wanted the moments of my life to follow and order themselves like those of a life remembered. You might as well try and catch time by the tail. — *location: 1025* ^ref-35796 --- -mell at the foot of the jetty to protect it from the waves, — *location: 1262* ^ref-1672 --- And soldiers? I was in the centre of the room, the cynosure — *location: 1954* ^ref-53329 --- Every existing thing is born without reason, prolongs itself out of weakness and dies by chance. I — *location: 2910* ^ref-30814 --- In a lecture delivered in 1945, Jean-Paul Sartre described existentialism as “the attempt to draw all the consequences from a position of consistent atheism.” Nausea, which appeared seven years earlier, in 1938, represents an early installment in this process of atheistical traction. It thus belongs alongside Camus’s novel The Stranger, and his philosophical essay The Myth of Sisyphus; books which likewise commit themselves to the prosecution of difficult consequences, and which, like Nausea, are only partially convincing in the responses or solutions they propose to the realization that, after God, life is without meaning. — *location: 63* ^ref-55490 --- Put more simply, the self is entirely free, unstable, and impermanent, and knows this. From this sense of absolute freedom is born anguish, a sense of dread. Thus the self will try to hide its liberty from itself, in acts of bad faith. Bad faith is the best proof, argues Sartre, that we are indeed free and that we know it. — *location: 199* ^ref-57604 --- Camus reviewed Nausea when it appeared and, while dazzled by the book, disliked its philosophy. He did not make explicit his objection, but one can surmise that he disliked Sartre’s fatalism. For Camus, the realization that life is absurd is the beginning of a stoic battle against that absurdity. — *location: 228* ^ref-26499 ---