The term ‘existentialism’ is sometimes reserved for the works of Jean-Paul Sartre, who used it to refer to his own philosophy in the 1940s. But it is more often used as a general name for a number of thinkers in the nineteenth and twentieth centuries who made the concrete individual central to their thought. Existentialism in this broader sense arose as a backlash against philosophical and scientific systems that treat all particulars, including humans, as members of a genus or instances of universal laws. It claims that our own existence as unique individuals in concrete situations cannot be grasped adequately in such theories, and that systems of this sort conceal from us the highly personal task of trying to achieve self-fulfilment in our lives. Existentialists therefore start out with a detailed description of the self as an ‘existing individual’, understood as an agent involved in a specific social and historical world. One of their chief aims is to understand how the individual can achieve the richest and most fulfilling life in the modern world.
Existentialists hold widely differing views about human existence, but there are a number of recurring themes in their writings. First, existentialists hold that humans have no pregiven purpose or essence laid out for them by God or by nature; it is up to each one of us to decide who and what we are through our own actions. This is the point of Sartre’s definition of existentialism as the view that, for humans, ‘existence precedes essence’. What this means is that we first simply exist - find ourselves born into a world not of our own choosing - and it is then up to each of us to define our own identity or essential characteristics in the course of what we do in living out our lives. Thus, our essence (our set of defining traits) is chosen, not given.
Second, existentialists hold that people decide their own fates and are responsible for what they make of their lives. Humans have free will in the sense that, no matter what social and biological factors influence their decisions, they can reflect on those conditions, decide what they mean, and then make their own choices as to how to handle those factors in acting in the world. Because we are self-creating or self-fashioning beings in this sense, we have full responsibility for what we make of our lives.
Finally, existentialists are concerned with identifying the most authentic and fulfilling way of life possible for individuals. In their view, most of us tend to conform to the ways of living of the ‘herd’: we feel we are doing well if we do what ‘one’ does in familiar social situations. In this respect, our lives are said to be ‘inauthentic’, not really our own. To become authentic, according to this view, an individual must take over their own existence with clarity and intensity. Such a transformation is made possible by such profound emotional experiences as anxiety or the experience of existential guilt. When we face up to what is revealed in such experiences, existentialists claim, we will have a clearer grasp of what is at stake in life, and we will be able to become more committed and integrated individuals.
THE ISSUE OF THE RELIGIOUS DIMENSION OF HUMAN NATURE