gaussalgo/Canard_Wiki-augmented huggingface dataset:
Pete Pihos

Context: When Pihos returned to Indiana after his military service, he played at the fullback position for the 1945 Indiana Hoosiers football team that compiled the only undefeated record (9-0-1) in Indiana football history, won the program's first Big Ten Conference championship, and finished the season ranked No. 4 in the final AP Poll. He had only two days of practice before his first game back, Indiana's second game of the season, against Northwestern. He scored Indiana's only touchdown in the game, when he caught a pass at the Northwestern five-yard line and dragged three defenders with him over the goal-line. He scored the first two touchdowns in Indiana's 26-0 win over Purdue in the final game of the year. Pihos finished the season having carried the ball 92 times for 410 yards and seven touchdowns. He earned first-team All-America honors from Yank, the Army Weekly magazine, and finished eighth in voting for the Heisman Trophy.  As a senior, Pihos played three positions (fullback, halfback, and quarterback) and was named the most valuable player on the 1946 Indiana Hoosiers football team. In a show of versatility, and despite suffering from a throat infection and thigh injury during the 1946 season, he carried the ball 76 times for 262 rushing yards, completed seven of twelve passes for 84 passing yards, had ten catches for 213 receiving yards, and scored eight touchdowns. He ended his college career by scoring three touchdowns against the Purdue Boilermakers, helping the Hoosiers win the Old Oaken Bucket for that year. Pihos finished third in the voting for the Chicago Tribune Silver Football as the most valuable player in the Big Nine Conference.  In four seasons at Indiana, Pihos scored 138 points, which was then the school's all-time scoring record. He also broke Indiana career records for touchdowns and receptions. Bo McMillin, Indiana's head football coach since 1934, called Pihos "the greatest all-around football player our team has known in my time at Indiana." CANNOTANSWER

Question: who did Pete Pihos play for during 1945-1946
Answer: he played at the fullback position for the 1945 Indiana Hoosiers football team
Pete Pihos

Context: When Pihos returned to Indiana after his military service, he played at the fullback position for the 1945 Indiana Hoosiers football team that compiled the only undefeated record (9-0-1) in Indiana football history, won the program's first Big Ten Conference championship, and finished the season ranked No. 4 in the final AP Poll. He had only two days of practice before his first game back, Indiana's second game of the season, against Northwestern. He scored Indiana's only touchdown in the game, when he caught a pass at the Northwestern five-yard line and dragged three defenders with him over the goal-line. He scored the first two touchdowns in Indiana's 26-0 win over Purdue in the final game of the year. Pihos finished the season having carried the ball 92 times for 410 yards and seven touchdowns. He earned first-team All-America honors from Yank, the Army Weekly magazine, and finished eighth in voting for the Heisman Trophy.  As a senior, Pihos played three positions (fullback, halfback, and quarterback) and was named the most valuable player on the 1946 Indiana Hoosiers football team. In a show of versatility, and despite suffering from a throat infection and thigh injury during the 1946 season, he carried the ball 76 times for 262 rushing yards, completed seven of twelve passes for 84 passing yards, had ten catches for 213 receiving yards, and scored eight touchdowns. He ended his college career by scoring three touchdowns against the Purdue Boilermakers, helping the Hoosiers win the Old Oaken Bucket for that year. Pihos finished third in the voting for the Chicago Tribune Silver Football as the most valuable player in the Big Nine Conference.  In four seasons at Indiana, Pihos scored 138 points, which was then the school's all-time scoring record. He also broke Indiana career records for touchdowns and receptions. Bo McMillin, Indiana's head football coach since 1934, called Pihos "the greatest all-around football player our team has known in my time at Indiana." CANNOTANSWER

Question: Besides the Hoosiers, did Pete Pihos play for anyone else during 1945-1946?
Answer: In four seasons at Indiana, Pihos scored 138 points,
Pete Pihos

Context: When Pihos returned to Indiana after his military service, he played at the fullback position for the 1945 Indiana Hoosiers football team that compiled the only undefeated record (9-0-1) in Indiana football history, won the program's first Big Ten Conference championship, and finished the season ranked No. 4 in the final AP Poll. He had only two days of practice before his first game back, Indiana's second game of the season, against Northwestern. He scored Indiana's only touchdown in the game, when he caught a pass at the Northwestern five-yard line and dragged three defenders with him over the goal-line. He scored the first two touchdowns in Indiana's 26-0 win over Purdue in the final game of the year. Pihos finished the season having carried the ball 92 times for 410 yards and seven touchdowns. He earned first-team All-America honors from Yank, the Army Weekly magazine, and finished eighth in voting for the Heisman Trophy.  As a senior, Pihos played three positions (fullback, halfback, and quarterback) and was named the most valuable player on the 1946 Indiana Hoosiers football team. In a show of versatility, and despite suffering from a throat infection and thigh injury during the 1946 season, he carried the ball 76 times for 262 rushing yards, completed seven of twelve passes for 84 passing yards, had ten catches for 213 receiving yards, and scored eight touchdowns. He ended his college career by scoring three touchdowns against the Purdue Boilermakers, helping the Hoosiers win the Old Oaken Bucket for that year. Pihos finished third in the voting for the Chicago Tribune Silver Football as the most valuable player in the Big Nine Conference.  In four seasons at Indiana, Pihos scored 138 points, which was then the school's all-time scoring record. He also broke Indiana career records for touchdowns and receptions. Bo McMillin, Indiana's head football coach since 1934, called Pihos "the greatest all-around football player our team has known in my time at Indiana." CANNOTANSWER

