["[Dialogue between User and Assistant on 2024-01-01 00:00]\n<User>I have some interesting updates for you:\nThe peninsular borough's maritime heritage is acknowledged in several ways.The City Island Historical Society and Nautical Museum occupies a former public school designed by the New York City school system's turn-of-the-last-century master architect C. B. J. Snyder. The state's Maritime College in Fort Schuyler (on the southeastern shore) houses the Maritime Industry Museum. In addition, the Harlem River is reemerging as \"Scullers' Row\" due in large part to the efforts of the Bronx River Restoration Project, a joint public-private endeavor of the city's parks department. Canoeing and kayaking on the borough's namesake river have been promoted by the Bronx River Alliance. The river is also straddled by the New York Botanical Gardens, its neighbor, the Bronx Zoo, and a little further south, on the west shore, Bronx River Art Center.\n\nThe Bronx has several local newspapers, including The Bronx News, Parkchester News, City News, The Riverdale Press, Riverdale Review, The Bronx Times Reporter, Inner City Press  (which now has more of a focus on national issues) and Co-Op City Times. Four non-profit news outlets, Norwood News, Mount Hope Monitor, Mott Haven Herald and The Hunts Point Express serve the borough's poorer communities. The editor and co-publisher of The Riverdale Press, Bernard Stein, won the Pulitzer Prize for Editorial Writing for his editorials about Bronx and New York City issues in 1998. (Stein graduated from the Bronx High School of Science in 1959.)\n\nThe City of New York has an official television station run by the NYC Media Group and broadcasting from Bronx Community College, and Cablevision operates News 12 The Bronx, both of which feature programming based in the Bronx. Co-op City was the first area in the Bronx, and the first in New York beyond Manhattan, to have its own cable television provider. The local public-access television station BronxNet originates from Herbert H. Lehman College, the borough's only four year CUNY school, and provides government-access television (GATV) public affairs programming in addition to programming produced by Bronx residents.\n\nMid-20th century movies set in the Bronx portrayed densely settled, working-class, urban culture. Hollywood films such as From This Day Forward (1946), set in Highbridge, occasionally delved into Bronx life. Paddy Chayefsky's Academy Award-winning Marty was the most notable examination of working class Bronx life was also explored by Chayefsky in his 1956 film The Catered Affair, and in the 1993 Robert De Niro/Chazz Palminteri film, A Bronx Tale, Spike Lee's 1999 movie Summer of Sam, centered in an Italian-American Bronx community, 1994's I Like It Like That that takes place in the predominantly Puerto Rican neighborhood of the South Bronx, and Doughboys, the story of two Italian-American brothers in danger of losing their bakery thanks to one brother's gambling debts.\n<Assistant>Understood. I'll keep these facts for future reference.", "[Dialogue between User and Assistant on 2024-01-02 00:00]\n<User>Let me provide you with some new details:\nStarting in the 1970s, the Bronx often symbolized violence, decay, and urban ruin. The wave of arson in the South Bronx in the 1960s and 1970s inspired the observation that \"The Bronx is burning\": in 1974 it was the title of both a New York Times editorial and a BBC documentary film. The line entered the pop-consciousness with Game Two of the 1977 World Series, when a fire broke out near Yankee Stadium as the team was playing the Los Angeles Dodgers. Numerous fires had previously broken out in the Bronx prior to this fire. As the fire was captured on live television, announcer Howard Cosell is wrongly remembered to have said something like, \"There it is, ladies and gentlemen: the Bronx is burning\". Historians of New York City frequently point to Cosell's remark as an acknowledgement of both the city and the borough's decline. A new feature-length documentary film by Edwin Pagan called Bronx Burning is in production in 2006, chronicling what led up to the numerous arson-for-insurance fraud fires of the 1970s in the borough.\n\nBronx gang life was depicted in the 1974 novel The Wanderers by Bronx native Richard Price and the 1979 movie of the same name. They are set in the heart of the Bronx, showing apartment life and the then-landmark Krums ice cream parlor. In the 1979 film The Warriors, the eponymous gang go to a meeting in Van Cortlandt Park in the Bronx, and have to fight their way out of the borough and get back to Coney Island in Brooklyn. A Bronx Tale (1993) depicts gang activities in the Belmont \"Little Italy\" section of the Bronx. The 2005 video game adaptation features levels called Pelham, Tremont, and \"Gunhill\" (a play off the name Gun Hill Road). This theme lends itself to the title of The Bronx Is Burning, an eight-part ESPN TV mini-series (2007) about the New York Yankees' drive to winning baseball's 1977 World Series. The TV series emphasizes the boisterous nature of the team, led by manager Billy Martin, catcher Thurman Munson and outfielder Reggie Jackson, as well as the malaise of the Bronx and New York City in general during that time, such as the blackout, the city's serious financial woes and near bankruptcy, the arson for insurance payments, and the election of Ed Koch as mayor.