gem_id stringlengths 20 25 | id stringlengths 24 24 | title stringlengths 3 59 | context stringlengths 151 3.71k | question stringlengths 1 270 | target stringlengths 1 270 | references list | answers dict |
|---|---|---|---|---|---|---|---|
gem-squad_v2-train-14900 | 573363194776f4190066098a | 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. | What did Whitehead view as the second nature of God? | What did Whitehead view as the second nature of God? | [
"What did Whitehead view as the second nature of God?"
] | {
"text": [
"the consequent nature"
],
"answer_start": [
604
]
} |
gem-squad_v2-train-14901 | 573363194776f4190066098b | 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. | What type of God did Whitehead believe existed? | What type of God did Whitehead believe existed? | [
"What type of God did Whitehead believe existed?"
] | {
"text": [
"dipolar"
],
"answer_start": [
663
]
} |
gem-squad_v2-train-14902 | 5ad3d1ff604f3c001a3ff22b | 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. | What was Whitehead's belief about God in relation to nonreligion? | What was Whitehead's belief about God in relation to nonreligion? | [
"What was Whitehead's belief about God in relation to nonreligion?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14903 | 5ad3d1ff604f3c001a3ff22c | 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. | What did Whitehead view as the first nature of God? | What did Whitehead view as the first nature of God? | [
" What did Whitehead view as the first nature of God?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14904 | 5ad3d1ff604f3c001a3ff22d | 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. | What type of God did Whitehead believe never existed? | What type of God did Whitehead believe never existed? | [
" What type of God did Whitehead believe never existed?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14905 | 5ad3d1ff604f3c001a3ff22e | 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. | Why did Whitehead view the existence of God as a necessity for his mathematical system? | Why did Whitehead view the existence of God as a necessity for his mathematical system? | [
"Why did Whitehead view the existence of God as a necessity for his mathematical system?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14906 | 573364444776f4190066099f | Alfred_North_Whitehead | God's consequent nature, on the other hand, is anything but unchanging – it is God's reception of the world's activity. As Whitehead puts it, "[God] saves the world as it passes into the immediacy of his own life. It is the judgment of a tenderness which loses nothing that can be saved." In other words, God saves and cherishes all experiences forever, and those experiences go on to change the way God interacts with the world. In this way, God is really changed by what happens in the world and the wider universe, lending the actions of finite creatures an eternal significance. | How does Whitehead define he consequent nature of God? | How does Whitehead define he consequent nature of God? | [
"How does Whitehead define he consequent nature of God?"
] | {
"text": [
"God's reception of the world's activity"
],
"answer_start": [
79
]
} |
gem-squad_v2-train-14907 | 573364444776f419006609a0 | Alfred_North_Whitehead | God's consequent nature, on the other hand, is anything but unchanging – it is God's reception of the world's activity. As Whitehead puts it, "[God] saves the world as it passes into the immediacy of his own life. It is the judgment of a tenderness which loses nothing that can be saved." In other words, God saves and cherishes all experiences forever, and those experiences go on to change the way God interacts with the world. In this way, God is really changed by what happens in the world and the wider universe, lending the actions of finite creatures an eternal significance. | How does Whitehead describe the judgment of God? | How does Whitehead describe the judgment of God? | [
"How does Whitehead describe the judgment of God?"
] | {
"text": [
"It is the judgment of a tenderness which loses nothing that can be saved."
],
"answer_start": [
214
]
} |
gem-squad_v2-train-14908 | 573364444776f419006609a1 | Alfred_North_Whitehead | God's consequent nature, on the other hand, is anything but unchanging – it is God's reception of the world's activity. As Whitehead puts it, "[God] saves the world as it passes into the immediacy of his own life. It is the judgment of a tenderness which loses nothing that can be saved." In other words, God saves and cherishes all experiences forever, and those experiences go on to change the way God interacts with the world. In this way, God is really changed by what happens in the world and the wider universe, lending the actions of finite creatures an eternal significance. | What does Whitehead say that God does with all experiences? | What does Whitehead say that God does with all experiences? | [
"What does Whitehead say that God does with all experiences?"
] | {
"text": [
"God saves and cherishes all experiences forever"
],
"answer_start": [
305
]
} |
gem-squad_v2-train-14909 | 573364444776f419006609a2 | Alfred_North_Whitehead | God's consequent nature, on the other hand, is anything but unchanging – it is God's reception of the world's activity. As Whitehead puts it, "[God] saves the world as it passes into the immediacy of his own life. It is the judgment of a tenderness which loses nothing that can be saved." In other words, God saves and cherishes all experiences forever, and those experiences go on to change the way God interacts with the world. In this way, God is really changed by what happens in the world and the wider universe, lending the actions of finite creatures an eternal significance. | What effect does Whitehead claim that experiences have on God? | What effect does Whitehead claim that experiences have on God? | [
"What effect does Whitehead claim that experiences have on God?"
] | {
"text": [
"those experiences go on to change the way God interacts with the world"
],
"answer_start": [
358
]
} |
gem-squad_v2-train-14910 | 573364444776f419006609a3 | Alfred_North_Whitehead | God's consequent nature, on the other hand, is anything but unchanging – it is God's reception of the world's activity. As Whitehead puts it, "[God] saves the world as it passes into the immediacy of his own life. It is the judgment of a tenderness which loses nothing that can be saved." In other words, God saves and cherishes all experiences forever, and those experiences go on to change the way God interacts with the world. In this way, God is really changed by what happens in the world and the wider universe, lending the actions of finite creatures an eternal significance. | What conclusion does Whitehead draw about God's treatment of humans' experiences? | What conclusion does Whitehead draw about God's treatment of humans' experiences? | [
"What conclusion does Whitehead draw about God's treatment of humans' experiences?"
] | {
"text": [
"God is really changed by what happens in the world and the wider universe, lending the actions of finite creatures an eternal significance."
],
"answer_start": [
443
]
} |
gem-squad_v2-train-14911 | 5ad3d265604f3c001a3ff245 | Alfred_North_Whitehead | God's consequent nature, on the other hand, is anything but unchanging – it is God's reception of the world's activity. As Whitehead puts it, "[God] saves the world as it passes into the immediacy of his own life. It is the judgment of a tenderness which loses nothing that can be saved." In other words, God saves and cherishes all experiences forever, and those experiences go on to change the way God interacts with the world. In this way, God is really changed by what happens in the world and the wider universe, lending the actions of finite creatures an eternal significance. | How does Whitehead define inconsequent nature of God? | How does Whitehead define inconsequent nature of God? | [
"How does Whitehead define inconsequent nature of God?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14912 | 5ad3d265604f3c001a3ff246 | Alfred_North_Whitehead | God's consequent nature, on the other hand, is anything but unchanging – it is God's reception of the world's activity. As Whitehead puts it, "[God] saves the world as it passes into the immediacy of his own life. It is the judgment of a tenderness which loses nothing that can be saved." In other words, God saves and cherishes all experiences forever, and those experiences go on to change the way God interacts with the world. In this way, God is really changed by what happens in the world and the wider universe, lending the actions of finite creatures an eternal significance. | How does Whitehead not describe the judgment of God? | How does Whitehead not describe the judgment of God? | [
" How does Whitehead not describe the judgment of God?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14913 | 5ad3d265604f3c001a3ff247 | Alfred_North_Whitehead | God's consequent nature, on the other hand, is anything but unchanging – it is God's reception of the world's activity. As Whitehead puts it, "[God] saves the world as it passes into the immediacy of his own life. It is the judgment of a tenderness which loses nothing that can be saved." In other words, God saves and cherishes all experiences forever, and those experiences go on to change the way God interacts with the world. In this way, God is really changed by what happens in the world and the wider universe, lending the actions of finite creatures an eternal significance. | What does Whitehead say that God does with no experiences? | What does Whitehead say that God does with no experiences? | [
" What does Whitehead say that God does with no experiences?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14914 | 5ad3d265604f3c001a3ff248 | Alfred_North_Whitehead | God's consequent nature, on the other hand, is anything but unchanging – it is God's reception of the world's activity. As Whitehead puts it, "[God] saves the world as it passes into the immediacy of his own life. It is the judgment of a tenderness which loses nothing that can be saved." In other words, God saves and cherishes all experiences forever, and those experiences go on to change the way God interacts with the world. In this way, God is really changed by what happens in the world and the wider universe, lending the actions of finite creatures an eternal significance. | What conclusion does Whitehead draw about God's treatment of humans' inexperiences? | What conclusion does Whitehead draw about God's treatment of humans' inexperiences? | [
"What conclusion does Whitehead draw about God's treatment of humans' inexperiences?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14915 | 573366074776f419006609e3 | 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: | How does Whitehead view the relationship between God an the world? | How does Whitehead view the relationship between God an the world? | [
"How does Whitehead view the relationship between God an the world?"
