Ernest Becker argues that human life is a constant struggle against the fear of impermanence and insignificance. Individuals strive to create meaning and purpose that connect to a larger cause. As self-conscious beings, humans are acutely aware of their own impermanence and the eventual end of their physical existence. This awareness instils a deep dread, not just of death itself but of dying insignificantly — being forgotten and leaving no lasting legacy. This fear drives much of human behaviour, compelling people to seek meaning, purpose, and recognition in their lives.
In contrast, Albert Camus presents a different perspective, asserting that life inherently lacks meaning and that embracing its absurdity is essential. Camus famously suggests that the only philosophical question truly worth exploring is whether one should not commit suicide. Ironically, society often suppresses this existential question, framing suicide as a result of mental distress rather than a rational choice made with full consciousness. This framing prevents individuals from engaging with the fundamental philosophical question of whether life is worth living, given the inevitability of death. Before accepting Camus’s perspective, it’s important to consider the consequences of this systemic suppression of existential inquiry.
Materialism and the fear of impermanence
When life is seen as something to be secured without question, we’re driven to secure our permanence by gathering the materials needed for survival. For those who cannot achieve this security, government or philanthropic systems often step in to provide basic necessities like food, water, shelter, and clothing. Making impermanence less of an issue for as many people as possible becomes a global development goal. However, meeting basic needs is insufficient in the face of mounting environmental challenges.
Extreme temperatures necessitate air conditioning, while air and water pollution increases the demand for purifiers. Annual floods and forest fires threaten the longevity of homes and infrastructure, placing the burden of rebuilding on individuals and institutions. As technological solutions to environmental problems become more available, we find ourselves in a never-ending cycle of acquiring more materials to protect ourselves and our loved ones.
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This intensifies the challenges of fighting with impermanence. Failing to secure one’s permanent existence pushes many in the margin of society with little self-esteem where living slowly but surely becomes a burden for them. Violence becomes a common outcome as people compete for finite resources in a market-driven world, often resulting in mental health issues. Pathologising this population is easy, but finding a cure that motivates them to live with self-esteem is difficult.
The quest for significance
While many people can avoid confronting the struggle against impermanence, humanity as a whole wrestles with the issue of insignificance. Individuals seek significance through conspicuous consumption, philanthropy, or socially accepted creative endeavours. The desire to stand out and be acknowledged can be both daunting and self-destructive.
Religion and cultural identities often provide comforting answers, linking individual lives to larger purposes. Despite advances in science, the rise of religious extremism underscores the deep-seated human need to find meaning in life. This personal quest for significance can lead to conflicts and societal unrest as people strive to assert their importance in a world that often seems indifferent to their existence.
When life is accepted without question and society suppresses any attempts to examine its worth, our existential struggles with impermanence and insignificance strip us of authenticity. This system perpetuates violence, marginalisation, self-doubt, and humiliation. Those who reflect on the nature of inner and outer violence are often labelled with mental health issues rather than being given space for philosophical exploration. This suppression further undermines individual authenticity, leading to marginalisation and the need for psychological counselling until one conforms to societal norms — or, in extreme cases, considers suicide as a way out. This societal failure leaves little room for engaging with the philosophical question of whether living can be a conscious choice rather than simply a default.
Living like Sisyphus: A path to authenticity
Camus, drawing from existential philosophy, urges us to move beyond the regressive framework of seeking meaning in life and to acknowledge its inherent absurdity. He challenges the idea that finding meaning is essential, arguing that suicide is futile because death eliminates all meaning. Instead, he advocates for philosophical engagement, suggesting that bringing these discussions into public spaces could help revive important questions: Is it necessary to conquer impermanence and insignificance by finding meaning in life?
Can one live a “meaningless” life like Sisyphus? Rather than viewing Sisyphus’s endless task of pushing a boulder up a mountain as punishment, can we see his conscious choice to live as admirable? Can we appreciate him as a happy and satisfied individual, without the need to achieve grandiose goals? Similarly, from the Eastern perspective, Buddha offers the path of living a life of insignificance, like a bhikshu (beggar), who continually questions permanence. Our society should embrace philosophical dialogue, viewing suicide not merely as an individual problem but as an eternal question of human existence.
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The ideas of Becker and Camus remind us that we need spaces to discuss life’s true meaning and the struggles that accompany it. Instead of pathologising the questioning of life’s value, society should see it as a natural part of human existence. By doing so, we can create a more empathetic world where people feel free to explore existential questions without fear of judgment or marginalisation. This philosophical engagement offers individuals the chance to find peace with their place in the world, acknowledging life’s absurdity and limitations while still finding joy and satisfaction in the journey.
By embracing the existential struggles of impermanence and insignificance, we can strive for a more authentic existence. We can work towards a world where the search for meaning is not an individual burden but a shared human experience that brings us closer together. This perspective allows us to see life not as a race for significance or permanence but as an opportunity for conscious engagement with the world.
In conclusion, existential philosophy offers valuable insights into the human condition and the challenges of living life without constantly questioning it. By addressing these questions directly and fostering open dialogue, we can build a society that supports individuals in their quest for authenticity and understanding. This exploration of life’s meaning and purpose can ultimately lead to a more compassionate and connected world, where people feel empowered to live authentically and embrace the absurdity of existence.
Kalpita Bhar Paul and Soumyajit Bhar teach at School of Liberal Studies, BML Munjal University.
If you know someone – friend or family member – at risk of suicide, please reach out to them. The Suicide Prevention India Foundation maintains a list of telephone numbers they can call to speak in confidence. Icall, a counselling service run by TISS, has maintained a crowdsourced list of therapists across the country. You could also take them to the nearest hospital.