Question: Did Pete Pihos help the Hoosiers win any important games?
Answer: he played at the fullback position for the 1945 Indiana Hoosiers football team that compiled the only undefeated record (9-0-1) in Indiana football history,
Pete Pihos

Context: When Pihos returned to Indiana after his military service, he played at the fullback position for the 1945 Indiana Hoosiers football team that compiled the only undefeated record (9-0-1) in Indiana football history, won the program's first Big Ten Conference championship, and finished the season ranked No. 4 in the final AP Poll. He had only two days of practice before his first game back, Indiana's second game of the season, against Northwestern. He scored Indiana's only touchdown in the game, when he caught a pass at the Northwestern five-yard line and dragged three defenders with him over the goal-line. He scored the first two touchdowns in Indiana's 26-0 win over Purdue in the final game of the year. Pihos finished the season having carried the ball 92 times for 410 yards and seven touchdowns. He earned first-team All-America honors from Yank, the Army Weekly magazine, and finished eighth in voting for the Heisman Trophy.  As a senior, Pihos played three positions (fullback, halfback, and quarterback) and was named the most valuable player on the 1946 Indiana Hoosiers football team. In a show of versatility, and despite suffering from a throat infection and thigh injury during the 1946 season, he carried the ball 76 times for 262 rushing yards, completed seven of twelve passes for 84 passing yards, had ten catches for 213 receiving yards, and scored eight touchdowns. He ended his college career by scoring three touchdowns against the Purdue Boilermakers, helping the Hoosiers win the Old Oaken Bucket for that year. Pihos finished third in the voting for the Chicago Tribune Silver Football as the most valuable player in the Big Nine Conference.  In four seasons at Indiana, Pihos scored 138 points, which was then the school's all-time scoring record. He also broke Indiana career records for touchdowns and receptions. Bo McMillin, Indiana's head football coach since 1934, called Pihos "the greatest all-around football player our team has known in my time at Indiana." CANNOTANSWER

Question: Did Pete Pihos have any major losses?
Answer: Bo McMillin, Indiana's head football coach since 1934, called Pihos "the greatest all-around football player our team has known in my time at Indiana."
Pete Pihos

Context: When Pihos returned to Indiana after his military service, he played at the fullback position for the 1945 Indiana Hoosiers football team that compiled the only undefeated record (9-0-1) in Indiana football history, won the program's first Big Ten Conference championship, and finished the season ranked No. 4 in the final AP Poll. He had only two days of practice before his first game back, Indiana's second game of the season, against Northwestern. He scored Indiana's only touchdown in the game, when he caught a pass at the Northwestern five-yard line and dragged three defenders with him over the goal-line. He scored the first two touchdowns in Indiana's 26-0 win over Purdue in the final game of the year. Pihos finished the season having carried the ball 92 times for 410 yards and seven touchdowns. He earned first-team All-America honors from Yank, the Army Weekly magazine, and finished eighth in voting for the Heisman Trophy.  As a senior, Pihos played three positions (fullback, halfback, and quarterback) and was named the most valuable player on the 1946 Indiana Hoosiers football team. In a show of versatility, and despite suffering from a throat infection and thigh injury during the 1946 season, he carried the ball 76 times for 262 rushing yards, completed seven of twelve passes for 84 passing yards, had ten catches for 213 receiving yards, and scored eight touchdowns. He ended his college career by scoring three touchdowns against the Purdue Boilermakers, helping the Hoosiers win the Old Oaken Bucket for that year. Pihos finished third in the voting for the Chicago Tribune Silver Football as the most valuable player in the Big Nine Conference.  In four seasons at Indiana, Pihos scored 138 points, which was then the school's all-time scoring record. He also broke Indiana career records for touchdowns and receptions. Bo McMillin, Indiana's head football coach since 1934, called Pihos "the greatest all-around football player our team has known in my time at Indiana." CANNOTANSWER

Question: Besides  the 1945 undefeated season, What other significant events took place for Pete Pihos during 1945-1946
Answer: 1946 season, he carried the ball 76 times for 262 rushing yards, completed seven of twelve passes for 84 passing yards,
Pete Pihos