] | {
"text": [
"Whitehead thus sees God and the world as fulfilling one another"
],
"answer_start": [
0
]
} |
gem-squad_v2-train-14916 | 573366074776f419006609e4 | 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: | How does he define entities' need for God? | How does he define entities' need for God? | [
"How does he define entities' need for God?"
] | {
"text": [
"He sees entities in the world as fluent and changing things that yearn for a permanence which only God can provide"
],
"answer_start": [
65
]
} |
gem-squad_v2-train-14917 | 573366074776f419006609e5 | 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: | How dis Whitehead believe God provided permanence to entities? | How dis Whitehead believe God provided permanence to entities? | [
"How dis Whitehead believe God provided permanence to entities?"
] | {
"text": [
"by taking them into God's self, thereafter changing God and affecting the rest of the universe throughout time"
],
"answer_start": [
180
]
} |
gem-squad_v2-train-14918 | 573366074776f419006609e6 | 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: | In what way did Whitehead view God as deficient? | In what way did Whitehead view God as deficient? | [
"In what way did Whitehead view God as deficient?"
] | {
"text": [
"deficient in actuality and change"
],
"answer_start": [
343
]
} |
gem-squad_v2-train-14919 | 573366074776f419006609e7 | 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: | What did Whitehead claim God would be without the world? | What did Whitehead claim God would be without the world? | [
"What did Whitehead claim God would be without the world?"
] | {
"text": [
"merely eternally unrealized possibilities"
],
"answer_start": [
392
]
} |
gem-squad_v2-train-14920 | 5ad3d5b3604f3c001a3ff2d9 | 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: | How does he define entities' lack of God? | How does he define entities' lack of God? | [
"How does he define entities' lack of God?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14921 | 5ad3d5b3604f3c001a3ff2da | 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: | How dis Whitehead believe God provided impermanence to entities? | How dis Whitehead believe God provided impermanence to entities? | [
"How dis Whitehead believe God provided impermanence to entities?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14922 | 5ad3d5b3604f3c001a3ff2db | 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: | What did Whitehead claim God would be with the world? | What did Whitehead claim God would be with the world? | [
" What did Whitehead claim God would be with the world?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14923 | 573367034776f41900660a0b | 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). | What did Whitehead believe was the basis of religion? | What did Whitehead believe was the basis of religion? | [
"What did Whitehead believe was the basis of religion?"
] | {
"text": [
"individual"
],
"answer_start": [
39
]
} |
gem-squad_v2-train-14924 | 573367034776f41900660a0c | 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). | What is Whitehead's most famous statement on religion? | What is Whitehead's most famous statement on religion? | [
"What is Whitehead's most famous statement on religion?"
] | {
"text": [
"\"religion is what the individual does with his own solitariness ... and if you are never solitary, you are never religious.\""
],
"answer_start": [
291
]
} |
gem-squad_v2-train-14925 | 573367034776f41900660a0d | 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). | How did Whitehead define religion? | How did Whitehead define religion? | [
"How did Whitehead define religion?"
] | {
"text": [
"a system of general truths that transformed a person's character"
],
"answer_start": [
442
]
} |
gem-squad_v2-train-14926 | 573367034776f41900660a0e | 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). | How did Whitehead define "dangerous delusion" as it relates to religion? | How did Whitehead define "dangerous delusion" as it relates to religion? | [
"How did Whitehead define \"dangerous delusion\" as it relates to religion?"
] | {
"text": [
"while religion is often a good influence, it is not necessarily good"
],
"answer_start": [
542
]
} |
gem-squad_v2-train-14927 | 5ad3d617604f3c001a3ff2e7 | 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). | What did Whitehead believe was the basis of nonreligion? | What did Whitehead believe was the basis of nonreligion? | [
" What did Whitehead believe was the basis of nonreligion?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14928 | 5ad3d617604f3c001a3ff2e8 | 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). | What is Whitehead's most famous statement on nonreligion? | What is Whitehead's most famous statement on nonreligion? | [
" What is Whitehead's most famous statement on nonreligion?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14929 | 5ad3d617604f3c001a3ff2e9 | 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). | How did Whitehead define nonreligion? | How did Whitehead define nonreligion? | [
" How did Whitehead define nonreligion?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14930 | 5ad3d617604f3c001a3ff2ea | 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). | How did Whitehead define "dangerous delusion" as it doesn't relate to religion? | How did Whitehead define "dangerous delusion" as it doesn't relate to religion? | [
"How did Whitehead define \"dangerous delusion\" as it doesn't relate to religion?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14931 | 573368ba4776f41900660a49 | 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. | In what state did Whitehead believe religion began? | In what state did Whitehead believe religion began? | [
"In what state did Whitehead believe religion began?"
] | {
"text": [
"solitariness"
],
"answer_start": [
54
]
} |
gem-squad_v2-train-14932 | 573368ba4776f41900660a4a | 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. | What realization did Whitehead believe religion made necessary? | What realization did Whitehead believe religion made necessary? | [
"What realization did Whitehead believe religion made necessary?"
] | {
"text": [
"\"the value of the objective world which is a community derivative from the interrelations of its component individuals.\""
],
"answer_start": [
264
]
} |
gem-squad_v2-train-14933 | 573368ba4776f41900660a4b | 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. | What did Whitehead believe was necessary for an entity to have meaning and value? | What did Whitehead believe was necessary for an entity to have meaning and value? | [
"What did Whitehead believe was necessary for an entity to have meaning and value?"
] | {
"text": [
"meaning and value do not exist for the individual alone, but only in the context of the universal community"
],
"answer_start": [
524
]
} |
gem-squad_v2-train-14934 | 573368ba4776f41900660a4c | 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. | How does Whitehead describe religion as world-loyalty? | How does Whitehead describe religion as world-loyalty? | [
"How does Whitehead describe religion as world-loyalty?"
] | {
"text": [
"The spirit at once surrenders itself to this universal claim and appropriates it for itself"
],
"answer_start": [
803
]
} |
gem-squad_v2-train-14935 | 573368ba4776f41900660a4d | 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. | What did Whitehead believe was the relationship between the individual and social aspects of religion? | What did Whitehead believe was the relationship between the individual and social aspects of religion? | [
"What did Whitehead believe was the relationship between the individual and social aspects of religion?"
] | {
"text": [
"the individual and universal/social aspects of religion are mutually dependent"
],
"answer_start": [
909
]
} |
gem-squad_v2-train-14936 | 5ad3d6cd604f3c001a3ff317 | 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. | How does Whitehead describe religion as non-world-loyalty? | How does Whitehead describe religion as non-world-loyalty? | [
"How does Whitehead describe religion as non-world-loyalty?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14937 | 5ad3d6cd604f3c001a3ff318 | 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. | In what state did Whitehead believe religion not begin? | In what state did Whitehead believe religion not begin? | [
" In what state did Whitehead believe religion not begin?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14938 | 5ad3d6cd604f3c001a3ff319 | 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. | What did Whitehead believe was not necessary for an entity to have meaning and value? | What did Whitehead believe was not necessary for an entity to have meaning and value? | [
"What did Whitehead believe was not necessary for an entity to have meaning and value?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14939 | 5ad3d6cd604f3c001a3ff31a | 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. | What did Whitehead believe was the relationship between the individual and nonsocial aspects of religion? | What did Whitehead believe was the relationship between the individual and nonsocial aspects of religion? | [
" What did Whitehead believe was the relationship between the individual and nonsocial aspects of religion?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14940 | 573369bd4776f41900660a6a | 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. | What was Whitehead's technical definition of religion? | What was Whitehead's technical definition of religion? | [
"What was Whitehead's technical definition of religion?"
] | {
"text": [
"\"an ultimate craving to infuse into the insistent particularity of emotion that non-temporal generality which primarily belongs to conceptual thought alone.\""
],
"answer_start": [
54
]
} |
gem-squad_v2-train-14941 | 573369bd4776f41900660a6b | 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. | What did Whitehead believe religion did with strong emotions? | What did Whitehead believe religion did with strong emotions? | [
"What did Whitehead believe religion did with strong emotions?"
] | {
"text": [
"religion takes deeply felt emotions and contextualizes them within a system of general truths about the world"
],
"answer_start": [
228
]
} |
gem-squad_v2-train-14942 | 573369bd4776f41900660a6c | 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. | What purpose did Whitehead believe religion served? | What purpose did Whitehead believe religion served? | [
"What purpose did Whitehead believe religion served?"
] | {
"text": [
"a kind of bridge between philosophy and the emotions and purposes of a particular society"
],
"answer_start": [
438
]
} |
gem-squad_v2-train-14943 | 573369bd4776f41900660a6d | 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. | What did Whitehead believe was the job of religion regarding philosophy? | What did Whitehead believe was the job of religion regarding philosophy? | [
"What did Whitehead believe was the job of religion regarding philosophy?"
