Answer:
local plan
Explanation:
Plan formulation is an iterative process that establishes planning objectives, evaluates management measures
Answer: Because the janitor is aware of your plight, the first thing to consider is this being a trick to extort you or to waste your time. After considering it to be a trick, you still have to consider it to be true. This makes it a game of 50:50 chance ( that is equal chance to loss or win).
To approach this situation, you have to define an agreement with the janitor. The agreement should be "send me the chemistry master and I will pay you after I have written the exam to confirm it is actually a chemistry master or pay you 1/10 of your amount if it is not, to compensate your efforts". After sending this agreement, you should focused on your studies like you're not expecting a positive response from him.
Negotiation should not be involved in the agreement, as it will waste your time of studies.
Which question? please elaborate.
Answer:
<em>Intrapersonal </em>
Explanation:
Researchers generally document the physiological changes, subjective experiences, and behavioral motivations associated with different emotions when investigating the intrapersonal functions of emotions, or how emotions help individuals navigate and respond to their settings.
Anger is associated with high excitement, emotions of rejection or unhappiness with some occurrence, and thus the motive to express anger or take measures against the source of dissatisfaction.
When Jesus reached the famous well at Shechem and asked a Samaritan woman for a drink, she replied full of surprise: "Jews do not associate with Samaritans” (John 4:9). In the ancient world, relations between Jews and Samaritans were indeed strained. Josephus reports a number of unpleasant events: Samaritans harass Jewish pilgrims traveling through Samaria between Galilee and Judea, Samaritans scatter human bones in the Jerusalem sanctuary, and Jews in turn burn down Samaritan villages. The very notion of “the good Samaritan” (Luke 10:25-37) only makes sense in a context in which Samaritans were viewed with suspicion and hostility by Jews in and around Jerusalem.
It is difficult to know when the enmity first arose in history—or for that matter, when Jews and Samaritans started seeing themselves (and each other) as separate communities. For at least some Jews during the Second Temple period, 2Kgs 17:24-41 may have explained Samaritan identity: they were descendants of pagan tribes settled by the Assyrians in the former <span>northern kingdom </span>of Israel, the region where most Samaritans live even today. But texts like this may not actually get us any closer to understanding the Samaritans’ historical origins.
The Samaritans, for their part, did not accept any scriptural texts beyond the Pentateuch. Scholars have known for a long time about an ancient and distinctly Samaritan version of the Pentateuch—which has been an important source for textual criticism of the Bible for centuries. In fact, a major indication for a growing Samaritan self-awareness in antiquity was the insertion of "typically Samaritan" additions into this version of the Pentateuch, such as a Decalogue commandment to build an altar on Mount Gerizim, which Samaritans viewed as the sole “place of blessing” (see also Deut 11:29, Deut 27:12). They fiercely rejected Jerusalem—which is not mentioned by name in the Pentateuch—and all Jerusalem-related traditions and institutions such as kingship and messianic eschatology.
