Answer:
People would react with fear to a program like the Great Society because these programs might raise taxes.
Explanation:
The Great Society was a large-scale social policy reform program run by the federal government under President Lyndon B. Johnson, who served from 1963 to 1969. The program was proclaimed in early 1964, a few months after Johnson took over the presidency after the murder of his predecessor John F. Kennedy, and continued until the end of his term in the White House in January 1969. The main objectives of the reform program were to fight poverty, strengthen the rights of African Americans and other minorities, and to implement comprehensive reforms in the areas of education and health. Environmental and consumer protection and the expansion of the infrastructure were further considerations.
The truth is that all these programs implied a considerable increase in public spending, with huge budget items that would be destined to cover these social expenses. Therefore, a large part of American society (especially Republicans and conservatives in general) feared that these programs could significantly raise taxes. For this reason, many of the representatives of these groups opposed the implementation of the Great Society.
Upon his release from prison he helped lead the transition towards multi-racial democracy in South Africa.
He received the Nobel Peace Prize in 1993 and served as the president of South Africa from 1994-1999.
Which world leader is being described by these statements?
A) F.W. de Clerk
B) Jomo Kenyatta
C) Nelson Mandela
D) Robert Mugabe
(1) Social Darwinism
(2) Marxism
(3) conservatism
(4) laissez-faire capitalism
Answer:
(2) Marxism
Explanation:
Marxism is the theoretical explanatory model of reality, composed mainly of the thought developed in the work of Karl Marx, philosopher, sociologist and German revolutionary journalist of Jewish origin, who contributed in fields such as sociology, economics, law, and history; as well as the series of thinkers who complement or reinterpret this model, a tradition that goes from Marx co-editor Friedrich Engels to other thinkers such as Lenin, Stalin, Leon Trotsky, Rosa Luxemburg, Antonio Gramsci, Georg Lukács or Mao Zedong. Therefore it is correct to speak of Marxism as a current of human thought. Marxism is associated mainly with the set of political and social movements that emerged during the 20th century, among which the Russian Revolution, the Chinese Revolution and the Cuban Revolution stood out. For these social movements the correct name is "communism" or "socialism." It is incorrect to think of these movements as synonymous with "Marxism," because not all of its human component or all of its political doctrine was based on Marxism as such.
The central components of the Marxian theoretical explanatory model are essentially four elements:
In the first place, the concept of "class struggle", which is formulated for the first time in the Communist Manifesto and that progressively becomes the method of analysis of human history around the concepts of "social class", " contradiction »and« social division of labor ». This method is at the same time based on the Hegelian logic commonly called "dialectic" (although in strictly Hegelian terms it is an "ontological logic", a model that at the same time surpasses the Hegelian concept of dialectics). Interestingly, Marx never specified in a particular work what were the global limits of this method, nor what was his concept of dialectic, however the prologue of the Critique of Political Economy, of 1859, is cited as its formulation more precise.
The second central point of the Marxist theoretical model is the critique of the capitalist economy, which is developed extensively in his work Capital, composed of three official volumes and a fourth volume published posthumously under the name of Critical History of the Theory of capital gain. In this work, Marx develops, among other things, an alternative model for calculating the concept of "value" of the capitalist economy, based on the "socially necessary labor time" for the production of "commodities". This investigation has direct political consequences, because the Marxist hypothesis would prove that in reality capitalist society is founded around the theft of human labor through the concept of "plus value", legitimized in the rule of law through private ownership over the means of production and the free usufruct of those profits.
The third central point is the concept of "ideology", which is developed by Marx in his first books as The German Ideology (co-authored with Engels) and which attempts to explain the forms of mental domination of capitalist society and its relation to composition economic of this. This concept is abandoned for a few years by Marx to focus on political analysis. However, it reappears strongly in his book Capital, under the concept of "commodity fetishism", which would be a way of explaining the psychological incapacity of a person to perceive the "use value" of a commodity. This concept is extremely important, because it describes all the consequences of the forms of production of life within capitalism.
The fourth central point of the Marxist theoretical model is the concept of "communism", which is a theoretical and utopian human society that can surpass the limits of capitalist society founded on human exploitation. Marx often used the word, but never explained what were its scope and characteristics (except some relatively short but lucid references, such as those that can be found in his Critique of the Gotha program of 1875). A critical analysis of Marx's work would show that he would not have been willing to describe something that does not yet exist; therefore, the meaning of "communism" is found in a synthesis, as well as in the fundamental economic problems found explicitly in Capital as an analysis of Marx's political-legal critique of capitalist institutions.
B. Safavid rulers believed that Muhammad's successor was his close friend Abu Bakr, whereas Ottoman rulers believed that Muhammad's successor was his son-in-law Ali.
C. Ottoman rulers believed that Muhammad's successor was his close friend Abu Bakr, whereas Safavid rulers believed that Muhammad's successor was his son-in-law
The correct answer is C) Ottoman rulers believed that Muhammad's successor was his close friend Abu Bakr, whereas Safavid rulers believed that Muhammad's successor was his son-in-law.
The statement that accurately contrasts the Ottoman and Safavid empires in the 16th century is Ottoman rulers believed that Muhammad's successor was his close friend Abu Bakr, whereas Safavid rulers believed that Muhammad's successor was his son-in-law.
The Sunni Muslims recognized and respected the Four Caliphs as their religious leaders. But the Shiite Muslims believed that Ali, the descendant of the Four Caliphs, was its religious leader. Both factions had to settle their differences to have a better chance to fight the Christian Crusaders that that wanted to take the lands of the Temple of Salomon to the Christians.