romikgosai/squad_modified huggingface dataset:
Since Whitehead's metaphysics described a universe in which all entities experience, he needed a new way of describing perception that was not limited to living, self-conscious beings. The term he coined was "prehension", which comes from the Latin prehensio, meaning "to seize." The term is meant to indicate a kind of perception that can be conscious or unconscious, applying to people as well as electrons. It is also intended to make clear Whitehead's rejection of the theory of representative perception, in which the mind only has private ideas about other entities. For Whitehead, the term "prehension" indicates that the perceiver actually incorporates aspects of the perceived thing into itself. In this way, entities are constituted by their perceptions and relations, rather than being independent of them. Further, Whitehead regards perception as occurring in two modes, causal efficacy (or "physical prehension") and presentational immediacy (or "conceptual prehension").

Questions and answers:
['
Q: What is the origin of the word "prehension"?
A: comes from the Latin prehensio, meaning "to seize."', '
Q: What is a basic description of the theory of representative perception?
A: the mind only has private ideas about other entities', '
Q: What term did Whitehead describe that perception is not limited to the living?
A: prehension', '
Q: What language does the term "prehensio" come from?
A: Latin', '
Q: What does the word "Prehensio" translate into?
A: to seize', '
Q: What entities does the term prehension apply to?
A: conscious or unconscious', '
Q: How many modes does perception occur in according to Whitehead?
A: two', '
Q: What is prehension used to define?
A: a kind of perception that can be conscious or unconscious, applying to people as well as electrons', '
Q: What does the term "prehension" signify regarding an entities perceptions and relations?
A: entities are constituted by their perceptions and relations, rather than being independent of them', '
Q: What did Whitehead state are the two types of perception?
A: causal efficacy (or "physical prehension") and presentational immediacy (or "conceptual prehension")']
Whitehead describes causal efficacy as "the experience dominating the primitive living organisms, which have a sense for the fate from which they have emerged, and the fate towards which they go." It is, in other words, the sense of causal relations between entities, a feeling of being influenced and affected by the surrounding environment, unmediated by the senses. Presentational immediacy, on the other hand, is what is usually referred to as "pure sense perception", unmediated by any causal or symbolic interpretation, even unconscious interpretation. In other words, it is pure appearance, which may or may not be delusive (e.g. mistaking an image in a mirror for "the real thing").

Questions and answers:
['
Q: How do the senses affect causal efficacy?
A: unmediated by the senses', '
Q: What can be said about the accuracy of presentational immediacy?
A: it is pure appearance, which may or may not be delusive', '
Q: What is the term for the experience dominating primitive organisms that have a sense for fate?
A: causal efficacy', '
Q: What is the other term for "pure sense perception"?
A: Presentational immediacy', '
Q: What is it called if you mistake a reflection in a mirror for the real thing?
A: Presentational immediacy', '
Q: How does Whitehead define causal efficacy?
A: "the experience dominating the primitive living organisms, which have a sense for the fate from which they have emerged, and the fate towards which they go."', '
Q: How does Whitehead define presentational immediacy?
A: "pure sense perception", unmediated by any causal or symbolic interpretation, even unconscious interpretation']
In higher organisms (like people), these two modes of perception combine into what Whitehead terms "symbolic reference", which links appearance with causation in a process that is so automatic that both people and animals have difficulty refraining from it. By way of illustration, Whitehead uses the example of a person's encounter with a chair. An ordinary person looks up, sees a colored shape, and immediately infers that it is a chair. However, an artist, Whitehead supposes, "might not have jumped to the notion of a chair", but instead "might have stopped at the mere contemplation of a beautiful color and a beautiful shape." This is not the normal human reaction; most people place objects in categories by habit and instinct, without even thinking about it. Moreover, animals do the same thing. Using the same example, Whitehead points out that a dog "would have acted immediately on the hypothesis of a chair and would have jumped onto it by way of using it as such." In this way symbolic reference is a fusion of pure sense perceptions on the one hand and causal relations on the other, and that it is in fact the causal relationships that dominate the more basic mentality (as the dog illustrates), while it is the sense perceptions which indicate a higher grade mentality (as the artist illustrates).

