Answer with Explanation:
Hoover believed in his philosophy of a "limited government." With this, he thought that<u> the federal government should not provide a direct aid to the people (individuals).</u> So, following the Stock Market Crash, in an event called "Black Tuesday," he insisted on<u> American volunteerism.</u> He was asking the leading industrialists and businessmen to help them keep their workers employed. Thus, he asked them to maintain their current wages. He also believed in "rugged individualism,"<u> a situation in which people were considered </u><u>self-reliant</u><u> and act independently from the government.</u>
His programs did not cover many people and thus, it was unsuccessful in helping the people recover from the Stock Market Crash.
In the 1930s, many people began thinking Marx was right and that Communism was the wave of the future because the New York Stock Exchange crashed in 1929, fulfilling Marx's prediction of business booms and crashes.
Answer:
There are only words in your question and no phrases. So, I am just going to go ahead and give the best definitions of the words.
See explanation below;
Explanation:
1) Poverty: The term Poverty is relative. Poverty in a particular place can be seen as been lower class somewhere else. This means that it is different for different people under certain circumstances. Poverty is the condition in which people lack financial resources to afford their basic human needs such as food, water and clothing.
Endemic: An endemic in epidemiology is an infection or a disease that is peculiarly found amongst a certain people in a geographical area.
Prevalence: Prevalence refers to the number of people that have a particular disease at a certain time. It reflects the number of existing cases and how common a disease is at a particular time.
Pandemic: Unlike an endemic that is only peculiar to a particular geographical area, a pandemic is affects the whole world. Dan Epstein a spokesman for Pan African Health referred to it as being “basically a global endemic”.
Per Capita: Per capita is of Latin Origin. It is a term that is usually used in place of “per person”. It is means “the average per person”
George Albert Wells (22 May 1926–23 January 2017), usually known as G. A. Wells, was a Professor of German at Birkbeck, University of London. After writing books about famous European intellectuals, such as Johann Gottfried Herder and Franz Grillparzer, he turned to the study of the historicity of Jesus, starting with his book The Jesus of the Early Christians in 1971.[1]He is best known as an advocate of the thesis that Jesus is essentially a mythical rather than a historical figure, a theory that was pioneered by German biblical scholars such as Bruno Bauer andArthur Drews.
Since the late 1990s, Wells has said that the hypothetical Q document, which is proposed as a source used in some of the gospels, may "contain a core of reminiscences" of an itinerant Galileanmiracle-worker/Cynic-sage type preacher.[2] This new stance has been interpreted as Wells changing his position to accept the existence of a historical Jesus.[3] In 2003 Wells stated that he now disagrees with Robert M. Price on the information about Jesus being "all mythical".[4] Wells believes that the Jesus of the gospels is obtained by attributing the supernatural traits of the Pauline epistles to the human preacher of Q.[5]
Wells was Chairman of the Rationalist Press Association. He was married and lived in St. Albans, near London. He studied at the University of London and Bern, and holds degrees in German,philosophy, and natural science. He taught German at London University from 1949, and was Professor of German at Birkbeck College from 1968.
He died on 23 January 2017 at the age of 90.[6][7]
Wells's fundamental observation is to suggest that the earliest extant Christian documents from the first century, most notably the New Testament epistles by Paul and some other writers, show no familiarity with the gospel figure of Jesus as a preacher and miracle-worker who lived and died in the recent decades. Rather, the early Christian epistles present him "as a basically supernatural personage only obscurely on Earth as a man at some unspecified period in the past".[2] Wells believed that the Jesus of these earliest Christians was not based on a historical character, but a pure myth, derived from mystical speculations based on the Jewish Wisdom figure.[8]
In his early trilogy (1971, 1975, 1982), Wells denied Jesus’ historicity by arguing that the gospel Jesus is an entirely mythical expansion of a Jewish Wisdom figure—the Jesus of the early epistles—who lived in some past, unspecified time period. And also on the views of New Testament scholars who acknowledge that the gospels are sources written decades after Jesus's death by people who had no personal knowledge of him. In addition, Wells writes, the texts are exclusively Christian and theologically motivated, and therefore a rational person should believe the gospels only if they are independently confirmed.[9] Wells clarifies his position in The Jesus Legend, that "Paul sincerely believed that the evidence (not restricted to the Wisdom literature) pointed to a historical Jesus who had lived well before his own day; and I leave open the question as to whether such a person had in fact existed and lived the obscure life that Paul supposed of him. (There is no means of deciding this issue.)"[10]
In his later trilogy from the mid-1990s, The Jesus Legend (1996), The Jesus Myth (1999), and Can We Trust the New Testament? (2004). Wells modified and expanded his initial thesis to include a historical Galilean preacher from the Q source
