Problem: Chrisye was born Christian Rahardi in Jakarta on 16 September 1949 to Laurens Rahadi, a Chinese-Betawi entrepreneur, and Hanna Rahadi, a Chinese-Sundanese housewife. He was the second of three sons born to the couple; his brothers were Joris and Vicky. The family lived on Talang Street near Menteng, Central Jakarta, until 1954, when they moved to Pegangsaan Street (also in Menteng). While attending GIKI Elementary School, Chrisye befriended the neighbouring Nasution family; he became especially close to Bamid Gauri, with whom he played badminton and flew kites.

Chrisye's tenor voice and performance on Badai Pasti Berlalu led Amin Widjaja of Musica Studios to ask him to sign with Musica; Widjaja had been scouting him since the release of Guruh Gipsy. Chrisye agreed on condition that he be allowed creative freedom, to which Widjaja reluctantly agreed. In May 1978 Chrisye began work on his first album with Musica, Sabda Alam (Nature's Order), incorporating several songs by other artists and some written by himself, including the title song. He recorded it after locking himself in the studio with the sound engineer and arranger; despite Amin's wanting to monitor their progress, Chrisye refused to allow him access. The album, greatly influenced by Badai Pasti Berlalu and drawing on the double tracking technique pioneered by the Beatles (in which the vocals are recorded twice to achieve fuller sound), was released in August that year. Heavily promoted in a campaign during which Chrisye was interviewed on the national television station TVRI and on radio, the album eventually sold 400,000 copies. The following year Chrisye recorded Percik Pesona (Stain of Enchantment) with Jockie. Produced after Amin's death, the album featured songs written by Chrisye's close friend Junaidi Salat, as well as Jockie and Guruh. The album's title was chosen by vote; the titular song was not released as a single. Percik Pesona, released in August 1979, was a critical and commercial failure. After discussing the issue with other artists, Chrisye blamed the album's failure on its similarity to Badai Pasti Berlalu. As a result, following a period of contemplation, he began branching out into different genres. That same year he was on the panel of the Prambors Teenage Songwriting Competition, held on 5 May. After deciding that romantic pop songs influenced by easy listening would suit him best, Chrisye began recording his next album, Puspa Indah (Beautiful Flower). All but one of the songs were composed by Guruh Sukarnoputra; the album also featured the English-language "To My Friends on Legian Beach". Two of the songs, "Galih dan Ratna" ("Galih and Ratna") and "Gita Cinta" ("Love Song"), were used in the 1979 film Gita Cinta dari SMA (Love Song from High School); Chrisye played a minor part in the film's sequel, Puspa Indah Taman Hati (Beautiful Flower in the Heart's Garden), as a singer. Due in part to the popularity of the film, Puspa Indah was well received and sold well; "Galih dan Ratna" and "Gita Cinta", released as singles, were also commercially successful. In 1980 Chrisye appeared in the Indonesian film Seindah Rembulan (As Beautiful as the Moon); at first reluctant to accept the role, he was convinced by Sys NS that it would be fun. He later regretted the decision, considering the film crew unprofessional and often fighting with director Syamsul Fuad. The following year, he released Pantulan Cita (Reflection of Dreams), a collaboration with Jockie. After the album flopped, Chrisye took a long sabbatical.

did he tour?

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Problem: John Witherspoon (February 5, 1722 - November 15, 1794) was a Scottish-American Presbyterian minister and a Founding Father of the United States. Witherspoon embraced the concepts of Scottish Common Sense Realism, and while president of the College of New Jersey (1768-1794; now Princeton University), became an influential figure in the development of the United States' national character. Politically active, Witherspoon was a delegate from New Jersey to the Second Continental Congress and a signatory to the July 4, 1776, Declaration of Independence. He was the only active clergyman and the only college president to sign the Declaration.

According to Herbert Hovenkamp, Witherspoon's most lasting contribution was the initiation of the Scottish Common-Sense Realism, which he had learned by reading Thomas Reid and two of his expounders Dugald Stewart and James Beattie. Witherspoon revised the moral philosophy curriculum, strengthened the college's commitment to natural philosophy, and positioned Princeton in the larger transatlantic world of the republic of letters. Although he was a proponent of Christian values, Witherspoon's common sense approach to the public morality of civil magistrates was more influenced by the Enlightenment ethics of Scottish philosophers Francis Hutcheson and Thomas Reid than the Christian idealism of Jonathan Edwards. In regard to civil magistrates, Witherspoon thus believed moral judgment should be pursued as a science. He held to old concepts from the Roman Republic of virtuous leadership by civil magistrates, but he also regularly recommended that his students read such modern philosophers as Machiavelli, Montesquieu, and David Hume, even though he disapproved of Hume's "infidel" stance on religion. Virtue, he argued, could be deduced through the development of the moral sense, an ethical compass instilled by God in all human beings and developed through religious education (Reid) or civil sociability (Hutcheson). Witherspoon saw morality as having two distinct components: spiritual and temporal. Civil government owed more to the latter than the former in Witherspoon's Presbyterian doctrine. Thus, public morality owed more to the natural moral laws of the Enlightenment than to revealed Christianity. In his lectures on moral philosophy at Princeton, required of all juniors and seniors, Witherspoon argued for the revolutionary right of resistance and recommended checks and balances within government. He made a profound impression on his student James Madison, whose suggestions for the United States Constitution followed both Witherspoon's and Hume's ideas. The historian Douglass Adair writes, "The syllabus of Witherspoon's lectures . . . explains the conversion of the young Virginian to the philosophy of the Enlightenment." Witherspoon accepted the impossibility of maintaining public morality or virtue in the citizenry without an effective religion. In this sense, the temporal principles of morality required a religious component which derived its authority from the spiritual. Therefore, public religion was a vital necessity in maintaining the public morals. However, in this framework, non-Christian societies could have virtue, which, by his definition, could be found in natural law. Witherspoon, in accordance with the Scottish moral sense philosophy, taught that all human beings, Christian or otherwise, could be virtuous, but he was nonetheless committed to Christianity as the only route to personal salvation.

was he religious?

Answer with quotes:
Thomas Reid than the Christian idealism of Jonathan Edwards.