Absurdity, Angst, and the Search for Meaning: The Core of Existentialism
This Blog is a part of flipped learning activity assigned by Prof. Dr. Dilip Barad on existentialism with the help of various resources provided by him on his blog.
Introduction
Existentialism arises from a sustained philosophical concern with the problem of human meaning in a world no longer secured by religious, metaphysical, or moral absolutes. Its intellectual foundations are often traced to Søren Kierkegaard, whose emphasis on subjectivity, anxiety, and individual commitment challenged systematic philosophy, and to Friedrich Nietzsche, whose critique of traditional values and proclamation of the “death of God” exposed the fragility of inherited meanings. In the twentieth century, existentialism finds its most explicit articulation in the works of Jean-Paul Sartre, Martin Heidegger, and Albert Camus. Sartre’s claim that existence precedes essence rejects any predetermined human nature and places freedom and responsibility at the center of human life, while Heidegger’s analysis of being foregrounds finitude, temporality, and authenticity as fundamental conditions of existence. Camus, through his reflections on the absurd, examines the tension between humanity’s persistent search for meaning and the indifference of the universe, ultimately rejecting nihilism in favor of conscious revolt. Across these diverse formulations, existentialism converges on a shared insistence: that individuals must confront freedom, anxiety, and mortality directly, and assume responsibility for creating meaning in an uncertain and groundless world.
Video 1: What is Existentialism?
The concept of belief in God and its connection to the philosophy of existentialism stimulates my thinking, as Camus saw it as philosophical suicide and asserts human individuality in any given situation. All the major figures of existentialism explore human struggles in the absurdity of life. I think that the idea of believing in the existence of God just because one cannot stand tall to face the challenges that life offers is nothing more than an emotional solace.
Expanding on this, the video helps clarify why this "emotional solace" is problematic for existentialists. It acts as a barrier to true freedom. If we rely on a pre-written divine script, we avoid the terrifying weight of the "Triangle of Existentialism": Existence, Freedom, and Responsibility. By removing the safety net of divine purpose, we are forced to acknowledge that we are the sole authors of our lives. This realization brings "angst," but it is also the only path to authenticity. To exist without excuses means we cannot blame God or fate for our actions; we are condemned to be free, and that responsibility, while heavy, is what makes human life significant.
Video 2: The Myth of Sisyphus (The Absurd Reasoning)
The meaning in and of life itself has always been an integral question among human civilization. Albert Camus's modern philosophical essay "The Myth of Sisyphus" discusses the cause of suicide and asserts in the very first sentence that it is the absurdity of life that leads to suicidal thoughts. If an individual fails to arrive at any reasonable conclusion, there are two approaches—death or hope. Camus offers a rather hopeful solution to a monotonous and absurd life in the modern world, stating at the end of the essay, "One must imagine Sisyphus happy." I think this is an appropriate approach to human despair and surrender.
This conclusion is powerful because it redefines what "victory" looks like. Sisyphus is punished with useless labor—pushing a rock up a hill only to watch it roll back down—which mirrors the repetitive nature of modern human existence. We study, work, and struggle, often without a guaranteed final reward. However, by imagining Sisyphus happy, we are not denying the rock's weight; we are denying the rock's power to crush our spirit. His happiness is his rebellion. It suggests that meaning is not found in the outcome of our labor, which is often futile, but in the struggle itself. The act of pushing becomes the meaning, making us masters of our own days.
Video 3: The Myth of Sisyphus (Philosophical Suicide)
Albert Camus thinks that when an individual fails to be or live in a state of absurdity, he either ends up losing all hope for a happy life, or he commits what Camus calls "philosophical suicide" by neglecting the very existence of the absurd. What I find interesting here is that, unlike Kierkegaard, who finds a solution to the absurd in faith, existentialists assert that there's no solution to the absurd but only negation. Now it becomes easier to comprehend the last line of "The Myth of Sisyphus," because what it provides us with is not a solution but a mere negation.
