derek-thomas/squad-v1.1-t5-question-generation huggingface dataset:
Cubism was relevant to an architecture seeking a style that needed not refer to the past. Thus, what had become a revolution in both painting and sculpture was applied as part of "a profound reorientation towards a changed world". The Cubo-Futurist ideas of Filippo Tommaso Marinetti influenced attitudes in avant-garde architecture. The influential De Stijl movement embraced the aesthetic principles of Neo-plasticism developed by Piet Mondrian under the influence of Cubism in Paris. De Stijl was also linked by Gino Severini to Cubist theory through the writings of Albert Gleizes. However, the linking of basic geometric forms with inherent beauty and ease of industrial application—which had been prefigured by Marcel Duchamp from 1914—was left to the founders of Purism, Amédée Ozenfant and Charles-Édouard Jeanneret (better known as Le Corbusier,) who exhibited paintings together in Paris and published Après le cubisme in 1918. Le Corbusier's ambition had been to translate the properties of his own style of Cubism to architecture. Between 1918 and 1922, Le Corbusier concentrated his efforts on Purist theory and painting. In 1922, Le Corbusier and his cousin Jeanneret opened a studio in Paris at 35 rue de Sèvres. His theoretical studies soon advanced into many different architectural projects.

Question: The ideas of which Cubo Futurist influenced the avant-garde in architecture? Question: The De Stijl movement took part in the aesthetic principles of what? Question: Who developed Neo Plasticism? Question: Who linked De Stijl to Cubist theory? Question: Who did Le Corbusier open his Paris studio with in 1922?
At the 1912 Salon d'Automne an architectural installation was exhibited that quickly became known as Maison Cubiste (Cubist House), signed Raymond Duchamp-Villon and André Mare along with a group of collaborators. Metzinger and Gleizes in Du "Cubisme", written during the assemblage of the "Maison Cubiste", wrote about the autonomous nature of art, stressing the point that decorative considerations should not govern the spirit of art. Decorative work, to them, was the "antithesis of the picture". "The true picture" wrote Metzinger and Gleizes, "bears its raison d'être within itself. It can be moved from a church to a drawing-room, from a museum to a study. Essentially independent, necessarily complete, it need not immediately satisfy the mind: on the contrary, it should lead it, little by little, towards the fictitious depths in which the coordinative light resides. It does not harmonize with this or that ensemble; it harmonizes with things in general, with the universe: it is an organism...". "Mare's ensembles were accepted as frames for Cubist works because they allowed paintings and sculptures their independence", writes Christopher Green, "creating a play of contrasts, hence the involvement not only of Gleizes and Metzinger themselves, but of Marie Laurencin, the Duchamp brothers (Raymond Duchamp-Villon designed the facade) and Mare's old friends Léger and Roger La Fresnaye". La Maison Cubiste was a fully furnished house, with a staircase, wrought iron banisters, a living room—the Salon Bourgeois, where paintings by Marcel Duchamp, Metzinger (Woman with a Fan), Gleizes, Laurencin and Léger were hung—and a bedroom. It was an example of L'art décoratif, a home within which Cubist art could be displayed in the comfort and style of modern, bourgeois life. Spectators at the Salon d'Automne passed through the full-scale 10-by-3-meter plaster model of the ground floor of the facade, designed by Duchamp-Villon. This architectural installation was subsequently exhibited at the 1913 Armory Show, New York, Chicago and Boston, listed in the catalogue of the New York exhibit as Raymond Duchamp-Villon, number 609, and entitled "Facade architectural, plaster" (Façade architecturale).

Question: What was La Maison Cubiste ? Question: Which Metzinger piece was hung in La Maison Cubiste? Question: How big was the model of La Maison Cubiste?
The original Cubist architecture is very rare. There is only one country in the world where Cubism was really applied to architecture – namely Bohemia (today Czech Republic) and especially its capital, Prague. Czech architects were the first and only ones in the world to ever design original Cubist buildings. Cubist architecture flourished for the most part between 1910–1914, but the Cubist or Cubism-influenced buildings were also built after the World War I. After the war, the architectural style called Rondo-Cubism was developed in Prague fusing the Cubist architecture with round shapes.

Question: Is original Cubist architecture rare? Question: Which country applied Cubism to architecture the most? Question: What was for the form of architectural Cubism in Prague called?
In their theoretical rules, the Cubist architects expressed the requirement of dynamism, which would surmount the matter and calm contained in it, through a creative idea, so that the result would evoke feelings of dynamism and expressive plasticity in the viewer. This should be achieved by shapes derived from pyramids, cubes and prisms, by arrangements and compositions of oblique surfaces, mainly triangular, sculpted facades in protruding crystal-like units, reminiscent of the so-called diamond cut, or even cavernous that are reminiscent of the late Gothic architecture. In this way, the entire surfaces of the facades including even the gables and dormers are sculpted. The grilles as well as other architectural ornaments attain a three-dimensional form. Thus, new forms of windows and doors were also created, e. g. hexagonal windows. Czech Cubist architects also designed Cubist furniture.

