Problem: British Isles:

The earliest known references to the islands as a group appeared in the writings of sea-farers from the ancient Greek colony of Massalia. The original records have been lost; however, later writings, e.g. Avienus's Ora maritima, that quoted from the Massaliote Periplus (6th century BC) and from Pytheas's On the Ocean (circa 325320 BC) have survived. In the 1st century BC, Diodorus Siculus has Prettanike nesos, "the British Island", and Prettanoi, "the Britons". Strabo used (Brettanike), and Marcian of Heraclea, in his Periplus maris exteri, used (the Prettanic Isles) to refer to the islands. Historians today, though not in absolute agreement, largely agree that these Greek and Latin names were probably drawn from native Celtic-language names for the archipelago. Along these lines, the inhabitants of the islands were called the (Priteni or Pretani). The shift from the "P" of Pretannia to the "B" of Britannia by the Romans occurred during the time of Julius Caesar.

Most historians today agree that these British names most likely originated from what native languages names?
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A: unanswerable

Problem: Sociological attention to emotion has varied over time. Emile Durkheim (1915/1965) wrote about the collective effervescence or emotional energy that was experienced by members of totemic rituals in Australian aborigine society. He explained how the heightened state of emotional energy achieved during totemic rituals transported individuals above themselves giving them the sense that they were in the presence of a higher power, a force, that was embedded in the sacred objects that were worshipped. These feelings of exaltation, he argued, ultimately lead people to believe that there were forces that governed sacred objects.
What is another term for collective non-effervescence?
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Answer: unanswerable

Q: What is a question about this article? If the question is unanswerable, say "unanswerable".
The abundant variety of natural life depicted in the Butrint mosaics celebrates the richness of God's creation; some elements also have specific connotations. The kantharos vase and vine refer to the eucharist, the symbol of the sacrifice of Christ leading to salvation. Peacocks are symbols of paradise and resurrection; shown eating or drinking from the vase they indicate the route to eternal life. Deer or stags were commonly used as images of the faithful aspiring to Christ: "As a heart desireth the water brook, so my souls longs for thee, O God." Water-birds and fish and other sea-creatures can indicate baptism as well as the members of the Church who are christened.
What do the katharos vase and vine refer to?
A: the eucharist

Context and question: The FDNY headquarters is located at 9 MetroTech Center in Downtown Brooklyn, and the FDNY Fire Academy is located on Randalls Island. There are three Bureau of Fire Communications alarm offices which receive and dispatch alarms to appropriate units. One office, at 11 Metrotech Center in Brooklyn, houses Manhattan/Citywide, Brooklyn, and Staten Island Fire Communications. The Bronx and Queens offices are in separate buildings.
What is the address for The New York City Fire Department headquarters?
Answer: 9 MetroTech Center

Question: The BYU Broadcasting Technical Operations Center is an HD production and distribution facility that is home to local PBS affiliate KBYU-TV, local classical music station KBYU-FM Classical 89, BYU Radio, BYU Radio Instrumental, BYU Radio International, BYUtv and BYU Television International with content in Spanish and Portuguese (both available via terrestrial, satellite, and internet signals). BYUtv is also available via cable throughout some areas of the United States. The BYU Broadcasting Technical Operations Center is home to three television production studios, two television control rooms, radio studios, radio performance space, and master control operations.
Is there an answer to this question: How is BUYtv available?

Answer: unanswerable

Problem: Humanism:

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

What is the only alternative to compassion and empathy on many occasions?
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A:
unanswerable