Existentialism

This blog is written as a task assigned by the head of the Department of English (MKBU), Prof. and Dr. Dilip Barad Sir. Here is the link to the professor's blog for background reading: Click here.

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Introduction

In this blog, I reflect on my recent engagement with flipped learning activities centered on existentialist philosophy. Through an array of video lectures and thoughtful analyses, I have delved into the rich, complex themes that define existentialism—from the assertion that—

“existence precedes essence”

—to the nuanced interplay between freedom, responsibility, and the inherent absurdity of life. This immersive experience has not only broadened my intellectual horizons but has also empowered me to appreciate the transformative potential of active, self-directed learning.

What is Flipped Learning?

Click here to learn more about what flipped learning is.

Video on Flipped Learning: In Search of Questions for Engaged Learning on YouTube/DoE-MKBU: Click here.

Video on Flipped Learning Task - Instructions on YouTube/DoE-MKBU: Click here.

Flipped learning is a pedagogical approach that fundamentally reconfigures the traditional model of instruction by transferring the primary delivery of course content from the classroom to the individual learning space outside of class. In this model, students engage with preparatory materials—such as recorded lectures, readings, or multimedia presentations—prior to the scheduled class session. Consequently, classroom time is repurposed for active, collaborative activities that facilitate deeper understanding and application of concepts, thereby transforming the role of the instructor from a “sage on the stage” to a “guide on the side.”

At its core, flipped learning emphasizes active learning over passive reception. By requiring students to acquaint themselves with foundational content beforehand, the in-class environment becomes a dynamic arena for higher-order cognitive activities such as analysis, evaluation, and creative synthesis. This approach is grounded in constructivist principles, which assert that meaningful learning arises when learners actively construct knowledge rather than merely absorbing information. The shift to active learning enables students to take greater responsibility for their educational journey, fostering critical thinking skills and promoting independent inquiry.

Furthermore, flipped learning engenders a paradigm shift from a teacher-centered model to one that is fundamentally learner-centered. In this framework, the classroom is transformed into a space for exploration and application, where discussions, problem-solving exercises, and collaborative projects are emphasized. This reallocation of instructional time allows educators to provide targeted guidance and immediate feedback, catering to diverse learning styles and enabling differentiated instruction. The approach not only enhances individual engagement but also nurtures a supportive community where learners can collaboratively construct meaning.

Technology plays an instrumental role in the flipped learning model. Digital tools and online platforms facilitate the dissemination of course content, thereby increasing accessibility and allowing students to learn at their own pace. This integration of technology not only supports the acquisition of knowledge but also prepares students for a rapidly evolving, digitally interconnected world.

In summary, flipped learning represents a transformative approach that reallocates the traditional functions of classroom instruction. By shifting the emphasis from passive absorption to active engagement, it empowers students to construct their own understanding and develop a more personalized relationship with the material. This model champions a holistic, learner-centered environment that cultivates not only intellectual growth but also the practical skills necessary for lifelong learning.

Video 1: What is Existentialism?

The video on existentialism presented a series of profound ideas that resonated deeply with my intellectual sensibilities, leaving an indelible impression on my understanding of this philosophical movement. I found the notion that existentialism commences with the individual particularly compelling, as it emphasizes the primacy of personal experience and introspection. This concept really made me think about the inherent responsibility each person bears in shaping one’s own existence. The depiction of existentialism as a triangle, with individuality, freedom, and passions forming its three essential vertices, was truly insightful, as it encapsulates the intricate interplay between human emotion, rationality, and the quest for autonomy.

Furthermore, the discussion concerning the relationship between divine belief and existential thought further enriched my perspective. The argument that genuine engagement with existential philosophy necessitates an individualized confrontation with despair and the absurd before any theistic commitment challenges conventional paradigms. I was particularly impressed by the idea that embracing God without first grappling with the existential void constitutes a form of philosophical suicide, thereby underscoring the necessity of personal authenticity over uncritical adherence to inherited belief systems.

