gaussalgo/Canard_Wiki-augmented huggingface dataset:
Matt Groening

Context: After spending a few years researching science fiction, Groening got together with Simpsons writer/producer David X. Cohen (known as David S. Cohen at the time) in 1997 and developed Futurama, an animated series about life in the year 3000. By the time they pitched the series to Fox in April 1998, Groening and Cohen had composed many characters and storylines; Groening claimed they had gone "overboard" in their discussions. Groening described trying to get the show on the air as "by far the worst experience of [his] grown-up life." The show premiered on March 28, 1999. Groening's writing credits for the show are for the premiere episode, "Space Pilot 3000" (co-written with Cohen), "Rebirth" (story) and "In-A-Gadda-Da-Leela" (story).  After four years on the air, the show was canceled by Fox. In a situation similar to Family Guy, however, strong DVD sales and very stable ratings on Adult Swim brought Futurama back to life. When Comedy Central began negotiating for the rights to air Futurama reruns, Fox suggested that there was a possibility of also creating new episodes. When Comedy Central committed to sixteen new episodes, it was decided that four straight-to-DVD films - Bender's Big Score (2007), The Beast with a Billion Backs (2008), Bender's Game (2008) and Into the Wild Green Yonder (2009) - would be produced.  Since no new Futurama projects were in production, the movie Into the Wild Green Yonder was designed to stand as the Futurama series finale. However, Groening had expressed a desire to continue the Futurama franchise in some form, including as a theatrical film. In an interview with CNN, Groening said that "we have a great relationship with Comedy Central and we would love to do more episodes for them, but I don't know... We're having discussions and there is some enthusiasm but I can't tell if it's just me". Comedy Central commissioned an additional 26 new episodes, and began airing them in 2010. The show continued in to 2013, before Comedy Central announced in April 2013 that they would not be renewing it beyond its seventh season. The final episode aired on September 4, 2013. CANNOTANSWER

Question: how long was the show Futurama on?
Answer: four years on the air,
Matt Groening

Context: After spending a few years researching science fiction, Groening got together with Simpsons writer/producer David X. Cohen (known as David S. Cohen at the time) in 1997 and developed Futurama, an animated series about life in the year 3000. By the time they pitched the series to Fox in April 1998, Groening and Cohen had composed many characters and storylines; Groening claimed they had gone "overboard" in their discussions. Groening described trying to get the show on the air as "by far the worst experience of [his] grown-up life." The show premiered on March 28, 1999. Groening's writing credits for the show are for the premiere episode, "Space Pilot 3000" (co-written with Cohen), "Rebirth" (story) and "In-A-Gadda-Da-Leela" (story).  After four years on the air, the show was canceled by Fox. In a situation similar to Family Guy, however, strong DVD sales and very stable ratings on Adult Swim brought Futurama back to life. When Comedy Central began negotiating for the rights to air Futurama reruns, Fox suggested that there was a possibility of also creating new episodes. When Comedy Central committed to sixteen new episodes, it was decided that four straight-to-DVD films - Bender's Big Score (2007), The Beast with a Billion Backs (2008), Bender's Game (2008) and Into the Wild Green Yonder (2009) - would be produced.  Since no new Futurama projects were in production, the movie Into the Wild Green Yonder was designed to stand as the Futurama series finale. However, Groening had expressed a desire to continue the Futurama franchise in some form, including as a theatrical film. In an interview with CNN, Groening said that "we have a great relationship with Comedy Central and we would love to do more episodes for them, but I don't know... We're having discussions and there is some enthusiasm but I can't tell if it's just me". Comedy Central commissioned an additional 26 new episodes, and began airing them in 2010. The show continued in to 2013, before Comedy Central announced in April 2013 that they would not be renewing it beyond its seventh season. The final episode aired on September 4, 2013. CANNOTANSWER

Question: What did Groening do on the show Futurama?
Answer: Groening's writing credits for the show are for the premiere episode, "Space Pilot 3000" (co-written with Cohen), "Rebirth" (story) and "In-A-Gadda-Da-Leela" (story).
Matt Groening

Context: After spending a few years researching science fiction, Groening got together with Simpsons writer/producer David X. Cohen (known as David S. Cohen at the time) in 1997 and developed Futurama, an animated series about life in the year 3000. By the time they pitched the series to Fox in April 1998, Groening and Cohen had composed many characters and storylines; Groening claimed they had gone "overboard" in their discussions. Groening described trying to get the show on the air as "by far the worst experience of [his] grown-up life." The show premiered on March 28, 1999. Groening's writing credits for the show are for the premiere episode, "Space Pilot 3000" (co-written with Cohen), "Rebirth" (story) and "In-A-Gadda-Da-Leela" (story).  After four years on the air, the show was canceled by Fox. In a situation similar to Family Guy, however, strong DVD sales and very stable ratings on Adult Swim brought Futurama back to life. When Comedy Central began negotiating for the rights to air Futurama reruns, Fox suggested that there was a possibility of also creating new episodes. When Comedy Central committed to sixteen new episodes, it was decided that four straight-to-DVD films - Bender's Big Score (2007), The Beast with a Billion Backs (2008), Bender's Game (2008) and Into the Wild Green Yonder (2009) - would be produced.  Since no new Futurama projects were in production, the movie Into the Wild Green Yonder was designed to stand as the Futurama series finale. However, Groening had expressed a desire to continue the Futurama franchise in some form, including as a theatrical film. In an interview with CNN, Groening said that "we have a great relationship with Comedy Central and we would love to do more episodes for them, but I don't know... We're having discussions and there is some enthusiasm but I can't tell if it's just me". Comedy Central commissioned an additional 26 new episodes, and began airing them in 2010. The show continued in to 2013, before Comedy Central announced in April 2013 that they would not be renewing it beyond its seventh season. The final episode aired on September 4, 2013. CANNOTANSWER

