yz2022/T2P-DownstreamNLP huggingface dataset:
Alfred_North_Whitehead

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").

Question: How does Whitehead define causal efficacy?
Answer: "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."

Question: How does Whitehead define presentational immediacy?
Answer: "pure sense perception", unmediated by any causal or symbolic interpretation, even unconscious interpretation
Alfred_North_Whitehead

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).

Question: What is Whitehead's most famous statement on religion?
Answer: "religion is what the individual does with his own solitariness ... and if you are never solitary, you are never religious."
Alfred_North_Whitehead

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.

Question: In what did Whitehead believe that those concepts existed?
Answer: primordial nature of God

Question: What did Whitehead view as the second nature of God?
Answer: the consequent nature
Alfred_North_Whitehead

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).

Question: How did Whitehead define religion?
Answer: a system of general truths that transformed a person's character
Alfred_North_Whitehead

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.

Question: What observation did Whitehead make about life?
Answer: "life is comparatively deficient in survival value."
Alfred_North_Whitehead

In 1918 Whitehead's academic responsibilities began to seriously expand as he accepted a number of high administrative positions within the University of London system, of which Imperial College London was a member at the time. He was elected Dean of the Faculty of Science at the University of London in late 1918 (a post he held for four years), a member of the University of London's Senate in 1919, and chairman of the Senate's Academic (leadership) Council in 1920, a post which he held until he departed for America in 1924. Whitehead was able to exert his newfound influence to successfully lobby for a new history of science department, help establish a Bachelor of Science degree (previously only Bachelor of Arts degrees had been offered), and make the school more accessible to less wealthy students.

Question: What was Whitehead's title at the University of London in late 1918?
Answer: Dean of the Faculty of Science
Alfred_North_Whitehead

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.

Question: What are higher life forms actively engaged in?
Answer: modifying their environment
Alfred_North_Whitehead

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.

Question: What type of God did Whitehead believe existed?
Answer: dipolar
Alfred_North_Whitehead

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.

Question: What did Whitehead believe was the fundamental purpose of life?
Answer: increasing its own satisfaction

Question: Whitehead observes that life is deficient in what?
Answer: survival value

Question: What did Whitehead state was the biggest indicator of a higher form of life?
Answer: they are actively engaged in modifying their environment

Question: How many goals of living is there?
Answer: three

Question: Whitehead sees life as directed towards what purpose?
Answer: increasing its own satisfaction

Question: Without Whitehead's proposed purpose, life would be what?
Answer: unintelligible
Alfred_North_Whitehead

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).

Question: How did Whitehead define "dangerous delusion" as it relates to religion?
Answer: while religion is often a good influence, it is not necessarily good
Alfred_North_Whitehead

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:

Question: In what way did Whitehead view God as deficient?
Answer: deficient in actuality and change
Alfred_North_Whitehead

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.

Question: What was Whitehead's response to questions about why complex life evolved?
Answer: "they certainly did not appear because they were better at that game than the rocks around them."
Alfred_North_Whitehead

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:

Question: How does Whitehead view the relationship between God an the world?
Answer: Whitehead thus sees God and the world as fulfilling one another
Alfred_North_Whitehead

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.

Question: In what state did Whitehead believe religion began?
Answer: solitariness

Question: What realization did Whitehead believe religion made necessary?
Answer: "the value of the objective world which is a community derivative from the interrelations of its component individuals."
Alfred_North_Whitehead

Whitehead and Russell had thought originally that Principia Mathematica would take a year to complete; it ended up taking them ten years. To add insult to injury, when it came time for publication, the three-volume work was so massive (more than 2,000 pages) and its audience so narrow (professional mathematicians) that it was initially published at a loss of 600 pounds, 300 of which was paid by Cambridge University Press, 200 by the Royal Society of London, and 50 apiece by Whitehead and Russell themselves. Despite the initial loss, today there is likely no major academic library in the world which does not hold a copy of Principia Mathematica.

