derek-thomas/squad-v1.1-t5-question-generation huggingface dataset:
6th-century BCE pre-Socratic Greek philosophers Thales of Miletus and Xenophanes of Colophon were the first in the region to attempt to explain the world in terms of human reason rather than myth and tradition, thus can be said to be the first Greek humanists. Thales questioned the notion of anthropomorphic gods and Xenophanes refused to recognise the gods of his time and reserved the divine for the principle of unity in the universe. These Ionian Greeks were the first thinkers to assert that nature is available to be studied separately from the supernatural realm. Anaxagoras brought philosophy and the spirit of rational inquiry from Ionia to Athens. Pericles, the leader of Athens during the period of its greatest glory was an admirer of Anaxagoras. Other influential pre-Socratics or rational philosophers include Protagoras (like Anaxagoras a friend of Pericles), known for his famous dictum "man is the measure of all things" and Democritus, who proposed that matter was composed of atoms. Little of the written work of these early philosophers survives and they are known mainly from fragments and quotations in other writers, principally Plato and Aristotle. The historian Thucydides, noted for his scientific and rational approach to history, is also much admired by later humanists. In the 3rd century BCE, Epicurus became known for his concise phrasing of the problem of evil, lack of belief in the afterlife, and human-centred approaches to achieving eudaimonia. He was also the first Greek philosopher to admit women to his school as a rule.

Question: Who was one of the first Greeks to adopt a humanistic outlook? Question: Where did this type of thinking next travel to? Question: Who first introduced the idea that matter is made of atoms? Question: Who was the first person to provide education opportunities to females?
Renaissance humanism was an intellectual movement in Europe of the later Middle Ages and the Early Modern period. The 19th-century German historian Georg Voigt (1827–91) identified Petrarch as the first Renaissance humanist. Paul Johnson agrees that Petrarch was "the first to put into words the notion that the centuries between the fall of Rome and the present had been the age of Darkness". According to Petrarch, what was needed to remedy this situation was the careful study and imitation of the great classical authors. For Petrarch and Boccaccio, the greatest master was Cicero, whose prose became the model for both learned (Latin) and vernacular (Italian) prose.

Question: When did the first wave of Humanism reach Europe? Question: Who was thought to be the original believer of humanism in of the Renaissance period? Question: The study and following of classical writers was said to be a solution to what issue? Question: The study and following of classical writers was said to be a solution to what issue?
In the high Renaissance, in fact, there was a hope that more direct knowledge of the wisdom of antiquity, including the writings of the Church fathers, the earliest known Greek texts of the Christian Gospels, and in some cases even the Jewish Kabbalah, would initiate a harmonious new era of universal agreement. With this end in view, Renaissance Church authorities afforded humanists what in retrospect appears a remarkable degree of freedom of thought. One humanist, the Greek Orthodox Platonist Gemistus Pletho (1355–1452), based in Mystras, Greece (but in contact with humanists in Florence, Venice, and Rome) taught a Christianised version of pagan polytheism.

Question: What is one religious text that was thought to eventually lead to a peace between all? Question: Who gave followers of Humanism the ability to think out of bounds? Question: Who gave followers of Humanism the ability to think out of bounds? Question: What cities may have influenced the beliefs of Gemistus Pleto?
The humanists' close study of Latin literary texts soon enabled them to discern historical differences in the writing styles of different periods. By analogy with what they saw as decline of Latin, they applied the principle of ad fontes, or back to the sources, across broad areas of learning, seeking out manuscripts of Patristic literature as well as pagan authors. In 1439, while employed in Naples at the court of Alfonso V of Aragon (at the time engaged in a dispute with the Papal States) the humanist Lorenzo Valla used stylistic textual analysis, now called philology, to prove that the Donation of Constantine, which purported to confer temporal powers on the Pope of Rome, was an 8th-century forgery. For the next 70 years, however, neither Valla nor any of his contemporaries thought to apply the techniques of philology to other controversial manuscripts in this way. Instead, after the fall of the Byzantine Empire to the Turks in 1453, which brought a flood of Greek Orthodox refugees to Italy, humanist scholars increasingly turned to the study of Neoplatonism and Hermeticism, hoping to bridge the differences between the Greek and Roman Churches, and even between Christianity itself and the non-Christian world. The refugees brought with them Greek manuscripts, not only of Plato and Aristotle, but also of the Christian Gospels, previously unavailable in the Latin West.

