Existentialism is the examination of the human condition and the idea of freedom. It arose throughout Europe after World War I, concentrating on how people must consistently employ their freedom to navigate unexpected challenges that occur in everyday life.
Existentialists maintain that concrete human existence serves as the foundation for philosophical inquiry. They contend that comprehending the true value of reality necessitates one’s understanding of individual personality. Determining a definitive explanation for existentialism proves difficult, as it eludes concise summarization found in dictionaries, which only offer a partial comprehension. Nonetheless, every definition acknowledges existentialism as a theory or declaration regarding the essence of human existence (1). Its limited applicability distinguishes existentialism from other concepts, further complicating its definition.
Although existentialists may have different values and beliefs, they are all focused on the individual’s existence, subjectivity, personal freedom, and choice. They can be classified into two groups: those who embrace Christianity and those who reject a higher power. It is important to note that many people wrongly connect existentialism exclusively with atheism; however, most existentialists do not identify as atheists.
Sartre, an atheist, highlights that human existence is the central focus of philosophy. He asserts that humans possess a distinct form of consciousness (being-for-itself), while everything else lacks vitality (being-in-itself). Sartre argues that humans lack any inherent essence bestowed upon them by a higher power and are therefore entirely unrestrained and wholly accountable. According to Sartre, the distress emerges from the absolute freedom and responsibility encountered by individuals.
According to Sartre, human existence is both absurd and unjustified. As a result, the goal of humanity is to justify its own existence. Sartre suggests that throughout history, some individuals have created religions in order to find solace in what he calls a “fundamental project.” This project is pursued when individuals are overcome with anguish and seek to escape it. Sartre argues that in trying to make ourselves godlike, hoping to be seen as divine and respected by others, we engage in bad faith. Acting in bad faith means displaying our freedom in an inauthentic way.
Sartre also believes that individuals go through two phases of consciousness in their lives. The first phase is spontaneous, where individuals only focus on specific tasks and operate on a shallow level of being. The second phase is reflective consciousness, where individuals recognize that they are not alone in the world. This realization has consequences and leads individuals to discover their own identity within the society they inhabit.
People recognize his identity and occupation, but then he realizes that he exists as “a being in the world of others” (4). If a person can accept their factual situation, meaning they acknowledge their biological and social past, they are acting in a rational and sincere manner according to Sartre. This demonstrates that individuals genuinely display their freedom and consequently experience true freedom. I believe Sartre’s principles can be applied to real life. There are numerous instances where we encounter unexpected realizations and act without a clear mind, preventing us from attaining peace of mind. Sartre suggests that once we employ a clear mind, reconciliation and peace of mind will follow (5). As an atheist, Sartre states that nobody can evade their freedom, and human beings possess absolute freedom. Since he does not believe in God, that implies our freedom is not restricted.
Only we are accountable for our lives, choices, emotions, and motivations every day. No external influences like social and political institutions can restrict us. It is solely our responsibility to accept others’ opinions about us and other matters. We are not obliged to agree with labels such as “ugly” or negative judgments like “abortion is bad.” The ethical decisions we make throughout our lives are personal and subjective. However, our responsibility extends beyond the individual level.
Our responsibility to other human beings and the entire human race is vast. The image we project through our actions is one that we desire others to accept, approve, and imitate. However, there are individuals who attempt to evade this responsibility and deceive themselves, as Sartre refers to as “bad faith.” It is a harsh reality that we alone bear accountability for our actions. Yet, what about those who have faith in God or believe in a universal human nature? Are they also deceiving themselves? Do they seek to avoid responsibility by attributing negative consequences to “God’s will”? Non-atheist existentialists face an even more daunting challenge.
