gaussalgo/Canard_Wiki-augmented huggingface dataset:
Georg Brandes

Context: Brandes now took his place as the leading northern European critic, applying to local conditions and habits of thought the methods of Taine. He became Docent or reader in Aesthetics at the University of Copenhagen, where his lectures were a great success and gathered huge audiences. His famous opening lecture on 3 November 1871, Hovedstromninger i det 19de Aarhundredes Litteratur (English: Main Currents in the Literature of the Nineteenth Century), signalled the beginning of his lifelong struggle to modernize Danish literature. After the professorship of aesthetics became vacant in 1872, it was taken as a matter of course that Brandes would fill it. But the young critic had offended many sensibilities by his ardent advocacy of modern ideas; he was seen as a Jew (which he did not consider himself to be), his convictions were Radical, he was suspected of being an atheist. The authorities refused to appoint him, but his fitness for the post was so obvious that the chair of Aesthetics remained vacant for years, since no one else daring to place himself in comparison with Brandes. In the middle of these polemics, Brandes began to issue volumes of the most ambitious of his works, Main Currents in the Literature of the Nineteenth Century, of which four volumes appeared between 1872 and 1875 (English translation, 1901-1905). The brilliant novelty of this criticism of the literature of major European countries at the beginning of the 19th century, and his description of the general revolt against the pseudo-classicism of the 18th century, at once attracted attention outside Denmark. The tumult which gathered round the person of the critic increased the success of the work, and the reputation of Brandes grew apace, especially in Germany and Russia. In 1877 Brandes left Copenhagen and settled in Berlin, taking a considerable part in the aesthetic life of that city. His political views, however, made Prussia uncomfortable with him, and he returned in 1883 to Copenhagen, where he found a whole new school of writers and thinkers eager to receive him as their leader. He headed the group "Det moderne Gjennembruds Maend" (The Men of the Modern Breakthrough), composed of J.P. Jacobsen, Holger Drachmann, Edvard Brandes, Erik Skram, Sophus Schandorph, and Norwegians Henrik Ibsen and Bjornstjerne Bjornson, but a conservative reaction against his "realistic" doctrines began around 1883, headed by Holger Drachmann. CANNOTANSWER

Question: Were volumes of Main Currents in the Literature of the Nineteenth Century successful?
Answer: his description of the general revolt against the pseudo-classicism of the 18th century, at once attracted attention outside Denmark.
Douglas Rushkoff

Context: Up to the late-1990s, Douglas Rushkoff's philosophy towards technology could be characterized as media-deterministic. Cyberculture and new media were supposed to promote democracy and allow people to transcend the ordinary. In Cyberia, Rushkoff states the essence of mid-1990s culture as being the fusion of rave psychedelia, chaos theory and early computer networks. The promise of the resulting "counter culture" was that media would change from being passive to active, that we would embrace the social over content, and that empowers the masses to create and react. This idea also comes up in the concept of the media virus, which Rushkoff details in the 1994 publication of Media Virus: Hidden Agendas in Popular Culture. This significant work adopts organic metaphors to show that media, like viruses, are mobile, easily duplicated and presented as non-threatening. Technologies can make our interaction with media an empowering experience if we learn to decode the capabilities offered to us by our media. Unfortunately, people often stay one step behind our media capabilities. Ideally, emerging media and technologies have the potential to enlighten, to aid grassroots movements, to offer an alternative to the traditional "top-down" media, to connect diverse groups and to promote the sharing of information. Rushkoff does not limit his writings to the effect of technology on adults, and in Playing the Future turns his attention to the generation of people growing up who understand the language of media like natives, guarded against coercion. These "screenagers", a term originated by Rushkoff, have the chance to mediate the changing landscape more effectively than digital immigrants. With Coercion (1999), Rushkoff realistically examines the potential benefits and dangers inherent in cyberculture and analyzes market strategies that work to make people act on instinct (and buy!) rather than reflect rationally. The book wants readers to learn to "read" the media they consume and interpret what is really being communicated. CANNOTANSWER

Question: What is Rushkoffs connection to cyberculture?
Answer: In Cyberia, Rushkoff states the essence of mid-1990s culture as being the fusion of rave psychedelia, chaos theory and early computer networks.
Douglas Rushkoff

Context: Up to the late-1990s, Douglas Rushkoff's philosophy towards technology could be characterized as media-deterministic. Cyberculture and new media were supposed to promote democracy and allow people to transcend the ordinary. In Cyberia, Rushkoff states the essence of mid-1990s culture as being the fusion of rave psychedelia, chaos theory and early computer networks. The promise of the resulting "counter culture" was that media would change from being passive to active, that we would embrace the social over content, and that empowers the masses to create and react. This idea also comes up in the concept of the media virus, which Rushkoff details in the 1994 publication of Media Virus: Hidden Agendas in Popular Culture. This significant work adopts organic metaphors to show that media, like viruses, are mobile, easily duplicated and presented as non-threatening. Technologies can make our interaction with media an empowering experience if we learn to decode the capabilities offered to us by our media. Unfortunately, people often stay one step behind our media capabilities. Ideally, emerging media and technologies have the potential to enlighten, to aid grassroots movements, to offer an alternative to the traditional "top-down" media, to connect diverse groups and to promote the sharing of information. Rushkoff does not limit his writings to the effect of technology on adults, and in Playing the Future turns his attention to the generation of people growing up who understand the language of media like natives, guarded against coercion. These "screenagers", a term originated by Rushkoff, have the chance to mediate the changing landscape more effectively than digital immigrants. With Coercion (1999), Rushkoff realistically examines the potential benefits and dangers inherent in cyberculture and analyzes market strategies that work to make people act on instinct (and buy!) rather than reflect rationally. The book wants readers to learn to "read" the media they consume and interpret what is really being communicated. CANNOTANSWER