Question: How were humanist able to identify the development of humanist thought? Question: What was included in this quest for knowledge of the belief system? Question: If your were unsure of the authenticity of an ancient text how could you verify it? Question: What caused a large migration of Greek refuges in the 1450s? Question: What caused a large migration of Greek refuges in the 1450s?
After 1517, when the new invention of printing made these texts widely available, the Dutch humanist Erasmus, who had studied Greek at the Venetian printing house of Aldus Manutius, began a philological analysis of the Gospels in the spirit of Valla, comparing the Greek originals with their Latin translations with a view to correcting errors and discrepancies in the latter. Erasmus, along with the French humanist Jacques Lefèvre d'Étaples, began issuing new translations, laying the groundwork for the Protestant Reformation. Henceforth Renaissance humanism, particularly in the German North, became concerned with religion, while Italian and French humanism concentrated increasingly on scholarship and philology addressed to a narrow audience of specialists, studiously avoiding topics that might offend despotic rulers or which might be seen as corrosive of faith. After the Reformation, critical examination of the Bible did not resume until the advent of the so-called Higher criticism of the 19th-century German Tübingen school.

Question: When are these texts first able to reach a large amount of people? Question: When are these texts first able to reach a large amount of people? Question: Erasmus can be said to have lit the match that sparked a radical change in thinking in his era along with who? Question: What text still remained without the type of thorough review that others texts had received by the 18th century?
The words of the comic playwright P. Terentius Afer reverberated across the Roman world of the mid-2nd century BCE and beyond. Terence, an African and a former slave, was well placed to preach the message of universalism, of the essential unity of the human race, that had come down in philosophical form from the Greeks, but needed the pragmatic muscles of Rome in order to become a practical reality. The influence of Terence's felicitous phrase on Roman thinking about human rights can hardly be overestimated. Two hundred years later Seneca ended his seminal exposition of the unity of humankind with a clarion-call:

Question: What author had a great impact in Rome? Question: Who was able to spread the idea of equality among all through his words? Question: What was the name of the main belief Terence offered Question: From where did this school of thought emerge? Question: Who again issued the same type of challenge centuries later
Better acquaintance with Greek and Roman technical writings also influenced the development of European science (see the history of science in the Renaissance). This was despite what A. C. Crombie (viewing the Renaissance in the 19th-century manner as a chapter in the heroic March of Progress) calls "a backwards-looking admiration for antiquity", in which Platonism stood in opposition to the Aristotelian concentration on the observable properties of the physical world. But Renaissance humanists, who considered themselves as restoring the glory and nobility of antiquity, had no interest in scientific innovation. However, by the mid-to-late 16th century, even the universities, though still dominated by Scholasticism, began to demand that Aristotle be read in accurate texts edited according to the principles of Renaissance philology, thus setting the stage for Galileo's quarrels with the outmoded habits of Scholasticism.

Question: Closer examination of what information allowed for further progress in scientific knowledge? Question: Who felt that looking to these ancient documents for new ideas was not the way to mover forward? Question: What group was neutral about this issue as they felt the subject unimportant? Question: When did even the scholars and professors began to at least end to examine the works of Aristotle?
Just as artist and inventor Leonardo da Vinci – partaking of the zeitgeist though not himself a humanist – advocated study of human anatomy, nature, and weather to enrich Renaissance works of art, so Spanish-born humanist Juan Luis Vives (c. 1493–1540) advocated observation, craft, and practical techniques to improve the formal teaching of Aristotelian philosophy at the universities, helping to free them from the grip of Medieval Scholasticism. Thus, the stage was set for the adoption of an approach to natural philosophy, based on empirical observations and experimentation of the physical universe, making possible the advent of the age of scientific inquiry that followed the Renaissance.

