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Existentialism is a family of philosophy views and inquiry that explore the human individual's struggle to lead an authentic life despite the apparent absurdity or incomprehensibility of existence. In examining meaning, purpose, and value, existentialist thought often includes concepts such as existential crises, angst, courage, and freedom.
Existentialism is associated with several 19th- and 20th-century European philosophers who shared an emphasis on the human subject, despite often profound differences in thought. Among the 19th-century figures now associated with existentialism are philosophers Søren Kierkegaard and Friedrich Nietzsche, as well as novelist Fyodor Dostoevsky, all of whom critiqued rationalism and concerned themselves with the problem of meaning. The word existentialism, however, was not coined until the mid 20th century, during which it became most associated with contemporaneous philosophers Jean-Paul Sartre, Martin Heidegger, Simone de Beauvoir, Karl Jaspers, Gabriel Marcel, Paul Tillich, and more controversially Albert Camus.
Many existentialists considered traditional systematic or academic philosophies, in style and content, to be too abstract and removed from concrete human experience. A primary virtue in existentialist thought is authenticity. Existentialism would influence many disciplines outside of philosophy, including theology, drama, art, literature, and psychology.
Existentialist philosophy encompasses a range of perspectives, but it shares certain underlying concepts. Among these, a central tenet of existentialism is that personal freedom, individual responsibility, and deliberate choice are essential to the pursuit of self-discovery and the determination of life's meaning.
Some scholars argue that the term should be used to refer only to the cultural movement in Europe in the 1940s and 1950s associated with the works of the philosophers Sartre, Simone de Beauvoir, Maurice Merleau-Ponty, and Albert Camus. Others extend the term to Kierkegaard, and yet others extend it as far back as Socrates. However, it is often identified with the philosophical views of Sartre.
Although many outside Scandinavia consider the term existentialism to have originated from Kierkegaard, it is more likely that Kierkegaard adopted this term (or at least the term "existential" as a description of his philosophy) from the Norwegian poet and literary critic Johan Sebastian Cammermeyer Welhaven. This assertion comes from two sources:
Some interpret the imperative to define oneself as meaning that anyone can wish to be anything. However, an existentialist philosopher would say such a wish constitutes an inauthentic existence – what Sartre would call "bad faith". Instead, the phrase should be taken to say that people are defined only insofar as they act and that they are responsible for their actions. Someone who acts cruelly towards other people is, by that act, defined as a cruel person. Such persons are themselves responsible for their new identity (cruel persons). This is opposed to their genes, or human nature, bearing the blame.
As Sartre said in his lecture Existentialism is a Humanism: "Man first of all exists, encounters himself, surges up in the world—and defines himself afterwards." The more positive, therapeutic aspect of this is also implied: a person can choose to act in a different way, and to be a good person instead of a cruel person.
Jonathan Webber interprets Sartre's usage of the term essence not in a modal fashion, i.e. as necessary features, but in a teleological fashion: "an essence is the relational property of having a set of parts ordered in such a way as to collectively perform some activity". For example, it belongs to the essence of a house to keep the bad weather out, which is why it has walls and a roof. Humans are different from houses because—unlike houses—they do not have an inbuilt purpose: they are free to choose their own purpose and thereby shape their essence; thus, their existence precedes their essence.
Sartre is committed to a radical conception of freedom: nothing fixes our purpose but we ourselves, our projects have no weight or inertia except for our endorsement of them. Simone de Beauvoir, on the other hand, holds that there are various factors, grouped together under the term sedimentation, that offer resistance to attempts to change our direction in life. Sedimentations are themselves products of past choices and can be changed by choosing differently in the present, but such changes happen slowly. They are a force of inertia that shapes the agent's evaluative outlook on the world until the transition is complete.
Sartre's definition of existentialism was based on Heidegger's magnum opus Being and Time (1927). In the correspondence with Jean Beaufret later published as the Letter on Humanism, Heidegger implied that Sartre misunderstood him for his own purposes of subjectivism, and that he did not mean that actions take precedence over being so long as those actions were not reflected upon. Heidegger commented that "the reversal of a metaphysical statement remains a metaphysical statement", meaning that he thought Sartre had simply switched the roles traditionally attributed to essence and existence without interrogating these concepts and their history.