Question: What technology did Rushkoff use?
Answer: Douglas Rushkoff's philosophy towards technology could be characterized as media-deterministic.
Douglas Rushkoff

Context: Up to the late-1990s, Douglas Rushkoff's philosophy towards technology could be characterized as media-deterministic. Cyberculture and new media were supposed to promote democracy and allow people to transcend the ordinary. In Cyberia, Rushkoff states the essence of mid-1990s culture as being the fusion of rave psychedelia, chaos theory and early computer networks. The promise of the resulting "counter culture" was that media would change from being passive to active, that we would embrace the social over content, and that empowers the masses to create and react. This idea also comes up in the concept of the media virus, which Rushkoff details in the 1994 publication of Media Virus: Hidden Agendas in Popular Culture. This significant work adopts organic metaphors to show that media, like viruses, are mobile, easily duplicated and presented as non-threatening. Technologies can make our interaction with media an empowering experience if we learn to decode the capabilities offered to us by our media. Unfortunately, people often stay one step behind our media capabilities. Ideally, emerging media and technologies have the potential to enlighten, to aid grassroots movements, to offer an alternative to the traditional "top-down" media, to connect diverse groups and to promote the sharing of information. Rushkoff does not limit his writings to the effect of technology on adults, and in Playing the Future turns his attention to the generation of people growing up who understand the language of media like natives, guarded against coercion. These "screenagers", a term originated by Rushkoff, have the chance to mediate the changing landscape more effectively than digital immigrants. With Coercion (1999), Rushkoff realistically examines the potential benefits and dangers inherent in cyberculture and analyzes market strategies that work to make people act on instinct (and buy!) rather than reflect rationally. The book wants readers to learn to "read" the media they consume and interpret what is really being communicated. CANNOTANSWER

Question: Other than Media Virus: Hidden Agendas in Popular Culture, are there any other interesting aspects about this article?
Answer: Rushkoff does not limit his writings to the effect of technology on adults,
Douglas Rushkoff

Context: Up to the late-1990s, Douglas Rushkoff's philosophy towards technology could be characterized as media-deterministic. Cyberculture and new media were supposed to promote democracy and allow people to transcend the ordinary. In Cyberia, Rushkoff states the essence of mid-1990s culture as being the fusion of rave psychedelia, chaos theory and early computer networks. The promise of the resulting "counter culture" was that media would change from being passive to active, that we would embrace the social over content, and that empowers the masses to create and react. This idea also comes up in the concept of the media virus, which Rushkoff details in the 1994 publication of Media Virus: Hidden Agendas in Popular Culture. This significant work adopts organic metaphors to show that media, like viruses, are mobile, easily duplicated and presented as non-threatening. Technologies can make our interaction with media an empowering experience if we learn to decode the capabilities offered to us by our media. Unfortunately, people often stay one step behind our media capabilities. Ideally, emerging media and technologies have the potential to enlighten, to aid grassroots movements, to offer an alternative to the traditional "top-down" media, to connect diverse groups and to promote the sharing of information. Rushkoff does not limit his writings to the effect of technology on adults, and in Playing the Future turns his attention to the generation of people growing up who understand the language of media like natives, guarded against coercion. These "screenagers", a term originated by Rushkoff, have the chance to mediate the changing landscape more effectively than digital immigrants. With Coercion (1999), Rushkoff realistically examines the potential benefits and dangers inherent in cyberculture and analyzes market strategies that work to make people act on instinct (and buy!) rather than reflect rationally. The book wants readers to learn to "read" the media they consume and interpret what is really being communicated. CANNOTANSWER

Question: Did Douglas Rushkoff say "Technologies can make our interaction with media an empowering experience if we learn to decode the capabilities offered to us by our media"?
Answer: CANNOTANSWER
Abu Bakr

Context: In 630 AD Muhammad decided to lead an expedition to Tabuk on the Syrian border. In order to finance the expedition Muhammad invited contributions and donations from his followers. Uthman provided ten thousand camels. Umar made a liberal contribution. When Muhammad asked him how much he had left for himself and his family he said that he has given one half of his wealth for the cause of God and had left one half for himself and his dependents. Then Abu Bakr came loaded with his contribution and Muhammad put him the same question as to how much wealth he had for himself and his family. Abu Bakr said "I have brought all that I had. I have left Allah and His Prophet for myself and my family". This episode has formed the theme of one of the poems of Allama Iqbal. The last verse of this poem reads: For the moth the lamp, and for the nightingale the flower For Siddiq God and His Prophet Suffice. The call to arms was given at a very critical period. The weather was burning hot. Crops were ripe and ready for harvesting. The journey was long and arduous. Many persons preferred to stay back. In spite of these obstacles and difficulties, an army of thirty thousand persons was raised. The army assembled at Al Jorf outside Medina. Muhammad remained at Medina for some time to attend to other affairs, and at Al Jorf Abu Bakr deputised for Muhammad and led the prayers. The Muslim army reached Tabuk after a weary march. At Tabuk the standard of the army was entrusted to Abu Bakr. There were no Byzantine forces to meet the Muslims. On coming to know of the advance of the Muslim army the Byzantines had withdrawn their army well within Syria. The Muslim achieved their object without fighting a shot. The Byzantines who had at one time threatened to invade Arabia were no longer in the mood to measure swords with the Muslims. CANNOTANSWER

