01 September 2025

Mental Health and Existential Motivation

Mental health and existential motivation are deeply intertwined

Mental Health and Existential Motivation
Introduction

The study of mental health has long been approached from clinical, biological, and psychological frameworks, focusing on diagnoses, treatments, and behavioral interventions. However, in recent decades, scholars and practitioners have increasingly recognized the value of integrating existential perspectives into the understanding of psychological well-being. Existential motivation—rooted in the philosophical traditions of Søren Kierkegaard, Friedrich Nietzsche, Jean-Paul Sartre, and Viktor Frankl—offers a profound framework for exploring how individuals confront meaning, freedom, authenticity, and mortality in shaping their mental health. Mental health is not merely the absence of pathology but also the presence of resilience, vitality, and purpose. Existential motivation highlights the deep human drive toward meaning-making and self-transcendence, even in the face of suffering and despair (Frankl, 2006).

This essay explores the intersection of mental health and existential motivation, emphasizing how existential thought enriches psychological frameworks and therapeutic practices. It examines theoretical foundations, the role of meaning in resilience, the tension between freedom and anxiety, and the practical implications for psychotherapy. By exploring these themes, this paper argues that existential motivation provides a vital dimension to understanding and promoting mental health, especially in contexts where individuals grapple with suffering, uncertainty, and existential crises.

Existential Foundations of Mental Health
  • Kierkegaard and Anxiety

Søren Kierkegaard (1844/1980) introduced the concept of angst—a form of existential anxiety that arises when individuals confront the possibility of freedom and the responsibility to choose. Unlike fear, which is directed toward specific objects or events, existential anxiety is a confrontation with one’s own potentiality. In mental health contexts, anxiety is often framed as a disorder to be managed, but Kierkegaard’s analysis suggests it is also a necessary condition for growth. Anxiety, in this sense, can catalyze self-awareness and motivate authentic choices, making it both a challenge and an opportunity for existential motivation.

  • Nietzsche and the Will to Power

Friedrich Nietzsche emphasized the will to power as a fundamental human drive, an impulse toward growth, creativity, and self-overcoming (Nietzsche, 1887/1994). For Nietzsche, mental health involves the capacity to affirm life, embrace suffering, and transform challenges into opportunities for growth. His perspective resonates with modern views of resilience and post-traumatic growth. In clinical terms, Nietzsche’s notion suggests that existential motivation is not about eliminating suffering but about integrating it into a broader narrative of meaning and self-development.

  • Sartre and Authenticity

Jean-Paul Sartre argued that human beings are “condemned to be free” (Sartre, 1943/1993). This radical freedom confronts individuals with responsibility for defining their existence, often provoking anxiety and despair. For Sartre, mental health is tied to authenticity—the capacity to live in alignment with one’s freely chosen values rather than conforming to societal expectations or “bad faith.” Existential motivation, therefore, involves the courage to exercise freedom authentically, even in the face of uncertainty.

  • Frankl and the Will to Meaning

Viktor Frankl’s logotherapy provides a bridge between existential philosophy and psychotherapy. As a Holocaust survivor, Frankl (2006) emphasized that the primary motivational force in human beings is the “will to meaning.” When individuals cannot find meaning, they may experience existential vacuum, manifesting as depression, anxiety, or apathy. However, even in suffering, individuals retain the freedom to choose their attitude and discover purpose. Frankl’s insights remain highly influential in contemporary psychology, underscoring the inseparability of meaning and mental health.

Existential Motivation and the Psychology of Meaning 
  • Meaning as a Protective Factor

Empirical research supports the idea that meaning in life is a protective factor for mental health. Studies demonstrate that individuals who report higher levels of meaning experience lower rates of depression, anxiety, and suicidal ideation (Steger, 2017). Meaning provides coherence, direction, and significance, enabling individuals to endure adversity. From an existential perspective, meaning is not given but created through engagement, choice, and responsibility. Thus, existential motivation fosters resilience by orienting individuals toward projects, values, and commitments that transcend immediate suffering.