The absurd contrasts with the claim that "bad things don't happen to good people"; to the world, metaphorically speaking, there is no such thing as a good person or a bad person; what happens happens, and it may just as well happen to a "good" person as to a "bad" person. Because of the world's absurdity, anything can happen to anyone at any time and a tragic event could plummet someone into direct confrontation with the absurd. Many of the literary works of Kierkegaard, Samuel Beckett, Franz Kafka, Dostoevsky, Ionesco, Miguel de Unamuno, Luigi Pirandello, Jean-Paul Sartre, Joseph Heller, and Albert Camus contain descriptions of people who encounter the absurdity of the world.
It is because of the devastating awareness of meaninglessness that Camus claimed in The Myth of Sisyphus that "There is only one truly serious philosophical problem, and that is suicide." Although "prescriptions" against the possible deleterious consequences of these kinds of encounters vary, from Kierkegaard's religious "stage" to Camus' insistence on persevering in spite of absurdity, the concern with helping people avoid living their lives in ways that put them in the perpetual danger of having everything meaningful break down is common to most existentialist philosophers. The possibility of having everything meaningful break down poses a threat of quietism, which is inherently against the existentialist philosophy. It has been said that the possibility of suicide makes all humans existentialists. The ultimate hero of absurdism lives without meaning and faces suicide without succumbing to it.
Facticity is a limitation and a condition of freedom. It is a limitation in that a large part of a person's facticity consists of things they did not choose (birthplace, etc.), but a condition of freedom in the sense that one's values most likely depend on these factors. However, even though one's facticity is fixed, it cannot determine a person: they may choose to assign as much value to their facticity as they choose. As an example, consider two men, one of whom has no memory of his past and the other who remembers everything. Both have committed many crimes, but the first man, remembering nothing, leads a rather normal life while the second man, feeling trapped by his past, continues a life of crime, blaming his own past. There is nothing essential about his committing crimes, but he ascribes this meaning to his past.
However, to disregard one's facticity during the evolution of one's sense of self would be a denial of the conditions shaping the present self and would be inauthentic. An example of the focus solely on possible projects without reflecting on one's current facticity would be continually thinking about future possibilities related to being rich (e.g. a better car, bigger house, better quality of life, etc.) without acknowledging the facticity of not currently having the financial means to do so. In this example, considering both facticity and transcendence, an authentic mode of being would be considering future projects that might improve one's current finances (e.g. putting in extra hours, or investing savings) in order to arrive at a real future, or future-facticity of a modest pay rise, further leading to purchase of an affordable car.
Another aspect of facticity is that it entails angst. Freedom "produces" angst when limited by facticity and the lack of the possibility of having facticity to "step in" and take responsibility for something one has done also produces angst.
Another aspect of existential freedom is that one can change one's values. One is responsible for one's values, regardless of society's values. The focus on freedom in existentialism is related to the limits of responsibility one bears, as a result of one's freedom. The relationship between freedom and responsibility is one of interdependency and a clarification of freedom also clarifies that for which one is responsible.
In contrast, the inauthentic is the denial to live in accordance with one's freedom. This can take many forms, from pretending choices are meaningless or random, convincing oneself that some form of determinism is true, or "mimicry" where one acts as "one should".
How one "should" act is often determined by an image one has, of how one in such a role (bank manager, lion tamer, sex worker, etc.) acts. In Being and Nothingness, Sartre uses the example of a waiter in "bad faith". He merely takes part in the "act" of being a typical waiter, albeit very convincingly.Jean-Paul Sartre, Being and Nothingness, Routledge Classics (2003). This image usually corresponds to a social norm, but this does not mean that all acting in accordance with social norms is inauthentic. The main point is the attitude one takes to one's own freedom and responsibility and the extent to which one acts in accordance with this freedom.
