Answer:
One specific way in imperialism affected the development of the domestic economies of imperial states is explained below in detail.
Explanation:
Imperialism negatively attacked the colonies. Under the external rule, indigenous culture and commerce were slaughtered. Shipped goods washed out local craft businesses. By using colonies as reservoirs of raw materials and warehouses for mass-produced goods, colonial authorities held back the colonies from expanding industries.
Answer:
It means that an individual who believes to be an outlier has to be smart enough to have a perception of his position in the groups in which he lives, however this perception must be punctual and limited so as not to create problems and discomfort for himself.
Explanation:
This is because an outlier is an individual who is part of a group of other individuals, but who is different and does not fully fit the standard determined and observed by the members of that group. In this case, it is important that the outlier is smart enough to understand that it is different and that this group limits or harms him, so he can look for other groups that offer more advantages. However, this intelligence must be limited, as it is very difficult to establish a group that is fully adapted to the outlier and if that individual finds differences in any group that participates, he will be harmed, because he will live in complete isolation.
These contrasting metaphors were used by Fitzgerald to convey the message that tolerance has a limit and that morality is always at stake despite having a strong foundation. The end justifies the means most especially when there is a lot to gain. Ethics can be powerful as described by a "hard rock" or weak as referred by "wet marshes".
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.
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