Overall, the video’s nuanced exploration of existential themes such as freedom, individuality, and the confrontation with life’s inherent uncertainties has broadened my intellectual horizons. I am deeply appreciative of the manner in which these complex ideas were presented, inviting rigorous introspection and scholarly debate. This reflective analysis not only elucidates the multifaceted nature of existentialism but also inspires a continued inquiry into the philosophical underpinnings of human existence.

In reflecting upon these ideas, I recognized that existentialism challenges us to confront uncomfortable truths about freedom and isolation. I found this truly insightful, as it compels us to question accepted norms and to embrace the uncertainties that define our existence. This intellectual journey is both daunting and exhilarating with profound urgency.

Question:

How can the three ideas of existentialism—being your own person, having freedom, and feeling deep emotions—work together with the idea that there are fixed moral rules? Do we need to change what it means to be truly ourselves in today’s world because of this?

Answer:

I think we can make these ideas work together by seeing that even if there are some fixed rules, each person still has the power to choose what matters to them. Being true to yourself means making your own choices, even when there are rules to follow. In today’s world, this means that you can still be yourself and create your own values without completely ignoring the rules.

Video 2: The Myth of Sisyphus: The Absurd Reasoning (Feeling of the Absurd)

I found the discussion of absurd reasoning in the context of Camus’s 'The Myth of Sisyphus' profoundly stimulating and deeply reflective. The video’s opening focus on suicide as the—

“only truly serious philosophical problem”

—immediately compelled me to reconsider the existential dimensions of human thought. I found this truly insightful as it presented suicide not merely as an act of despair but as an intimately personal decision, crafted within the silence of the heart much like a great work of art. This portrayal resonates with the idea that beginning to think inevitably unveils the absurdity embedded in our existence.

Moreover, the elucidation of the—

“divorce between man and his life”

—that stark moment when our universe is stripped of illusions—was particularly compelling. This concept really made me think about how the realization of life’s inherent meaninglessness does not necessarily predicate a desire for annihilation but rather invites a profound re-examination of hope versus despair. The video skillfully navigates the paradox that, although many individuals might contemplate suicide upon confronting life’s absurdity, such an act does not serve as a logical endpoint for every existential inquiry.

In grappling with these themes, I was struck by the rigorous demand for an “absurd reasoning” that eschews reckless passion in favor of a methodical, evidence-based engagement with the inevitability of death. This meticulous analytical approach challenges us to reconcile the dissonance between existential dread and the potential for human resilience.

Ultimately, this discussion not only enhances our theoretical comprehension but also profoundly informs our existential engagement with the paradoxes inherent in human life. It challenges conventional perspectives.

Question:

How does the clash between life feeling meaningless and our search for meaning force us to change the way we think about truth?

Answer:

When we see that life can feel empty yet we keep looking for meaning, it makes us question old ways of thinking. This clash pushes us to find new ideas and methods to understand the world better. We start to learn that truth might not come from old beliefs but from our own efforts to find meaning.

Video 3: The Myth of Sisyphus: the notion of philosophical suicide

I was profoundly impressed by the video’s incisive exploration of philosophical suicide within the framework of Camus’s absurdist philosophy. I found the distinction between the feeling of the absurd and the notion of the absurd to be particularly enlightening, as it underscores how our experiential confrontation with life’s irrationality forms the very foundation of our existential awareness. The video elucidates that the absurd does not reside solely within the individual or the world but emerges only through their confrontation—an insight that truly made me think about the dynamic interplay between human desire and the inherent limitations of rationality.

This concept of philosophical suicide—as an evasion of the authentic engagement with absurdity—was especially striking. Rather than directly grappling with the paradoxes of existence, many opt to subtly alter the parameters of the problem, thus escaping the rigorous demands imposed by the absurd. Whether by resorting to appeals to religious transcendence or by prematurely establishing hope, these acts represent a form of “leap” that Camus vehemently criticizes. I found this truly insightful, as it reframes philosophical suicide not simply as an act of despair, but as a calculated renunciation of the full intellectual challenge presented by the irrationality of the world.

