sentence-transformers/squad huggingface dataset:
Passage: Another instance of ancient humanism as an organised system of thought is found in the Gathas of Zarathustra, composed between 1,000 BCE – 600 BCE in Greater Iran. Zarathustra's philosophy in the Gathas lays out a conception of humankind as thinking beings dignified with choice and agency according to the intellect which each receives from Ahura Mazda (God in the form of supreme wisdom). The idea of Ahura Mazda as a non-intervening deistic divine God/Grand Architect of the universe tied with a unique eschatology and ethical system implying that each person is held morally responsible for their choices, made freely in this present life, in the afterlife. The importance placed on thought, action, responsibility, and a non-intervening creator was appealed to by, and inspired a number of, Enlightenment humanist thinkers in Europe such as Voltaire and Montesquieu.

Question: Which ancient text provides an example of the humanist way of thinking?

Question: When was this writing penned?

Question: When was this writing penned?

Question: What well know scholar was inspired by Humanism?
Passage: In China, Yellow Emperor is regarded as the humanistic primogenitor.[citation needed] Sage kings such as Yao and Shun are humanistic figures as recorded.[citation needed] King Wu of Zhou has the famous saying: "Humanity is the Ling (efficacious essence) of the world (among all)." Among them Duke of Zhou, respected as a founder of Rujia (Confucianism), is especially prominent and pioneering in humanistic thought. His words were recorded in the Book of History as follows (translation):[citation needed]

Question: Who was known as being a founder of humanism thought in China?

Question: What early adopter and developer of is associated with Confucianism?

Question: What early adopter and developer of is associated with Confucianism?

Question: Who is known for the thought that humanity is the most important thing in the world?
Passage: In the 6th century BCE, Taoist teacher Lao Tzu espoused a series of naturalistic concepts with some elements of humanistic philosophy. The Silver Rule of Confucianism from Analects XV.24, is an example of ethical philosophy based on human values rather than the supernatural. Humanistic thought is also contained in other Confucian classics, e.g., as recorded in Zuo Zhuan, Ji Liang says, "People is the zhu (master, lord, dominance, owner or origin) of gods. So, to sage kings, people first, gods second"; Neishi Guo says, "Gods, clever, righteous and wholehearted, comply with human." Taoist and Confucian secularism contain elements of moral thought devoid of religious authority or deism however they only partly resembled our modern concept of secularism.

Question: When were humanism beliefs mixed with another philosophy by a Taoist thinker?

Question: What is an example of Humanism based philosophy that focused on ethics?

Question: Who can be credited with saying essentially humans are the gods of gods?

Question: Where could you read this information?
Passage: 6th-century BCE pre-Socratic Greek philosophers Thales of Miletus and Xenophanes of Colophon were the first in the region to attempt to explain the world in terms of human reason rather than myth and tradition, thus can be said to be the first Greek humanists. Thales questioned the notion of anthropomorphic gods and Xenophanes refused to recognise the gods of his time and reserved the divine for the principle of unity in the universe. These Ionian Greeks were the first thinkers to assert that nature is available to be studied separately from the supernatural realm. Anaxagoras brought philosophy and the spirit of rational inquiry from Ionia to Athens. Pericles, the leader of Athens during the period of its greatest glory was an admirer of Anaxagoras. Other influential pre-Socratics or rational philosophers include Protagoras (like Anaxagoras a friend of Pericles), known for his famous dictum "man is the measure of all things" and Democritus, who proposed that matter was composed of atoms. Little of the written work of these early philosophers survives and they are known mainly from fragments and quotations in other writers, principally Plato and Aristotle. The historian Thucydides, noted for his scientific and rational approach to history, is also much admired by later humanists. In the 3rd century BCE, Epicurus became known for his concise phrasing of the problem of evil, lack of belief in the afterlife, and human-centred approaches to achieving eudaimonia. He was also the first Greek philosopher to admit women to his school as a rule.

Question: Who was one of the first Greeks to adopt a humanistic outlook?