] | {
"text": [
"It is the task of religion to make philosophy applicable to the everyday lives of ordinary people."
],
"answer_start": [
529
]
} |
gem-squad_v2-train-14944 | 5ad3d723604f3c001a3ff333 | 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. | What was Whitehead's technical definition of nonreligion? | What was Whitehead's technical definition of nonreligion? | [
"What was Whitehead's technical definition of nonreligion?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14945 | 5ad3d723604f3c001a3ff334 | 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. | What did Whitehead believe religion did with weak emotions? | What did Whitehead believe religion did with weak emotions? | [
" What did Whitehead believe religion did with weak emotions?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14946 | 5ad3d723604f3c001a3ff335 | 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. | What purpose did Whitehead believe religion never served? | What purpose did Whitehead believe religion never served? | [
" What purpose did Whitehead believe religion never served?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14947 | 5ad3d723604f3c001a3ff336 | 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. | What did Whitehead believe was the job of religion not regarding philosophy? | What did Whitehead believe was the job of religion not regarding philosophy? | [
"What did Whitehead believe was the job of religion not regarding philosophy?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14948 | 57337336d058e614000b5b26 | Alfred_North_Whitehead | Isabelle Stengers wrote that "Whiteheadians are recruited among both philosophers and theologians, and the palette has been enriched by practitioners from the most diverse horizons, from ecology to feminism, practices that unite political struggle and spirituality with the sciences of education." Indeed, in recent decades attention to Whitehead's work has become more widespread, with interest extending to intellectuals in Europe and China, and coming from such diverse fields as ecology, physics, biology, education, economics, and psychology. One of the first theologians to attempt to interact with Whitehead's thought was the future Archbishop of Canterbury, William Temple. In Temple's Gifford Lectures of 1932-1934 (subsequently published as "Nature, Man and God"), Whitehead is one of a number of philosophers of the emergent evolution approach Temple interacts with. However, it was not until the 1970s and 1980s that Whitehead's thought drew much attention outside of a small group of philosophers and theologians, primarily Americans, and even today he is not considered especially influential outside of relatively specialized circles. | According to Isabelle Stengers, what are unifying factors in diverse practices (like ecology and feminism) that have become interested in Whitehead's work? | According to Isabelle Stengers, what are unifying factors in diverse practices (like ecology and feminism) that have become interested in Whitehead's work? | [
"According to Isabelle Stengers, what are unifying factors in diverse practices (like ecology and feminism) that have become interested in Whitehead's work?"
] | {
"text": [
"practices that unite political struggle and spirituality with the sciences of education"
],
"answer_start": [
208
]
} |
gem-squad_v2-train-14949 | 57337336d058e614000b5b27 | Alfred_North_Whitehead | Isabelle Stengers wrote that "Whiteheadians are recruited among both philosophers and theologians, and the palette has been enriched by practitioners from the most diverse horizons, from ecology to feminism, practices that unite political struggle and spirituality with the sciences of education." Indeed, in recent decades attention to Whitehead's work has become more widespread, with interest extending to intellectuals in Europe and China, and coming from such diverse fields as ecology, physics, biology, education, economics, and psychology. One of the first theologians to attempt to interact with Whitehead's thought was the future Archbishop of Canterbury, William Temple. In Temple's Gifford Lectures of 1932-1934 (subsequently published as "Nature, Man and God"), Whitehead is one of a number of philosophers of the emergent evolution approach Temple interacts with. However, it was not until the 1970s and 1980s that Whitehead's thought drew much attention outside of a small group of philosophers and theologians, primarily Americans, and even today he is not considered especially influential outside of relatively specialized circles. | In what areas of the world has interest in Whitehead's work spread in recent decades? | In what areas of the world has interest in Whitehead's work spread in recent decades? | [
"In what areas of the world has interest in Whitehead's work spread in recent decades?"
] | {
"text": [
"Europe and China"
],
"answer_start": [
426
]
} |
gem-squad_v2-train-14950 | 57337336d058e614000b5b28 | Alfred_North_Whitehead | Isabelle Stengers wrote that "Whiteheadians are recruited among both philosophers and theologians, and the palette has been enriched by practitioners from the most diverse horizons, from ecology to feminism, practices that unite political struggle and spirituality with the sciences of education." Indeed, in recent decades attention to Whitehead's work has become more widespread, with interest extending to intellectuals in Europe and China, and coming from such diverse fields as ecology, physics, biology, education, economics, and psychology. One of the first theologians to attempt to interact with Whitehead's thought was the future Archbishop of Canterbury, William Temple. In Temple's Gifford Lectures of 1932-1934 (subsequently published as "Nature, Man and God"), Whitehead is one of a number of philosophers of the emergent evolution approach Temple interacts with. However, it was not until the 1970s and 1980s that Whitehead's thought drew much attention outside of a small group of philosophers and theologians, primarily Americans, and even today he is not considered especially influential outside of relatively specialized circles. | What other fields have shown more recent interest in Whitehead's work? | What other fields have shown more recent interest in Whitehead's work? | [
"What other fields have shown more recent interest in Whitehead's work?"
] | {
"text": [
"ecology, physics, biology, education, economics, and psychology"
],
"answer_start": [
483
]
} |
gem-squad_v2-train-14951 | 57337336d058e614000b5b29 | Alfred_North_Whitehead | Isabelle Stengers wrote that "Whiteheadians are recruited among both philosophers and theologians, and the palette has been enriched by practitioners from the most diverse horizons, from ecology to feminism, practices that unite political struggle and spirituality with the sciences of education." Indeed, in recent decades attention to Whitehead's work has become more widespread, with interest extending to intellectuals in Europe and China, and coming from such diverse fields as ecology, physics, biology, education, economics, and psychology. One of the first theologians to attempt to interact with Whitehead's thought was the future Archbishop of Canterbury, William Temple. In Temple's Gifford Lectures of 1932-1934 (subsequently published as "Nature, Man and God"), Whitehead is one of a number of philosophers of the emergent evolution approach Temple interacts with. However, it was not until the 1970s and 1980s that Whitehead's thought drew much attention outside of a small group of philosophers and theologians, primarily Americans, and even today he is not considered especially influential outside of relatively specialized circles. | Who was one of the first theologians to try to interact with Whitehead's ideas? | Who was one of the first theologians to try to interact with Whitehead's ideas? | [
"Who was one of the first theologians to try to interact with Whitehead's ideas?"
] | {
"text": [
"William Temple"
],
"answer_start": [
666
]
} |
gem-squad_v2-train-14952 | 57337336d058e614000b5b2a | Alfred_North_Whitehead | Isabelle Stengers wrote that "Whiteheadians are recruited among both philosophers and theologians, and the palette has been enriched by practitioners from the most diverse horizons, from ecology to feminism, practices that unite political struggle and spirituality with the sciences of education." Indeed, in recent decades attention to Whitehead's work has become more widespread, with interest extending to intellectuals in Europe and China, and coming from such diverse fields as ecology, physics, biology, education, economics, and psychology. One of the first theologians to attempt to interact with Whitehead's thought was the future Archbishop of Canterbury, William Temple. In Temple's Gifford Lectures of 1932-1934 (subsequently published as "Nature, Man and God"), Whitehead is one of a number of philosophers of the emergent evolution approach Temple interacts with. However, it was not until the 1970s and 1980s that Whitehead's thought drew much attention outside of a small group of philosophers and theologians, primarily Americans, and even today he is not considered especially influential outside of relatively specialized circles. | What was the basis for "Nature, Man and God"? | What was the basis for "Nature, Man and God"? | [
"What was the basis for \"Nature, Man and God\"?"
