Refer to the two passages. Source 1

"As the Secretary-General and others have argued, if U. N. peacekeeping is to be a sound security investment for our nation and for other U. N. members, it must adapt to new times. Together we must prepare U. N. peacekeeping for the 21st century. We need to begin by bringing the rigors of military and political analysis to every U. N. peace mission.

In recent weeks in the Security Council, our Nation has begun asking harder questions about proposals for new peacekeeping missions: Is there a real threat to international peace? Does the proposed mission have clear objectives? Can an end point be identified for those who will be asked to participate? How much will the mission cost? From now on, the United Nations should address these and other hard questions for every proposed mission before we vote and before the mission begins.”

President Bill Clinton, addressing the United Nations about peacekeeping missions, 1993

Source 2

"It is 15 years since the genocide of over a million Rwandan Tutsis and moderate Hutus. The ramifications of this tragedy are felt by genocide survivors, their children and Rwandans everywhere. We gather here today to honour the memory of the victims and reflect upon the challenges faced by survivors. The 15th Commemoration of the Genocide in Rwanda was marked earlier today at Nyanza, Kicukiro. In April 1994 about five thousand men, women and children had sought refuge with the Belgian contingent of the United Nations peacekeeping force, based at the E. T.O (a technical school), near Nyanza-Kicukiro. Even though they were surrounded by their killers, the UN force withdrew, leaving them to be slaughtered by Interahamwe militias and the then Rwandan Armed Forces. This site symbolises the international community’s failure in Rwanda and serves as a warning to world leaders of the consequences of ignoring the propagation of ethnic or religious hatred and of failing and abdicating their responsibility to protect people from genocide, war crimes, ethnic cleansing and crimes against humanity.”

Rwandan professor Joseph Nsengimana, speaking to the United Nations on the anniversary of the Rwandan genocide, 2009

Which of the following best reflects the international conditions that motivated President Bill Clinton’s proposals in Source 1?

- The United Nations wanted to reinterpret its mission.
- Peacekeepers had failed in most of their previous deployments.
- The United States could no longer afford to intervene in conflicts.
- International economic priorities had shifted away from military spending.

it may be touching on the issue of over sexualizing all women

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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.