\n\nThe 1981 film Fort Apache, The Bronx is another film that used the Bronx's gritty image for its storyline. The movie's title is from the nickname for the 41st Police Precinct in the South Bronx which was nicknamed \"Fort Apache\". Also from 1981 is the horror film Wolfen making use of the rubble of the Bronx as a home for werewolf type creatures. Knights of the South Bronx, a true story of a teacher who worked with disadvantaged children, is another film also set in the Bronx released in 2005. The Bronx was the setting for the 1983 film Fuga dal Bronx, also known as Bronx Warriors 2 and Escape 2000, an Italian B-movie best known for its appearance on the television series Mystery Science Theatre 3000. The plot revolves around a sinister construction corporation's plans to depopulate, destroy and redevelop the Bronx, and a band of rebels who are out to expose the corporation's murderous ways and save their homes. The film is memorable for its almost incessant use of the phrase, \"Leave the Bronx!\" Many of the movie's scenes were filmed in Queens, substituting as the Bronx. Rumble in the Bronx was a 1995 Jackie Chan kung-fu film, another which popularised the Bronx to international audiences. Last Bronx, a 1996 Sega game played on the bad reputation of the Bronx to lend its name to an alternate version of post-Japanese bubble Tokyo, where crime and gang warfare is rampant.\n\nBronx native Nancy Savoca's 1989 comedy, True Love, explores two Italian-American Bronx sweethearts in the days before their wedding. The film, which debuted Annabella Sciorra and Ron Eldard as the betrothed couple, won the Grand Jury Prize at that year's Sundance Film Festival. The CBS television sitcom Becker, 1998\u20132004, was more ambiguous. The show starred Ted Danson as Dr. John Becker, a doctor who operated a small practice and was constantly annoyed by his patients, co-workers, friends, and practically everything and everybody else in his world. It showed his everyday life as a doctor working in a small clinic in the Bronx.\n\nPenny Marshall's 1990 film Awakenings, which was nominated for several Oscars, is based on neurologist Oliver Sacks' 1973 account of his psychiatric patients at Beth Abraham Hospital in the Bronx who were paralyzed by a form of encephalitis but briefly responded to the drug L-dopa. Robin Williams played the physician; Robert De Niro was one of the patients who emerged from a catatonic (frozen) state. The home of Williams' character was shot not far from Sacks' actual City Island residence. A 1973 Yorkshire Television documentary and \"A Kind of Alaska\", a 1985 play by Harold Pinter, were also based on Sacks' book.\n\nThe Bronx has been featured significantly in fiction literature. All of the characters in Herman Wouk's City Boy: The Adventures of Herbie Bookbinder (1948) live in the Bronx, and about half of the action is set there. Kate Simon's Bronx Primitive: Portraits of a Childhood is directly autobiographical, a warm account of a Polish-Jewish girl in an immigrant family growing up before World War II, and living near Arthur Avenue and Tremont Avenue. In Jacob M. Appel's short story, \"The Grand Concourse\" (2007), a woman who grew up in the iconic Lewis Morris Building returns to the Morrisania neighborhood with her adult daughter. Similarly, in Avery Corman's book The Old Neighborhood (1980), an upper-middle class white protagonist returns to his birth neighborhood (Fordham Road and the Grand Concourse), and learns that even though the folks are poor, Hispanic and African-American, they are good people.\n<Assistant>Got it. I will remember them.", "[Dialogue between User and Assistant on 2024-01-03 00:00]\n<User>I'd like to share some important information:\nBy contrast, Tom Wolfe's Bonfire of the Vanities (1987) portrays a wealthy, white protagonist, Sherman McCoy, getting lost off the Major Deegan Expressway in the South Bronx and having an altercation with locals. A substantial piece of the last part of the book is set in the resulting riotous trial at the Bronx County Courthouse. However, times change, and in 2007, the New York Times reported that \"the Bronx neighborhoods near the site of Sherman's accident are now dotted with townhouses and apartments.\" In the same article, the Reverend Al Sharpton (whose fictional analogue in the novel is \"Reverend Bacon\") asserts that \"twenty years later, the cynicism of The Bonfire of the Vanities is as out of style as Tom Wolfe's wardrobe.\"\n\nHumanism is a philosophical and ethical stance that emphasizes the value and agency of human beings, individually and collectively, and generally prefers critical thinking and evidence (rationalism, empiricism) over acceptance of dogma or superstition. The meaning of the term humanism has fluctuated according to the successive intellectual movements which have identified with it. Generally, however, humanism refers to a perspective that affirms some notion of human freedom and progress. In modern times, humanist movements are typically aligned with secularism, and today humanism typically refers to a non-theistic life stance centred on human agency and looking to science rather than revelation from a supernatural source to understand the world.\n\nGellius says that in his day humanitas is commonly used as a synonym for philanthropy \u2013 or kindness and benevolence toward one's fellow human being. Gellius maintains that this common usage is wrong, and that model writers of Latin, such as Cicero and others, used the word only to mean what we might call \"humane\" or \"polite\" learning, or the Greek equivalent Paideia. Gellius became a favorite author in the Italian Renaissance, and, in fifteenth-century Italy, teachers and scholars of philosophy, poetry, and rhetoric were called and called themselves \"humanists\". Modern scholars, however, point out that Cicero (106 \u2013 43 BCE), who was most responsible for defining and popularizing the term humanitas, in fact frequently used the word in both senses, as did his near contemporaries. For Cicero, a lawyer, what most distinguished humans from brutes was speech, which, allied to reason, could (and should) enable them to settle disputes and live together in concord and harmony under the rule of law. Thus humanitas included two meanings from the outset and these continue in the modern derivative, humanism, which even today can refer to both humanitarian benevolence and to scholarship.