] | {
"text": [
"Temple's Gifford Lectures of 1932-1934"
],
"answer_start": [
685
]
} |
gem-squad_v2-train-14953 | 5ad3d77b604f3c001a3ff34d | Alfred_North_Whitehead | Isabelle Stengers wrote that "Whiteheadians are recruited among both philosophers and theologians, and the palette has been enriched by practitioners from the most diverse horizons, from ecology to feminism, practices that unite political struggle and spirituality with the sciences of education." Indeed, in recent decades attention to Whitehead's work has become more widespread, with interest extending to intellectuals in Europe and China, and coming from such diverse fields as ecology, physics, biology, education, economics, and psychology. One of the first theologians to attempt to interact with Whitehead's thought was the future Archbishop of Canterbury, William Temple. In Temple's Gifford Lectures of 1932-1934 (subsequently published as "Nature, Man and God"), Whitehead is one of a number of philosophers of the emergent evolution approach Temple interacts with. However, it was not until the 1970s and 1980s that Whitehead's thought drew much attention outside of a small group of philosophers and theologians, primarily Americans, and even today he is not considered especially influential outside of relatively specialized circles. | According to Isabelle Stengers, what are non unifying factors in diverse practices (like ecology and feminism) that have become interested in Whitehead's work? | According to Isabelle Stengers, what are non unifying factors in diverse practices (like ecology and feminism) that have become interested in Whitehead's work? | [
"According to Isabelle Stengers, what are non unifying factors in diverse practices (like ecology and feminism) that have become interested in Whitehead's work?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14954 | 5ad3d77b604f3c001a3ff34e | Alfred_North_Whitehead | Isabelle Stengers wrote that "Whiteheadians are recruited among both philosophers and theologians, and the palette has been enriched by practitioners from the most diverse horizons, from ecology to feminism, practices that unite political struggle and spirituality with the sciences of education." Indeed, in recent decades attention to Whitehead's work has become more widespread, with interest extending to intellectuals in Europe and China, and coming from such diverse fields as ecology, physics, biology, education, economics, and psychology. One of the first theologians to attempt to interact with Whitehead's thought was the future Archbishop of Canterbury, William Temple. In Temple's Gifford Lectures of 1932-1934 (subsequently published as "Nature, Man and God"), Whitehead is one of a number of philosophers of the emergent evolution approach Temple interacts with. However, it was not until the 1970s and 1980s that Whitehead's thought drew much attention outside of a small group of philosophers and theologians, primarily Americans, and even today he is not considered especially influential outside of relatively specialized circles. | In what areas of the world has interest in Whitehead's work spread in past decades? | In what areas of the world has interest in Whitehead's work spread in past decades? | [
"In what areas of the world has interest in Whitehead's work spread in past decades?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14955 | 5ad3d77b604f3c001a3ff34f | Alfred_North_Whitehead | Isabelle Stengers wrote that "Whiteheadians are recruited among both philosophers and theologians, and the palette has been enriched by practitioners from the most diverse horizons, from ecology to feminism, practices that unite political struggle and spirituality with the sciences of education." Indeed, in recent decades attention to Whitehead's work has become more widespread, with interest extending to intellectuals in Europe and China, and coming from such diverse fields as ecology, physics, biology, education, economics, and psychology. One of the first theologians to attempt to interact with Whitehead's thought was the future Archbishop of Canterbury, William Temple. In Temple's Gifford Lectures of 1932-1934 (subsequently published as "Nature, Man and God"), Whitehead is one of a number of philosophers of the emergent evolution approach Temple interacts with. However, it was not until the 1970s and 1980s that Whitehead's thought drew much attention outside of a small group of philosophers and theologians, primarily Americans, and even today he is not considered especially influential outside of relatively specialized circles. | What other fields have shown less recent interest in Whitehead's work? | What other fields have shown less recent interest in Whitehead's work? | [
"What other fields have shown less recent interest in Whitehead's work?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14956 | 5ad3d77b604f3c001a3ff350 | Alfred_North_Whitehead | Isabelle Stengers wrote that "Whiteheadians are recruited among both philosophers and theologians, and the palette has been enriched by practitioners from the most diverse horizons, from ecology to feminism, practices that unite political struggle and spirituality with the sciences of education." Indeed, in recent decades attention to Whitehead's work has become more widespread, with interest extending to intellectuals in Europe and China, and coming from such diverse fields as ecology, physics, biology, education, economics, and psychology. One of the first theologians to attempt to interact with Whitehead's thought was the future Archbishop of Canterbury, William Temple. In Temple's Gifford Lectures of 1932-1934 (subsequently published as "Nature, Man and God"), Whitehead is one of a number of philosophers of the emergent evolution approach Temple interacts with. However, it was not until the 1970s and 1980s that Whitehead's thought drew much attention outside of a small group of philosophers and theologians, primarily Americans, and even today he is not considered especially influential outside of relatively specialized circles. | Who was one of the last theologians to try to interact with Whitehead's ideas? | Who was one of the last theologians to try to interact with Whitehead's ideas? | [
"Who was one of the last theologians to try to interact with Whitehead's ideas?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14957 | 57337479d058e614000b5b3f | Alfred_North_Whitehead | Early followers of Whitehead were found primarily at the University of Chicago's Divinity School, where Henry Nelson Wieman initiated an interest in Whitehead's work that would last for about thirty years. Professors such as Wieman, Charles Hartshorne, Bernard Loomer, Bernard Meland, and Daniel Day Williams made Whitehead's philosophy arguably the most important intellectual thread running through the Divinity School. They taught generations of Whitehead scholars, the most notable of which is John B. Cobb, Jr. | Where were the first followers mainly found? | Where were the first followers mainly found? | [
"Where were the first followers mainly found?"
] | {
"text": [
"at the University of Chicago's Divinity School"
],
"answer_start": [
50
]
} |
gem-squad_v2-train-14958 | 57337479d058e614000b5b40 | Alfred_North_Whitehead | Early followers of Whitehead were found primarily at the University of Chicago's Divinity School, where Henry Nelson Wieman initiated an interest in Whitehead's work that would last for about thirty years. Professors such as Wieman, Charles Hartshorne, Bernard Loomer, Bernard Meland, and Daniel Day Williams made Whitehead's philosophy arguably the most important intellectual thread running through the Divinity School. They taught generations of Whitehead scholars, the most notable of which is John B. Cobb, Jr. | Who began the interest in Whitehead at Chicago's Divinity School? | Who began the interest in Whitehead at Chicago's Divinity School? | [
"Who began the interest in Whitehead at Chicago's Divinity School?"
] | {
"text": [
"Henry Nelson Wieman"
],
"answer_start": [
104
]
} |
gem-squad_v2-train-14959 | 57337479d058e614000b5b41 | Alfred_North_Whitehead | Early followers of Whitehead were found primarily at the University of Chicago's Divinity School, where Henry Nelson Wieman initiated an interest in Whitehead's work that would last for about thirty years. Professors such as Wieman, Charles Hartshorne, Bernard Loomer, Bernard Meland, and Daniel Day Williams made Whitehead's philosophy arguably the most important intellectual thread running through the Divinity School. They taught generations of Whitehead scholars, the most notable of which is John B. Cobb, Jr. | What professors established the importance of Whitehead's work? | What professors established the importance of Whitehead's work? | [
"What professors established the importance of Whitehead's work?"
] | {
"text": [
"Wieman, Charles Hartshorne, Bernard Loomer, Bernard Meland, and Daniel Day Williams"
],
"answer_start": [
225
]
} |
gem-squad_v2-train-14960 | 57337479d058e614000b5b42 | Alfred_North_Whitehead | Early followers of Whitehead were found primarily at the University of Chicago's Divinity School, where Henry Nelson Wieman initiated an interest in Whitehead's work that would last for about thirty years. Professors such as Wieman, Charles Hartshorne, Bernard Loomer, Bernard Meland, and Daniel Day Williams made Whitehead's philosophy arguably the most important intellectual thread running through the Divinity School. They taught generations of Whitehead scholars, the most notable of which is John B. Cobb, Jr. | Who id the most well-known Whitehead scholar? | Who id the most well-known Whitehead scholar? | [
"Who id the most well-known Whitehead scholar?"