Question: What happened during the expedition of Tabuk?
Answer: In order to finance the expedition Muhammad invited contributions and donations from his followers.
Abu Bakr

Context: In 630 AD Muhammad decided to lead an expedition to Tabuk on the Syrian border. In order to finance the expedition Muhammad invited contributions and donations from his followers. Uthman provided ten thousand camels. Umar made a liberal contribution. When Muhammad asked him how much he had left for himself and his family he said that he has given one half of his wealth for the cause of God and had left one half for himself and his dependents. Then Abu Bakr came loaded with his contribution and Muhammad put him the same question as to how much wealth he had for himself and his family. Abu Bakr said "I have brought all that I had. I have left Allah and His Prophet for myself and my family". This episode has formed the theme of one of the poems of Allama Iqbal. The last verse of this poem reads: For the moth the lamp, and for the nightingale the flower For Siddiq God and His Prophet Suffice. The call to arms was given at a very critical period. The weather was burning hot. Crops were ripe and ready for harvesting. The journey was long and arduous. Many persons preferred to stay back. In spite of these obstacles and difficulties, an army of thirty thousand persons was raised. The army assembled at Al Jorf outside Medina. Muhammad remained at Medina for some time to attend to other affairs, and at Al Jorf Abu Bakr deputised for Muhammad and led the prayers. The Muslim army reached Tabuk after a weary march. At Tabuk the standard of the army was entrusted to Abu Bakr. There were no Byzantine forces to meet the Muslims. On coming to know of the advance of the Muslim army the Byzantines had withdrawn their army well within Syria. The Muslim achieved their object without fighting a shot. The Byzantines who had at one time threatened to invade Arabia were no longer in the mood to measure swords with the Muslims. CANNOTANSWER

Question: When did the expedition of Tabuk happen?
Answer: In 630 AD
Abu Bakr

Context: In 630 AD Muhammad decided to lead an expedition to Tabuk on the Syrian border. In order to finance the expedition Muhammad invited contributions and donations from his followers. Uthman provided ten thousand camels. Umar made a liberal contribution. When Muhammad asked him how much he had left for himself and his family he said that he has given one half of his wealth for the cause of God and had left one half for himself and his dependents. Then Abu Bakr came loaded with his contribution and Muhammad put him the same question as to how much wealth he had for himself and his family. Abu Bakr said "I have brought all that I had. I have left Allah and His Prophet for myself and my family". This episode has formed the theme of one of the poems of Allama Iqbal. The last verse of this poem reads: For the moth the lamp, and for the nightingale the flower For Siddiq God and His Prophet Suffice. The call to arms was given at a very critical period. The weather was burning hot. Crops were ripe and ready for harvesting. The journey was long and arduous. Many persons preferred to stay back. In spite of these obstacles and difficulties, an army of thirty thousand persons was raised. The army assembled at Al Jorf outside Medina. Muhammad remained at Medina for some time to attend to other affairs, and at Al Jorf Abu Bakr deputised for Muhammad and led the prayers. The Muslim army reached Tabuk after a weary march. At Tabuk the standard of the army was entrusted to Abu Bakr. There were no Byzantine forces to meet the Muslims. On coming to know of the advance of the Muslim army the Byzantines had withdrawn their army well within Syria. The Muslim achieved their object without fighting a shot. The Byzantines who had at one time threatened to invade Arabia were no longer in the mood to measure swords with the Muslims. CANNOTANSWER

Question: Where was Tabuk located?
Answer: on the Syrian border.
Abu Bakr

Context: In 630 AD Muhammad decided to lead an expedition to Tabuk on the Syrian border. In order to finance the expedition Muhammad invited contributions and donations from his followers. Uthman provided ten thousand camels. Umar made a liberal contribution. When Muhammad asked him how much he had left for himself and his family he said that he has given one half of his wealth for the cause of God and had left one half for himself and his dependents. Then Abu Bakr came loaded with his contribution and Muhammad put him the same question as to how much wealth he had for himself and his family. Abu Bakr said "I have brought all that I had. I have left Allah and His Prophet for myself and my family". This episode has formed the theme of one of the poems of Allama Iqbal. The last verse of this poem reads: For the moth the lamp, and for the nightingale the flower For Siddiq God and His Prophet Suffice. The call to arms was given at a very critical period. The weather was burning hot. Crops were ripe and ready for harvesting. The journey was long and arduous. Many persons preferred to stay back. In spite of these obstacles and difficulties, an army of thirty thousand persons was raised. The army assembled at Al Jorf outside Medina. Muhammad remained at Medina for some time to attend to other affairs, and at Al Jorf Abu Bakr deputised for Muhammad and led the prayers. The Muslim army reached Tabuk after a weary march. At Tabuk the standard of the army was entrusted to Abu Bakr. There were no Byzantine forces to meet the Muslims. On coming to know of the advance of the Muslim army the Byzantines had withdrawn their army well within Syria. The Muslim achieved their object without fighting a shot. The Byzantines who had at one time threatened to invade Arabia were no longer in the mood to measure swords with the Muslims. CANNOTANSWER