Context: When Pihos returned to Indiana after his military service, he played at the fullback position for the 1945 Indiana Hoosiers football team that compiled the only undefeated record (9-0-1) in Indiana football history, won the program's first Big Ten Conference championship, and finished the season ranked No. 4 in the final AP Poll. He had only two days of practice before his first game back, Indiana's second game of the season, against Northwestern. He scored Indiana's only touchdown in the game, when he caught a pass at the Northwestern five-yard line and dragged three defenders with him over the goal-line. He scored the first two touchdowns in Indiana's 26-0 win over Purdue in the final game of the year. Pihos finished the season having carried the ball 92 times for 410 yards and seven touchdowns. He earned first-team All-America honors from Yank, the Army Weekly magazine, and finished eighth in voting for the Heisman Trophy.  As a senior, Pihos played three positions (fullback, halfback, and quarterback) and was named the most valuable player on the 1946 Indiana Hoosiers football team. In a show of versatility, and despite suffering from a throat infection and thigh injury during the 1946 season, he carried the ball 76 times for 262 rushing yards, completed seven of twelve passes for 84 passing yards, had ten catches for 213 receiving yards, and scored eight touchdowns. He ended his college career by scoring three touchdowns against the Purdue Boilermakers, helping the Hoosiers win the Old Oaken Bucket for that year. Pihos finished third in the voting for the Chicago Tribune Silver Football as the most valuable player in the Big Nine Conference.  In four seasons at Indiana, Pihos scored 138 points, which was then the school's all-time scoring record. He also broke Indiana career records for touchdowns and receptions. Bo McMillin, Indiana's head football coach since 1934, called Pihos "the greatest all-around football player our team has known in my time at Indiana." CANNOTANSWER

Question: Did Pete Pihos win any awards during his time with the Hoosiers?
Answer: He earned first-team All-America honors from Yank, the Army Weekly magazine, and finished eighth in voting for the Heisman Trophy.
Pete Pihos

Context: When Pihos returned to Indiana after his military service, he played at the fullback position for the 1945 Indiana Hoosiers football team that compiled the only undefeated record (9-0-1) in Indiana football history, won the program's first Big Ten Conference championship, and finished the season ranked No. 4 in the final AP Poll. He had only two days of practice before his first game back, Indiana's second game of the season, against Northwestern. He scored Indiana's only touchdown in the game, when he caught a pass at the Northwestern five-yard line and dragged three defenders with him over the goal-line. He scored the first two touchdowns in Indiana's 26-0 win over Purdue in the final game of the year. Pihos finished the season having carried the ball 92 times for 410 yards and seven touchdowns. He earned first-team All-America honors from Yank, the Army Weekly magazine, and finished eighth in voting for the Heisman Trophy.  As a senior, Pihos played three positions (fullback, halfback, and quarterback) and was named the most valuable player on the 1946 Indiana Hoosiers football team. In a show of versatility, and despite suffering from a throat infection and thigh injury during the 1946 season, he carried the ball 76 times for 262 rushing yards, completed seven of twelve passes for 84 passing yards, had ten catches for 213 receiving yards, and scored eight touchdowns. He ended his college career by scoring three touchdowns against the Purdue Boilermakers, helping the Hoosiers win the Old Oaken Bucket for that year. Pihos finished third in the voting for the Chicago Tribune Silver Football as the most valuable player in the Big Nine Conference.  In four seasons at Indiana, Pihos scored 138 points, which was then the school's all-time scoring record. He also broke Indiana career records for touchdowns and receptions. Bo McMillin, Indiana's head football coach since 1934, called Pihos "the greatest all-around football player our team has known in my time at Indiana." CANNOTANSWER

Question: Did Pete Pihos have any injuries during 1945-1946?
Answer: In a show of versatility, and despite suffering from a throat infection and thigh injury during the 1946 season,
Pete Pihos

Context: When Pihos returned to Indiana after his military service, he played at the fullback position for the 1945 Indiana Hoosiers football team that compiled the only undefeated record (9-0-1) in Indiana football history, won the program's first Big Ten Conference championship, and finished the season ranked No. 4 in the final AP Poll. He had only two days of practice before his first game back, Indiana's second game of the season, against Northwestern. He scored Indiana's only touchdown in the game, when he caught a pass at the Northwestern five-yard line and dragged three defenders with him over the goal-line. He scored the first two touchdowns in Indiana's 26-0 win over Purdue in the final game of the year. Pihos finished the season having carried the ball 92 times for 410 yards and seven touchdowns. He earned first-team All-America honors from Yank, the Army Weekly magazine, and finished eighth in voting for the Heisman Trophy.  As a senior, Pihos played three positions (fullback, halfback, and quarterback) and was named the most valuable player on the 1946 Indiana Hoosiers football team. In a show of versatility, and despite suffering from a throat infection and thigh injury during the 1946 season, he carried the ball 76 times for 262 rushing yards, completed seven of twelve passes for 84 passing yards, had ten catches for 213 receiving yards, and scored eight touchdowns. He ended his college career by scoring three touchdowns against the Purdue Boilermakers, helping the Hoosiers win the Old Oaken Bucket for that year. Pihos finished third in the voting for the Chicago Tribune Silver Football as the most valuable player in the Big Nine Conference.  In four seasons at Indiana, Pihos scored 138 points, which was then the school's all-time scoring record. He also broke Indiana career records for touchdowns and receptions. Bo McMillin, Indiana's head football coach since 1934, called Pihos "the greatest all-around football player our team has known in my time at Indiana." CANNOTANSWER

Question: why did Pete Pihos leave the Hoosiers?
Answer: In four seasons at Indiana,
Pete Pihos

