input: He published an autobiography, Fatso, in 1987. He was noted as a jovial and humorous person during his playing career and capitalized on that with television and speaking appearances after retiring as a player. He owned and managed a country club near Baltimore. Donovan also appeared ten times on the Late Show with David Letterman, telling humorous stories about his old playing days and about other "old school" footballers he played with and against. He relayed a story that he played without a helmet and in fact is shown on football cards without a helmet. Letterman wore Donovan's No. 70 Colts jersey in the famous Super Bowl XLI commercial with Oprah Winfrey and Jay Leno.  Donovan guest-starred in the Nickelodeon show The Adventures of Pete & Pete in the episode "Space, Geeks, and Johnny Unitas". He also appeared as a guest commentator at the WWF King of the Ring tournament in 1994. Donovan's appearance at the 1994 King of the Ring event would become infamous among wrestling fans for being seemingly uninformed about the product as well as generally befuddled behavior such as repeatedly asking how much certain wrestlers weighed. He was joined by Gorilla Monsoon on play-by-play, who inadvertently referred to Donovan several times as "Art O'Donnell", and Randy Savage.  He was co-host of the popular 1990s program Braase, Donovan, Davis and Fans on WJZ-TV in Baltimore with Colt teammate Ordell Braase. The trio talked more about Art Donovan's fabled stories than contemporary NFL football, but the show held high ratings in its time slot. He was also a pitchman for the Maryland State Lottery and ESPN.

Answer this question "What did he do after the autobigraphy was published"
output: He was noted as a jovial and humorous person during his playing career and capitalized on that with television and speaking appearances

input: Lewis' influence extends beyond academia to the general public. He is a pioneer of the social and economic history of the Middle East and is famous for his extensive research of the Ottoman archives. He began his research career with the study of medieval Arab, especially Syrian, history. His first article, dedicated to professional guilds of medieval Islam, had been widely regarded as the most authoritative work on the subject for about thirty years. However, after the establishment of the state of Israel in 1948, scholars of Jewish origin found it more and more difficult to conduct archival and field research in the Arab countries, where they were suspected of espionage. Therefore, Lewis switched to the study of the Ottoman Empire, while continuing to research Arab history through the Ottoman archives which had only recently been opened to Western researchers. A series of articles that Lewis published over the next several years revolutionized the history of the Middle East by giving a broad picture of Islamic society, including its government, economy, and demographics.  Lewis argues that the Middle East is currently backward and its decline was a largely self-inflicted condition resulting from both culture and religion, as opposed to the post-colonialist view which posits the problems of the region as economic and political maldevelopment mainly due to the 19th-century European colonization. In his 1982 work Muslim Discovery of Europe, Lewis argues that Muslim societies could not keep pace with the West and that "Crusader successes were due in no small part to Muslim weakness." Further, he suggested that as early as the 11th century Islamic societies were decaying, primarily the byproduct of internal problems like "cultural arrogance," which was a barrier to creative borrowing, rather than external pressures like the Crusades.  In the wake of Soviet and Arab attempts to delegitimize Israel as a racist country, Lewis wrote a study of anti-Semitism, Semites and Anti-Semites (1986). In other works he argued Arab rage against Israel was disproportionate to other tragedies or injustices in the Muslim world, such as the Soviet invasion of Afghanistan and control of Muslim-majority land in Central Asia, the bloody and destructive fighting during the Hama uprising in Syria (1982), the Algerian civil war (1992-98), and the Iran-Iraq War (1980-88).  In addition to his scholarly works, Lewis wrote several influential books accessible to the general public: The Arabs in History (1950), The Middle East and the West (1964), and The Middle East (1995). In the wake of the September 11, 2001 attacks, the interest in Lewis's work surged, especially his 1990 essay The Roots of Muslim Rage. Three of his books were published after 9/11: What Went Wrong? (written before the attacks), which explored the reasons of the Muslim world's apprehension of (and sometimes outright hostility to) modernization; The Crisis of Islam; and Islam: The Religion and the People.

Answer this question "what were the names of some of his books?"
output: The Arabs in History (1950), The Middle East and the West (1964), and The Middle East (1995).

input: Accounts of the life of Quang Duc are derived from information disseminated by Buddhist organizations. He was born in the village of Hoi Khanh, in Van Ninh District of Khanh Hoa Province in central Vietnam as Lam Van Tuc, one of seven children of Lam Huu Ung and his wife, Nguyen Thi Nuong. At the age of seven, he left to study Buddhism under Hoa thuong Thich Hoang Tham, who was his maternal uncle and spiritual master. Thich Hoang Tham raised him as a son and Lam Van Tuc changed his name to Nguyen Van Khiet. At age 15, he took the samanera (novice) vows and was ordained as a monk at age 20 under the dharma name Thich Quang Duc. The Vietnamese name Thich (Shi ) is from "Thich Ca" or "Thich Gia" (Shi Jia ), means "of the Shakya clan." After ordination, he traveled to a mountain near Ninh Hoa, vowing to live the life of a solitary Buddhism-practicing hermit for three years. He returned in later life to open the Thien Loc pagoda at his mountain retreat.  After his self-imposed isolation ended, he began to travel around central Vietnam expounding the dharma. After two years, he went into retreat at the Sac Tu Thien An pagoda near Nha Trang. In 1932, he was appointed an inspector for the Buddhist Association in Ninh Hoa before becoming the inspector of monks in his home province of Khanh Hoa. During this period in central Vietnam, he was responsible for the construction of 14 temples. In 1934, he moved to southern Vietnam and traveled throughout the provinces spreading Buddhist teachings. During his time in southern Vietnam, he also spent two years in Cambodia studying the Theravada Buddhist tradition.  After his return from Cambodia, he oversaw the construction of a further 17 new temples during his time in the south. The last of the 31 new temples that he was responsible for constructing was the Quan The Am pagoda in the Phu Nhuan District of Gia Dinh Province on the outskirts of Saigon. The street on which the temple stands was later renamed Quang Duc Street in 1975. After the temple-building phase, Duc was appointed to serve as the Chairman of the Panel on Ceremonial Rites of the Congregation of Vietnamese Monks, and as abbot of the Phuoc Hoa pagoda, which was the initial location of the Association for Buddhist Studies of Vietnam (ABSV). When the office of the ABSV was relocated to the Xa Loi Pagoda, the main pagoda of Saigon, Duc resigned.

Answer this question "When was he born?"
output: