Literary career During the war Camus joined the French Resistance cell Combat, which published an underground newspaper of the same name. This group worked against the Nazis, and in it Camus assumed the nom de guerre Beauchard. Camus became the paper's editor in 1943. He first met Sartre at the dress rehearsal of Sartre's play, The Flies, in June 1943. When the Ailies liberated Paris in August 1944, Camus witnessed and reported the last of the fighting. Soon after the event on 6 August 1945, he was one of the few French editors to publicly express opposition and disgust to the United States' dropping the atomic bomb in Hiroshima. He resigned from Combat in 1947 when it became a commercial paper. After the war, Camus began frequenting the Cafe de Flore on the Boulevard Saint-Germain in Paris with Sartre and others. He also toured the United States to lecture about French thought. Although he leaned left, politically, his strong criticisms of Communist doctrine did not win him any friends in the Communist parties and eventually alienated Sartre. In 1949, his tuberculosis returned, whereupon he lived in seclusion for two years. In 1951, he published The Rebel, a philosophical analysis of rebellion and revolution which expressed his rejection of communism. Upsetting many of his colleagues and contemporaries in France, the book brought about the final split with Sartre. The dour reception depressed Camus; he began to translate plays. Camus's first significant contribution to philosophy was his idea of the absurd. He saw it as the result of our desire for clarity and meaning within a world and condition that offers neither, which he expressed in The Myth of Sisyphus and incorporated into many of his other works, such as The Stranger and The Plague. Despite his split from his "study partner", Sartre, Camus was still categorized as an Existentialist. He specifically rejected that label in his essay "Enigma" and elsewhere.

Question: "What label assigned to him did Camus reject?"

OPTIONS:
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Answer: "Communist"

Response: no

Right after the Pentagon was hit, NEADS learned of another possible hijacked aircraft. It was an aircraft that in fact had not been hijacked at all. After the second World Trade Center crash, Boston Center managers recognized that both aircraft were transcontinental 767 jetliners that had departed Logan Airport. Remembering the "we have some planes" remark, Boston Center guessed that Delta 1989 might also be hijacked. Boston Center called NEADS at 9:41 and identified Delta 1989, a 767 jet that had left Logan Airport for Las Vegas, as a possible hijack. NEADS warned the FAA's Cleveland Center to watch Delta 1989. The Command Center and FAA headquarters watched it too. During the course of the morning, there were multiple erroneous reports of hijacked aircraft. The report of American 11 heading south was the first; Delta 1989 was the second. NEADS never lost track of Delta 1989, and even ordered fighter aircraft from Ohio and Michigan to intercept it. The flight never turned off its transponder. NEADS soon learned that the aircraft was not hijacked, and tracked Delta 1989 as it reversed course over Toledo, headed east, and landed in Cleveland. But another aircraft was heading toward Washington, an aircraft about which NORAD had heard nothing: United 93. United Airlines Flight 93 FAA Awareness. At 9:27, after having been in the air for 45 minutes, United 93 acknowledged a transmission from the Cleveland Center controller. This was the last normal contact the FAA had with the flight. Less than a minute later, the Cleveland controller and the pilots of aircraft in the vicinity heard "a radio transmission of unintelligible sounds of possible screaming or a struggle from an unknown origin." The controller responded, seconds later: "Somebody call Cleveland?"This was followed by a second radio transmission, with sounds of screaming.

Question: "At what time was the FAA's last normal communication with United Airlines flight 93?"

Response: "9:27 a.m"
OPTIONS:
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A: yes

Chinese Influences: The Japanese were forced out of the Korean peninsula in the sixth century, but not before the Koreans had bequeathed to the Yamato court copies of the sacred images and scriptures of Chinese Buddhism. Just as Christianity introduced Mediterranean culture into northern Europe, so Buddhism brought Chinese culture into Japanese society. Throughout the seventh and eighth centuries numerous Japanese monks, scholars, and artists made the perilous trip west across the Sea of Japan to study Chinese religion, history, music, literature, and paintinglater to be brought back for further development in Japan. An outstanding figure of this time was Prince Shotoku, who in 604 developed the "Seventeen-Article Constitution," outlining a code of human conduct and the ideals of state as a basic law for the nation. He also established relations with the Sui dynasty in China. Through him, the Japanese imperial court developed Chinese patterns of centralized government, with its formal bureaucracy of eight court ranks. The Chinese calendar was used to calculate the year of Japan's foundation by counting back the 1,260 years of the Chinese cosmological cycle. Thus, 660 b.c. is still the official date celebrated nationwide. At this early stage in its history Japan was already (for the most part) only nominally ruled by the emperor. De facto power was exercised by the militarily and economically strongest family. The Sogas had promoted Buddhism as an imperially sanctioned counterweight to the native Shinto religion, along with the new Chinese customs, to weaken the influence of their more conservative rivals. But they in turn were ousted in a.d. 645 by Nakatomi Kamatari, founder of the great Fujiwara clan, which was to rule Japanese affairs for hundreds of years and provide prominent advisers to the emperor even up to the 19th century.

Question: "Who established relations with China's Sui Dynasty?"

OPTIONS:
- no
- yes

Answer: "Prince Shotoku"

Response:
yes