Question: Did Groening do anything besides write for Futurama?
Answer: Groening and Cohen had composed many characters and storylines;
Robert Todd Carroll

Context: Carroll did not believe in an omnipotent, omniscient, omnipresent god. However, in his essay "Why I am not an atheist", Carroll described his dislike of the term "atheist" because he feels that the term is being exploited by theists and used as a straw man argument. He felt that the term implies a dogmatic set of beliefs and carries its own share of negative baggage. So, Carroll suggested that atheists might as well adopt the term "Brights" with all its negative connotations.  The only religion that Carroll found attractive after abandoning Catholicism, despite never following it, is Buddhism as taught by the Dalai Lama.  Carroll has always maintained the opinion that people have to be more skeptical of religion than they are now. He said in multiple interviews that religion is an area that skeptics don't target enough, and that pure faith is winning the race against critical thinking.  Carroll tended to have a moderate outlook on religion. He believed that religion has a role to play in people's lives and he didn't condemn religion for terrorism. When asked about the relationship between violence and religion he said that he can't recall anything negative about his religious upbringing, and that maybe Catholicism can provide more good than harm. He didn't believe religion causes wars, he rather believed that it serves as an excuse for people who will go to war regardless of religion's existence. Carroll believed that some people rely on religion as their only source of morality and as a source of comfort. However, he found it distressing that some people are unable to find meaning in their lives without religion. In an interview with Beyond a Doubt he said  "There is nothing dull about a life without fairies, Easter bunnies, devils, ghosts, magic crystals, etc. Life is only boring to boring people." CANNOTANSWER

Question: What did Robert Todd Carroll think about religion?
Answer: Carroll tended to have a moderate outlook on religion. He believed that religion has a role to play in people's lives and he didn't condemn religion for terrorism.
Robert Todd Carroll

Context: Carroll did not believe in an omnipotent, omniscient, omnipresent god. However, in his essay "Why I am not an atheist", Carroll described his dislike of the term "atheist" because he feels that the term is being exploited by theists and used as a straw man argument. He felt that the term implies a dogmatic set of beliefs and carries its own share of negative baggage. So, Carroll suggested that atheists might as well adopt the term "Brights" with all its negative connotations.  The only religion that Carroll found attractive after abandoning Catholicism, despite never following it, is Buddhism as taught by the Dalai Lama.  Carroll has always maintained the opinion that people have to be more skeptical of religion than they are now. He said in multiple interviews that religion is an area that skeptics don't target enough, and that pure faith is winning the race against critical thinking.  Carroll tended to have a moderate outlook on religion. He believed that religion has a role to play in people's lives and he didn't condemn religion for terrorism. When asked about the relationship between violence and religion he said that he can't recall anything negative about his religious upbringing, and that maybe Catholicism can provide more good than harm. He didn't believe religion causes wars, he rather believed that it serves as an excuse for people who will go to war regardless of religion's existence. Carroll believed that some people rely on religion as their only source of morality and as a source of comfort. However, he found it distressing that some people are unable to find meaning in their lives without religion. In an interview with Beyond a Doubt he said  "There is nothing dull about a life without fairies, Easter bunnies, devils, ghosts, magic crystals, etc. Life is only boring to boring people." CANNOTANSWER

Question: What is significant about Robert Todd Carroll's views?
Answer: He said in multiple interviews that religion is an area that skeptics don't target enough, and that pure faith is winning the race against critical thinking.
Robert Todd Carroll

Context: Carroll did not believe in an omnipotent, omniscient, omnipresent god. However, in his essay "Why I am not an atheist", Carroll described his dislike of the term "atheist" because he feels that the term is being exploited by theists and used as a straw man argument. He felt that the term implies a dogmatic set of beliefs and carries its own share of negative baggage. So, Carroll suggested that atheists might as well adopt the term "Brights" with all its negative connotations.  The only religion that Carroll found attractive after abandoning Catholicism, despite never following it, is Buddhism as taught by the Dalai Lama.  Carroll has always maintained the opinion that people have to be more skeptical of religion than they are now. He said in multiple interviews that religion is an area that skeptics don't target enough, and that pure faith is winning the race against critical thinking.  Carroll tended to have a moderate outlook on religion. He believed that religion has a role to play in people's lives and he didn't condemn religion for terrorism. When asked about the relationship between violence and religion he said that he can't recall anything negative about his religious upbringing, and that maybe Catholicism can provide more good than harm. He didn't believe religion causes wars, he rather believed that it serves as an excuse for people who will go to war regardless of religion's existence. Carroll believed that some people rely on religion as their only source of morality and as a source of comfort. However, he found it distressing that some people are unable to find meaning in their lives without religion. In an interview with Beyond a Doubt he said  "There is nothing dull about a life without fairies, Easter bunnies, devils, ghosts, magic crystals, etc. Life is only boring to boring people." CANNOTANSWER

