Input: 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.

Does the response "Idea of the clarity" correctly answer the question "What contribution did Camus make to philosophy?"?
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Output: no

Input: The only home Hamilton ever owned was a Federal style mansion designed by John McComb Jr., which he built on his 32-acre country estate in Hamilton Heights in upper Manhattan. He named the house, which was completed in 1802, the "Grange" after his grandfather Alexander's estate in Ayrshire, Scotland. The house remained in the family until 1833 when his widow sold it to Thomas E. Davis, a British born real estate developer, for $25,000. Part of the proceeds were used by Eliza to purchase a new townhouse from Davis (Hamilton-Holly House) in Greenwich Village with her son Alexander. The Grange, first moved from its original location in 1889, was moved again in 2008 to a spot in St. Nicholas Park on land that was once part of the Hamilton estate, in Hamilton Heights, a neighborhood in upper Manhattan. The historic structure was restored to its original 1802 appearance in 2011, and is maintained by the National Park service as Hamilton Grange National Memorial. Alexander Hamilton served as one of the first trustees of the Hamilton-Oneida Academy in New York state. Later the Academy received a college charter in 1812, and the school was formally renamed Hamilton College.Columbia University, Hamilton's alma mater, has official memorials to Hamilton on its campus in New York City. The college's main classroom building for the humanities is Hamilton Hall, and a large statue of Hamilton stands in front of it. The university press has published his complete works in a multivolume letterpress edition. Columbia University's student group for ROTC cadets and Marine officer candidates is named the Alexander Hamilton Society.

Does the response "32 years" correctly answer the question "The Grange occupied its original location for how many years?"?
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Output: no

Input: The Reconquest: The aim of the Crusades in Spain was the eviction of the Muslims. After the recovery of Jerusalem in 1099, it took four hundred years of sieges and battles, treaties, betrayals, and yet more battles, before Christian kings and warlords succeeded in subduing the Moors. On 10 September 1229, a Catalan army led by King Jaume I of Aragon and Catalunya took the Mallorcan shore near the present-day resort of Santa Ponca. The defenders retreated inside the walls of Palma, but on the last day of 1229 the city fell, and pockets of resistance throughout the island were also defeated. Jaume I proved to be an enlightened ruler who profited from the talents of the Moorsconverted by force to Christianityas well as of the island's large Jewish and Genoese trading communities. Mallorca prospered. The Moors on Menorca speedily agreed to pay an annual tribute to Aragon and were left in peace. The island's tranquility lasted until 1287, when Alfonso III of Aragon, smarting over a series of humiliations at the hands of his nobles, found a pretext for invasion. The Moors were defeated and expelled or killed. In contrast to Mallorca, Menorca's economy was devastated for decades. Jaume I died after reigning in Aragon for six decades, but he made the cardinal error of dividing between his sons the lands he had fought for so long to unite. At first this resulted in an Independent Kingdom of Mallorca, under Jaume II, followed by Sanc and Jaume III. But family rivalry triggered the overthrow of Jaume III by his cousin Pedro IV, who then seized the Balearics for Aragon. Attempting a comeback, Jaume was killed in battle near Llucmajor in 1349. A newly unified Christian Spain under the Catholic Monarchs, Ferdinand and Isabella, completed the Reconquest, defeating the only Moorish enclave left on the Iberian peninsula, Granada, in 1492. However, the centralized kingdom failed to incorporate the Balearics politically or economically.

Does the response "Agreed to pay an annual tribute to Aragon" correctly answer the question "What did the moors try to do to keep the peace and this this keep them from being subdued?"?
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Output: yes

Input: In actual practice, however, we act too often as if we only cared for economic values. If we are to live up to our educational profession, we must look our aim in the face and honestly practise what we believe. While training of character and conduct is the accepted aim for education in general, to make this useful and practical each teacher must fix her attention on how this ultimate aim affects her own special part of the whole work. By watching the free child she will discover how best she can help him: he knows his own business, and when unfettered by advice or command shows plainly that he is chiefly concerned with _gaining experience_. He finds himself in what is to him a new and complex world of people and things; actual experience is the foundation for a complete living, and the stronger the foundation the better the result of later building. _The first vital principle then is that the teacher of young children must provide life in miniature; that is, she must provide abundant raw material and opportunities for experience_.

Does the response "Because this way she will discover how best she can help him" correctly answer the question "How does watching the child help the educator find their special part of the whole work?"?
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Output:
yes