While this experience, in its basic phenomenological sense, constitutes the world as objective and oneself as objectively existing subjectivity (one experiences oneself as seen in the Other's Look in precisely the same way that one experiences the Other as seen by him, as subjectivity), in existentialism, it also acts as a kind of limitation of freedom. This is because the Look tends to objectify what it sees. When one experiences oneself in the Look, one does not experience oneself as nothing (no thing), but as something (some thing). In Sartre's example of a man peeping at someone through a keyhole, the man is entirely caught up in the situation he is in. He is in a pre-reflexive state where his entire consciousness is directed at what goes on in the room. Suddenly, he hears a creaking floorboard behind him and he becomes aware of himself as seen by the Other. He is then filled with shame for he perceives himself as he would perceive someone else doing what he was doing—as a Peeping Tom. For Sartre, this phenomenological experience of shame establishes proof for the existence of other minds and defeats the problem of solipsism. For the conscious state of shame to be experienced, one has to become aware of oneself as an object of another look, proving a priori, that other minds exist. The Look is then co-constitutive of one's facticity.
Another characteristic feature of the Look is that no Other really needs to have been there: It is possible that the creaking floorboard was simply the movement of an old house; the Look is not some kind of mystical telepathic experience of the actual way the Other sees one (there may have been someone there, but he could have not noticed that person). It is only one's perception of the way another might perceive him.
It can also be seen in relation to the previous point how angst is before nothing, and this is what sets it apart from fear that has an object. While one can take measures to remove an object of fear, for angst no such "constructive" measures are possible. The use of the word "nothing" in this context relates to the inherent insecurity about the consequences of one's actions and to the fact that, in experiencing freedom as angst, one also realizes that one is fully responsible for these consequences. There is nothing in people (genetically, for instance) that acts in their stead—that they can blame if something goes wrong. Therefore, not every choice is perceived as having dreadful possible consequences (and, it can be claimed, human lives would be unbearable if every choice facilitated dread). However, this does not change the fact that freedom remains a condition of every action.
What sets the existentialist notion of despair apart from the conventional definition is that existentialist despair is a state one is in even when they are not overtly in despair. So long as a person's identity depends on qualities that can crumble, they are in perpetual despair—and as there is, in Sartrean terms, no human essence found in conventional reality on which to constitute the individual's sense of identity, despair is a universal human condition. As Kierkegaard defines it in Either/Or: "Let each one learn what he can; both of us can learn that a person's unhappiness never lies in his lack of control over external conditions, since this would only make him completely unhappy."Either/Or Part II p. 188 Hong. In Works of Love, he says:
Like Kierkegaard, Sartre saw problems with rationality, calling it a form of "bad faith", an attempt by the self to impose structure on a world of phenomena—"the Other"—that is fundamentally irrational and random. According to Sartre, rationality and other forms of bad faith hinder people from finding meaning in freedom. To try to suppress feelings of anxiety and dread, people confine themselves within everyday experience, Sartre asserted, thereby relinquishing their freedom and acquiescing to being possessed in one form or another by "the Look" of "the Other" (i.e., possessed by another person—or at least one's idea of that other person).
Existentialist philosophers often stress the importance of angst as signifying the absolute lack of any objective ground for action, a move that is often reduced to Moral nihilism or existential nihilism. A pervasive theme in existentialist philosophy, however, is to persist through encounters with the absurd, as seen in Albert Camus's philosophical essay The Myth of Sisyphus (1942): "One must imagine Sisyphus happy".Camus, Albert. "The Myth of Sisyphus". NYU.edu. and it is only very rarely that existentialist philosophers dismiss morality or one's self-created meaning: Søren Kierkegaard regained a sort of morality in the religious (although he would not agree that it was ethical; the religious suspends the ethical), and Jean-Paul Sartre's final words in Being and Nothingness (1943): "All these questions, which refer us to a pure and not an accessory (or impure) reflection, can find their reply only on the ethical plane. We shall devote to them a future work."
