Woodrow Wilson the creator of the 14 point plan felt that it was necessary
Early modern philosophy in Europe and Great Britain is awash with discussions of the emotions: they figure not only in philosophical psychology and related fields, but also in theories of epistemic method, metaphysics, ethics, political theory and practical reasoning in general. Moreover, interest in the emotions links philosophy with work in other, sometimes unexpected areas, such as medicine, art, literature, and practical guides on everything from child-rearing to the treatment of subordinates. Because of the breadth of the topic, this article can offer only an overview, but perhaps it will be enough to give some idea how philosophically rich and challenging the conception of the emotions was in this period. Most attention will be devoted to the familiar figures of early modern philosophy and how they conceived of the emotions as valuable, even indispensable aspects of embodied human life, which were largely constitutive of the self and identity that matter to us practically.
A word of caution is in order: there is a plethora of source material, and this entry is offered as a survey for organizing that material. Alas, much worthy material must be excluded here. This article and its supplements are designed for readers browsing for specific information, as well as those hardy souls who may wish to read it straight through. The main document offers a thematic overview of early modern discussions of the emotions. Separate links lead to documents devoted to the pre-history of the topic, as well as to some of the most important individual figures in early modern philosophy. Hope this helps! Mark brainly please this took me a lot of time!
The responsibilities of labor unions included: organizing workers promoting better collective bargaining between laborers and employers forcing corporations to consider the plight of their workers passing labor legislation hiring factory workers.
Eastern Orthodox Catholics and Roman Catholics are the result of what is known as the East-West Schism (or Great Schism) of 1054, when medieval Christianity split into two branches.
The Byzantine split with Roman Catholicism came about when Pope Leo III crowned Charlemagne, King of the Franks, as Holy Roman Emperor in 800. From the Byzantine viewpoint, this was a slap to the Eastern Emperor and the Byzantine Empire itself — an empire that had withstood barbarian invasions and upheld the faith for centuries. After Rome fell in 476, Byzantium was the only vestige of the Holy Roman Empire.
Charlemagne’s crowning made the Byzantine Emperor redundant, and relations between the East and the West deteriorated until a formal split occurred in 1054. The Eastern Church became the Greek Orthodox Church by severing all ties with Rome and the Roman Catholic Church — from the pope to the Holy Roman Emperor on down.
Over the centuries, the Eastern Church and Western Church became more
<span>distant and isolated </span>
Disease and plague brought to rome killed 10 percent of the population