Moreover, the insistence that confronting the absurd requires a total absence of hope, a continual rejection of comforting illusions, and a conscious dissatisfaction with facile answers was a point that resonated deeply with me. This uncompromising stance challenges conventional modes of thought by refusing to succumb to superficial reconciliations of despair and meaning. Instead, it demands that one remain perpetually on the “dizzy crest” of the absurd, fully committed to the pursuit of truth even when such a pursuit undermines traditional categories of hope and transcendence. This call for intellectual rigor and existential courage has significantly enriched my understanding of both the limits of human reason and the profound challenges inherent in the search for meaning.

In summary, the video’s treatment of philosophical suicide and its critique of the leap toward transcendence has deepened my appreciation for Camus’s commitment to confronting the absurd head-on. It encourages a relentless and honest interrogation of our existential condition—a perspective that I find both challenging and profoundly liberating.

Question:

How does Camus’s idea of refusing an easy escape from life’s problems force us to change how we use reason to search for meaning?

Answer:

Camus tells us not to take the easy way out by relying on quick fixes like religion or simple answers. By refusing these shortcuts, we must use our own thinking to find meaning. This means we learn to trust our inner strength and our ability to decide what is important in life.

Video 4: Dadaism, Nihilism and Existentialism

The video’s incisive exploration of Dadaism, nihilism, and existentialism profoundly reshaped my understanding of these interrelated movements, especially within the context of post-World War I disillusionment. I found it truly insightful that Dadaism, often hastily equated with nihilism, is in fact a deliberate and transformative rejection of inherited values. Rather than embracing a void of meaning, Dadaism sought to question and dismantle the established norms that precipitated the catastrophic events of the war, thereby clearing the path for the creation of new, self-determined values.

This concept really made me think about the radical potential embedded in artistic rebellion. The video eloquently portrays Dadaism as the—

“Socrates of the war years,”

—where artists like Hugo Ball, Jean Arp, and others rejected conventional artistic and cultural prescriptions. Their unorthodox approach—eschewing fixed rules and embracing the freedom to redefine language and aesthetics—demonstrates that the movement was not a mere descent into nihilism but an active, critical intervention against the stasis of tradition. I found Hugo Ball’s manifesto particularly stirring; his call to become free of imposed values and to invent one’s own language resonated with me as a profound act of self-liberation and creative empowerment.

Moreover, the video’s comparative analysis between Dadaism and existentialism was equally compelling. Both movements interrogate the arbitrary nature of conventional values, yet they diverge in their methodologies. While existentialism confronts the absurdity of existence directly, often grappling with the inherent meaninglessness of life, Dadaism adopts a more iconoclastic stance—challenging established norms through provocation and the subversion of aesthetic expectations. This interplay between deconstruction and the potential for reconstruction is intellectually invigorating, as it invites us to reconsider the boundaries between art, philosophy, and the politics of value.

Overall, the video has enriched my perspective by highlighting how Dadaism, rather than being an end in itself, serves as a critical tool for questioning and ultimately transcending the cultural paradigms that bind us. It underscores the importance of radical inquiry in the pursuit of genuine freedom and authenticity.

Question:

How does Dadaism’s rejection of old rules change the way we look at art and life, so that life is not seen as having either no value or fixed value?

Answer:

Dadaism shows us that by throwing away old, strict rules, we can see art and life in a new way. Instead of thinking that life has either no value or a set value, we can create our own ideas about what is important. This helps us appreciate that life and art can have many different meanings.