Question: What was the essential piece Cubist architects explained in their theoretical rules? Question: What feelings should Cubist architecture evoke in viewer? Question: What's  window shapes di Czech Cubist architects use?
The leading Cubist architects were Pavel Janák, Josef Gočár, Vlastislav Hofman, Emil Králíček and Josef Chochol. They worked mostly in Prague but also in other Bohemian towns. The best-known Cubist building is the House of the Black Madonna in the Old Town of Prague built in 1912 by Josef Gočár with the only Cubist café in the world, Grand Café Orient. Vlastislav Hofman built the entrance pavilions of Ďáblice Cemetery in 1912–1914, Josef Chochol designed several residential houses under Vyšehrad. A Cubist streetlamp has also been preserved near the Wenceslas Square, designed by Emil Králíček in 1912, who also built the Diamond House in the New Town of Prague around 1913.

Question: Who were the leading Cubist architects? Question: Where did the leading Cubist architects work? Question: What is the best known Cubist architecture building? Question: Where is the House of the Black Madonna located? Question: Who built the House of the Black Madonna?
The influence of cubism extended to other artistic fields, outside painting and sculpture. In literature, the written works of Gertrude Stein employ repetition and repetitive phrases as building blocks in both passages and whole chapters. Most of Stein's important works utilize this technique, including the novel The Making of Americans (1906–08). Not only were they the first important patrons of Cubism, Gertrude Stein and her brother Leo were also important influences on Cubism as well. Picasso in turn was an important influence on Stein's writing.

Question: Did cubism influence other fields outside of painting and scuplture? Question: Who's written works used repitition that was similar to Cubist art? Question: What was the title of Gertrude Stein's 1906-1908 book? Question: What was Gertrude Stein's brother's name?
The poets generally associated with Cubism are Guillaume Apollinaire, Blaise Cendrars, Jean Cocteau, Max Jacob, André Salmon and Pierre Reverdy. As American poet Kenneth Rexroth explains, Cubism in poetry "is the conscious, deliberate dissociation and recombination of elements into a new artistic entity made self-sufficient by its rigorous architecture. This is quite different from the free association of the Surrealists and the combination of unconscious utterance and political nihilism of Dada." Nonetheless, the Cubist poets' influence on both Cubism and the later movements of Dada and Surrealism was profound; Louis Aragon, founding member of Surrealism, said that for Breton, Soupault, Éluard and himself, Reverdy was "our immediate elder, the exemplary poet." Though not as well remembered as the Cubist painters, these poets continue to influence and inspire; American poets John Ashbery and Ron Padgett have recently produced new translations of Reverdy's work. Wallace Stevens' "Thirteen Ways of Looking at a Blackbird" is also said to demonstrate how cubism's multiple perspectives can be translated into poetry.

Question: Which poets are closely alligned with Cubism? Question: What is the name of the american Poet who is associated with talking about the rigiorous architecture of Cubism? Question: Which two American poets have recently created new traslations of Reverdy's work? Question: What is the name of Wallace Steven's work that explains how cubism can be translated into poetry?
Chinese political philosophy dates back to the Spring and Autumn Period, specifically with Confucius in the 6th century BC. Chinese political philosophy was developed as a response to the social and political breakdown of the country characteristic of the Spring and Autumn Period and the Warring States period. The major philosophies during the period, Confucianism, Legalism, Mohism, Agrarianism and Taoism, each had a political aspect to their philosophical schools. Philosophers such as Confucius, Mencius, and Mozi, focused on political unity and political stability as the basis of their political philosophies. Confucianism advocated a hierarchical, meritocratic government based on empathy, loyalty, and interpersonal relationships. Legalism advocated a highly authoritarian government based on draconian punishments and laws. Mohism advocated a communal, decentralized government centered on frugality and ascetism. The Agrarians advocated a peasant utopian communalism and egalitarianism. Taoism advocated a proto-anarchism. Legalism was the dominant political philosophy of the Qin Dynasty, but was replaced by State Confucianism in the Han Dynasty. Prior to China's adoption of communism, State Confucianism remained the dominant political philosophy of China up to the 20th century.

Question: What specifically dates back with Confucius in the 6th century BC? Question: Chinese political philosophy dates back to what century? Question: Chinese political philosophy was developed as a response to what? Question: What advocated a communal, decentralized government centered on frugality and ascetism?
Western political philosophy originates in the philosophy of ancient Greece, where political philosophy dates back to at least Plato. Ancient Greece was dominated by city-states, which experimented with various forms of political organization, grouped by Plato into four categories: timocracy, tyranny, democracy and oligarchy. One of the first, extremely important classical works of political philosophy is Plato's Republic, which was followed by Aristotle's Nichomachean Ethics and Politics. Roman political philosophy was influenced by the Stoics, including the Roman statesman Cicero.

