Answer:Northeast is home to Gallaudet University, a federally chartered private university for the education of the deaf and hard of hearing located in the Trinidad neighborhood. It is also home to The Catholic University of America and Trinity Washington University, two of the Catholic institutions which give the Brookland neighborhood its nickname of "Little Rome" or "Little Vatican." Others include the Basilica of the National Shrine of the Immaculate Conception, the Saint John Paul II National Shrine, the Mount St. Sepulchre Franciscan Monastery, the Ukrainian Catholic National Shrine of the Holy Family, Saint Anselm's Abbey Benedictine Monastery, the Dominican House of Studies, the Capuchin College, and the headquarters of the United States Conference of Catholic Bishops.
The quadrant is home to two large public gardens located below the waistline of the Anacostia River: the United States National Arboretum and Kenilworth Aquatic Gardens. The headquarters of The Heritage Foundation and The Washington Times are also located in Northeast.
<u>Self-awareness</u> means being conscious of the behaviors, preferences, styles, biases, personalities, and so on of people besides oneself.
In the philosophy of self, self-awareness is the reveling in of 1's very own personality or individuality. It isn't to be stressed with recognition inside the feel of qualia. Whilst consciousness is being aware of one's environment and frame and way of life, self-awareness is the recognition of that attention.
Self-consciousness is how a person consciously is aware of and is familiar with their very own man or woman, feelings, motives, and dreams. There are two wide classes of self-awareness: inner self-awareness and external self-awareness.
Learn more about Self-awareness here: brainly.com/question/2071859
#SPJ4
Answer: freeze or sometime d of physical change I think lol
Explanation:
Polytheistic, which means they worshipped more than one gods.
Hindus also believe in more than one god.
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.