Question: Alan Wilson Watts (6 January 1915 - 16 November 1973) was a British philosopher, writer, and speaker, best known as an interpreter and populariser of Eastern philosophy for a Western audience. Born in Chislehurst, England, he moved to the United States in 1938 and began Zen training in New York. Pursuing a career, he attended Seabury-Western Theological Seminary, where he received a master's degree in theology. Watts became an Episcopal priest in 1945, then left the ministry in 1950 and moved to California, where he joined the faculty of the American Academy of Asian Studies.

Watts left formal Zen training in New York because the method of the teacher did not suit him. He was not ordained as a Zen monk, but he felt a need to find a vocational outlet for his philosophical inclinations. He entered Seabury-Western Theological Seminary, an Episcopal (Anglican) school in Evanston, Illinois, where he studied Christian scriptures, theology, and church history. He attempted to work out a blend of contemporary Christian worship, mystical Christianity, and Asian philosophy. Watts was awarded a master's degree in theology in response to his thesis, which he published as a popular edition under the title Behold the Spirit: A Study in the Necessity of Mystical Religion. He later published Myth & Ritual in Christianity (1953), an eisegesis of traditional Roman Catholic doctrine and ritual in Buddhist terms. However, the pattern was set, in that Watts did not hide his dislike for religious outlooks that he decided were dour, guilt-ridden, or militantly proselytizing--no matter if they were found within Judaism, Christianity, Islam, Hinduism, or Buddhism.  As recounted in his autobiography, Alan was ordained as an Episcopal priest in 1945 (aged 30) and resigned the ministry by 1950, partly as a result of an extramarital affair which resulted in his wife having their marriage annulled, but also because he could no longer reconcile his Buddhist beliefs with the formal doctrine of the church. He spent the New Year getting to know Joseph Campbell and Campbell's wife, Jean Erdman; as well as John Cage, the notable composer.  In early 1951, Watts moved to California, where he joined the faculty of the American Academy of Asian Studies in San Francisco. Here he taught from 1951 to 1957 alongside Saburo Hasegawa (1906-1957), Frederic Spiegelberg, Haridas Chaudhuri, lama Tada Tokan (1890-1967), and various visiting experts and professors. Hasegawa, in particular, served as a teacher to Watts in the areas of Japanese customs, arts, primitivism, and perceptions of nature. It was during this time he met the poet, Jean Burden with whom he had a four-year love affair. Alan credited her as an "important influence" in his life and gave her dedicatory cryptograph in his book "Nature, Man and Woman", to which he alludes in his autobiography (p. 297). Besides teaching, Watts served for several years as the Academy's administrator. One notable student of his was Eugene Rose, who later went on to become a noted Orthodox Christian hieromonk and controversial theologian within the Orthodox Church in America under the jurisdiction of ROCOR. Rose's own disciple, a fellow monastic priest published under the name Hieromonk Damascene, produced a book entitled Christ the Eternal Tao, in which the author draws parallels between the concept of the Tao in Chinese philosophy and the concept of the Logos in classical Greek philosophy and Eastern Christian theology.  Watts also studied written Chinese and practiced Chinese brush calligraphy with Hasegawa as well as with some of the Chinese students who enrolled at the academy. While Watts was noted for an interest in Zen Buddhism, his reading and discussions delved into Vedanta, "the new physics", cybernetics, semantics, process philosophy, natural history, and the anthropology of sexuality.

Using a quote from the above article, answer the following question: What did he do after being ordained?
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Answer: resigned the ministry by 1950, partly as a result of an extramarital affair which resulted in his wife having their marriage annulled,

Problem: Manorialism was an essential element of feudal society. It was the organizing principle of rural economy that originated in the Roman villa system of the Late Roman Empire, and was widely practiced in medieval western and parts of central Europe. It was slowly replaced by the advent of a money-based market economy and new forms of agrarian contract. Manorialism was characterised by the vesting of legal and economic power in a Lord of the Manor, supported economically from his own direct landholding in a manor (sometimes called a fief), and from the obligatory contributions of a legally subject part of the peasant population under the jurisdiction of himself and his manorial court.

The term is most often used with reference to medieval Western Europe. Antecedents of the system can be traced to the rural economy of the later Roman Empire (Dominate). With a declining birthrate and population, labor was the key factor of production. Successive administrations tried to stabilise the imperial economy by freezing the social structure into place: sons were to succeed their fathers in their trade, councilors were forbidden to resign, and coloni, the cultivators of land, were not to move from the land they were attached to. The workers of the land were on their way to becoming serfs.  Several factors conspired to merge the status of former slaves and former free farmers into a dependent class of such coloni: it was possible to be described as servus et colonus, "both slave and colonus". Laws of Constantine I around 325 both reinforced the semi-servile status of the coloni and limited their rights to sue in the courts; the Codex Theodosianus promulgated under Theodosius II extended these restrictions. The legal status of adscripti, "bound to the soil", contrasted with barbarian foederati, who were permitted to settle within the imperial boundaries, remaining subject to their own traditional law.  As the Germanic kingdoms succeeded Roman authority in the West in the fifth century, Roman landlords were often simply replaced by Germanic ones, with little change to the underlying situation or displacement of populations.  The process of rural self-sufficiency was given an abrupt boost in the eighth century, when normal trade in the Mediterranean Sea was disrupted. The thesis put forward by Henri Pirenne, while disputed widely, supposes that the Arab conquests forced the medieval economy into even greater ruralization and gave rise to the classic feudal pattern of varying degrees of servile peasantry underpinning a hierarchy of localised power centers.

How much of society was involved in manorialism?

Answer with quotes:
it was possible to be described as servus et colonus, "both slave and colonus".