Compare the views of Hobbes, Locke, and Rousseau on government. Then write one paragraph about how their ideas reflect their understanding of human behavior.

relations between the soviet union and the united states were driven by a complex interplay of ideological, political, and economic factors, which led to shifts between cautious cooperation and often bitter superpower rivalry over the years. the distinct differences in the political systems of the two countries often prevented them from reaching a mutual understanding on key policy issues and even, as in the case of the cuban missile crisis, brought them to the brink of war.

the united states government was initially hostile to the soviet leaders for taking russia out of world war i and was opposed to a state ideologically based on communism. although the united states embarked on a famine relief program in the soviet union in the early 1920s and american businessmen established commercial ties there during the period of the new economic policy (1921–29), the two countries did not establish diplomatic relations until 1933. by that time, the totalitarian nature of joseph stalin's regime presented an insurmountable obstacle to friendly relations with the west. although world war ii brought the two countries into alliance, based on the common aim of defeating nazi germany, the soviet union's aggressive, antidemocratic policy toward eastern europe had created tensions even before the war ended.

d the wampanoag the pilgrims because the pilgrims protected them from their native americans foes.

try c, it's always the answer. pats suck.

the mandate of heaven or tian ming (chinese: 天命; pinyin: tiānmìng; wade–giles: t'ien-ming) is a chinese political and religious doctrine used since ancient times to justify the rule of the king or emperor of china. according to this belief, heaven (天, tian)—which embodies the natural order and will of the universe—bestows the mandate on a just ruler of china, the "son of heaven" of the "celestial empire". if a ruler was overthrown, this was interpreted as an indication that the ruler was unworthy, and had lost the mandate. it was also a common belief among citizens that natural disasters such as famine and flood were signs of heaven's displeasure with the ruler, so there would often be revolts following major disasters as citizens saw these as signs that the mandate of heaven had been withdrawn.[1]

a brief flow chart describing the dynastic cycles in imperial china on claiming to withdrawing the mandate of heaven

the mandate of heaven does not require a legitimate ruler to be of noble birth, depending instead on the just and able performance of the rulers and their heirs. dynasties such as the han and ming dynasties were founded by men of common origins. the concept is in some ways similar to the european concept of the divine right of kings; however, unlike the european concept, it does not in theory confer an unconditional right to rule, despite this being exactly the case in practicality. the mandate would in theory be a preoccupation in a ruler's lifetime, when he would hold onto the mandate and live according to heavens. intrinsic to the concept of the mandate of heaven was the right of rebellion against an unjust ruler. chinese historians interpreted a successful revolt as evidence that heaven had withdrawn its mandate from the ruler. throughout chinese history, times of poverty and natural disasters were often taken as signs that heaven considered the incumbent ruler unjust and thus in need of replacement. the mandate of heaven was often invoked by philosophers and scholars in china as a way to curtail the abuse of power by the ruler. while each dynasty was not the same, they each had a lineage that passed on the prospective ruler by order of generational descent or their priority of birth. many emperors during the imperial times would optimize to have many sons who could be candidates to fill the position after the current ruler has died. in addition heaven was thought to be of how a ruler's works and performance was, which reflected upon how favorable they would be to heaven.