  • The Role of Freedom and Responsibility

Existential psychology emphasizes the interplay of freedom and responsibility in shaping mental health. While freedom offers the possibility of self-determination, it can also produce overwhelming anxiety. Mental health challenges often arise when individuals avoid this responsibility through denial, conformity, or distraction—manifestations of Sartrean “bad faith.” Conversely, embracing responsibility fosters authenticity and existential growth. Therapy informed by existential motivation seeks to empower clients to face freedom courageously and assume responsibility for shaping their lives.

  • Existential Anxiety versus Clinical Anxiety

It is important to distinguish existential anxiety from pathological anxiety. Existential anxiety is an inevitable aspect of human existence, rooted in awareness of mortality, freedom, and isolation. Clinical anxiety, by contrast, involves disproportionate or maladaptive responses that impair functioning (Yalom, 1980). Misinterpreting existential anxiety as pathology risks pathologizing normal human experiences of doubt and uncertainty. Recognizing this distinction allows for a more nuanced understanding of mental health, where anxiety can be reframed as a catalyst for meaning-making rather than solely as a symptom to be eradicated.

Existential Motivation and Mental Health Challenges 
  • Depression and the Loss of Meaning

Depression often involves a collapse of meaning structures, leaving individuals unable to find purpose in daily life. Frankl (2006) described this as an “existential vacuum.” From an existential perspective, treating depression involves more than symptom reduction; it requires reorienting individuals toward sources of meaning and transcendence. Practices such as narrative therapy, logotherapy, and existential analysis encourage clients to reconstruct personal narratives that affirm their capacity for freedom and purpose.

  • Anxiety and the Confrontation with Freedom

Anxiety disorders may be exacerbated when existential anxiety is mismanaged. For example, avoidance behaviors may reflect an unwillingness to confront uncertainty and responsibility. Existential motivation reframes anxiety as a signal of human possibility: by acknowledging freedom and uncertainty, individuals can learn to tolerate ambiguity and channel anxiety into purposeful action. Thus, existentially informed therapy promotes resilience by guiding individuals to reinterpret anxiety as a motivator for authentic living rather than as a purely negative condition.

  • Trauma and Post-Traumatic Growth

Trauma profoundly disrupts assumptions about safety, predictability, and meaning. Survivors often struggle with existential questions about suffering, justice, and the value of life. However, existential motivation can facilitate post-traumatic growth by helping individuals reframe suffering as an opportunity for transformation. Research suggests that those who find meaning in trauma report higher levels of psychological well-being (Tedeschi & Calhoun, 2004). Existential therapy thus provides tools for integrating traumatic experiences into a broader narrative of purpose and resilience.

  • Suicide and Existential Crisis

Suicidality often arises when individuals experience unbearable suffering coupled with a perceived absence of meaning. Existential thinkers such as Albert Camus (1942/1991) framed suicide as the central philosophical problem, emphasizing the tension between the absurdity of life and the human search for significance. While Camus rejected suicide as an escape, he argued for embracing life’s absurdity through defiance and creative engagement. Contemporary mental health approaches informed by existential motivation aim to help individuals rediscover meaning and reestablish connections that sustain life.

Existential Psychotherapy and Applications
  • Principles of Existential Therapy

Existential psychotherapy, pioneered by Rollo May, Irvin Yalom, and Viktor Frankl, integrates existential philosophy with clinical practice. It emphasizes personal freedom, authenticity, responsibility, and meaning-making as central therapeutic goals (Yalom, 1980). Unlike purely symptom-focused therapies, existential therapy seeks to deepen self-awareness, enabling clients to confront existential realities such as death, isolation, freedom, and meaninglessness.