Question: Who felt that the further examination and knowledge of studies in the arena of humanism could further art? Question: Who helped to further the movement away from Scholasticism of the time? Question: What type of philosophy was essential to this forwarding of thought? Question: Where did this initiate?
Early humanists saw no conflict between reason and their Christian faith (see Christian Humanism). They inveighed against the abuses of the Church, but not against the Church itself, much less against religion. For them, the word "secular" carried no connotations of disbelief – that would come later, in the nineteenth century. In the Renaissance to be secular meant simply to be in the world rather than in a monastery. Petrarch frequently admitted that his brother Gherardo's life as a Carthusian monk was superior to his own (although Petrarch himself was in Minor Orders and was employed by the Church all his life). He hoped that he could do some good by winning earthly glory and praising virtue, inferior though that might be to a life devoted solely to prayer. By embracing a non-theistic philosophic base, however, the methods of the humanists, combined with their eloquence, would ultimately have a corrosive effect on established authority.

Question: Who was able to reconcile their religious beliefs with those of humanism? Question: What phrase that has come to be associated with a lack of faith was not seen as an issue for Christians? Question: During what time period did secular have a more neutral connotation? Question: Petrarch felt that although he tried to do his own form of good whose life may have more meaning?
Eliot and her circle, who included her companion George Henry Lewes (the biographer of Goethe) and the abolitionist and social theorist Harriet Martineau, were much influenced by the positivism of Auguste Comte, whom Martineau had translated. Comte had proposed an atheistic culte founded on human principles – a secular Religion of Humanity (which worshiped the dead, since most humans who have ever lived are dead), complete with holidays and liturgy, modeled on the rituals of what was seen as a discredited and dilapidated Catholicism. Although Comte's English followers, like Eliot and Martineau, for the most part rejected the full gloomy panoply of his system, they liked the idea of a religion of humanity. Comte's austere vision of the universe, his injunction to "vivre pour altrui" ("live for others", from which comes the word "altruism"), and his idealisation of women inform the works of Victorian novelists and poets from George Eliot and Matthew Arnold to Thomas Hardy.

Question: What abolitionist was greatly affected by the writings of Comte? Question: What type of idea did he pose which was focused on facets of humanism? Question: What main idea did the English believers of Comte's philosophy take from his writings? Question: What currently used word was based in ideas from this philosopher?
Active in the early 1920s, F.C.S. Schiller labelled his work "humanism" but for Schiller the term referred to the pragmatist philosophy he shared with William James. In 1929, Charles Francis Potter founded the First Humanist Society of New York whose advisory board included Julian Huxley, John Dewey, Albert Einstein and Thomas Mann. Potter was a minister from the Unitarian tradition and in 1930 he and his wife, Clara Cook Potter, published Humanism: A New Religion. Throughout the 1930s, Potter was an advocate of such liberal causes as, women’s rights, access to birth control, "civil divorce laws", and an end to capital punishment.

Question: What 19th century author associated his works with humanism? Question: When was the first public group for Humanist founded? Question: Who created this group? Question: When did Charles Potter and Clara Potter publish their first writings on Humanism?
Humanistic psychology is a psychological perspective which rose to prominence in the mid-20th century in response to Sigmund Freud's psychoanalytic theory and B. F. Skinner's Behaviorism. The approach emphasizes an individual's inherent drive towards self-actualization and creativity. Psychologists Carl Rogers and Abraham Maslow introduced a positive, humanistic psychology in response to what they viewed as the overly pessimistic view of psychoanalysis in the early 1960s. Other sources include the philosophies of existentialism and phenomenology.

