1. This question refers to the following information.
[T]he the end and measure of this power, when in every man's hands in the state of nature, being the preservation of all of his society, that is, all mankind in general, it can have no other end or measure, when in the hands of the magistrate, but to preserve the members of that society in their lives, liberties, and possessions, and so cannot be an absolute, arbitrary power over their lives and fortunes, which are as much as possible to be preserved, but a power to make law, and annex such penalties to them, as may tend to the preservation of the whole by cutting off those parts, and those only, which are so corrupt that they threaten the sound and healthy, without which no severity is lawful. And this power has its original only from compact, and agreement, and the mutual consent of those who make up the community. …
Whensoever, therefore, the legislative shall transgress this fundamental rule of society; and either by ambition, fear, folly or corruption, endeavor to grasp themselves, or put into the hands of any other, an absolute power over the lives, liberties, and estates of the people; by this breach of trust they forfeit the power the people had put into their hands for quite contrary ends.
John Locke, Second Treatise of Government, 1690
Based on the passage, one could argue that Locke was an advocate of
2. This question refers to the following information.
"The substitution of Plato for the scholastic Aristotle was hastened by contact with Byzantine scholarship. Already at the Council of Ferrera (1438), which nominally reunited the Eastern and Western churches, there was a debate in which the Byzantines maintained the superiority of Plato to Aristotle. Cosimo and Lorenzo de Medici were both addicted to Plato; Cosimo founded and Lorenzo continued the Florentine Academy, which was largely devoted to the study of Plato&…The humanists of the time, however, were too busy acquiring knowledge of antiquity to be able to produce anything of value."
Bertrand Russell, British philosopher, History of Western Philosophy, 1946
In what way does this passage best exemplify the view of twentieth-century philosophers and thinkers?
3. This question refers to the following information.
"The Italian nation has been at last united in our own days, and we all rejoiced in its union. Yet we may be allowed to doubt whether the union was not a little too speedy and a little too thorough. It is surely carrying unity too far to wipe out all traces of the independent being, for most purposes to wipe out the very name, of such a land as Sicily. It jars on our feelings to find that, while Ireland at least forms part of the royal style of its sovereign, Sicily is no longer even a geographical expression. The island realm of Roger has sunk to be seven provinces of the kingdom on the mainland. And there is another result of Italian unity, a result in which we may rejoice without drawbacks, but which still has somewhat of sadness about it as finally ending that great phase of the history of Europe with which we have throughout been dealing. Never were ties with the past so fully snapped as when the army of Italy entered liberated Rome. Of all novelties in European history the greatest was when Rome became the centre of a dominion with acknowledged metes and bounds, the head in short of a local Italian kingdom. "Rome the capital of Italy" was a formula which might well gladden our hearts; but it was a formula which formally swept away the œcumenical position, the œcumenical traditions, of Rome&….
But the kingdom of Italy is not an appendage to Rome; Rome is the head of the kingdom. The whole is greater than its part; Rome, by her own free will and by the free will of Italy, has become less than Italy. By becoming the willing head of an Italian kingdom she has formally cast aside her Imperial traditions as they were not cast aside when brute force made her the head of a French department."
Edward A. Freeman, British historian and politician, The Chief Periods of European History, 1885
The author laments the loss of which Roman traditions?
4. This question refers to the following information.
"A specter is haunting Europe-the specter of Communism. All the powers of old Europe have entered into a holy alliance to exorcise this specter; Pope and Czar, Metternich and Guizot, French radicals and German police spies.
Two things result from this fact.
I. Communism is already acknowledged by all European powers to be in itself a power.
II. It is high time that Communists should openly, in the face of the whole world, publish their views, their aims, their tendencies, and meet this nursery tale of the Specter of Communism with a Manifesto of the party itself."
Karl Marx and Friedrich Engels, The Communist Manifesto, 1848
To modern historians, the publication of this pamphlet is remembered for coinciding with which of the following events?
5. This question refers to the following information.
The following quote is from Voltaire in response to the 1755 Lisbon earthquake.
My dear sir, nature is very cruel. One would find it hard to imagine how the laws of movement cause such frightful disasters in the best of possible worlds. A hundred thousand ants, our fellows, crushed all at once in our ant-hill, and half of them perishing, no doubt in unspeakable agony, beneath the wreckage from which they cannot be drawn. Families ruined all over Europe, the fortune of a hundred businessmen, your compatriots, swallowed up in the ruins of Lisbon. What a wretched gamble is the game of human life! What will the preachers say, especially if the palace of the Inquisition is still standing? I flatter myself that at least the reverend father inquisitors have been crushed like others. That ought to teach men not to persecute each other, for while a few holy scoundrels burn a few fanatics, the earth swallows up one and all.
—Voltaire, in a letter, 1755
The ideas expressed by Voltaire, above, best illustrate which of the following characteristics of Enlightenment intellectuals?
