Question: Which poets are closely alligned with Cubism?

The poets generally associated with Cubism are Guillaume Apollinaire, Blaise Cendrars, Jean Cocteau, Max Jacob, André Salmon and Pierre Reverdy. As American poet Kenneth Rexroth explains, Cubism in poetry "is the conscious, deliberate dissociation and recombination of elements into a new artistic entity made self-sufficient by its rigorous architecture. This is quite different from the free association of the Surrealists and the combination of unconscious utterance and political nihilism of Dada." Nonetheless, the Cubist poets' influence on both Cubism and the later movements of Dada and Surrealism was profound; Louis Aragon, founding member of Surrealism, said that for Breton, Soupault, Éluard and himself, Reverdy was "our immediate elder, the exemplary poet." Though not as well remembered as the Cubist painters, these poets continue to influence and inspire; American poets John Ashbery and Ron Padgett have recently produced new translations of Reverdy's work. Wallace Stevens' "Thirteen Ways of Looking at a Blackbird" is also said to demonstrate how cubism's multiple perspectives can be translated into poetry.

Answer: Guillaume Apollinaire, Blaise Cendrars, Jean Cocteau, Max Jacob, André Salmon and Pierre Reverdy

<hl> The poets generally associated with Cubism are Guillaume Apollinaire, Blaise Cendrars, Jean Cocteau, Max Jacob, André Salmon and Pierre Reverdy . <hl> As American poet Kenneth Rexroth explains, Cubism in poetry "is the conscious, deliberate dissociation and recombination of elements into a new artistic entity made self-sufficient by its rigorous architecture. This is quite different from the free association of the Surrealists and the combination of unconscious utterance and political nihilism of Dada." Nonetheless, the Cubist poets' influence on both Cubism and the later movements of Dada and Surrealism was profound; Louis Aragon, founding member of Surrealism, said that for Breton, Soupault, Éluard and himself, Reverdy was "our immediate elder, the exemplary poet." Though not as well remembered as the Cubist painters, these poets continue to influence and inspire; American poets John Ashbery and Ron Padgett have recently produced new translations of Reverdy's work. Wallace Stevens' "Thirteen Ways of Looking at a Blackbird" is also said to demonstrate how cubism's multiple perspectives can be translated into poetry.

The poets generally associated with Cubism are <hl> Guillaume Apollinaire, Blaise Cendrars, Jean Cocteau, Max Jacob, André Salmon and Pierre Reverdy <hl>. As American poet Kenneth Rexroth explains, Cubism in poetry "is the conscious, deliberate dissociation and recombination of elements into a new artistic entity made self-sufficient by its rigorous architecture. This is quite different from the free association of the Surrealists and the combination of unconscious utterance and political nihilism of Dada." Nonetheless, the Cubist poets' influence on both Cubism and the later movements of Dada and Surrealism was profound; Louis Aragon, founding member of Surrealism, said that for Breton, Soupault, Éluard and himself, Reverdy was "our immediate elder, the exemplary poet." Though not as well remembered as the Cubist painters, these poets continue to influence and inspire; American poets John Ashbery and Ron Padgett have recently produced new translations of Reverdy's work. Wallace Stevens' "Thirteen Ways of Looking at a Blackbird" is also said to demonstrate how cubism's multiple perspectives can be translated into poetry.

The poets generally associated with Cubism are <hl> Guillaume Apollinaire, Blaise Cendrars, Jean Cocteau, Max Jacob, André Salmon and Pierre Reverdy <hl> .


Question: What is the name of the american Poet who is associated with talking about the rigiorous architecture of Cubism?

Answer: Kenneth Rexroth

The poets generally associated with Cubism are Guillaume Apollinaire, Blaise Cendrars, Jean Cocteau, Max Jacob, André Salmon and Pierre Reverdy. <hl> As American poet Kenneth Rexroth explains, Cubism in poetry "is the conscious, deliberate dissociation and recombination of elements into a new artistic entity made self-sufficient by its rigorous architecture. <hl> This is quite different from the free association of the Surrealists and the combination of unconscious utterance and political nihilism of Dada." Nonetheless, the Cubist poets' influence on both Cubism and the later movements of Dada and Surrealism was profound; Louis Aragon, founding member of Surrealism, said that for Breton, Soupault, Éluard and himself, Reverdy was "our immediate elder, the exemplary poet." Though not as well remembered as the Cubist painters, these poets continue to influence and inspire; American poets John Ashbery and Ron Padgett have recently produced new translations of Reverdy's work. Wallace Stevens' "Thirteen Ways of Looking at a Blackbird" is also said to demonstrate how cubism's multiple perspectives can be translated into poetry.

The poets generally associated with Cubism are Guillaume Apollinaire, Blaise Cendrars, Jean Cocteau, Max Jacob, André Salmon and Pierre Reverdy. As American poet <hl> Kenneth Rexroth <hl> explains, Cubism in poetry "is the conscious, deliberate dissociation and recombination of elements into a new artistic entity made self-sufficient by its rigorous architecture. This is quite different from the free association of the Surrealists and the combination of unconscious utterance and political nihilism of Dada." Nonetheless, the Cubist poets' influence on both Cubism and the later movements of Dada and Surrealism was profound; Louis Aragon, founding member of Surrealism, said that for Breton, Soupault, Éluard and himself, Reverdy was "our immediate elder, the exemplary poet." Though not as well remembered as the Cubist painters, these poets continue to influence and inspire; American poets John Ashbery and Ron Padgett have recently produced new translations of Reverdy's work. Wallace Stevens' "Thirteen Ways of Looking at a Blackbird" is also said to demonstrate how cubism's multiple perspectives can be translated into poetry.


Question: Which two American poets have recently created new traslations of Reverdy's work?

Answer: John Ashbery and Ron Padgett

The poets generally associated with Cubism are Guillaume Apollinaire, Blaise Cendrars, Jean Cocteau, Max Jacob, André Salmon and Pierre Reverdy. As American poet Kenneth Rexroth explains, Cubism in poetry "is the conscious, deliberate dissociation and recombination of elements into a new artistic entity made self-sufficient by its rigorous architecture. This is quite different from the free association of the Surrealists and the combination of unconscious utterance and political nihilism of Dada." Nonetheless, the Cubist poets' influence on both Cubism and the later movements of Dada and Surrealism was profound; Louis Aragon, founding member of Surrealism, said that for Breton, Soupault, Éluard and himself, Reverdy was "our immediate elder, the exemplary poet." <hl> Though not as well remembered as the Cubist painters, these poets continue to influence and inspire; American poets John Ashbery and Ron Padgett have recently produced new translations of Reverdy's work. <hl> Wallace Stevens' "Thirteen Ways of Looking at a Blackbird" is also said to demonstrate how cubism's multiple perspectives can be translated into poetry.

The poets generally associated with Cubism are Guillaume Apollinaire, Blaise Cendrars, Jean Cocteau, Max Jacob, André Salmon and Pierre Reverdy. As American poet Kenneth Rexroth explains, Cubism in poetry "is the conscious, deliberate dissociation and recombination of elements into a new artistic entity made self-sufficient by its rigorous architecture. This is quite different from the free association of the Surrealists and the combination of unconscious utterance and political nihilism of Dada." Nonetheless, the Cubist poets' influence on both Cubism and the later movements of Dada and Surrealism was profound; Louis Aragon, founding member of Surrealism, said that for Breton, Soupault, Éluard and himself, Reverdy was "our immediate elder, the exemplary poet." Though not as well remembered as the Cubist painters, these poets continue to influence and inspire; American poets <hl> John Ashbery and Ron Padgett <hl> have recently produced new translations of Reverdy's work. Wallace Stevens' "Thirteen Ways of Looking at a Blackbird" is also said to demonstrate how cubism's multiple perspectives can be translated into poetry.


Question: What is the name of Wallace Steven's work that explains how cubism can be translated into poetry?

Answer: Thirteen Ways of Looking at a Blackbird

The poets generally associated with Cubism are Guillaume Apollinaire, Blaise Cendrars, Jean Cocteau, Max Jacob, André Salmon and Pierre Reverdy. As American poet Kenneth Rexroth explains, Cubism in poetry "is the conscious, deliberate dissociation and recombination of elements into a new artistic entity made self-sufficient by its rigorous architecture. This is quite different from the free association of the Surrealists and the combination of unconscious utterance and political nihilism of Dada." Nonetheless, the Cubist poets' influence on both Cubism and the later movements of Dada and Surrealism was profound; Louis Aragon, founding member of Surrealism, said that for Breton, Soupault, Éluard and himself, Reverdy was "our immediate elder, the exemplary poet." Though not as well remembered as the Cubist painters, these poets continue to influence and inspire; American poets John Ashbery and Ron Padgett have recently produced new translations of Reverdy's work. <hl> Wallace Stevens' " Thirteen Ways of Looking at a Blackbird " is also said to demonstrate how cubism's multiple perspectives can be translated into poetry. <hl>

The poets generally associated with Cubism are Guillaume Apollinaire, Blaise Cendrars, Jean Cocteau, Max Jacob, André Salmon and Pierre Reverdy. As American poet Kenneth Rexroth explains, Cubism in poetry "is the conscious, deliberate dissociation and recombination of elements into a new artistic entity made self-sufficient by its rigorous architecture. This is quite different from the free association of the Surrealists and the combination of unconscious utterance and political nihilism of Dada." Nonetheless, the Cubist poets' influence on both Cubism and the later movements of Dada and Surrealism was profound; Louis Aragon, founding member of Surrealism, said that for Breton, Soupault, Éluard and himself, Reverdy was "our immediate elder, the exemplary poet." Though not as well remembered as the Cubist painters, these poets continue to influence and inspire; American poets John Ashbery and Ron Padgett have recently produced new translations of Reverdy's work. Wallace Stevens' "<hl> Thirteen Ways of Looking at a Blackbird <hl>" is also said to demonstrate how cubism's multiple perspectives can be translated into poetry.

Wallace Stevens' " <hl> Thirteen Ways of Looking at a Blackbird <hl> " is also said to demonstrate how cubism's multiple perspectives can be translated into poetry.