Video 5: Existentialism - a gloomy philosophy

The video 'Existentialism – a gloomy philosophy' provided an illuminating perspective on a school of thought often maligned for its preoccupation with anxiety, despair, and absurdity. I found this truly insightful because it reframed these ostensibly negative conditions not as endpoints but as catalysts for profound personal transformation. The video compellingly argued that existentialism is not an endorsement of nihilism or narcissism; rather, it is an invitation to engage deeply with the human condition by questioning inherited values and embracing one’s own responsibility in creating meaning.

This concept really made me think about the transformative potential inherent in recognizing our existential challenges. Instead of succumbing to despair, existentialist philosophers propose that individuals critically judge and choose their own values, thereby fostering a path toward self-discovery and authentic living. The discussion on various methods for finding relief—be it through faith, personal truth, or the acceptance of the absurd—enhanced my understanding of how these strategies serve as rigorous engagements with life’s inherent uncertainties rather than as escapes from them.

I was particularly impressed by the historical context provided in the video, which explained that existentialism emerged as a response to the pervasive sense of emptiness following World War II. This movement, far from being merely gloomy, offered a philosophical remedy to a world battered by despair. It challenged individuals not to passively accept a predetermined fate but to actively participate in the construction of meaning in their own lives. In doing so, existentialism transcends its reputation for gloominess and becomes a liberatory framework that empowers individuals to confront and transform the anguish of existence.

Question:

How does the mix of feeling deep sadness about life and the need to create our own values change the usual idea that life either means nothing or is only about ourselves? Does this make us rethink our basic ideas about life after hard times like war?

Answer:

When we feel deep sadness but also work hard to create our own values, it shows that life is more than just having no meaning or being selfish. This mix tells us that life is complex. It makes us think again about our basic ideas, especially after difficult events like wars, and helps us understand that we can find meaning by making our own choices even in hard times.

Video 6: Existentialism and Nihilism: Is it one and the same?

I found the video 'Existentialism and Nihilism: Is it one and the same?' profoundly enlightening as it incisively delineates the fundamental distinctions between these two philosophical paradigms. The video’s analysis was especially compelling when it articulated how existentialism, as a tradition, has consistently combated nihilism. I found this truly insightful because it reframed nihilism not as an inherent attribute of existential thought, but rather as a deviation from the existential imperative of subjective responsibility and active rebellion.

The discussion on Kierkegaard’s perspective, which characterizes nihilism as the loss of individuality, resonated deeply with me. His philosophical project emphasizes the importance of fostering subjectivity in the face of the existential void, thereby rejecting passive conformity. Similarly, Nietzsche’s critique of nihilism—focused on the devaluation of the highest values—illuminated the dangers of succumbing to a state of inertia. In contrast, the video presents Turin as an exemplar of nihilistic consent, an individual who passively accepts life, thus undermining the very spirit of existential rebellion. This notion, that even those who contemplate suicide must engage in a continuous struggle against the temptation to succumb, truly made me think about the imperative of active defiance in the pursuit of meaning.

Moreover, the video underscores Camus’s argument in 'The Myth of Sisyphus' and 'The Rebel' that rebellion constitutes the only viable response to the absurdity of life. This perspective challenges the viewer to reconsider nihilism as not merely a philosophical endpoint, but as a dynamic opposition to existential inertia. In essence, the video challenges us to critically interrogate our own philosophical stances, inspiring renewed commitment to active, authentic existence.

Question:

How does the fight between those who want to live freely and those who just give up make us change how we see who we are and what we value when life feels pointless?

Answer:

When some people fight for freedom and others simply accept that life has no meaning, we are forced to rethink our beliefs. We learn that our choices matter. We see that being true to ourselves is important, even when life seems pointless.

Video 7: Let us introduce Existentialism again!

The video 'Let us introduce Existentialism again!' stands out as the most impactful among all the discussions in this series, and I found its presentation of existentialist thought profoundly illuminating. This video not only revisits the historical roots of existentialism but also delves into its fundamental concerns, thereby offering a comprehensive re-introduction that resonated with my intellectual curiosity and personal reflections.

