Existentialism

The writers and thinkers often characterized as “existentialist” sometimes contradict one another. Considering that, boiling the philosophy down to a set of tenets can be difficult. Generally, those associated with existentialism were inspired by the 19th-century works of Søren Kierkegaard and Friedrich Nietzsche, and they believed that individuals needed to defy conformity and define the meaning of life for themselves.

Paul Megna, a scholar of literature and philosophy, notes that the existentialist ideas of Kierkegaard (and, to a lesser extent, Sarte and Camus) had their roots in much earlier texts, which posited that "fear of the Lord" was "the beginning of wisdom."

The existentialist figurehead argued that humans are not born with an identity or purpose; instead, they develop them throughout their lives. For Sartre, this meant making meaning for oneself rather than relying on authorities (like religion or government) to provide it.

In “Existentialism is a Humanism,” Sartre argues that humans are “condemned to be free”—they are not confined to a divine fate, which means they must take the responsibility of creating their own destinies. Those who reject this freedom, by his estimation, are living in “bad faith.”

He didn't use "absurd" as we often do—meaning something silly—but instead to describe humans' desire to ascribe meaning and transcendence in a world that provided neither. Camus believed we needed to acknowledge and accept this absurdity rather than hopelessly believing we'd one day overcome it.

Camus’ most famous work of nonfiction is this collection of philosophical essays. Perhaps the most resonant entry is the title essay, which reimagines the Greek myth of a man condemned to roll a boulder for all eternity. Rather than presenting the story as a cautionary tale about defying the gods, as the original myth intended, Camus considered Sisyphus an “absurd hero” for his actions and imagined him smiling as he endlessly toiled at his repetitive punishment.

The writer's final complete novel is a series of dramatic monologues from Jean-Baptiste Clamence, who tries to explain to a stranger the sound of laughter that began following him. As the "Philosophize This!" podcast argues, the book is Camus' attempt at wrestling with some of the thornier aspects of existentialism in a form that's more digestible than a dense philosophical tome.

Psychologists became interested in existentialism in the 1940s, with two Swiss psychiatrists—Ludwig Binswanger and Medard Boss—particularly taken with Martin Heidegger’s “Being and Time.” The existential approach to therapy emphasized a patient’s personhood and experiences, using them to help that patient face their problems head-on.

De Beauvoir’s 1949 philosophical treatise criticized patriarchy and its negative impact on women. She argued that gender differences were mainly due to socialization rather than innate qualities, writing that “one is not born, but rather becomes, a woman.” In turn, de Beauvoir believed women should refuse predetermined gender roles and instead define themselves, echoing a key tenet of existentialism.

In 1956, the Vatican added Simone de Beauvoir's "The Second Sex" and her novel "The Mandarins" to its Index Librorum Prohibitorum, which already included every book by her partner Jean-Paul Sartre. The Vatican newspaper explained that de Beauvoir's books, which advocated for birth control and criticized marriage, included "the harmful atmosphere of a certain existentialist philosophy" that contained a "hidden poison." (Some readers may experience a paywall.)