] | {
"text": [
"John B. Cobb"
],
"answer_start": [
498
]
} |
gem-squad_v2-train-14961 | 5ad3d7b8604f3c001a3ff355 | Alfred_North_Whitehead | Early followers of Whitehead were found primarily at the University of Chicago's Divinity School, where Henry Nelson Wieman initiated an interest in Whitehead's work that would last for about thirty years. Professors such as Wieman, Charles Hartshorne, Bernard Loomer, Bernard Meland, and Daniel Day Williams made Whitehead's philosophy arguably the most important intellectual thread running through the Divinity School. They taught generations of Whitehead scholars, the most notable of which is John B. Cobb, Jr. | Where were the last followers mainly found? | Where were the last followers mainly found? | [
"Where were the last followers mainly found?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14962 | 5ad3d7b8604f3c001a3ff356 | Alfred_North_Whitehead | Early followers of Whitehead were found primarily at the University of Chicago's Divinity School, where Henry Nelson Wieman initiated an interest in Whitehead's work that would last for about thirty years. Professors such as Wieman, Charles Hartshorne, Bernard Loomer, Bernard Meland, and Daniel Day Williams made Whitehead's philosophy arguably the most important intellectual thread running through the Divinity School. They taught generations of Whitehead scholars, the most notable of which is John B. Cobb, Jr. | Who lost the interest in Whitehead at Chicago's Divinity School? | Who lost the interest in Whitehead at Chicago's Divinity School? | [
"Who lost the interest in Whitehead at Chicago's Divinity School?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14963 | 5ad3d7b8604f3c001a3ff357 | Alfred_North_Whitehead | Early followers of Whitehead were found primarily at the University of Chicago's Divinity School, where Henry Nelson Wieman initiated an interest in Whitehead's work that would last for about thirty years. Professors such as Wieman, Charles Hartshorne, Bernard Loomer, Bernard Meland, and Daniel Day Williams made Whitehead's philosophy arguably the most important intellectual thread running through the Divinity School. They taught generations of Whitehead scholars, the most notable of which is John B. Cobb, Jr. | What professors established the unimportance of Whitehead's work? | What professors established the unimportance of Whitehead's work? | [
" What professors established the unimportance of Whitehead's work?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14964 | 5ad3d7b8604f3c001a3ff358 | Alfred_North_Whitehead | Early followers of Whitehead were found primarily at the University of Chicago's Divinity School, where Henry Nelson Wieman initiated an interest in Whitehead's work that would last for about thirty years. Professors such as Wieman, Charles Hartshorne, Bernard Loomer, Bernard Meland, and Daniel Day Williams made Whitehead's philosophy arguably the most important intellectual thread running through the Divinity School. They taught generations of Whitehead scholars, the most notable of which is John B. Cobb, Jr. | Who is the least well-known Whitehead scholar? | Who is the least well-known Whitehead scholar? | [
" Who is the least well-known Whitehead scholar?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14965 | 5733766ed058e614000b5b60 | Alfred_North_Whitehead | But while Claremont remains the most concentrated hub of Whiteheadian activity, the place where Whitehead's thought currently seems to be growing the most quickly is in China. In order to address the challenges of modernization and industrialization, China has begun to blend traditions of Taoism, Buddhism, and Confucianism with Whitehead's "constructive post-modern" philosophy in order to create an "ecological civilization." To date, the Chinese government has encouraged the building of twenty-three university-based centers for the study of Whitehead's philosophy, and books by process philosophers John Cobb and David Ray Griffin are becoming required reading for Chinese graduate students. Cobb has attributed China's interest in process philosophy partly to Whitehead's stress on the mutual interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts. | Where is interest in Whitehead's work growing the fastest today? | Where is interest in Whitehead's work growing the fastest today? | [
"Where is interest in Whitehead's work growing the fastest today?"
] | {
"text": [
"China"
],
"answer_start": [
169
]
} |
gem-squad_v2-train-14966 | 5733766ed058e614000b5b61 | Alfred_North_Whitehead | But while Claremont remains the most concentrated hub of Whiteheadian activity, the place where Whitehead's thought currently seems to be growing the most quickly is in China. In order to address the challenges of modernization and industrialization, China has begun to blend traditions of Taoism, Buddhism, and Confucianism with Whitehead's "constructive post-modern" philosophy in order to create an "ecological civilization." To date, the Chinese government has encouraged the building of twenty-three university-based centers for the study of Whitehead's philosophy, and books by process philosophers John Cobb and David Ray Griffin are becoming required reading for Chinese graduate students. Cobb has attributed China's interest in process philosophy partly to Whitehead's stress on the mutual interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts. | What challenges are China using Whitehead's ideas to help manage? | What challenges are China using Whitehead's ideas to help manage? | [
"What challenges are China using Whitehead's ideas to help manage?"
] | {
"text": [
"modernization and industrialization"
],
"answer_start": [
214
]
} |
gem-squad_v2-train-14967 | 5733766ed058e614000b5b62 | Alfred_North_Whitehead | But while Claremont remains the most concentrated hub of Whiteheadian activity, the place where Whitehead's thought currently seems to be growing the most quickly is in China. In order to address the challenges of modernization and industrialization, China has begun to blend traditions of Taoism, Buddhism, and Confucianism with Whitehead's "constructive post-modern" philosophy in order to create an "ecological civilization." To date, the Chinese government has encouraged the building of twenty-three university-based centers for the study of Whitehead's philosophy, and books by process philosophers John Cobb and David Ray Griffin are becoming required reading for Chinese graduate students. Cobb has attributed China's interest in process philosophy partly to Whitehead's stress on the mutual interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts. | What types of traditions are China blending with Whitehead's "constructive post-modern" philosophy? | What types of traditions are China blending with Whitehead's "constructive post-modern" philosophy? | [
"What types of traditions are China blending with Whitehead's \"constructive post-modern\" philosophy?"
] | {
"text": [
"traditions of Taoism, Buddhism, and Confucianism"
],
"answer_start": [
276
]
} |
gem-squad_v2-train-14968 | 5733766ed058e614000b5b63 | Alfred_North_Whitehead | But while Claremont remains the most concentrated hub of Whiteheadian activity, the place where Whitehead's thought currently seems to be growing the most quickly is in China. In order to address the challenges of modernization and industrialization, China has begun to blend traditions of Taoism, Buddhism, and Confucianism with Whitehead's "constructive post-modern" philosophy in order to create an "ecological civilization." To date, the Chinese government has encouraged the building of twenty-three university-based centers for the study of Whitehead's philosophy, and books by process philosophers John Cobb and David Ray Griffin are becoming required reading for Chinese graduate students. Cobb has attributed China's interest in process philosophy partly to Whitehead's stress on the mutual interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts. | What philosphers' writings are becoming required reading for graduate students in China? | What philosphers' writings are becoming required reading for graduate students in China? | [
"What philosphers' writings are becoming required reading for graduate students in China?"
] | {
"text": [
"John Cobb and David Ray Griffin"
],
"answer_start": [
605
]
} |
gem-squad_v2-train-14969 | 5733766ed058e614000b5b64 | Alfred_North_Whitehead | But while Claremont remains the most concentrated hub of Whiteheadian activity, the place where Whitehead's thought currently seems to be growing the most quickly is in China. In order to address the challenges of modernization and industrialization, China has begun to blend traditions of Taoism, Buddhism, and Confucianism with Whitehead's "constructive post-modern" philosophy in order to create an "ecological civilization." To date, the Chinese government has encouraged the building of twenty-three university-based centers for the study of Whitehead's philosophy, and books by process philosophers John Cobb and David Ray Griffin are becoming required reading for Chinese graduate students. Cobb has attributed China's interest in process philosophy partly to Whitehead's stress on the mutual interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts. | Why does John Cobb believe China has become interested in process philosophy? | Why does John Cobb believe China has become interested in process philosophy? | [
"Why does John Cobb believe China has become interested in process philosophy?"
] | {
"text": [
"interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts"
],
"answer_start": [
800
]
} |
gem-squad_v2-train-14970 | 5ad3d7ef604f3c001a3ff367 | Alfred_North_Whitehead | But while Claremont remains the most concentrated hub of Whiteheadian activity, the place where Whitehead's thought currently seems to be growing the most quickly is in China. In order to address the challenges of modernization and industrialization, China has begun to blend traditions of Taoism, Buddhism, and Confucianism with Whitehead's "constructive post-modern" philosophy in order to create an "ecological civilization." To date, the Chinese government has encouraged the building of twenty-three university-based centers for the study of Whitehead's philosophy, and books by process philosophers John Cobb and David Ray Griffin are becoming required reading for Chinese graduate students. Cobb has attributed China's interest in process philosophy partly to Whitehead's stress on the mutual interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts. | Where is interest in Whitehead's work growing the slowest today? | Where is interest in Whitehead's work growing the slowest today? | [
"Where is interest in Whitehead's work growing the slowest today?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14971 | 5ad3d7ef604f3c001a3ff368 | Alfred_North_Whitehead | But while Claremont remains the most concentrated hub of Whiteheadian activity, the place where Whitehead's thought currently seems to be growing the most quickly is in China. In order to address the challenges of modernization and industrialization, China has begun to blend traditions of Taoism, Buddhism, and Confucianism with Whitehead's "constructive post-modern" philosophy in order to create an "ecological civilization." To date, the Chinese government has encouraged the building of twenty-three university-based centers for the study of Whitehead's philosophy, and books by process philosophers John Cobb and David Ray Griffin are becoming required reading for Chinese graduate students. Cobb has attributed China's interest in process philosophy partly to Whitehead's stress on the mutual interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts. | What challenges are Japan using Whitehead's ideas to help manage? | What challenges are Japan using Whitehead's ideas to help manage? | [
"What challenges are Japan using Whitehead's ideas to help manage?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14972 | 5ad3d7ef604f3c001a3ff369 | Alfred_North_Whitehead | But while Claremont remains the most concentrated hub of Whiteheadian activity, the place where Whitehead's thought currently seems to be growing the most quickly is in China. In order to address the challenges of modernization and industrialization, China has begun to blend traditions of Taoism, Buddhism, and Confucianism with Whitehead's "constructive post-modern" philosophy in order to create an "ecological civilization." To date, the Chinese government has encouraged the building of twenty-three university-based centers for the study of Whitehead's philosophy, and books by process philosophers John Cobb and David Ray Griffin are becoming required reading for Chinese graduate students. Cobb has attributed China's interest in process philosophy partly to Whitehead's stress on the mutual interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts. | What types of traditions are China blending with Whitehead's "constructive pre-modern" philosophy? | What types of traditions are China blending with Whitehead's "constructive pre-modern" philosophy? | [
"What types of traditions are China blending with Whitehead's \"constructive pre-modern\" philosophy?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14973 | 5ad3d7ef604f3c001a3ff36a | Alfred_North_Whitehead | But while Claremont remains the most concentrated hub of Whiteheadian activity, the place where Whitehead's thought currently seems to be growing the most quickly is in China. In order to address the challenges of modernization and industrialization, China has begun to blend traditions of Taoism, Buddhism, and Confucianism with Whitehead's "constructive post-modern" philosophy in order to create an "ecological civilization." To date, the Chinese government has encouraged the building of twenty-three university-based centers for the study of Whitehead's philosophy, and books by process philosophers John Cobb and David Ray Griffin are becoming required reading for Chinese graduate students. Cobb has attributed China's interest in process philosophy partly to Whitehead's stress on the mutual interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts. | What philosphers' writings are becoming not required reading for graduate students in China? | What philosphers' writings are becoming not required reading for graduate students in China? | [
"What philosphers' writings are becoming not required reading for graduate students in China?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14974 | 57337cc94776f41900660ba7 | Alfred_North_Whitehead | Overall, however, Whitehead's influence is very difficult to characterize. In English-speaking countries, his primary works are little-studied outside of Claremont and a select number of liberal graduate-level theology and philosophy programs. Outside of these circles his influence is relatively small and diffuse, and has tended to come chiefly through the work of his students and admirers rather than Whitehead himself. For instance, Whitehead was a teacher and long-time friend and collaborator of Bertrand Russell, and he also taught and supervised the dissertation of Willard Van Orman Quine, both of whom are important figures in analytic philosophy – the dominant strain of philosophy in English-speaking countries in the 20th century. Whitehead has also had high-profile admirers in the continental tradition, such as French post-structuralist philosopher Gilles Deleuze, who once dryly remarked of Whitehead that "he stands provisionally as the last great Anglo-American philosopher before Wittgenstein's disciples spread their misty confusion, sufficiency, and terror." French sociologist and anthropologist Bruno Latour even went so far as to call Whitehead "the greatest philosopher of the 20th century." | Where are Whitehead's works primarily studied in English-speaking countries? | Where are Whitehead's works primarily studied in English-speaking countries? | [
"Where are Whitehead's works primarily studied in English-speaking countries?"