Question: What specifically dates back with Confucius in the 6th century BC?

Chinese political philosophy dates back to the Spring and Autumn Period, specifically with Confucius in the 6th century BC. Chinese political philosophy was developed as a response to the social and political breakdown of the country characteristic of the Spring and Autumn Period and the Warring States period. The major philosophies during the period, Confucianism, Legalism, Mohism, Agrarianism and Taoism, each had a political aspect to their philosophical schools. Philosophers such as Confucius, Mencius, and Mozi, focused on political unity and political stability as the basis of their political philosophies. Confucianism advocated a hierarchical, meritocratic government based on empathy, loyalty, and interpersonal relationships. Legalism advocated a highly authoritarian government based on draconian punishments and laws. Mohism advocated a communal, decentralized government centered on frugality and ascetism. The Agrarians advocated a peasant utopian communalism and egalitarianism. Taoism advocated a proto-anarchism. Legalism was the dominant political philosophy of the Qin Dynasty, but was replaced by State Confucianism in the Han Dynasty. Prior to China's adoption of communism, State Confucianism remained the dominant political philosophy of China up to the 20th century.

Answer: Chinese political philosophy

<hl> Chinese political philosophy dates back to the Spring and Autumn Period, specifically with Confucius in the 6th century BC. <hl> Chinese political philosophy was developed as a response to the social and political breakdown of the country characteristic of the Spring and Autumn Period and the Warring States period. The major philosophies during the period, Confucianism, Legalism, Mohism, Agrarianism and Taoism, each had a political aspect to their philosophical schools. Philosophers such as Confucius, Mencius, and Mozi, focused on political unity and political stability as the basis of their political philosophies. Confucianism advocated a hierarchical, meritocratic government based on empathy, loyalty, and interpersonal relationships. Legalism advocated a highly authoritarian government based on draconian punishments and laws. Mohism advocated a communal, decentralized government centered on frugality and ascetism. The Agrarians advocated a peasant utopian communalism and egalitarianism. Taoism advocated a proto-anarchism. Legalism was the dominant political philosophy of the Qin Dynasty, but was replaced by State Confucianism in the Han Dynasty. Prior to China's adoption of communism, State Confucianism remained the dominant political philosophy of China up to the 20th century.

<hl> Chinese political philosophy <hl> dates back to the Spring and Autumn Period, specifically with Confucius in the 6th century BC. Chinese political philosophy was developed as a response to the social and political breakdown of the country characteristic of the Spring and Autumn Period and the Warring States period. The major philosophies during the period, Confucianism, Legalism, Mohism, Agrarianism and Taoism, each had a political aspect to their philosophical schools. Philosophers such as Confucius, Mencius, and Mozi, focused on political unity and political stability as the basis of their political philosophies. Confucianism advocated a hierarchical, meritocratic government based on empathy, loyalty, and interpersonal relationships. Legalism advocated a highly authoritarian government based on draconian punishments and laws. Mohism advocated a communal, decentralized government centered on frugality and ascetism. The Agrarians advocated a peasant utopian communalism and egalitarianism. Taoism advocated a proto-anarchism. Legalism was the dominant political philosophy of the Qin Dynasty, but was replaced by State Confucianism in the Han Dynasty. Prior to China's adoption of communism, State Confucianism remained the dominant political philosophy of China up to the 20th century.


Question: Chinese political philosophy dates back to what century?

Answer: 6th century BC

<hl> Chinese political philosophy dates back to the Spring and Autumn Period, specifically with Confucius in the 6th century BC . <hl> Chinese political philosophy was developed as a response to the social and political breakdown of the country characteristic of the Spring and Autumn Period and the Warring States period. The major philosophies during the period, Confucianism, Legalism, Mohism, Agrarianism and Taoism, each had a political aspect to their philosophical schools. Philosophers such as Confucius, Mencius, and Mozi, focused on political unity and political stability as the basis of their political philosophies. Confucianism advocated a hierarchical, meritocratic government based on empathy, loyalty, and interpersonal relationships. Legalism advocated a highly authoritarian government based on draconian punishments and laws. Mohism advocated a communal, decentralized government centered on frugality and ascetism. The Agrarians advocated a peasant utopian communalism and egalitarianism. Taoism advocated a proto-anarchism. Legalism was the dominant political philosophy of the Qin Dynasty, but was replaced by State Confucianism in the Han Dynasty. Prior to China's adoption of communism, State Confucianism remained the dominant political philosophy of China up to the 20th century.

Chinese political philosophy dates back to the Spring and Autumn Period, specifically with Confucius in the <hl> 6th century BC <hl>. Chinese political philosophy was developed as a response to the social and political breakdown of the country characteristic of the Spring and Autumn Period and the Warring States period. The major philosophies during the period, Confucianism, Legalism, Mohism, Agrarianism and Taoism, each had a political aspect to their philosophical schools. Philosophers such as Confucius, Mencius, and Mozi, focused on political unity and political stability as the basis of their political philosophies. Confucianism advocated a hierarchical, meritocratic government based on empathy, loyalty, and interpersonal relationships. Legalism advocated a highly authoritarian government based on draconian punishments and laws. Mohism advocated a communal, decentralized government centered on frugality and ascetism. The Agrarians advocated a peasant utopian communalism and egalitarianism. Taoism advocated a proto-anarchism. Legalism was the dominant political philosophy of the Qin Dynasty, but was replaced by State Confucianism in the Han Dynasty. Prior to China's adoption of communism, State Confucianism remained the dominant political philosophy of China up to the 20th century.

Chinese political philosophy dates back to the Spring and Autumn Period, specifically with Confucius in the <hl> 6th century BC <hl> .


Question: Chinese political philosophy was developed as a response to what?

Answer: the social and political breakdown of the country

Chinese political philosophy dates back to the Spring and Autumn Period, specifically with Confucius in the 6th century BC. <hl> Chinese political philosophy was developed as a response to the social and political breakdown of the country characteristic of the Spring and Autumn Period and the Warring States period. <hl> The major philosophies during the period, Confucianism, Legalism, Mohism, Agrarianism and Taoism, each had a political aspect to their philosophical schools. Philosophers such as Confucius, Mencius, and Mozi, focused on political unity and political stability as the basis of their political philosophies. Confucianism advocated a hierarchical, meritocratic government based on empathy, loyalty, and interpersonal relationships. Legalism advocated a highly authoritarian government based on draconian punishments and laws. Mohism advocated a communal, decentralized government centered on frugality and ascetism. The Agrarians advocated a peasant utopian communalism and egalitarianism. Taoism advocated a proto-anarchism. Legalism was the dominant political philosophy of the Qin Dynasty, but was replaced by State Confucianism in the Han Dynasty. Prior to China's adoption of communism, State Confucianism remained the dominant political philosophy of China up to the 20th century.

Chinese political philosophy dates back to the Spring and Autumn Period, specifically with Confucius in the 6th century BC. Chinese political philosophy was developed as a response to <hl> the social and political breakdown of the country <hl> characteristic of the Spring and Autumn Period and the Warring States period. The major philosophies during the period, Confucianism, Legalism, Mohism, Agrarianism and Taoism, each had a political aspect to their philosophical schools. Philosophers such as Confucius, Mencius, and Mozi, focused on political unity and political stability as the basis of their political philosophies. Confucianism advocated a hierarchical, meritocratic government based on empathy, loyalty, and interpersonal relationships. Legalism advocated a highly authoritarian government based on draconian punishments and laws. Mohism advocated a communal, decentralized government centered on frugality and ascetism. The Agrarians advocated a peasant utopian communalism and egalitarianism. Taoism advocated a proto-anarchism. Legalism was the dominant political philosophy of the Qin Dynasty, but was replaced by State Confucianism in the Han Dynasty. Prior to China's adoption of communism, State Confucianism remained the dominant political philosophy of China up to the 20th century.


Question: What advocated a communal, decentralized government centered on frugality and ascetism?

Answer: Mohism

Chinese political philosophy dates back to the Spring and Autumn Period, specifically with Confucius in the 6th century BC. Chinese political philosophy was developed as a response to the social and political breakdown of the country characteristic of the Spring and Autumn Period and the Warring States period. <hl> The major philosophies during the period, Confucianism, Legalism, Mohism , Agrarianism and Taoism, each had a political aspect to their philosophical schools. <hl> Philosophers such as Confucius, Mencius, and Mozi, focused on political unity and political stability as the basis of their political philosophies. Confucianism advocated a hierarchical, meritocratic government based on empathy, loyalty, and interpersonal relationships. Legalism advocated a highly authoritarian government based on draconian punishments and laws. Mohism advocated a communal, decentralized government centered on frugality and ascetism. The Agrarians advocated a peasant utopian communalism and egalitarianism. Taoism advocated a proto-anarchism. Legalism was the dominant political philosophy of the Qin Dynasty, but was replaced by State Confucianism in the Han Dynasty. Prior to China's adoption of communism, State Confucianism remained the dominant political philosophy of China up to the 20th century.

Chinese political philosophy dates back to the Spring and Autumn Period, specifically with Confucius in the 6th century BC. Chinese political philosophy was developed as a response to the social and political breakdown of the country characteristic of the Spring and Autumn Period and the Warring States period. The major philosophies during the period, Confucianism, Legalism, <hl> Mohism <hl>, Agrarianism and Taoism, each had a political aspect to their philosophical schools. Philosophers such as Confucius, Mencius, and Mozi, focused on political unity and political stability as the basis of their political philosophies. Confucianism advocated a hierarchical, meritocratic government based on empathy, loyalty, and interpersonal relationships. Legalism advocated a highly authoritarian government based on draconian punishments and laws. Mohism advocated a communal, decentralized government centered on frugality and ascetism. The Agrarians advocated a peasant utopian communalism and egalitarianism. Taoism advocated a proto-anarchism. Legalism was the dominant political philosophy of the Qin Dynasty, but was replaced by State Confucianism in the Han Dynasty. Prior to China's adoption of communism, State Confucianism remained the dominant political philosophy of China up to the 20th century.

