input: Thomas Sheehan wrote that "Evola's first philosophical works from the 'twenties were dedicated to reshaping neo-idealism from a philosophy of Absolute Spirit and mind into a philosophy of the "absolute individual" and action." Accordingly, Evola developed the doctrine of "magical idealism", which held that "the Ego must understand that everything that seems to have a reality independent of it is nothing but an illusion, caused by its own deficiency." For Evola, this ever-increasing unity with the "absolute individual" was consistent with unconstrained liberty, and therefore unconditional power. In his 1925 work Essays on Magical Idealism, Evola declared that "God does not exist. The Ego must create him by making itself divine." According to Sheehan, Evola discovered the power of metaphysical mythology while developing his theories. This led to his advocacy of supra-rational intellectual intuition over discursive knowledge. In Evola's view, discursive knowledge separates man from Being. Sheehan stated that this position is a theme in certain interpretations of Western philosophers such as Plato, Thomas Aquinas, and Martin Heidegger that was exaggerated by Evola. Evola would later write: The truths that allow us to understand the world of Tradition are not those that can be "learned" or "discussed." They either are or are not. We can only remember them, and that happens when we are freed from the obstacles represented by various human constructions (chief among these are the results and methods of the authorized "researchers") and have awakened the capacity to see from the nonhuman viewpoint, which is the same as the Traditional viewpoint ... Traditional truths have always been held to be essentially non-human. Evola developed a doctrine of the "two natures": the natural world and the primordial "world of 'Being'". He believed that these "two natures" impose form and quality on lower matter and create a hierarchical "great chain of Being." He understood "spiritual virility" as signifying orientation towards this postulated transcendent principle. He held that the State should reflect this "ordering from above" and the consequent hierarchical differentiation of individuals according to their "organic preformation". By "organic preformation" he meant that which "gathers, preserves, and refines one's talents and qualifications for determinate functions."

Answer this question "Was he well known?"
output:

input: Carson wanted to take a winter break from the campaign. Major General Carleton refused. Kit was ordered to invade the Canyon de Chelly. It was here that many Navajos had taken refuge. Historian David Roberts writes, "Carson's sweep through the Canyon de Chelly in the winter of 1863-1864 would prove to be the decisive action in the Campaign." The Canyon de Chelly was a sacred place for the Navajo. They believed that it would now be their strongest sanctuary. Three hundred Navajo took refuge on the canyon rim at a place called Fortress Rock. They resisted Carson's invasion by building rope ladders and bridges, lowering water pots into a stream, and keeping quiet and out of sight. These three hundred Navajo survived the invasion. In January 1864, Carson swept through the 35-mile (56 km) Canyon with his forces. The thousands of peach trees in the canyon were cut down. Few Navajo were killed or captured. Carson's invasion, however, proved to the Navajo that the United States could invade their country at any time. Many Navajo surrendered at Fort Canby. By March 1864, there were 3,000 refugees at Fort Canby. An additional 5,000 arrived in the camp. They were suffering from the intense cold and hunger. Carson asked for supplies to feed and clothe them. The thousands of Navajo were led to Bosque Redondo. Many died along the way. Stragglers in the rear were shot and killed. In Navajo history, this horrific trek is known as Long Walk of the Navajo. By 1866, reports indicated that Bosque Redondo was a complete failure. Major Carleton was fired. Congress started investigations. In 1868, a treaty was signed, and the Navajo were allowed to return to their homeland. Bosque Redondo was closed.

Answer this question "Were they ever attacked there?"
output: Carson's sweep through the Canyon de Chelly in the winter of 1863-1864

input: Although ostensibly retired from racing since 1962, Moss did make a number of one-off appearances in professional motorsport events in the following two decades. He also competed in the 1974 London-Sahara-Munich World Cup Rally in a Mercedes-Benz, but retired from the event in the Algerian Sahara. The Holden Torana he shared with Jack Brabham in the 1976 Bathurst 1000 was hit from behind on the grid and eventually retired with engine failure. Moss, at the wheel of the Torana when the V8 engine let go, was criticised by other drivers for staying on the racing line for over 2/3 of the 6.172 km long circuit while returning to the pits as the car was dropping large amounts of oil onto the road. He also shared a Volkswagen Golf GTI with Denny Hulme in the 1979 Benson & Hedges 500 at Pukekohe Park Raceway in New Zealand. In 1980 he made a comeback to regular competition, in the British Saloon Car Championship with the works-backed GTi Engineering Audi team. For the 1980 season Moss was the team's number two driver to team co-owner Richard Lloyd. For the 1981 season Moss stayed with Audi, as the team moved to Tom Walkinshaw Racing management, driving alongside Martin Brundle. Throughout his retirement he raced in events for historic cars, driving on behalf of and at the invitation of others, as well as campaigning his own OSCA FS 372 and other vehicles. On 9 June 2011 during qualifying for the Le Mans Legends race, Moss announced on Radio Le Mans that he had finally retired from racing, saying that he had scared himself that afternoon. He was 81.

Answer this question "why did he return to racing?"
output:
In 1980 he made a comeback to regular competition,