Problem: Background: David Emile Durkheim (French: [emil dyRkem] or [dyRkajm]; April 15, 1858 - November 15, 1917) was a French sociologist. He formally established the academic discipline and--with Karl Marx and Max Weber--is commonly cited as the principal architect of modern social science. Much of Durkheim's work was concerned with how societies could maintain their integrity and coherence in modernity; an era in which traditional social and religious ties are no longer assumed, and in which new social institutions have come into being. His first major sociological work was The Division of Labour in Society (1893).
Context: During his university studies at the Ecole, Durkheim was influenced by two neo-Kantian scholars, Charles Bernard Renouvier and Emile Boutroux. The principles Durkheim absorbed from them included rationalism, scientific study of morality, anti-utilitarianism and secular education. His methodology was influenced by Numa Denis Fustel de Coulanges, a supporter of the scientific method. A fundamental influence on Durkheim's thought was the sociological positivism of Auguste Comte, who effectively sought to extend and apply the scientific method found in the natural sciences to the social sciences. According to Comte, a true social science should stress for empirical facts, as well as induce general scientific laws from the relationship among these facts. There were many points on which Durkheim agreed with the positivist thesis. First, he accepted that the study of society was to be founded on an examination of facts. Second, like Comte, he acknowledged that the only valid guide to objective knowledge was the scientific method. Third, he agreed with Comte that the social sciences could become scientific only when they were stripped of their metaphysical abstractions and philosophical speculation. At the same time, Durkheim believed that Comte was still too philosophical in his outlook. A second influence on Durkheim's view of society beyond Comte's positivism was the epistemological outlook called social realism. Although he never explicitly exposed it, Durkheim adopted a realist perspective in order to demonstrate the existence of social realities outside the individual and to show that these realities existed in the form of the objective relations of society. As an epistemology of science, realism can be defined as a perspective that takes as its central point of departure the view that external social realities exist in the outer world and that these realities are independent of the individual's perception of them. This view opposes other predominant philosophical perspectives such as empiricism and positivism. Empiricists such as David Hume had argued that all realities in the outside world are products of human sense perception. According to empiricists, all realities are thus merely perceived: they do not exist independently of our perceptions, and have no causal power in themselves. Comte's positivism went a step further by claiming that scientific laws could be deduced from empirical observations. Going beyond this, Durkheim claimed that sociology would not only discover "apparent" laws, but would be able to discover the inherent nature of society. Scholars also debate the exact influence of Jewish thought on Durkheim's work. The answer remains uncertain; some scholars have argued that Durkheim's thought is a form of secularized Jewish thought, while others argue that proving the existence of a direct influence of Jewish thought on Durkheim's achievements is difficult or impossible.
Question: what was his primary or main influence for inspiration?
Answer: His methodology was influenced by Numa Denis Fustel de Coulanges,

Problem: Background: Sutcliffe was born in Bingley in the West Riding of Yorkshire to a working-class family. He was given a Catholic upbringing by his parents, John William Sutcliffe and his wife Kathleen Frances (nee Coonan). Reportedly a loner, he left school aged fifteen and had a series of menial jobs, including two stints as a gravedigger in the 1960s. Between November 1971 and April 1973, Sutcliffe worked at the Baird Television factory on a packaging line.
Context: An application by Sutcliffe for a minimum term to be set, offering the possibility of parole after that date if it is thought safe to release him, was heard by the High Court of Justice on 16 July 2010. The High Court decided that Sutcliffe will never be released. Mr Justice Mitting stated: This was a campaign of murder which terrorised the population of a large part of Yorkshire for several years. The only explanation for it, on the jury's verdict, was anger, hatred and obsession. Apart from a terrorist outrage, it is difficult to conceive of circumstances in which one man could account for so many victims. Psychological reports describing his mental state were taken into consideration, as was the severity of his crimes. Barring judicial decisions to the contrary, Sutcliffe will spend the rest of his life in Broadmoor Hospital. On 4 August 2010, a spokeswoman for the Judicial Communications Office confirmed that Sutcliffe had initiated an appeal against the decision. The hearing for Sutcliffe's appeal against the ruling began on 30 November 2010 at the Court of Appeal. It was rejected on 14 January 2011. On 9 March 2011, the Court of Appeal rejected Sutcliffe's application for leave to appeal to the Supreme Court. In December 2015 Sutcliffe was assessed as being "no longer mentally ill". In August 2016, a medical tribunal ruled that he no longer required clinical treatment for his mental condition, and could be returned to prison. Sutcliffe is reported to have been transferred from Broadmoor to Frankland Prison in Durham in August 2016.
Question: Are there any other interesting aspects about this article?
Answer: Psychological reports describing his mental state were taken into consideration, as was the severity of his crimes.

Problem: Background: Women in Israel are women who live in or who are from the State of Israel, established in 1948. Israel does not have a constitution, but the Israeli Declaration of Independence states: "The State of Israel (...) will ensure complete equality of social and political rights to all its inhabitants irrespective of religion, race or sex." Israeli law prohibits discrimination based on gender in employment and wages, and provides for class action suits; nonetheless, there are complaints of significant wage disparities between men and women. In 2012, Israel ranked eleventh out of 59 developed nations for participation of women in the workplace.
Context: Since the founding of the State of Israel, relatively few women have served in the Israeli government, and fewer still have served in the leading ministerial offices. While Israel is one of a small number of countries where a woman--Golda Meir--has served as Prime Minister, it is behind most Western countries in the representation of women in both the parliament and government. Although the Israeli Declaration of Independence states: "The State of Israel (...) will ensure complete equality of social and political rights to all its inhabitants irrespective of religion, race or sex," the Haredi political parties (Shas and United Torah Judaism) have never allowed women on their lists for Knesset elections. However, in December 2014, women activists in the Haredi community have threatened a boycott of Haredi parties in upcoming elections if women are not included in election slates. As of 2016, women comprised 26.7% of Israel's 120-member Knesset, placing it 54th of 185 countries in which women are included in the legislature. For comparison, the female ratio in Scandinavia is over 40%, the European Union average is 17.6%, while in the Arab world it is 6.4%. Female representation varies significantly by demographics: most female politicians have represented secular parties, while very few have come from religious Jewish or Arab parties. In January 1986 Israeli female teacher Leah Shakdiel was granted membership in the religious council of Yeruham, but the Minister of Religious Affairs Zvulun Hammer canceled her membership on the grounds that women should not serve in that capacity. In early 1987 a petition was submitted to the Israeli Supreme Court regarding this incident. The Supreme Court precedent-setting ruling was unanimously accepted in Shakdiel's favor, and in 1988 Shakdiel became the first woman in Israel to serve in a religious council. In 2015, the first Israeli political party dedicated to ultra-Orthodox women was unveiled, called "U'Bizchutan: Haredi Women Making Change."
Question: Did she return to her position?
Answer:
in 1988 Shakdiel became the first woman in Israel to serve in a religious council.