Question: How long did Whitehead and Russell expect to spend creating Principia Mathematica?
Answer: a year
Alfred_North_Whitehead

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.

Question: How does Whitehead describe religion as world-loyalty?
Answer: The spirit at once surrenders itself to this universal claim and appropriates it for itself

Question: What did Whitehead believe was necessary for an entity to have meaning and value?
Answer: meaning and value do not exist for the individual alone, but only in the context of the universal community

Question: What did Whitehead believe was the relationship between the individual and social aspects of religion?
Answer: the individual and universal/social aspects of religion are mutually dependent
Alfred_North_Whitehead

Whitehead and Russell had thought originally that Principia Mathematica would take a year to complete; it ended up taking them ten years. To add insult to injury, when it came time for publication, the three-volume work was so massive (more than 2,000 pages) and its audience so narrow (professional mathematicians) that it was initially published at a loss of 600 pounds, 300 of which was paid by Cambridge University Press, 200 by the Royal Society of London, and 50 apiece by Whitehead and Russell themselves. Despite the initial loss, today there is likely no major academic library in the world which does not hold a copy of Principia Mathematica.

Question: How long did it actually take to complete Principia Mathematica? 
Answer: ten years

Question: Who supplied the funding to cover the shortfall?
Answer: 00 of which was paid by Cambridge University Press, 200 by the Royal Society of London, and 50 apiece by Whitehead and Russell

Question: Why was there a funding shortfall for the publishing of Princpia Mathematica? 
Answer: the three-volume work was so massive (more than 2,000 pages) and its audience so narrow (professional mathematicians)

Question: How long did Whitehead and Russell think it would take them to complete Principia Mathematica?
Answer: a year

Question: How prevalent is Principia Mathematica today?
Answer: today there is likely no major academic library in the world which does not hold a copy of Principia Mathematica

Question: How long did it actually take Whitehead and Russell to complete Principia Mathematica?
Answer: ten years

Question: How many volumes was Principia Mathematica?
Answer: three

Question: How many pages was Principia Mathematica?
Answer: 2,000
Alfred_North_Whitehead

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:

Question: What did Whitehead claim God would be without the world?
Answer: merely eternally unrealized possibilities

Question: How does he define entities' need for God?
Answer: He sees entities in the world as fluent and changing things that yearn for a permanence which only God can provide

Question: How dis Whitehead believe God provided permanence to entities?
Answer: by taking them into God's self, thereafter changing God and affecting the rest of the universe throughout time
Alfred_North_Whitehead

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.

Question: What purpose did Whitehead believe religion served?
Answer: a kind of bridge between philosophy and the emotions and purposes of a particular society

Question: What did Whitehead believe religion did with strong emotions?
Answer: religion takes deeply felt emotions and contextualizes them within a system of general truths about the world

Question: What was Whitehead's technical definition of religion?
Answer: "an ultimate craving to infuse into the insistent particularity of emotion that non-temporal generality which primarily belongs to conceptual thought alone."

Question: What did Whitehead believe was the job of religion regarding philosophy?
Answer: It is the task of religion to make philosophy applicable to the everyday lives of ordinary people.
Alfred_North_Whitehead

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.

Question: What did Whitehead believe are the goals f life?
Answer: living, living well, and living better
Alfred_North_Whitehead

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":

Question: What is Whitehead's most well-known critical statement regarding the Christian notion of God?
Answer: "the Church gave unto God the attributes which belonged exclusively to Caesar."
Alfred_North_Whitehead

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.

Question: How is God usually perceived by process theologians?
Answer: "the fellow sufferer who understands", and as the being who is supremely affected by temporal events

Question: Why would God being substantially affected by the world be beneficial?
Answer: as the being who is most affected by the world, God is the being who can most appropriately respond to the world

Question: What type of process theology does C. Robert Mesle promote?
Answer: "process naturalism", i.e. a process theology without God.
Alfred_North_Whitehead

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":

Question: What qualities dis Whitehead state that Christians attributed to their version of God?
Answer: primarily a divine king who imposes his will on the world, and whose most important attribute is power