] | {
"text": [
"Claremont and a select number of liberal graduate-level theology and philosophy programs"
],
"answer_start": [
154
]
} |
gem-squad_v2-train-14975 | 57337cc94776f41900660ba8 | Alfred_North_Whitehead | Overall, however, Whitehead's influence is very difficult to characterize. In English-speaking countries, his primary works are little-studied outside of Claremont and a select number of liberal graduate-level theology and philosophy programs. Outside of these circles his influence is relatively small and diffuse, and has tended to come chiefly through the work of his students and admirers rather than Whitehead himself. For instance, Whitehead was a teacher and long-time friend and collaborator of Bertrand Russell, and he also taught and supervised the dissertation of Willard Van Orman Quine, both of whom are important figures in analytic philosophy – the dominant strain of philosophy in English-speaking countries in the 20th century. Whitehead has also had high-profile admirers in the continental tradition, such as French post-structuralist philosopher Gilles Deleuze, who once dryly remarked of Whitehead that "he stands provisionally as the last great Anglo-American philosopher before Wittgenstein's disciples spread their misty confusion, sufficiency, and terror." French sociologist and anthropologist Bruno Latour even went so far as to call Whitehead "the greatest philosopher of the 20th century." | Where has interest outside of those areas mainly come from? | Where has interest outside of those areas mainly come from? | [
"Where has interest outside of those areas mainly come from?"
] | {
"text": [
"through the work of his students and admirers rather"
],
"answer_start": [
347
]
} |
gem-squad_v2-train-14976 | 57337cc94776f41900660ba9 | Alfred_North_Whitehead | Overall, however, Whitehead's influence is very difficult to characterize. In English-speaking countries, his primary works are little-studied outside of Claremont and a select number of liberal graduate-level theology and philosophy programs. Outside of these circles his influence is relatively small and diffuse, and has tended to come chiefly through the work of his students and admirers rather than Whitehead himself. For instance, Whitehead was a teacher and long-time friend and collaborator of Bertrand Russell, and he also taught and supervised the dissertation of Willard Van Orman Quine, both of whom are important figures in analytic philosophy – the dominant strain of philosophy in English-speaking countries in the 20th century. Whitehead has also had high-profile admirers in the continental tradition, such as French post-structuralist philosopher Gilles Deleuze, who once dryly remarked of Whitehead that "he stands provisionally as the last great Anglo-American philosopher before Wittgenstein's disciples spread their misty confusion, sufficiency, and terror." French sociologist and anthropologist Bruno Latour even went so far as to call Whitehead "the greatest philosopher of the 20th century." | Who are two of Whitehead's students that have gone on to become renowned in the field of analytic philosophy? | Who are two of Whitehead's students that have gone on to become renowned in the field of analytic philosophy? | [
"Who are two of Whitehead's students that have gone on to become renowned in the field of analytic philosophy?"
] | {
"text": [
"Bertrand Russell, and he also taught and supervised the dissertation of Willard Van Orman Quine"
],
"answer_start": [
503
]
} |
gem-squad_v2-train-14977 | 57337cc94776f41900660baa | Alfred_North_Whitehead | Overall, however, Whitehead's influence is very difficult to characterize. In English-speaking countries, his primary works are little-studied outside of Claremont and a select number of liberal graduate-level theology and philosophy programs. Outside of these circles his influence is relatively small and diffuse, and has tended to come chiefly through the work of his students and admirers rather than Whitehead himself. For instance, Whitehead was a teacher and long-time friend and collaborator of Bertrand Russell, and he also taught and supervised the dissertation of Willard Van Orman Quine, both of whom are important figures in analytic philosophy – the dominant strain of philosophy in English-speaking countries in the 20th century. Whitehead has also had high-profile admirers in the continental tradition, such as French post-structuralist philosopher Gilles Deleuze, who once dryly remarked of Whitehead that "he stands provisionally as the last great Anglo-American philosopher before Wittgenstein's disciples spread their misty confusion, sufficiency, and terror." French sociologist and anthropologist Bruno Latour even went so far as to call Whitehead "the greatest philosopher of the 20th century." | What did Gilles Deleuze say about Whitehead? | What did Gilles Deleuze say about Whitehead? | [
"What did Gilles Deleuze say about Whitehead?"
] | {
"text": [
"\"he stands provisionally as the last great Anglo-American philosopher before Wittgenstein's disciples spread their misty confusion, sufficiency, and terror.\""
],
"answer_start": [
924
]
} |
gem-squad_v2-train-14978 | 57337cc94776f41900660bab | Alfred_North_Whitehead | Overall, however, Whitehead's influence is very difficult to characterize. In English-speaking countries, his primary works are little-studied outside of Claremont and a select number of liberal graduate-level theology and philosophy programs. Outside of these circles his influence is relatively small and diffuse, and has tended to come chiefly through the work of his students and admirers rather than Whitehead himself. For instance, Whitehead was a teacher and long-time friend and collaborator of Bertrand Russell, and he also taught and supervised the dissertation of Willard Van Orman Quine, both of whom are important figures in analytic philosophy – the dominant strain of philosophy in English-speaking countries in the 20th century. Whitehead has also had high-profile admirers in the continental tradition, such as French post-structuralist philosopher Gilles Deleuze, who once dryly remarked of Whitehead that "he stands provisionally as the last great Anglo-American philosopher before Wittgenstein's disciples spread their misty confusion, sufficiency, and terror." French sociologist and anthropologist Bruno Latour even went so far as to call Whitehead "the greatest philosopher of the 20th century." | What French sociologist and anthropologist stated that Whitehead was "the greatest philosopher of the 20th century"? | What French sociologist and anthropologist stated that Whitehead was "the greatest philosopher of the 20th century"? | [
"What French sociologist and anthropologist stated that Whitehead was \"the greatest philosopher of the 20th century\"?"