Context: When Pihos returned to Indiana after his military service, he played at the fullback position for the 1945 Indiana Hoosiers football team that compiled the only undefeated record (9-0-1) in Indiana football history, won the program's first Big Ten Conference championship, and finished the season ranked No. 4 in the final AP Poll. He had only two days of practice before his first game back, Indiana's second game of the season, against Northwestern. He scored Indiana's only touchdown in the game, when he caught a pass at the Northwestern five-yard line and dragged three defenders with him over the goal-line. He scored the first two touchdowns in Indiana's 26-0 win over Purdue in the final game of the year. Pihos finished the season having carried the ball 92 times for 410 yards and seven touchdowns. He earned first-team All-America honors from Yank, the Army Weekly magazine, and finished eighth in voting for the Heisman Trophy.  As a senior, Pihos played three positions (fullback, halfback, and quarterback) and was named the most valuable player on the 1946 Indiana Hoosiers football team. In a show of versatility, and despite suffering from a throat infection and thigh injury during the 1946 season, he carried the ball 76 times for 262 rushing yards, completed seven of twelve passes for 84 passing yards, had ten catches for 213 receiving yards, and scored eight touchdowns. He ended his college career by scoring three touchdowns against the Purdue Boilermakers, helping the Hoosiers win the Old Oaken Bucket for that year. Pihos finished third in the voting for the Chicago Tribune Silver Football as the most valuable player in the Big Nine Conference.  In four seasons at Indiana, Pihos scored 138 points, which was then the school's all-time scoring record. He also broke Indiana career records for touchdowns and receptions. Bo McMillin, Indiana's head football coach since 1934, called Pihos "the greatest all-around football player our team has known in my time at Indiana." CANNOTANSWER

Question: How did Pete Pihos get along with his coach?
Answer: Bo McMillin, Indiana's head football coach since 1934, called Pihos "the greatest all-around football player our team has known in my time at Indiana."
Pete Pihos

Context: When Pihos returned to Indiana after his military service, he played at the fullback position for the 1945 Indiana Hoosiers football team that compiled the only undefeated record (9-0-1) in Indiana football history, won the program's first Big Ten Conference championship, and finished the season ranked No. 4 in the final AP Poll. He had only two days of practice before his first game back, Indiana's second game of the season, against Northwestern. He scored Indiana's only touchdown in the game, when he caught a pass at the Northwestern five-yard line and dragged three defenders with him over the goal-line. He scored the first two touchdowns in Indiana's 26-0 win over Purdue in the final game of the year. Pihos finished the season having carried the ball 92 times for 410 yards and seven touchdowns. He earned first-team All-America honors from Yank, the Army Weekly magazine, and finished eighth in voting for the Heisman Trophy.  As a senior, Pihos played three positions (fullback, halfback, and quarterback) and was named the most valuable player on the 1946 Indiana Hoosiers football team. In a show of versatility, and despite suffering from a throat infection and thigh injury during the 1946 season, he carried the ball 76 times for 262 rushing yards, completed seven of twelve passes for 84 passing yards, had ten catches for 213 receiving yards, and scored eight touchdowns. He ended his college career by scoring three touchdowns against the Purdue Boilermakers, helping the Hoosiers win the Old Oaken Bucket for that year. Pihos finished third in the voting for the Chicago Tribune Silver Football as the most valuable player in the Big Nine Conference.  In four seasons at Indiana, Pihos scored 138 points, which was then the school's all-time scoring record. He also broke Indiana career records for touchdowns and receptions. Bo McMillin, Indiana's head football coach since 1934, called Pihos "the greatest all-around football player our team has known in my time at Indiana." CANNOTANSWER

Question: What position did Pete Pihos play for the Hoosiers?
Answer: Pihos played three positions (fullback, halfback, and quarterback)
Kareem Abdul-Jabbar

Context: At age 24 in 1971, he converted to Islam and became Kareem Abdul-Jabbar, which means "the noble one, servant of the Almighty." He was named by Hamaas Abdul Khaalis. Abdul-Jabbar purchased and donated 7700 16th Street NW, a house in Washington, D.C. for Khaalis to use as the Hanafi Madh-Hab Center. Eventually, Kareem "found that [he] disagreed with some of Hamaas' teachings about the Quran, and [they] parted ways."  Speaking about the thinking behind his change of name when he converted to Islam he stated that he was "latching on to something that was part of my heritage, because many of the slaves who were brought here were Muslims. My family was brought to America by a French planter named Alcindor, who came here from Trinidad in the 18th century. My people were Yoruba, and their culture survived slavery...  My father found out about that when I was a kid, and it gave me all I needed to know that, hey, I was somebody, even if nobody else knew about it. When I was a kid, no one would believe anything positive that you could say about black people. And that's a terrible burden on black people, because they don't have an accurate idea of their history, which has been either suppressed or distorted."  In 1998, Abdul-Jabbar reached a settlement after suing Miami Dolphins running back Karim Abdul-Jabbar (now Abdul-Karim al-Jabbar, born Sharmon Shah) because he felt Karim was sponging off the name he made famous by having the Abdul-Jabbar moniker and number 33 on his Dolphins jersey. As a result, the younger Abdul-Jabbar had to change his jersey nameplate to simply "Abdul" while playing for the Dolphins. The football player had also been an athlete at UCLA. CANNOTANSWER

Question: Did Kareem Abdul-Jabbar change religions at some point?
Answer: converted to Islam
Kareem Abdul-Jabbar