  • Logotherapy and Meaning-Centered Therapy

Frankl’s logotherapy remains a cornerstone of existentially informed practice. It focuses on helping individuals identify sources of meaning through creative work, relationships, and attitudes toward suffering. More recent developments, such as meaning-centered therapy, extend Frankl’s insights into contexts such as palliative care, emphasizing dignity and existential fulfillment at the end of life (Breitbart et al., 2015). These approaches demonstrate how existential motivation can enhance mental health interventions, especially for those facing mortality and loss.

  • Integration with Contemporary Psychotherapy

Existential principles are increasingly integrated with other therapeutic modalities, including cognitive-behavioral therapy (CBT), acceptance and commitment therapy (ACT), and mindfulness-based interventions. ACT, for instance, emphasizes values-based living, acceptance of distress, and committed action—resonating strongly with existential motivation (Hayes et al., 2012). Such integrations illustrate how existential insights can enrich mainstream therapies by addressing the deeper motivational dimensions of human existence.

Existential Motivation in Contemporary Society
  • Mental Health in a Fragmented World

Modern society presents unique existential challenges. Global crises, rapid technological change, and social fragmentation often exacerbate feelings of isolation, uncertainty, and meaninglessness. Rising rates of depression and anxiety worldwide underscore the urgency of addressing these existential concerns (World Health Organization, 2022). Existential motivation provides a framework for resilience, emphasizing the importance of cultivating meaning, authenticity, and connection in turbulent times.

  • The Role of Creativity and Transcendence

Existential motivation is not limited to survival but extends to flourishing through creativity, love, and transcendence. Nietzsche’s emphasis on artistic creation and Frankl’s focus on self-transcendence highlight the potential for individuals to transcend suffering through creative and spiritual engagement. In mental health contexts, fostering creativity, community, and transcendent experiences can provide powerful avenues for healing and growth.

  • Authenticity in the Digital Age

The digital age introduces new existential dilemmas, including the tension between authentic self-expression and curated online identities. Social media often encourages comparison, conformity, and performance, which can exacerbate mental health challenges. Existential motivation emphasizes authenticity as a corrective: cultivating selfhood rooted in freely chosen values rather than external validation. For contemporary mental health, this means empowering individuals to resist the pressures of digital conformity and embrace authentic forms of being.

Conclusion

Mental health and existential motivation are deeply intertwined. While traditional mental health frameworks often focus on symptom reduction and behavioral management, existential perspectives illuminate the deeper human drive toward meaning, freedom, and authenticity. Existential motivation reframes anxiety as an opportunity for growth, suffering as a pathway to transformation, and meaning as the cornerstone of resilience.

From Kierkegaard’s exploration of anxiety to Frankl’s emphasis on the will to meaning, existential thought provides invaluable insights for understanding and enhancing mental health. Existential psychotherapy demonstrates the practical applications of these insights, helping individuals navigate depression, trauma, and existential crises with renewed purpose. In contemporary society, where uncertainty and fragmentation are pervasive, existential motivation offers a vital resource for cultivating resilience, authenticity, and flourishing.

Ultimately, mental health cannot be fully understood without acknowledging the existential dimensions of human life. By integrating existential motivation into psychological theory and practice, individuals and societies can move beyond mere survival toward deeper, more meaningful forms of well-being.

References

Breitbart, W., Poppito, S., Rosenfeld, B., Vickers, A. J., Li, Y., Abbey, J., Olden, M., … Cassileth, B. R. (2015). Pilot randomized controlled trial of individual meaning-centered psychotherapy for patients with advanced cancer. Journal of Clinical Oncology, 33(7), 749–754. https://doi.org/10.1200/JCO.2014.57.2198

Camus, A. (1991). The myth of Sisyphus (J. O’Brien, Trans.). Vintage International. (Original work published 1942)

Frankl, V. E. (2006). Man’s search for meaning. Beacon Press.

Hayes, S. C., Strosahl, K. D., & Wilson, K. G. (2012). Acceptance and commitment therapy: The process and practice of mindful change (2nd ed.). Guilford Press.

