Problem: This is not to say that Whitehead's thought was widely accepted or even well-understood. His philosophical work is generally considered to be among the most difficult to understand in all of the western canon. Even professional philosophers struggled to follow Whitehead's writings. One famous story illustrating the level of difficulty of Whitehead's philosophy centers around the delivery of Whitehead's Gifford lectures in 1927–28 – following Arthur Eddington's lectures of the year previous – which Whitehead would later publish as Process and Reality:
When did Whitehead delivery the Gifford lectures?
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Answer: 1927–28


Problem: In June 1837 Chopin visited London incognito in the company of the piano manufacturer Camille Pleyel where he played at a musical soirée at the house of English piano maker James Broadwood. On his return to Paris, his association with Sand began in earnest, and by the end of June 1838 they had become lovers. Sand, who was six years older than the composer, and who had had a series of lovers, wrote at this time: "I must say I was confused and amazed at the effect this little creature had on me ... I have still not recovered from my astonishment, and if I were a proud person I should be feeling humiliated at having been carried away ..." The two spent a miserable winter on Majorca (8 November 1838 to 13 February 1839), where, together with Sand's two children, they had journeyed in the hope of improving the health of Chopin and that of Sand's 15-year-old son Maurice, and also to escape the threats of Sand's former lover Félicien Mallefille. After discovering that the couple were not married, the deeply traditional Catholic people of Majorca became inhospitable, making accommodation difficult to find. This compelled the group to take lodgings in a former Carthusian monastery in Valldemossa, which gave little shelter from the cold winter weather.
Where did Chopin and Sand stay in Valldemossa?
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Answer: a former Carthusian monastery


Problem: After 1517, when the new invention of printing made these texts widely available, the Dutch humanist Erasmus, who had studied Greek at the Venetian printing house of Aldus Manutius, began a philological analysis of the Gospels in the spirit of Valla, comparing the Greek originals with their Latin translations with a view to correcting errors and discrepancies in the latter. Erasmus, along with the French humanist Jacques Lefèvre d'Étaples, began issuing new translations, laying the groundwork for the Protestant Reformation. Henceforth Renaissance humanism, particularly in the German North, became concerned with religion, while Italian and French humanism concentrated increasingly on scholarship and philology addressed to a narrow audience of specialists, studiously avoiding topics that might offend despotic rulers or which might be seen as corrosive of faith. After the Reformation, critical examination of the Bible did not resume until the advent of the so-called Higher criticism of the 19th-century German Tübingen school.
When are these texts first able to reach no amount of people?
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Answer:
unanswerable