Question: What else did Robert Todd Carroll say about religion other than not being targeted by skeptics enough and Robert's moderate outlook?
Answer: He didn't believe religion causes wars, he rather believed that it serves as an excuse for people who will go to war regardless of religion's existence.
Robert Todd Carroll

Context: Carroll did not believe in an omnipotent, omniscient, omnipresent god. However, in his essay "Why I am not an atheist", Carroll described his dislike of the term "atheist" because he feels that the term is being exploited by theists and used as a straw man argument. He felt that the term implies a dogmatic set of beliefs and carries its own share of negative baggage. So, Carroll suggested that atheists might as well adopt the term "Brights" with all its negative connotations.  The only religion that Carroll found attractive after abandoning Catholicism, despite never following it, is Buddhism as taught by the Dalai Lama.  Carroll has always maintained the opinion that people have to be more skeptical of religion than they are now. He said in multiple interviews that religion is an area that skeptics don't target enough, and that pure faith is winning the race against critical thinking.  Carroll tended to have a moderate outlook on religion. He believed that religion has a role to play in people's lives and he didn't condemn religion for terrorism. When asked about the relationship between violence and religion he said that he can't recall anything negative about his religious upbringing, and that maybe Catholicism can provide more good than harm. He didn't believe religion causes wars, he rather believed that it serves as an excuse for people who will go to war regardless of religion's existence. Carroll believed that some people rely on religion as their only source of morality and as a source of comfort. However, he found it distressing that some people are unable to find meaning in their lives without religion. In an interview with Beyond a Doubt he said  "There is nothing dull about a life without fairies, Easter bunnies, devils, ghosts, magic crystals, etc. Life is only boring to boring people." CANNOTANSWER

Question: Why is Robert Todd Carroll's moderate outlook, and Robert's disbelief that religion causes wars significant?
Answer: Carroll believed that some people rely on religion as their only source of morality and as a source of comfort.
Boyz II Men

Context: Motown issued The Remix Collection, a compilation of remixes of various Boyz II Men songs from Cooleyhighharmony and II. The group itself had opposed the release of the collection, because they felt the compilation did not represent Boyz II Men's best work. After the label released the album without their permission, there was a dispute between the company and the group. Boyz II Men initiated their own recording company Stonecreek (which released material by artists such as Uncle Sam), and they arranged for Stonecreek's distribution by Epic Records, not Motown.  Boyz II Men's third studio album, Evolution, was released during 1997 to mixed reviews and sold three million copies, far below the stratospheric success of II's (12 million copies) and Cooleyhighharmony (9 million). Only one of Evolution's singles, the Jam/Lewis-penned "Four Seasons of Loneliness", reached number 1 on the Hot 100 chart. The second single, the Babyface-helmed "A Song for Mama" (the theme song to the Babyface-produced film Soul Food) was a Top 10 success, but the follow-up "Can't Let Her Go" underperformed.  The global tour began in 1997 to promote Evolution was very successful in terms of ticket sales, but behind the scenes, Boyz II Men was wracked by conflicts with their record label and internal conflicts among the members of the group. Making matters worse, health problems began to take their toll on the group as well. While on tour to support the Evolution album, Wanya Morris developed a polyp on his vocal cords, and the group was forced to postpone part of the tour until he recovered. McCary's scoliosis meant that he was unable to participate in most of the group's dance routines.  Boyz II Men were nominated for 2 Grammys in 1998: Best R&B Album for Evolution and Best R&B Vocal Performance by a Duo or Group for "A Song for Mama". CANNOTANSWER

Question: What were the label conflicts with Boyz II Men?
Answer: After the label released the album without their permission, there was a dispute between the company and the group.
Boyz II Men

Context: Motown issued The Remix Collection, a compilation of remixes of various Boyz II Men songs from Cooleyhighharmony and II. The group itself had opposed the release of the collection, because they felt the compilation did not represent Boyz II Men's best work. After the label released the album without their permission, there was a dispute between the company and the group. Boyz II Men initiated their own recording company Stonecreek (which released material by artists such as Uncle Sam), and they arranged for Stonecreek's distribution by Epic Records, not Motown.  Boyz II Men's third studio album, Evolution, was released during 1997 to mixed reviews and sold three million copies, far below the stratospheric success of II's (12 million copies) and Cooleyhighharmony (9 million). Only one of Evolution's singles, the Jam/Lewis-penned "Four Seasons of Loneliness", reached number 1 on the Hot 100 chart. The second single, the Babyface-helmed "A Song for Mama" (the theme song to the Babyface-produced film Soul Food) was a Top 10 success, but the follow-up "Can't Let Her Go" underperformed.  The global tour began in 1997 to promote Evolution was very successful in terms of ticket sales, but behind the scenes, Boyz II Men was wracked by conflicts with their record label and internal conflicts among the members of the group. Making matters worse, health problems began to take their toll on the group as well. While on tour to support the Evolution album, Wanya Morris developed a polyp on his vocal cords, and the group was forced to postpone part of the tour until he recovered. McCary's scoliosis meant that he was unable to participate in most of the group's dance routines.  Boyz II Men were nominated for 2 Grammys in 1998: Best R&B Album for Evolution and Best R&B Vocal Performance by a Duo or Group for "A Song for Mama". CANNOTANSWER

