Input: New York City
Winters are cold and damp, and prevailing wind patterns that blow offshore minimize the moderating effects of the Atlantic Ocean; yet the Atlantic and the partial shielding from colder air by the Appalachians keep the city warmer in the winter than inland North American cities at similar or lesser latitudes such as Pittsburgh, Cincinnati, and Indianapolis. The daily mean temperature in January, the area's coldest month, is 32.6 °F (0.3 °C); however, temperatures usually drop to 10 °F (−12 °C) several times per winter, and reach 50 °F (10 °C) several days each winter month. Spring and autumn are unpredictable and can range from chilly to warm, although they are usually mild with low humidity. Summers are typically warm to hot and humid, with a daily mean temperature of 76.5 °F (24.7 °C) in July and an average humidity level of 72%. Nighttime conditions are often exacerbated by the urban heat island phenomenon, while daytime temperatures exceed 90 °F (32 °C) on average of 17 days each summer and in some years exceed 100 °F (38 °C). In the warmer months, the dew point, a measure of atmospheric moisture, ranges from 57.3 °F (14.1 °C) in June to 62.0 °F (16.7 °C) in August. Extreme temperatures have ranged from −15 °F (−26 °C), recorded on February 9, 1934, up to 106 °F (41 °C) on July 9, 1936.

What is the average humidity in July as a percentage?
Output: 72%


Input: Article: The waterwheel appeared in Chinese records during the Han. As mentioned by Huan Tan in about 20 AD, they were used to turn gears that lifted iron trip hammers, and were used in pounding, threshing and polishing grain. However, there is no sufficient evidence for the watermill in China until about the 5th century. The Nanyang Commandery Administrator Du Shi (d. 38 AD) created a waterwheel-powered reciprocator that worked the bellows for the smelting of iron. Waterwheels were also used to power chain pumps that lifted water to raised irrigation ditches. The chain pump was first mentioned in China by the philosopher Wang Chong in his 1st-century-AD Balanced Discourse.

Now answer this question: During what century is it likely that the watermill made an appearance in China?

Output: about the 5th century


Article: Many major events caused Europe to change around the start of the 16th century, starting with the Fall of Constantinople in 1453, the fall of Muslim Spain and the discovery of the Americas in 1492, and Martin Luther's Protestant Reformation in 1517. In England the modern period is often dated to the start of the Tudor period with the victory of Henry VII over Richard III at the Battle of Bosworth in 1485. Early modern European history is usually seen to span from the start of the 15th century, through the Age of Reason and the Age of Enlightenment in the 17th and 18th centuries, until the beginning of the Industrial Revolution in the late 18th century.

Question: Who was defeated by Henry Vll at the battle of Bosworth?
Ans: Richard III


Here is a question about this article: During the Partitions of Poland from 1772 to 1795, its members began to lose these legal privileges and social status. From that point until 1918, the legal status of the nobility was essentially dependent upon the policies of the three partitioning powers: the Russian Empire, the Kingdom of Prussia, and the Habsburg Monarchy. The legal privileges of the szlachta were legally abolished in the Second Polish Republic by the March Constitution of 1921.
What is the answer to this question: When was the March constitution implemented.
****
So... 1921


The problem: Answer a question about this article:
These different explorations of 'identity' demonstrate how difficult a concept it is to pin down. Since identity is a virtual thing, it is impossible to define it empirically. Discussions of identity use the term with different meanings, from fundamental and abiding sameness, to fluidity, contingency, negotiated and so on. Brubaker and Cooper note a tendency in many scholars to confuse identity as a category of practice and as a category of analysis (Brubaker & Cooper 2000, p. 5). Indeed, many scholars demonstrate a tendency to follow their own preconceptions of identity, following more or less the frameworks listed above, rather than taking into account the mechanisms by which the concept is crystallised as reality. In this environment, some analysts, such as Brubaker and Cooper, have suggested doing away with the concept completely (Brubaker & Cooper 2000, p. 1). Others, by contrast, have sought to introduce alternative concepts in an attempt to capture the dynamic and fluid qualities of human social self-expression. Hall (1992, 1996), for example, suggests treating identity as a process, to take into account the reality of diverse and ever-changing social experience. Some scholars have introduced the idea of identification, whereby identity is perceived as made up of different components that are 'identified' and interpreted by individuals. The construction of an individual sense of self is achieved by personal choices regarding who and what to associate with. Such approaches are liberating in their recognition of the role of the individual in social interaction and the construction of identity.
What is it impossible to do with identity?
****
The answer: define it empirically


The problem: Answer a question about this article:
All sacrifices and offerings required an accompanying prayer to be effective. Pliny the Elder declared that "a sacrifice without prayer is thought to be useless and not a proper consultation of the gods." Prayer by itself, however, had independent power. The spoken word was thus the single most potent religious action, and knowledge of the correct verbal formulas the key to efficacy. Accurate naming was vital for tapping into the desired powers of the deity invoked, hence the proliferation of cult epithets among Roman deities. Public prayers (prex) were offered loudly and clearly by a priest on behalf of the community. Public religious ritual had to be enacted by specialists and professionals faultlessly; a mistake might require that the action, or even the entire festival, be repeated from the start. The historian Livy reports an occasion when the presiding magistrate at the Latin festival forgot to include the "Roman people" among the list of beneficiaries in his prayer; the festival had to be started over. Even private prayer by an individual was formulaic, a recitation rather than a personal expression, though selected by the individual for a particular purpose or occasion.
What was missing in the formulas of prayer in Rome?
****
The answer:
personal expression