Existentialism

up:: The Body, Relationships, Love, Social Philosophy
related:: Jean-Paul Sartre

Sartre and Beauvoir argue that we generally exist as “a being-for-others” (un être-pour-autrui), which is to say that I understand or see myself in the way that I do through “the look” (le regard) of the Other. And the look has the power to strip away my freedom and turn me into an object. Human relations, on this account, are best understood as a form of conflict, a dyadic power struggle where I try to assert my freedom and subjectivity by turning the Other into an object, while the Other tries to do the same to me. “While I attempt to free myself from the hold of the Other,” writes Sartre, “the Other is trying to free himself from mine; while I seek to enslave the Other, the Other seeks to enslave me… Conflict is the original meaning of being-for-others” (1943 [1956, 475]). This struggle for self-assertion leads to Sartre’s famous claim in his play Huis Clos (No Exit) that “Hell is—other people” (1944 [1989, 45]).

Existentialism emphasizes individual freedom, personal responsibility, and the subjective search for meaning in a seemingly absurd and indifferent universe. Key figures include Søren Kierkegaard, Friedrich Nietzsche, Jean-Paul Sartre, and Albert Camus. Existentialists often reject the notion of objective meaning or divine guidance.

• “Camus calls life absurd and advocates for ‘rebellion,’ but if life has no inherent meaning, why should rebellion or justice matter at all? Why not embrace nihilism fully?”
• Example: Totalitarian regimes often exploit nihilistic worldviews to suppress justice, demonstrating the dangers of denying objective moral foundations.

• “Existentialists value freedom as the ultimate good, but freedom for what? If life has no purpose beyond subjective whims, freedom becomes an empty concept.”
• Analogy: A ship with no destination, even if it sails freely, ultimately drifts aimlessly.

• “Existentialism often glorifies despair as a recognition of life’s absurdity. Could it instead signify a human yearning for divine connection and ultimate purpose?”
• Reflective Quote: “Verily, in the remembrance of Allah do hearts find rest.” (Quran 13:28) — contrast this with the existential despair Camus and Sartre romanticize.

• “Existentialists encourage authenticity and living ‘true to oneself.’ But what is this ‘self’? If there is no essence, how can one be true to it?”
• Example: Modern consumerism often co-opts the language of authenticity, encouraging people to buy products that express their ‘true self,’ exposing the hollowness of the concept.

• Islam defines freedom as liberation from nafs (ego) and false gods, guiding humans to align their will with the Creator’s.
• Contrast: Sartre’s freedom binds individuals to their desires, often leading to moral anarchy, while Islam’s submission elevates the soul.

• Camus’ concept of absurdity implies a chaotic universe. Islam teaches that creation reflects divine order and wisdom.
• Example: “And We did not create the heaven and the earth and all that is between them in play.” (Quran 21:16)

• Existentialist despair stems from rejecting divine mercy. Islam counters this with hope in Allah’s forgiveness and justice.
• Quranic Anchor: “Do not despair of Allah’s mercy.” (Quran 39:53) — Islam transforms despair into a call for spiritual growth.

• Islam aligns authenticity with fitrah (the natural disposition), which orients humans toward knowing and worshiping Allah.
• Analogy: A seed fulfills its authenticity by growing into a tree, not by denying its nature.

• Subjective ethics lead to moral paralysis in addressing global issues like climate change, inequality, and oppression.
• Example: Sartre defended Stalinism, showcasing the dangers of unmoored ethical frameworks.

• The capitalist system thrives on selling individuals the illusion of freedom and authenticity, exploiting existentialist ideals for profit.
• Analogy: Social media influencers marketing ‘authentic lifestyles’ often exemplify artificiality and materialism.

• Al-Ghazali refuted philosophies that deny divine purpose, arguing that true happiness lies in aligning with Allah’s will.
• Analogy: A lamp is made to give light, and its purpose is fulfilled in doing so. Likewise, humans are created to worship Allah.

• Nietzsche’s Influence: His “death of God” narrative paved the way for existentialist despair, promoting nihilism over spiritual fulfillment.
• Sartre and Postmodernism: Sartre’s denial of essence has fueled identity crises and fragmented societal cohesion.
• Camus and Modern Apathy: Camus’ romanticization of rebellion without purpose exacerbates moral and spiritual alienation.

• Rising suicide rates, particularly in secular societies, correlate with existential crises.
• Mental health statistics highlight how the absence of a coherent spiritual framework exacerbates anxiety and depression.

• A compass without a north star spins aimlessly—similarly, a life without Allah loses direction.
• A river cut off from its source dries up—just as human souls without connection to Allah become desolate.