Question: What did Abu Bakr do during the expedition of Tabuk?
Answer: Abu Bakr came loaded with his contribution and Muhammad put him the same question as to how much wealth he had for himself and his family.
Abu Bakr

Context: In 630 he was part of Battle of Hunayn and Siege of Ta'if. In the Battle of Hunayn as the Muslim army passed through the valley of Hunayn some eleven miles north east of Mecca a rain of arrows fell on it let loose by a group of archers of the hostile tribes that lay hid in the mountain pass. Taken unaware the advance guard of the Muslim army fled in panic. There was considerable confusion, and the camels, horses and men ran into one another in the attempt to seek cover. Muhammad stood firm. There were only nine companions around him including Abu Bakr. All the rest had fled. Under the instructions of Muhammad, Abbas shouted at the top of his voice "O Muslims come to the Prophet of Allah". The call was heard by the Muslim soldiers and they gathered beside Muhammad. When the Muslim had gathered in sufficient number, Muhammad ordered a charge against the enemy. In the hand-to-hand fight that followed the tribes were routed and they fled to Autas. Muhammad posted a contingent to guard the Hunayn pass and led the main army to Autas. In the confrontation at Autas the tribes could not withstand the Muslim onslaught. Finding the resistance useless the tribes broke the camp and retired to Ta'if. Abu Bakr was commissioned by Muhammad to lead the attack against Ta'if. From Autas the Muslim forces set out for Ta'if. The tribes shut themselves in the fort and refused to come out in the open. The Muslim employed catapults to throw stones in the town, but this did not lead to any tangible results. The Muslim tried the testudo device whereunder a group of soldiers shielded by a cover of cowhide advanced to set fire to the gate. The enemy threw red hot scraps of iron on the testudo which made it ineffective. The siege dragged on for two weeks, and still there was no sign of the fall of the fort. Muhammad held a council of war. Abu Bakr advised that the siege might be raised and that God would Himself make arrangements for the fall of the fort. The advice was accepted, and in February 630, the siege of Ta'if was raised and the Muslim army returned to Mecca. A few days later Malik bin Auf the commander, came to Mecca and became a Muslim. Thus the forecast of Abu Bakr came to be fulfilled, and the God Himself arranged for the surrender of Ta'if. CANNOTANSWER

Question: What was the Battle of Hunayn?
Answer: a rain of arrows fell on it let loose by a group of archers of the hostile tribes that lay hid in the mountain pass.
Abu Bakr

Context: In 630 he was part of Battle of Hunayn and Siege of Ta'if. In the Battle of Hunayn as the Muslim army passed through the valley of Hunayn some eleven miles north east of Mecca a rain of arrows fell on it let loose by a group of archers of the hostile tribes that lay hid in the mountain pass. Taken unaware the advance guard of the Muslim army fled in panic. There was considerable confusion, and the camels, horses and men ran into one another in the attempt to seek cover. Muhammad stood firm. There were only nine companions around him including Abu Bakr. All the rest had fled. Under the instructions of Muhammad, Abbas shouted at the top of his voice "O Muslims come to the Prophet of Allah". The call was heard by the Muslim soldiers and they gathered beside Muhammad. When the Muslim had gathered in sufficient number, Muhammad ordered a charge against the enemy. In the hand-to-hand fight that followed the tribes were routed and they fled to Autas. Muhammad posted a contingent to guard the Hunayn pass and led the main army to Autas. In the confrontation at Autas the tribes could not withstand the Muslim onslaught. Finding the resistance useless the tribes broke the camp and retired to Ta'if. Abu Bakr was commissioned by Muhammad to lead the attack against Ta'if. From Autas the Muslim forces set out for Ta'if. The tribes shut themselves in the fort and refused to come out in the open. The Muslim employed catapults to throw stones in the town, but this did not lead to any tangible results. The Muslim tried the testudo device whereunder a group of soldiers shielded by a cover of cowhide advanced to set fire to the gate. The enemy threw red hot scraps of iron on the testudo which made it ineffective. The siege dragged on for two weeks, and still there was no sign of the fall of the fort. Muhammad held a council of war. Abu Bakr advised that the siege might be raised and that God would Himself make arrangements for the fall of the fort. The advice was accepted, and in February 630, the siege of Ta'if was raised and the Muslim army returned to Mecca. A few days later Malik bin Auf the commander, came to Mecca and became a Muslim. Thus the forecast of Abu Bakr came to be fulfilled, and the God Himself arranged for the surrender of Ta'if. CANNOTANSWER

Question: What did the Muslim army do when the army reached Hunayn?
Answer: Taken unaware the advance guard of the Muslim army fled in panic.
Abu Bakr

