Context and question: Regardless of the way the tension between universities, individual scientists, and the scientific revolution itself is perceived, there was a discernible impact on the way that university education was constructed. Aristotelian epistemology provided a coherent framework not simply for knowledge and knowledge construction, but also for the training of scholars within the higher education setting. The creation of new scientific constructs during the scientific revolution, and the epistemological challenges that were inherent within this creation, initiated the idea of both the autonomy of science and the hierarchy of the disciplines. Instead of entering higher education to become a "general scholar" immersed in becoming proficient in the entire curriculum, there emerged a type of scholar that put science first and viewed it as a vocation in itself. The divergence between those focused on science and those still entrenched in the idea of a general scholar exacerbated the epistemological tensions that were already beginning to emerge.
The scientific revolution contributed to what, in terms of science?
Answer: autonomy
Context and question: On October 2, the Popular Front formally launched its political platform at a two-day congress. Väljas attended, gambling that the front could help Estonia become a model of economic and political revival, while moderating separatist and other radical tendencies. On November 16, 1988, the Supreme Soviet of the Estonian SSR adopted a declaration of national sovereignty under which Estonian laws would take precedence over those of the Soviet Union. Estonia's parliament also laid claim to the republic's natural resources including land, inland waters, forests, mineral deposits, and to the means of industrial production, agriculture, construction, state banks, transportation, and municipal services within the territory of Estonia's borders.
Whose laws would take precedence according to the declaration of national sovereignty?
Answer: Estonian
Context and question: Religions and peoples are diverse in Southeast Asia and not one country is homogeneous. In the world's most populous Muslim nation, Indonesia, Hinduism is dominant on islands such as Bali. Christianity also predominates in the rest of the part of the Philippines, New Guinea and Timor. Pockets of Hindu population can also be found around Southeast Asia in Singapore, Malaysia etc. Garuda (Sanskrit: Garuḍa), the phoenix who is the mount (vahanam) of Vishnu, is a national symbol in both Thailand and Indonesia; in the Philippines, gold images of Garuda have been found on Palawan; gold images of other Hindu gods and goddesses have also been found on Mindanao. Balinese Hinduism is somewhat different from Hinduism practised elsewhere, as Animism and local culture is incorporated into it. Christians can also be found throughout Southeast Asia; they are in the majority in East Timor and the Philippines, Asia's largest Christian nation. In addition, there are also older tribal religious practices in remote areas of Sarawak in East Malaysia,Highland Philippines and Papua in eastern Indonesia. In Burma, Sakka (Indra) is revered as a nat. In Vietnam, Mahayana Buddhism is practised, which is influenced by native animism but with strong emphasis on Ancestor Worship.
Where are tribal religions still occasionally practiced?
Answer:
unanswerable