Kierkegaard, S. (1980). The concept of anxiety (R. Thomte, Trans.). Princeton University Press. (Original work published 1844)

Nietzsche, F. (1994). On the genealogy of morals (W. Kaufmann, Trans.). Vintage International. (Original work published 1887)

Sartre, J.-P. (1993). Being and nothingness (H. E. Barnes, Trans.). Washington Square Press. (Original work published 1943)

Steger, M. F. (2017). Meaning in life and well-being. In M. Slife & S. O. Lilienfeld (Eds.), The APA handbook of humanistic and existential psychology (pp. 205–216). American Psychological Association. https://doi.org/10.1037/0000034-013

Tedeschi, R. G., & Calhoun, L. G. (2004). Posttraumatic growth: Conceptual foundations and empirical evidence. Psychological Inquiry, 15(1), 1–18. https://doi.org/10.1207/s15327965pli1501_01

World Health Organization. (2022). World mental health report: Transforming mental health for all. WHO.

Yalom, I. D. (1980). Existential psychotherapy. Basic Books.

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Relationship Abuse Recovery Article Index

Abuse Symptoms, Psychopathology, Domestic Violence and Trauma

Personal Struggle and Recovery from Intimate Partner Violence (IPV)

Relationship Abuse Recovery Article Index

You can recognize survivors of abuse by their courage. When silence is so very inviting, they step forward and share their truth so others know they aren't alone.”― Jeanne McElvaney

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Personal Mental Health Journal. Road to Recovery from Abuse...

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Abuse Recovery Articles : Vernon Chalmers Recovery Narrative
  • In the Absence of Gratitude...
  • Abusive and Violent Behaviour Against Me
  • Abuse, Domestic Violence and Trauma
  • 20 Relationship Red Flags unfortunately Ignored for Months
  • The Challenge of Cognitive Dissonance
  • Achievements / Lessons from an Abusive Relationship
  • Thoughts on Love, Loss and Grief
  • Acceptance, Healing and Rebuilding after Grief and Loss
  • Restoring a Sense of Calm after an Abusive Relationship
  • From Therapeutic Journaling to Online Publishing
  • My Recovery from Narcissistic Abuse
  • Emotional Self-Healing Q&A
  • Concluding Remarks

Relationship Abuse Recovery by Vernon Chalmers

Index

The listed Article Index is an essential contribution to the Vernon Chalmers Portfolio of Choice therapeutic journaling narrative that I created for assisting me in overcoming the abuse, domestic violence and associated trauma I was subjected to during and after an abusive relationship that ended in August 2020. The last article 'Concluding Remarks' is the final article in completing my abuse recovery journey.

My Portfolio of Choice online article collection is testimony to the healing power of knowledge, time and writing as therapeutic guidance to overcome, accept and heal from one of the biggest disappointments of my life. Read more Healing Process After an Abusive Relationship >>

In the Absence of Gratitude...
During the infatuation stage of the relationship it never occurred to me that I was never thanked for anything. It was only while living with her full time (in a routine environment) that this behaviour of ingratitude was overtly manifesting itself. Over the short term this behaviour from her was repeated ever so often and I felt the need to address this delicate issue. Read more >>

Abusive and Violent Behaviour Against Me
When the first verbal and physical threats occurred about four months into the relationship I was overwhelmed with my ex-girlfriend's threatening and aggressive behaviour towards me. I was oblivious to the fact that she was capable of this aggressive behaviour (although at that stage I was well aware of her at-times callous and self-centred nature). Read more >>

Abuse, Domestic Violence and Trauma
Through reading, sheer determination and my support system (of family and friends) the benefit of time slowly turned the infinite upside-down puzzle pieces around in my mind. Its only lately that I'm able see a more integrated and complete picture - a clear vision of what life should be without the toxicity of abuse and domestic violence. Read more >>