Question: What philosophy has dates back to at least Plato? Question: Western political philosophy originates in what philosophy? Question: Ancient Greece was dominated by what?
Indian political philosophy evolved in ancient times and demarcated a clear distinction between (1) nation and state (2) religion and state. The constitutions of Hindu states evolved over time and were based on political and legal treatises and prevalent social institutions. The institutions of state were broadly divided into governance, administration, defense, law and order. Mantranga, the principal governing body of these states, consisted of the King, Prime Minister, Commander in chief of army, Chief Priest of the King. The Prime Minister headed the committee of ministers along with head of executive (Maha Amatya).

Question: What demarcates a clear distinction between nation and state, as well as religion and state? Question: What was divided into governance, administration, defense, law and  order? Question: What was the governing body of the Hindu states?
Chanakya, 4th Century BC Indian political philosopher. The Arthashastra provides an account of the science of politics for a wise ruler, policies for foreign affairs and wars, the system of a spy state and surveillance and economic stability of the state. Chanakya quotes several authorities including Bruhaspati, Ushanas, Prachetasa Manu, Parasara, and Ambi, and described himself as a descendant of a lineage of political philosophers, with his father Chanaka being his immediate predecessor. Another influential extant Indian treatise on political philosophy is the Sukra Neeti. An example of a code of law in ancient India is the Manusmṛti or Laws of Manu.

Question: Who was the 4th Century BC Indian political philosopher? Question: What provides an account of the science of politics for a wise ruler? Question: What is an example of a code of law in ancient India?
The early Christian philosophy of Augustine of Hippo was heavily influenced by Plato. A key change brought about by Christian thought was the moderatation of the Stoicism and theory of justice of the Roman world, as well emphasis on the role of the state in applying mercy as a moral example. Augustine also preached that one was not a member of his or her city, but was either a citizen of the City of God (Civitas Dei) or the City of Man (Civitas Terrena). Augustine's City of God is an influential work of this period that attacked the thesis, held by many Christian Romans, that the Christian view could be realized on Earth.

Question: Who heavily influenced the early Christian philosophy of Augustine of Hippo? Question: What was a key change brought about by Christian thought? Question: Who also preached that one was not a member of his or her city? Question: What does Civitas Dei mean? Question: What does Civitas terrena mean?
The rise of Islam, based on both the Qur'an and Muhammad strongly altered the power balances and perceptions of origin of power in the Mediterranean region. Early Islamic philosophy emphasized an inexorable link between science and religion, and the process of ijtihad to find truth—in effect all philosophy was "political" as it had real implications for governance. This view was challenged by the "rationalist" Mutazilite philosophers, who held a more Hellenic view, reason above revelation, and as such are known to modern scholars as the first speculative theologians of Islam; they were supported by a secular aristocracy who sought freedom of action independent of the Caliphate. By the late ancient period, however, the "traditionalist" Asharite view of Islam had in general triumphed. According to the Asharites, reason must be subordinate to the Quran and the Sunna.

Question: What strongly altered the power balances and perceptions of origin of power in the Mediterranean region? Question: What emphasized an inexorable link between science and religion? Question: Who challenged the early Islamic philosophy's views? Question: What type of views did the "rationalist" Mutaziite philosophers hold?
Islamic political philosophy, was, indeed, rooted in the very sources of Islam—i.e., the Qur'an and the Sunnah, the words and practices of Muhammad—thus making it essentially theocratic. However, in the Western thought, it is generally supposed that it was a specific area peculiar merely to the great philosophers of Islam: al-Kindi (Alkindus), al-Farabi (Abunaser), İbn Sina (Avicenna), Ibn Bajjah (Avempace), Ibn Rushd (Averroes), and Ibn Khaldun. The political conceptions of Islam such as kudrah (power), sultan, ummah, cemaa (obligation)-and even the "core" terms of the Qur'an—i.e., ibadah (worship), din (religion), rab (master) and ilah (deity)—is taken as the basis of an analysis. Hence, not only the ideas of the Muslim political philosophers but also many other jurists and ulama posed political ideas and theories. For example, the ideas of the Khawarij in the very early years of Islamic history on Khilafa and Ummah, or that of Shia Islam on the concept of Imamah are considered proofs of political thought. The clashes between the Ehl-i Sunna and Shia in the 7th and 8th centuries had a genuine political character.

