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Throughout the second half of the 19th century, child labour began to decline in industrialised societies due to regulation and economic factors. The regulation of child labour began from the earliest days of the Industrial revolution. The first act to regulate child labour in Britain was passed in 1803. As early as 1802 and 1819 Factory Acts were passed to regulate the working hours of workhouse children in factories and cotton mills to 12 hours per day. These acts were largely ineffective and after radical agitation, by for example the "Short Time Committees" in 1831, a Royal Commission recommended in 1833 that children aged 1118 should work a maximum of 12 hours per day, children aged 911 a maximum of eight hours, and children under the age of nine were no longer permitted to work. This act however only applied to the textile industry, and further agitation led to another act in 1847 limiting both adults and children to 10-hour working days. Lord Shaftesbury was an outspoken advocate of regulating child labour.
During the 19th century was there any advocates for the working children?
A: Lord Shaftesbury

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Deleuze's and Latour's opinions, however, are minority ones, as Whitehead has not been recognized as particularly influential within the most dominant philosophical schools. It is impossible to say exactly why Whitehead's influence has not been more widespread, but it may be partly due to his metaphysical ideas seeming somewhat counter-intuitive (such as his assertion that matter is an abstraction), or his inclusion of theistic elements in his philosophy, or the perception of metaphysics itself as passe, or simply the sheer difficulty and density of his prose.
Why do some people believe Whitehead's writings may have not restricted his influence?
A: unanswerable

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Even though, both Kashmir Shaivism and Advaita Vedanta are non-dual philosophies which give primacy to Universal Consciousness (Chit or Brahman), in Kashmir Shavisim, as opposed to Advaita, all things are a manifestation of this Consciousness. This implies that from the point of view of Kashmir Shavisim, the phenomenal world (Sakti) is real, and it exists and has its being in Consciousness (Chit). Whereas, Advaita holds that Brahman is inactive (niskriya) and the phenomenal world is an illusion (maya). The objective of human life, according to Kashmir Shaivism, is to merge in Shiva or Universal Consciousness, or to realize one's already existing identity with Shiva, by means of wisdom, yoga and grace.
What do believers of Advaita believe is the point of human life?
A: unanswerable

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The elevator motor was located at the top of the shaft or beside the bottom of the shaft. Pushing the handle forward would cause the cab to rise; backwards would make it sink. The harder the pressure, the faster the elevator would move. The handle also served as a dead man switch: if the operator let go of the handle, it would return to its upright position, causing the elevator cab to stop. In time, safety interlocks would ensure that the inner and outer doors were closed before the elevator was allowed to move.
The more pressure applied to the handle caused what?
A:
the faster the elevator would move