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  The man checked the trend of his thoughts by a methereum wallet viewighty effort ofwill. He must not grow maudlin here. He spoke again to Mary,with a certain dignity.

"We shall be through the windscreen more likely than not, if you keep driving like that."bitcoin api with python"Sorry. It couldn't be helped. Got any money?"

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"Yes. Three or four pounds. Why?""That ought to do. The next time I slow down at the traffic lights, I want you to slip out, so that they won't see you. Stop the first taxi you can, and follow me. Tell your driver to follow the grey car. As soon as I see you've taken up the chase, I shall turn off. I've got to get the police on the alert. That car can move, and even if we can't keep it in sight, I don't mean it to get away."But if you can keep on its track till it delivers the case, I want you to drop out then, get the nearest call-box, ring up Scotland Yard, ask for Mr. Allenby - you'll find you'll be put through at once - and report to him. Dell your driver to keep on following the car, and not to lose sight of it till it's gone to earth somewhere where it's clear that it's putting up. Give him plenty, and tell him there'll be five pounds more for him when he calls at Scotland Yard, if he shows that he's got some brains. Have you got all that clear?""Yes. I think so. Mr. Allenby. Scotland Yard. Is that right?""Yes. Now, out you go."

Next moment, he was alone.So far, the grey car had not been hard to follow. It was heading east, and there was nothing erratic in its course, nor any other evidence that its occupants were aware that they were followed. It was not going specially fast, and the traffic lights had been opportune for pursuit. So they were once again, as they enabled Kindell to close the intervening distance, so that there was nothing between them but a hooded van which concealed him effectually; and just as the red light changed a taxi drew up beside him. From it, Irene waved him farewell as it moved forward, and he delayed a second to note its number before taking-the leftward turn.If only she had a newspaper!

As time passed, she started to look around. She got a couple of glances in return. For a moment Sophie felt like a young woman. She was only fifteen, but she could certainly have passed for seventeen--or at least, sixteen and a half.She wondered what all these people thought about being alive. They looked as though they had simply dropped in, as though they had just sat down here by chance. They were all talking away, gesticulating vehemently, but it didn't look as though they were talking about anything that mattered.She suddenly came to think of Kierkegaard, who had said that what characterized the crowd most was their idle chatter. Were all these people living at the aesthetic stage? Or was there something that was existentially important to them?In one of his early letters to her Alberto had talked about the similarity between children and philosophers. She realized again that she was afraid of becoming an adult. Suppose she too ended up crawling deep down into the fur of the white rabbit that was pulled out of the universe's top hat!

She kept her eyes on the door. Suddenly Alberto walked in. Although it was midsummer, he was wearing a black beret and a gray hip-length coat of herringbone tweed. He hurried over to her. It felt very strange to meet him in public."It's quarter past twelve!"

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"It's what is known as the academic quarter of an hour. Would you like a snack?"He sat down and looked into her eyes. Sophie shrugged."Sure. A sandwich, maybe."Alberto went up to the counter. He soon returned with a cup of coffee and two baguette sandwiches with cheese and ham.

"Was it expensive?""A bagatelle, Sophie.""Do you have any excuse at all for being late?""No. I did it on purpose. I'll explain why presently."

He took a few large bites of his sandwich. Then he said:"Let's talk about our own century."

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"Has anything of philosophical interest happened?""Lots ... movements are going off in all directions We'll start with one very important direction, and that is existentialism. This is a collective term for several philosophical currents that take man's existential situation as their point of departure. We generally talk of twentieth-century existential philosophy. Several of these existential philosophers, or existentialists, based their ideas not only on Kierkegaard, but on Hegel and Marx as well."

"Uh-huh.""Another important philosopher who had a great influence on the twentieth century was the German Friedrich Nietzsche, who lived from 1844 to 1900. He, too, reacted against Hegel's philosophy and the German 'historicism.' He proposed life itself as a counterweight to the anemic interest in history and what he called the Christian 'slave morality.' He sought to effect a 'revaluation of all values,' so that the life force of the strongest should not be hampered by the weak. According to Nietzsche, both Christianity and traditional philosophy had turned away from the real world and pointed toward 'heaven' or 'the world of ideas.' But what had hitherto been considered the 'real' world was in fact a pseudo world. 'Be true to the world,' he said. 'Do not listen to those who offer you supernatural expectations.' ""So ... ?""A man who was influenced by both Kierkegaard and Nietzsche was the German existential philosopher Martin Heidegger. But we are going to concentrate on the French existentialist Jean-Paul Sartre, who lived from 1905 to 1980. He was the leading light among the existentialists--at least, to the broader public. His existentialism became especially popular in the forties, just after the war. Later on he allied himself with the Marxist movement in France, but he never became a member of any party.""Is that why we are meeting in a French cafe?""It was not quite accidental, I confess. Sartre himself spent a lot of time in cafes. He met his life-long companion Simone de Beauvoir in a cafe. She was also an existential philosopher."