Question: What was the resolution of Boyz II Men's label conflicts?
Answer: group. Boyz II Men initiated their own recording company Stonecreek (which released material by artists such as Uncle Sam), and they arranged for Stonecreek's distribution by Epic Records, not Motown.
Boyz II Men

Context: Motown issued The Remix Collection, a compilation of remixes of various Boyz II Men songs from Cooleyhighharmony and II. The group itself had opposed the release of the collection, because they felt the compilation did not represent Boyz II Men's best work. After the label released the album without their permission, there was a dispute between the company and the group. Boyz II Men initiated their own recording company Stonecreek (which released material by artists such as Uncle Sam), and they arranged for Stonecreek's distribution by Epic Records, not Motown.  Boyz II Men's third studio album, Evolution, was released during 1997 to mixed reviews and sold three million copies, far below the stratospheric success of II's (12 million copies) and Cooleyhighharmony (9 million). Only one of Evolution's singles, the Jam/Lewis-penned "Four Seasons of Loneliness", reached number 1 on the Hot 100 chart. The second single, the Babyface-helmed "A Song for Mama" (the theme song to the Babyface-produced film Soul Food) was a Top 10 success, but the follow-up "Can't Let Her Go" underperformed.  The global tour began in 1997 to promote Evolution was very successful in terms of ticket sales, but behind the scenes, Boyz II Men was wracked by conflicts with their record label and internal conflicts among the members of the group. Making matters worse, health problems began to take their toll on the group as well. While on tour to support the Evolution album, Wanya Morris developed a polyp on his vocal cords, and the group was forced to postpone part of the tour until he recovered. McCary's scoliosis meant that he was unable to participate in most of the group's dance routines.  Boyz II Men were nominated for 2 Grammys in 1998: Best R&B Album for Evolution and Best R&B Vocal Performance by a Duo or Group for "A Song for Mama". CANNOTANSWER

Question: Did Boyz II Men stay with Stonecreek after distribution by Epic Records?
Answer: Stonecreek (which released material by artists such as Uncle Sam), and they arranged for Stonecreek's distribution by Epic Records, not Motown.
Boyz II Men

Context: Motown issued The Remix Collection, a compilation of remixes of various Boyz II Men songs from Cooleyhighharmony and II. The group itself had opposed the release of the collection, because they felt the compilation did not represent Boyz II Men's best work. After the label released the album without their permission, there was a dispute between the company and the group. Boyz II Men initiated their own recording company Stonecreek (which released material by artists such as Uncle Sam), and they arranged for Stonecreek's distribution by Epic Records, not Motown.  Boyz II Men's third studio album, Evolution, was released during 1997 to mixed reviews and sold three million copies, far below the stratospheric success of II's (12 million copies) and Cooleyhighharmony (9 million). Only one of Evolution's singles, the Jam/Lewis-penned "Four Seasons of Loneliness", reached number 1 on the Hot 100 chart. The second single, the Babyface-helmed "A Song for Mama" (the theme song to the Babyface-produced film Soul Food) was a Top 10 success, but the follow-up "Can't Let Her Go" underperformed.  The global tour began in 1997 to promote Evolution was very successful in terms of ticket sales, but behind the scenes, Boyz II Men was wracked by conflicts with their record label and internal conflicts among the members of the group. Making matters worse, health problems began to take their toll on the group as well. While on tour to support the Evolution album, Wanya Morris developed a polyp on his vocal cords, and the group was forced to postpone part of the tour until he recovered. McCary's scoliosis meant that he was unable to participate in most of the group's dance routines.  Boyz II Men were nominated for 2 Grammys in 1998: Best R&B Album for Evolution and Best R&B Vocal Performance by a Duo or Group for "A Song for Mama". CANNOTANSWER

Question: Tell me about Boyz II Men Evolution?
Answer: Evolution, was released during 1997 to mixed reviews and sold three million
Boyz II Men

