The problem: Answer a question about this article:
Kenneth Gergen formulated additional classifications, which include the strategic manipulator, the pastiche personality, and the relational self. The strategic manipulator is a person who begins to regard all senses of identity merely as role-playing exercises, and who gradually becomes alienated from his or her social "self". The pastiche personality abandons all aspirations toward a true or "essential" identity, instead viewing social interactions as opportunities to play out, and hence become, the roles they play. Finally, the relational self is a perspective by which persons abandon all sense of exclusive self, and view all sense of identity in terms of social engagement with others. For Gergen, these strategies follow one another in phases, and they are linked to the increase in popularity of postmodern culture and the rise of telecommunications technology.
In what classification is a person who gives up the chance for a true self and adopts social perceptions of him or herself?
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The answer: The pastiche personality

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The Lutherans were the first Protestant Church offering a dialogue to the Catholic Church in September 1964 in Reykjavik, Iceland. It resulted in joint study groups of several issues. The dialogue with the Methodist Church began October 1965, after its representatives officially applauded remarkable changes, friendship and cooperation of the past five years. The Reformed Churches entered four years later into a dialogue with the Catholic Church. The President of the Lutheran World Federation and member of the central committee of the World Council of Churches Fredrik A. Schiotz stated during the 450th anniversary of the Reformation, that earlier commemorations were viewed almost as a triumph. Reformation should be celebrated as a thanksgiving to God, his truth and his renewed life. He welcomed the announcement of Pope Paul VI to celebrate the 1900th anniversary of the death of the Apostle Peter and Apostle Paul, and promised the participation and cooperation in the festivities.
In what year did The Catholic church begin diplomatic relations with the Methodist church?
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The answer: 1965

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Franklin S. Harris was appointed the university's president in 1921. He was the first BYU president to have a doctoral degree. Harris made several important changes to the school, reorganizing it into a true university, whereas before, its organization had remnants of the Academy days. At the beginning of his tenure, the school was not officially recognized as a university by any accreditation organization. By the end of his term, the school was accredited under all major accrediting organizations at the time. He was eventually replaced by Howard S. McDonald, who received his doctorate from the University of California. When he first received the position, the Second World War had just ended, and thousands of students were flooding into BYU. By the end of his stay, the school had grown nearly five times to an enrollment of 5,440 students. The university did not have the facilities to handle such a large influx, so he bought part of an Air Force Base in Ogden, Utah and rebuilt it to house some of the students. The next president, Ernest L. Wilkinson, also oversaw a period of intense growth, as the school adopted an accelerated building program. Wilkinson was responsible for the building of over eighty structures on the campus, many of which still stand. During his tenure, the student body increased six times, making BYU the largest private school at the time. The quality of the students also increased, leading to higher educational standards at the school. Finally, Wilkinson reorganized the LDS Church units on campus, with ten stakes and over 100 wards being added during his administration.
What sort of credentials did Franklin S. Harris have?
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The answer: doctoral degree

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Richard Phillips Feynman was born on May 11, 1918, in Queens, New York City, the son of Lucille (nee Phillips), a homemaker, and Melville Arthur Feynman, a sales manager. His family originated from Russia and Poland; both of his parents were Ashkenazi Jews. They were not religious, and by his youth Feynman described himself as an "avowed atheist". He also stated "To select, for approbation the peculiar elements that come from some supposedly Jewish heredity is to open the door to all kinds of nonsense on racial theory," and adding "... at thirteen I was not only converted to other religious views, but I also stopped believing that the Jewish people are in any way 'the chosen people'." Later in his life, during a visit to the Jewish Theological Seminary, he encountered the Talmud for the first time, and remarked that he found it a "wonderful book" and "valuable".
What did Feynam think of the Talmud?
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The answer:
"wonderful book" and "valuable"