy in general.
A grocery store looking for a pharmacist-
due to his degree being about medicine. I doubt the soccer team would want him as a trainer- which is the option I believe they would put to trip up the ones who don’t read the options all the way through.
Answer:
Finally, the human mind faces its own nature. By extending the information-theoretic paradigm, the informational nature of consciousness is uncovered. This gives rise to the very first formal description of consciousness. In attempts to bridge the chasm between the objective and subjective, scientists and philosophers have opened up to the unspeakable. The nature of consciousness, as has been suggested by ancient Eastern and shamanic traditions, is necessarily universal and primal. The notion of spirituality is creeping back into science. Moving towards a more empirical analysis, the enigma of intelligence is discussed, arising in decentralized systems and even in inanimate structures. Then, the surprising therapeutic effects of psychedelics is discovered, next to a myriad of transcendental planes of being, accessible to pure consciousness. Moreover, peer-reviewed studies are appearing in the physics literature describing mind-matter interactions in double-slit quantum experiments—a long suspected connection by many pioneers of quantum mechanics. As the cracks in the current edifice of science continually grow, the new information-theoretic paradigm is embraced. Beginning with an information ontology, a radical participatory ontology is hinted at. In essence, the human mind is witnessing the most radical paradigm shift in its own history. The well-served and previously glorious materialistic and reductionistic scientific worldview is yielding to a novel scientific conception of subjective consciousness and objective reality—and their unexpected intimate kinship.
<span>I hope this holp focused on the role of culture and social interactions</span>