Context: At age 24 in 1971, he converted to Islam and became Kareem Abdul-Jabbar, which means "the noble one, servant of the Almighty." He was named by Hamaas Abdul Khaalis. Abdul-Jabbar purchased and donated 7700 16th Street NW, a house in Washington, D.C. for Khaalis to use as the Hanafi Madh-Hab Center. Eventually, Kareem "found that [he] disagreed with some of Hamaas' teachings about the Quran, and [they] parted ways."  Speaking about the thinking behind his change of name when he converted to Islam he stated that he was "latching on to something that was part of my heritage, because many of the slaves who were brought here were Muslims. My family was brought to America by a French planter named Alcindor, who came here from Trinidad in the 18th century. My people were Yoruba, and their culture survived slavery...  My father found out about that when I was a kid, and it gave me all I needed to know that, hey, I was somebody, even if nobody else knew about it. When I was a kid, no one would believe anything positive that you could say about black people. And that's a terrible burden on black people, because they don't have an accurate idea of their history, which has been either suppressed or distorted."  In 1998, Abdul-Jabbar reached a settlement after suing Miami Dolphins running back Karim Abdul-Jabbar (now Abdul-Karim al-Jabbar, born Sharmon Shah) because he felt Karim was sponging off the name he made famous by having the Abdul-Jabbar moniker and number 33 on his Dolphins jersey. As a result, the younger Abdul-Jabbar had to change his jersey nameplate to simply "Abdul" while playing for the Dolphins. The football player had also been an athlete at UCLA. CANNOTANSWER

Question: Did Kareem Abdul-Jabbar change his name at the same time?
Answer: converted to Islam and became Kareem Abdul-Jabbar, which means "the noble one, servant of the Almighty.
Kareem Abdul-Jabbar

Context: At age 24 in 1971, he converted to Islam and became Kareem Abdul-Jabbar, which means "the noble one, servant of the Almighty." He was named by Hamaas Abdul Khaalis. Abdul-Jabbar purchased and donated 7700 16th Street NW, a house in Washington, D.C. for Khaalis to use as the Hanafi Madh-Hab Center. Eventually, Kareem "found that [he] disagreed with some of Hamaas' teachings about the Quran, and [they] parted ways."  Speaking about the thinking behind his change of name when he converted to Islam he stated that he was "latching on to something that was part of my heritage, because many of the slaves who were brought here were Muslims. My family was brought to America by a French planter named Alcindor, who came here from Trinidad in the 18th century. My people were Yoruba, and their culture survived slavery...  My father found out about that when I was a kid, and it gave me all I needed to know that, hey, I was somebody, even if nobody else knew about it. When I was a kid, no one would believe anything positive that you could say about black people. And that's a terrible burden on black people, because they don't have an accurate idea of their history, which has been either suppressed or distorted."  In 1998, Abdul-Jabbar reached a settlement after suing Miami Dolphins running back Karim Abdul-Jabbar (now Abdul-Karim al-Jabbar, born Sharmon Shah) because he felt Karim was sponging off the name he made famous by having the Abdul-Jabbar moniker and number 33 on his Dolphins jersey. As a result, the younger Abdul-Jabbar had to change his jersey nameplate to simply "Abdul" while playing for the Dolphins. The football player had also been an athlete at UCLA. CANNOTANSWER

Question: What was Kareem Abdul-Jabbar's religion prior to Islam?
Answer: CANNOTANSWER
Kareem Abdul-Jabbar

Context: At age 24 in 1971, he converted to Islam and became Kareem Abdul-Jabbar, which means "the noble one, servant of the Almighty." He was named by Hamaas Abdul Khaalis. Abdul-Jabbar purchased and donated 7700 16th Street NW, a house in Washington, D.C. for Khaalis to use as the Hanafi Madh-Hab Center. Eventually, Kareem "found that [he] disagreed with some of Hamaas' teachings about the Quran, and [they] parted ways."  Speaking about the thinking behind his change of name when he converted to Islam he stated that he was "latching on to something that was part of my heritage, because many of the slaves who were brought here were Muslims. My family was brought to America by a French planter named Alcindor, who came here from Trinidad in the 18th century. My people were Yoruba, and their culture survived slavery...  My father found out about that when I was a kid, and it gave me all I needed to know that, hey, I was somebody, even if nobody else knew about it. When I was a kid, no one would believe anything positive that you could say about black people. And that's a terrible burden on black people, because they don't have an accurate idea of their history, which has been either suppressed or distorted."  In 1998, Abdul-Jabbar reached a settlement after suing Miami Dolphins running back Karim Abdul-Jabbar (now Abdul-Karim al-Jabbar, born Sharmon Shah) because he felt Karim was sponging off the name he made famous by having the Abdul-Jabbar moniker and number 33 on his Dolphins jersey. As a result, the younger Abdul-Jabbar had to change his jersey nameplate to simply "Abdul" while playing for the Dolphins. The football player had also been an athlete at UCLA. CANNOTANSWER

Question: Why did Kareem Abdul-Jabbar convert to islam?
Answer: "latching on to something that was part of my heritage, because many of the slaves who were brought here were Muslims.
Kareem Abdul-Jabbar

