input: Please answer the following: Question: "Where was Eisenhower when his memoir was published?" Context: "In 1948, Eisenhower became President of Columbia University, an Ivy League university in New York City. The assignment was described as not being a good fit in either direction. During that year Eisenhower's memoir, Crusade in Europe, was published. Critics regarded it as one of the finest U.S. military memoirs, and it was a major financial success as well. Eisenhower's profit on the book was substantially aided by an unprecedented ruling by the U.S. Department of the Treasury that Eisenhower was not a professional writer, but rather, marketing the lifetime asset of his experiences, and thus he only had to pay capital gains tax on his $635,000 advance instead of the much higher personal tax rate. This ruling saved Eisenhower about $400,000." Answer:
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output: New York City

input: Please answer the following: Question: "what ethnicity is mentioned second?" Context: "In the 12th century CE the Andalusian Muslim philosopher and novelist Abu Bakr Ibn Tufail (known as "Abubacer" or "Ebn Tophail" in the West) included the theory of tabula rasa as a thought experiment in his Arabic philosophical novel, Hayy ibn Yaqdhan in which he depicted the development of the mind of a feral child "from a tabula rasa to that of an adult, in complete isolation from society" on a desert island, through experience alone. The Latin translation of his philosophical novel, entitled Philosophus Autodidactus, published by Edward Pococke the Younger in 1671, had an influence on John Locke's formulation of tabula rasa in An Essay Concerning Human Understanding." Answer:
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output: Arabic

input: Please answer the following: Question: "Who actually believed in vitalism?" Context: "A number of novel ideas about religion developed with the Enlightenment, including Deism and talk of atheism. Deism, according to Thomas Paine, is the simple belief in God the Creator, with no reference to the Bible or any other miraculous source. Instead, the Deist relies solely on personal reason to guide his creed, which was eminently agreeable to many thinkers of the time. Atheism was much discussed, but there were few proponents. Wilson and Reill note that, "In fact, very few enlightened intellectuals, even when they were vocal critics of Christianity, were true atheists. Rather, they were critics of orthodox belief, wedded rather to skepticism, deism, vitalism, or perhaps pantheism." Some followed Pierre Bayle and argued that atheists could indeed be moral men. Many others like Voltaire held that without belief in a God who punishes evil, the moral order of society was undermined. That is, since atheists gave themselves to no Supreme Authority and no law, and had no fear of eternal consequences, they were far more likely to disrupt society. Bayle (16471706) observed that in his day, "prudent persons will always maintain an appearance of [religion].". He believed that even atheists could hold concepts of honor and go beyond their own self-interest to create and interact in society. Locke said that if there were no God and no divine law, the result would be moral anarchy: every individual "could have no law but his own will, no end but himself. He would be a god to himself, and the satisfaction of his own will the sole measure and end of all his actions"." Answer:
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output: atheists

input: Please answer the following: Question: "What came from the instutions?" Context: "Doctrinal development has had an important place in the restoration of the Preachers. Several institutions, besides those already mentioned, played important parts. Such is the Biblical school at Jerusalem, open to the religious of the order and to secular clerics, which publishes the Revue Biblique. The faculty of theology at the University of Fribourg, confided to the care of the Dominicans in 1890, is flourishing, and has about 250 students. The Pontificium Collegium Internationale Angelicum, the future Pontifical University of Saint Thomas Aquinas, Angelicum established at Rome in 1908 by Master Hyacinth Cormier, opened its doors to regulars and seculars for the study of the sacred sciences. In addition to the reviews above are the Revue Thomiste, founded by Pere Thomas Coconnier (d. 1908), and the Analecta Ordinis Prdicatorum (1893). Among numerous writers of the order in this period are: Cardinals Thomas Zigliara (d. 1893) and Zephirin Gonzalez (d. 1894), two esteemed philosophers; Alberto Guillelmotti (d. 1893), historian of the Pontifical Navy, and Heinrich Denifle, one of the most famous writers on medieval history (d. 1905).[citation needed]" Answer:
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output:
important parts