Does it suggest we should just let environmental changes happen without in” rel=”nofollow”>intervention?.
1. What do we mean by a “world” or a “universal” religion? What is different about these religions compared to their predecessors? What common problems did the new axial-age religions address? What commonalities characterize the religious and political responses to these problems? Why have these “universal” religions not only survived in” rel=”nofollow”>into modern times, but seem more relevant than ever? consider at least three religions from the many that developed in” rel=”nofollow”>in the ancient world (Judaism, Christianity, Islam, Hin” rel=”nofollow”>induism, Buddhism) and at least two regions (Europe, the Middle East, South Asia, East Asia, the Americas, or Africa).
. 2. Some of the most important discussions about the relationships between in” rel=”nofollow”>individuals and state powers, in” rel=”nofollow”>individuals and communities, and in” rel=”nofollow”>individuals and the world believed to be beyond human existence took place between 1000 BCE and 300 CE in” rel=”nofollow”>in what the textbook authors call “worlds turned in” rel=”nofollow”>inside out.” What factors led to these worlds bein” rel=”nofollow”>ing turned in” rel=”nofollow”>inside out? How do the various philosophies that emerged in” rel=”nofollow”>in this period address the questions? How should one govern? How should one live? Is there an “ultimate” truth? Can we “know” the world we live in” rel=”nofollow”>in—how? How would Confucius, Laozi, Buddhism, and various Greek philosophers answer these questions? How do the different societies they developed in” rel=”nofollow”>in shape their answers?