Context: In 630 he was part of Battle of Hunayn and Siege of Ta'if. In the Battle of Hunayn as the Muslim army passed through the valley of Hunayn some eleven miles north east of Mecca a rain of arrows fell on it let loose by a group of archers of the hostile tribes that lay hid in the mountain pass. Taken unaware the advance guard of the Muslim army fled in panic. There was considerable confusion, and the camels, horses and men ran into one another in the attempt to seek cover. Muhammad stood firm. There were only nine companions around him including Abu Bakr. All the rest had fled. Under the instructions of Muhammad, Abbas shouted at the top of his voice "O Muslims come to the Prophet of Allah". The call was heard by the Muslim soldiers and they gathered beside Muhammad. When the Muslim had gathered in sufficient number, Muhammad ordered a charge against the enemy. In the hand-to-hand fight that followed the tribes were routed and they fled to Autas. Muhammad posted a contingent to guard the Hunayn pass and led the main army to Autas. In the confrontation at Autas the tribes could not withstand the Muslim onslaught. Finding the resistance useless the tribes broke the camp and retired to Ta'if. Abu Bakr was commissioned by Muhammad to lead the attack against Ta'if. From Autas the Muslim forces set out for Ta'if. The tribes shut themselves in the fort and refused to come out in the open. The Muslim employed catapults to throw stones in the town, but this did not lead to any tangible results. The Muslim tried the testudo device whereunder a group of soldiers shielded by a cover of cowhide advanced to set fire to the gate. The enemy threw red hot scraps of iron on the testudo which made it ineffective. The siege dragged on for two weeks, and still there was no sign of the fall of the fort. Muhammad held a council of war. Abu Bakr advised that the siege might be raised and that God would Himself make arrangements for the fall of the fort. The advice was accepted, and in February 630, the siege of Ta'if was raised and the Muslim army returned to Mecca. A few days later Malik bin Auf the commander, came to Mecca and became a Muslim. Thus the forecast of Abu Bakr came to be fulfilled, and the God Himself arranged for the surrender of Ta'if. CANNOTANSWER

Question: Then what did the Muslim army do?
Answer: There was considerable confusion, and the camels, horses and men ran into one another in the attempt to seek cover. Muhammad stood firm.
Abu Bakr

Context: In 630 he was part of Battle of Hunayn and Siege of Ta'if. In the Battle of Hunayn as the Muslim army passed through the valley of Hunayn some eleven miles north east of Mecca a rain of arrows fell on it let loose by a group of archers of the hostile tribes that lay hid in the mountain pass. Taken unaware the advance guard of the Muslim army fled in panic. There was considerable confusion, and the camels, horses and men ran into one another in the attempt to seek cover. Muhammad stood firm. There were only nine companions around him including Abu Bakr. All the rest had fled. Under the instructions of Muhammad, Abbas shouted at the top of his voice "O Muslims come to the Prophet of Allah". The call was heard by the Muslim soldiers and they gathered beside Muhammad. When the Muslim had gathered in sufficient number, Muhammad ordered a charge against the enemy. In the hand-to-hand fight that followed the tribes were routed and they fled to Autas. Muhammad posted a contingent to guard the Hunayn pass and led the main army to Autas. In the confrontation at Autas the tribes could not withstand the Muslim onslaught. Finding the resistance useless the tribes broke the camp and retired to Ta'if. Abu Bakr was commissioned by Muhammad to lead the attack against Ta'if. From Autas the Muslim forces set out for Ta'if. The tribes shut themselves in the fort and refused to come out in the open. The Muslim employed catapults to throw stones in the town, but this did not lead to any tangible results. The Muslim tried the testudo device whereunder a group of soldiers shielded by a cover of cowhide advanced to set fire to the gate. The enemy threw red hot scraps of iron on the testudo which made it ineffective. The siege dragged on for two weeks, and still there was no sign of the fall of the fort. Muhammad held a council of war. Abu Bakr advised that the siege might be raised and that God would Himself make arrangements for the fall of the fort. The advice was accepted, and in February 630, the siege of Ta'if was raised and the Muslim army returned to Mecca. A few days later Malik bin Auf the commander, came to Mecca and became a Muslim. Thus the forecast of Abu Bakr came to be fulfilled, and the God Himself arranged for the surrender of Ta'if. CANNOTANSWER

