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3 years ago

5

Is anyone awake and good at English essays I really need help and I don’t understand some of it if you can just walk me through

the basics because it’s night so nobody’s up thanks

2 answers:

nadya68 [22]3 years ago

4 0

I’m awake too, what’s the problem here

diamong [38]3 years ago

3 0

Uh I'm awake tho wasp

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• What differences became matters of life and death during the Holocaust?

Leviafan [203]

The different religious beliefs

sometimes

It can by the story it has told

Because it helps life go right

Because of laws and religions the reasons of the story

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3 years ago

Plz help! This is for the crucible, btw

riadik2000 [5.3K]

Answer: The phenomenon of witchcraft therefore highlights both the need to believe in stories and the capacity to see through them.

Explanation:

Witchcraft is often thought of, wrongly, as a thing of the past. In fact, it continues to be taken seriously by people all over the world. But because the subject of this study is, specifically, early modern witchcraft and its dramatic representation, it will be necessary to clarify what the term ‘witch’ meant within this specific context. As several early modern authors on witchcraft argued, the meaning of the word has changed over time. The senses in which ancient Latin or Greek authors used the terms that are typically translated as ‘witch’ are distinct from the senses in which sixteenth- and seventeenth- century English people used those terms, as well as from the senses in which the word might be understood in the present. The situation is further complicated by the variety of different understandings of what defined witchcraft in early modern England. Accusations of witchcraft tended to focus on the issue of maleficium – the harm it caused – while theoretical writings on witchcraft were usually more interested in the witches’ supposed pact with the devil. Magical power might be conceived of as inherent in the witch herself, in the objects or words she used, in the spirit with which she bargained, or as merely illusory. Disagreement over these and other issues continued throughout the period during which witchcraft was a criminal offence.

One assumption of this study – widely but not universally shared today – is that magic operating outside the laws of nature and bargains with the devil are not and never were possible, and that people, both past and present, who believed these things to be possible were, and are, mistaken. Consequently, there can be no definitive description of what a witch was, only a description of what a given person or group of people imagined a witch to be. Assuming that witches did not exist in the sense that they were often believed to, it is hardly surprising that early modern society did not reach a consensus on what witchcraft was; the subject was debated for centuries and eventually faded from public discourse without ever having been resolved. No work on early modern witchcraft, therefore, can ignore the fact that there was a wide range of opinion on the matter. Furthermore, it would be misleading simply to rely on an exhaustive list of the various opinions (even assuming all of these were documented). Many early modern people appear to have been quite flexible in what they were prepared to believe, and ideas about witchcraft were often fluid rather than fixed points of reference against which real-life situations might be judged. Many people were open to persuasion and argument, evidence was often open to interpretation, and whether a given proposition about an alleged witch was accepted or not might depend on a variety of local factors. Nonetheless, some broad generalisations are possible. One important point is that the late medieval and early modern period in Europe saw the emergence of a specifically Christian conception of witchcraft. Witchcraft belief, and laws against witchcraft, had existed long before this. But from the fifteenth century onwards, important people within the late medieval Church began to accept the idea that witches were evil and genuinely powerful servants of the devil, and could therefore be punished as a species of heretic. Perhaps the most important texts here are the Malleus Maleficarum (1486) of Institoris and Sprenger and the decree made by Innocent VIII, which lent papal authority to the subsequent witch-hunts in Germany. Always controversial, always contested, this idea nevertheless spread through Europe and led to a period of intense witchcraft persecution, peaking in the late sixteenth century. This conception of witchcraft is described in a variety of theological, medical, and philosophical writings and constitutes an important part of the body of work known as demonology. Demonological views of witchcraft frequently form the intellectual context of this study.

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3 years ago

Do you know the answers to the common lit story question "Coming of Age Ceremonies Across Different Cultures" written by Thomas

Alex_Xolod [135]

Hi, you've asked an incomplete question. Here's the question from the commonlit article:

1. Which statement best expresses the central idea of the passage?

2. How does the author introduce the main ideas of the passage?

3. What is the author's main purpose in the article?

4. What connection does the author draw between Quinceanera and bar or bat mitzvahs?

Answer:

<u>1. D. Many cultures celebrate the transition from childhood to adolescence with a coming-of-age ceremony and celebration.</u>

<u>2. C. The author explains a number of specific traditions and then summarizes how they are all the same.</u>

<u>3. D. to expose the reader to different coming-of-age ceremonies in different cultures</u>

<u>4. C. Both celebrations and ceremonies involve a religious component and a party.</u>

Explanation:

1. Indeed, we can note from the text the author's emphasis on the coming-of-age ceremony and celebration. Hence, the central idea of the text is best expressed by the statement, "Many cultures celebrate the transition from childhood to adolescence with a coming-of-age ceremony and celebration."

2. We can remember in the last paragraph the author after<u> </u>explaining a number of specific traditions he then summarizes how they are all the same by saying,<em> "all these ceremonies demonstrate is that becoming an adult is not something one has to do alone" </em>

<em>3. </em>Yes the text appears to be written in an expository format, done in other to expose the reader to different coming-of-age ceremonies in different cultures.

4. We can easily observe that in Jewish cerelebration (bar or bat mitzvahs) it involves going to a place of worship (the synagogue), while in Quinceanera we are told<em> "The celebration...begins with a mass"</em> (which is a religious component).

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3 years ago

Reread in Flanders Fields and dulce et decorum est. How are these two poems similar in their views of World War 1? How are they

Leya [2.2K]

"In Flanders Fields" and "Dulce et Decorum Est!" both use the same event but they reveal completely different views of World War 1. In the first mentioned story author shows his respect to those who was fighting for their country and future generations, persuading the reader to feel the same and to be ready to protect their motherland. Author of the second story describes all the frightening moments of war and convinces the readers that it if they had to stand on the front line it would be the worst experience in their life. So, In Flanders Fields" eulogize war while "Dulce et Decorum Est!" warrns against it.

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3 years ago

Do you think most Americans would be willing to pay more for their clothes if doing so could improve working conditions in garme

melamori03 [73]

Answer:

Yes

Explanation:

Perhaps more effort would be put into the garments

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3 years ago