Question: What is human phycology? Question: In what century did humanistic phycology rise in prominence? Question: Who wotked with Carl Rogers on humanistic phycology? Question: They introduced it in response to what?
Raymond B. Bragg, the associate editor of The New Humanist, sought to consolidate the input of Leon Milton Birkhead, Charles Francis Potter, and several members of the Western Unitarian Conference. Bragg asked Roy Wood Sellars to draft a document based on this information which resulted in the publication of the Humanist Manifesto in 1933. Potter's book and the Manifesto became the cornerstones of modern humanism, the latter declaring a new religion by saying, "any religion that can hope to be a synthesising and dynamic force for today must be shaped for the needs of this age. To establish such a religion is a major necessity of the present." It then presented 15 theses of humanism as foundational principles for this new religion.

Question: Who became responsible in part for the editing of The New Humanist? Question: What groups thoughts did he seek to include? Question: What was the name of the material that was produced from this groups and the opinions of others? Question: How many cornerstones of this new way of thinking or religion were presented>
Renaissance humanism was an activity of cultural and educational reform engaged in by civic and ecclesiastical chancellors, book collectors, educators, and writers, who by the late fifteenth century began to be referred to as umanisti – "humanists". It developed during the fourteenth and the beginning of the fifteenth centuries, and was a response to the challenge of scholastic university education, which was then dominated by Aristotelian philosophy and logic. Scholasticism focused on preparing men to be doctors, lawyers or professional theologians, and was taught from approved textbooks in logic, natural philosophy, medicine, law and theology. There were important centres of humanism at Florence, Naples, Rome, Venice, Mantua, Ferrara, and Urbino.

Question: What was the main action of humanism during the Renaissance> Question: When did a new term for those who followed Humanism emerge? Question: What was the new term for believers of Humanism philosophy? Question: Where was one main concentration of Humanism?
Humanists reacted against this utilitarian approach and the narrow pedantry associated with it. They sought to create a citizenry (frequently including women) able to speak and write with eloquence and clarity and thus capable of engaging the civic life of their communities and persuading others to virtuous and prudent actions. This was to be accomplished through the study of the studia humanitatis, today known as the humanities: grammar, rhetoric, history, poetry and moral philosophy. As a program to revive the cultural – and particularly the literary – legacy and moral philosophy of classical antiquity, Humanism was a pervasive cultural mode and not the program of a few isolated geniuses like Rabelais or Erasmus as is still sometimes popularly believed.

Question: What was it about the utilitatian beliefs that humanism believers did not like? Question: What group that had been to this point neglected was included in this thought? Question: What foundation of study allowed for the accomplishment of the goal of a scholarly people? Question: Was the humanism of the time limited to scholars?
Contemporary humanism entails a qualified optimism about the capacity of people, but it does not involve believing that human nature is purely good or that all people can live up to the Humanist ideals without help. If anything, there is recognition that living up to one's potential is hard work and requires the help of others. The ultimate goal is human flourishing; making life better for all humans, and as the most conscious species, also promoting concern for the welfare of other sentient beings and the planet as a whole. The focus is on doing good and living well in the here and now, and leaving the world a better place for those who come after. In 1925, the English mathematician and philosopher Alfred North Whitehead cautioned: "The prophecy of Francis Bacon has now been fulfilled; and man, who at times dreamt of himself as a little lower than the angels, has submitted to become the servant and the minister of nature. It still remains to be seen whether the same actor can play both parts".