\n\nDuring the French Revolution, and soon after, in Germany (by the Left Hegelians), humanism began to refer to an ethical philosophy centered on humankind, without attention to the transcendent or supernatural. The designation Religious Humanism refers to organized groups that sprang up during the late-nineteenth and early twentieth centuries. It is similar to Protestantism, although centered on human needs, interests, and abilities rather than the supernatural. In the Anglophone world, such modern, organized forms of humanism, which are rooted in the 18th-century Enlightenment, have to a considerable extent more or less detached themselves from the historic connection of humanism with classical learning and the liberal arts.\n\nIn 1808 Bavarian educational commissioner Friedrich Immanuel Niethammer coined the term Humanismus to describe the new classical curriculum he planned to offer in German secondary schools, and by 1836 the word \"humanism\" had been absorbed into the English language in this sense. The coinage gained universal acceptance in 1856, when German historian and philologist Georg Voigt used humanism to describe Renaissance humanism, the movement that flourished in the Italian Renaissance to revive classical learning, a use which won wide acceptance among historians in many nations, especially Italy.\n\nBut in the mid-18th century, during the French Enlightenment, a more ideological use of the term had come into use. In 1765, the author of an anonymous article in a French Enlightenment periodical spoke of \"The general love of humanity ... a virtue hitherto quite nameless among us, and which we will venture to call 'humanism', for the time has come to create a word for such a beautiful and necessary thing\". The latter part of the 18th and the early 19th centuries saw the creation of numerous grass-roots \"philanthropic\" and benevolent societies dedicated to human betterment and the spreading of knowledge (some Christian, some not). After the French Revolution, the idea that human virtue could be created by human reason alone independently from traditional religious institutions, attributed by opponents of the Revolution to Enlightenment philosophes such as Rousseau, was violently attacked by influential religious and political conservatives, such as Edmund Burke and Joseph de Maistre, as a deification or idolatry of humanity. Humanism began to acquire a negative sense. The Oxford English Dictionary records the use of the word \"humanism\" by an English clergyman in 1812 to indicate those who believe in the \"mere humanity\" (as opposed to the divine nature) of Christ, i.e., Unitarians and Deists. In this polarised atmosphere, in which established ecclesiastical bodies tended to circle the wagons and reflexively oppose political and social reforms like extending the franchise, universal schooling, and the like, liberal reformers and radicals embraced the idea of Humanism as an alternative religion of humanity. The anarchist Proudhon (best known for declaring that \"property is theft\") used the word \"humanism\" to describe a \"culte, d\u00e9ification de l\u2019humanit\u00e9\" (\"worship, deification of humanity\") and Ernest Renan in L\u2019avenir de la science: pens\u00e9es de 1848 (\"The Future of Knowledge: Thoughts on 1848\") (1848\u201349), states: \"It is my deep conviction that pure humanism will be the religion of the future, that is, the cult of all that pertains to humanity\u2014all of life, sanctified and raised to the level of a moral value.\"\n\nAt about the same time, the word \"humanism\" as a philosophy centred on humankind (as opposed to institutionalised religion) was also being used in Germany by the so-called Left Hegelians, Arnold Ruge, and Karl Marx, who were critical of the close involvement of the church in the repressive German government. There has been a persistent confusion between the several uses of the terms: philanthropic humanists look to what they consider their antecedents in critical thinking and human-centered philosophy among the Greek philosophers and the great figures of Renaissance history; and scholarly humanists stress the linguistic and cultural disciplines needed to understand and interpret these philosophers and artists.\n<Assistant>Perfect. I've stored this information in my memory.", "[Dialogue between User and Assistant on 2024-01-04 00:00]\n<User>There are some important details I learned:\nAnother instance of ancient humanism as an organised system of thought is found in the Gathas of Zarathustra, composed between 1,000 BCE \u2013 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.\n<Assistant>Noted. I'll remember these details.", "[Dialogue between User and Assistant on 2024-01-05 00:00]\n<User>Here are some facts I recently discovered:\nIn 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]\n\nIn 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.\n\n6th-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.\n\nRenaissance 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\u201391) 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.