Question: Dame Agatha Mary Clarissa Christie, Lady Mallowan,  (nee Miller; 15 September 1890 - 12 January 1976) was an English writer. She is known for her 66 detective novels and 14 short story collections, particularly those revolving around her fictional detectives Hercule Poirot and Miss Marple. Christie also wrote the world's longest-running play, a murder mystery, The Mousetrap, and six romances under the name Mary Westmacott. In 1971 she was appointed a Dame Commander of the Order of the British Empire (DBE) for her contribution to literature.

Christie occasionally inserted stereotyped descriptions of characters into her work, particularly before the end of the Second World War (when such attitudes were more commonly expressed publicly), and particularly in regard to Italians, Jews, non-Europeans, and sometimes Americans, the last usually as impossibly naive or uninformed. For example, she described "Hebraic men with hook-noses wearing rather flamboyant jewellery" in the first editions of the collection The Mysterious Mr Quin (1930), in the short story "The Soul of the Croupier"; in later editions, the passage was edited to describe "sallow men" wearing same.  In The Hollow, published as late as 1946, one of the more unsympathetic characters is "a Whitechapel Jewess with dyed hair and a voice like a corncrake ... a small woman with a thick nose, henna red and a disagreeable voice". To contrast with the more stereotyped descriptions, Christie sometimes showed "foreigners" as victims or potential victims at the hands of English malefactors, such as, respectively, Olga Seminoff (Hallowe'en Party) and Katrina Reiger (in the short story "How Does Your Garden Grow?"). Jewish characters are often seen as un-English (such as Oliver Manders in Three Act Tragedy), but they are rarely the culprits.  Often, she is affectionate or teasing with her prejudices. After four years of war-torn London, Christie hoped to return some day to Syria, which she described as "gentle fertile country and its simple people, who know how to laugh and how to enjoy life; who are idle and gay, and who have dignity, good manners, and a great sense of humour, and to whom death is not terrible."  She had trouble with an incompetent Swiss French nursery helper (Marcelle) for toddler Rosalind, and as a result she decided, "Scottish preferred ... good with the young. The French were hopeless disciplinarians ... Germans good and methodical, but it was not German that I really wanted Rosalind to learn. The Irish were gay but made trouble in the house; the English were of all kinds".

Using a quote from the above article, answer the following question: Did Agatha show prejudices?
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Answer: Often, she is affectionate or teasing with her prejudices.


Question: Ibn Rushd (Arabic: bn rshd; full name Arabic: 'bw lwlyd mHmd bn Hmd bn rshd, translit. `Abu l-Walid Muhammad Ibn `Ahmad Ibn Rushd; 14 April 1126 - 10 December 1198), often Latinized as Averroes (), was a medieval Andalusian Moorish Arab polymath. He wrote on logic, Aristotelian and Islamic philosophy, Islamic theology, the Maliki school of Islamic jurisprudence, psychology, political theory, the theory of Andalusian classical music, geography, mathematics, as well as the medieval sciences of medicine, astronomy, physics, and celestial mechanics. Ibn Rushd was born in Cordoba, Al Andalus (present-day Spain), and died at Marrakesh in present-day Morocco.

Ibn Rushd looked to Aristotle as to whether the world was eternal. In his Physics, the Greek philosopher argues that everything that comes into existence does so from a substratum. Therefore, if the underlying matter of the universe came into existence, it would come into existence from a substratum. But the nature of matter is precisely to be the substratum from which other things arise. Consequently, the underlying matter of the universe could have come into evidence only from an already existing matter exactly like itself; to assume that the underlying matter of the universe came into existence would require assuming that an underlying matter already existed. As this assumption is self-contradictory, Aristotle argued, matter must be eternal. Because in his eyes, "Aristotle demonstrated the eternity of matter", Ibn Rushd "abandon[ed] belief in the creation out of nothing."  This is not to say that Ibn Rushd denied the Creation; rather, he proposed an eternal creation. Oliver Leaman explains Ibn Rushd's argument as such:  We [as humans] can decide to do something, we can wait for a certain time before acting, we can wonder about our future actions; but such possibilities cannot arise for [an eternal, omnipotent, omnipresent] God. In his case there is no gap between desire and action, nothing stands in the way of his activity; and yet we are told by al-Ghazali that God suddenly created the world. What differentiates one time from another for God? What could motivate him to create the world at one particular time as opposed to another? For us, different times are different because they have different qualitative aspects, yet before the creation of the world, when there was nothing around to characterize one time as distinct from another, there is nothing to characterize one time over another as the time for creation to take place.

Using a quote from the above article, answer the following question: Was there more to it?
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Answer:
We [as humans] can decide to do something, we can wait for a certain time before acting, we can wonder about our future actions;