Question: What little there was, started with Charles de Wailly's crypt in the church of St Leu-St Gilles (1773–80), and Claude Nicolas Ledoux's Barriere des Bonshommes (1785–89). First-hand evidence of Greek architecture was of very little importance to the French, due to the influence of Marc-Antoine Laugier's doctrines that sought to discern the principles of the Greeks instead of their mere practices. It would take until Laboustre's Neo-Grec of the second Empire for the Greek revival to flower briefly in France.
Try to answer this question if possible: What sought to discern the practices of the Greeks?
Answer: unanswerable
Question: While the churches eventually worked out their differences and came to an initial agreement, both Nicholas I of Russia and Napoleon III refused to back down. Nicholas issued an ultimatum that the Orthodox subjects of the Empire be placed under his protection. Britain attempted to mediate, and arranged a compromise that Nicholas agreed to. When the Ottomans demanded changes, Nicholas refused and prepared for war. Having obtained promises of support from France and Britain, the Ottomans officially declared war on Russia in October 1853.
Try to answer this question if possible: Who wanted the Orthodox subjects to be placed under their protection?
Answer: Nicholas
Question: But in the mid-18th century, during the French Enlightenment, a more ideological use of the term had come into use. In 1765, the author of an anonymous article in a French Enlightenment periodical spoke of "The general love of humanity ... a virtue hitherto quite nameless among us, and which we will venture to call 'humanism', for the time has come to create a word for such a beautiful and necessary thing". The latter part of the 18th and the early 19th centuries saw the creation of numerous grass-roots "philanthropic" and benevolent societies dedicated to human betterment and the spreading of knowledge (some Christian, some not). After the French Revolution, the idea that human virtue could be created by human reason alone independently from traditional religious institutions, attributed by opponents of the Revolution to Enlightenment philosophes such as Rousseau, was violently attacked by influential religious and political conservatives, such as Edmund Burke and Joseph de Maistre, as a deification or idolatry of humanity. Humanism began to acquire a negative sense. The Oxford English Dictionary records the use of the word "humanism" by an English clergyman in 1812 to indicate those who believe in the "mere humanity" (as opposed to the divine nature) of Christ, i.e., Unitarians and Deists. In this polarised atmosphere, in which established ecclesiastical bodies tended to circle the wagons and reflexively oppose political and social reforms like extending the franchise, universal schooling, and the like, liberal reformers and radicals embraced the idea of Humanism as an alternative religion of humanity. The anarchist Proudhon (best known for declaring that "property is theft") used the word "humanism" to describe a "culte, déification de l’humanité" ("worship, deification of humanity") and Ernest Renan in L’avenir de la science: pensées de 1848 ("The Future of Knowledge: Thoughts on 1848") (1848–49), states: "It is my deep conviction that pure humanism will be the religion of the future, that is, the cult of all that pertains to humanity—all of life, sanctified and raised to the level of a moral value."
Try to answer this question if possible: What was the criticism of Humanism made by conservatives of the time?
Answer: idolatry of humanity
Question: Israel's Supreme Court is at the head of the court system in the State of Israel. It is the highest judicial instance. The Supreme Court sits in Jerusalem. The area of its jurisdiction is the entire State. A ruling of the Supreme Court is binding upon every court, other than the Supreme Court itself. The Israeli supreme court is both an appellate court and the high court of justice. As an appellate court, the Supreme Court considers cases on appeal (both criminal and civil) on judgments and other decisions of the District Courts. It also considers appeals on judicial and quasi-judicial decisions of various kinds, such as matters relating to the legality of Knesset elections and disciplinary rulings of the Bar Association. As the High Court of Justice (Hebrew: Beit Mishpat Gavoha Le'Zedek בית משפט גבוה לצדק; also known by its initials as Bagatz בג"ץ), the Supreme Court rules as a court of first instance, primarily in matters regarding the legality of decisions of State authorities: Government decisions, those of local authorities and other bodies and persons performing public functions under the law, and direct challenges to the constitutionality of laws enacted by the Knesset. The court has broad discretionary authority to rule on matters in which it considers it necessary to grant relief in the interests of justice, and which are not within the jurisdiction of another court or tribunal. The High Court of Justice grants relief through orders such as injunction, mandamus and Habeas Corpus, as well as through declaratory judgments. The Supreme Court can also sit at a further hearing on its own judgment. In a matter on which the Supreme Court has ruled - whether as a court of appeals or as the High Court of Justice - with a panel of three or more justices, it may rule at a further hearing with a panel of a larger number of justices. A further hearing may be held if the Supreme Court makes a ruling inconsistent with a previous ruling or if the Court deems that the importance, difficulty or novelty of a ruling of the Court justifies such hearing. The Supreme Court also holds the unique power of being able to order "trial de novo" (a retrial).
Try to answer this question if possible: A retrial is also called what?
Answer:
"trial de novo"