20 Relationship Red Flags Unfortunately Ignored for Months
For months I was witness to / and on the receiving end of the most abusive and antisocial human behaviour that I have ever experienced in my life. I started living with my ex-girlfriend during the first Covid-lockdown period where her unacceptable and abusive behaviour towards me happened on a regular basis. Read more >>

The Challenge of Cognitive Dissonance
During the past year I referred to Cognitive Dissonance in several of my articles and Facebook comments. Now, in the final stretch and conclusion of my own ‘healing journey’, herewith an explanation, own interpretation and personal experience on how cognitive dissonance can sometimes cause incessant confusion, uncertainty and disparity in our minds. Read more >>

Achievements / Lessons from an Abusive Relationship
I have always considered empathy and gratitude as important personal / relationship qualities - its only now that I truly understand the impact and consequences when these emotional values are vaguely selective or completely absent from someone's Emotional Intelligence repertoire. The words 'thank you' became the most important words in my vocabulary over the past year. Read more >>

My Thoughts on Love, Loss and Grief
The Mental Health and Motivation journaling has assisted me in many ways for coming to terms with the two significant personal losses I have experienced during 2020 / 2021 - my girlfriend at the time and my friend, Joseph Inns. The second loss of Joseph was the most poignant. The writing and publication on this public domain also provided definite content, context... Read more >>

Acceptance, Healing and Rebuilding after Grief and Loss
Having accepted the undercurrent ebb and flow presence of my grief I find myself thinking less and less of this specific grief (and person). The ever-consuming dark thoughts of grief and loss made way for more coherent thinking and mindful living of being in the moment - focussing on the daily awareness of here and now... Read more >>

Restoring a Sense of Calm after an Abusive Relationship
It took more than two years to fully comprehend and finally accept that this period in my life was a steep and important learning curve in gaining a better understanding of the destructive behaviour against me. One of the biggest achievements was the much needed insight into my own emotional vulnerability in dealing with (any) abusive behaviour against me and how it should be handled in future. Read more >>

From Therapeutic Journaling to Online Publishing
I have had an interest in the theory and application of mental health, psychology and motivation as a human resources and management science student (and lecturer later) in subjects such as organisational psychology, sociology and human resources / business management. Little did I know that years later I would have my own private domain for publicly sharing my life experiences and resources with so many others. Read more >>

My Recovery from Narcissistic Abuse
In the aftermath of the relationship I struggled to come to terms with the grandiose disdain shown for any contributions of compassion and goodwill I effortlessly offered during the relationship. I questioned my empathetic vulnerabilities, my own identity and core values that could possibly have 'justified' the abuse against me. It took more than a year of soul searching, research and the passing of significant time for creating the inner peace to complete the recovery puzzle. Read more >>

Emotional Self-Healing Progress: Question and Answer
There were many different answers; the metacognitive self-awareness of the healing journey, acknowledgement of behaviour change(s), personal growth and acceptance were most often cited as some of the common denominators in someone's own healing progress identification and tracking, but there is only one person that will be able answer this question (from above context) and it is the person who asked the question... Read more >>

Concluding Remarks after my Abuse Recovery
I am humbled by the efforts of thousands of wonderful and caring people associated with the broad international mental health support community for their continuous (and in many cases priceless) contributions, research (and / or interventions) for assisting anyone diagnosed (or who is struggling) with any kind of mental discomfort. Read more >>

© Vernon Chalmers : Mental Health and Existential Motivation (Domestic Violence and Trauma)

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An Analysis of Vernon Chalmers' Personal Experiences and Writings on Abuse

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Abuse and Domestic Violence Books

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Mental Health Quotes by Vernon Chalmers

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What is Existential Motivation?

Existential motivation transcends simple notions of reward or drive, grounding itself in the human confrontation with freedom, mortality, and meaning

What is Existential Motivation?