\n\nIn 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\u20131452), based in Mystras, Greece (but in contact with humanists in Florence, Venice, and Rome) taught a Christianised version of pagan polytheism.\n\nThe 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.\n<Assistant>Appreciated. I'll retain these important details.", "[Dialogue between User and Assistant on 2024-01-06 00:00]\n<User>I have some fresh insights to share:\nAfter 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 Lef\u00e8vre d'\u00c9taples, 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 T\u00fcbingen school.\n\nThe 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:\n\nBetter 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.\n\nJust as artist and inventor Leonardo da Vinci \u2013 partaking of the zeitgeist though not himself a humanist \u2013 advocated study of human anatomy, nature, and weather to enrich Renaissance works of art, so Spanish-born humanist Juan Luis Vives (c. 1493\u20131540) 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.\n\nEarly 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 \u2013 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.\n\nEliot 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 \u2013 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.\n\nActive 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\u2019s rights, access to birth control, \"civil divorce laws\", and an end to capital punishment.\n\nHumanistic 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.\n<Assistant>Got it. I will remember them.", "[Dialogue between User and Assistant on 2024-01-07 00:00]\n<User>The following are some more news I learnt:\nRaymond 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.\n\nRenaissance 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 \u2013 \"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.\n\nHumanists 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 \u2013 and particularly the literary \u2013 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.\n\nContemporary 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\".\n\nReligious 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 H\u00e9bert, 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.\n\nPolemics about humanism have sometimes assumed paradoxical twists and turns. Early 20th century critics such as Ezra Pound, T. E. Hulme, and T. S. Eliot considered humanism to be sentimental \"slop\" (Hulme)[citation needed] or \"an old bitch gone in the teeth\" (Pound) and wanted to go back to a more manly, authoritarian society such as (they believed) existed in the Middle Ages. Postmodern critics who are self-described anti-humanists, such as Jean-Fran\u00e7ois Lyotard and Michel Foucault, have asserted that humanism posits an overarching and excessively abstract notion of humanity or universal human nature, which can then be used as a pretext for imperialism and domination of those deemed somehow less than human. \"Humanism fabricates the human as much as it fabricates the nonhuman animal\", suggests Timothy Laurie, turning the human into what he calls \"a placeholder for a range of attributes that have been considered most virtuous among humans (e.g. rationality, altruism), rather than most commonplace (e.g. hunger, anger)\". Nevertheless, philosopher Kate Soper notes that by faulting humanism for falling short of its own benevolent ideals, anti-humanism thus frequently \"secretes a humanist rhetoric\".\n<Assistant>I've captured all of this valuable information.", "[Dialogue between User and Assistant on 2024-01-08 00:00]\n<User>I want to share some knowledge I just acquired:\nIn his book, Humanism (1997), Tony Davies calls these critics \"humanist anti-humanists\". Critics of antihumanism, most notably J\u00fcrgen Habermas, counter that while antihumanists may highlight humanism's failure to fulfil its emancipatory ideal, they do not offer an alternative emancipatory project of their own. Others, like the German philosopher Heidegger considered themselves humanists on the model of the ancient Greeks, but thought humanism applied only to the German \"race\" and specifically to the Nazis and thus, in Davies' words, were anti-humanist humanists. Such a reading of Heidegger's thought is itself deeply controversial; Heidegger includes his own views and critique of Humanism in Letter On Humanism. Davies acknowledges that after the horrific experiences of the wars of the 20th century \"it should no longer be possible to formulate phrases like 'the destiny of man' or the 'triumph of human reason' without an instant consciousness of the folly and brutality they drag behind them\". For \"it is almost impossible to think of a crime that has not been committed in the name of human reason\". Yet, he continues, \"it would be unwise to simply abandon the ground occupied by the historical humanisms. For one thing humanism remains on many occasions the only available alternative to bigotry and persecution. The freedom to speak and write, to organise and campaign in defence of individual or collective interests, to protest and disobey: all these can only be articulated in humanist terms.