] | {
"text": [
"Bruno Latour"
],
"answer_start": [
1120
]
} |
gem-squad_v2-train-14979 | 5ad3d82d604f3c001a3ff36f | Alfred_North_Whitehead | Overall, however, Whitehead's influence is very difficult to characterize. In English-speaking countries, his primary works are little-studied outside of Claremont and a select number of liberal graduate-level theology and philosophy programs. Outside of these circles his influence is relatively small and diffuse, and has tended to come chiefly through the work of his students and admirers rather than Whitehead himself. For instance, Whitehead was a teacher and long-time friend and collaborator of Bertrand Russell, and he also taught and supervised the dissertation of Willard Van Orman Quine, both of whom are important figures in analytic philosophy – the dominant strain of philosophy in English-speaking countries in the 20th century. Whitehead has also had high-profile admirers in the continental tradition, such as French post-structuralist philosopher Gilles Deleuze, who once dryly remarked of Whitehead that "he stands provisionally as the last great Anglo-American philosopher before Wittgenstein's disciples spread their misty confusion, sufficiency, and terror." French sociologist and anthropologist Bruno Latour even went so far as to call Whitehead "the greatest philosopher of the 20th century." | Where are Whitehead's works was not primarily studied in English-speaking countries? | Where are Whitehead's works was not primarily studied in English-speaking countries? | [
"Where are Whitehead's works was not primarily studied in English-speaking countries?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14980 | 5ad3d82d604f3c001a3ff370 | Alfred_North_Whitehead | Overall, however, Whitehead's influence is very difficult to characterize. In English-speaking countries, his primary works are little-studied outside of Claremont and a select number of liberal graduate-level theology and philosophy programs. Outside of these circles his influence is relatively small and diffuse, and has tended to come chiefly through the work of his students and admirers rather than Whitehead himself. For instance, Whitehead was a teacher and long-time friend and collaborator of Bertrand Russell, and he also taught and supervised the dissertation of Willard Van Orman Quine, both of whom are important figures in analytic philosophy – the dominant strain of philosophy in English-speaking countries in the 20th century. Whitehead has also had high-profile admirers in the continental tradition, such as French post-structuralist philosopher Gilles Deleuze, who once dryly remarked of Whitehead that "he stands provisionally as the last great Anglo-American philosopher before Wittgenstein's disciples spread their misty confusion, sufficiency, and terror." French sociologist and anthropologist Bruno Latour even went so far as to call Whitehead "the greatest philosopher of the 20th century." | Where has no interest outside of those areas mainly come from? | Where has no interest outside of those areas mainly come from? | [
" Where has no interest outside of those areas mainly come from?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14981 | 5ad3d82d604f3c001a3ff371 | Alfred_North_Whitehead | Overall, however, Whitehead's influence is very difficult to characterize. In English-speaking countries, his primary works are little-studied outside of Claremont and a select number of liberal graduate-level theology and philosophy programs. Outside of these circles his influence is relatively small and diffuse, and has tended to come chiefly through the work of his students and admirers rather than Whitehead himself. For instance, Whitehead was a teacher and long-time friend and collaborator of Bertrand Russell, and he also taught and supervised the dissertation of Willard Van Orman Quine, both of whom are important figures in analytic philosophy – the dominant strain of philosophy in English-speaking countries in the 20th century. Whitehead has also had high-profile admirers in the continental tradition, such as French post-structuralist philosopher Gilles Deleuze, who once dryly remarked of Whitehead that "he stands provisionally as the last great Anglo-American philosopher before Wittgenstein's disciples spread their misty confusion, sufficiency, and terror." French sociologist and anthropologist Bruno Latour even went so far as to call Whitehead "the greatest philosopher of the 20th century." | Who are two of Whitehead's students that have not gone on to become renowned in the field of analytic philosophy? | Who are two of Whitehead's students that have not gone on to become renowned in the field of analytic philosophy? | [
" Who are two of Whitehead's students that have not gone on to become renowned in the field of analytic philosophy?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14982 | 5ad3d82d604f3c001a3ff372 | Alfred_North_Whitehead | Overall, however, Whitehead's influence is very difficult to characterize. In English-speaking countries, his primary works are little-studied outside of Claremont and a select number of liberal graduate-level theology and philosophy programs. Outside of these circles his influence is relatively small and diffuse, and has tended to come chiefly through the work of his students and admirers rather than Whitehead himself. For instance, Whitehead was a teacher and long-time friend and collaborator of Bertrand Russell, and he also taught and supervised the dissertation of Willard Van Orman Quine, both of whom are important figures in analytic philosophy – the dominant strain of philosophy in English-speaking countries in the 20th century. Whitehead has also had high-profile admirers in the continental tradition, such as French post-structuralist philosopher Gilles Deleuze, who once dryly remarked of Whitehead that "he stands provisionally as the last great Anglo-American philosopher before Wittgenstein's disciples spread their misty confusion, sufficiency, and terror." French sociologist and anthropologist Bruno Latour even went so far as to call Whitehead "the greatest philosopher of the 20th century." | What did Gilles Deleuze hate about Whitehead? | What did Gilles Deleuze hate about Whitehead? | [
" What did Gilles Deleuze hate about Whitehead?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14983 | 57337e8f4776f41900660bc8 | Alfred_North_Whitehead | Deleuze's and Latour's opinions, however, are minority ones, as Whitehead has not been recognized as particularly influential within the most dominant philosophical schools. It is impossible to say exactly why Whitehead's influence has not been more widespread, but it may be partly due to his metaphysical ideas seeming somewhat counter-intuitive (such as his assertion that matter is an abstraction), or his inclusion of theistic elements in his philosophy, or the perception of metaphysics itself as passé, or simply the sheer difficulty and density of his prose. | What is the general opinion of Whitehead in most philosophical schools? | What is the general opinion of Whitehead in most philosophical schools? | [
"What is the general opinion of Whitehead in most philosophical schools?"
] | {
"text": [
"Whitehead has not been recognized as particularly influential within the most dominant philosophical schools"
],
"answer_start": [
64
]
} |
gem-squad_v2-train-14984 | 57337e8f4776f41900660bc9 | Alfred_North_Whitehead | Deleuze's and Latour's opinions, however, are minority ones, as Whitehead has not been recognized as particularly influential within the most dominant philosophical schools. It is impossible to say exactly why Whitehead's influence has not been more widespread, but it may be partly due to his metaphysical ideas seeming somewhat counter-intuitive (such as his assertion that matter is an abstraction), or his inclusion of theistic elements in his philosophy, or the perception of metaphysics itself as passé, or simply the sheer difficulty and density of his prose. | what is an example of Whitehead's ideas being counter-intuitive? | what is an example of Whitehead's ideas being counter-intuitive? | [
"what is an example of Whitehead's ideas being counter-intuitive?"
] | {
"text": [
"his assertion that matter is an abstraction"
],
"answer_start": [
357
]
} |
gem-squad_v2-train-14985 | 57337e8f4776f41900660bca | Alfred_North_Whitehead | Deleuze's and Latour's opinions, however, are minority ones, as Whitehead has not been recognized as particularly influential within the most dominant philosophical schools. It is impossible to say exactly why Whitehead's influence has not been more widespread, but it may be partly due to his metaphysical ideas seeming somewhat counter-intuitive (such as his assertion that matter is an abstraction), or his inclusion of theistic elements in his philosophy, or the perception of metaphysics itself as passé, or simply the sheer difficulty and density of his prose. | What is a common opinion of metaphysics? | What is a common opinion of metaphysics? | [
"What is a common opinion of metaphysics?"
] | {
"text": [
"perception of metaphysics itself as passé"
],
"answer_start": [
467
]
} |
gem-squad_v2-train-14986 | 57337e8f4776f41900660bcb | Alfred_North_Whitehead | Deleuze's and Latour's opinions, however, are minority ones, as Whitehead has not been recognized as particularly influential within the most dominant philosophical schools. It is impossible to say exactly why Whitehead's influence has not been more widespread, but it may be partly due to his metaphysical ideas seeming somewhat counter-intuitive (such as his assertion that matter is an abstraction), or his inclusion of theistic elements in his philosophy, or the perception of metaphysics itself as passé, or simply the sheer difficulty and density of his prose. | Why do some people believe Whitehead's writings may have restricted his influence? | Why do some people believe Whitehead's writings may have restricted his influence? | [
"Why do some people believe Whitehead's writings may have restricted his influence?"
