The correct answer is: "people should hold their governments accountable".
The Enlighment movement emerged in Europe and was constituted by philosophers that promoted Reason and the scientific method over medieval superstition and religious dogmas, and the establishment of democratic societies where the power resided on its people, and not in monarchs or rulers "appointed by God". The resulting states that emerged based on the principles of this movement, enacted bills of civil rights for the first time in history, and implemented principles such as the division of powers or the social contract, through which citizens elected their governors by suffrage.
Such Enlightment principles were transferred to the American colonies, where the population claimed for political representation rather than being governed by foreigners that were appointed by a foreign king. Such claims were ignored and the colonies, influenced by the new democratic principles, started several revolutionary movements for independence aiming to establish new independent states based on the Enlightment principles like in Europe. <u>States where people elect governors and have the power to remove them if they do their job badly and, hence, those governors are accountable to their citizens. </u>
Answer:
Concentration camps are where where Hitler put all the Jews. The Jews did work all day and got food once a week
Explanation:
As revolution means a forcible take over or change of a government usually or in favor of a new order A scientific revolution would be changing the way science works. for example :travel creating instant teleportation would be a scientific revolution because it changes the way the way the science of transportation works .
Answer:
The 15th through the 18th centuries involved major changes in Jewish life in Europe. The conflicts, controversies, and crises of the period impacted Jews as much is it did other Europeans, albeit perhaps with different outcomes. In social, economic, and even intellectual life Jews faced challenges similar to those of their Christian neighbors, and often the solutions developed by both to tackle these problems closely resembled each other. Concurrently, Jewish communal autonomy and cultural tradition—distinct in law according to its own corporate administration, distinct in culture according to its own set of texts and traditions—unfolded according to its own intrinsic rhythms, which, in dialogue with external stimuli, produced results that differed from the society around it. The study of Jewish life in this period offers a dual opportunity: on the one hand, it presents a rich source base for comparison that serves as an alternate lens to illuminate the dominant events of the period while, on the other hand, the Jewish experience represents a robust culture in all of its own particular manifestations. Faced with these two perspectives, historians of the Jews are often concerned with examining the ways in which Jews existed in separate and distinct communities yet still maintained contact with their surroundings in daily life, commercial exchanges, and cultural interaction. Further, historians of different regions explore the ways that Jews, as a transnational people, shared ties across political frontiers, in some cases, whereas, in others cases, their circumstances resemble more closely their immediate neighbors than their coreligionists abroad. Given these two axes of experience—incorporation and otherness—the periodization of Jewish history resists a neat typology of Renaissance and Reformation. And yet, common themes—such as the new opportunities afforded by the printing press, new modes of thought including the sciences, philosophy, and mysticism, and the emergence of maritime economic networks— firmly anchor Jewish experiences within the major trends of the period and offer lenses for considering Jews of various regions within a single frame of reference. To build a coherent survey of this period as a whole, this article uses the major demographic upheavals of the 14th and 15th centuries and the subsequent patterns of settlement, as the starting point for mapping this period. These are followed by significant cultural developments, both of Jewish interaction with its non-Jewish contexts, the spaces occupying a more “internal” Jewish character, and of those boundary crossers and bridges of contact that traversed them before turning to the upheavals and innovations of messianic and millenarian movements in Judaism.
