Input: Read this: Feynman devoted the latter half of his book What Do You Care What Other People Think? to his experience on the Rogers Commission, straying from his usual convention of brief, light-hearted anecdotes to deliver an extended and sober narrative. Feynman's account reveals a disconnect between NASA's engineers and executives that was far more striking than he expected. His interviews of NASA's high-ranking managers revealed startling misunderstandings of elementary concepts. For instance, NASA managers claimed that there was a 1 in 100,000 chance of a catastrophic failure aboard the shuttle, but Feynman discovered that NASA's own engineers estimated the chance of a catastrophe at closer to 1 in 200. He concluded that the space shuttle reliability estimate by NASA management was fantastically unrealistic, and he was particularly angered that NASA used these figures to recruit Christa McAuliffe into the Teacher-in-Space program. He warned in his appendix to the commission's report (which was included only after he threatened not to sign the report), "For a successful technology, reality must take precedence over public relations, for nature cannot be fooled."
Question: His writings about the Rogers Commission showed that trouble was brewing between scientists and executives at which prolific institute?

Output: NASA

Input: Read this: Over time, fidelity, dynamic and noise levels improved to the point that it was harder to tell the difference between a live performance in the studio and the recorded version. This was especially true after the invention of the variable reluctance magnetic pickup cartridge by General Electric in the 1940s when high quality cuts were played on well-designed audio systems. The Capehart radio/phonographs of the era with large diameter electrodynamic loudspeakers, though not ideal, demonstrated this quite well with "home recordings" readily available in the music stores for the public to buy.
Question: In what era could you find good quality recordings and playbacks at home?

Output: 1940s

Input: Read this: Several years later, in 88 BC, a Roman army was sent to put down an emerging Asian power, king Mithridates of Pontus. The army, however, was defeated. One of Marius' old quaestors, Lucius Cornelius Sulla, had been elected consul for the year, and was ordered by the senate to assume command of the war against Mithridates. Marius, a member of the "populares" party, had a tribune revoke Sulla's command of the war against Mithridates. Sulla, a member of the aristocratic ("optimates") party, brought his army back to Italy and marched on Rome. Sulla was so angry at Marius' tribune that he passed a law intended to permanently weaken the tribunate. He then returned to his war against Mithridates. With Sulla gone, the populares under Marius and Lucius Cornelius Cinna soon took control of the city.
Question: What happened after Sulla returned to the conflict with Mithridates?

Output: Marius and Lucius Cornelius Cinna soon took control of the city

Input: Read this: Jesus' death and resurrection underpin a variety of theological interpretations as to how salvation is granted to humanity. These interpretations vary widely in how much emphasis they place on the death of Jesus as compared to his words. According to the substitutionary atonement view, Jesus' death is of central importance, and Jesus willingly sacrificed himself as an act of perfect obedience as a sacrifice of love which pleased God. By contrast the moral influence theory of atonement focuses much more on the moral content of Jesus' teaching, and sees Jesus' death as a martyrdom. Since the Middle Ages there has been conflict between these two views within Western Christianity. Evangelical Protestants typically hold a substitutionary view and in particular hold to the theory of penal substitution. Liberal Protestants typically reject substitutionary atonement and hold to the moral influence theory of atonement. Both views are popular within the Roman Catholic church, with the satisfaction doctrine incorporated into the idea of penance.
Question: What kind of substitution do moral influence theorists believe Jesus's death particularly was?

Output:
unanswerable