Question: When did the Battle of Hunayn happen?
Answer: In 630
Vanessa Williams

Context: Williams first received public recognition for her musical abilities when she won the preliminary talent portion of the Miss America pageant with her rendition of "Happy Days Are Here Again" (Williams would later be crowned Miss America 1984). Four years later in 1988, Williams released her debut album, The Right Stuff. The first single, "The Right Stuff", found success on the R&B chart, while the second single, "He's Got the Look", found similar success on the same chart. The third single, "Dreamin'", was a pop hit, becoming Williams' first top 10 hit on the Billboard Hot 100, peaking at No. 8, and her first number one single on the Hot R&B/Hip-Hop Songs chart. The album reached platinum status in the U.S. and earned her a NAACP Image Award and three Grammy Award nominations, including one for Best New Artist. Her second album The Comfort Zone became the biggest success in her music career. The lead single "Running Back to You" reached top twenty on the Hot 100, and the top position of Hot R&B/Hip-Hop Songs chart on October 5, 1991. Other singles included "The Comfort Zone" (#2 R&B), "Just for Tonight" (#26 Pop), a cover of The Isley Brothers' "Work to Do" (#3 R&B), and the club-only hit "Freedom Dance (Get Free!)." The most successful single from the album, as well as her biggest hit to date, is "Save the Best for Last". It reached No. 1 in the United States, where it remained for five weeks, as well as No. 1 in Australia, the Netherlands, and Canada, and was in the top 5 in Japan, Ireland and the United Kingdom. The album sold 2.2 million copies in the U.S. at its time of release and has since been certified triple platinum in the United States by the RIAA, gold in Canada by the CRIA, and platinum in the United Kingdom by the BPI. The Comfort Zone earned Williams five Grammy Award nominations. The Sweetest Days, her third album, was released in 1994 to highly-favorable reviews. The album saw Williams branch out and sample other styles of music that included jazz, hip hop, rock, and Latin-themed recordings such as "Betcha Never" and "You Can't Run", both written and produced by Babyface. Other singles from the album included the adult-contemporary and dance hit "The Way That You Love" and the title track. The album was certified platinum in the U.S. by the RIAA and earned her two Grammy Award nominations. Other releases include two Christmas albums, Star Bright in 1996, and Silver & Gold in 2004; Next in 1997, and Everlasting Love in 2005, along with a greatest-hits compilation released in 1998, and a host of other compilations released over the years. Notable chart performances from subsequent albums, motion picture and television soundtracks have included the songs "Love Is", which was a duet with Brian McKnight, the Golden Globe- and Academy Award-winning "Colors of the Wind", "Where Do We Go from Here?", and "Oh How the Years Go By". CANNOTANSWER

Question: What is the name of a Vanessa William album?
Answer: The Right Stuff.
Vanessa Williams

Context: Williams first received public recognition for her musical abilities when she won the preliminary talent portion of the Miss America pageant with her rendition of "Happy Days Are Here Again" (Williams would later be crowned Miss America 1984). Four years later in 1988, Williams released her debut album, The Right Stuff. The first single, "The Right Stuff", found success on the R&B chart, while the second single, "He's Got the Look", found similar success on the same chart. The third single, "Dreamin'", was a pop hit, becoming Williams' first top 10 hit on the Billboard Hot 100, peaking at No. 8, and her first number one single on the Hot R&B/Hip-Hop Songs chart. The album reached platinum status in the U.S. and earned her a NAACP Image Award and three Grammy Award nominations, including one for Best New Artist. Her second album The Comfort Zone became the biggest success in her music career. The lead single "Running Back to You" reached top twenty on the Hot 100, and the top position of Hot R&B/Hip-Hop Songs chart on October 5, 1991. Other singles included "The Comfort Zone" (#2 R&B), "Just for Tonight" (#26 Pop), a cover of The Isley Brothers' "Work to Do" (#3 R&B), and the club-only hit "Freedom Dance (Get Free!)." The most successful single from the album, as well as her biggest hit to date, is "Save the Best for Last". It reached No. 1 in the United States, where it remained for five weeks, as well as No. 1 in Australia, the Netherlands, and Canada, and was in the top 5 in Japan, Ireland and the United Kingdom. The album sold 2.2 million copies in the U.S. at its time of release and has since been certified triple platinum in the United States by the RIAA, gold in Canada by the CRIA, and platinum in the United Kingdom by the BPI. The Comfort Zone earned Williams five Grammy Award nominations. The Sweetest Days, her third album, was released in 1994 to highly-favorable reviews. The album saw Williams branch out and sample other styles of music that included jazz, hip hop, rock, and Latin-themed recordings such as "Betcha Never" and "You Can't Run", both written and produced by Babyface. Other singles from the album included the adult-contemporary and dance hit "The Way That You Love" and the title track. The album was certified platinum in the U.S. by the RIAA and earned her two Grammy Award nominations. Other releases include two Christmas albums, Star Bright in 1996, and Silver & Gold in 2004; Next in 1997, and Everlasting Love in 2005, along with a greatest-hits compilation released in 1998, and a host of other compilations released over the years. Notable chart performances from subsequent albums, motion picture and television soundtracks have included the songs "Love Is", which was a duet with Brian McKnight, the Golden Globe- and Academy Award-winning "Colors of the Wind", "Where Do We Go from Here?", and "Oh How the Years Go By". CANNOTANSWER

Question: When did the album "The Right Stuff" come out?
Answer: 1988,
Vanessa Williams