Question: Where did this type of thinking next travel to?

Question: Who first introduced the idea that matter is made of atoms?

Question: Who was the first person to provide education opportunities to females?
Passage: Renaissance humanism was an intellectual movement in Europe of the later Middle Ages and the Early Modern period. The 19th-century German historian Georg Voigt (1827–91) identified Petrarch as the first Renaissance humanist. Paul Johnson agrees that Petrarch was "the first to put into words the notion that the centuries between the fall of Rome and the present had been the age of Darkness". According to Petrarch, what was needed to remedy this situation was the careful study and imitation of the great classical authors. For Petrarch and Boccaccio, the greatest master was Cicero, whose prose became the model for both learned (Latin) and vernacular (Italian) prose.

Question: When did the first wave of Humanism reach Europe?

Question: Who was thought to be the original believer of humanism in of the Renaissance period?

Question: The study and following of classical writers was said to be a solution to what issue?

Question: The study and following of classical writers was said to be a solution to what issue?
Passage: In the high Renaissance, in fact, there was a hope that more direct knowledge of the wisdom of antiquity, including the writings of the Church fathers, the earliest known Greek texts of the Christian Gospels, and in some cases even the Jewish Kabbalah, would initiate a harmonious new era of universal agreement. With this end in view, Renaissance Church authorities afforded humanists what in retrospect appears a remarkable degree of freedom of thought. One humanist, the Greek Orthodox Platonist Gemistus Pletho (1355–1452), based in Mystras, Greece (but in contact with humanists in Florence, Venice, and Rome) taught a Christianised version of pagan polytheism.

Question: What is one religious text that was thought to eventually lead to a peace between all?

Question: Who gave followers of Humanism the ability to think out of bounds?

Question: Who gave followers of Humanism the ability to think out of bounds?

Question: What cities may have influenced the beliefs of Gemistus Pleto?
Passage: The humanists' close study of Latin literary texts soon enabled them to discern historical differences in the writing styles of different periods. By analogy with what they saw as decline of Latin, they applied the principle of ad fontes, or back to the sources, across broad areas of learning, seeking out manuscripts of Patristic literature as well as pagan authors. In 1439, while employed in Naples at the court of Alfonso V of Aragon (at the time engaged in a dispute with the Papal States) the humanist Lorenzo Valla used stylistic textual analysis, now called philology, to prove that the Donation of Constantine, which purported to confer temporal powers on the Pope of Rome, was an 8th-century forgery. For the next 70 years, however, neither Valla nor any of his contemporaries thought to apply the techniques of philology to other controversial manuscripts in this way. Instead, after the fall of the Byzantine Empire to the Turks in 1453, which brought a flood of Greek Orthodox refugees to Italy, humanist scholars increasingly turned to the study of Neoplatonism and Hermeticism, hoping to bridge the differences between the Greek and Roman Churches, and even between Christianity itself and the non-Christian world. The refugees brought with them Greek manuscripts, not only of Plato and Aristotle, but also of the Christian Gospels, previously unavailable in the Latin West.

Question: How were humanist able to identify the development of humanist thought?

Question: What was included in this quest for knowledge of the belief system?

Question: If your were unsure of the authenticity of an ancient text how could you verify it?

Question: What caused a large migration of Greek refuges in the 1450s?

Question: What caused a large migration of Greek refuges in the 1450s?
Passage: After 1517, when the new invention of printing made these texts widely available, the Dutch humanist Erasmus, who had studied Greek at the Venetian printing house of Aldus Manutius, began a philological analysis of the Gospels in the spirit of Valla, comparing the Greek originals with their Latin translations with a view to correcting errors and discrepancies in the latter. Erasmus, along with the French humanist Jacques Lefèvre d'Étaples, began issuing new translations, laying the groundwork for the Protestant Reformation. Henceforth Renaissance humanism, particularly in the German North, became concerned with religion, while Italian and French humanism concentrated increasingly on scholarship and philology addressed to a narrow audience of specialists, studiously avoiding topics that might offend despotic rulers or which might be seen as corrosive of faith. After the Reformation, critical examination of the Bible did not resume until the advent of the so-called Higher criticism of the 19th-century German Tübingen school.

