Context and question: Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path.
How can you be freed from samsara?
Answer: by following the Buddhist path
Context and question: The effects of local surface low pressure are extremely limited because upper-level subsidence still continues to block any form of air ascent. Also, to be protected against rain-bearing weather systems by the atmospheric circulation itself, the desert is made even drier by his geographical configuration and location. Indeed, the extreme aridity of the Sahara can't be only explained by the subtropical high pressure. The Atlas Mountains, found in Algeria, Morocco and Tunisia also help to enhance the aridity of the northern part of the desert. These major mountain ranges act as a barrier causing a strong rain shadow effect on the leeward side by dropping much of the humidity brought by atmospheric disturbances along the polar front which affects the surrounding Mediterranean climates.
What is to the north of the Atlas Mountains?
Answer: unanswerable
Context and question: Two contrasting viewpoints on time divide many prominent philosophers. One view is that time is part of the fundamental structure of the universe—a dimension independent of events, in which events occur in sequence. Sir Isaac Newton subscribed to this realist view, and hence it is sometimes referred to as Newtonian time. The opposing view is that time does not refer to any kind of "container" that events and objects "move through", nor to any entity that "flows", but that it is instead part of a fundamental intellectual structure (together with space and number) within which humans sequence and compare events. This second view, in the tradition of Gottfried Leibniz and Immanuel Kant, holds that time is neither an event nor a thing, and thus is not itself measurable nor can it be travelled.
In what order did Gottfried Leibniz believe events occur?
Answer:
unanswerable