Questions and answers:
['
Q: Which concept does Whitehead state is more dominant in a lower mentality?
A: causal relationships', "
Q: What is Whitehead's term for the two modes of perceptions combining?
A: symbolic reference", '
Q: What dominates more basic mentality in symbolic reference?
A: causal relationships', '
Q: What does symbolic reference link appearance with?
A: causation', '
Q: What does having sense perceptions conclude about a person?
A: higher grade mentality', '
Q: What is the purpose of symbolic reference?
A: links appearance with causation in a process that is so automatic that both people and animals have difficulty refraining from it', '
Q: How does Whitehead describe the process of a typical person noticing a chair?
A: An ordinary person looks up, sees a colored shape, and immediately infers that it is a chair', '
Q: How might an artist view a chair differently than a typical person?
A: "might have stopped at the mere contemplation of a beautiful color and a beautiful shape."', '
Q: How does Whitehead say a dog may interpret the presence of a chair?
A: "would have acted immediately on the hypothesis of a chair and would have jumped onto it by way of using it as such."']
Whitehead makes the startling observation that "life is comparatively deficient in survival value." If humans can only exist for about a hundred years, and rocks for eight hundred million, then one is forced to ask why complex organisms ever evolved in the first place; as Whitehead humorously notes, "they certainly did not appear because they were better at that game than the rocks around them." He then observes that the mark of higher forms of life is that they are actively engaged in modifying their environment, an activity which he theorizes is directed toward the three-fold goal of living, living well, and living better. In other words, Whitehead sees life as directed toward the purpose of increasing its own satisfaction. Without such a goal, he sees the rise of life as totally unintelligible.

Questions and answers:
['
Q: What observation did Whitehead make about life?
A: "life is comparatively deficient in survival value."', '
Q: What did Whitehead state was the biggest indicator of a higher form of life?
A: they are actively engaged in modifying their environment', '
Q: What did Whitehead believe are the goals f life?
A: living, living well, and living better', '
Q: What did Whitehead believe was the fundamental purpose of life?
A: increasing its own satisfaction', '
Q: Whitehead observes that life is deficient in what?
A: survival value', '
Q: What are higher life forms actively engaged in?
A: modifying their environment', '
Q: How many goals of living is there?
A: three', '
Q: Whitehead sees life as directed towards what purpose?
A: increasing its own satisfaction', "
Q: Without Whitehead's proposed purpose, life would be what?
A: unintelligible", '
Q: What was Whitehead\'s response to questions about why complex life evolved?
A: "they certainly did not appear because they were better at that game than the rocks around them."']
Whitehead's idea of God differs from traditional monotheistic notions. Perhaps his most famous and pointed criticism of the Christian conception of God is that "the Church gave unto God the attributes which belonged exclusively to Caesar." Here Whitehead is criticizing Christianity for defining God as primarily a divine king who imposes his will on the world, and whose most important attribute is power. As opposed to the most widely accepted forms of Christianity, Whitehead emphasized an idea of God that he called "the brief Galilean vision of humility":

Questions and answers:
['
Q: What was Whitehead\'s description of God?
A: "the brief Galilean vision of humility"', '
Q: What is Whitehead\'s most well-known critical statement regarding the Christian notion of God?
A: "the Church gave unto God the attributes which belonged exclusively to Caesar."', '
Q: What qualities dis Whitehead state that Christians attributed to their version of God?
A: primarily a divine king who imposes his will on the world, and whose most important attribute is power']
It should be emphasized, however, that for Whitehead God is not necessarily tied to religion. Rather than springing primarily from religious faith, Whitehead saw God as necessary for his metaphysical system. His system required that an order exist among possibilities, an order that allowed for novelty in the world and provided an aim to all entities. Whitehead posited that these ordered potentials exist in what he called the primordial nature of God. However, Whitehead was also interested in religious experience. This led him to reflect more intensively on what he saw as the second nature of God, the consequent nature. Whitehead's conception of God as a "dipolar" entity has called for fresh theological thinking.