Question: Islamic political philosophy was rooted in what sources? Question: What is taken as the basis of an analysis? Question: The clashes between Ehl-i Sunna and Shia had what kind of character?
Medieval political philosophy in Europe was heavily influenced by Christian thinking. It had much in common with the Mutazalite Islamic thinking in that the Roman Catholics though subordinating philosophy to theology did not subject reason to revelation but in the case of contradictions, subordinated reason to faith as the Asharite of Islam. The Scholastics by combining the philosophy of Aristotle with the Christianity of St. Augustine emphasized the potential harmony inherent in reason and revelation. Perhaps the most influential political philosopher of medieval Europe was St. Thomas Aquinas who helped reintroduce Aristotle's works, which had only been transmitted to Catholic Europe through Muslim Spain, along with the commentaries of Averroes. Aquinas's use of them set the agenda, for scholastic political philosophy dominated European thought for centuries even unto the Renaissance.

Question: What was heavily influenced by Christian thinking? Question: Medieval political philosophy had much in common with what type of thinking? Question: Who was the most influential political philosopher of medieval Europe?
One of the most influential works during this burgeoning period was Niccolò Machiavelli's The Prince, written between 1511–12 and published in 1532, after Machiavelli's death. That work, as well as The Discourses, a rigorous analysis of the classical period, did much to influence modern political thought in the West. A minority (including Jean-Jacques Rousseau) interpreted The Prince as a satire meant to be given to the Medici after their recapture of Florence and their subsequent expulsion of Machiavelli from Florence. Though the work was written for the di Medici family in order to perhaps influence them to free him from exile, Machiavelli supported the Republic of Florence rather than the oligarchy of the di Medici family. At any rate, Machiavelli presents a pragmatic and somewhat consequentialist view of politics, whereby good and evil are mere means used to bring about an end—i.e., the secure and powerful state. Thomas Hobbes, well known for his theory of the social contract, goes on to expand this view at the start of the 17th century during the English Renaissance. Although neither Machiavelli nor Hobbes believed in the divine right of kings, they both believed in the inherent selfishness of the individual. It was necessarily this belief that led them to adopt a strong central power as the only means of preventing the disintegration of the social order.

Question: What was one of the most influential works during the period? Question: Who wrote The  Prince? Question: When was Niccolo Machiavelli's The Prince published? Question: Who was well known for his theory of the social contract?
These theorists were driven by two basic questions: one, by what right or need do people form states; and two, what the best form for a state could be. These fundamental questions involved a conceptual distinction between the concepts of "state" and "government." It was decided that "state" would refer to a set of enduring institutions through which power would be distributed and its use justified. The term "government" would refer to a specific group of people who occupied the institutions of the state, and create the laws and ordinances by which the people, themselves included, would be bound. This conceptual distinction continues to operate in political science, although some political scientists, philosophers, historians and cultural anthropologists have argued that most political action in any given society occurs outside of its state, and that there are societies that are not organized into states that nevertheless must be considered in political terms. As long as the concept of natural order was not introduced, the social sciences could not evolve independently of theistic thinking. Since the cultural revolution of the 17th century in England, which spread to France and the rest of Europe, society has been considered subject to natural laws akin to the physical world.

Question: What would refer to a set of enduring institutions through which power would be distributed and its use justified? Question: What refers to a specific group of people who occupied the institutions of the state? Question: Society has been considered subject to natural laws akin to what?
Political and economic relations were drastically influenced by these theories as the concept of the guild was subordinated to the theory of free trade, and Roman Catholic dominance of theology was increasingly challenged by Protestant churches subordinate to each nation-state, which also (in a fashion the Roman Catholic Church often decried angrily) preached in the vulgar or native language of each region. However, the enlightenment was an outright attack on religion, particularly Christianity. The most outspoken critic of the church in France was François Marie Arouet de Voltaire, a representative figure of the enlightenment. After Voltaire, religion would never be the same again in France.

Question: The concept of the guild was subordinated to the theory of what? Question: What increasingly challenged the Roman Catholic dominance of theology? Question: The enlightenment was an outright attack on what? Question: Who was the most outspoken critic of the church in France?
In the Ottoman Empire, these ideological reforms did not take place and these views did not integrate into common thought until much later. As well, there was no spread of this doctrine within the New World and the advanced civilizations of the Aztec, Maya, Inca, Mohican, Delaware, Huron and especially the Iroquois. The Iroquois philosophy in particular gave much to Christian thought of the time and in many cases actually inspired some of the institutions adopted in the United States: for example, Benjamin Franklin was a great admirer of some of the methods of the Iroquois Confederacy, and much of early American literature emphasized the political philosophy of the natives.

Question: In what area did these ideological reforms not take place until much later? Question: Whose philosophy gave much to Christian thought of the time? Question: Who was a great admirer of some of the methods of the Iroquois Confederacy?