input: In early 2014 Brandeis University in Massachusetts announced that Ali would be given an honorary degree at the graduation commencement ceremony. In early April, the university rescinded its offer following a review of her statements that was carried out in response to protests by the Council on American-Islamic Relations (CAIR) and lobbying by Joseph E. B. Lumbard, Head of the Islamic Studies Department, other faculty members and several student groups that accused Hirsi Ali of "hate speech". University president Frederick M. Lawrence said that "certain of her past statements" were inconsistent with the university's "core values" because they were "Islamophobic." Others expressed opinions both for and against this decision. The university said she was welcome to come to the campus for a dialogue in the future. The university's withdrawal of its invitation generated controversy and condemnation among some. But, The Economist noted at the time that Hirsi Ali's "Wholesale condemnations of existing religions just aren't done in American politics." It said that "The explicit consensus in America is ecumenical and strongly pro-religious..." The university was distinguishing between an open intellectual exchange, which could occur if Hirsi Ali came to campus for a dialogue, and appearing to celebrate her with an honorary degree. A Brandeis spokesperson said that Ali had not been invited to speak at commencement but simply to be among honorary awardees. She claimed to have been invited to speak and expressed shock at Brandeis' action. Hirsi Ali said CAIR's letter misrepresented her and her work, but that it has long been available on the Internet. She said that the "spirit of free expression" has been betrayed and stifled. David Bernstein, a law professor at George Mason University, criticised the Brandeis decision as an attack on academic values of freedom of inquiry and intellectual independence. Among the commenters, Jeffrey Herf, a Brandeis alumnus and historian, published an open letter criticizing Lawrence's decision, saying it had "done deep and long-lasting damage to a university." Lawrence J. Haas, the former communications director and press secretary for Vice President Al Gore, published an open letter saying that Lawrence "succumbed to political correctness and interest group pressure in deciding that Islam is beyond the pale of legitimate inquiry... that such a decision is particularly appalling for a university president, for a campus is precisely the place to encourage free discussion even on controversial matters."

Answer this question "Did she ever go back?"
output: The university's withdrawal of its invitation generated controversy and condemnation among some.

input: After graduating in 1840, Morgan returned to Aurora to read the law with an established firm. In 1842 he was admitted to the bar in Rochester, where he went into partnership with a Union classmate, George F. Danforth, a future judge. They could find no clients, as the nation was in an economic depression, which had started with the Panic of 1837. Morgan wrote essays, which he had begun to do while studying law, and published some in The Knickerbocker under the pen name Aquarius. On January 1, 1841, Morgan and some friends from Cayuga Academy formed a secret fraternal society which they called the Gordian Knot. As Morgan's earliest essays from that time had classical themes, the club may have been a kind of literary society, as was common then. In 1841 or 1842 the young men redefined the society, renaming it the Order of the Iroquois. Morgan referred to this event as cutting the knot. In 1843 they named it the Grand Order of the Iroquois, followed by the New Confederacy of the Iroquois. They made the group a research organization to collect information on the Iroquois, whose historical territory for centuries had included central and upstate New York west of the Hudson and the Finger Lakes region. The men intended to resurrect the spirit of the Iroquois. They tried to learn the languages, assumed Iroquois names, and organized the group by the historic pattern of Iroquois tribes. In 1844 they received permission from the former Freemasons of Aurora to use the upper floor of the Masonic temple as a meeting hall. New members underwent a secret rite called inindianation in which they were transformed spiritually into Iroquois. They met in the summer around campfires and paraded yearly through the town in costume. Morgan seemed infused with the spirit of the Iroquois. He said, "We are now upon the very soil over which they exercised dominion ... Poetry still lingers around the scenery...." These new Iroquois retained a literary frame of mind, but they intended to focus on "the writing of a native American epic that would define national identity".

Answer this question "Were they able to reach their goal?"
output: They tried to learn the languages, assumed Iroquois names, and organized the group by the historic pattern of Iroquois tribes.

input: Unlike the Cubists, Mondrian still attempted to reconcile his painting with his spiritual pursuits, and in 1913 he began to fuse his art and his theosophical studies into a theory that signaled his final break from representational painting. While Mondrian was visiting the Netherlands in 1914, World War I began, forcing him to remain in there for the duration of the conflict. During this period, he stayed at the Laren artists' colony, where he met Bart van der Leck and Theo van Doesburg, who were both undergoing their own personal journeys toward abstraction. Van der Leck's use of only primary colors in his art greatly influenced Mondrian. After a meeting with Van der Leck in 1916, Mondrian wrote, "My technique which was more or less Cubist, and therefore more or less pictorial, came under the influence of his precise method." With Van Doesburg, Mondrian founded De Stijl (The Style), a journal of the De Stijl Group, in which he first published essays defining his theory, which he called neoplasticism. Mondrian published "De Nieuwe Beelding in de schilderkunst" ("The New Plastic in Painting") in twelve installments during 1917 and 1918. This was his first major attempt to express his artistic theory in writing. Mondrian's best and most-often quoted expression of this theory, however, comes from a letter he wrote to H. P. Bremmer in 1914: I construct lines and color combinations on a flat surface, in order to express general beauty with the utmost awareness. Nature (or, that which I see) inspires me, puts me, as with any painter, in an emotional state so that an urge comes about to make something, but I want to come as close as possible to the truth and abstract everything from that, until I reach the foundation (still just an external foundation!) of things... I believe it is possible that, through horizontal and vertical lines constructed with awareness, but not with calculation, led by high intuition, and brought to harmony and rhythm, these basic forms of beauty, supplemented if necessary by other direct lines or curves, can become a work of art, as strong as it is true.

Answer this question "Did he paint at all in the Netherlands?"
output:
While Mondrian was visiting the Netherlands in 1914, World War I began, forcing him to remain in there for the duration of the conflict.