\"\n<Assistant>Understood. I'll keep these facts for future reference.", "[Dialogue between User and Assistant on 2024-01-09 00:00]\n<User>I want to tell you about some new discoveries:\nThe ad fontes principle also had many applications. The re-discovery of ancient manuscripts brought a more profound and accurate knowledge of ancient philosophical schools such as Epicureanism, and Neoplatonism, whose Pagan wisdom the humanists, like the Church fathers of old, tended, at least initially, to consider as deriving from divine revelation and thus adaptable to a life of Christian virtue. The line from a drama of Terence, Homo sum, humani nihil a me alienum puto (or with nil for nihil), meaning \"I am a human being, I think nothing human alien to me\", known since antiquity through the endorsement of Saint Augustine, gained renewed currency as epitomising the humanist attitude. The statement, in a play modeled or borrowed from a (now lost) Greek comedy by Menander, may have originated in a lighthearted vein \u2013 as a comic rationale for an old man's meddling \u2013 but it quickly became a proverb and throughout the ages was quoted with a deeper meaning, by Cicero and Saint Augustine, to name a few, and most notably by Seneca. Richard Bauman writes:\n\nDavies identifies Paine's The Age of Reason as \"the link between the two major narratives of what Jean-Fran\u00e7ois Lyotard calls the narrative of legitimation\": the rationalism of the 18th-century Philosophes and the radical, historically based German 19th-century Biblical criticism of the Hegelians David Friedrich Strauss and Ludwig Feuerbach. \"The first is political, largely French in inspiration, and projects 'humanity as the hero of liberty'. The second is philosophical, German, seeks the totality and autonomy of knowledge, and stresses understanding rather than freedom as the key to human fulfilment and emancipation. The two themes converged and competed in complex ways in the 19th century and beyond, and between them set the boundaries of its various humanisms. Homo homini deus est (\"The human being is a god to humanity\" or \"god is nothing [other than] the human being to himself\"), Feuerbach had written.\n\nEarth was initially molten due to extreme volcanism and frequent collisions with other bodies. Eventually, the outer layer of the planet cooled to form a solid crust when water began accumulating in the atmosphere. The Moon formed soon afterwards, possibly as the result of a Mars-sized object with about 10% of the Earth's mass impacting the planet in a glancing blow. Some of this object's mass merged with the Earth, significantly altering its internal composition, and a portion was ejected into space. Some of the material survived to form an orbiting moon. Outgassing and volcanic activity produced the primordial atmosphere. Condensing water vapor, augmented by ice delivered from comets, produced the oceans.\n\nThe Earth of the early Archean (4,000 to 2,500 million years ago) may have had a different tectonic style. During this time, the Earth's crust cooled enough that rocks and continental plates began to form. Some scientists think because the Earth was hotter, that plate tectonic activity was more vigorous than it is today, resulting in a much greater rate of recycling of crustal material. This may have prevented cratonisation and continent formation until the mantle cooled and convection slowed down. Others argue that the subcontinental lithospheric mantle is too buoyant to subduct and that the lack of Archean rocks is a function of erosion and subsequent tectonic events.\n\nIn contrast to the Proterozoic, Archean rocks are often heavily metamorphized deep-water sediments, such as graywackes, mudstones, volcanic sediments and banded iron formations. Greenstone belts are typical Archean formations, consisting of alternating high- and low-grade metamorphic rocks. The high-grade rocks were derived from volcanic island arcs, while the low-grade metamorphic rocks represent deep-sea sediments eroded from the neighboring island frogs and deposited in a forearc basin. In short, greenstone belts represent sutured protocontinents.\n<Assistant>Understood. I'll keep these facts for future reference.", "[Dialogue between User and Assistant on 2024-01-10 00:00]\n<User>I'd like to share some important information:\nThe geologic record of the Proterozoic (2,500 to 541 million years ago) is more complete than that for the preceding Archean. In contrast to the deep-water deposits of the Archean, the Proterozoic features many strata that were laid down in extensive shallow epicontinental seas; furthermore, many of these rocks are less metamorphosed than Archean-age ones, and plenty are unaltered. Study of these rocks show that the eon featured massive, rapid continental accretion (unique to the Proterozoic), supercontinent cycles, and wholly modern orogenic activity. Roughly 750 million years ago, the earliest-known supercontinent Rodinia, began to break apart. The continents later recombined to form Pannotia, 600\u2013540 Ma.\n\nThe Paleozoic spanned from roughly 541 to 252 million years ago (Ma) and is subdivided into six geologic periods; from oldest to youngest they are the Cambrian, Ordovician, Silurian, Devonian, Carboniferous and Permian. Geologically, the Paleozoic starts shortly after the breakup of a supercontinent called Pannotia and at the end of a global ice age. Throughout the early Paleozoic, the Earth's landmass was broken up into a substantial number of relatively small continents. Toward the end of the era the continents gathered together into a supercontinent called Pangaea, which included most of the Earth's land area.\n\nThe Cambrian is a major division of the geologic timescale that begins about 541.0 \u00b1 1.0 Ma. Cambrian continents are thought to have resulted from the breakup of a Neoproterozoic supercontinent called Pannotia. The waters of the Cambrian period appear to have been widespread and shallow. Continental drift rates may have been anomalously high. Laurentia, Baltica and Siberia remained independent continents following the break-up of the supercontinent of Pannotia. Gondwana started to drift toward the South Pole. Panthalassa covered most of the southern hemisphere, and minor oceans included the Proto-Tethys Ocean, Iapetus Ocean and Khanty Ocean.