"A woman philosopher?""That's right."

"What a relief that humanity is finally becoming civilized.""Nevertheless, many new problems have arisen in our own time."

"You were going to talk about existentialism.""Sartre said that 'existentialism is humanism.' By that he meant that the existentialists start from nothing but humanity itself. I might add that the humanism he was referring to took a far bleaker view of the human situation than the humanism we met in the Renaissance."

"Why was that?""Both Kierkegaard and some of this century's existential philosophers were Christian. But Sartre's allegiance was to what we might call an atheistic existentialism. His philosophy can be seen as a merciless analysis of the human situation when 'God is dead.' The expression 'God is dead' came from Nietzsche.""Go on.""The key word in Sartre's philosophy, as in Kierkegaard's, is 'existence.' But existence did not mean the same as being alive. Plants and animals are also alive, they exist, but they do not have to think about what it implies. Man is the only living creature that is conscious of its own existence. Sartre said that a material thing is simply 'in itself,' but mankind is 'for itself.' The being of man is therefore not the same as the being of things."

"I can't disagree with that.""Sartre said that man's existence takes priority over whatever he might otherwise be. The fact that I exist takes priority over what I am. 'Existence takes priority over essence.' "

"That was a very complicated statement.""By essence we mean that which something consists of--the nature, or being, of something. But according to Sartre, man has no such innate 'nature.' Man must therefore create himself. He must create his own nature or 'essence,' because it is not fixed in advance."

"I think I see what you mean.""Throughout the entire history of philosophy, philosophers have sought to discover what man is--or what human nature is. But Sartre believed that man has no such eternal 'nature' to fall back on. It is therefore useless to search for the meaning of life in general. We are condemned to improvise. We are like actors dragged onto the stage without having learned our lines, with no script and no prompter to whisper stage directions to us. We must decide for ourselves how to live."

"That's true, actually. If one could just look in the Bible--or in a philosophy book--to find out how to live, it would be very practical.""You've got the point. When people realize they are alive and will one day die--and there is no meaning to cling to--they experience angst, said Sartre. You may recall that angst, a sense of dread, was also characteristic of Kierkegaard's description of a person in an existential situation.""Yes.""Sartre says that man feels a//en in a world without meaning. When he describes man's 'alienation,' he is echoing the central ideas of Hegel and Marx. Man's feeling of alienation in the world creates a sense of despair, boredom, nausea, and absurdity."

"It is quite normal to feel depressed, or to feel that everything is just too boring.""Yes, indeed. Sartre was describing the twentieth-century city dweller. You remember that the Renaissance humanists had drawn attention, almost triumphantly, to man's freedom and independence? Sartre experienced man's freedom as a curse. 'Man is condemned to be free,' he said. 'Condemned because he has not created himself--and is nevertheless free. Because having once been hurled into the world, he is responsible for everything he does.' "

"But we haven't asked to be created as free individuals.""That was precisely Sartre's point. Nevertheless we are free individuals, and this freedom condemns us to make choices throughout our lives. There are no eternal values or norms we can adhere to, which makes our choices even more significant. Because we are totally responsible for everything we do. Sartre emphasized that man must never disclaim the responsibility for his actions. Nor can we avoid the responsibility of making our own choices on the grounds that we 'must' go to work, or we 'must' live up to certain middle-class expectations regarding how we should live. Those who thus slip into the anonymous masses will never be other than members of the impersonal flock, having fled from themselves into self-deception. On the other hand our freedom obliges us to make something of ourselves, to live 'authentically' or 'truly.' "

"Yes, I see.""This is not least the case as regards our ethical choices. We can never lay the blame on 'human nature,' or 'human frailty' or anything like that. Now and then it happens that grown men behave like pigs and then blame it on 'the old Adam.' But there is no 'old Adam.' He is merely a figure we clutch at to avoid taking responsibility for our own actions."

Both Sides of the Table

Perspectives of a 2x entrepreneur turned VC at @UpfrontVC#

Mark Suster

Written by

2x entrepreneur. Sold both companies (last to salesforce.com). Turned VC looking to invest in passionate entrepreneurs 〞 I*m on Twitter at @msuster

Both Sides of the Table

Perspectives of a 2x entrepreneur turned VC at @UpfrontVC, the largest and most active early-stage fund in Southern California. Snapchat: msuster

Mark Suster

Written by

2x entrepreneur. Sold both companies (last to salesforce.com). Turned VC looking to invest in passionate entrepreneurs 〞 I*m on Twitter at @msuster

Both Sides of the Table

Perspectives of a 2x entrepreneur turned VC at @UpfrontVC, the largest and most active early-stage fund in Southern California. Snapchat: msuster