The major philosophies during the period, Confucianism, Legalism, <hl> Mohism <hl> , Agrarianism and Taoism, each had a political aspect to their philosophical schools.


Question: Western political philosophy originates in what philosophy?

Western political philosophy originates in the philosophy of ancient Greece, where political philosophy dates back to at least Plato. Ancient Greece was dominated by city-states, which experimented with various forms of political organization, grouped by Plato into four categories: timocracy, tyranny, democracy and oligarchy. One of the first, extremely important classical works of political philosophy is Plato's Republic, which was followed by Aristotle's Nichomachean Ethics and Politics. Roman political philosophy was influenced by the Stoics, including the Roman statesman Cicero.

Answer: ancient Greece

<hl> Western political philosophy originates in the philosophy of ancient Greece , where political philosophy dates back to at least Plato. <hl> Ancient Greece was dominated by city-states, which experimented with various forms of political organization, grouped by Plato into four categories: timocracy, tyranny, democracy and oligarchy. One of the first, extremely important classical works of political philosophy is Plato's Republic, which was followed by Aristotle's Nichomachean Ethics and Politics. Roman political philosophy was influenced by the Stoics, including the Roman statesman Cicero.

Western political philosophy originates in the philosophy of <hl> ancient Greece <hl>, where political philosophy dates back to at least Plato. Ancient Greece was dominated by city-states, which experimented with various forms of political organization, grouped by Plato into four categories: timocracy, tyranny, democracy and oligarchy. One of the first, extremely important classical works of political philosophy is Plato's Republic, which was followed by Aristotle's Nichomachean Ethics and Politics. Roman political philosophy was influenced by the Stoics, including the Roman statesman Cicero.

Western political philosophy originates in the philosophy of <hl> ancient Greece <hl> , where political philosophy dates back to at least Plato.


Question: What philosophy has dates back to at least Plato?

Answer: philosophy of ancient Greece

<hl> Western political philosophy originates in the philosophy of ancient Greece , where political philosophy dates back to at least Plato. <hl> Ancient Greece was dominated by city-states, which experimented with various forms of political organization, grouped by Plato into four categories: timocracy, tyranny, democracy and oligarchy. One of the first, extremely important classical works of political philosophy is Plato's Republic, which was followed by Aristotle's Nichomachean Ethics and Politics. Roman political philosophy was influenced by the Stoics, including the Roman statesman Cicero.

Western political philosophy originates in the <hl> philosophy of ancient Greece <hl>, where political philosophy dates back to at least Plato. Ancient Greece was dominated by city-states, which experimented with various forms of political organization, grouped by Plato into four categories: timocracy, tyranny, democracy and oligarchy. One of the first, extremely important classical works of political philosophy is Plato's Republic, which was followed by Aristotle's Nichomachean Ethics and Politics. Roman political philosophy was influenced by the Stoics, including the Roman statesman Cicero.

Western political philosophy originates in the <hl> philosophy of ancient Greece <hl> , where political philosophy dates back to at least Plato.


Question: Ancient Greece was dominated by what?

Answer: city-states

Western political philosophy originates in the philosophy of ancient Greece, where political philosophy dates back to at least Plato. <hl> Ancient Greece was dominated by city-states , which experimented with various forms of political organization, grouped by Plato into four categories: timocracy, tyranny, democracy and oligarchy. <hl> One of the first, extremely important classical works of political philosophy is Plato's Republic, which was followed by Aristotle's Nichomachean Ethics and Politics. Roman political philosophy was influenced by the Stoics, including the Roman statesman Cicero.

Western political philosophy originates in the philosophy of ancient Greece, where political philosophy dates back to at least Plato. Ancient Greece was dominated by <hl> city-states <hl>, which experimented with various forms of political organization, grouped by Plato into four categories: timocracy, tyranny, democracy and oligarchy. One of the first, extremely important classical works of political philosophy is Plato's Republic, which was followed by Aristotle's Nichomachean Ethics and Politics. Roman political philosophy was influenced by the Stoics, including the Roman statesman Cicero.

Ancient Greece was dominated by <hl> city-states <hl> , which experimented with various forms of political organization, grouped by Plato into four categories: timocracy, tyranny, democracy and oligarchy.


Question: What demarcates a clear distinction between nation and state, as well as religion and state?

Indian political philosophy evolved in ancient times and demarcated a clear distinction between (1) nation and state (2) religion and state. The constitutions of Hindu states evolved over time and were based on political and legal treatises and prevalent social institutions. The institutions of state were broadly divided into governance, administration, defense, law and order. Mantranga, the principal governing body of these states, consisted of the King, Prime Minister, Commander in chief of army, Chief Priest of the King. The Prime Minister headed the committee of ministers along with head of executive (Maha Amatya).

Answer: Indian political philosophy

<hl> Indian political philosophy evolved in ancient times and demarcated a clear distinction between (1) nation and state (2) religion and state. <hl> The constitutions of Hindu states evolved over time and were based on political and legal treatises and prevalent social institutions. The institutions of state were broadly divided into governance, administration, defense, law and order. Mantranga, the principal governing body of these states, consisted of the King, Prime Minister, Commander in chief of army, Chief Priest of the King. The Prime Minister headed the committee of ministers along with head of executive (Maha Amatya).

<hl> Indian political philosophy <hl> evolved in ancient times and demarcated a clear distinction between (1) nation and state (2) religion and state. The constitutions of Hindu states evolved over time and were based on political and legal treatises and prevalent social institutions. The institutions of state were broadly divided into governance, administration, defense, law and order. Mantranga, the principal governing body of these states, consisted of the King, Prime Minister, Commander in chief of army, Chief Priest of the King. The Prime Minister headed the committee of ministers along with head of executive (Maha Amatya).


Question: What was divided into governance, administration, defense, law and order?

Answer: The institutions of state

Indian political philosophy evolved in ancient times and demarcated a clear distinction between (1) nation and state (2) religion and state. The constitutions of Hindu states evolved over time and were based on political and legal treatises and prevalent social institutions. <hl> The institutions of state were broadly divided into governance, administration, defense, law and order. <hl> Mantranga, the principal governing body of these states, consisted of the King, Prime Minister, Commander in chief of army, Chief Priest of the King. The Prime Minister headed the committee of ministers along with head of executive (Maha Amatya).

Indian political philosophy evolved in ancient times and demarcated a clear distinction between (1) nation and state (2) religion and state. The constitutions of Hindu states evolved over time and were based on political and legal treatises and prevalent social institutions. <hl> The institutions of state <hl> were broadly divided into governance, administration, defense, law and order. Mantranga, the principal governing body of these states, consisted of the King, Prime Minister, Commander in chief of army, Chief Priest of the King. The Prime Minister headed the committee of ministers along with head of executive (Maha Amatya).


Question: What was the governing body of the Hindu states?

Answer: Mantranga

Indian political philosophy evolved in ancient times and demarcated a clear distinction between (1) nation and state (2) religion and state. The constitutions of Hindu states evolved over time and were based on political and legal treatises and prevalent social institutions. The institutions of state were broadly divided into governance, administration, defense, law and order. <hl> Mantranga , the principal governing body of these states, consisted of the King, Prime Minister, Commander in chief of army, Chief Priest of the King. <hl> The Prime Minister headed the committee of ministers along with head of executive (Maha Amatya).

Indian political philosophy evolved in ancient times and demarcated a clear distinction between (1) nation and state (2) religion and state. The constitutions of Hindu states evolved over time and were based on political and legal treatises and prevalent social institutions. The institutions of state were broadly divided into governance, administration, defense, law and order. <hl> Mantranga <hl>, the principal governing body of these states, consisted of the King, Prime Minister, Commander in chief of army, Chief Priest of the King. The Prime Minister headed the committee of ministers along with head of executive (Maha Amatya).

<hl> Mantranga <hl> , the principal governing body of these states, consisted of the King, Prime Minister, Commander in chief of army, Chief Priest of the King.


Question: Who was the 4th Century BC Indian political philosopher?

Chanakya, 4th Century BC Indian political philosopher. The Arthashastra provides an account of the science of politics for a wise ruler, policies for foreign affairs and wars, the system of a spy state and surveillance and economic stability of the state. Chanakya quotes several authorities including Bruhaspati, Ushanas, Prachetasa Manu, Parasara, and Ambi, and described himself as a descendant of a lineage of political philosophers, with his father Chanaka being his immediate predecessor. Another influential extant Indian treatise on political philosophy is the Sukra Neeti. An example of a code of law in ancient India is the Manusmṛti or Laws of Manu.

Answer: Chanakya

<hl> Chanakya , 4th Century BC Indian political philosopher. <hl> The Arthashastra provides an account of the science of politics for a wise ruler, policies for foreign affairs and wars, the system of a spy state and surveillance and economic stability of the state. Chanakya quotes several authorities including Bruhaspati, Ushanas, Prachetasa Manu, Parasara, and Ambi, and described himself as a descendant of a lineage of political philosophers, with his father Chanaka being his immediate predecessor. Another influential extant Indian treatise on political philosophy is the Sukra Neeti. An example of a code of law in ancient India is the Manusmṛti or Laws of Manu.

<hl> Chanakya <hl>, 4th Century BC Indian political philosopher. The Arthashastra provides an account of the science of politics for a wise ruler, policies for foreign affairs and wars, the system of a spy state and surveillance and economic stability of the state. Chanakya quotes several authorities including Bruhaspati, Ushanas, Prachetasa Manu, Parasara, and Ambi, and described himself as a descendant of a lineage of political philosophers, with his father Chanaka being his immediate predecessor. Another influential extant Indian treatise on political philosophy is the Sukra Neeti. An example of a code of law in ancient India is the Manusmṛti or Laws of Manu.

<hl> Chanakya <hl> , 4th Century BC Indian political philosopher.


Question: What provides an account of the science of politics for a wise ruler?