I found it truly insightful that the video begins by clarifying that existentialism is not a rigid philosophical system or a set of doctrines; rather, it is a dynamic movement that emerged in 19th-century Europe. This distinction is crucial because it liberates existentialism from the confines of dogmatism, allowing it to serve as an open-ended inquiry into the human condition. The video aptly credits pioneers like Søren Kierkegaard and Friedrich Nietzsche—and even Fyodor Dostoevsky—for laying the groundwork for this movement. Their contributions underscore the notion that existentialism is fundamentally concerned with the problem of life as a human being—a problem that remains as urgent today as it was then.

One of the central themes of the video is the imperative for individuals to confront the monumental questions of existence:

“Why am I here?”

“What does it mean to be human?”

and

“How should I live my life?”

This concept really made me think about the enduring relevance of these questions, particularly in a modern context where pre-packaged systems of meaning—whether philosophical, religious, or scientific—often fail to capture the nuanced realities of human experience. Existentialists argue that such systems tend to oversimplify life’s complexities by offering absolute answers, thereby neglecting the profound individuality of human existence. This perspective not only challenges us to question received wisdom but also empowers us to seek our own answers through personal reflection and authentic choice.

I was particularly struck by the discussion surrounding the famous existentialist dictum that—

“existence precedes essence.”

The video explains this concept by contrasting the predetermined nature of inanimate objects with the unique freedom of human beings. Unlike a car or a tree—which are created with a specific purpose in mind—humans are born without an inherent essence and must therefore forge their own identities through choices and actions. This idea, as articulated by Jean-Paul Sartre, resonated deeply with me, as it encapsulates the dual burden and liberation inherent in human freedom. It is both a call to responsibility and a challenge to the status quo, urging us to become the architects of our own lives rather than mere conformists.

Another element that I found profoundly engaging was the video’s treatment of the tension between existentialism and nihilism. While nihilism posits that life is inherently meaningless, existentialism, in contrast, suggests that although objective meaning may be elusive, individuals possess the agency to create subjective meaning. Nietzsche’s exhortation to “become who you are” serves as a powerful reminder that authenticity is achieved through the active construction of personal values, even if such a path is fraught with solitude and societal criticism. This transformative potential—turning existential angst into a catalyst for self-creation—remains one of the most compelling aspects of existentialist thought.

The video also provides a historical narrative that traces the evolution of existentialism from its early roots in the 19th century to its flourishing in the wake of World War II. The post-war context, marked by disillusionment and a pervasive sense of meaninglessness, catalyzed the prominence of existentialist thinkers such as Franz Kafka, Martin Heidegger, Albert Camus, and Maurice Merleau-Ponty. Their works underscore the importance of grappling with mortality and embracing the inherent uncertainty of life. I appreciated how the video contextualized these ideas within broader historical and cultural developments, thereby reinforcing the enduring relevance of existential inquiry.

Finally, the video’s balanced exposition—combining historical insight, philosophical rigor, and a deep concern for the individual’s lived experience—renders it not only intellectually stimulating but also emotionally resonant. I find this approach particularly impactful because it acknowledges the complexities of our existential struggles while simultaneously offering a liberatory vision of personal responsibility and creative freedom.

Question:

How does the idea that we make our own identity, and the rejection of a purpose given by others, make us change how we view our life and time in today’s world?

Answer:

This idea shows us that we are not born with a fixed purpose. We have the power to shape who we are. As a result, we start to see our life and time in a new way, where our own choices are what truly count.

Video 8: Explain like I'm Five: Existentialism and Nietzsche

The video 'Explain Like I’m Five: Existentialism and Nietzsche' is an extraordinarily engaging and thought-provoking introduction to some of the most challenging ideas in contemporary philosophy. I found this truly insightful because it manages to distill the intricate philosophical contributions of Friedrich Nietzsche into accessible concepts through a playful, child-friendly approach. The video adeptly explains that existentialism, far from prescribing a universal moral code, empowers individuals to create their own values—a notion encapsulated in Nietzsche’s vision of the “Übermensch.” This concept, which posits that one can transcend traditional moral constraints and define one’s own ethical standards, resonated deeply with me.