Question: When are these texts first able to reach a large amount of people?

Question: When are these texts first able to reach a large amount of people?

Question: Erasmus can be said to have lit the match that sparked a radical change in thinking in his era along with who?

Question: What text still remained without the type of thorough review that others texts had received by the 18th century?
Passage: The words of the comic playwright P. Terentius Afer reverberated across the Roman world of the mid-2nd century BCE and beyond. Terence, an African and a former slave, was well placed to preach the message of universalism, of the essential unity of the human race, that had come down in philosophical form from the Greeks, but needed the pragmatic muscles of Rome in order to become a practical reality. The influence of Terence's felicitous phrase on Roman thinking about human rights can hardly be overestimated. Two hundred years later Seneca ended his seminal exposition of the unity of humankind with a clarion-call:

Question: What author had a great impact in Rome?

Question: Who was able to spread the idea of equality among all through his words?

Question: From where did this school of thought emerge?

Question: Who again issued the same type of challenge centuries later

Question: What was the name of the main belief Terence offered
Passage: Better acquaintance with Greek and Roman technical writings also influenced the development of European science (see the history of science in the Renaissance). This was despite what A. C. Crombie (viewing the Renaissance in the 19th-century manner as a chapter in the heroic March of Progress) calls "a backwards-looking admiration for antiquity", in which Platonism stood in opposition to the Aristotelian concentration on the observable properties of the physical world. But Renaissance humanists, who considered themselves as restoring the glory and nobility of antiquity, had no interest in scientific innovation. However, by the mid-to-late 16th century, even the universities, though still dominated by Scholasticism, began to demand that Aristotle be read in accurate texts edited according to the principles of Renaissance philology, thus setting the stage for Galileo's quarrels with the outmoded habits of Scholasticism.

Question: Who felt that looking to these ancient documents for new ideas was not the way to mover forward?

Question: Closer examination of what information allowed for further progress in scientific knowledge?

Question: What group was neutral about this issue as they felt the subject unimportant?

Question: When did even the scholars and professors began to at least end to examine the works of Aristotle?
Passage: Just as artist and inventor Leonardo da Vinci – partaking of the zeitgeist though not himself a humanist – advocated study of human anatomy, nature, and weather to enrich Renaissance works of art, so Spanish-born humanist Juan Luis Vives (c. 1493–1540) advocated observation, craft, and practical techniques to improve the formal teaching of Aristotelian philosophy at the universities, helping to free them from the grip of Medieval Scholasticism. Thus, the stage was set for the adoption of an approach to natural philosophy, based on empirical observations and experimentation of the physical universe, making possible the advent of the age of scientific inquiry that followed the Renaissance.

Question: Who felt that the further examination and knowledge of studies in the arena of humanism could further art?

Question: Who helped to further the movement away from Scholasticism of the time?

Question: Where did this initiate?

Question: What type of philosophy was essential to this forwarding of thought?
Passage: Early humanists saw no conflict between reason and their Christian faith (see Christian Humanism). They inveighed against the abuses of the Church, but not against the Church itself, much less against religion. For them, the word "secular" carried no connotations of disbelief – that would come later, in the nineteenth century. In the Renaissance to be secular meant simply to be in the world rather than in a monastery. Petrarch frequently admitted that his brother Gherardo's life as a Carthusian monk was superior to his own (although Petrarch himself was in Minor Orders and was employed by the Church all his life). He hoped that he could do some good by winning earthly glory and praising virtue, inferior though that might be to a life devoted solely to prayer. By embracing a non-theistic philosophic base, however, the methods of the humanists, combined with their eloquence, would ultimately have a corrosive effect on established authority.

Question: Who was able to reconcile their religious beliefs with those of humanism?