Answer: The Arthashastra

Chanakya, 4th Century BC Indian political philosopher. <hl> The Arthashastra provides an account of the science of politics for a wise ruler, policies for foreign affairs and wars, the system of a spy state and surveillance and economic stability of the state. <hl> Chanakya quotes several authorities including Bruhaspati, Ushanas, Prachetasa Manu, Parasara, and Ambi, and described himself as a descendant of a lineage of political philosophers, with his father Chanaka being his immediate predecessor. Another influential extant Indian treatise on political philosophy is the Sukra Neeti. An example of a code of law in ancient India is the Manusmṛti or Laws of Manu.

Chanakya, 4th Century BC Indian political philosopher. <hl> The Arthashastra <hl> provides an account of the science of politics for a wise ruler, policies for foreign affairs and wars, the system of a spy state and surveillance and economic stability of the state. Chanakya quotes several authorities including Bruhaspati, Ushanas, Prachetasa Manu, Parasara, and Ambi, and described himself as a descendant of a lineage of political philosophers, with his father Chanaka being his immediate predecessor. Another influential extant Indian treatise on political philosophy is the Sukra Neeti. An example of a code of law in ancient India is the Manusmṛti or Laws of Manu.


Question: What is an example of a code of law in ancient India?

Answer: the Manusmṛti or Laws of Manu

Chanakya, 4th Century BC Indian political philosopher. The Arthashastra provides an account of the science of politics for a wise ruler, policies for foreign affairs and wars, the system of a spy state and surveillance and economic stability of the state. Chanakya quotes several authorities including Bruhaspati, Ushanas, Prachetasa Manu, Parasara, and Ambi, and described himself as a descendant of a lineage of political philosophers, with his father Chanaka being his immediate predecessor. Another influential extant Indian treatise on political philosophy is the Sukra Neeti. <hl> An example of a code of law in ancient India is the Manusmṛti or Laws of Manu . <hl>

Chanakya, 4th Century BC Indian political philosopher. The Arthashastra provides an account of the science of politics for a wise ruler, policies for foreign affairs and wars, the system of a spy state and surveillance and economic stability of the state. Chanakya quotes several authorities including Bruhaspati, Ushanas, Prachetasa Manu, Parasara, and Ambi, and described himself as a descendant of a lineage of political philosophers, with his father Chanaka being his immediate predecessor. Another influential extant Indian treatise on political philosophy is the Sukra Neeti. An example of a code of law in ancient India is <hl> the Manusmṛti or Laws of Manu <hl>.

An example of a code of law in ancient India is <hl> the Manusmṛti or Laws of Manu <hl> .


Question: Who heavily influenced the early Christian philosophy of Augustine of Hippo?

The early Christian philosophy of Augustine of Hippo was heavily influenced by Plato. A key change brought about by Christian thought was the moderatation of the Stoicism and theory of justice of the Roman world, as well emphasis on the role of the state in applying mercy as a moral example. Augustine also preached that one was not a member of his or her city, but was either a citizen of the City of God (Civitas Dei) or the City of Man (Civitas Terrena). Augustine's City of God is an influential work of this period that attacked the thesis, held by many Christian Romans, that the Christian view could be realized on Earth.

Answer: Plato

<hl> The early Christian philosophy of Augustine of Hippo was heavily influenced by Plato . <hl> A key change brought about by Christian thought was the moderatation of the Stoicism and theory of justice of the Roman world, as well emphasis on the role of the state in applying mercy as a moral example. Augustine also preached that one was not a member of his or her city, but was either a citizen of the City of God (Civitas Dei) or the City of Man (Civitas Terrena). Augustine's City of God is an influential work of this period that attacked the thesis, held by many Christian Romans, that the Christian view could be realized on Earth.

The early Christian philosophy of Augustine of Hippo was heavily influenced by <hl> Plato <hl>. A key change brought about by Christian thought was the moderatation of the Stoicism and theory of justice of the Roman world, as well emphasis on the role of the state in applying mercy as a moral example. Augustine also preached that one was not a member of his or her city, but was either a citizen of the City of God (Civitas Dei) or the City of Man (Civitas Terrena). Augustine's City of God is an influential work of this period that attacked the thesis, held by many Christian Romans, that the Christian view could be realized on Earth.

The early Christian philosophy of Augustine of Hippo was heavily influenced by <hl> Plato <hl> .


Question: What was a key change brought about by Christian thought?

Answer: the moderatation of the Stoicism

The early Christian philosophy of Augustine of Hippo was heavily influenced by Plato. <hl> A key change brought about by Christian thought was the moderatation of the Stoicism and theory of justice of the Roman world, as well emphasis on the role of the state in applying mercy as a moral example. <hl> Augustine also preached that one was not a member of his or her city, but was either a citizen of the City of God (Civitas Dei) or the City of Man (Civitas Terrena). Augustine's City of God is an influential work of this period that attacked the thesis, held by many Christian Romans, that the Christian view could be realized on Earth.

The early Christian philosophy of Augustine of Hippo was heavily influenced by Plato. A key change brought about by Christian thought was <hl> the moderatation of the Stoicism <hl> and theory of justice of the Roman world, as well emphasis on the role of the state in applying mercy as a moral example. Augustine also preached that one was not a member of his or her city, but was either a citizen of the City of God (Civitas Dei) or the City of Man (Civitas Terrena). Augustine's City of God is an influential work of this period that attacked the thesis, held by many Christian Romans, that the Christian view could be realized on Earth.


Question: Who also preached that one was not a member of his or her city?

Answer: Augustine

<hl> The early Christian philosophy of Augustine of Hippo was heavily influenced by Plato. <hl> A key change brought about by Christian thought was the moderatation of the Stoicism and theory of justice of the Roman world, as well emphasis on the role of the state in applying mercy as a moral example. Augustine also preached that one was not a member of his or her city, but was either a citizen of the City of God (Civitas Dei) or the City of Man (Civitas Terrena). Augustine's City of God is an influential work of this period that attacked the thesis, held by many Christian Romans, that the Christian view could be realized on Earth.

The early Christian philosophy of <hl> Augustine <hl> of Hippo was heavily influenced by Plato. A key change brought about by Christian thought was the moderatation of the Stoicism and theory of justice of the Roman world, as well emphasis on the role of the state in applying mercy as a moral example. Augustine also preached that one was not a member of his or her city, but was either a citizen of the City of God (Civitas Dei) or the City of Man (Civitas Terrena). Augustine's City of God is an influential work of this period that attacked the thesis, held by many Christian Romans, that the Christian view could be realized on Earth.


Question: What does Civitas terrena mean?

Answer: City of Man

The early Christian philosophy of Augustine of Hippo was heavily influenced by Plato. A key change brought about by Christian thought was the moderatation of the Stoicism and theory of justice of the Roman world, as well emphasis on the role of the state in applying mercy as a moral example. <hl> Augustine also preached that one was not a member of his or her city, but was either a citizen of the City of God (Civitas Dei) or the City of Man (Civitas Terrena). <hl> Augustine's City of God is an influential work of this period that attacked the thesis, held by many Christian Romans, that the Christian view could be realized on Earth.

The early Christian philosophy of Augustine of Hippo was heavily influenced by Plato. A key change brought about by Christian thought was the moderatation of the Stoicism and theory of justice of the Roman world, as well emphasis on the role of the state in applying mercy as a moral example. Augustine also preached that one was not a member of his or her city, but was either a citizen of the City of God (Civitas Dei) or the <hl> City of Man <hl> (Civitas Terrena). Augustine's City of God is an influential work of this period that attacked the thesis, held by many Christian Romans, that the Christian view could be realized on Earth.


Question: What does Civitas Dei mean?

Answer: City of God

The early Christian philosophy of Augustine of Hippo was heavily influenced by Plato. A key change brought about by Christian thought was the moderatation of the Stoicism and theory of justice of the Roman world, as well emphasis on the role of the state in applying mercy as a moral example. <hl> Augustine also preached that one was not a member of his or her city, but was either a citizen of the City of God (Civitas Dei) or the City of Man (Civitas Terrena). <hl> Augustine's City of God is an influential work of this period that attacked the thesis, held by many Christian Romans, that the Christian view could be realized on Earth.

The early Christian philosophy of Augustine of Hippo was heavily influenced by Plato. A key change brought about by Christian thought was the moderatation of the Stoicism and theory of justice of the Roman world, as well emphasis on the role of the state in applying mercy as a moral example. Augustine also preached that one was not a member of his or her city, but was either a citizen of the <hl> City of God <hl> (Civitas Dei) or the City of Man (Civitas Terrena). Augustine's City of God is an influential work of this period that attacked the thesis, held by many Christian Romans, that the Christian view could be realized on Earth.


Question: What strongly altered the power balances and perceptions of origin of power in the Mediterranean region?

The rise of Islam, based on both the Qur'an and Muhammad strongly altered the power balances and perceptions of origin of power in the Mediterranean region. Early Islamic philosophy emphasized an inexorable link between science and religion, and the process of ijtihad to find truth—in effect all philosophy was "political" as it had real implications for governance. This view was challenged by the "rationalist" Mutazilite philosophers, who held a more Hellenic view, reason above revelation, and as such are known to modern scholars as the first speculative theologians of Islam; they were supported by a secular aristocracy who sought freedom of action independent of the Caliphate. By the late ancient period, however, the "traditionalist" Asharite view of Islam had in general triumphed. According to the Asharites, reason must be subordinate to the Quran and the Sunna.

Answer: The rise of Islam

<hl> The rise of Islam , based on both the Qur'an and Muhammad strongly altered the power balances and perceptions of origin of power in the Mediterranean region. <hl> Early Islamic philosophy emphasized an inexorable link between science and religion, and the process of ijtihad to find truth—in effect all philosophy was "political" as it had real implications for governance. This view was challenged by the "rationalist" Mutazilite philosophers, who held a more Hellenic view, reason above revelation, and as such are known to modern scholars as the first speculative theologians of Islam; they were supported by a secular aristocracy who sought freedom of action independent of the Caliphate. By the late ancient period, however, the "traditionalist" Asharite view of Islam had in general triumphed. According to the Asharites, reason must be subordinate to the Quran and the Sunna.