This concept of "negation" is crucial to distinguish from despair. When Camus speaks of "philosophical suicide," he refers to the "leap of faith"—the moment reason abandons itself to believe in something unprovable to feel safe. By refusing this leap, the existentialist remains in the uncomfortable, fragile space of the Absurd. This seems difficult, but I see it as a form of extreme honesty. It is a refusal to lie to oneself about the nature of the world. By maintaining this "negation," we keep our eyes open. We accept the world's silence and our own desire for meaning, and we choose to live in that tension without trying to resolve it artificially with false hope.
Video 4: Dadaism, Nihilism, and Existentialism
The Dada movement emerged after the First World War and was a reaction against it. I think the outburst of this movement in all kinds of art, which aimed to create a more rational and thoughtful society, is against the civilization that produced war, violence, and mass destruction. Dada exposes the shallowness of current systems that do not promote reason and truth. I think it paved the way for the later, more revolutionary and existential movements to follow. Dadaism replaced nationalism with humanism. I can notice a striking change in the treatment of the subject of war as it started exploring the condition of an individual rather than the interest of a nation. War poetry is a glaring example of this shift in literature.
The connection between Dadaism and Existentialism is fascinating because one functions as the demolition crew and the other as the architect. Dadaism had to come first to dismantle the old "rational" values—nationalism, duty, and cultural authority—that led to the senseless slaughter of WWI. It created a "blank slate" by showing that these old values were empty. Existentialism then stepped into this void. Once Dada had cleared the ground of false meanings, Existentialism asked, "Okay, now that we know the old ways are broken, how do we build a life?" Dadaism’s chaotic rejection of systems allowed Existentialism to center the focus back on the naked, singular human experience.
Video 5: Existentialism - A Gloomy Philosophy?
Existentialism presents us with existential questions that are often difficult to answer, which may explain why people consider it a gloomy philosophy. This philosophy poses questions that uncover human emotions such as anxiety, despair, confusion, and absurdity, and that may be the reason people think it ultimately leads to nihilism and narcissism. It challenges our deep-rooted belief system that we were hitherto following, and it makes us uneasy to think of any other way rather than stick to it. But I think that it is, to some extent, a gloomy and uncheerful philosophy.
However, while it admits to gloom, it is not a philosophy of defeat. I would argue that its "uncheerful" nature is actually a form of optimistic toughness. It is like a doctor giving a harsh but necessary diagnosis: we must know we are sick (full of angst and without inherent purpose) before we can truly live. If we ignore the gloom, we live in "bad faith," pretending everything is fine. By confronting the gloom—the anxiety of choice and the certainty of death—we wake up. The philosophy might strip away our comfortable illusions, but in doing so, it hands us back the dignity of being fully awake and alive in the real world.
Video 6: Existentialism and Nihilism
Camus seems to have been providing us two contrary points of view to look at the situation of Sisyphus: either to imagine him happy or to rebel against that absurdity of life. It would be a "philosophical suicide" if we imagine Sisyphus happy, and rebellion against God is almost unthinkable. The choice between these two options makes life absurd and meaningless.
However, upon deeper reflection, I realize that Camus actually argues that imagining Sisyphus happy is the opposite of philosophical suicide—it is his ultimate victory. Philosophical suicide would be if Sisyphus stopped pushing the rock and started praying for a future life, or if he gave up in despair. That would be an escape. But by finding happiness in the struggle, Sisyphus revolts against his punishment. He embraces his fate, and by doing so, he rises above it. The absurdity doesn't vanish, but it no longer defeats him. This nuances my understanding: the true rebellion is not fighting God directly, but simply refusing to be miserable in a meaningless world.
Video 7: Let Us Introduce Existentialism Again!