Not only do individuals have a responsibility to themselves, but they also have a responsibility to God. However, what happens when the action they choose appears moral to them but goes against their religious beliefs? For instance, someone may believe it is morally right to end the life of their terminally ill and suffering mother, but they must take into account the commandment “thou shalt not kill.” In this situation, they must not only consider their emotions or the consequences but also question the existence of God. They might wonder if they will be punished and if there is a concept of hell where they would go instead of heaven. Hence, those who feel exempt from responsibilities because God created everything must acknowledge that our free will, given by God, makes us accountable just like atheists. Morality encompasses principles that guide our actions and serves as the foundation for every society in determining what constitutes living a good life. We all seek answers regarding how we should live, what we desire, and what we should strive for. Regardless of whether one believes in God or not, everyone is responsible for their choices. People with faith need to comprehend that leading a virtuous life involves more than merely attending church on Sundays. The religious life involves devotion characterized by “living with the fear of God in one’s heart” (6). It is crucial to note that living in fear is not obligatory for practicing religion; rather, truly devout individuals establish an intense emotional connection with their faith that surpasses all other aspects of life.
Although religious individuals can participate in non-religious activities, their main priority should be their commitment to religion. Nonetheless, this dedication often conflicts with alternative notions of leading a satisfying life. Soren Kierkegaard, an existentialist, placed his trust in God and embraced Christianity as his selected faith.
However, he acknowledged that his faithfulness was a deliberate choice rather than a logical act. The existential aspect of this issue arises from two contradictory aspects of Christianity: Firstly, meeting the Creator only occurs after death, making suicide an undesirable option. Secondly, freedom is viewed as a punishment rather than a reward, yet mankind embraces this freedom. Kierkergaard proposed a three-stage theory of life, suggesting that not everyone can progress through all stages. These stages include the pursuit of pleasure (aesthetic), the assumption of social duty (ethical), and obedience to a Creator (religious). Aesthetic individuals focus solely on experiences or abstract information.
The aesthetics of experience encompass various life approaches focused on pleasure or personal gratification, such as Hedonism and Materialism. Rationalists, on the other hand, are interested in abstract data and avoid making difficult choices. They perceive everything as relative to the individual, lacking any deeper significance. Their objective observation of the world disregards the impact of past events on the present.
For hedonists, life often becomes dull as they constantly seek new and better experiences. However, ethical individuals realize that the pursuit of purely aesthetic pleasures is hopeless and feel compelled to find a deeper purpose in life. They create a framework for decision-making and forming connections that leads them towards self-awareness. Understanding others and their beliefs is integral to this process, as it helps one understand their own ego.
According to Kierkergaard, individuals experience suffering and faith at the third stage, which ultimately leads to a genuine self-awareness. He believed that the despair that propels individuals from one stage to another is rooted in sin. Throughout his life, Kierkegaard remained steadfastly dedicated to his religious convictions.
According to Kierkegaard, religion defies logic and paradox is intrinsic to his faith. He observed that Adam likely never contemplated consuming the forbidden fruit until he was explicitly prohibited from doing so. Nevertheless, if the creator possesses knowledge of human nature, then they must have been aware of the allure of temptation. So why would the Creator subject Adam to a test he was destined to flunk? It is plausible that this failure was intentional in order to facilitate human growth. Existentialism proposes that life entails selecting between flawed alternatives since even apparently “advantageous” choices can yield adverse outcomes.
Adam, upon realizing that refraining from consuming the fruit of knowledge would prevent him from attaining the same level of knowledge possessed by the Creator, made the decision to eat the apple. This choice was solely his own, reiterating the fact that we always possess the ability to make choices, regardless of any excuses we may formulate (Barnes, Wesley. “Is Existentialism Definable?” The Philosophy and Literature of Existentialism).
Woodbury: Barron’s Educational Series, Inc., 1968 2) Douglas W. Shrader, Ashok K. Malhotra. “Pathways To Philosophy”. Prentice Hall, Upper Saddle River, New Jersey, 1996. p.
83-86, 87-93, 97-100 3) Sartre’s Thoughts On Personality, http://library.thinkquest.org/18775/sartre/pers.htm 4) As above 5) Roberts, David E. “Introduction” Existentialism and Religious belief” New York: Oxford University Press, 1959. 6) Robert C. Solomon.
“The Big Questions” by Harcourt Brace College Publishers, New York, 1998, page 241-273.
7) Soren Kierkergaard – ysiwyg://16/http://www.fortunecity.com/263/exist/kierk.html
8) Existentialism And Soren Kierkergaard – http:www.tameri.com/csw/exist/kierk.html.