<hl> The rise of Islam <hl>, based on both the Qur'an and Muhammad strongly altered the power balances and perceptions of origin of power in the Mediterranean region. Early Islamic philosophy emphasized an inexorable link between science and religion, and the process of ijtihad to find truth—in effect all philosophy was "political" as it had real implications for governance. This view was challenged by the "rationalist" Mutazilite philosophers, who held a more Hellenic view, reason above revelation, and as such are known to modern scholars as the first speculative theologians of Islam; they were supported by a secular aristocracy who sought freedom of action independent of the Caliphate. By the late ancient period, however, the "traditionalist" Asharite view of Islam had in general triumphed. According to the Asharites, reason must be subordinate to the Quran and the Sunna.

<hl> The rise of Islam <hl> , based on both the Qur'an and Muhammad strongly altered the power balances and perceptions of origin of power in the Mediterranean region.


Question: What emphasized an inexorable link between science and religion?

Answer: Early Islamic philosophy

The rise of Islam, based on both the Qur'an and Muhammad strongly altered the power balances and perceptions of origin of power in the Mediterranean region. <hl> Early Islamic philosophy emphasized an inexorable link between science and religion, and the process of ijtihad to find truth—in effect all philosophy was "political" as it had real implications for governance. <hl> This view was challenged by the "rationalist" Mutazilite philosophers, who held a more Hellenic view, reason above revelation, and as such are known to modern scholars as the first speculative theologians of Islam; they were supported by a secular aristocracy who sought freedom of action independent of the Caliphate. By the late ancient period, however, the "traditionalist" Asharite view of Islam had in general triumphed. According to the Asharites, reason must be subordinate to the Quran and the Sunna.

The rise of Islam, based on both the Qur'an and Muhammad strongly altered the power balances and perceptions of origin of power in the Mediterranean region. <hl> Early Islamic philosophy <hl> emphasized an inexorable link between science and religion, and the process of ijtihad to find truth—in effect all philosophy was "political" as it had real implications for governance. This view was challenged by the "rationalist" Mutazilite philosophers, who held a more Hellenic view, reason above revelation, and as such are known to modern scholars as the first speculative theologians of Islam; they were supported by a secular aristocracy who sought freedom of action independent of the Caliphate. By the late ancient period, however, the "traditionalist" Asharite view of Islam had in general triumphed. According to the Asharites, reason must be subordinate to the Quran and the Sunna.


Question: Who challenged the early Islamic philosophy's views?

Answer: the "rationalist" Mutazilite philosophers

The rise of Islam, based on both the Qur'an and Muhammad strongly altered the power balances and perceptions of origin of power in the Mediterranean region. Early Islamic philosophy emphasized an inexorable link between science and religion, and the process of ijtihad to find truth—in effect all philosophy was "political" as it had real implications for governance. <hl> This view was challenged by the "rationalist" Mutazilite philosophers , who held a more Hellenic view, reason above revelation, and as such are known to modern scholars as the first speculative theologians of Islam; they were supported by a secular aristocracy who sought freedom of action independent of the Caliphate. <hl> By the late ancient period, however, the "traditionalist" Asharite view of Islam had in general triumphed. According to the Asharites, reason must be subordinate to the Quran and the Sunna.

The rise of Islam, based on both the Qur'an and Muhammad strongly altered the power balances and perceptions of origin of power in the Mediterranean region. Early Islamic philosophy emphasized an inexorable link between science and religion, and the process of ijtihad to find truth—in effect all philosophy was "political" as it had real implications for governance. This view was challenged by <hl> the "rationalist" Mutazilite philosophers <hl>, who held a more Hellenic view, reason above revelation, and as such are known to modern scholars as the first speculative theologians of Islam; they were supported by a secular aristocracy who sought freedom of action independent of the Caliphate. By the late ancient period, however, the "traditionalist" Asharite view of Islam had in general triumphed. According to the Asharites, reason must be subordinate to the Quran and the Sunna.

This view was challenged by <hl> the "rationalist" Mutazilite philosophers <hl> , who held a more Hellenic view, reason above revelation, and as such are known to modern scholars as the first speculative theologians of Islam; they were supported by a secular aristocracy who sought freedom of action independent of the Caliphate.


Question: What type of views did the "rationalist" Mutaziite philosophers hold?

Answer: Hellenic view

The rise of Islam, based on both the Qur'an and Muhammad strongly altered the power balances and perceptions of origin of power in the Mediterranean region. Early Islamic philosophy emphasized an inexorable link between science and religion, and the process of ijtihad to find truth—in effect all philosophy was "political" as it had real implications for governance. <hl> This view was challenged by the "rationalist" Mutazilite philosophers, who held a more Hellenic view , reason above revelation, and as such are known to modern scholars as the first speculative theologians of Islam; they were supported by a secular aristocracy who sought freedom of action independent of the Caliphate. <hl> By the late ancient period, however, the "traditionalist" Asharite view of Islam had in general triumphed. According to the Asharites, reason must be subordinate to the Quran and the Sunna.

The rise of Islam, based on both the Qur'an and Muhammad strongly altered the power balances and perceptions of origin of power in the Mediterranean region. Early Islamic philosophy emphasized an inexorable link between science and religion, and the process of ijtihad to find truth—in effect all philosophy was "political" as it had real implications for governance. This view was challenged by the "rationalist" Mutazilite philosophers, who held a more <hl> Hellenic view <hl>, reason above revelation, and as such are known to modern scholars as the first speculative theologians of Islam; they were supported by a secular aristocracy who sought freedom of action independent of the Caliphate. By the late ancient period, however, the "traditionalist" Asharite view of Islam had in general triumphed. According to the Asharites, reason must be subordinate to the Quran and the Sunna.

This view was challenged by the "rationalist" Mutazilite philosophers, who held a more <hl> Hellenic view <hl> , reason above revelation, and as such are known to modern scholars as the first speculative theologians of Islam; they were supported by a secular aristocracy who sought freedom of action independent of the Caliphate.


Question: The clashes between Ehl-i Sunna and Shia had what kind of character?

Islamic political philosophy, was, indeed, rooted in the very sources of Islam—i.e., the Qur'an and the Sunnah, the words and practices of Muhammad—thus making it essentially theocratic. However, in the Western thought, it is generally supposed that it was a specific area peculiar merely to the great philosophers of Islam: al-Kindi (Alkindus), al-Farabi (Abunaser), İbn Sina (Avicenna), Ibn Bajjah (Avempace), Ibn Rushd (Averroes), and Ibn Khaldun. The political conceptions of Islam such as kudrah (power), sultan, ummah, cemaa (obligation)-and even the "core" terms of the Qur'an—i.e., ibadah (worship), din (religion), rab (master) and ilah (deity)—is taken as the basis of an analysis. Hence, not only the ideas of the Muslim political philosophers but also many other jurists and ulama posed political ideas and theories. For example, the ideas of the Khawarij in the very early years of Islamic history on Khilafa and Ummah, or that of Shia Islam on the concept of Imamah are considered proofs of political thought. The clashes between the Ehl-i Sunna and Shia in the 7th and 8th centuries had a genuine political character.

Answer: political

<hl> Islamic political philosophy, was, indeed, rooted in the very sources of Islam—i.e., the Qur'an and the Sunnah, the words and practices of Muhammad—thus making it essentially theocratic. <hl> However, in the Western thought, it is generally supposed that it was a specific area peculiar merely to the great philosophers of Islam: al-Kindi (Alkindus), al-Farabi (Abunaser), İbn Sina (Avicenna), Ibn Bajjah (Avempace), Ibn Rushd (Averroes), and Ibn Khaldun. The political conceptions of Islam such as kudrah (power), sultan, ummah, cemaa (obligation)-and even the "core" terms of the Qur'an—i.e., ibadah (worship), din (religion), rab (master) and ilah (deity)—is taken as the basis of an analysis. Hence, not only the ideas of the Muslim political philosophers but also many other jurists and ulama posed political ideas and theories. For example, the ideas of the Khawarij in the very early years of Islamic history on Khilafa and Ummah, or that of Shia Islam on the concept of Imamah are considered proofs of political thought. The clashes between the Ehl-i Sunna and Shia in the 7th and 8th centuries had a genuine political character.

Islamic <hl> political <hl> philosophy, was, indeed, rooted in the very sources of Islam—i.e., the Qur'an and the Sunnah, the words and practices of Muhammad—thus making it essentially theocratic. However, in the Western thought, it is generally supposed that it was a specific area peculiar merely to the great philosophers of Islam: al-Kindi (Alkindus), al-Farabi (Abunaser), İbn Sina (Avicenna), Ibn Bajjah (Avempace), Ibn Rushd (Averroes), and Ibn Khaldun. The political conceptions of Islam such as kudrah (power), sultan, ummah, cemaa (obligation)-and even the "core" terms of the Qur'an—i.e., ibadah (worship), din (religion), rab (master) and ilah (deity)—is taken as the basis of an analysis. Hence, not only the ideas of the Muslim political philosophers but also many other jurists and ulama posed political ideas and theories. For example, the ideas of the Khawarij in the very early years of Islamic history on Khilafa and Ummah, or that of Shia Islam on the concept of Imamah are considered proofs of political thought. The clashes between the Ehl-i Sunna and Shia in the 7th and 8th centuries had a genuine political character.


Question: Islamic political philosophy was rooted in what sources?

Answer: Islam

<hl> Islam ic political philosophy, was, indeed, rooted in the very sources of Islam—i.e., the Qur'an and the Sunnah, the words and practices of Muhammad—thus making it essentially theocratic. <hl> However, in the Western thought, it is generally supposed that it was a specific area peculiar merely to the great philosophers of Islam: al-Kindi (Alkindus), al-Farabi (Abunaser), İbn Sina (Avicenna), Ibn Bajjah (Avempace), Ibn Rushd (Averroes), and Ibn Khaldun. The political conceptions of Islam such as kudrah (power), sultan, ummah, cemaa (obligation)-and even the "core" terms of the Qur'an—i.e., ibadah (worship), din (religion), rab (master) and ilah (deity)—is taken as the basis of an analysis. Hence, not only the ideas of the Muslim political philosophers but also many other jurists and ulama posed political ideas and theories. For example, the ideas of the Khawarij in the very early years of Islamic history on Khilafa and Ummah, or that of Shia Islam on the concept of Imamah are considered proofs of political thought. The clashes between the Ehl-i Sunna and Shia in the 7th and 8th centuries had a genuine political character.