This video offers a concise yet insightful introduction to existentialism, effectively navigating a philosophy often perceived as difficult to define. It highlights that existentialism isn't a rigid system but a philosophical movement deeply concerned with "The Human Condition". The core of this concern lies in grappling with fundamental questions like "Why am I here?" and "How should I live my life?", without the comfort of pre-made, absolute answers from religious or philosophical systems. A key takeaway is the existentialist rejection of definitive answers, emphasizing instead the individual's burden and freedom to create meaning. The video powerfully elaborates on "existence precedes essence", a concept championed by Jean-Paul Sartre, which posits that humans are not born with a predetermined purpose but forge their own essence through their choices. This directly contrasts with traditional views, like Aristotle's essence or a divinely imposed one. Finally, the video crucially distinguishes existentialism from nihilism. While both reject objective meaning, existentialists, unlike nihilists, champion the human capacity to create personal, subjective meaning. Nietzsche's idea of "becoming who you are" perfectly encapsulates this active pursuit of self-created virtue and purpose, underscoring the difficult yet liberating journey existentialism advocates. It's a call to face life's inherent confusions head-on, taking control of one's narrative rather than conforming.
This distinction between Existentialism and Nihilism is perhaps the most important takeaway. It is easy to look at the "death of God" or the lack of objective morality and slide into the belief that "nothing matters." That is nihilism. Existentialism takes that same starting point but moves in a completely different direction: because nothing matters objectively, everything matters subjectively. If the universe doesn't care, it means I am completely free to care about what I choose. This shifts the focus from a "loss" of meaning to a "creation" of meaning. We are not discovering a path hidden in the bushes; we are hacking a path through a jungle where none existed before.
Video 8: Explain Like I'm Five (Nietzsche)
This video, while aiming to simplify complex philosophical concepts for a young audience, offers an interesting case study in pedagogical approaches to abstract ideas. The hosts' use of relatable scenarios, such as questioning parental rules and the concept of "good boy/girl" behavior, effectively grounds existentialism and Nietzsche's Übermensch in children's lived experiences. However, the simplification, particularly concerning the Übermensch as merely "someone who could do whatever he wants", risks misrepresenting Nietzsche's nuanced philosophy, which emphasizes self-overcoming and creating one's values, not pure hedonism or anarchy. Academically, the video highlights the challenge of translating dense philosophical thought into accessible language without losing critical fidelity. While the "explain like I'm five" premise is inherently reductive, a more balanced introduction might hint at the moral responsibilities inherent in radical freedom. For me, this video serves as a reminder of the delicate balance between clarity and accuracy when disseminating complex ideas, emphasizing that while simplification can engage, it must be carefully managed to avoid oversimplification or misinterpretation.
Video 9: Why I Like Existentialism (Eric Dodson)
Eric Dodson's personal take on existentialism in this video resonates deeply with what I understand as the philosophy's most impactful aspects. He masterfully portrays existentialism not as a purely academic pursuit, but as a practical guide for a more meaningful existence. When he speaks of its "intellectual side" appealing to the mind and a "deeper and more subtle side" appealing to the heart and soul, I find this perfectly encapsulates the essence of "existence precedes essence" - that our lived experience and emotional engagement are paramount to defining who we are. For me, Dodson's emphasis on existentialism's "staggering honesty" about life's absurdities and suffering is where its true power for growth lies. The idea that "suffering is not actually our enemy... sometimes it's our greatest friend and ally" is a profound shift in perspective. It challenges us to embrace difficult experiences, seeing them as catalysts for wisdom and deeper understanding. This honesty fosters immense resilience, as one learns to confront discomfort rather than evade it. Furthermore, I believe existentialism, as Dodson articulates, truly helps individuals grow by encouraging radical freedom and responsibility. His appreciation for its "rebellious way of thinking" and the call to "see how free you can really be" are pivotal. It encourages shedding limiting beliefs and actively participating in life, rather than being a mere spectator. This ultimately empowers us to create our own meaning, leading to what Dodson describes as a "more intensified and more amplified sense of its further horizons and possibilities".