Kierkegaard and Nietzsche were two of the first philosophers considered fundamental to the existentialist movement, though neither used the term "existentialism" and it is unclear whether they would have supported the existentialism of the 20th century. They focused on subjective human experience rather than the objective truths of mathematics and science, which they believed were too detached or observational to truly get at the human experience. Like Pascal, they were interested in people's quiet struggle with the apparent meaninglessness of life and the use of diversion to escape from boredom. Unlike Pascal, Kierkegaard and Nietzsche also considered the role of making free choices, particularly regarding fundamental values and beliefs, and how such choices change the nature and identity of the chooser. Kierkegaard's knight of faith and Nietzsche's Übermensch are representative of people who exhibit Free will, in that they define the nature of their own existence. Nietzsche's idealized individual invents his own values and creates the very terms they excel under. By contrast, Kierkegaard, opposed to the level of abstraction in Hegel, and not nearly as hostile (actually welcoming) to Christianity as Nietzsche, argues through a pseudonym that the objective certainty of religious truths (specifically Christian) is not only impossible, but even founded on logical paradoxes. Yet he continues to imply that a leap of faith is a possible means for an individual to reach a higher stage of existence that transcends and contains both an aesthetic and ethical value of life. Kierkegaard and Nietzsche were also precursors to other intellectual movements, including postmodernism, and various strands of psychology However, Kierkegaard believed that individuals should live in accordance with their thinking.
In Twilight of the Idols, Nietzsche's sentiments resonate the idea of "existence precedes essence." He writes, "no one gives man his qualities-- neither God, nor society, nor his parents and ancestors, nor he himself...No one is responsible for man's being there at all, for his being such-and-such, or for his being in these circumstances or in this environment...Man is not the effect of some special purpose of a will, and end..." (1994). 9780140150629, Penguin. ISBN 9780140150629 Within this view, Nietzsche ties in his rejection of the existence of God, which he sees as a means to "redeem the world." By rejecting the existence of God, Nietzsche also rejects beliefs that claim humans have a predestined purpose according to what God has instructed.
Although Martin Buber wrote his major philosophical works in German, and studied and taught at the Universities of Berlin and Frankfurt, he stands apart from the mainstream of German philosophy. Born into a Jewish family in Vienna in 1878, he was also a scholar of Jewish culture and involved at various times in Zionism and Hasidic Judaism. In 1938, he moved permanently to Jerusalem. His best-known philosophical work was the short book I and Thou, published in 1922. For Buber, the fundamental fact of human existence, too readily overlooked by scientific rationalism and abstract philosophical thought, is "man with man", a dialogue that takes place in the so-called "sphere of between" ( "das Zwischenmenschliche").Maurice S. Friedman, Martin Buber. The Life of Dialogue, University of Chicago Press, 1955, p. 85.
Two Russian philosophers, Lev Shestov and Nikolai Berdyaev, became well known as existentialist thinkers during their post-Revolutionary exiles in Paris. Shestov had launched an attack on rationalism and systematization in philosophy as early as 1905 in his book of aphorisms All Things Are Possible. Berdyaev drew a radical distinction between the world of spirit and the everyday world of objects. Human freedom, for Berdyaev, is rooted in the realm of spirit, a realm independent of scientific notions of causation. To the extent the individual human being lives in the objective world, he is estranged from authentic spiritual freedom. "Man" is not to be interpreted naturalistically, but as a being created in God's image, an originator of free, creative acts.Ernst Breisach, Introduction to Modern Existentialism, New York (1962), pp. 173–76. He published a major work on these themes, The Destiny of Man, in 1931.
Gabriel Marcel, long before coining the term "existentialism", introduced important existentialist themes to a French audience in his early essay "Existence and Objectivity" (1925) and in his Metaphysical Journal (1927).Samuel M. Keen, "Gabriel Marcel" in Paul Edwards (ed.) The Encyclopaedia of Philosophy, Macmillan Publishing Co, 1967. A dramatist as well as a philosopher, Marcel found his philosophical starting point in a condition of metaphysical alienation: the human individual searching for harmony in a transient life. Harmony, for Marcel, was to be sought through "secondary reflection", a "dialogical" rather than "dialectical" approach to the world, characterized by "wonder and astonishment" and open to the "presence" of other people and of God rather than merely to "information" about them. For Marcel, such presence implied more than simply being there (as one thing might be in the presence of another thing); it connoted "extravagant" availability, and the willingness to put oneself at the disposal of the other.John Macquarrie, Existentialism, Pelican, 1973, p. 110.
Marcel contrasted secondary reflection with abstract, scientific-technical primary reflection, which he associated with the activity of the abstract Cartesian ego. For Marcel, philosophy was a concrete activity undertaken by a sensing, feeling human being incarnate—embodied—in a concrete world.John Macquarrie, Existentialism, Pelican, 1973, p. 96. Although Sartre adopted the term "existentialism" for his own philosophy in the 1940s, Marcel's thought has been described as "almost diametrically opposed" to that of Sartre. Unlike Sartre, Marcel was a Christian, and became a Catholic convert in 1929.
In Germany, the psychiatrist and philosopher Karl Jaspers—who later described existentialism as a "phantom" created by the publicKarl Jaspers, "Philosophical Autobiography" in Paul Arthur Schilpp (ed.) The Philosophy of Karl Jaspers The Library of Living Philosophers IX, Tudor Publishing Company, 1957, p. 75/11.—called his own thought, heavily influenced by Kierkegaard and Nietzsche, Existenzphilosophie. For Jaspers, " Existenz-philosophy is the way of thought by means of which man seeks to become himself...This way of thought does not cognize objects, but elucidates and makes actual the being of the thinker".Karl Jaspers, "Philosophical Autobiography" in Paul Arthur Schilpp (ed.) The Philosophy of Karl Jaspers The Library of Living Philosophers IX, Tudor Publishing Company, 1957, p. 40.
Jaspers, a professor at the university of Heidelberg, was acquainted with Heidegger, who held a professorship at Marburg before acceding to Husserl's chair at Freiburg in 1928. They held many philosophical discussions, but later became estranged over Heidegger's support of Nazism. They shared an admiration for Kierkegaard,Karl Jaspers, "Philosophical Autobiography" in Paul Arthur Schilpp (ed.) The Philosophy of Karl Jaspers The Library of Living Philosophers IX, Tudor Publishing Company, 1957, p. 75/2 and following. and in the 1930s, Heidegger lectured extensively on Nietzsche. Nevertheless, the extent to which Heidegger should be considered an existentialist is debatable. In Being and Time he presented a method of rooting philosophical explanations in human existence ( Dasein) to be analysed in terms of existential categories ( existentiale); and this has led many commentators to treat him as an important figure in the existentialist movement.
Sartre dealt with existentialist themes in his 1938 novel Nausea and the short stories in his 1939 collection The Wall, and had published his treatise on existentialism, Being and Nothingness, in 1943, but it was in the two years following the liberation of Paris from the German occupying forces that he and his close associates—Camus, Simone de Beauvoir, Maurice Merleau-Ponty, and others—became internationally famous as the leading figures of a movement known as existentialism.Ronald Aronson, Camus and Sartre, University of Chicago Press, 2004, Chapter 3 passim. In a very short period of time, Camus and Sartre in particular became the leading public intellectuals of post-war France, achieving by the end of 1945 "a fame that reached across all audiences."Ronald Aronson, Camus and Sartre, University of Chicago Press, 2004, p. 44. Camus was an editor of the most popular leftist (former French Resistance) newspaper Combat; Sartre launched his journal of leftist thought, Les Temps Modernes, and two weeks later gave the widely reported lecture on existentialism and secular humanism to a packed meeting of the Club Maintenant. Beauvoir wrote that "not a week passed without the newspapers discussing us";Simone de Beauvoir, Force of Circumstance, quoted in Ronald Aronson, Camus and Sartre, University of Chicago Press, 2004, p. 48. existentialism became "the first media craze of the postwar era."Ronald Aronson, Camus and Sartre, University of Chicago Press, 2004, p. 48.
By the end of 1947, Camus' earlier fiction and plays had been reprinted, his new play Caligula had been performed and his novel The Plague published; the first two novels of Sartre's The Roads to Freedom trilogy had appeared, as had Beauvoir's novel The Blood of Others. Works by Camus and Sartre were already appearing in foreign editions. The Paris-based existentialists had become famous.
Sartre had traveled to Germany in 1930 to study the phenomenology of Edmund Husserl and Martin Heidegger,Rüdiger Safranski, , Harvard University Press, 1998, p. 343. and he included critical comments on their work in his major treatise Being and Nothingness. Heidegger's thought had also become known in French philosophical circles through its use by Alexandre Kojève in explicating Hegel in a series of lectures given in Paris in the 1930s.Entry on Kojève in Martin Cohen (editor), The Essentials of Philosophy and Ethics (Hodder Arnold, 2006, p. 158); see also Alexandre Kojève, Introduction to the Reading of Hegel: Lectures on the Phenomenology of Spirit (Cornell University Press, 1980). The lectures were highly influential; members of the audience included not only Sartre and Merleau-Ponty, but Raymond Queneau, Georges Bataille, Louis Althusser, André Breton, and Jacques Lacan.Entry on Kojève in Martin Cohen (editor), The Essentials of Philosophy and Ethics (Hodder Arnold, 2006, p. 158). A selection from Being and Time was published in French in 1938, and his essays began to appear in French philosophy journals.
Heidegger read Sartre's work and was initially impressed, commenting: "Here for the first time I encountered an independent thinker who, from the foundations up, has experienced the area out of which I think. Your work shows such an immediate comprehension of my philosophy as I have never before encountered."Martin Heidegger, letter, quoted in Rüdiger Safranski, Martin Heidegger – Between Good and Evil (Harvard University Press, 1998, p. 349). Later, however, in response to a question posed by his French follower Jean Beaufret,Rüdiger Safranski, Martin Heidegger – Between Good and Evil (Harvard University Press, 1998, p. 356). Heidegger distanced himself from Sartre's position and existentialism in general in his Letter on Humanism.William J. Richardson, Martin Heidegger: From Phenomenology to Thought (Martjinus Nijhoff, 1967, p. 351). Heidegger's reputation continued to grow in France during the 1950s and 1960s. In the 1960s, Sartre attempted to reconcile existentialism and Marxism in his work Critique of Dialectical Reason. A major theme throughout his writings was freedom and responsibility.
Camus was a friend of Sartre, until their falling-out, and wrote several works with existential themes including The Rebel, Summer in Algiers, The Myth of Sisyphus, and The Stranger, the latter being "considered—to what would have been Camus's irritation—the exemplary existentialist novel." Camus, like many others, rejected the existentialist label, and considered his works concerned with facing the absurd. In the titular book, Camus uses the analogy of the Greek myth of Sisyphus to demonstrate the futility of existence. In the myth, Sisyphus is condemned for eternity to roll a rock up a hill, but when he reaches the summit, the rock will roll to the bottom again. Camus believes that this existence is pointless but that Sisyphus ultimately finds meaning and purpose in his task, simply by continually applying himself to it. The first half of the book contains an extended rebuttal of what Camus took to be existentialist philosophy in the works of Kierkegaard, Shestov, Heidegger, and Jaspers.
Simone de Beauvoir, an important existentialist who spent much of her life as Sartre's partner, wrote about feminist existentialist ethics in her works, including The Second Sex and The Ethics of Ambiguity. Although often overlooked due to her relationship with Sartre, de Beauvoir integrated existentialism with other forms of thinking such as feminism, unheard of at the time, resulting in alienation from fellow writers such as Camus.
Paul Tillich, an important existentialist theologian following Kierkegaard and Karl Barth, applied existentialist concepts to Christian theology, and helped introduce neo-orthodoxy to the general public. His seminal work The Courage to Be follows Kierkegaard's analysis of anxiety and life's absurdity, but puts forward the thesis that modern humans must, via God, achieve selfhood in spite of life's absurdity. Rudolf Bultmann used Kierkegaard's and Heidegger's philosophy of existence to demythologize Christianity by interpreting Christian mythical concepts into existentialist concepts.