\n\nThe Ordovician Period started at a major extinction event called the Cambrian-Ordovician extinction events some time about 485.4 \u00b1 1.9 Ma. During the Ordovician the southern continents were collected into a single continent called Gondwana. Gondwana started the period in the equatorial latitudes and, as the period progressed, drifted toward the South Pole. Early in the Ordovician the continents Laurentia, Siberia and Baltica were still independent continents (since the break-up of the supercontinent Pannotia earlier), but Baltica began to move toward Laurentia later in the period, causing the Iapetus Ocean to shrink between them. Also, Avalonia broke free from Gondwana and began to head north toward Laurentia. The Rheic Ocean was formed as a result of this. By the end of the period, Gondwana had neared or approached the pole and was largely glaciated.\n\nThe most-commonly accepted theory is that these events were triggered by the onset of an ice age, in the Hirnantian faunal stage that ended the long, stable greenhouse conditions typical of the Ordovician. The ice age was probably not as long-lasting as once thought; study of oxygen isotopes in fossil brachiopods shows that it was probably no longer than 0.5 to 1.5 million years. The event was preceded by a fall in atmospheric carbon dioxide (from 7000ppm to 4400ppm) which selectively affected the shallow seas where most organisms lived. As the southern supercontinent Gondwana drifted over the South Pole, ice caps formed on it. Evidence of these ice caps have been detected in Upper Ordovician rock strata of North Africa and then-adjacent northeastern South America, which were south-polar locations at the time.\n\nThe Silurian is a major division of the geologic timescale that started about 443.8 \u00b1 1.5 Ma. During the Silurian, Gondwana continued a slow southward drift to high southern latitudes, but there is evidence that the Silurian ice caps were less extensive than those of the late Ordovician glaciation. The melting of ice caps and glaciers contributed to a rise in sea levels, recognizable from the fact that Silurian sediments overlie eroded Ordovician sediments, forming an unconformity. Other cratons and continent fragments drifted together near the equator, starting the formation of a second supercontinent known as Euramerica. The vast ocean of Panthalassa covered most of the northern hemisphere. Other minor oceans include Proto-Tethys, Paleo-Tethys, Rheic Ocean, a seaway of Iapetus Ocean (now in between Avalonia and Laurentia), and newly formed Ural Ocean.\n\nThe Devonian spanned roughly from 419 to 359 Ma. The period was a time of great tectonic activity, as Laurasia and Gondwana drew closer together. The continent Euramerica (or Laurussia) was created in the early Devonian by the collision of Laurentia and Baltica, which rotated into the natural dry zone along the Tropic of Capricorn. In these near-deserts, the Old Red Sandstone sedimentary beds formed, made red by the oxidized iron (hematite) characteristic of drought conditions. Near the equator Pangaea began to consolidate from the plates containing North America and Europe, further raising the northern Appalachian Mountains and forming the Caledonian Mountains in Great Britain and Scandinavia. The southern continents remained tied together in the supercontinent of Gondwana. The remainder of modern Eurasia lay in the Northern Hemisphere. Sea levels were high worldwide, and much of the land lay submerged under shallow seas. The deep, enormous Panthalassa (the \"universal ocean\") covered the rest of the planet. Other minor oceans were Paleo-Tethys, Proto-Tethys, Rheic Ocean and Ural Ocean (which was closed during the collision with Siberia and Baltica).\n\nA global drop in sea level at the end of the Devonian reversed early in the Carboniferous; this created the widespread epicontinental seas and carbonate deposition of the Mississippian. There was also a drop in south polar temperatures; southern Gondwana was glaciated throughout the period, though it is uncertain if the ice sheets were a holdover from the Devonian or not. These conditions apparently had little effect in the deep tropics, where lush coal swamps flourished within 30 degrees of the northernmost glaciers. A mid-Carboniferous drop in sea-level precipitated a major marine extinction, one that hit crinoids and ammonites especially hard. This sea-level drop and the associated unconformity in North America separate the Mississippian Period from the Pennsylvanian period.\n\nThe Carboniferous was a time of active mountain building, as the supercontinent Pangea came together. The southern continents remained tied together in the supercontinent Gondwana, which collided with North America-Europe (Laurussia) along the present line of eastern North America. This continental collision resulted in the Hercynian orogeny in Europe, and the Alleghenian orogeny in North America; it also extended the newly uplifted Appalachians southwestward as the Ouachita Mountains. In the same time frame, much of present eastern Eurasian plate welded itself to Europe along the line of the Ural mountains. There were two major oceans in the Carboniferous the Panthalassa and Paleo-Tethys. Other minor oceans were shrinking and eventually closed the Rheic Ocean (closed by the assembly of South and North America), the small, shallow Ural Ocean (which was closed by the collision of Baltica, and Siberia continents, creating the Ural Mountains) and Proto-Tethys Ocean.\n\nDuring the Permian all the Earth's major land masses, except portions of East Asia, were collected into a single supercontinent known as Pangaea. Pangaea straddled the equator and extended toward the poles, with a corresponding effect on ocean currents in the single great ocean (Panthalassa, the universal sea), and the Paleo-Tethys Ocean, a large ocean that was between Asia and Gondwana. The Cimmeria continent rifted away from Gondwana and drifted north to Laurasia, causing the Paleo-Tethys to shrink. A new ocean was growing on its southern end, the Tethys Ocean, an ocean that would dominate much of the Mesozoic Era. Large continental landmasses create climates with extreme variations of heat and cold (\"continental climate\") and monsoon conditions with highly seasonal rainfall patterns. Deserts seem to have been widespread on Pangaea.\n<Assistant>Noted. I'll remember these details."]