The video’s use of everyday examples, such as the analogy of cleaning up one’s room or the simple act of taking a toy from another child, effectively illustrates how societal norms and imposed rules can be questioned and even overturned. By prompting us to reconsider why we must adhere to rules established by others, the presentation reveals the liberating potential of embracing one’s own moral agency. I found this concept truly insightful, as it underscores that existentialism is not a license for arbitrary behavior but rather an invitation to assume full responsibility for our choices and to create a personalized framework for what constitutes right and wrong.

This approach, which rejects the notion of a fixed, externally imposed morality, compelled me to reflect on the transformative power of self-determination. Nietzsche’s idea that “there is no universal morality” challenges the conventional view of ethical objectivity, suggesting instead that each individual must sculpt their own essence through deliberate choices. This perspective, central to Nietzsche’s philosophy and a core tenet of existentialism, really made me think about the profound implications of living authentically—where one not only recognizes the absence of preordained values but also actively participates in the creation of one’s moral universe.

Moreover, the video’s ability to communicate these abstract ideas in a clear and engaging manner, despite the necessary simplifications for a young audience, is particularly commendable. It highlights the enduring relevance of Nietzsche’s critique of traditional moral systems and invites both novices and seasoned scholars to reassess the foundations upon which our values are built.

Question:

How does breaking down old rules about right and wrong (like in Nietzsche’s idea of the “Übermensch”/Superman) and making our own values change how we decide what is right today?

Answer:

When we stop following old rules and make our own values, we learn that right and wrong are not fixed. We see that each person can decide what is good based on their own life. This change helps us create a new way to know what is right.

Video 9: Why I like Existentialism? Eric Dodson

Eric Dodson’s video, 'Why I Like Existentialism?,' resonated with me on multiple levels, both intellectually and emotionally. I found this truly insightful because Dodson’s reflections capture the dual nature of existentialism: one that nourishes the mind through rigorous conceptual inquiry and simultaneously enriches the heart with a profound existential sensibility. His articulation of existentialism as a philosophy that does not merely dissect life’s complexities but embraces them wholeheartedly truly made me think about the depth and breadth of human experience.

One of the most striking aspects of the video is how Dodson explains the appeal of existentialism as a holistic mode of understanding existence. He eloquently describes how existentialism honors our intellectual curiosity—inviting us to question conventional answers to life’s riddles—while also appealing to our inherent desire to feel deeply and live passionately. This synthesis of reason and emotion is, to me, one of the most compelling attributes of existential thought. In a world that often prioritizes cold rationality or unbridled sentimentality, existentialism’s balanced approach is both refreshing and transformative.

Dodson’s emphasis on the honesty of existential thinkers is another point that profoundly impacted me. He admires how these thinkers confront the stark realities of life—the absurdities, our inevitable mortality, and the denial of our intrinsic freedom—without resorting to comforting illusions. I found this concept truly insightful because it challenges us to face life in its entirety, acknowledging both our strengths and our vulnerabilities. This candid recognition of life’s darker aspects, such as anxiety and suffering, does not serve to debilitate us but rather to deepen our appreciation of the human condition. It is a call to live authentically, to accept that our limitations are as much a part of our being as our potential for greatness.

Moreover, the video made me reflect on the expansive vision of existence that existentialism offers. Dodson speaks of life not as a series of isolated events but as an interconnected experience that spans the personal, the communal, and even the cosmic. He reminds us that our existence is interwoven with the vast dynamics of the universe—a perspective that invites us to see ourselves as active participants in the grand unfolding of life. This idea really made me think about the significance of perceiving life through a broader lens, where every moment, every experience, contributes to a larger narrative that transcends the mundane.