Video 10: Let Us Sum Up (Essentialism vs. Existentialism)
I found this video to be a really insightful exploration of existentialism, especially in how it positioned the philosophy against essentialism. The way the video introduced essentialism right at the start, explaining it as the belief that everything has a predetermined "essence" or purpose before it even exists, was incredibly effective. For instance, the analogy of the knife how it needs a blade to truly be a knife, regardless of its handle-made the concept of essential properties so clear. It helped me grasp how this classical view suggests humans might also have an inherent purpose from birth. By laying out this traditional perspective, the video created a perfect backdrop to understand the radical shift that existentialism represents. The contrast between these two ideas, particularly with the existentialist mantra that "existence precedes essence", highlighted the core difference without me having to struggle with abstract definitions. It made the leap from a divinely ordained purpose to a self- created one much more comprehensible.
The Video I liked Personally
Among the many videos I have reflected upon concerning existentialism, I find myself most aligned with the views expressed in the third video, despite its brevity. The concepts of 'philosophical suicide,' inevitable absurdity, and 'leap' are the ones that have drawn my attention to more complicated yet necessary ideas. We find existentialism relevant to our lives, but we fail to put these values into practice due to societal pressure. Existentialist ideas significantly differ from the values and rules of the society in which we live. When this clash of ideas occurs, we choose what is easy, not what we think is right for us. An absurd man knows there is no place for hope. He recognizes that 'seeking what is true is not seeking what is desirable.' His reasoning should remain faithful to the evidence that aroused it, the absurd itself. Taking the 'leap' (philosophical suicide) is the easy way out. The truly dangerous and challenging path is 'being able to remain on that disinterest in the subtle instant that precedes the leap.' One may not find meaning in one's life, but one needs to embrace the absurdity of life without abandoning one's own established visions of and approach to life. This procedure requires a delicate balance between acceptance and defiance, recognizing the chaos while still striving for personal authenticity. Ultimately, it is in this tension that one discovers the richness of human experience, navigating through both the absurd and the profound.
Learning Outcomes
Has your comprehension of Existentialist philosophy improved?
This flipped learning activity considerably improved my comprehension of existential philosophy. I came to know about other existentialists apart from Nietzsche and Camus. The concept of philosophical suicide, the nature of the absurd, Aristotle's concept of essentialism, and the very essence of what existentialism truly advocates for proved to be new and interesting. Apart from existentialism, I gained some impactful insights on dadaism, nihilism, and narcissism as well.
Do you feel more confident discussing or writing about it?
This activity exposed me to various aspects of existential philosophy, including its background, core concepts from major existential philosophers, and its relation to contemporary movements, which has increased my confidence in writing and discussing existentialism. I can answer questions based on existentialism with more knowledge and clarity than this activity bought.
Has this exercise brought clarity to any previously unclear concepts?
Previously I was unable to distinguish clearly between various movements and philosophies that emerged in the 20th century, such as Dadaism, nihilism, and existentialism, and this exercise cleared that distinction for me. This activity brought clarity and assurance in understanding many theories proposed by existentialists such as Camus, Sartre, and Kierkegaard. This activity cleared my previous concepts and introduced some new ones to me as well.
Thought Provoking Questions
References
- Barad, Dilip. “Existentialism: Video Resources.” Dilip Barad | Teacher Blog, 19 Sept. 2016, blog.dilipbarad.com/2016/09/existentialism-video-resources.html.
- Dostoevsky, Fyodor. Crime and Punishment. Translated by Constance Garnett, Project Gutenberg, 28 Mar. 2006, www.gutenberg.org/files/2554/2554-h/2554-h.htm.
- Dostoevsky, Fyodor. Notes from the Underground. Translated by Constance Garnett, Project Gutenberg, 1 July 1996, www.gutenberg.org/ebooks/600. Project Gutenberg eBook #600.
- Dostoevsky, Fyodor. The Brothers Karamazov. Translated by Constance Garnett, Project Gutenberg, 12 Feb. 2009, www.gutenberg.org/files/28054/old/28054-pdf.pdf. Project Gutenberg eBook #28054.
- Gallagher, Shaun, et al. “Existentialism (Stanford Encyclopedia of Philosophy).” Stanford Encyclopedia of Philosophy, 6 January 2023, https://plato.stanford.edu/entries/existentialism/. Accessed 23 January 2026.