Question: What phrase that has come to be associated with a lack of faith was not seen as an issue for Christians?

Question: During what time period did secular have a more neutral connotation?

Question: Petrarch felt that although he tried to do his own form of good whose life may have more meaning?
Passage: Eliot and her circle, who included her companion George Henry Lewes (the biographer of Goethe) and the abolitionist and social theorist Harriet Martineau, were much influenced by the positivism of Auguste Comte, whom Martineau had translated. Comte had proposed an atheistic culte founded on human principles – a secular Religion of Humanity (which worshiped the dead, since most humans who have ever lived are dead), complete with holidays and liturgy, modeled on the rituals of what was seen as a discredited and dilapidated Catholicism. Although Comte's English followers, like Eliot and Martineau, for the most part rejected the full gloomy panoply of his system, they liked the idea of a religion of humanity. Comte's austere vision of the universe, his injunction to "vivre pour altrui" ("live for others", from which comes the word "altruism"), and his idealisation of women inform the works of Victorian novelists and poets from George Eliot and Matthew Arnold to Thomas Hardy.

Question: What abolitionist was greatly affected by the writings of Comte?

Question: What type of idea did he pose which was focused on facets of humanism?

Question: What main idea did the English believers of Comte's philosophy take from his writings?

Question: What currently used word was based in ideas from this philosopher?
Passage: Active in the early 1920s, F.C.S. Schiller labelled his work "humanism" but for Schiller the term referred to the pragmatist philosophy he shared with William James. In 1929, Charles Francis Potter founded the First Humanist Society of New York whose advisory board included Julian Huxley, John Dewey, Albert Einstein and Thomas Mann. Potter was a minister from the Unitarian tradition and in 1930 he and his wife, Clara Cook Potter, published Humanism: A New Religion. Throughout the 1930s, Potter was an advocate of such liberal causes as, women’s rights, access to birth control, "civil divorce laws", and an end to capital punishment.

Question: What 19th century author associated his works with humanism?

Question: When was the first public group for Humanist founded?

Question: Who created this group?

Question: When did Charles Potter and Clara Potter publish their first writings on Humanism?
Passage: Humanistic psychology is a psychological perspective which rose to prominence in the mid-20th century in response to Sigmund Freud's psychoanalytic theory and B. F. Skinner's Behaviorism. The approach emphasizes an individual's inherent drive towards self-actualization and creativity. Psychologists Carl Rogers and Abraham Maslow introduced a positive, humanistic psychology in response to what they viewed as the overly pessimistic view of psychoanalysis in the early 1960s. Other sources include the philosophies of existentialism and phenomenology.

Question: Who wotked with Carl Rogers on humanistic phycology?

Question: What is human phycology?

Question: In what century did humanistic phycology rise in prominence?

Question: They introduced it in response to what?
Passage: Raymond B. Bragg, the associate editor of The New Humanist, sought to consolidate the input of Leon Milton Birkhead, Charles Francis Potter, and several members of the Western Unitarian Conference. Bragg asked Roy Wood Sellars to draft a document based on this information which resulted in the publication of the Humanist Manifesto in 1933. Potter's book and the Manifesto became the cornerstones of modern humanism, the latter declaring a new religion by saying, "any religion that can hope to be a synthesising and dynamic force for today must be shaped for the needs of this age. To establish such a religion is a major necessity of the present." It then presented 15 theses of humanism as foundational principles for this new religion.

Question: What groups thoughts did he seek to include?

Question: Who became responsible in part for the editing of The New Humanist?

Question: How many cornerstones of this new way of thinking or religion were presented>

Question: What was the name of the material that was produced from this groups and the opinions of others?
Passage: Renaissance humanism was an activity of cultural and educational reform engaged in by civic and ecclesiastical chancellors, book collectors, educators, and writers, who by the late fifteenth century began to be referred to as umanisti – "humanists". It developed during the fourteenth and the beginning of the fifteenth centuries, and was a response to the challenge of scholastic university education, which was then dominated by Aristotelian philosophy and logic. Scholasticism focused on preparing men to be doctors, lawyers or professional theologians, and was taught from approved textbooks in logic, natural philosophy, medicine, law and theology. There were important centres of humanism at Florence, Naples, Rome, Venice, Mantua, Ferrara, and Urbino.