Context: Motown issued The Remix Collection, a compilation of remixes of various Boyz II Men songs from Cooleyhighharmony and II. The group itself had opposed the release of the collection, because they felt the compilation did not represent Boyz II Men's best work. After the label released the album without their permission, there was a dispute between the company and the group. Boyz II Men initiated their own recording company Stonecreek (which released material by artists such as Uncle Sam), and they arranged for Stonecreek's distribution by Epic Records, not Motown.  Boyz II Men's third studio album, Evolution, was released during 1997 to mixed reviews and sold three million copies, far below the stratospheric success of II's (12 million copies) and Cooleyhighharmony (9 million). Only one of Evolution's singles, the Jam/Lewis-penned "Four Seasons of Loneliness", reached number 1 on the Hot 100 chart. The second single, the Babyface-helmed "A Song for Mama" (the theme song to the Babyface-produced film Soul Food) was a Top 10 success, but the follow-up "Can't Let Her Go" underperformed.  The global tour began in 1997 to promote Evolution was very successful in terms of ticket sales, but behind the scenes, Boyz II Men was wracked by conflicts with their record label and internal conflicts among the members of the group. Making matters worse, health problems began to take their toll on the group as well. While on tour to support the Evolution album, Wanya Morris developed a polyp on his vocal cords, and the group was forced to postpone part of the tour until he recovered. McCary's scoliosis meant that he was unable to participate in most of the group's dance routines.  Boyz II Men were nominated for 2 Grammys in 1998: Best R&B Album for Evolution and Best R&B Vocal Performance by a Duo or Group for "A Song for Mama". CANNOTANSWER

Question: Did Boyz II Men have the label conflicts after Evolution?
Answer: far below the stratospheric success of II's (12 million copies) and Cooleyhighharmony (9 million).
Boyz II Men

Context: Motown issued The Remix Collection, a compilation of remixes of various Boyz II Men songs from Cooleyhighharmony and II. The group itself had opposed the release of the collection, because they felt the compilation did not represent Boyz II Men's best work. After the label released the album without their permission, there was a dispute between the company and the group. Boyz II Men initiated their own recording company Stonecreek (which released material by artists such as Uncle Sam), and they arranged for Stonecreek's distribution by Epic Records, not Motown.  Boyz II Men's third studio album, Evolution, was released during 1997 to mixed reviews and sold three million copies, far below the stratospheric success of II's (12 million copies) and Cooleyhighharmony (9 million). Only one of Evolution's singles, the Jam/Lewis-penned "Four Seasons of Loneliness", reached number 1 on the Hot 100 chart. The second single, the Babyface-helmed "A Song for Mama" (the theme song to the Babyface-produced film Soul Food) was a Top 10 success, but the follow-up "Can't Let Her Go" underperformed.  The global tour began in 1997 to promote Evolution was very successful in terms of ticket sales, but behind the scenes, Boyz II Men was wracked by conflicts with their record label and internal conflicts among the members of the group. Making matters worse, health problems began to take their toll on the group as well. While on tour to support the Evolution album, Wanya Morris developed a polyp on his vocal cords, and the group was forced to postpone part of the tour until he recovered. McCary's scoliosis meant that he was unable to participate in most of the group's dance routines.  Boyz II Men were nominated for 2 Grammys in 1998: Best R&B Album for Evolution and Best R&B Vocal Performance by a Duo or Group for "A Song for Mama". CANNOTANSWER

Question: Besides Boyz II Men's label conflicts are there any other interesting aspects about this article?
Answer: Boyz II Men were nominated for 2 Grammys in 1998:
Boyz II Men

Context: Motown issued The Remix Collection, a compilation of remixes of various Boyz II Men songs from Cooleyhighharmony and II. The group itself had opposed the release of the collection, because they felt the compilation did not represent Boyz II Men's best work. After the label released the album without their permission, there was a dispute between the company and the group. Boyz II Men initiated their own recording company Stonecreek (which released material by artists such as Uncle Sam), and they arranged for Stonecreek's distribution by Epic Records, not Motown.  Boyz II Men's third studio album, Evolution, was released during 1997 to mixed reviews and sold three million copies, far below the stratospheric success of II's (12 million copies) and Cooleyhighharmony (9 million). Only one of Evolution's singles, the Jam/Lewis-penned "Four Seasons of Loneliness", reached number 1 on the Hot 100 chart. The second single, the Babyface-helmed "A Song for Mama" (the theme song to the Babyface-produced film Soul Food) was a Top 10 success, but the follow-up "Can't Let Her Go" underperformed.  The global tour began in 1997 to promote Evolution was very successful in terms of ticket sales, but behind the scenes, Boyz II Men was wracked by conflicts with their record label and internal conflicts among the members of the group. Making matters worse, health problems began to take their toll on the group as well. While on tour to support the Evolution album, Wanya Morris developed a polyp on his vocal cords, and the group was forced to postpone part of the tour until he recovered. McCary's scoliosis meant that he was unable to participate in most of the group's dance routines.  Boyz II Men were nominated for 2 Grammys in 1998: Best R&B Album for Evolution and Best R&B Vocal Performance by a Duo or Group for "A Song for Mama". CANNOTANSWER

Question: Did Boyz II Men win the Grammys?
Answer: Best R&B Vocal Performance
Boyz II Men