] | {
"text": [
"the sheer difficulty and density of his prose"
],
"answer_start": [
520
]
} |
gem-squad_v2-train-14987 | 5ad3d8e4604f3c001a3ff38b | Alfred_North_Whitehead | Deleuze's and Latour's opinions, however, are minority ones, as Whitehead has not been recognized as particularly influential within the most dominant philosophical schools. It is impossible to say exactly why Whitehead's influence has not been more widespread, but it may be partly due to his metaphysical ideas seeming somewhat counter-intuitive (such as his assertion that matter is an abstraction), or his inclusion of theistic elements in his philosophy, or the perception of metaphysics itself as passé, or simply the sheer difficulty and density of his prose. | What is the general opinion of Whitehead in less philosophical schools? | What is the general opinion of Whitehead in less philosophical schools? | [
"What is the general opinion of Whitehead in less philosophical schools?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14988 | 5ad3d8e4604f3c001a3ff38c | Alfred_North_Whitehead | Deleuze's and Latour's opinions, however, are minority ones, as Whitehead has not been recognized as particularly influential within the most dominant philosophical schools. It is impossible to say exactly why Whitehead's influence has not been more widespread, but it may be partly due to his metaphysical ideas seeming somewhat counter-intuitive (such as his assertion that matter is an abstraction), or his inclusion of theistic elements in his philosophy, or the perception of metaphysics itself as passé, or simply the sheer difficulty and density of his prose. | what is an example of Whitehead's ideas not being counter-intuitive? | what is an example of Whitehead's ideas not being counter-intuitive? | [
" what is an example of Whitehead's ideas not being counter-intuitive?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14989 | 5ad3d8e4604f3c001a3ff38d | Alfred_North_Whitehead | Deleuze's and Latour's opinions, however, are minority ones, as Whitehead has not been recognized as particularly influential within the most dominant philosophical schools. It is impossible to say exactly why Whitehead's influence has not been more widespread, but it may be partly due to his metaphysical ideas seeming somewhat counter-intuitive (such as his assertion that matter is an abstraction), or his inclusion of theistic elements in his philosophy, or the perception of metaphysics itself as passé, or simply the sheer difficulty and density of his prose. | What is an uncommon opinion of metaphysics? | What is an uncommon opinion of metaphysics? | [
" What is an uncommon opinion of metaphysics?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14990 | 5ad3d8e4604f3c001a3ff38e | Alfred_North_Whitehead | Deleuze's and Latour's opinions, however, are minority ones, as Whitehead has not been recognized as particularly influential within the most dominant philosophical schools. It is impossible to say exactly why Whitehead's influence has not been more widespread, but it may be partly due to his metaphysical ideas seeming somewhat counter-intuitive (such as his assertion that matter is an abstraction), or his inclusion of theistic elements in his philosophy, or the perception of metaphysics itself as passé, or simply the sheer difficulty and density of his prose. | Why do some people believe Whitehead's writings may have not restricted his influence? | Why do some people believe Whitehead's writings may have not restricted his influence? | [
"Why do some people believe Whitehead's writings may have not restricted his influence?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14991 | 5733801f4776f41900660c03 | Alfred_North_Whitehead | Historically Whitehead's work has been most influential in the field of American progressive theology. The most important early proponent of Whitehead's thought in a theological context was Charles Hartshorne, who spent a semester at Harvard as Whitehead's teaching assistant in 1925, and is widely credited with developing Whitehead's process philosophy into a full-blown process theology. Other notable process theologians include John B. Cobb, Jr., David Ray Griffin, Marjorie Hewitt Suchocki, C. Robert Mesle, Roland Faber, and Catherine Keller. | In what field of study has Whitehead's work been most influential in the United States? | In what field of study has Whitehead's work been most influential in the United States? | [
"In what field of study has Whitehead's work been most influential in the United States?"
] | {
"text": [
"American progressive theology"
],
"answer_start": [
72
]
} |
gem-squad_v2-train-14992 | 5733801f4776f41900660c04 | Alfred_North_Whitehead | Historically Whitehead's work has been most influential in the field of American progressive theology. The most important early proponent of Whitehead's thought in a theological context was Charles Hartshorne, who spent a semester at Harvard as Whitehead's teaching assistant in 1925, and is widely credited with developing Whitehead's process philosophy into a full-blown process theology. Other notable process theologians include John B. Cobb, Jr., David Ray Griffin, Marjorie Hewitt Suchocki, C. Robert Mesle, Roland Faber, and Catherine Keller. | Who was the most important early supporter of Whitehead's work in the context of theology? | Who was the most important early supporter of Whitehead's work in the context of theology? | [
"Who was the most important early supporter of Whitehead's work in the context of theology?"
] | {
"text": [
"Charles Hartshorne"
],
"answer_start": [
190
]
} |
gem-squad_v2-train-14993 | 5733801f4776f41900660c05 | Alfred_North_Whitehead | Historically Whitehead's work has been most influential in the field of American progressive theology. The most important early proponent of Whitehead's thought in a theological context was Charles Hartshorne, who spent a semester at Harvard as Whitehead's teaching assistant in 1925, and is widely credited with developing Whitehead's process philosophy into a full-blown process theology. Other notable process theologians include John B. Cobb, Jr., David Ray Griffin, Marjorie Hewitt Suchocki, C. Robert Mesle, Roland Faber, and Catherine Keller. | What advancement of Whitehead's process philosophy is attributed to Charles Hartshorne? | What advancement of Whitehead's process philosophy is attributed to Charles Hartshorne? | [
"What advancement of Whitehead's process philosophy is attributed to Charles Hartshorne?"
] | {
"text": [
"developing Whitehead's process philosophy into a full-blown process theology"
],
"answer_start": [
313
]
} |
gem-squad_v2-train-14994 | 5733801f4776f41900660c06 | Alfred_North_Whitehead | Historically Whitehead's work has been most influential in the field of American progressive theology. The most important early proponent of Whitehead's thought in a theological context was Charles Hartshorne, who spent a semester at Harvard as Whitehead's teaching assistant in 1925, and is widely credited with developing Whitehead's process philosophy into a full-blown process theology. Other notable process theologians include John B. Cobb, Jr., David Ray Griffin, Marjorie Hewitt Suchocki, C. Robert Mesle, Roland Faber, and Catherine Keller. | Who are some other distinguished process theologians? | Who are some other distinguished process theologians? | [
"Who are some other distinguished process theologians?"
] | {
"text": [
"John B. Cobb, Jr., David Ray Griffin, Marjorie Hewitt Suchocki, C. Robert Mesle, Roland Faber, and Catherine Keller"
],
"answer_start": [
433
]
} |
gem-squad_v2-train-14995 | 5ad3d949604f3c001a3ff39b | Alfred_North_Whitehead | Historically Whitehead's work has been most influential in the field of American progressive theology. The most important early proponent of Whitehead's thought in a theological context was Charles Hartshorne, who spent a semester at Harvard as Whitehead's teaching assistant in 1925, and is widely credited with developing Whitehead's process philosophy into a full-blown process theology. Other notable process theologians include John B. Cobb, Jr., David Ray Griffin, Marjorie Hewitt Suchocki, C. Robert Mesle, Roland Faber, and Catherine Keller. | In what field of study has Whitehead's work been less influential in the United States? | In what field of study has Whitehead's work been less influential in the United States? | [
"In what field of study has Whitehead's work been less influential in the United States?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14996 | 5ad3d949604f3c001a3ff39c | Alfred_North_Whitehead | Historically Whitehead's work has been most influential in the field of American progressive theology. The most important early proponent of Whitehead's thought in a theological context was Charles Hartshorne, who spent a semester at Harvard as Whitehead's teaching assistant in 1925, and is widely credited with developing Whitehead's process philosophy into a full-blown process theology. Other notable process theologians include John B. Cobb, Jr., David Ray Griffin, Marjorie Hewitt Suchocki, C. Robert Mesle, Roland Faber, and Catherine Keller. | Who was the least important early supporter of Whitehead's work in the context of theology? | Who was the least important early supporter of Whitehead's work in the context of theology? | [
"Who was the least important early supporter of Whitehead's work in the context of theology?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14997 | 5ad3d949604f3c001a3ff39d | Alfred_North_Whitehead | Historically Whitehead's work has been most influential in the field of American progressive theology. The most important early proponent of Whitehead's thought in a theological context was Charles Hartshorne, who spent a semester at Harvard as Whitehead's teaching assistant in 1925, and is widely credited with developing Whitehead's process philosophy into a full-blown process theology. Other notable process theologians include John B. Cobb, Jr., David Ray Griffin, Marjorie Hewitt Suchocki, C. Robert Mesle, Roland Faber, and Catherine Keller. | What advancement of Whitehead's process philosophy is not attributed to Charles Hartshorne? | What advancement of Whitehead's process philosophy is not attributed to Charles Hartshorne? | [
"What advancement of Whitehead's process philosophy is not attributed to Charles Hartshorne?"
] | {
"text": [],
"answer_start": []
} |
gem-squad_v2-train-14998 | 573384984776f41900660c71 | 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. | What aspect of God is usually emphasized in process theology? | What aspect of God is usually emphasized in process theology? | [
"What aspect of God is usually emphasized in process theology?"
] | {
"text": [
"God's relational nature"
],
"answer_start": [
36
]
} |
gem-squad_v2-train-14999 | 573384984776f41900660c72 | 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. | How is God usually perceived by process theologians? | How is God usually perceived by process theologians? | [
"How is God usually perceived by process theologians?"
] | {
"text": [
"\"the fellow sufferer who understands\", and as the being who is supremely affected by temporal events"
],
"answer_start": [
145
]
} |
Subsets and Splits
No community queries yet
The top public SQL queries from the community will appear here once available.