Questions and answers:
["
Q: What was Whitehead's belief about God in relation to religion?
A: God is not necessarily tied to religion", '
Q: In what did Whitehead believe that those concepts existed?
A: primordial nature of God', '
Q: What did Whitehead view as the second nature of God?
A: the consequent nature', '
Q: What type of God did Whitehead believe existed?
A: dipolar', '
Q: Why did Whitehead view the existence of God as a necessity for his metaphysical system?
A: His system required that an order exist among possibilities, an order that allowed for novelty in the world and provided an aim to all entities.']
God's consequent nature, on the other hand, is anything but unchanging – it is God's reception of the world's activity. As Whitehead puts it, "[God] saves the world as it passes into the immediacy of his own life. It is the judgment of a tenderness which loses nothing that can be saved." In other words, God saves and cherishes all experiences forever, and those experiences go on to change the way God interacts with the world. In this way, God is really changed by what happens in the world and the wider universe, lending the actions of finite creatures an eternal significance.

Questions and answers:
["
Q: How does Whitehead define he consequent nature of God?
A: God's reception of the world's activity", '
Q: What does Whitehead say that God does with all experiences?
A: God saves and cherishes all experiences forever', '
Q: How does Whitehead describe the judgment of God?
A: It is the judgment of a tenderness which loses nothing that can be saved.', '
Q: What effect does Whitehead claim that experiences have on God?
A: those experiences go on to change the way God interacts with the world', "
Q: What conclusion does Whitehead draw about God's treatment of humans' experiences?
A: God is really changed by what happens in the world and the wider universe, lending the actions of finite creatures an eternal significance."]
Whitehead thus sees God and the world as fulfilling one another. He sees entities in the world as fluent and changing things that yearn for a permanence which only God can provide by taking them into God's self, thereafter changing God and affecting the rest of the universe throughout time. On the other hand, he sees God as permanent but as deficient in actuality and change: alone, God is merely eternally unrealized possibilities, and requires the world to actualize them. God gives creatures permanence, while the creatures give God actuality and change. Here it is worthwhile to quote Whitehead at length:

Questions and answers:
['
Q: In what way did Whitehead view God as deficient?
A: deficient in actuality and change', '
Q: What did Whitehead claim God would be without the world?
A: merely eternally unrealized possibilities', '
Q: How does Whitehead view the relationship between God an the world?
A: Whitehead thus sees God and the world as fulfilling one another', "
Q: How does he define entities' need for God?
A: He sees entities in the world as fluent and changing things that yearn for a permanence which only God can provide", "
Q: How dis Whitehead believe God provided permanence to entities?
A: by taking them into God's self, thereafter changing God and affecting the rest of the universe throughout time"]
For Whitehead the core of religion was individual. While he acknowledged that individuals cannot ever be fully separated from their society, he argued that life is an internal fact for its own sake before it is an external fact relating to others. His most famous remark on religion is that "religion is what the individual does with his own solitariness ... and if you are never solitary, you are never religious." Whitehead saw religion as a system of general truths that transformed a person's character. He took special care to note that while religion is often a good influence, it is not necessarily good – an idea which he called a "dangerous delusion" (e.g., a religion might encourage the violent extermination of a rival religion's adherents).