Context: Williams first received public recognition for her musical abilities when she won the preliminary talent portion of the Miss America pageant with her rendition of "Happy Days Are Here Again" (Williams would later be crowned Miss America 1984). Four years later in 1988, Williams released her debut album, The Right Stuff. The first single, "The Right Stuff", found success on the R&B chart, while the second single, "He's Got the Look", found similar success on the same chart. The third single, "Dreamin'", was a pop hit, becoming Williams' first top 10 hit on the Billboard Hot 100, peaking at No. 8, and her first number one single on the Hot R&B/Hip-Hop Songs chart. The album reached platinum status in the U.S. and earned her a NAACP Image Award and three Grammy Award nominations, including one for Best New Artist. Her second album The Comfort Zone became the biggest success in her music career. The lead single "Running Back to You" reached top twenty on the Hot 100, and the top position of Hot R&B/Hip-Hop Songs chart on October 5, 1991. Other singles included "The Comfort Zone" (#2 R&B), "Just for Tonight" (#26 Pop), a cover of The Isley Brothers' "Work to Do" (#3 R&B), and the club-only hit "Freedom Dance (Get Free!)." The most successful single from the album, as well as her biggest hit to date, is "Save the Best for Last". It reached No. 1 in the United States, where it remained for five weeks, as well as No. 1 in Australia, the Netherlands, and Canada, and was in the top 5 in Japan, Ireland and the United Kingdom. The album sold 2.2 million copies in the U.S. at its time of release and has since been certified triple platinum in the United States by the RIAA, gold in Canada by the CRIA, and platinum in the United Kingdom by the BPI. The Comfort Zone earned Williams five Grammy Award nominations. The Sweetest Days, her third album, was released in 1994 to highly-favorable reviews. The album saw Williams branch out and sample other styles of music that included jazz, hip hop, rock, and Latin-themed recordings such as "Betcha Never" and "You Can't Run", both written and produced by Babyface. Other singles from the album included the adult-contemporary and dance hit "The Way That You Love" and the title track. The album was certified platinum in the U.S. by the RIAA and earned her two Grammy Award nominations. Other releases include two Christmas albums, Star Bright in 1996, and Silver & Gold in 2004; Next in 1997, and Everlasting Love in 2005, along with a greatest-hits compilation released in 1998, and a host of other compilations released over the years. Notable chart performances from subsequent albums, motion picture and television soundtracks have included the songs "Love Is", which was a duet with Brian McKnight, the Golden Globe- and Academy Award-winning "Colors of the Wind", "Where Do We Go from Here?", and "Oh How the Years Go By". CANNOTANSWER

Question: What is the name of a song that came from The Right Stuff album?
Answer: "He's Got the Look",
Vanessa Williams

Context: Williams first received public recognition for her musical abilities when she won the preliminary talent portion of the Miss America pageant with her rendition of "Happy Days Are Here Again" (Williams would later be crowned Miss America 1984). Four years later in 1988, Williams released her debut album, The Right Stuff. The first single, "The Right Stuff", found success on the R&B chart, while the second single, "He's Got the Look", found similar success on the same chart. The third single, "Dreamin'", was a pop hit, becoming Williams' first top 10 hit on the Billboard Hot 100, peaking at No. 8, and her first number one single on the Hot R&B/Hip-Hop Songs chart. The album reached platinum status in the U.S. and earned her a NAACP Image Award and three Grammy Award nominations, including one for Best New Artist. Her second album The Comfort Zone became the biggest success in her music career. The lead single "Running Back to You" reached top twenty on the Hot 100, and the top position of Hot R&B/Hip-Hop Songs chart on October 5, 1991. Other singles included "The Comfort Zone" (#2 R&B), "Just for Tonight" (#26 Pop), a cover of The Isley Brothers' "Work to Do" (#3 R&B), and the club-only hit "Freedom Dance (Get Free!)." The most successful single from the album, as well as her biggest hit to date, is "Save the Best for Last". It reached No. 1 in the United States, where it remained for five weeks, as well as No. 1 in Australia, the Netherlands, and Canada, and was in the top 5 in Japan, Ireland and the United Kingdom. The album sold 2.2 million copies in the U.S. at its time of release and has since been certified triple platinum in the United States by the RIAA, gold in Canada by the CRIA, and platinum in the United Kingdom by the BPI. The Comfort Zone earned Williams five Grammy Award nominations. The Sweetest Days, her third album, was released in 1994 to highly-favorable reviews. The album saw Williams branch out and sample other styles of music that included jazz, hip hop, rock, and Latin-themed recordings such as "Betcha Never" and "You Can't Run", both written and produced by Babyface. Other singles from the album included the adult-contemporary and dance hit "The Way That You Love" and the title track. The album was certified platinum in the U.S. by the RIAA and earned her two Grammy Award nominations. Other releases include two Christmas albums, Star Bright in 1996, and Silver & Gold in 2004; Next in 1997, and Everlasting Love in 2005, along with a greatest-hits compilation released in 1998, and a host of other compilations released over the years. Notable chart performances from subsequent albums, motion picture and television soundtracks have included the songs "Love Is", which was a duet with Brian McKnight, the Golden Globe- and Academy Award-winning "Colors of the Wind", "Where Do We Go from Here?", and "Oh How the Years Go By". CANNOTANSWER

Question: Did Vanessa Williams collaborate with anyone to make the song "He's Got the Look"?
Answer: CANNOTANSWER
György Lukács