Introduction

"Existential motivation represents one of the most profound areas of inquiry in philosophy, psychology, and human development. It refers to the deep sources of meaning, purpose, and authenticity that drive individuals to act in the face of life’s inherent uncertainties and limitations. Unlike traditional motivational theories that emphasize external rewards, biological drives, or cognitive processes, existential motivation situates itself in the lived human condition, focusing on freedom, responsibility, mortality, and meaning (Frankl, 1959/2006; Yalom, 1980).

At its core, existential motivation grapples with questions such as: Why do we live? What propels us to continue striving despite suffering? How do we create meaning in an indifferent or even absurd universe? These questions invite exploration not only through existential philosophy, but also through psychology, psychotherapy, and even contemporary research in positive psychology and neuroscience.

This essay explores existential motivation in depth. It examines its philosophical roots, psychological applications, existential concerns, and its relevance for modern life. Furthermore, it contrasts existential motivation with other motivational theories and highlights practical implications for personal growth, therapy, and resilience.

Philosophical Foundations of Existential Motivation 
  • Kierkegaard and the Leap of Faith

Søren Kierkegaard is often regarded as the father of existentialism, and his writings illuminate the tension between despair and authentic existence. For Kierkegaard (1849/1983), motivation arises from the confrontation with despair—a recognition that one is estranged from one’s authentic self. His notion of the leap of faith exemplifies existential motivation: the willingness to embrace uncertainty and commit to a life imbued with faith or purpose despite the absence of absolute proof. Existential motivation, in this sense, stems not from external validation but from the courage to choose meaning in the face of ambiguity.

  • Nietzsche and the Will to Power

Friedrich Nietzsche’s philosophy contributes another critical dimension. For Nietzsche (1883/1997), human beings are fundamentally motivated by the will to power, an intrinsic drive to expand, create, and affirm life. Unlike theories of motivation rooted in survival or pleasure, Nietzsche viewed existential motivation as an artistic, life-affirming impulse that transforms suffering into strength. His concept of amor fati—the love of fate—underscores existential motivation as the capacity to embrace one’s circumstances and find meaning within them.

  • Sartre and Radical Freedom
Jean-Paul Sartre’s existentialism pivots on the principle that “existence precedes essence.” According to Sartre (1943/1992), human beings are “condemned to be free,” meaning that we are always responsible for our choices. Existential motivation, therefore, emerges from the recognition of radical freedom and the accompanying responsibility to define one’s essence through action. For Sartre, motivation is not predetermined by biology or fate but arises from the continuous act of self-creation. This radical freedom can be overwhelming, leading to existential anxiety, but it also fuels authentic living.
  • Camus and the Absurd

Albert Camus (1942/1991) offered a unique perspective with his concept of the absurd: the conflict between humanity’s search for meaning and the universe’s silence. Existential motivation, in Camus’ view, arises from the decision to live fully despite this absurdity. His metaphor of Sisyphus, eternally pushing the boulder uphill, embodies existential motivation as resilience—the affirmation of life through action, even when ultimate answers remain elusive.

Psychological Dimensions of Existential Motivation
  • Viktor Frankl and Logotherapy

The most influential psychological articulation of existential motivation comes from Viktor Frankl. A Holocaust survivor, Frankl (1959/2006) argued that the primary human drive is not pleasure (as Freud suggested) or power (as Adler proposed), but meaning. His will to meaning theory posits that existential motivation is rooted in the search for purpose, even in suffering. Through logotherapy, Frankl helped individuals reframe their experiences and identify sources of meaning, such as love, work, or courage in adversity. His famous assertion—“He who has a why to live can bear almost any how”—captures the essence of existential motivation (Frankl, 1959/2006).

  • Rollo May and Existential Psychology

Rollo May (1969) extended existential ideas into clinical psychology, emphasizing anxiety, freedom, and creativity as central to human motivation. Unlike pathological anxiety, which paralyzes, existential anxiety motivates individuals to confront their freedom and make authentic choices. May argued that motivation is grounded in the tension between security and growth; humans are motivated not only to survive but to realize their potential through creative engagement with life’s challenges.

