Answer:
Porfirio Díaz was a Mexican general, president, politician, and dictator. He ruled Mexico with an iron fist for 35 years, from 1876 - 1911. His period of rule, referred to as the "Porfiriato" , was marked by great progress and modernization, and the Mexican economy boomed.
-(September 15, 1830-July 2, 1915,)
I hope this helped! :)
The attributes of the gods were all the same, only the names were changed.
<span>Zeus/Jupiter for example</span>
The Article 5 is often quoted as "an Attack against one of us is an attack on all" - this means that the treaty requires attacking <span>a. a nation under attack.</span>
Answer:The domain of religious inquiry is characterized by pervasive and seemingly intractable disagreement. Whatever stance one takes on central religious questions—for example, whether God exists, what the nature of God might be, whether the world has a purpose, whether there is life beyond death—one will stand opposed to a large contingent of highly informed and intelligent thinkers. The fact of extensive religious disagreement raises several distinct philosophical questions. One significant question arises within the context of political philosophy: may religious conceptions of the good and the right legitimately ground one’s political convictions in a pluralistic society marked by diverse and often conflicting religious convictions? Other questions concern the possibility of reconciling disagreement data with specific religious beliefs. For example, can persistent religious disagreement be squared with the conviction of many Christians and other theists that God “desires everyone to be saved and to come to knowledge of the truth” (I Timothy 2:4, NRSV)? These and other important questions will not be taken up here. The focus of this article is the epistemic challenge raised by religious disagreement: does awareness of the nature and extent of religious disagreement make it unreasonable to hold confident religious, or explicitly irreligious, views? Many philosophers have answered this question in the affirmative, arguing that the proper response to religious disagreement is religious skepticism. Others contend that religious conviction may be reasonably maintained even in the face of disagreement with highly qualified thinkers.
Reflecting on the epistemic challenge posed by religious disagreement readily leads one to questions concerning the epistemic significance of disagreement in general, religious or otherwise. One might think that religious disagreement does not raise any distinctive epistemological questions beyond those that are addressed in a more general work on disagreement. There are, however, features of religious disagreements that present problems that, for the most part, are not adequately addressed in such a work. These features include the lack of agreement on what skills, virtues, and qualifications are most important for assessing the questions under dispute; the fact that many of the disputed beliefs are arguably epistemically fundamental; the significant evidential weight that is assigned to private experiences; and the prominence of practical or pragmatic considerations in the justifications offered for opposing viewpoints. While these features taken individually may not be exclusive to religious disagreements, the fact that they frequently coincide in religious disputes and are especially salient in such disputes makes religious disagreement a worthy epistemological topic in its own right. The bulk of this article will focus on these problematic features of religious disagreements and the special questions they raise.
Explanation:
The correct answer should be B. :)