Context: Whilst at university in Budapest, Lukacs was part of socialist intellectual circles through which he met Ervin Szabo, an anarcho-syndicalist who introduced him to the works of Georges Sorel (1847-1922), the French proponent of revolutionary syndicalism. In that period, Lukacs's intellectual perspectives were modernist and anti-positivist. From 1904 to 1908, he was part of a theatre troupe that produced modernist, psychologically realistic plays by Henrik Ibsen, August Strindberg, and Gerhart Hauptmann. Lukacs spent much time in Germany, and studied in Berlin from 1906 to 1910, during which time he made the acquaintance of the philosopher Georg Simmel. Later, in 1913, whilst in Heidelberg he befriended Max Weber, Ernst Bloch, and Stefan George. The idealist system to which Lukacs subscribed was intellectually indebted to Neo-Kantianism (then the dominant philosophy in German universities) and to Plato, Georg Wilhelm Friedrich Hegel, Soren Kierkegaard, Wilhelm Dilthey, and Fyodor Dostoyevsky. In that period, he published Soul and Form (1911; tr. 1974) and The Theory of the Novel (1916/1920; tr. 1971). In 1915, Lukacs returned to Budapest, where he was the leader of the Sunday Circle, an intellectual salon. Its concerns were the cultural themes that arose from the existential works of Dostoyevsky, which thematically aligned with Lukacs's interests in his last years at Heidelberg. As a salon, the Sunday Circle sponsored cultural events whose participants included literary and musical avant-garde figures, such as Karl Mannheim, the composer Bela Bartok, Bela Balazs, and Karl Polanyi; some of them also attended the weekly salons. In 1918, the last year of the First World War (1914-18), the Sunday Circle became divided. They dissolved the salon because of their divergent politics; several of the leading members accompanied Lukacs into the Communist Party of Hungary. CANNOTANSWER

Question: What was the György Lukács Pre-Marxist period?
Answer: Lukacs was part of socialist intellectual circles through which he met Ervin Szabo, an anarcho-syndicalist who introduced him to the works of Georges Sorel (
György Lukács

Context: Whilst at university in Budapest, Lukacs was part of socialist intellectual circles through which he met Ervin Szabo, an anarcho-syndicalist who introduced him to the works of Georges Sorel (1847-1922), the French proponent of revolutionary syndicalism. In that period, Lukacs's intellectual perspectives were modernist and anti-positivist. From 1904 to 1908, he was part of a theatre troupe that produced modernist, psychologically realistic plays by Henrik Ibsen, August Strindberg, and Gerhart Hauptmann. Lukacs spent much time in Germany, and studied in Berlin from 1906 to 1910, during which time he made the acquaintance of the philosopher Georg Simmel. Later, in 1913, whilst in Heidelberg he befriended Max Weber, Ernst Bloch, and Stefan George. The idealist system to which Lukacs subscribed was intellectually indebted to Neo-Kantianism (then the dominant philosophy in German universities) and to Plato, Georg Wilhelm Friedrich Hegel, Soren Kierkegaard, Wilhelm Dilthey, and Fyodor Dostoyevsky. In that period, he published Soul and Form (1911; tr. 1974) and The Theory of the Novel (1916/1920; tr. 1971). In 1915, Lukacs returned to Budapest, where he was the leader of the Sunday Circle, an intellectual salon. Its concerns were the cultural themes that arose from the existential works of Dostoyevsky, which thematically aligned with Lukacs's interests in his last years at Heidelberg. As a salon, the Sunday Circle sponsored cultural events whose participants included literary and musical avant-garde figures, such as Karl Mannheim, the composer Bela Bartok, Bela Balazs, and Karl Polanyi; some of them also attended the weekly salons. In 1918, the last year of the First World War (1914-18), the Sunday Circle became divided. They dissolved the salon because of their divergent politics; several of the leading members accompanied Lukacs into the Communist Party of Hungary. CANNOTANSWER

Question: What were the socialist intellectual circles called where György Lukács was a part of?
Answer: revolutionary syndicalism.
György Lukács

Context: Whilst at university in Budapest, Lukacs was part of socialist intellectual circles through which he met Ervin Szabo, an anarcho-syndicalist who introduced him to the works of Georges Sorel (1847-1922), the French proponent of revolutionary syndicalism. In that period, Lukacs's intellectual perspectives were modernist and anti-positivist. From 1904 to 1908, he was part of a theatre troupe that produced modernist, psychologically realistic plays by Henrik Ibsen, August Strindberg, and Gerhart Hauptmann. Lukacs spent much time in Germany, and studied in Berlin from 1906 to 1910, during which time he made the acquaintance of the philosopher Georg Simmel. Later, in 1913, whilst in Heidelberg he befriended Max Weber, Ernst Bloch, and Stefan George. The idealist system to which Lukacs subscribed was intellectually indebted to Neo-Kantianism (then the dominant philosophy in German universities) and to Plato, Georg Wilhelm Friedrich Hegel, Soren Kierkegaard, Wilhelm Dilthey, and Fyodor Dostoyevsky. In that period, he published Soul and Form (1911; tr. 1974) and The Theory of the Novel (1916/1920; tr. 1971). In 1915, Lukacs returned to Budapest, where he was the leader of the Sunday Circle, an intellectual salon. Its concerns were the cultural themes that arose from the existential works of Dostoyevsky, which thematically aligned with Lukacs's interests in his last years at Heidelberg. As a salon, the Sunday Circle sponsored cultural events whose participants included literary and musical avant-garde figures, such as Karl Mannheim, the composer Bela Bartok, Bela Balazs, and Karl Polanyi; some of them also attended the weekly salons. In 1918, the last year of the First World War (1914-18), the Sunday Circle became divided. They dissolved the salon because of their divergent politics; several of the leading members accompanied Lukacs into the Communist Party of Hungary. CANNOTANSWER

Question: Other than Pre-Marxist period, are there any interesting aspects about this article?
Answer: Lukacs spent much time in Germany, and studied in Berlin from 1906 to 1910, during which time he made the acquaintance of the philosopher Georg Simmel.