  • Irvin Yalom and Existential Psychotherapy

Irvin Yalom (1980) identified four “givens” of existence—death, freedom, isolation, and meaninglessness—that shape human motivation. According to Yalom, confronting these existential realities can either lead to despair or catalyze profound personal transformation. Existential motivation, therefore, involves the courage to face these givens and harness them as opportunities for authentic living. For instance, awareness of mortality can intensify one’s motivation to live purposefully and cultivate deep relationships.

Core Themes of Existential Motivation
  • Freedom and Responsibility

Existential motivation hinges on the recognition of human freedom. While freedom can provoke existential anxiety, it also empowers individuals to create meaning and define their lives (Sartre, 1943/1992). Responsibility accompanies freedom, motivating individuals to own their choices rather than deflecting blame onto external circumstances.

  • Mortality and Transience

Awareness of mortality is perhaps the most profound driver of existential motivation. Heidegger (1927/1962) described being-toward-death as central to authentic existence: the realization that life is finite compels individuals to prioritize what matters most. Mortality awareness often motivates individuals to pursue projects, relationships, or legacies that transcend their individual existence.

  • Authenticity and Self-Actualization
Existential motivation involves striving toward authenticity—the alignment between one’s actions and one’s true values (Guignon, 2004). Unlike conformity or external validation, authenticity requires courage to live in accordance with personal convictions. This theme parallels Abraham Maslow’s (1943/1987) concept of self-actualization, though existentialists stress the inescapable uncertainties that accompany this pursuit.
  • Meaning and Purpose

Existential motivation is fundamentally tied to meaning-making. According to Park (2010), meaning serves as a motivational resource that helps individuals cope with adversity and pursue long-term goals. When meaning is threatened—such as during crises or trauma—existential motivation may waver, requiring intentional acts of reframing and meaning reconstruction.

Existential Motivation in Contrast with Other Motivational Theories

While existential motivation emphasizes meaning, authenticity, and freedom, other motivational theories often stress more mechanistic processes.

  • Behaviorism: B.F. Skinner (1953) argued that motivation results from reinforcement and punishment. In contrast, existential motivation is not reducible to external conditioning but reflects intrinsic meaning-making.
  • Psychoanalysis: Freud (1920/1961) located motivation in unconscious drives, particularly the pleasure principle. Existentialists argue instead that humans consciously confront freedom, death, and meaning.
  • Humanistic Psychology: Maslow (1943/1987) and Carl Rogers (1961) emphasized growth and self-actualization. While existential motivation overlaps with these views, it places greater emphasis on anxiety, mortality, and the tragic dimensions of existence.

  • Self-Determination Theory (SDT): Deci and Ryan (2000) identified autonomy, competence, and relatedness as fundamental motivational needs. Existential motivation resonates with SDT’s emphasis on autonomy but extends beyond to existential givens like mortality and absurdity.

Existential Motivation in Contemporary Research

Recent empirical studies support existentialist insights. For instance, research on terror management theory (TMT) demonstrates that awareness of mortality motivates individuals to cling to cultural worldviews and self-esteem as buffers against existential anxiety (Pyszczynski, Greenberg, & Solomon, 2015). Similarly, studies show that meaning in life predicts resilience, well-being, and reduced psychopathology (Steger, 2012).

Neuroscientific research also highlights the role of meaning-making in motivation. Brain imaging studies suggest that meaningful goals activate reward circuits more robustly than purely hedonic ones (Kang et al., 2009). This indicates that existential motivation may be neurologically distinct, rooted in the brain’s capacity for symbolic thought and narrative integration.

Practical Applications of Existential Motivation 
  • Psychotherapy

Existential motivation informs therapeutic practices that focus on helping clients confront meaninglessness, mortality, or freedom. Logotherapy and existential psychotherapy encourage clients to reframe suffering, embrace freedom, and pursue authentic projects (Vos, Craig, & Cooper, 2015).

