Some of the most unusual effects of Hellenization can be seen in Afghanistan and India, in the region of the relatively late-arising Greco-Bactrian Kingdom (250 BC-125 BC) in modern Afghanistan, Pakistan, and Tajikistan and the Greco-Indian Kingdom (180 BC - 10 CE) in modern Afghanistan and India. There on the newly formed Silk Road Greek culture apparently hybridized with Indian, and especially Buddhist culture. The resulting syncretism known as Greco-Buddhism heavily influenced the development of Buddhism and created a culture of Greco-Buddhist art. These Greco-Buddhist kingdoms sent some of the first Buddhist missionaries to China, Sri Lanka, and the Mediterranean (Greco-Buddhist monasticism). The first figural portrayals of the Buddha, previously avoided by Buddhists, appeared at this time; they were modeled on Greek statues of Apollo. Several Buddhist traditions may have been influenced by the ancient Greek religion: the concept of Boddhisatvas is reminiscent of Greek divine heroes, and some Mahayana ceremonial practices (burning incense, gifts of flowers, and food placed on altars) are similar to those practiced by the ancient Greeks. One Greek king, Menander I, probably became Buddhist, and was immortalized in Buddhist literature as 'Milinda'. The process of Hellenization extended to the sciences, where ideas from Greek astronomy filtered eastward and had profoundly influenced Indian astronomy by the early centuries AD. For example, Greek astronomical instruments dating to the 3rd century BC were found in the Greco-Bactrian city of Ai Khanoum in modern-day Afghanistan while the Greek concept of a spherical earth surrounded by the spheres of planets was adopted in India and eventually supplanted the long-standing Indian cosmological belief of a flat and circular earth. The Yavanajataka and Paulisa Siddhanta texts in particular show Greek influence.
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Answer: What cultural phenomenon led to the existence of a Greco-Bactrian synthesis?

(CNN) -- Argentina's star-studded line-up began their World Cup campaign with a 1-0 victory over Nigeria in their Group B opener in Johannesburg on Saturday. A goal from defender Gabriel Heinze after six minutes was all that separated the two teams after an inspired display from Nigeria goalkeeper Vincent Enyeama. But South Korea ended the day on top of the group following a 2-0 victory over Greece in Port Elizabeth earlier on Saturday. Goals from Lee Jung-Soo and Park Ji-Sung gave the 2002 semifinalists a comfortable win over the 2008 European cvhampions. Argentina 1-0 Nigeria Enyeama could do little to stop Heinze's powerful early header from a Juan Sebastian Veron corner, but he kept his team alive with a string of acrobatic saves to deny World Player of the Year Lionel Messi. Diego Maradona was delighted to secure his first victory as a World Cup coach, but critical of his strikers for failing to make the game safe. "When you don't kill things off in front of goal you can pay a heavy price. They almost got a draw -- we missed loads of chances," Maradona told AFP. "Players such as Leo Messi and Higuain knocked in around 60 goals last season between them, yet today it was almost as if they couldn't set their sights on goal. "But the win means we can be calm -- we are in the right track."
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Answer: Who did Argentina play on the opening game?

He repeatedly calls on his followers to embrace martyrdom since "The walls of oppression and humiliation cannot be demolished except in a rain of bullets." For those yearning for a lost sense of order in an older, more tranquil world, he offers his "Caliphate" as an imagined alternative to today's uncertainty. For others, he offers simplistic conspiracies to explain their world. Bin Laden also relies heavily on the Egyptian writer Sayyid Qutb. A member of the Muslim Brotherhood executed in 1966 on charges of attempting to overthrow the government, Qutb mixed Islamic scholarship with a very superficial acquaintance with Western history and thought. Sent by the Egyptian government to study in the United States in the late 1940s, Qutb returned with an enormous loathing of Western society and history. He dismissed Western achievements as entirely material, arguing that Western society possesses "nothing that will satisfy its own conscience and justify its existence." Three basic themes emerge from Qutb's writings. First, he claimed that the world was beset with barbarism, licentiousness, and unbelief (a condition he called jahiliyya, the religious term for the period of ignorance prior to the revelations given to the Prophet Mohammed). Qutb argued that humans can choose only between Islam and jahiliyya. Second, he warned that more people, including Muslims, were attracted to jahiliyya and its material comforts than to his view of Islam; jahiliyya could therefore triumph over Islam. Third, no middle ground exists in what Qutb conceived as a struggle between God and Satan. All Muslims-as he defined them-therefore must take up arms in this fight. Any Muslim who rejects his ideas is just one more nonbeliever worthy of destruction. Bin Laden shares Qutb's stark view, permitting him and his followers to rationalize even unprovoked mass murder as righteous defense of an embattled faith. Many Americans have wondered, "Why do 'they' hate us?" Some also ask, "What can we do to stop these attacks?" Bin Laden and al Qaeda have given answers to both these questions.
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Answer: According to the author, what questions do Bin Laden and Al Quada answer for Americans?

Chinese Influences: The Japanese were forced out of the Korean peninsula in the sixth century, but not before the Koreans had bequeathed to the Yamato court copies of the sacred images and scriptures of Chinese Buddhism. Just as Christianity introduced Mediterranean culture into northern Europe, so Buddhism brought Chinese culture into Japanese society. Throughout the seventh and eighth centuries numerous Japanese monks, scholars, and artists made the perilous trip west across the Sea of Japan to study Chinese religion, history, music, literature, and paintinglater to be brought back for further development in Japan. An outstanding figure of this time was Prince Shotoku, who in 604 developed the "Seventeen-Article Constitution," outlining a code of human conduct and the ideals of state as a basic law for the nation. He also established relations with the Sui dynasty in China. Through him, the Japanese imperial court developed Chinese patterns of centralized government, with its formal bureaucracy of eight court ranks. The Chinese calendar was used to calculate the year of Japan's foundation by counting back the 1,260 years of the Chinese cosmological cycle. Thus, 660 b.c. is still the official date celebrated nationwide. At this early stage in its history Japan was already (for the most part) only nominally ruled by the emperor. De facto power was exercised by the militarily and economically strongest family. The Sogas had promoted Buddhism as an imperially sanctioned counterweight to the native Shinto religion, along with the new Chinese customs, to weaken the influence of their more conservative rivals. But they in turn were ousted in a.d. 645 by Nakatomi Kamatari, founder of the great Fujiwara clan, which was to rule Japanese affairs for hundreds of years and provide prominent advisers to the emperor even up to the 19th century.
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Answer:
What parts of Chinese culture were brought into Japanese society?