Context: At age 24 in 1971, he converted to Islam and became Kareem Abdul-Jabbar, which means "the noble one, servant of the Almighty." He was named by Hamaas Abdul Khaalis. Abdul-Jabbar purchased and donated 7700 16th Street NW, a house in Washington, D.C. for Khaalis to use as the Hanafi Madh-Hab Center. Eventually, Kareem "found that [he] disagreed with some of Hamaas' teachings about the Quran, and [they] parted ways."  Speaking about the thinking behind his change of name when he converted to Islam he stated that he was "latching on to something that was part of my heritage, because many of the slaves who were brought here were Muslims. My family was brought to America by a French planter named Alcindor, who came here from Trinidad in the 18th century. My people were Yoruba, and their culture survived slavery...  My father found out about that when I was a kid, and it gave me all I needed to know that, hey, I was somebody, even if nobody else knew about it. When I was a kid, no one would believe anything positive that you could say about black people. And that's a terrible burden on black people, because they don't have an accurate idea of their history, which has been either suppressed or distorted."  In 1998, Abdul-Jabbar reached a settlement after suing Miami Dolphins running back Karim Abdul-Jabbar (now Abdul-Karim al-Jabbar, born Sharmon Shah) because he felt Karim was sponging off the name he made famous by having the Abdul-Jabbar moniker and number 33 on his Dolphins jersey. As a result, the younger Abdul-Jabbar had to change his jersey nameplate to simply "Abdul" while playing for the Dolphins. The football player had also been an athlete at UCLA. CANNOTANSWER

Question: Did anyone influence Kareem Abdul-Jabbar's decision to convert?
Answer: Hamaas Abdul Khaalis.
Kareem Abdul-Jabbar

Context: At age 24 in 1971, he converted to Islam and became Kareem Abdul-Jabbar, which means "the noble one, servant of the Almighty." He was named by Hamaas Abdul Khaalis. Abdul-Jabbar purchased and donated 7700 16th Street NW, a house in Washington, D.C. for Khaalis to use as the Hanafi Madh-Hab Center. Eventually, Kareem "found that [he] disagreed with some of Hamaas' teachings about the Quran, and [they] parted ways."  Speaking about the thinking behind his change of name when he converted to Islam he stated that he was "latching on to something that was part of my heritage, because many of the slaves who were brought here were Muslims. My family was brought to America by a French planter named Alcindor, who came here from Trinidad in the 18th century. My people were Yoruba, and their culture survived slavery...  My father found out about that when I was a kid, and it gave me all I needed to know that, hey, I was somebody, even if nobody else knew about it. When I was a kid, no one would believe anything positive that you could say about black people. And that's a terrible burden on black people, because they don't have an accurate idea of their history, which has been either suppressed or distorted."  In 1998, Abdul-Jabbar reached a settlement after suing Miami Dolphins running back Karim Abdul-Jabbar (now Abdul-Karim al-Jabbar, born Sharmon Shah) because he felt Karim was sponging off the name he made famous by having the Abdul-Jabbar moniker and number 33 on his Dolphins jersey. As a result, the younger Abdul-Jabbar had to change his jersey nameplate to simply "Abdul" while playing for the Dolphins. The football player had also been an athlete at UCLA. CANNOTANSWER

Question: How did Hamaas influence Kareem Abdul-Jabbar?
Answer: CANNOTANSWER
Julius Evola

Context: Thomas Sheehan wrote that "Evola's first philosophical works from the 'twenties were dedicated to reshaping neo-idealism from a philosophy of Absolute Spirit and mind into a philosophy of the "absolute individual" and action." Accordingly, Evola developed the doctrine of "magical idealism", which held that "the Ego must understand that everything that seems to have a reality independent of it is nothing but an illusion, caused by its own deficiency." For Evola, this ever-increasing unity with the "absolute individual" was consistent with unconstrained liberty, and therefore unconditional power. In his 1925 work Essays on Magical Idealism, Evola declared that "God does not exist. The Ego must create him by making itself divine."  According to Sheehan, Evola discovered the power of metaphysical mythology while developing his theories. This led to his advocacy of supra-rational intellectual intuition over discursive knowledge. In Evola's view, discursive knowledge separates man from Being. Sheehan stated that this position is a theme in certain interpretations of Western philosophers such as Plato, Thomas Aquinas, and Martin Heidegger that was exaggerated by Evola. Evola would later write:  The truths that allow us to understand the world of Tradition are not those that can be "learned" or "discussed." They either are or are not. We can only remember them, and that happens when we are freed from the obstacles represented by various human constructions (chief among these are the results and methods of the authorized "researchers") and have awakened the capacity to see from the nonhuman viewpoint, which is the same as the Traditional viewpoint ... Traditional truths have always been held to be essentially non-human.  Evola developed a doctrine of the "two natures": the natural world and the primordial "world of 'Being'". He believed that these "two natures" impose form and quality on lower matter and create a hierarchical "great chain of Being." He understood "spiritual virility" as signifying orientation towards this postulated transcendent principle. He held that the State should reflect this "ordering from above" and the consequent hierarchical differentiation of individuals according to their "organic preformation". By "organic preformation" he meant that which "gathers, preserves, and refines one's talents and qualifications for determinate functions." CANNOTANSWER

Question: What is Magical idealism?
Answer: Evola developed a doctrine of the "two natures":
Julius Evola