Question: What was the main action of humanism during the Renaissance>

Question: When did a new term for those who followed Humanism emerge?

Question: Where was one main concentration of Humanism?

Question: What was the new term for believers of Humanism philosophy?
Passage: Humanists reacted against this utilitarian approach and the narrow pedantry associated with it. They sought to create a citizenry (frequently including women) able to speak and write with eloquence and clarity and thus capable of engaging the civic life of their communities and persuading others to virtuous and prudent actions. This was to be accomplished through the study of the studia humanitatis, today known as the humanities: grammar, rhetoric, history, poetry and moral philosophy. As a program to revive the cultural – and particularly the literary – legacy and moral philosophy of classical antiquity, Humanism was a pervasive cultural mode and not the program of a few isolated geniuses like Rabelais or Erasmus as is still sometimes popularly believed.

Question: What was it about the utilitatian beliefs that humanism believers did not like?

Question: What group that had been to this point neglected was included in this thought?

Question: What foundation of study allowed for the accomplishment of the goal of a scholarly people?

Question: Was the humanism of the time limited to scholars?
Passage: Contemporary humanism entails a qualified optimism about the capacity of people, but it does not involve believing that human nature is purely good or that all people can live up to the Humanist ideals without help. If anything, there is recognition that living up to one's potential is hard work and requires the help of others. The ultimate goal is human flourishing; making life better for all humans, and as the most conscious species, also promoting concern for the welfare of other sentient beings and the planet as a whole. The focus is on doing good and living well in the here and now, and leaving the world a better place for those who come after. In 1925, the English mathematician and philosopher Alfred North Whitehead cautioned: "The prophecy of Francis Bacon has now been fulfilled; and man, who at times dreamt of himself as a little lower than the angels, has submitted to become the servant and the minister of nature. It still remains to be seen whether the same actor can play both parts".

Question: What is contemporary humanism optimistic about?

Question: What is the main goal of humanism optimistic?

Question: What is human flourishing?

Question: What doesnt conetemporary humanism believe about human nature?
Passage: Religious humanism is an integration of humanist ethical philosophy with religious rituals and beliefs that centre on human needs, interests, and abilities. Though practitioners of religious humanism did not officially organise under the name of "humanism" until the late 19th and early 20th centuries, non-theistic religions paired with human-centred ethical philosophy have a long history. The Cult of Reason (French: Culte de la Raison) was a religion based on deism devised during the French Revolution by Jacques Hébert, Pierre Gaspard Chaumette and their supporters. In 1793 during the French Revolution, the cathedral Notre Dame de Paris was turned into a "Temple to Reason" and for a time Lady Liberty replaced the Virgin Mary on several altars. In the 1850s, Auguste Comte, the Father of Sociology, founded Positivism, a "religion of humanity". One of the earliest forerunners of contemporary chartered humanist organisations was the Humanistic Religious Association formed in 1853 in London. This early group was democratically organised, with male and female members participating in the election of the leadership and promoted knowledge of the sciences, philosophy, and the arts. The Ethical Culture movement was founded in 1876. The movement's founder, Felix Adler, a former member of the Free Religious Association, conceived of Ethical Culture as a new religion that would retain the ethical message at the heart of all religions. Ethical Culture was religious in the sense of playing a defining role in people's lives and addressing issues of ultimate concern.

Question: What was included in religious humanism that was similiar to other religion?

Question: When did practicers of religious humanism form under the name Humanism?

Question: Who founded a religion whose cornerstone was deism?

Question: During what time was a religious state replaced in the Notre Dame cathedral with a symbol of Humanism?