QUES: With his mazurkas and polonaises, Chopin has been credited with introducing to music a new sense of nationalism. Schumann, in his 1836 review of the piano concertos, highlighted the composer's strong feelings for his native Poland, writing that "Now that the Poles are in deep mourning [after the failure of the November 1830 rising], their appeal to us artists is even stronger ... If the mighty autocrat in the north [i.e. Nicholas I of Russia] could know that in Chopin's works, in the simple strains of his mazurkas, there lurks a dangerous enemy, he would place a ban on his music. Chopin's works are cannon buried in flowers!" The biography of Chopin published in 1863 under the name of Franz Liszt (but probably written by Carolyne zu Sayn-Wittgenstein) claims that Chopin "must be ranked first among the first musicians ... individualizing in themselves the poetic sense of an entire nation."
What year did Schumann review Chopin's piano concertos?

ANS: 1836

QUES: The translator's role as a bridge for "carrying across" values between cultures has been discussed at least since Terence, the 2nd-century-BCE Roman adapter of Greek comedies. The translator's role is, however, by no means a passive, mechanical one, and so has also been compared to that of an artist. The main ground seems to be the concept of parallel creation found in critics such as Cicero. Dryden observed that "Translation is a type of drawing after life..." Comparison of the translator with a musician or actor goes back at least to Samuel Johnson's remark about Alexander Pope playing Homer on a flageolet, while Homer himself used a bassoon.
What is a translator's role never like?

ANS: unanswerable

QUES: Napoleon's educational reforms laid the foundation of a modern system of education in France and throughout much of Europe. Napoleon synthesized the best academic elements from the Ancien Regime, The Enlightenment, and the Revolution, with the aim of establishing a stable, well-educated and prosperous society. He made French the only official language. He left some primary education in the hands of religious orders, but he offered public support to secondary education. Napoleon founded a number of state secondary schools (lycees) designed to produce a standardized education that was uniform across France. All students were taught the sciences along with modern and classical languages. Unlike the system during the Ancien Regime, religious topics did not dominate the curriculum, although they were present in addition to teachers from the clergy. Napoleon simply hoped to use religion to produce social stability. He gave special attention to the advanced centers, notably the Ecole Polytechnique, that provided both military expertise and state-of-the-art research in science. Napoleon made some of the first major efforts at establishing a system of secular and public education. The system featured scholarships and strict discipline, with the result being a French educational system that outperformed its European counterparts, many of which borrowed from the French system.
What acts by Napoleon laid the groundwork for modernized Education in France and much of Europe?

ANS: Napoleon's educational reforms

QUES: Whitehead pointed to the limitations of language as one of the main culprits in maintaining a materialistic way of thinking, and acknowledged that it may be difficult to ever wholly move past such ideas in everyday speech. After all, each moment of each person's life can hardly be given a different proper name, and it is easy and convenient to think of people and objects as remaining fundamentally the same things, rather than constantly keeping in mind that each thing is a different thing from what it was a moment ago. Yet the limitations of everyday living and everyday speech should not prevent people from realizing that "material substances" or "essences" are a convenient generalized description of a continuum of particular, concrete processes. No one questions that a ten-year-old person is quite different by the time he or she turns thirty years old, and in many ways is not the same person at all; Whitehead points out that it is not philosophically or ontologically sound to think that a person is the same from one second to the next.
What did Whitehead state about the belief that a person is exactly the same from moment to moment?

ANS:
it is not philosophically or ontologically sound