<hl> Islam <hl>ic political philosophy, was, indeed, rooted in the very sources of Islam—i.e., the Qur'an and the Sunnah, the words and practices of Muhammad—thus making it essentially theocratic. However, in the Western thought, it is generally supposed that it was a specific area peculiar merely to the great philosophers of Islam: al-Kindi (Alkindus), al-Farabi (Abunaser), İbn Sina (Avicenna), Ibn Bajjah (Avempace), Ibn Rushd (Averroes), and Ibn Khaldun. The political conceptions of Islam such as kudrah (power), sultan, ummah, cemaa (obligation)-and even the "core" terms of the Qur'an—i.e., ibadah (worship), din (religion), rab (master) and ilah (deity)—is taken as the basis of an analysis. Hence, not only the ideas of the Muslim political philosophers but also many other jurists and ulama posed political ideas and theories. For example, the ideas of the Khawarij in the very early years of Islamic history on Khilafa and Ummah, or that of Shia Islam on the concept of Imamah are considered proofs of political thought. The clashes between the Ehl-i Sunna and Shia in the 7th and 8th centuries had a genuine political character.

<hl> Islam <hl> ic political philosophy, was, indeed, rooted in the very sources of Islam—i.e., the Qur'an and the Sunnah, the words and practices of Muhammad—thus making it essentially theocratic.


Question: What is taken as the basis of an analysis?

Answer: The political conceptions of Islam

Islamic political philosophy, was, indeed, rooted in the very sources of Islam—i.e., the Qur'an and the Sunnah, the words and practices of Muhammad—thus making it essentially theocratic. However, in the Western thought, it is generally supposed that it was a specific area peculiar merely to the great philosophers of Islam: al-Kindi (Alkindus), al-Farabi (Abunaser), İbn Sina (Avicenna), Ibn Bajjah (Avempace), Ibn Rushd (Averroes), and Ibn Khaldun. <hl> The political conceptions of Islam such as kudrah (power), sultan, ummah, cemaa (obligation)-and even the "core" terms of the Qur'an—i.e., ibadah (worship), din (religion), rab (master) and ilah (deity)—is taken as the basis of an analysis. <hl> Hence, not only the ideas of the Muslim political philosophers but also many other jurists and ulama posed political ideas and theories. For example, the ideas of the Khawarij in the very early years of Islamic history on Khilafa and Ummah, or that of Shia Islam on the concept of Imamah are considered proofs of political thought. The clashes between the Ehl-i Sunna and Shia in the 7th and 8th centuries had a genuine political character.

Islamic political philosophy, was, indeed, rooted in the very sources of Islam—i.e., the Qur'an and the Sunnah, the words and practices of Muhammad—thus making it essentially theocratic. However, in the Western thought, it is generally supposed that it was a specific area peculiar merely to the great philosophers of Islam: al-Kindi (Alkindus), al-Farabi (Abunaser), İbn Sina (Avicenna), Ibn Bajjah (Avempace), Ibn Rushd (Averroes), and Ibn Khaldun. <hl> The political conceptions of Islam <hl> such as kudrah (power), sultan, ummah, cemaa (obligation)-and even the "core" terms of the Qur'an—i.e., ibadah (worship), din (religion), rab (master) and ilah (deity)—is taken as the basis of an analysis. Hence, not only the ideas of the Muslim political philosophers but also many other jurists and ulama posed political ideas and theories. For example, the ideas of the Khawarij in the very early years of Islamic history on Khilafa and Ummah, or that of Shia Islam on the concept of Imamah are considered proofs of political thought. The clashes between the Ehl-i Sunna and Shia in the 7th and 8th centuries had a genuine political character.


Question: What was heavily influenced by Christian thinking?

Medieval political philosophy in Europe was heavily influenced by Christian thinking. It had much in common with the Mutazalite Islamic thinking in that the Roman Catholics though subordinating philosophy to theology did not subject reason to revelation but in the case of contradictions, subordinated reason to faith as the Asharite of Islam. The Scholastics by combining the philosophy of Aristotle with the Christianity of St. Augustine emphasized the potential harmony inherent in reason and revelation. Perhaps the most influential political philosopher of medieval Europe was St. Thomas Aquinas who helped reintroduce Aristotle's works, which had only been transmitted to Catholic Europe through Muslim Spain, along with the commentaries of Averroes. Aquinas's use of them set the agenda, for scholastic political philosophy dominated European thought for centuries even unto the Renaissance.

Answer: Medieval political philosophy in Europe

<hl> Medieval political philosophy in Europe was heavily influenced by Christian thinking. <hl> It had much in common with the Mutazalite Islamic thinking in that the Roman Catholics though subordinating philosophy to theology did not subject reason to revelation but in the case of contradictions, subordinated reason to faith as the Asharite of Islam. The Scholastics by combining the philosophy of Aristotle with the Christianity of St. Augustine emphasized the potential harmony inherent in reason and revelation. Perhaps the most influential political philosopher of medieval Europe was St. Thomas Aquinas who helped reintroduce Aristotle's works, which had only been transmitted to Catholic Europe through Muslim Spain, along with the commentaries of Averroes. Aquinas's use of them set the agenda, for scholastic political philosophy dominated European thought for centuries even unto the Renaissance.

<hl> Medieval political philosophy in Europe <hl> was heavily influenced by Christian thinking. It had much in common with the Mutazalite Islamic thinking in that the Roman Catholics though subordinating philosophy to theology did not subject reason to revelation but in the case of contradictions, subordinated reason to faith as the Asharite of Islam. The Scholastics by combining the philosophy of Aristotle with the Christianity of St. Augustine emphasized the potential harmony inherent in reason and revelation. Perhaps the most influential political philosopher of medieval Europe was St. Thomas Aquinas who helped reintroduce Aristotle's works, which had only been transmitted to Catholic Europe through Muslim Spain, along with the commentaries of Averroes. Aquinas's use of them set the agenda, for scholastic political philosophy dominated European thought for centuries even unto the Renaissance.


Question: Medieval political philosophy had much in common with what type of thinking?

Answer: Mutazalite Islamic thinking

Medieval political philosophy in Europe was heavily influenced by Christian thinking. <hl> It had much in common with the Mutazalite Islamic thinking in that the Roman Catholics though subordinating philosophy to theology did not subject reason to revelation but in the case of contradictions, subordinated reason to faith as the Asharite of Islam. <hl> The Scholastics by combining the philosophy of Aristotle with the Christianity of St. Augustine emphasized the potential harmony inherent in reason and revelation. Perhaps the most influential political philosopher of medieval Europe was St. Thomas Aquinas who helped reintroduce Aristotle's works, which had only been transmitted to Catholic Europe through Muslim Spain, along with the commentaries of Averroes. Aquinas's use of them set the agenda, for scholastic political philosophy dominated European thought for centuries even unto the Renaissance.

Medieval political philosophy in Europe was heavily influenced by Christian thinking. It had much in common with the <hl> Mutazalite Islamic thinking <hl> in that the Roman Catholics though subordinating philosophy to theology did not subject reason to revelation but in the case of contradictions, subordinated reason to faith as the Asharite of Islam. The Scholastics by combining the philosophy of Aristotle with the Christianity of St. Augustine emphasized the potential harmony inherent in reason and revelation. Perhaps the most influential political philosopher of medieval Europe was St. Thomas Aquinas who helped reintroduce Aristotle's works, which had only been transmitted to Catholic Europe through Muslim Spain, along with the commentaries of Averroes. Aquinas's use of them set the agenda, for scholastic political philosophy dominated European thought for centuries even unto the Renaissance.


Question: Who was the most influential political philosopher of medieval Europe?

Answer: St. Thomas Aquinas

Medieval political philosophy in Europe was heavily influenced by Christian thinking. It had much in common with the Mutazalite Islamic thinking in that the Roman Catholics though subordinating philosophy to theology did not subject reason to revelation but in the case of contradictions, subordinated reason to faith as the Asharite of Islam. The Scholastics by combining the philosophy of Aristotle with the Christianity of St. Augustine emphasized the potential harmony inherent in reason and revelation. <hl> Perhaps the most influential political philosopher of medieval Europe was St. Thomas Aquinas who helped reintroduce Aristotle's works, which had only been transmitted to Catholic Europe through Muslim Spain, along with the commentaries of Averroes. <hl> Aquinas's use of them set the agenda, for scholastic political philosophy dominated European thought for centuries even unto the Renaissance.

Medieval political philosophy in Europe was heavily influenced by Christian thinking. It had much in common with the Mutazalite Islamic thinking in that the Roman Catholics though subordinating philosophy to theology did not subject reason to revelation but in the case of contradictions, subordinated reason to faith as the Asharite of Islam. The Scholastics by combining the philosophy of Aristotle with the Christianity of St. Augustine emphasized the potential harmony inherent in reason and revelation. Perhaps the most influential political philosopher of medieval Europe was <hl> St. Thomas Aquinas <hl> who helped reintroduce Aristotle's works, which had only been transmitted to Catholic Europe through Muslim Spain, along with the commentaries of Averroes. Aquinas's use of them set the agenda, for scholastic political philosophy dominated European thought for centuries even unto the Renaissance.


Question: What was one of the most influential works during the period?