Context: Motown issued The Remix Collection, a compilation of remixes of various Boyz II Men songs from Cooleyhighharmony and II. The group itself had opposed the release of the collection, because they felt the compilation did not represent Boyz II Men's best work. After the label released the album without their permission, there was a dispute between the company and the group. Boyz II Men initiated their own recording company Stonecreek (which released material by artists such as Uncle Sam), and they arranged for Stonecreek's distribution by Epic Records, not Motown.  Boyz II Men's third studio album, Evolution, was released during 1997 to mixed reviews and sold three million copies, far below the stratospheric success of II's (12 million copies) and Cooleyhighharmony (9 million). Only one of Evolution's singles, the Jam/Lewis-penned "Four Seasons of Loneliness", reached number 1 on the Hot 100 chart. The second single, the Babyface-helmed "A Song for Mama" (the theme song to the Babyface-produced film Soul Food) was a Top 10 success, but the follow-up "Can't Let Her Go" underperformed.  The global tour began in 1997 to promote Evolution was very successful in terms of ticket sales, but behind the scenes, Boyz II Men was wracked by conflicts with their record label and internal conflicts among the members of the group. Making matters worse, health problems began to take their toll on the group as well. While on tour to support the Evolution album, Wanya Morris developed a polyp on his vocal cords, and the group was forced to postpone part of the tour until he recovered. McCary's scoliosis meant that he was unable to participate in most of the group's dance routines.  Boyz II Men were nominated for 2 Grammys in 1998: Best R&B Album for Evolution and Best R&B Vocal Performance by a Duo or Group for "A Song for Mama". CANNOTANSWER

Question: Besides Boyz II Men winning the Grammy, did anything else happen with them in 1998 ?
Answer: for "A Song for Mama".
Judith Butler

Context: Judith Butler was born in Cleveland, Ohio, to a family of Hungarian-Jewish and Russian-Jewish descent. Most of her maternal grandmother's family perished in the Holocaust. As a child and teenager, she attended both Hebrew school and special classes on Jewish ethics, where she received her "first training in philosophy". Butler stated in a 2010 interview with Haaretz that she began the ethics classes at the age of 14 and that they were created as a form of punishment by her Hebrew school's Rabbi because she was "too talkative in class". Butler also stated that she was "thrilled" by the idea of these tutorials, and when asked what she wanted to study in these special sessions, she responded with three questions preoccupying her at the time: "Why was Spinoza excommunicated from the synagogue? Could German Idealism be held accountable for Nazism? And how was one to understand existential theology, including the work of Martin Buber?"  Butler attended Bennington College and then Yale University where she studied philosophy, receiving her B.A. in 1978 and her Ph.D. in 1984. She spent one academic year at Heidelberg University as a Fulbright-Scholar. She taught at Wesleyan University, George Washington University, and Johns Hopkins University before joining University of California, Berkeley, in 1993. In 2002 she held the Spinoza Chair of Philosophy at the University of Amsterdam. In addition, she joined the department of English and Comparative Literature at Columbia University as Wun Tsun Tam Mellon Visiting Professor of the Humanities in the spring semesters of 2012, 2013 and 2014 with the option of remaining as full-time faculty.  Butler serves on the editorial board or advisory board of academic journals including JAC: A Journal of Rhetoric, Culture, and Politics and Signs: Journal of Women in Culture and Society. CANNOTANSWER

Question: Where did Judith Butler study?
Answer: she attended both Hebrew school and special classes on Jewish ethics,
Judith Butler

Context: Judith Butler was born in Cleveland, Ohio, to a family of Hungarian-Jewish and Russian-Jewish descent. Most of her maternal grandmother's family perished in the Holocaust. As a child and teenager, she attended both Hebrew school and special classes on Jewish ethics, where she received her "first training in philosophy". Butler stated in a 2010 interview with Haaretz that she began the ethics classes at the age of 14 and that they were created as a form of punishment by her Hebrew school's Rabbi because she was "too talkative in class". Butler also stated that she was "thrilled" by the idea of these tutorials, and when asked what she wanted to study in these special sessions, she responded with three questions preoccupying her at the time: "Why was Spinoza excommunicated from the synagogue? Could German Idealism be held accountable for Nazism? And how was one to understand existential theology, including the work of Martin Buber?"  Butler attended Bennington College and then Yale University where she studied philosophy, receiving her B.A. in 1978 and her Ph.D. in 1984. She spent one academic year at Heidelberg University as a Fulbright-Scholar. She taught at Wesleyan University, George Washington University, and Johns Hopkins University before joining University of California, Berkeley, in 1993. In 2002 she held the Spinoza Chair of Philosophy at the University of Amsterdam. In addition, she joined the department of English and Comparative Literature at Columbia University as Wun Tsun Tam Mellon Visiting Professor of the Humanities in the spring semesters of 2012, 2013 and 2014 with the option of remaining as full-time faculty.  Butler serves on the editorial board or advisory board of academic journals including JAC: A Journal of Rhetoric, Culture, and Politics and Signs: Journal of Women in Culture and Society. CANNOTANSWER

Question: Where did Judith Butler go to college?
Answer: Bennington College
Judith Butler