Question: What is contemporary humanism optimistic about? Question: What doesnt conetemporary humanism  believe about human nature? Question: What is the main goal of humanism optimistic? Question: What is human flourishing?
Religious humanism is an integration of humanist ethical philosophy with religious rituals and beliefs that centre on human needs, interests, and abilities. Though practitioners of religious humanism did not officially organise under the name of "humanism" until the late 19th and early 20th centuries, non-theistic religions paired with human-centred ethical philosophy have a long history. The Cult of Reason (French: Culte de la Raison) was a religion based on deism devised during the French Revolution by Jacques Hébert, Pierre Gaspard Chaumette and their supporters. In 1793 during the French Revolution, the cathedral Notre Dame de Paris was turned into a "Temple to Reason" and for a time Lady Liberty replaced the Virgin Mary on several altars. In the 1850s, Auguste Comte, the Father of Sociology, founded Positivism, a "religion of humanity". One of the earliest forerunners of contemporary chartered humanist organisations was the Humanistic Religious Association formed in 1853 in London. This early group was democratically organised, with male and female members participating in the election of the leadership and promoted knowledge of the sciences, philosophy, and the arts. The Ethical Culture movement was founded in 1876. The movement's founder, Felix Adler, a former member of the Free Religious Association, conceived of Ethical Culture as a new religion that would retain the ethical message at the heart of all religions. Ethical Culture was religious in the sense of playing a defining role in people's lives and addressing issues of ultimate concern.

Question: What was included in religious humanism that was similiar to other religion? Question: When did practicers of religious humanism form under the name Humanism? Question: Who founded a religion whose cornerstone was deism? Question: During what time was a religious state replaced in the Notre Dame cathedral with a symbol of Humanism?
Polemics about humanism have sometimes assumed paradoxical twists and turns. Early 20th century critics such as Ezra Pound, T. E. Hulme, and T. S. Eliot considered humanism to be sentimental "slop" (Hulme)[citation needed] or "an old bitch gone in the teeth" (Pound) and wanted to go back to a more manly, authoritarian society such as (they believed) existed in the Middle Ages. Postmodern critics who are self-described anti-humanists, such as Jean-François Lyotard and Michel Foucault, have asserted that humanism posits an overarching and excessively abstract notion of humanity or universal human nature, which can then be used as a pretext for imperialism and domination of those deemed somehow less than human. "Humanism fabricates the human as much as it fabricates the nonhuman animal", suggests Timothy Laurie, turning the human into what he calls "a placeholder for a range of attributes that have been considered most virtuous among humans (e.g. rationality, altruism), rather than most commonplace (e.g. hunger, anger)". Nevertheless, philosopher Kate Soper notes that by faulting humanism for falling short of its own benevolent ideals, anti-humanism thus frequently "secretes a humanist rhetoric".

Question: Who was one early naysayer of Humanism? Question: What was the main reason they disagreed with the beliefs? Question: Who stated Humanism creates of people placeholder? Question: Who stated that this argument was in fact support of Humanism?
In his book, Humanism (1997), Tony Davies calls these critics "humanist anti-humanists". Critics of antihumanism, most notably Jürgen Habermas, counter that while antihumanists may highlight humanism's failure to fulfil its emancipatory ideal, they do not offer an alternative emancipatory project of their own. Others, like the German philosopher Heidegger considered themselves humanists on the model of the ancient Greeks, but thought humanism applied only to the German "race" and specifically to the Nazis and thus, in Davies' words, were anti-humanist humanists. Such a reading of Heidegger's thought is itself deeply controversial; Heidegger includes his own views and critique of Humanism in Letter On Humanism. Davies acknowledges that after the horrific experiences of the wars of the 20th century "it should no longer be possible to formulate phrases like 'the destiny of man' or the 'triumph of human reason' without an instant consciousness of the folly and brutality they drag behind them". For "it is almost impossible to think of a crime that has not been committed in the name of human reason". Yet, he continues, "it would be unwise to simply abandon the ground occupied by the historical humanisms. For one thing humanism remains on many occasions the only available alternative to bigotry and persecution. The freedom to speak and write, to organise and campaign in defence of individual or collective interests, to protest and disobey: all these can only be articulated in humanist terms."

Question: In what year was the book humanism published? Question: Who wrote the book humanism? Question: In what century was the horrific wars? Question: What is the only alternative to bigotry and persecution on many occasions?