Input: Read this: Ganondorf then revives, and Midna teleports Link and Zelda outside the castle so she can hold him off with the Fused Shadows. However, as Hyrule Castle collapses, it is revealed that Ganondorf was victorious as he crushes Midna's helmet. Ganondorf engages Link on horseback, and, assisted by Zelda and the Light Spirits, Link eventually knocks Ganondorf off his horse and they duel on foot before Link strikes down Ganondorf and plunges the Master Sword into his chest. With Ganondorf dead, the Light Spirits not only bring Midna back to life, but restore her to her true form. After bidding farewell to Link and Zelda, Midna returns home before destroying the Mirror of Twilight with a tear to maintain balance between Hyrule and the Twilight Realm. Near the end, as Hyrule Castle is rebuilt, Link is shown leaving Ordon Village heading to parts unknown.
Question: Where does Ganondorf depart from at the end of the game?

Output: unanswerable


Input: Read this: Von Neumann liked to eat and drink; his wife, Klara, said that he could count everything except calories. He enjoyed Yiddish and "off-color" humor (especially limericks). He was a non-smoker. At Princeton he received complaints for regularly playing extremely loud German march music on his gramophone, which distracted those in neighbouring offices, including Albert Einstein, from their work. Von Neumann did some of his best work blazingly fast in noisy, chaotic environments, and once admonished his wife for preparing a quiet study for him to work in. He never used it, preferring the couple's living room with its television playing loudly.
Question: What complaints did Von Neumann's neighbor's have?

Output: regularly playing extremely loud German march music


Input: Read this: The inclusiveness of Weinreich's definition (above) directs attention to the totality of one's identity at a given phase in time, and assists in elucidating component aspects of one's total identity, such as one's gender identity, ethnic identity, occupational identity and so on. The definition readily applies to the young child, to the adolescent, to the young adult, and to the older adult in various phases of the life cycle. Depending on whether one is a young child or an adult at the height of one's powers, how one construes oneself as one was in the past will refer to very different salient experiential markers. Likewise, how one construes oneself as one aspires to be in the future will differ considerably according to one's age and accumulated experiences. (Weinreich & Saunderson, (eds) 2003, pp 26–34).
Question: What makes how one construes oneself now and in the future similar?

Output: unanswerable


Input: Read this: Kierkegaard criticised Hegel's idealist philosophy in several of his works, particularly his claim to a comprehensive system that could explain the whole of reality. Where Hegel argues that an ultimate understanding of the logical structure of the world is an understanding of the logical structure of God's mind, Kierkegaard asserting that for God reality can be a system but it cannot be so for any human individual because both reality and humans are incomplete and all philosophical systems imply completeness. A logical system is possible but an existential system is not. "What is rational is actual; and what is actual is rational". Hegel's absolute idealism blurs the distinction between existence and thought: our mortal nature places limits on our understanding of reality;
Question: What did Kierkegaard say could explain all of reality?

Output:
unanswerable