One of the most influential works during this burgeoning period was Niccolò Machiavelli's The Prince, written between 1511–12 and published in 1532, after Machiavelli's death. That work, as well as The Discourses, a rigorous analysis of the classical period, did much to influence modern political thought in the West. A minority (including Jean-Jacques Rousseau) interpreted The Prince as a satire meant to be given to the Medici after their recapture of Florence and their subsequent expulsion of Machiavelli from Florence. Though the work was written for the di Medici family in order to perhaps influence them to free him from exile, Machiavelli supported the Republic of Florence rather than the oligarchy of the di Medici family. At any rate, Machiavelli presents a pragmatic and somewhat consequentialist view of politics, whereby good and evil are mere means used to bring about an end—i.e., the secure and powerful state. Thomas Hobbes, well known for his theory of the social contract, goes on to expand this view at the start of the 17th century during the English Renaissance. Although neither Machiavelli nor Hobbes believed in the divine right of kings, they both believed in the inherent selfishness of the individual. It was necessarily this belief that led them to adopt a strong central power as the only means of preventing the disintegration of the social order.

Answer: Niccolò Machiavelli's The Prince

<hl> One of the most influential works during this burgeoning period was Niccolò Machiavelli's The Prince , written between 1511–12 and published in 1532, after Machiavelli's death. <hl> That work, as well as The Discourses, a rigorous analysis of the classical period, did much to influence modern political thought in the West. A minority (including Jean-Jacques Rousseau) interpreted The Prince as a satire meant to be given to the Medici after their recapture of Florence and their subsequent expulsion of Machiavelli from Florence. Though the work was written for the di Medici family in order to perhaps influence them to free him from exile, Machiavelli supported the Republic of Florence rather than the oligarchy of the di Medici family. At any rate, Machiavelli presents a pragmatic and somewhat consequentialist view of politics, whereby good and evil are mere means used to bring about an end—i.e., the secure and powerful state. Thomas Hobbes, well known for his theory of the social contract, goes on to expand this view at the start of the 17th century during the English Renaissance. Although neither Machiavelli nor Hobbes believed in the divine right of kings, they both believed in the inherent selfishness of the individual. It was necessarily this belief that led them to adopt a strong central power as the only means of preventing the disintegration of the social order.

One of the most influential works during this burgeoning period was <hl> Niccolò Machiavelli's The Prince <hl>, written between 1511–12 and published in 1532, after Machiavelli's death. That work, as well as The Discourses, a rigorous analysis of the classical period, did much to influence modern political thought in the West. A minority (including Jean-Jacques Rousseau) interpreted The Prince as a satire meant to be given to the Medici after their recapture of Florence and their subsequent expulsion of Machiavelli from Florence. Though the work was written for the di Medici family in order to perhaps influence them to free him from exile, Machiavelli supported the Republic of Florence rather than the oligarchy of the di Medici family. At any rate, Machiavelli presents a pragmatic and somewhat consequentialist view of politics, whereby good and evil are mere means used to bring about an end—i.e., the secure and powerful state. Thomas Hobbes, well known for his theory of the social contract, goes on to expand this view at the start of the 17th century during the English Renaissance. Although neither Machiavelli nor Hobbes believed in the divine right of kings, they both believed in the inherent selfishness of the individual. It was necessarily this belief that led them to adopt a strong central power as the only means of preventing the disintegration of the social order.

One of the most influential works during this burgeoning period was <hl> Niccolò Machiavelli's The Prince <hl> , written between 1511–12 and published in 1532, after Machiavelli's death.


Question: When was Niccolo Machiavelli's The Prince published?

Answer: 1532

<hl> One of the most influential works during this burgeoning period was Niccolò Machiavelli's The Prince, written between 1511–12 and published in 1532 , after Machiavelli's death. <hl> That work, as well as The Discourses, a rigorous analysis of the classical period, did much to influence modern political thought in the West. A minority (including Jean-Jacques Rousseau) interpreted The Prince as a satire meant to be given to the Medici after their recapture of Florence and their subsequent expulsion of Machiavelli from Florence. Though the work was written for the di Medici family in order to perhaps influence them to free him from exile, Machiavelli supported the Republic of Florence rather than the oligarchy of the di Medici family. At any rate, Machiavelli presents a pragmatic and somewhat consequentialist view of politics, whereby good and evil are mere means used to bring about an end—i.e., the secure and powerful state. Thomas Hobbes, well known for his theory of the social contract, goes on to expand this view at the start of the 17th century during the English Renaissance. Although neither Machiavelli nor Hobbes believed in the divine right of kings, they both believed in the inherent selfishness of the individual. It was necessarily this belief that led them to adopt a strong central power as the only means of preventing the disintegration of the social order.

One of the most influential works during this burgeoning period was Niccolò Machiavelli's The Prince, written between 1511–12 and published in <hl> 1532 <hl>, after Machiavelli's death. That work, as well as The Discourses, a rigorous analysis of the classical period, did much to influence modern political thought in the West. A minority (including Jean-Jacques Rousseau) interpreted The Prince as a satire meant to be given to the Medici after their recapture of Florence and their subsequent expulsion of Machiavelli from Florence. Though the work was written for the di Medici family in order to perhaps influence them to free him from exile, Machiavelli supported the Republic of Florence rather than the oligarchy of the di Medici family. At any rate, Machiavelli presents a pragmatic and somewhat consequentialist view of politics, whereby good and evil are mere means used to bring about an end—i.e., the secure and powerful state. Thomas Hobbes, well known for his theory of the social contract, goes on to expand this view at the start of the 17th century during the English Renaissance. Although neither Machiavelli nor Hobbes believed in the divine right of kings, they both believed in the inherent selfishness of the individual. It was necessarily this belief that led them to adopt a strong central power as the only means of preventing the disintegration of the social order.

One of the most influential works during this burgeoning period was Niccolò Machiavelli's The Prince, written between 1511–12 and published in <hl> 1532 <hl> , after Machiavelli's death.


Question: Who wrote The Prince?

Answer: Niccolò Machiavelli

<hl> One of the most influential works during this burgeoning period was Niccolò Machiavelli 's The Prince, written between 1511–12 and published in 1532, after Machiavelli's death. <hl> That work, as well as The Discourses, a rigorous analysis of the classical period, did much to influence modern political thought in the West. A minority (including Jean-Jacques Rousseau) interpreted The Prince as a satire meant to be given to the Medici after their recapture of Florence and their subsequent expulsion of Machiavelli from Florence. Though the work was written for the di Medici family in order to perhaps influence them to free him from exile, Machiavelli supported the Republic of Florence rather than the oligarchy of the di Medici family. At any rate, Machiavelli presents a pragmatic and somewhat consequentialist view of politics, whereby good and evil are mere means used to bring about an end—i.e., the secure and powerful state. Thomas Hobbes, well known for his theory of the social contract, goes on to expand this view at the start of the 17th century during the English Renaissance. Although neither Machiavelli nor Hobbes believed in the divine right of kings, they both believed in the inherent selfishness of the individual. It was necessarily this belief that led them to adopt a strong central power as the only means of preventing the disintegration of the social order.

One of the most influential works during this burgeoning period was <hl> Niccolò Machiavelli <hl>'s The Prince, written between 1511–12 and published in 1532, after Machiavelli's death. That work, as well as The Discourses, a rigorous analysis of the classical period, did much to influence modern political thought in the West. A minority (including Jean-Jacques Rousseau) interpreted The Prince as a satire meant to be given to the Medici after their recapture of Florence and their subsequent expulsion of Machiavelli from Florence. Though the work was written for the di Medici family in order to perhaps influence them to free him from exile, Machiavelli supported the Republic of Florence rather than the oligarchy of the di Medici family. At any rate, Machiavelli presents a pragmatic and somewhat consequentialist view of politics, whereby good and evil are mere means used to bring about an end—i.e., the secure and powerful state. Thomas Hobbes, well known for his theory of the social contract, goes on to expand this view at the start of the 17th century during the English Renaissance. Although neither Machiavelli nor Hobbes believed in the divine right of kings, they both believed in the inherent selfishness of the individual. It was necessarily this belief that led them to adopt a strong central power as the only means of preventing the disintegration of the social order.

One of the most influential works during this burgeoning period was <hl> Niccolò Machiavelli <hl> 's The Prince, written between 1511–12 and published in 1532, after Machiavelli's death.


Question: Who was well known for his theory of the social contract?

Answer: Thomas Hobbes

One of the most influential works during this burgeoning period was Niccolò Machiavelli's The Prince, written between 1511–12 and published in 1532, after Machiavelli's death. That work, as well as The Discourses, a rigorous analysis of the classical period, did much to influence modern political thought in the West. A minority (including Jean-Jacques Rousseau) interpreted The Prince as a satire meant to be given to the Medici after their recapture of Florence and their subsequent expulsion of Machiavelli from Florence. Though the work was written for the di Medici family in order to perhaps influence them to free him from exile, Machiavelli supported the Republic of Florence rather than the oligarchy of the di Medici family. At any rate, Machiavelli presents a pragmatic and somewhat consequentialist view of politics, whereby good and evil are mere means used to bring about an end—i.e., the secure and powerful state. <hl> Thomas Hobbes , well known for his theory of the social contract, goes on to expand this view at the start of the 17th century during the English Renaissance. <hl> Although neither Machiavelli nor Hobbes believed in the divine right of kings, they both believed in the inherent selfishness of the individual. It was necessarily this belief that led them to adopt a strong central power as the only means of preventing the disintegration of the social order.

One of the most influential works during this burgeoning period was Niccolò Machiavelli's The Prince, written between 1511–12 and published in 1532, after Machiavelli's death. That work, as well as The Discourses, a rigorous analysis of the classical period, did much to influence modern political thought in the West. A minority (including Jean-Jacques Rousseau) interpreted The Prince as a satire meant to be given to the Medici after their recapture of Florence and their subsequent expulsion of Machiavelli from Florence. Though the work was written for the di Medici family in order to perhaps influence them to free him from exile, Machiavelli supported the Republic of Florence rather than the oligarchy of the di Medici family. At any rate, Machiavelli presents a pragmatic and somewhat consequentialist view of politics, whereby good and evil are mere means used to bring about an end—i.e., the secure and powerful state. <hl> Thomas Hobbes <hl>, well known for his theory of the social contract, goes on to expand this view at the start of the 17th century during the English Renaissance. Although neither Machiavelli nor Hobbes believed in the divine right of kings, they both believed in the inherent selfishness of the individual. It was necessarily this belief that led them to adopt a strong central power as the only means of preventing the disintegration of the social order.