Context: Judith Butler was born in Cleveland, Ohio, to a family of Hungarian-Jewish and Russian-Jewish descent. Most of her maternal grandmother's family perished in the Holocaust. As a child and teenager, she attended both Hebrew school and special classes on Jewish ethics, where she received her "first training in philosophy". Butler stated in a 2010 interview with Haaretz that she began the ethics classes at the age of 14 and that they were created as a form of punishment by her Hebrew school's Rabbi because she was "too talkative in class". Butler also stated that she was "thrilled" by the idea of these tutorials, and when asked what she wanted to study in these special sessions, she responded with three questions preoccupying her at the time: "Why was Spinoza excommunicated from the synagogue? Could German Idealism be held accountable for Nazism? And how was one to understand existential theology, including the work of Martin Buber?"  Butler attended Bennington College and then Yale University where she studied philosophy, receiving her B.A. in 1978 and her Ph.D. in 1984. She spent one academic year at Heidelberg University as a Fulbright-Scholar. She taught at Wesleyan University, George Washington University, and Johns Hopkins University before joining University of California, Berkeley, in 1993. In 2002 she held the Spinoza Chair of Philosophy at the University of Amsterdam. In addition, she joined the department of English and Comparative Literature at Columbia University as Wun Tsun Tam Mellon Visiting Professor of the Humanities in the spring semesters of 2012, 2013 and 2014 with the option of remaining as full-time faculty.  Butler serves on the editorial board or advisory board of academic journals including JAC: A Journal of Rhetoric, Culture, and Politics and Signs: Journal of Women in Culture and Society. CANNOTANSWER

Question: When did Judith Butler graduate from Bennington?
Answer: receiving her B.A. in 1978
Judith Butler

Context: Judith Butler was born in Cleveland, Ohio, to a family of Hungarian-Jewish and Russian-Jewish descent. Most of her maternal grandmother's family perished in the Holocaust. As a child and teenager, she attended both Hebrew school and special classes on Jewish ethics, where she received her "first training in philosophy". Butler stated in a 2010 interview with Haaretz that she began the ethics classes at the age of 14 and that they were created as a form of punishment by her Hebrew school's Rabbi because she was "too talkative in class". Butler also stated that she was "thrilled" by the idea of these tutorials, and when asked what she wanted to study in these special sessions, she responded with three questions preoccupying her at the time: "Why was Spinoza excommunicated from the synagogue? Could German Idealism be held accountable for Nazism? And how was one to understand existential theology, including the work of Martin Buber?"  Butler attended Bennington College and then Yale University where she studied philosophy, receiving her B.A. in 1978 and her Ph.D. in 1984. She spent one academic year at Heidelberg University as a Fulbright-Scholar. She taught at Wesleyan University, George Washington University, and Johns Hopkins University before joining University of California, Berkeley, in 1993. In 2002 she held the Spinoza Chair of Philosophy at the University of Amsterdam. In addition, she joined the department of English and Comparative Literature at Columbia University as Wun Tsun Tam Mellon Visiting Professor of the Humanities in the spring semesters of 2012, 2013 and 2014 with the option of remaining as full-time faculty.  Butler serves on the editorial board or advisory board of academic journals including JAC: A Journal of Rhetoric, Culture, and Politics and Signs: Journal of Women in Culture and Society. CANNOTANSWER

Question: Did Judith Butler go on to graduate school?
Answer: then Yale University
Judith Butler

Context: Judith Butler was born in Cleveland, Ohio, to a family of Hungarian-Jewish and Russian-Jewish descent. Most of her maternal grandmother's family perished in the Holocaust. As a child and teenager, she attended both Hebrew school and special classes on Jewish ethics, where she received her "first training in philosophy". Butler stated in a 2010 interview with Haaretz that she began the ethics classes at the age of 14 and that they were created as a form of punishment by her Hebrew school's Rabbi because she was "too talkative in class". Butler also stated that she was "thrilled" by the idea of these tutorials, and when asked what she wanted to study in these special sessions, she responded with three questions preoccupying her at the time: "Why was Spinoza excommunicated from the synagogue? Could German Idealism be held accountable for Nazism? And how was one to understand existential theology, including the work of Martin Buber?"  Butler attended Bennington College and then Yale University where she studied philosophy, receiving her B.A. in 1978 and her Ph.D. in 1984. She spent one academic year at Heidelberg University as a Fulbright-Scholar. She taught at Wesleyan University, George Washington University, and Johns Hopkins University before joining University of California, Berkeley, in 1993. In 2002 she held the Spinoza Chair of Philosophy at the University of Amsterdam. In addition, she joined the department of English and Comparative Literature at Columbia University as Wun Tsun Tam Mellon Visiting Professor of the Humanities in the spring semesters of 2012, 2013 and 2014 with the option of remaining as full-time faculty.  Butler serves on the editorial board or advisory board of academic journals including JAC: A Journal of Rhetoric, Culture, and Politics and Signs: Journal of Women in Culture and Society. CANNOTANSWER

Question: When did Judith Butler graduate from Yale?
Answer: her Ph.D. in 1984.
Judith Butler

