The 18th Century Age of Enlightenment in Scotland is universally acknowledged as a cultural phenomenon of international significance, and philosophy equally
widely regarded as central to it. In point of fact, the expression ‘Scottish Philosophy’ only came into existence in 1875 with a book of that title by James McCosh, and the term ‘Scottish Enlightenment’ made an even later appearance (in 1904). Nevertheless, the two terms serve to identify an astonishing ferment of intellectual activity in 18th century Scotland, and a brilliant array of philosophers and thinkers. Chief among these, after Hutcheson, were George Turnbull, Adam Smith, Adam Ferguson, Hugh Blair, William Robertson and of course, David Hume. Hume apart, all these figures were university teachers who also actively contributed to the intellectual
inquiries of their time. Most of them were also clergymen. This second fact made the Scottish Age of Enlightenment singularly different from its cultural counterparts in France and Germany, where ‘enlightenment’ was almost synonymous with the rejection of religion. By contrast, Hutcheson, Reid, Campbell, Robertson and Blair were highly respected figures in both the academy and the church, combining a commitment to the Christian religion with serious engagement in the newest intellectual inquiries. These inquiries, to which Hume was also major contributor, were all shaped by a single aspiration – a science of human nature. It was the aim of all these thinkers to make advances in the human sciences equivalent to those that had been made in the natural sciences, and to do so by deploying the very same methods, namely the scientific methodology of Francis Bacon and Sir Isaac Newton
I believe you are referring to the 1755 Lisbon earthquake.
On November 1, 1755, the greater area of Lisbon was destroyed by an earthquake, which was followed by a tidal wave which destroyed the shipping in the river Tagus. Around sixty thousand people have lost their lives.
This occurrence sparked a lot of discussions involving both religious and philosophical questions. Two main point of views are Voltaire's and Rousseau's.
Voltaire examined evil and suffering related to the disaster. He had made the connection before, pondering onto previous earthquakes, such as prior earthquakes in China, Lima and Callao. He thought that God's rules were not meant for man's best good, asking if it has been the will of God or if could it have been vengeance. He also reflected on why Lisbon, if Lisbon was worse than other cities and if there were worse sins or more evil in Lisbon than other cities. Finally asking if god is the culprit of these catastrophes, even though he is supposed to be love and kindness.
Rousseau on the other hand had more systematic views of the world and man. Rousseau believed man is good by nature but is corrupted in contact with other men, the only solution being to return to nature. Rousseau represented the optimism views and and considered Voltaire's poem on the Lisbon earthquake both a personal attack on him and a lack of understanding and distortion of God's preponderant action.
The common ground is that neither one of them were atheists, both believed that God existed, but diverged on the nature of naturally good (Rousseau) and evil (Voltaire).
Answer:
Price is dependent on the interaction between demand and supply components of a market. Demand and supply represent the willingness of consumers and producers to engage in buying and selling. An exchange of a product takes place when buyers and sellers can agree upon a price.
Explanation:
Mestizos and Indians led the fight for independence. Miguel Hidalgo called for a revolt against Spanish rule. Creoles united with the Spanish government to put down this revolt by the lower class, whom they feared. Creoles won. A new government took power. Fearing that they would lose their rights this time.
