Question:
Literary career During the war Camus joined the French Resistance cell Combat, which published an underground newspaper of the same name. This group worked against the Nazis, and in it Camus assumed the nom de guerre Beauchard. Camus became the paper's editor in 1943. He first met Sartre at the dress rehearsal of Sartre's play, The Flies, in June 1943. When the Ailies liberated Paris in August 1944, Camus witnessed and reported the last of the fighting. Soon after the event on 6 August 1945, he was one of the few French editors to publicly express opposition and disgust to the United States' dropping the atomic bomb in Hiroshima. He resigned from Combat in 1947 when it became a commercial paper. After the war, Camus began frequenting the Cafe de Flore on the Boulevard Saint-Germain in Paris with Sartre and others. He also toured the United States to lecture about French thought. Although he leaned left, politically, his strong criticisms of Communist doctrine did not win him any friends in the Communist parties and eventually alienated Sartre. In 1949, his tuberculosis returned, whereupon he lived in seclusion for two years. In 1951, he published The Rebel, a philosophical analysis of rebellion and revolution which expressed his rejection of communism. Upsetting many of his colleagues and contemporaries in France, the book brought about the final split with Sartre. The dour reception depressed Camus; he began to translate plays. Camus's first significant contribution to philosophy was his idea of the absurd. He saw it as the result of our desire for clarity and meaning within a world and condition that offers neither, which he expressed in The Myth of Sisyphus and incorporated into many of his other works, such as The Stranger and The Plague. Despite his split from his "study partner", Sartre, Camus was still categorized as an Existentialist. He specifically rejected that label in his essay "Enigma" and elsewhere. After reading the above, is "German Resistance cell Combat & against mafia" the correct answer to the question "Camus joined which group and who did they combat?"? OPTIONS:
- no
- yes

Answer:
no

Input: You might want to know how cold it is. You may need to know how fast the wind is blowing. Maybe it rained last night? Do you know how much? Does it feel humid to you? You have heard all these questions before. To answer these questions, we need data. That data comes from special tools. These tools collect data about the weather. You can see some of the common tools listed below: A thermometer measures temperature. An anemometer measures wind speed. A rain gauge measures the amount of rain. A hygrometer measures humidity. A wind vane shows wind direction. A snow gauge measures the amount of snow.
"How can you measure the direction and velocity of the wind?" is "By using an anemometer and hygrometer"?

OPTIONS:
- no
- yes
Output: no

Input: Albanian was proved to be an Indo-European language in 1854 by the German philologist Franz Bopp. The Albanian language comprises its own branch of the Indo-European language family. Some scholars believe that Albanian derives from Illyrian while others claim that it derives from Daco-Thracian. (Illyrian and Daco-Thracian, however, might have been closely related languages; see Thraco-Illyrian.) Establishing longer relations, Albanian is often compared to Balto-Slavic on the one hand and Germanic on the other, both of which share a number of isoglosses with Albanian. Moreover, Albanian has undergone a vowel shift in which stressed, long o has fallen to a, much like in the former and opposite the latter. Likewise, Albanian has taken the old relative jos and innovatively used it exclusively to qualify adjectives, much in the way Balto-Slavic has used this word to provide the definite ending of adjectives. The cultural renaissance was first of all expressed through the development of the Albanian language in the area of church texts and publications, mainly of the Catholic region in the North, but also of the Orthodox in the South. The Protestant reforms invigorated hopes for the development of the local language and literary tradition when cleric Gjon Buzuku brought into the Albanian language the Catholic liturgy, trying to do for the Albanian language what Luther did for German.

Does the response "Daco-Thracian" correctly answer the question "What Indo-Euroopean language is believed to derive from Illyrian?"?

OPTIONS:
- no
- yes
***
Output: no

Question:
Madame White Snake: East Asian Femme Fatale of Old The Chinese legend of Madame White Snake, the snake demon that takes human form and becomes the wife of a man, has exerted a lasting influence over East Asian folktales and fiction for centuries. Two quintessential novellas, "The Lust of the White Serpant" from Ugetsu Monogatari by the Japanese author Ueda Akinari and "Eternal Prisoner under Thunder Peak Pagoda" a traditional Chinese story, are both relatively complex and demonstrate not only the evolution of the White Snake figure to become a more believable human, but also what aspects may have given her enduring appeal. While both these stories are ostensibly morality tales about the dangerous beauty of this femme fatale, the true source of pleasure from these narratives is the femme fatale's transgressive behavior, not her eventual punishment for it. Early tales of Madame White Snake appeared in China as early as the Song Dynasty, and initially her portrayal was fairly direct, as a villainous demon who drains the life force out of her human husband. But over time, characterizations of her became more complex, and the persona of Madame White Snake became more sympathetic, and perhaps even a model of the ideal Confucian wife, particularly in "Pagoda". Whalen Lai notes, "She was a loving wife, a caring mother, rescuer of her family from the first flood, and, at that point, a general benefactor of man. She took on the virtues of a traditional Chinese female, particularly forbearance". But if she were really an ideal wife, why could she not live happily with her human mate? Her dangerous sexuality is the key. Femme fatale might seem an unusual term to apply to a character from pre-modern Chinese and Japanese literature who may exemplify the virtues of an ideal Confucian wife, since it is primarily associated with film characters, particularly those of the film noir genre. But this term, which is relatively speaking, a neologism (The earliest uses were around the beginning of the 20th century After reading the above, is "Her portrayal was fairly direct, as a villainous demon who drains the life force out of her human husband. But over time, characterizations of her became more complex, and the persona of Madame White Snake became more sympathetic, and perhaps even a model of the ideal Confucian wife, particularly in "Pagoda"" the correct answer to the question "Has Madame White Snake been perceived as both a villainous demon and someone who exemplify the virtues of an ideal Confucian wife?"? OPTIONS:
- no
- yes

Answer:
yes