What I found particularly compelling is Dodson’s candid admission of his intellectual journey. Despite not labeling himself strictly as an existentialist, he acknowledges how he has selectively integrated insights from existentialism alongside other philosophical traditions such as phenomenology, Buddhism, humanistic psychology, and even modern scientific cosmology. This eclectic approach underlines an important lesson: that the search for meaning is not confined to rigid doctrines but is an evolving, personal process. His perspective has broadened my understanding of what it means to think deeply and live authentically—suggesting that the pursuit of knowledge must be as much about feeling as it is about reasoning.

Dodson’s practical suggestions for living more existentially further underscore the transformative power of this philosophy. His top ten list—ranging from questioning conventional answers and relating to the vastness of the universe, to embracing suffering as an essential part of growth and rediscovering a childlike sense of wonder—offers concrete ways to infuse our lives with purpose and passion. I found these suggestions truly inspiring, as they encapsulate the essence of existentialism: the courage to confront life’s challenges head-on and to reclaim the power inherent in our very existence.

In sum, Eric Dodson’s exploration of existentialism is both intellectually stimulating and deeply moving. It bridges the gap between abstract philosophical inquiry and the tangible, lived experience of being human. His reflections have encouraged me to reexamine my own life, to embrace both the beauty and the struggle inherent in existence, and to strive for a life that is as authentic and passionate as it is reflective and thoughtful.

Question:

How does mixing deep thinking with strong feelings make us change how we understand who we are and what we can know, especially when our lives are short in a big universe?

Answer:

When we combine careful thought with deep feelings, we begin to see life more clearly. We understand that our choices matter. This mix changes our basic ideas about ourselves and helps us know that even in a huge universe, our life is important.

Video 10: Let us sum up: From Essentialism to Existentialism

The video 'Let us sum up: From Essentialism to Existentialism' offered an exceptionally comprehensive and thought-provoking synthesis of two contrasting philosophical paradigms. I found this truly insightful because it not only delineates the historical underpinnings of essentialism but also persuasively articulates how existentialism emerged as a radical alternative, challenging long-held metaphysical assumptions about human nature and purpose.

At the core of the video is the exposition of essentialism—a doctrine deeply rooted in classical philosophy, particularly in the thought of Plato and Aristotle—which posits that every entity, including human beings, possesses an intrinsic essence or predetermined set of characteristics that defines its identity. This view, which once provided a comforting framework by asserting that our lives are guided by a divine or natural order, implies that our purpose is preordained, and our fulfillment hinges on our capacity to actualize that pre-given essence. However, the video effectively highlights that this perspective, while historically dominant, is inherently limited when confronted with the complexities and the inherent ambiguities of modern existence.

What I found particularly compelling was the transition from essentialism to existentialism—a shift epitomized by Jean-Paul Sartre’s seminal dictum that—

“existence precedes essence.”

This concept, as expounded in the video, fundamentally subverts traditional teleological narratives by asserting that human beings are not born with an inherent purpose. Instead, we are thrust into an indifferent universe where meaning is not a given but must be actively constructed through our choices and actions. This radical freedom, though empowering, also carries the weight of responsibility and the accompanying anguish of having no predetermined guideposts. Sartre’s notion that we are “condemned to be free” resonated deeply with me; it encapsulates both the exhilarating potential and the existential burden that accompany the creation of one’s own essence.

The video further elucidates how the absurdity of existence emerges from the inherent tension between our deep-seated need for meaning and the universe’s apparent indifference. It underscores that while essentialism provided an ordered narrative of life, existentialism confronts us with the stark reality that the cosmos is devoid of any inherent purpose. Yet, rather than succumbing to nihilism, existentialist thinkers advocate for the radical empowerment of assigning personal meaning—a process that not only reclaims our freedom but also demands that we live authentically, without the crutch of externally imposed values.