[{"question": "Who was able to spread the idea of equality among all through his words?", "answer": "Terence"}, {"question": "What early adopter and developer of is associated with Confucianism?", "answer": "Duke of Zhou"}, {"question": "When are these texts first able to reach a large amount of people?", "answer": "Erasmus"}, {"question": "When water was creating the oceans what was happening to atmospheric water vapor?", "answer": "Condensing"}, {"question": "What group was neutral about this issue as they felt the subject unimportant?", "answer": "Renaissance humanists"}, {"question": "What was included in this quest for knowledge of the belief system?", "answer": "Patristic literature"}, {"question": "When was 'The Wanderers' published?", "answer": "1974"}, {"question": "Baltica and Sibera are examples of what thing, during the Cambrian era?", "answer": "independent continents"}, {"question": "Who was the first person to provide education opportunities to females?", "answer": "Epicurus"}, {"question": "What continent was formed at the end of the Paleozoic?", "answer": "Pangaea"}, {"question": "When was 'True Love' released?", "answer": "1989"}, {"question": "What can be credited for the changes in the definition of humanism?", "answer": "intellectual movements"}, {"question": "When did Charles Potter and Clara Potter publish their first writings on Humanism?", "answer": "1930"}, {"question": "What does the Inner City Press now focus on?", "answer": "national issues"}, {"question": "Petrarch felt that although he tried to do his own form of good whose life may have more meaning?", "answer": "Gherardo"}, {"question": "Where is the official city TV station broadcast from?", "answer": "Bronx Community College"}, {"question": "The moving of which continent contributed to the decrease in size of the Paleo-Tethys?", "answer": "Cimmeria"}, {"question": "What was the new term for believers of Humanism philosophy?", "answer": "umanisti"}, {"question": "What type of formation is indicated by low and high grade metamorphic rocks?", "answer": "Greenstone"}, {"question": "At the time of the French Revolution what previous focus of humanism was removed?", "answer": "supernatural"}, {"question": "Who can be credited with saying essentially humans are the gods of gods?", "answer": "Ji Liang"}, {"question": "When was the phrase \"The Bronx is burning\" first widespread?", "answer": "1974"}, {"question": "Ice from what source helped to create earths oceans?", "answer": "comets"}, {"question": "In what year did the term humanism gain yet another layer of meaning?", "answer": "1808"}, {"question": "What groups thoughts did he seek to include?", "answer": "Western Unitarian Conference"}, {"question": "Who has disagreed with this connotation of the word?", "answer": "Gellius"}, {"question": "When was this writing penned?", "answer": "afterlife"}, {"question": "What main idea did the English believers of Comte's philosophy take from his writings?", "answer": "religion of humanity"}, {"question": "What currently used word was based in ideas from this philosopher?", "answer": "altruism"}, {"question": "What type of climate was normal in the Ordovician period?", "answer": "stable greenhouse conditions"}, {"question": "What is 'Scullers' Row'?", "answer": "the Harlem River"}, {"question": "Which ocean ranged the majority of the northern hemisphere in the Silurian period?", "answer": "Panthalassa"}, {"question": "What is contemporary humanism optimistic about?", "answer": "capacity of people"}, {"question": "Who published an editorial called \"The Bronx is burning\"?", "answer": "New York Times"}, {"question": "Who wrote 'City Boy: The Adventures of Herbie Bookbinder'?", "answer": "Herman Wouk"}, {"question": "Protestantism differs from Humanism in its focus is on what?", "answer": "supernatural"}, {"question": "In which period did Gellius gain fame?", "answer": "Italian Renaissance"}, {"question": "What were the continents of the Cambrian area believed to have formerly been a part of?", "answer": "Pannotia"}, {"question": "What was the origin of the second writing?", "answer": "German"}, {"question": "What type of idea did he pose which was focused on facets of humanism?", "answer": "atheistic"}, {"question": "What was included in religious humanism that was similiar to other religion?", "answer": "religious rituals"}, {"question": "How many cornerstones of this new way of thinking or religion were presented>", "answer": "15"}, {"question": "Who was the most influential supporter of the ideals of Terence?", "answer": "Saint Augustine"}, {"question": "Who made a documentary called \"The Bronx is burning\"?", "answer": "BBC"}, {"question": "They introduced it in response to what?", "answer": "psychoanalysis"}, {"question": "Who founded a religion whose cornerstone was