Maurice Merleau-Ponty, an existential phenomenologist, was for a time a companion of Sartre. Merleau-Ponty's Phenomenology of Perception (1945) was recognized as a major statement of French existentialism.Madison, G. B., in Robert Audi's The Cambridge Dictionary of Philosophy (Cambridge: Cambridge University Press, 1999, p. 559). It has been said that Merleau-Ponty's work Humanism and Terror greatly influenced Sartre. However, in later years they were to disagree irreparably, dividing many existentialists such as de Beauvoir, who sided with Sartre.
Colin Wilson, an English writer, published his study The Outsider in 1956, initially to critical acclaim. In this book and others (e.g. Introduction to the New Existentialism), he attempted to reinvigorate what he perceived as a pessimistic philosophy and bring it to a wider audience. He was not, however, academically trained, and his work was attacked by professional philosophers for lack of rigor and critical standards.K. Gunnar Bergström, An Odyssey to Freedom University of Uppsala, 1983, p. 92. Colin Stanley, Colin Wilson, a Celebration: Essays and Recollections Cecil Woolf, 1988, p. 43.
Neon Genesis Evangelion is a Japanese science fiction animation series created by the anime studio Gainax and was both directed and written by Hideaki Anno. Existential themes of individuality, consciousness, freedom, choice, and responsibility are heavily relied upon throughout the entire series, particularly through the philosophies of Jean-Paul Sartre and Søren Kierkegaard. Episode 16's title, Shi ni itaru yamai, soshite is a reference to Kierkegaard's book, The Sickness Unto Death.
Some contemporary films dealing with existentialist issues include Melancholia, Fight Club, I Heart Huckabees, Waking Life, The Matrix, Ordinary People, Life in a Day, Barbie, and Everything Everywhere All at Once. Likewise, films throughout the 20th century such as The Seventh Seal, Ikiru, Taxi Driver, the Toy Story films, , The Great Silence, Ghost in the Shell, Harold and Maude, High Noon, Easy Rider, One Flew Over the Cuckoo's Nest, A Clockwork Orange, Groundhog Day, Apocalypse Now, Badlands, and Blade Runner also have existentialist qualities.
Notable directors known for their existentialist films include Ingmar Bergman, Bela Tarr, Robert Bresson, Jean-Pierre Melville, François Truffaut, Jean-Luc Godard, Michelangelo Antonioni, Akira Kurosawa, Terrence Malick, Stanley Kubrick, Andrei Tarkovsky, Éric Rohmer, Wes Anderson, Woody Allen, and Christopher Nolan. Charlie Kaufman's Synecdoche, New York focuses on the protagonist's desire to find existential meaning. Similarly, in Kurosawa's Red Beard, the protagonist's experiences as an intern in a rural health clinic in Japan lead him to an existential crisis whereby he questions his reason for being. This, in turn, leads him to a better understanding of humanity. The French film, Mood Indigo (directed by Michel Gondry) embraced various elements of existentialism. The film The Shawshank Redemption, released in 1994, depicts life in a prison in Maine, United States to explore several existentialist concepts.For an examination of the existentialist elements within the film, see Philosophy Now, issue 102, accessible here (link), accessed 3 June 2014.
Existentialist themes are displayed in the Theatre of the Absurd, notably in Samuel Beckett's Waiting for Godot, in which two men divert themselves while they wait expectantly for someone (or something) named Godot who never arrives. They claim Godot is an acquaintance, but in fact, hardly know him, admitting they would not recognize him if they saw him. Samuel Beckett, once asked who or what Godot is, replied, "If I knew, I would have said so in the play." To occupy themselves, the men eat, sleep, talk, argue, sing, play games, exercise, swap hats, and contemplate suicide—anything "to hold the terrible silence at bay". The Times, 31 December 1964. Quoted in Knowlson, J., Damned to Fame: The Life of Samuel Beckett (London: Bloomsbury, 1996), p. 57 The play "exploits several archetypal forms and situations, all of which lend themselves to both comedy and pathos."Cronin, A., Samuel Beckett The Last Modernist (London: Flamingo, 1997), p. 391 The play also illustrates an attitude toward human experience on earth: the poignancy, oppression, camaraderie, hope, corruption, and bewilderment of human experience that can be reconciled only in the mind and art of the absurdist. The play examines questions such as death, the meaning of human existence and the place of God in human existence.