A particularly impactful moment in the video was the illustrative anecdote concerning Sartre’s student, who faced a profoundly personal moral dilemma about whether to join a war or remain at home to care for his mother. This story vividly demonstrates the existentialist assertion that no external authority can dictate our choices; only we can determine the values we choose to embrace. The student’s predicament encapsulates the existential imperative to forge one’s own path, even when confronted with life-altering decisions that defy simple moral adjudication.

Moreover, the video’s exploration of existentialism as a response to the disillusionment following World War II adds a historical depth that enriches its philosophical analysis. It reminds us that existentialism did not arise in a vacuum but was a direct response to the catastrophic events that shattered the comforting narratives of order and purpose. In doing so, the video underscores the dual nature of existentialism: while it acknowledges the inherent absurdity of life, it simultaneously offers a vision of empowerment by affirming that meaning is not discovered but created.

In summary, the video masterfully bridges the gap between the deterministic confines of essentialism and the liberating, albeit daunting, prospects of existentialism. I found this presentation profoundly impactful because it challenges us to reconsider the source of our values and the extent to which we are responsible for crafting our own destinies. It is a clarion call to embrace the full spectrum of human freedom—even in the face of an indifferent universe—by actively engaging in the creation of meaning in our lives.

Question:

How does the back and forth between rejecting a set purpose for our lives and the need to create our own true self force us to change how we decide what is right, especially in a universe that seems empty but can have meaning if we make it so?

Answer:

When we reject the idea that our purpose is given to us and choose to make our own meaning, we see that our values come from our own choices. This forces us to learn and decide what is right in new ways. Even if the universe seems empty, we can fill it with meaning by being true to ourselves.

Impact of the Activity on My Understanding of Existentialism

This activity has had a profound impact on my comprehension and appreciation of existentialist philosophy. My learning outcomes include:

1. Enhanced Comprehension:

I now possess a more nuanced understanding of core existentialist ideas, such as the rejection of predetermined essence and the imperative for individuals to construct their own meaning in an indifferent universe.

2. Increased Confidence:

Engaging with diverse perspectives—from Kierkegaard and Nietzsche to Sartre and Camus—has significantly bolstered my confidence in discussing and writing about existentialist themes.

3. Clarification of Concepts:

Previously ambiguous distinctions, notably the differences between existentialism and nihilism, have been clarified, enabling me to better articulate the dynamic tension between despair and creative freedom in the existentialist framework.

4. Broader Intellectual Engagement:

This exercise has underscored the value of a learner-centered approach, encouraging me to integrate intellectual inquiry with personal reflection, thereby enriching both my academic and everyday experiences.

Conclusion

In sum, this flipped learning initiative has been transformative. It has not only deepened my understanding of existentialist philosophy by engaging me in both rigorous analysis and heartfelt introspection, but it has also fostered a more dynamic and authentic approach to learning. By challenging conventional pedagogical models and inviting active participation, the activity has equipped me with a robust intellectual framework to navigate the complexities of human existence. I now view existentialism not as an abstract, static doctrine but as a vibrant, evolving discourse—one that resonates deeply with the challenges and triumphs of modern life.

Additional Resources:

Click here to watch the full video recording of the online lecture on Existentialism part - 1 on YouTube/DoE-MKBU.

Click here to watch the full video recording of the online lecture on Existentialism part - 2 on YouTube/DoE-MKBU.

References

Barad, Dilip. “Existentialism: Video Resources.” Dilip Barad | Teacher Blog, 19 Sept. 2016, blog.dilipbarad.com/2016/09/existentialism-video-resources.html. Accessed 9 Feb. 2025.

---. “Flipped Learning Network.” Dilip Barad | Teacher Blog, 24 Jan. 2016, blog.dilipbarad.com/2016/01/flipped-learning-network.html. Accessed 9 Feb. 2025.

Thank you!