Context and question: There was already regulation on public drinking spaces in the 17th and 18th centuries,[citation needed] and the income earned from licences was beneficial to the crown. Tavern owners were required to possess a licence to sell ale, and a separate licence for distilled spirits.
In what century did public drinking regulations first exist in England?
Answer: 17th
Context and question: The Ottoman legal system accepted the religious law over its subjects. At the same time the Qanun (or Kanun), a secular legal system, co-existed with religious law or Sharia. The Ottoman Empire was always organized around a system of local jurisprudence. Legal administration in the Ottoman Empire was part of a larger scheme of balancing central and local authority. Ottoman power revolved crucially around the administration of the rights to land, which gave a space for the local authority to develop the needs of the local millet. The jurisdictional complexity of the Ottoman Empire was aimed to permit the integration of culturally and religiously different groups. The Ottoman system had three court systems: one for Muslims, one for non-Muslims, involving appointed Jews and Christians ruling over their respective religious communities, and the "trade court". The entire system was regulated from above by means of the administrative Qanun, i.e. laws, a system based upon the Turkic Yassa and Tore, which were developed in the pre-Islamic era.[citation needed]
What was religious law known as?
Answer: Sharia
Context and question: However, Avicenna posited the brain as the place where reason interacts with sensation. Sensation prepares the soul to receive rational concepts from the universal Agent Intellect. The first knowledge of the flying person would be "I am," affirming his or her essence. That essence could not be the body, obviously, as the flying person has no sensation. Thus, the knowledge that "I am" is the core of a human being: the soul exists and is self-aware. Avicenna thus concluded that the idea of the self is not logically dependent on any physical thing, and that the soul should not be seen in relative terms, but as a primary given, a substance. The body is unnecessary; in relation to it, the soul is its perfection. In itself, the soul is an immaterial substance.
What is the body's perfection?
Answer:
the soul