Questions and answers:
['
Q: What did Whitehead believe was the basis of religion?
A: individual', '
Q: What is Whitehead\'s most famous statement on religion?
A: "religion is what the individual does with his own solitariness ... and if you are never solitary, you are never religious."', "
Q: How did Whitehead define religion?
A: a system of general truths that transformed a person's character", '
Q: How did Whitehead define "dangerous delusion" as it relates to religion?
A: while religion is often a good influence, it is not necessarily good']
However, while Whitehead saw religion as beginning in solitariness, he also saw religion as necessarily expanding beyond the individual. In keeping with his process metaphysics in which relations are primary, he wrote that religion necessitates the realization of "the value of the objective world which is a community derivative from the interrelations of its component individuals." In other words, the universe is a community which makes itself whole through the relatedness of each individual entity to all the others – meaning and value do not exist for the individual alone, but only in the context of the universal community. Whitehead writes further that each entity "can find no such value till it has merged its individual claim with that of the objective universe. Religion is world-loyalty. The spirit at once surrenders itself to this universal claim and appropriates it for itself." In this way the individual and universal/social aspects of religion are mutually dependent.

Questions and answers:
['
Q: In what state did Whitehead believe religion began?
A: solitariness', '
Q: What realization did Whitehead believe religion made necessary?
A: "the value of the objective world which is a community derivative from the interrelations of its component individuals."', '
Q: What did Whitehead believe was necessary for an entity to have meaning and value?
A: meaning and value do not exist for the individual alone, but only in the context of the universal community', '
Q: How does Whitehead describe religion as world-loyalty?
A: The spirit at once surrenders itself to this universal claim and appropriates it for itself', '
Q: What did Whitehead believe was the relationship between the individual and social aspects of religion?
A: the individual and universal/social aspects of religion are mutually dependent']
Overall, however, Whitehead's influence is very difficult to characterize. In English-speaking countries, his primary works are little-studied outside of Claremont and a select number of liberal graduate-level theology and philosophy programs. Outside of these circles his influence is relatively small and diffuse, and has tended to come chiefly through the work of his students and admirers rather than Whitehead himself. For instance, Whitehead was a teacher and long-time friend and collaborator of Bertrand Russell, and he also taught and supervised the dissertation of Willard Van Orman Quine, both of whom are important figures in analytic philosophy – the dominant strain of philosophy in English-speaking countries in the 20th century. Whitehead has also had high-profile admirers in the continental tradition, such as French post-structuralist philosopher Gilles Deleuze, who once dryly remarked of Whitehead that "he stands provisionally as the last great Anglo-American philosopher before Wittgenstein's disciples spread their misty confusion, sufficiency, and terror." French sociologist and anthropologist Bruno Latour even went so far as to call Whitehead "the greatest philosopher of the 20th century."

Questions and answers:
['
Q: Where has interest outside of those areas mainly come from?
A: through the work of his students and admirers rather', '
Q: What French sociologist and anthropologist stated that Whitehead was "the greatest philosopher of the 20th century"?
A: Bruno Latour', "
Q: Where are Whitehead's works primarily studied in English-speaking countries?
A: Claremont and a select number of liberal graduate-level theology and philosophy programs", "
Q: Who are two of Whitehead's students that have gone on to become renowned in the field of analytic philosophy?
A: Bertrand Russell, and he also taught and supervised the dissertation of Willard Van Orman Quine", '
Q: What did Gilles Deleuze say about Whitehead?
A: "he stands provisionally as the last great Anglo-American philosopher before Wittgenstein\'s disciples spread their misty confusion, sufficiency, and terror."']
Historically Whitehead's work has been most influential in the field of American progressive theology. The most important early proponent of Whitehead's thought in a theological context was Charles Hartshorne, who spent a semester at Harvard as Whitehead's teaching assistant in 1925, and is widely credited with developing Whitehead's process philosophy into a full-blown process theology. Other notable process theologians include John B. Cobb, Jr., David Ray Griffin, Marjorie Hewitt Suchocki, C. Robert Mesle, Roland Faber, and Catherine Keller.

