Existentialism is a philosophical and cultural movement that emphasizes individual freedom, choice, and responsibility. According to existentialist thought, humans are free beings who must autonomously create their own meaning and values. It also asserts that individuals are constantly in a state of anxiety. Some scholars have distilled the main ideas of existentialism into three key statements: existence precedes essence, absurdity of the contingent, and freedom of choice.

From a historical perspective, Friedrich Nietzsche and Søren Kierkegaard can be seen as pioneers of existentialism, laying the theoretical foundations for the movement as early as the 19th century. By the mid-20th century, this philosophical current became widely popular in Europe. Key figures in existentialism include Karl Jaspers, Martin Heidegger, Jean-Paul Sartre, and Albert Camus. Among them, Sartre is considered the first philosopher to use the term "existentialism" and apply it to define himself. His most famous work is Existentialism is a Humanism. Beyond philosophy, existentialism also influenced various fields such as literature, psychoanalysis, and theology.

The reason we revisit existentialism is not to delve into its abstract philosophical definitions, but because, in the context of today's complex and ever-changing world, existentialist thought appears to have renewed relevance.

A senior researcher at ANBOUND believes that existentialism resurfaces during times of transition, decline, and major change, making it a form of realism. In today's world, where globalization is reversing and geopolitical conflicts are escalating, it is undeniable that the world is once again facing the rise of this cultural movement. Existentialism is destined to become a popular way of life once more, and may even emerge as a popular philosophy for policy-making.

As the pace of society accelerates and uncertainty is widespread, confusion about identity and values inevitably intensifies. Existentialism offers a response: individuals, through self-awareness, can actively define the meaning of life and reconstruct their sense of identity and basis for action. Therefore, this is no longer just a philosophical discussion, but a tool for individuals to cope with collective fragmentation and policy confusion.

Looking back at world history after World War II, the destruction and death caused by the war forced people to confront core issues of freedom, death, and the absurdity of life. Figures such as Sartre, Camus, and Heidegger became the focal points of public discourse in Western society during that era. Their discussions of existentialism resonated not only in academic circles but also in political and cultural movements. The student movements that erupted in Western societies after World War II were deeply influenced by existentialism's responses to freedom, responsibility, and authenticity.

The May '68 incident in France back in 1968 is a prime example. Under the influence of thinkers like Sartre, who argued that "the individual is not defined by society, tradition, or ideology", French students reflected on daily order and hierarchical structures, mobilizing to challenge the academic system and societal norms. This movement and its underlying philosophical ideas transcended borders, sparking responses from young people in other parts of the world. For instance, during the Daigaku Funsō university protests in Japan from 1968 to 1969, protesting students were followers of French existentialist philosophers like Sartre and Camus. They were also keen to explore ideas more aligned with their own national characteristics, such as the research on "subjectivity" (shutaisei) by Japanese poet and critic Takami Yoshimoto.

Thus, it is evident that the previous wave of existentialism coincided with a generational awakening following war and the collapse of institutions. For that generation, existentialism and social movements catalyzed each other.

Fast forward to today, we find ourselves in an era marked by de-globalization, high uncertainty, technological disruption, and the lingering aftermath of the COVID-19 pandemic. Although the world today is not identical to the post-World War II period, there are clear similarities. We are living through a time of global order reconstruction, economic turmoil, and political fragmentation. As some scholars have pointed out, existentialism saw a resurgence during the pandemic, as people developed a more visceral understanding of "absurdity", "the fragility of life", and "uncertainty". Thus, today's era seems to be one where a radical philosophy of freedom, resisting life's absurdities, could emerge once again, and the revival of existentialism is far from unfounded.

In this context, China's issues stand out particularly. The rapid development of China over the past few decades has accumulated deep, intergenerational dilemmas on a macro scale, along with numerous contradictions: a declining population, resource scarcity, cultural conflicts, and massive debt. In the face of these "entrenched crises", there are no ready-made, guaranteed answers. These issues will continue to ferment over the next several decades, if not a century, requiring ongoing exploration and resolution. They make the country's "future blueprint" full of cracks and leave individuals uncertain about what will come to pass. For a nation to confront these intergenerational challenges, it must not only adjust policies and resources but also acknowledge the "absurdity" that lies behind these dilemmas.

This absurdity is most directly reflected in the generational mindset. The post-80s generation in China grew up under the one-child policy, many of whom were spoiled but lacked independence. They worked hard, but much of that effort was "compromise after struggle". The post-90s generation, immersed in the waves of gamification and consumerism, tends to escape from reality, becoming a "generation of illusion", reflecting a pervasive sense of powerlessness. As for the post-00s generation, they grew up in the flood of mobile internet, where information is fragmented, rationality is lacking, nationalism and the "lying flat" coexist, and anger intertwines with resignation. While these three generations appear vastly different on the surface, the commonality lies in the fact that, in the face of societal absurdity and contradictions, many members of these generations lack lasting rational support and responsibility-driven choices. Instead, they often wander, escape, or even self-destruct and dissolve. Therefore, they need a way forward, a path to find meaning and direction.

This is exactly where existentialism finds its relevance in the Chinese context. It is not an empty philosophical label, but rather a profound explanation of this generational mindset: when the future lacks a clear vision, and when development and fairness are in conflict, individuals must reconstruct their sense of meaning through freedom of choice and action. Existentialism reminds us that absurdity is not necessarily terrifying; what is terrifying is actively abandoning choice and action within that absurdity, leading to the reality of "lying flat". If this aspect is missing, Chinese society could very well fall into a state of disarray amid its intergenerational dilemmas.

Therefore, when we discuss the future of Chinese society and policy, in addition to addressing issues of resource allocation and technological progress, there must also be a response to the individual's sense of purpose and meaning. Existentialism in China is not a simple replication of Western thought, but rather an innovative transformation. The return of existentialism may offer just such a possibility: in times of rapid social change, people may need to actively construct their own systems of meaning. In the face of complex challenges, individual responsibility may take on new forms, and in an uncertain life, individuals may become more accepting of absurdity, rather than continually fleeing from reality.

The longing for a better life and society's pursuit of long-term goals are all built upon the meaning and interpretation of existence. Without existence, all of this would be meaningless, and for the sake of existence, one can understand why there is repetition. Existence is about adapting to absurdity, adapting to contradictions, and adapting to the future. Existence is competitive, not easily achieved; it is a heavy choice, but existence is also a victory and success for tomorrow.

Final analysis conclusion:

We revisit existentialism not to delve into its abstract philosophical definitions, but because, in today's complex and rapidly changing era, existentialist thought has once again proven to be of great practical significance. It is reasonable to believe that both China and the world at large today are once again facing the rise of this cultural movement. Existentialism is set to become a popular way of life once more, and may even emerge as a popular philosophical approach to policy.