Context: Thomas Sheehan wrote that "Evola's first philosophical works from the 'twenties were dedicated to reshaping neo-idealism from a philosophy of Absolute Spirit and mind into a philosophy of the "absolute individual" and action." Accordingly, Evola developed the doctrine of "magical idealism", which held that "the Ego must understand that everything that seems to have a reality independent of it is nothing but an illusion, caused by its own deficiency." For Evola, this ever-increasing unity with the "absolute individual" was consistent with unconstrained liberty, and therefore unconditional power. In his 1925 work Essays on Magical Idealism, Evola declared that "God does not exist. The Ego must create him by making itself divine."  According to Sheehan, Evola discovered the power of metaphysical mythology while developing his theories. This led to his advocacy of supra-rational intellectual intuition over discursive knowledge. In Evola's view, discursive knowledge separates man from Being. Sheehan stated that this position is a theme in certain interpretations of Western philosophers such as Plato, Thomas Aquinas, and Martin Heidegger that was exaggerated by Evola. Evola would later write:  The truths that allow us to understand the world of Tradition are not those that can be "learned" or "discussed." They either are or are not. We can only remember them, and that happens when we are freed from the obstacles represented by various human constructions (chief among these are the results and methods of the authorized "researchers") and have awakened the capacity to see from the nonhuman viewpoint, which is the same as the Traditional viewpoint ... Traditional truths have always been held to be essentially non-human.  Evola developed a doctrine of the "two natures": the natural world and the primordial "world of 'Being'". He believed that these "two natures" impose form and quality on lower matter and create a hierarchical "great chain of Being." He understood "spiritual virility" as signifying orientation towards this postulated transcendent principle. He held that the State should reflect this "ordering from above" and the consequent hierarchical differentiation of individuals according to their "organic preformation". By "organic preformation" he meant that which "gathers, preserves, and refines one's talents and qualifications for determinate functions." CANNOTANSWER

Question: Did Julius Evola develop anything else other than a doctrine of the "two natures"?
Answer: Evola discovered the power of metaphysical mythology while developing his theories.
Julius Evola

Context: Thomas Sheehan wrote that "Evola's first philosophical works from the 'twenties were dedicated to reshaping neo-idealism from a philosophy of Absolute Spirit and mind into a philosophy of the "absolute individual" and action." Accordingly, Evola developed the doctrine of "magical idealism", which held that "the Ego must understand that everything that seems to have a reality independent of it is nothing but an illusion, caused by its own deficiency." For Evola, this ever-increasing unity with the "absolute individual" was consistent with unconstrained liberty, and therefore unconditional power. In his 1925 work Essays on Magical Idealism, Evola declared that "God does not exist. The Ego must create him by making itself divine."  According to Sheehan, Evola discovered the power of metaphysical mythology while developing his theories. This led to his advocacy of supra-rational intellectual intuition over discursive knowledge. In Evola's view, discursive knowledge separates man from Being. Sheehan stated that this position is a theme in certain interpretations of Western philosophers such as Plato, Thomas Aquinas, and Martin Heidegger that was exaggerated by Evola. Evola would later write:  The truths that allow us to understand the world of Tradition are not those that can be "learned" or "discussed." They either are or are not. We can only remember them, and that happens when we are freed from the obstacles represented by various human constructions (chief among these are the results and methods of the authorized "researchers") and have awakened the capacity to see from the nonhuman viewpoint, which is the same as the Traditional viewpoint ... Traditional truths have always been held to be essentially non-human.  Evola developed a doctrine of the "two natures": the natural world and the primordial "world of 'Being'". He believed that these "two natures" impose form and quality on lower matter and create a hierarchical "great chain of Being." He understood "spiritual virility" as signifying orientation towards this postulated transcendent principle. He held that the State should reflect this "ordering from above" and the consequent hierarchical differentiation of individuals according to their "organic preformation". By "organic preformation" he meant that which "gathers, preserves, and refines one's talents and qualifications for determinate functions." CANNOTANSWER

Question: What are some important aspects of Julius Evola's doctrine of the "two natures"?
Answer: In Evola's view, discursive knowledge separates man from Being.
Julius Evola

Context: Thomas Sheehan wrote that "Evola's first philosophical works from the 'twenties were dedicated to reshaping neo-idealism from a philosophy of Absolute Spirit and mind into a philosophy of the "absolute individual" and action." Accordingly, Evola developed the doctrine of "magical idealism", which held that "the Ego must understand that everything that seems to have a reality independent of it is nothing but an illusion, caused by its own deficiency." For Evola, this ever-increasing unity with the "absolute individual" was consistent with unconstrained liberty, and therefore unconditional power. In his 1925 work Essays on Magical Idealism, Evola declared that "God does not exist. The Ego must create him by making itself divine."  According to Sheehan, Evola discovered the power of metaphysical mythology while developing his theories. This led to his advocacy of supra-rational intellectual intuition over discursive knowledge. In Evola's view, discursive knowledge separates man from Being. Sheehan stated that this position is a theme in certain interpretations of Western philosophers such as Plato, Thomas Aquinas, and Martin Heidegger that was exaggerated by Evola. Evola would later write:  The truths that allow us to understand the world of Tradition are not those that can be "learned" or "discussed." They either are or are not. We can only remember them, and that happens when we are freed from the obstacles represented by various human constructions (chief among these are the results and methods of the authorized "researchers") and have awakened the capacity to see from the nonhuman viewpoint, which is the same as the Traditional viewpoint ... Traditional truths have always been held to be essentially non-human.  Evola developed a doctrine of the "two natures": the natural world and the primordial "world of 'Being'". He believed that these "two natures" impose form and quality on lower matter and create a hierarchical "great chain of Being." He understood "spiritual virility" as signifying orientation towards this postulated transcendent principle. He held that the State should reflect this "ordering from above" and the consequent hierarchical differentiation of individuals according to their "organic preformation". By "organic preformation" he meant that which "gathers, preserves, and refines one's talents and qualifications for determinate functions." CANNOTANSWER