deism?", "answer": "Jacques H\u00e9bert"}, {"question": "What was on the land at 30 degrees latitude north in the carboniferous period?", "answer": "lush coal swamps"}, {"question": "Who quoted the line of Terence most notably?", "answer": "Seneca"}, {"question": "What continent ranged over the majority of the southern hemisphere of earth in the Cambrian?", "answer": "Panthalassa"}, {"question": "What is the only alternative to bigotry and persecution on many occasions?", "answer": "humanism"}, {"question": "Who was able to reconcile their religious beliefs with those of humanism?", "answer": "Early humanists"}, {"question": "Where did this type of thinking next travel to?", "answer": "Athens"}, {"question": "What was the City Island Historical Society and Nautical Museum's building originally?", "answer": "a former public school"}, {"question": "What is human phycology?", "answer": "psychological perspective"}, {"question": "When was 'A Kind of Alaska' performed?", "answer": "1985"}, {"question": "From where did this school of thought emerge?", "answer": "the Greeks"}, {"question": "What well know scholar was inspired by Humanism?", "answer": "Voltaire"}, {"question": "What was humanism once considered the same as?", "answer": "philanthropy"}, {"question": "In what year was the book humanism published?", "answer": "1997"}, {"question": "What genre was 'True Love'?", "answer": "comedy"}, {"question": "What started to develop on Gondwana as it moved over the south pole?", "answer": "ice caps"}, {"question": "Where did this initiate?", "answer": "universities"}, {"question": "The Permian is an example of what?", "answer": "geologic periods"}, {"question": "What was a name for humanism believers who emerged in the late 19th and early 20th centuries?", "answer": "Religious Humanism"}, {"question": "Who were the Humanists in agreement with about using these manuscripts in their quests for pure Christian living?", "answer": "Church fathers"}, {"question": "Who wrote the book humanism?", "answer": "Tony Davies"}, {"question": "What is human flourishing?", "answer": "making life better"}, {"question": "What geologic events took place when Pangea combined during the Carboniferous?", "answer": "mountain building"}, {"question": "The study and following of classical writers was said to be a solution to what issue?", "answer": "Cicero"}, {"question": "What occurred in the atmosphere of the earth after the crust was formed?", "answer": "water began accumulating"}, {"question": "Who was one early naysayer of Humanism?", "answer": "Ezra Pound"}, {"question": "What was the name of the material that was produced from this groups and the opinions of others?", "answer": "Humanist Manifesto"}, {"question": "Who stated that this argument was in fact support of Humanism?", "answer": "Kate Soper"}, {"question": "What allowed for a deeper understanding and personal exploration of older philosophers theories?", "answer": "ancient manuscripts"}, {"question": "What well known socialist adopted the usage of this term in Germany?", "answer": "Karl Marx"}, {"question": "When did even the scholars and professors began to at least end to examine the works of Aristotle?", "answer": "16th century,"}, {"question": "How much of 'City Boy: The Adventures of Herbie Bookbinder' is set in the Bronx?", "answer": "about half"}, {"question": "When was 'The Grand Concourse' published?", "answer": "2007"}, {"question": "What phrase that has come to be associated with a lack of faith was not seen as an issue for Christians?", "answer": "secular"}, {"question": "Which century was the first writing from?", "answer": "18th-century"}, {"question": "What writing was considered a bridge between two other major writings?", "answer": "The Age of Reason"}, {"question": "It is believed that a very warm earth would lead to more recycling of what?", "answer": "crustal material"}, {"question": "What is a common tenant of humanism?", "answer": "freedom and progress"}, {"question": "Who is the Riverdale Press's editor?", "answer": "Bernard Stein"}, {"question": "What formed on the outside of the earth after it cooled?", "answer": "a solid crust"}, {"question": "If your were unsure of the authenticity of an ancient text how could you verify it?", "answer": "philology"}, {"question": "Who gave followers of Humanism the ability to think out of bounds?", "answer": "era of universal agreement"}, {"question": "When did a new term for those who followed Humanism emerge?", "answer": "late fifteenth century"}, {"question": "What is the characteristic that most separates humans from animals?", "answer": "speech"}, {"question": "When was 'Fuga dal Bronx' released?", "answer": "2005"}, {"question": "When was 'Fort Apache' released?", "answer": "1981"}, {"question": "Who is known for the thought that humanity is the most important thing in the world?", "answer": "Wu of Zhou"}, {"question": "Who was known as being a founder of humanism thought in China?", "answer": "Yellow Emperor"}, {"question": "What origin was 'Escape 2000'?", "answer": "Italian"}, {"question": "Who created this group?", "answer": "Charles Francis Potter"}, {"question": "Who felt that humanism would surely be a major \"religion\" today?", "answer": "Ernest Renan"}, {"question": "Who wrote 'A Kind of Alaska'?", "answer": "Harold Pinter"}, {"question": "Who felt that the further examination and knowledge of studies in the arena of humanism could further art?", "answer": "Leonardo da Vinci"}, {"question": "What was the name of the main belief Terence offered", "answer": "universalism"}, {"question": "What nation was highly receptive to the new definition of this concept?", "answer": "Italy"}]