Questions and answers:
["
Q: In what field of study has Whitehead's work been most influential in the United States?
A: American progressive theology", "
Q: Who was the most important early supporter of Whitehead's work in the context of theology?
A: Charles Hartshorne", "
Q: What advancement of Whitehead's process philosophy is attributed to Charles Hartshorne?
A: developing Whitehead's process philosophy into a full-blown process theology", '
Q: Who are some other distinguished process theologians?
A: John B. Cobb, Jr., David Ray Griffin, Marjorie Hewitt Suchocki, C. Robert Mesle, Roland Faber, and Catherine Keller']
Process theology typically stresses God's relational nature. Rather than seeing God as impassive or emotionless, process theologians view God as "the fellow sufferer who understands", and as the being who is supremely affected by temporal events. Hartshorne points out that people would not praise a human ruler who was unaffected by either the joys or sorrows of his followers – so why would this be a praise-worthy quality in God? Instead, as the being who is most affected by the world, God is the being who can most appropriately respond to the world. However, process theology has been formulated in a wide variety of ways. C. Robert Mesle, for instance, advocates a "process naturalism", i.e. a process theology without God.

Questions and answers:
["
Q: What aspect of God is usually emphasized in process theology?
A: God's relational nature", '
Q: How is God usually perceived by process theologians?
A: "the fellow sufferer who understands", and as the being who is supremely affected by temporal events', '
Q: Why did Hartshorne feel that God must be affected by people?
A: people would not praise a human ruler who was unaffected by either the joys or sorrows of his followers – so why would this be a praise-worthy quality in God?', '
Q: Why would God being substantially affected by the world be beneficial?
A: as the being who is most affected by the world, God is the being who can most appropriately respond to the world', '
Q: What type of process theology does C. Robert Mesle promote?
A: "process naturalism", i.e. a process theology without God.']
In fact, process theology is difficult to define because process theologians are so diverse and transdisciplinary in their views and interests. John B. Cobb, Jr. is a process theologian who has also written books on biology and economics. Roland Faber and Catherine Keller integrate Whitehead with poststructuralist, postcolonialist, and feminist theory. Charles Birch was both a theologian and a geneticist. Franklin I. Gamwell writes on theology and political theory. In Syntheism - Creating God in The Internet Age, futurologists Alexander Bard and Jan Söderqvist repeatedly credit Whitehead for the process theology they see rising out of the participatory culture expected to dominate the digital era.

Questions and answers:
['
Q: What subjects has John B. Cobb, Jr. written books on other than process theology?
A: biology and economics', "
Q: What theories do Roland Faber and Catherine Keller combine with Whitehead's ideas?
A: poststructuralist, postcolonialist, and feminist theory", "
Q: What was Charles Birch's profession besides theologian?
A: geneticist", '
Q: Who authored "Syntheism - Creating God in the Internet Age"?
A: Alexander Bard and Jan Söderqvist', '
Q: Why is there difficulty in defining process theology ?
A: process theologians are so diverse and transdisciplinary in their views and interests']
Whitehead also described religion more technically as "an ultimate craving to infuse into the insistent particularity of emotion that non-temporal generality which primarily belongs to conceptual thought alone." In other words, religion takes deeply felt emotions and contextualizes them within a system of general truths about the world, helping people to identify their wider meaning and significance. For Whitehead, religion served as a kind of bridge between philosophy and the emotions and purposes of a particular society. It is the task of religion to make philosophy applicable to the everyday lives of ordinary people.

Questions and answers:
['
Q: What was Whitehead\'s technical definition of religion?
A: "an ultimate craving to infuse into the insistent particularity of emotion that non-temporal generality which primarily belongs to conceptual thought alone."', '
Q: What did Whitehead believe religion did with strong emotions?
A: religion takes deeply felt emotions and contextualizes them within a system of general truths about the world', '
Q: What purpose did Whitehead believe religion served?
A: a kind of bridge between philosophy and the emotions and purposes of a particular society', '
Q: What did Whitehead believe was the job of religion regarding philosophy?
A: It is the task of religion to make philosophy applicable to the everyday lives of ordinary people.']