Existentialism Is a Humanism - Jean-Paul Sartre

Summary

"Existentialism Is a Humanism" is a 1946 lecture by Jean-Paul Sartre, later published as an essay, in which he defends existentialism against common criticisms and clarifies its core tenets. Sartre argues that at the heart of existentialism lies the principle that "existence precedes essence." This means that humans are born without a pre-defined nature, purpose, or essence; instead, they define themselves through their choices, actions, and projects. Consequently, individuals are radically free and therefore entirely responsible for creating their own values and meaning, not only for themselves but, in a sense, for all of humanity. Sartre explores the implications of this freedom, including anguish, abandonment, and despair, and asserts that existentialism is not a philosophy of quietism or pessimism, but one that actively calls for engagement and the creation of meaning through action, thus affirming human subjectivity and responsibility.

Book Sections

Section 1: The Context and Purpose

Sartre begins by addressing the various criticisms leveled against existentialism at the time. He notes that it has been accused by Communists of being a philosophy of quietism, leading to inaction because if existence precedes essence, there's no inherent purpose to strive for. Christians, on the other hand, criticize it for dwelling on the ignoble aspects of humanity, denying God, and leading to despair. Sartre's primary purpose in this lecture is to defend existentialism against these misunderstandings, asserting that it is, in fact, an optimistic and active philosophy rooted in the full recognition of human freedom and responsibility. He aims to show that existentialism is a humanism because it places man at the center, holding him accountable for his own existence and values.

Character/Concept	Characteristics	Motivations
Man (as the subject of Existentialism)	Free, self-creating, responsible, conscious.	To define himself through action and choice; to create meaning and values in an absurd world.
Atheistic Existentialism	Believes God does not exist; therefore, no pre-ordained essence or moral law.	To understand human freedom and its implications without recourse to divine authority.

Section 2: Existence Precedes Essence

This is the foundational principle of Sartre's existentialism. He illustrates it by contrasting human beings with manufactured objects. For an object, like a paper-knife, its essence (its design and purpose) precedes its existence. It is conceived with a specific function in mind. For humans, however, Sartre argues that "existence precedes essence." We are first born, we exist, and then we define ourselves through our choices and actions. There is no pre-existing human nature, no blueprint, no divine plan that dictates who we are supposed to be. Each individual is a blank slate at birth, constantly creating their own essence throughout their life. This implies that humans are fundamentally free and radically undetermined.

Section 3: Condemned to be Free (Anguish, Abandonment, Despair)

Because existence precedes essence, humanity is "condemned to be free." This freedom means complete responsibility. Sartre introduces three key concepts that arise from this radical freedom:

• Anguish: The overwhelming sense of responsibility that comes from realizing that one's choices not only define oneself but also implicitly propose a model for all humanity. When we choose, we are choosing for everyone, and this awareness causes anguish. It's the feeling of total and profound responsibility for our own being and for humanity.
• Abandonment: This concept refers to the implications of atheism for existentialism. If God does not exist, then there is no divine lawgiver, no pre-ordained moral code, and no absolute values given from above. Humanity is "abandoned" in the sense that it is left alone to create its own values and meaning without external guidance or justification. We are, as Sartre puts it, "left alone, without excuse."
• Despair: For Sartre, despair does not mean hopelessness, but rather a realistic limitation of reliance. It is the understanding that we can only rely on what is within our control – our own actions and the immediate outcomes they produce. We cannot count on others' will or external factors that are beyond our sphere of influence. We must act without illusions about the certainty of success or the guarantee of others' cooperation.

Section 4: Subjectivity and Intersubjectivity

Sartre clarifies that existentialism is not a solipsistic philosophy. While it begins with the individual's subjectivity ("I think, therefore I am"), it quickly moves to the understanding that human existence is fundamentally intersubjective. We exist in a world with others, and our freedom is intertwined with the freedom of others. The "other" plays a crucial role in our self-awareness and self-definition. Our projects and choices always take place in the presence of others and reflect a universal human condition. To choose for oneself is to choose for all, because in choosing, one establishes a value that one believes should be universal. We confirm our humanity not in isolation, but in our relationship with others.

Section 5: Good Faith and Bad Faith

Central to existential ethics is the concept of good faith and its opposite, bad faith (or mauvaise foi).

• Bad Faith is a form of self-deception where individuals deny their radical freedom and responsibility. It involves pretending that one is not free, that one is determined by circumstances, social roles, or external forces, thus avoiding the anguish of choice. Examples include a waiter who acts too much like a waiter, or a woman who pretends not to notice a man's intentions.
• Good Faith involves embracing one's freedom and responsibility. It means acknowledging that we are always making choices, even the choice not to choose, and that these choices define us. While there are no pre-established moral rules, Sartre suggests an ethical imperative to choose authentically, always acting as if one's choices should become a universal law for all humanity, and always striving for freedom – both one's own and that of others.

Section 6: Existentialism as a Humanism

Sartre concludes by reiterating why existentialism is a humanism. It is a humanism because it affirms that man is the sole creator of his own values and meaning. It places human beings at the center, not as a superior being, but as the source of all value and meaning in the world. It is a philosophy of action and engagement, urging individuals to actively shape their lives and the world, rather than passively accepting a pre-defined fate. By emphasizing radical freedom and responsibility, existentialism encourages individuals to rise to the challenge of creating an authentic existence and constructing a meaningful human world.

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Literary Genre: Philosophical essay/lecture.

Author Details:
Jean-Paul Sartre (1905–1980) was a prominent French philosopher, playwright, novelist, political activist, and literary critic. He was a key figure in the philosophy of existentialism and phenomenology, and one of the leading intellectuals of the 20th century. His works explored themes of freedom, responsibility, authenticity, and the human condition. Sartre had a long and influential relationship with fellow philosopher Simone de Beauvoir. He was awarded the Nobel Prize in Literature in 1964 but famously declined it, stating that a writer should not allow himself to be "transformed into an institution."

Moral of the Book:
The central moral of "Existentialism Is a Humanism" is that human beings are fundamentally free and entirely responsible for creating their own meaning and values. We are "condemned to be free," meaning that we cannot escape the burden of choice, and every choice we make defines who we are and, in a sense, what humanity should be. There are no pre-ordained rules or divine guidance; thus, individuals must act authentically, embrace their freedom, and commit to actions that they believe are valuable for themselves and for all humankind.

Curiosities:

• Origin as a Lecture: The text originated as a public lecture delivered by Sartre on October 29, 1945, in Paris, to a large and eager audience. It was an attempt to popularize and defend existentialism against prevalent misunderstandings.
• Sartre's Later Reservations: Despite its popularity, Sartre himself later expressed reservations about "Existentialism Is a Humanism." He felt it was too optimistic and simplified his complex philosophical ideas, especially those presented in his magnum opus, "Being and Nothingness." He also believed it didn't adequately address the role of materialism and the influence of historical and economic conditions on individual freedom, aspects he later explored more deeply after his engagement with Marxism.
• Post-War Context: The lecture resonated strongly in post-World War II Europe, where people were grappling with questions of meaning, responsibility, and human nature after experiencing unprecedented destruction and moral collapse. Existentialism offered a framework for understanding human agency in a world that seemed to have lost its traditional values.
• Atheistic Focus: The essay explicitly defends atheistic existentialism, emphasizing that "if God does not exist, there is at least one being whose existence comes before its essence, a being which exists before it can be defined by any pre-existing concept—and that being is man." This stark declaration was highly controversial at the time.