Ideological in the context of "Ultranationalism"

In ethics and social sciences, value denotes the degree of importance of some thing or action, with the aim of determining which actions are best to do or what way is best to live (normative ethics), or to describe the significance of different actions. Value systems are proscriptive and prescriptive beliefs; they affect the ethical behavior of a person or are the basis of their intentional activities. Often primary values are strong and secondary values are suitable for changes. What makes an action valuable may in turn depend on the ethical values of the objects it increases, decreases, or alters. An object with "ethic value" may be termed an "ethic or philosophic good" (noun sense).

Values can be defined as broad preferences concerning appropriate courses of actions or outcomes. As such, values reflect a person's sense of right and wrong or what "ought" to be. "Equal rights for all", "Excellence deserves admiration", and "People should be treated with respect and dignity" are representatives of values. Values tend to influence attitudes and behavior and these types include moral values, doctrinal or ideological values, social values, and aesthetic values. It is debated whether some values that are not clearly physiologically determined, such as altruism, are intrinsic, and whether some, such as acquisitiveness, should be classified as vices or virtues.

The partition of the Ottoman Empire (30 October 1918 – 1 November 1922) was a geopolitical event that occurred after World War I and the occupation of Constantinople by British, French, and Italian troops in November 1918. The partitioning was planned in several agreements made by the Allied Powers early in the course of World War I, notably the Sykes–Picot Agreement, after the Ottoman Empire had joined Germany to form the Ottoman–German alliance. The huge conglomeration of territories and peoples that formerly comprised the Ottoman Empire was divided into several new states. The Ottoman Empire had been the leading Islamic state in geopolitical, cultural, and ideological terms. The partitioning of the Ottoman Empire after the war led to the domination of the Middle East by Western powers such as Britain and France, and saw the creation of the modern Arab world and the Republic of Turkey. Resistance to the influence of these powers came from the Turkish National Movement but did not become widespread in the other post-Ottoman states until the period of rapid decolonization after World War II.

The League of Nations mandate granted the French Mandate for Syria and the Lebanon, the British Mandate for Mesopotamia (later Iraq) and the British Mandate for Palestine, later divided into Mandatory Palestine and the Emirate of Transjordan (1921–1946). The Ottoman Empire's possessions in the Arabian Peninsula became the Kingdom of Hejaz, which the Sultanate of Nejd (today Saudi Arabia) was allowed to annex, and the Mutawakkilite Kingdom of Yemen. The Empire's possessions on the western shores of the Persian Gulf were variously annexed by Saudi Arabia (al-Ahsa and Qatif), or remained British protectorates (Kuwait, Bahrain, and Qatar) and became the Arab States of the Persian Gulf.

The meaning of life is the concept of an individual's life, human life, or existence in general having an inherent significance or a philosophical point. There is no consensus on the specifics of such a concept, or whether the concept itself even exists in any objective sense. Thinking and discourse on the topic is sought in the English language through questions such as—but not limited to—"What is the meaning of life?", "What is the purpose of existence?", and "Why are we here?". There have been many proposed answers to these questions from many different cultural and ideological backgrounds. The search for life's meaning has produced much philosophical, scientific, theological, and metaphysical speculation throughout history. Different people and cultures believe different things for the answer to this question. Opinions vary on the usefulness of using time and resources in the pursuit of an answer. Excessive pondering can be indicative of, or lead to, an existential crisis.

The meaning of life can be derived from philosophical and religious contemplation of, and scientific inquiries about, existence, social ties, consciousness, and happiness. Many other issues are also involved, such as symbolic meaning, ontology, value, purpose, ethics, good and evil, free will, the existence of one or multiple gods, conceptions of God, the soul, and the afterlife. Scientific contributions focus primarily on describing related empirical facts about the universe, exploring the context and parameters concerning the "how" of life. Science also studies and can provide recommendations for the pursuit of well-being and a related conception of morality. An alternative, humanistic approach poses the question, "What is the meaning of my life?"

Among scholars of nationalism, a number of types of nationalism have been presented. Nationalism may manifest itself as part of official state ideology or as a popular non-state movement and may be expressed along racial, civic, ethnic, language, religious or ideological lines. These self-definitions of the nation are used to classify types of nationalism, but such categories are not mutually exclusive and many nationalist movements combine some or all of these elements to varying degrees. Nationalist movements can also be classified by other criteria, such as scale and location.

Some political theorists, like Umut Özkirimli, make the case that any distinction between forms of nationalism is false. In all forms of nationalism, the populations believe that they share some kind of common culture. Arguably, all types of nationalism merely refer to different ways academics throughout the years have tried to define nationalism. Similarly, Yael Tamir has argued that the differences between the oft-dichotomized ethnic and civic nationalism are blurred.