<hl> Thomas Hobbes <hl> , well known for his theory of the social contract, goes on to expand this view at the start of the 17th century during the English Renaissance.


Question: What would refer to a set of enduring institutions through which power would be distributed and its use justified?

These theorists were driven by two basic questions: one, by what right or need do people form states; and two, what the best form for a state could be. These fundamental questions involved a conceptual distinction between the concepts of "state" and "government." It was decided that "state" would refer to a set of enduring institutions through which power would be distributed and its use justified. The term "government" would refer to a specific group of people who occupied the institutions of the state, and create the laws and ordinances by which the people, themselves included, would be bound. This conceptual distinction continues to operate in political science, although some political scientists, philosophers, historians and cultural anthropologists have argued that most political action in any given society occurs outside of its state, and that there are societies that are not organized into states that nevertheless must be considered in political terms. As long as the concept of natural order was not introduced, the social sciences could not evolve independently of theistic thinking. Since the cultural revolution of the 17th century in England, which spread to France and the rest of Europe, society has been considered subject to natural laws akin to the physical world.

Answer: state

<hl> These theorists were driven by two basic questions: one, by what right or need do people form state s; and two, what the best form for a state could be. <hl> These fundamental questions involved a conceptual distinction between the concepts of "state" and "government." It was decided that "state" would refer to a set of enduring institutions through which power would be distributed and its use justified. The term "government" would refer to a specific group of people who occupied the institutions of the state, and create the laws and ordinances by which the people, themselves included, would be bound. This conceptual distinction continues to operate in political science, although some political scientists, philosophers, historians and cultural anthropologists have argued that most political action in any given society occurs outside of its state, and that there are societies that are not organized into states that nevertheless must be considered in political terms. As long as the concept of natural order was not introduced, the social sciences could not evolve independently of theistic thinking. Since the cultural revolution of the 17th century in England, which spread to France and the rest of Europe, society has been considered subject to natural laws akin to the physical world.

These theorists were driven by two basic questions: one, by what right or need do people form <hl> state <hl>s; and two, what the best form for a state could be. These fundamental questions involved a conceptual distinction between the concepts of "state" and "government." It was decided that "state" would refer to a set of enduring institutions through which power would be distributed and its use justified. The term "government" would refer to a specific group of people who occupied the institutions of the state, and create the laws and ordinances by which the people, themselves included, would be bound. This conceptual distinction continues to operate in political science, although some political scientists, philosophers, historians and cultural anthropologists have argued that most political action in any given society occurs outside of its state, and that there are societies that are not organized into states that nevertheless must be considered in political terms. As long as the concept of natural order was not introduced, the social sciences could not evolve independently of theistic thinking. Since the cultural revolution of the 17th century in England, which spread to France and the rest of Europe, society has been considered subject to natural laws akin to the physical world.

These theorists were driven by two basic questions: one, by what right or need do people form <hl> state <hl> s; and two, what the best form for a state could be.


Question: What refers to a specific group of people who occupied the institutions of the state?

Answer: government

These theorists were driven by two basic questions: one, by what right or need do people form states; and two, what the best form for a state could be. <hl> These fundamental questions involved a conceptual distinction between the concepts of "state" and " government ." <hl> It was decided that "state" would refer to a set of enduring institutions through which power would be distributed and its use justified. The term "government" would refer to a specific group of people who occupied the institutions of the state, and create the laws and ordinances by which the people, themselves included, would be bound. This conceptual distinction continues to operate in political science, although some political scientists, philosophers, historians and cultural anthropologists have argued that most political action in any given society occurs outside of its state, and that there are societies that are not organized into states that nevertheless must be considered in political terms. As long as the concept of natural order was not introduced, the social sciences could not evolve independently of theistic thinking. Since the cultural revolution of the 17th century in England, which spread to France and the rest of Europe, society has been considered subject to natural laws akin to the physical world.

These theorists were driven by two basic questions: one, by what right or need do people form states; and two, what the best form for a state could be. These fundamental questions involved a conceptual distinction between the concepts of "state" and "<hl> government <hl>." It was decided that "state" would refer to a set of enduring institutions through which power would be distributed and its use justified. The term "government" would refer to a specific group of people who occupied the institutions of the state, and create the laws and ordinances by which the people, themselves included, would be bound. This conceptual distinction continues to operate in political science, although some political scientists, philosophers, historians and cultural anthropologists have argued that most political action in any given society occurs outside of its state, and that there are societies that are not organized into states that nevertheless must be considered in political terms. As long as the concept of natural order was not introduced, the social sciences could not evolve independently of theistic thinking. Since the cultural revolution of the 17th century in England, which spread to France and the rest of Europe, society has been considered subject to natural laws akin to the physical world.

These fundamental questions involved a conceptual distinction between the concepts of "state" and " <hl> government <hl> ."


Question: Society has been considered subject to natural laws akin to what?

Answer: the physical world

These theorists were driven by two basic questions: one, by what right or need do people form states; and two, what the best form for a state could be. These fundamental questions involved a conceptual distinction between the concepts of "state" and "government." It was decided that "state" would refer to a set of enduring institutions through which power would be distributed and its use justified. The term "government" would refer to a specific group of people who occupied the institutions of the state, and create the laws and ordinances by which the people, themselves included, would be bound. This conceptual distinction continues to operate in political science, although some political scientists, philosophers, historians and cultural anthropologists have argued that most political action in any given society occurs outside of its state, and that there are societies that are not organized into states that nevertheless must be considered in political terms. As long as the concept of natural order was not introduced, the social sciences could not evolve independently of theistic thinking. <hl> Since the cultural revolution of the 17th century in England, which spread to France and the rest of Europe, society has been considered subject to natural laws akin to the physical world . <hl>

These theorists were driven by two basic questions: one, by what right or need do people form states; and two, what the best form for a state could be. These fundamental questions involved a conceptual distinction between the concepts of "state" and "government." It was decided that "state" would refer to a set of enduring institutions through which power would be distributed and its use justified. The term "government" would refer to a specific group of people who occupied the institutions of the state, and create the laws and ordinances by which the people, themselves included, would be bound. This conceptual distinction continues to operate in political science, although some political scientists, philosophers, historians and cultural anthropologists have argued that most political action in any given society occurs outside of its state, and that there are societies that are not organized into states that nevertheless must be considered in political terms. As long as the concept of natural order was not introduced, the social sciences could not evolve independently of theistic thinking. Since the cultural revolution of the 17th century in England, which spread to France and the rest of Europe, society has been considered subject to natural laws akin to <hl> the physical world <hl>.

Since the cultural revolution of the 17th century in England, which spread to France and the rest of Europe, society has been considered subject to natural laws akin to <hl> the physical world <hl> .


Question: The concept of the guild was subordinated to the theory of what?

Political and economic relations were drastically influenced by these theories as the concept of the guild was subordinated to the theory of free trade, and Roman Catholic dominance of theology was increasingly challenged by Protestant churches subordinate to each nation-state, which also (in a fashion the Roman Catholic Church often decried angrily) preached in the vulgar or native language of each region. However, the enlightenment was an outright attack on religion, particularly Christianity. The most outspoken critic of the church in France was François Marie Arouet de Voltaire, a representative figure of the enlightenment. After Voltaire, religion would never be the same again in France.

Answer: free trade

<hl> Political and economic relations were drastically influenced by these theories as the concept of the guild was subordinated to the theory of free trade , and Roman Catholic dominance of theology was increasingly challenged by Protestant churches subordinate to each nation-state, which also (in a fashion the Roman Catholic Church often decried angrily) preached in the vulgar or native language of each region. <hl> However, the enlightenment was an outright attack on religion, particularly Christianity. The most outspoken critic of the church in France was François Marie Arouet de Voltaire, a representative figure of the enlightenment. After Voltaire, religion would never be the same again in France.

Political and economic relations were drastically influenced by these theories as the concept of the guild was subordinated to the theory of <hl> free trade <hl>, and Roman Catholic dominance of theology was increasingly challenged by Protestant churches subordinate to each nation-state, which also (in a fashion the Roman Catholic Church often decried angrily) preached in the vulgar or native language of each region. However, the enlightenment was an outright attack on religion, particularly Christianity. The most outspoken critic of the church in France was François Marie Arouet de Voltaire, a representative figure of the enlightenment. After Voltaire, religion would never be the same again in France.

Political and economic relations were drastically influenced by these theories as the concept of the guild was subordinated to the theory of <hl> free trade <hl> , and Roman Catholic dominance of theology was increasingly challenged by Protestant churches subordinate to each nation-state, which also (in a fashion the Roman Catholic Church often decried angrily) preached in the vulgar or native language of each region.


Question: The enlightenment was an outright attack on what?

Answer: religion

Political and economic relations were drastically influenced by these theories as the concept of the guild was subordinated to the theory of free trade, and Roman Catholic dominance of theology was increasingly challenged by Protestant churches subordinate to each nation-state, which also (in a fashion the Roman Catholic Church often decried angrily) preached in the vulgar or native language of each region. <hl> However, the enlightenment was an outright attack on religion , particularly Christianity. <hl> The most outspoken critic of the church in France was François Marie Arouet de Voltaire, a representative figure of the enlightenment. After Voltaire, religion would never be the same again in France.

Political and economic relations were drastically influenced by these theories as the concept of the guild was subordinated to the theory of free trade, and Roman Catholic dominance of theology was increasingly challenged by Protestant churches subordinate to each nation-state, which also (in a fashion the Roman Catholic Church often decried angrily) preached in the vulgar or native language of each region. However, the enlightenment was an outright attack on <hl> religion <hl>, particularly Christianity. The most outspoken critic of the church in France was François Marie Arouet de Voltaire, a representative figure of the enlightenment. After Voltaire, religion would never be the same again in France.

However, the enlightenment was an outright attack on <hl> religion <hl> , particularly Christianity.