Tom Stoppard's Rosencrantz & Guildenstern Are Dead is an absurdist tragicomedy first staged at the Edinburgh Festival Fringe in 1966. The play expands upon the exploits of two minor characters from Shakespeare's Hamlet. Comparisons have also been drawn to Samuel Beckett's Waiting for Godot, for the presence of two central characters who appear almost as two halves of a single character. Many plot features are similar as well: the characters pass time by playing Questions, impersonating other characters, and interrupting each other or remaining silent for long periods of time. The two characters are portrayed as two clowns or fools in a world beyond their understanding. They stumble through philosophical arguments while not realizing the implications, and muse on the irrationality and randomness of the world.
Jean Anouilh's Antigone also presents arguments founded on existentialist ideas. It is a tragedy inspired by Greek mythology and the play of the same name ( Antigone, by Sophocles) from the fifth century BC. In English, it is often distinguished from its antecedent by being pronounced in its original French form, approximately "Ante-GŌN." The play was first performed in Paris on 6 February 1944, during the Nazi occupation of France. Produced under Nazi censorship, the play is purposefully ambiguous with regards to the rejection of authority (represented by Antigone) and the acceptance of it (represented by Creon). The parallels to the French Resistance and the Nazi occupation have been drawn. Antigone rejects life as desperately meaningless but without affirmatively choosing a noble death. The crux of the play is the lengthy dialogue concerning the nature of power, fate, and choice, during which Antigone says that she is, "... disgusted with the...promise of a humdrum happiness." She states that she would rather die than live a mediocre existence.
Critic Martin Esslin in his book Theatre of the Absurd pointed out how many contemporary playwrights such as Samuel Beckett, Eugène Ionesco, Jean Genet, and Arthur Adamov wove into their plays the existentialist belief that we are absurd beings loose in a universe empty of real meaning. Esslin noted that many of these playwrights demonstrated the philosophy better than did the plays by Sartre and Camus. Though most of such playwrights, subsequently labeled "Absurdist" (based on Esslin's book), denied affiliations with existentialism and were often staunchly anti-philosophical (for example Ionesco often claimed he identified more with 'Pataphysics or with Surrealism than with existentialism), the playwrights are often linked to existentialism based on Esslin's observation.Kernan, Alvin B. The Modern American Theater: A Collection of Critical Essays. Englewood Cliffs, New Jersey: Prentice-Hall, 1967.
An early contributor to existentialist psychology in the United States was Rollo May, who was strongly influenced by Kierkegaard and Otto Rank. One of the most prolific writers on techniques and theory of existentialist psychology in the US is Irvin D. Yalom. Yalom states that
A more recent contributor to the development of a European version of existentialist psychotherapy is the British-based Emmy van Deurzen.
Anxiety's importance in existentialism makes it a popular topic in psychotherapy. Therapists often offer existentialist philosophy as an explanation for anxiety. The assertion is that anxiety is manifested of an individual's complete freedom to decide, and complete responsibility for the outcome of such decisions. Psychotherapists using an existentialist approach believe that a patient can harness his anxiety and use it constructively. Instead of suppressing anxiety, patients are advised to use it as grounds for change. By embracing anxiety as inevitable, a person can use it to achieve his full potential in life. Humanistic psychology also had major impetus from existentialist psychology and shares many of the fundamental tenets. Terror management theory, based on the writings of Ernest Becker and Otto Rank, is a developing area of study within the academic study of psychology. It looks at what researchers claim are implicit emotional reactions of people confronted with the knowledge that they will eventually die.
Also, Gerd B. Achenbach has refreshed the Socratic tradition with his own blend of philosophical counseling; as did Michel Weber with his Chromatiques Center in Belgium.
In Letter on Humanism, Heidegger criticized Sartre's existentialism:
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