Context: Judith Butler was born in Cleveland, Ohio, to a family of Hungarian-Jewish and Russian-Jewish descent. Most of her maternal grandmother's family perished in the Holocaust. As a child and teenager, she attended both Hebrew school and special classes on Jewish ethics, where she received her "first training in philosophy". Butler stated in a 2010 interview with Haaretz that she began the ethics classes at the age of 14 and that they were created as a form of punishment by her Hebrew school's Rabbi because she was "too talkative in class". Butler also stated that she was "thrilled" by the idea of these tutorials, and when asked what she wanted to study in these special sessions, she responded with three questions preoccupying her at the time: "Why was Spinoza excommunicated from the synagogue? Could German Idealism be held accountable for Nazism? And how was one to understand existential theology, including the work of Martin Buber?"  Butler attended Bennington College and then Yale University where she studied philosophy, receiving her B.A. in 1978 and her Ph.D. in 1984. She spent one academic year at Heidelberg University as a Fulbright-Scholar. She taught at Wesleyan University, George Washington University, and Johns Hopkins University before joining University of California, Berkeley, in 1993. In 2002 she held the Spinoza Chair of Philosophy at the University of Amsterdam. In addition, she joined the department of English and Comparative Literature at Columbia University as Wun Tsun Tam Mellon Visiting Professor of the Humanities in the spring semesters of 2012, 2013 and 2014 with the option of remaining as full-time faculty.  Butler serves on the editorial board or advisory board of academic journals including JAC: A Journal of Rhetoric, Culture, and Politics and Signs: Journal of Women in Culture and Society. CANNOTANSWER

Question: Did Judith Butler receive any achievements in school?
Answer: She spent one academic year at Heidelberg University as a Fulbright-Scholar.
Judith Butler

Context: Judith Butler was born in Cleveland, Ohio, to a family of Hungarian-Jewish and Russian-Jewish descent. Most of her maternal grandmother's family perished in the Holocaust. As a child and teenager, she attended both Hebrew school and special classes on Jewish ethics, where she received her "first training in philosophy". Butler stated in a 2010 interview with Haaretz that she began the ethics classes at the age of 14 and that they were created as a form of punishment by her Hebrew school's Rabbi because she was "too talkative in class". Butler also stated that she was "thrilled" by the idea of these tutorials, and when asked what she wanted to study in these special sessions, she responded with three questions preoccupying her at the time: "Why was Spinoza excommunicated from the synagogue? Could German Idealism be held accountable for Nazism? And how was one to understand existential theology, including the work of Martin Buber?"  Butler attended Bennington College and then Yale University where she studied philosophy, receiving her B.A. in 1978 and her Ph.D. in 1984. She spent one academic year at Heidelberg University as a Fulbright-Scholar. She taught at Wesleyan University, George Washington University, and Johns Hopkins University before joining University of California, Berkeley, in 1993. In 2002 she held the Spinoza Chair of Philosophy at the University of Amsterdam. In addition, she joined the department of English and Comparative Literature at Columbia University as Wun Tsun Tam Mellon Visiting Professor of the Humanities in the spring semesters of 2012, 2013 and 2014 with the option of remaining as full-time faculty.  Butler serves on the editorial board or advisory board of academic journals including JAC: A Journal of Rhetoric, Culture, and Politics and Signs: Journal of Women in Culture and Society. CANNOTANSWER

Question: Besides the academic year at Heidelberg University, what else did Judith Butler do during the 70's?
Answer: She taught at Wesleyan University, George Washington University, and Johns Hopkins University
Judith Butler

Context: Judith Butler was born in Cleveland, Ohio, to a family of Hungarian-Jewish and Russian-Jewish descent. Most of her maternal grandmother's family perished in the Holocaust. As a child and teenager, she attended both Hebrew school and special classes on Jewish ethics, where she received her "first training in philosophy". Butler stated in a 2010 interview with Haaretz that she began the ethics classes at the age of 14 and that they were created as a form of punishment by her Hebrew school's Rabbi because she was "too talkative in class". Butler also stated that she was "thrilled" by the idea of these tutorials, and when asked what she wanted to study in these special sessions, she responded with three questions preoccupying her at the time: "Why was Spinoza excommunicated from the synagogue? Could German Idealism be held accountable for Nazism? And how was one to understand existential theology, including the work of Martin Buber?"  Butler attended Bennington College and then Yale University where she studied philosophy, receiving her B.A. in 1978 and her Ph.D. in 1984. She spent one academic year at Heidelberg University as a Fulbright-Scholar. She taught at Wesleyan University, George Washington University, and Johns Hopkins University before joining University of California, Berkeley, in 1993. In 2002 she held the Spinoza Chair of Philosophy at the University of Amsterdam. In addition, she joined the department of English and Comparative Literature at Columbia University as Wun Tsun Tam Mellon Visiting Professor of the Humanities in the spring semesters of 2012, 2013 and 2014 with the option of remaining as full-time faculty.  Butler serves on the editorial board or advisory board of academic journals including JAC: A Journal of Rhetoric, Culture, and Politics and Signs: Journal of Women in Culture and Society. CANNOTANSWER

Question: What did Judith Butler teach at Wesleyan University, George Washington University, and Johns Hopkins University?
Answer: she joined the department of English and Comparative Literature