Question: Other than Julius Evola's "two natures" doctrine, are there any other interesting aspects about this article?
Answer: Evola's first philosophical works from the 'twenties were dedicated to reshaping neo-idealism from a philosophy of Absolute Spirit and mind into a philosophy of the "absolute individual" and action.
Julius Evola

Context: Thomas Sheehan wrote that "Evola's first philosophical works from the 'twenties were dedicated to reshaping neo-idealism from a philosophy of Absolute Spirit and mind into a philosophy of the "absolute individual" and action." Accordingly, Evola developed the doctrine of "magical idealism", which held that "the Ego must understand that everything that seems to have a reality independent of it is nothing but an illusion, caused by its own deficiency." For Evola, this ever-increasing unity with the "absolute individual" was consistent with unconstrained liberty, and therefore unconditional power. In his 1925 work Essays on Magical Idealism, Evola declared that "God does not exist. The Ego must create him by making itself divine."  According to Sheehan, Evola discovered the power of metaphysical mythology while developing his theories. This led to his advocacy of supra-rational intellectual intuition over discursive knowledge. In Evola's view, discursive knowledge separates man from Being. Sheehan stated that this position is a theme in certain interpretations of Western philosophers such as Plato, Thomas Aquinas, and Martin Heidegger that was exaggerated by Evola. Evola would later write:  The truths that allow us to understand the world of Tradition are not those that can be "learned" or "discussed." They either are or are not. We can only remember them, and that happens when we are freed from the obstacles represented by various human constructions (chief among these are the results and methods of the authorized "researchers") and have awakened the capacity to see from the nonhuman viewpoint, which is the same as the Traditional viewpoint ... Traditional truths have always been held to be essentially non-human.  Evola developed a doctrine of the "two natures": the natural world and the primordial "world of 'Being'". He believed that these "two natures" impose form and quality on lower matter and create a hierarchical "great chain of Being." He understood "spiritual virility" as signifying orientation towards this postulated transcendent principle. He held that the State should reflect this "ordering from above" and the consequent hierarchical differentiation of individuals according to their "organic preformation". By "organic preformation" he meant that which "gathers, preserves, and refines one's talents and qualifications for determinate functions." CANNOTANSWER

Question: Did Julius Evola succeed at what he set out to do?
Answer: CANNOTANSWER
Julius Evola

Context: Thomas Sheehan wrote that "Evola's first philosophical works from the 'twenties were dedicated to reshaping neo-idealism from a philosophy of Absolute Spirit and mind into a philosophy of the "absolute individual" and action." Accordingly, Evola developed the doctrine of "magical idealism", which held that "the Ego must understand that everything that seems to have a reality independent of it is nothing but an illusion, caused by its own deficiency." For Evola, this ever-increasing unity with the "absolute individual" was consistent with unconstrained liberty, and therefore unconditional power. In his 1925 work Essays on Magical Idealism, Evola declared that "God does not exist. The Ego must create him by making itself divine."  According to Sheehan, Evola discovered the power of metaphysical mythology while developing his theories. This led to his advocacy of supra-rational intellectual intuition over discursive knowledge. In Evola's view, discursive knowledge separates man from Being. Sheehan stated that this position is a theme in certain interpretations of Western philosophers such as Plato, Thomas Aquinas, and Martin Heidegger that was exaggerated by Evola. Evola would later write:  The truths that allow us to understand the world of Tradition are not those that can be "learned" or "discussed." They either are or are not. We can only remember them, and that happens when we are freed from the obstacles represented by various human constructions (chief among these are the results and methods of the authorized "researchers") and have awakened the capacity to see from the nonhuman viewpoint, which is the same as the Traditional viewpoint ... Traditional truths have always been held to be essentially non-human.  Evola developed a doctrine of the "two natures": the natural world and the primordial "world of 'Being'". He believed that these "two natures" impose form and quality on lower matter and create a hierarchical "great chain of Being." He understood "spiritual virility" as signifying orientation towards this postulated transcendent principle. He held that the State should reflect this "ordering from above" and the consequent hierarchical differentiation of individuals according to their "organic preformation". By "organic preformation" he meant that which "gathers, preserves, and refines one's talents and qualifications for determinate functions." CANNOTANSWER

Question: Other than Evloa's philosophies, is there anything else about Julius Evola's magical idealism?
Answer: "magical idealism", which held that "the Ego must understand that everything that seems to have a reality independent of it is nothing but an illusion, caused by its own deficiency."