Although his support had been essential to Shunzhi's ascent, Dorgon had through the years centralised so much power in his hands as to become a direct threat to the throne. So much so that upon his death he was extraordinarily bestowed the posthumous title of Emperor Yi (Chinese: 義皇帝), the only instance in Qing history in which a Manchu "prince of the blood" (Chinese: 親王) was so honored. Two months into Shunzhi's personal rule, Dorgon was not only stripped of his titles, but his corpse was disinterred and mutilated.[b] to atone for multiple "crimes", one of which was persecuting to death Shunzhi’s agnate eldest brother, Hooge. More importantly, Dorgon's symbolic fall from grace also signaled a political purge of his family and associates at court, thus reverting power back to the person of the emperor. After a promising start, Shunzhi's reign was cut short by his early death in 1661 at the age of twenty-four from smallpox. He was succeeded by his third son Xuanye, who reigned as the Kangxi Emperor.
If it is possible to answer this question, answer it for me (else, reply "unanswerable"): What was Dorgon known as after death?
Ah, so.. Emperor Yi

In 1837, the personal union of the United Kingdom and Hanover ended because William IV's heir in the United Kingdom was female (Queen Victoria). Hanover could be inherited only by male heirs. Thus, Hanover passed to William IV's brother, Ernest Augustus, and remained a kingdom until 1866, when it was annexed by Prussia during the Austro-Prussian war. Despite being expected to defeat Prussia at the Battle of Langensalza, Prussia employed Moltke the Elder's Kesselschlacht order of battle to instead destroy the Hanoverian army. The city of Hanover became the capital of the Prussian Province of Hanover. After the annexation, the people of Hanover generally opposed the Prussian government.
If it is possible to answer this question, answer it for me (else, reply "unanswerable"): What ended in the year 1837?
Ah, so.. the personal union of the United Kingdom and Hanover

Christian theologians have held idealist views, often based on Neoplatonism, despite the influence of Aristotelian scholasticism from the 12th century onward. Later western theistic idealism such as that of Hermann Lotze offers a theory of the "world ground" in which all things find their unity: it has been widely accepted by Protestant theologians. Several modern religious movements, for example the organizations within the New Thought Movement and the Unity Church, may be said to have a particularly idealist orientation. The theology of Christian Science includes a form of idealism: it teaches that all that truly exists is God and God's ideas; that the world as it appears to the senses is a distortion of the underlying spiritual reality, a distortion that may be corrected (both conceptually and in terms of human experience) through a reorientation (spiritualization) of thought.
If it is possible to answer this question, answer it for me (else, reply "unanswerable"): When did Hermann Lotz offer his theories?
Ah, so..
unanswerable