  • Education
In education, existential motivation can inspire students to view learning as a search for meaning rather than mere performance. Encouraging reflection, critical thinking, and creativity can cultivate intrinsic motivation aligned with existential values (Kierkegaard, 1849/1983; Yalom, 1980).
  • Leadership and Work

Workplace research highlights the role of existential motivation in job satisfaction and engagement. Meaningful work is a stronger predictor of long-term motivation than extrinsic rewards (Rosso, Dekas, & Wrzesniewski, 2010). Leaders who foster purpose and authenticity in organizations help employees sustain motivation even in challenging conditions.

  • Resilience and Well-being

Existential motivation plays a crucial role in resilience. Studies of trauma survivors reveal that finding meaning in suffering predicts psychological growth and well-being (Park, 2010). Thus, existential motivation equips individuals not merely to endure hardship but to transform it into a source of strength.

Challenges and Critiques

Despite its depth, existential motivation is not without critique. Some argue that existentialism’s emphasis on freedom neglects social and structural constraints on motivation, such as poverty or systemic oppression (hooks, 2000). Others criticize its abstractness, claiming it lacks empirical grounding compared to cognitive or behavioral models. Additionally, existential motivation may not resonate across all cultures, as collectivist traditions may prioritize community over individual authenticity (Markus & Kitayama, 1991).

Nevertheless, existential motivation continues to provide valuable insights into the uniquely human capacity for meaning-making and resilience.

Conclusion

Existential motivation transcends simple notions of reward or drive, grounding itself in the human confrontation with freedom, mortality, and meaning. From Kierkegaard’s leap of faith to Frankl’s will to meaning, existential motivation reflects humanity’s deepest sources of vitality and creativity. It is both a philosophical and psychological concept, bridging abstract thought with lived experience.

In an age of rapid change, uncertainty, and global crises, existential motivation is more relevant than ever. It reminds us that the most enduring motivation does not arise from external rewards or avoidance of pain, but from the conscious choice to live authentically, create meaning, and affirm life—even in the face of absurdity." (Source: ChatGPT 2025)

References

Camus, A. (1991). The myth of Sisyphus (J. O’Brien, Trans.). Vintage International. (Original work published 1942)

Deci, E. L., & Ryan, R. M. (2000). Self-determination theory and the facilitation of intrinsic motivation, social development, and well-being. American Psychologist, 55(1), 68–78. https://doi.org/10.1037/0003-066X.55.1.68

Frankl, V. E. (2006). Man’s search for meaning (I. Lasch, Trans.). Beacon Press. (Original work published 1959)

Freud, S. (1961). Beyond the pleasure principle (J. Strachey, Trans.). W. W. Norton. (Original work published 1920)

Guignon, C. (2004). On being authentic. Routledge.

Heidegger, M. (1962). Being and time (J. Macquarrie & E. Robinson, Trans.). Harper & Row. (Original work published 1927)

hooks, b. (2000). Feminist theory: From margin to center. Pluto Press.

Kang, Y., Gruber, J., & Gray, J. R. (2009). Mindfulness and de-automatization. Emotion Review, 1(2), 163–169. https://doi.org/10.1177/1754073908100449

Kierkegaard, S. (1983). The sickness unto death (H. V. Hong & E. H. Hong, Trans.). Princeton University Press. (Original work published 1849)

Markus, H. R., & Kitayama, S. (1991). Culture and the self: Implications for cognition, emotion, and motivation. Psychological Review, 98(2), 224–253. https://doi.org/10.1037/0033-295X.98.2.224

Maslow, A. H. (1987). Motivation and personality (3rd ed.). Addison-Wesley. (Original work published 1943)

May, R. (1969). Love and will. W. W. Norton.

Nietzsche, F. (1997). Thus spoke Zarathustra (A. Del Caro, Trans.). Cambridge University Press. (Original work published 1883)

Park, C. L. (2010). Making sense of the meaning literature: An integrative review of meaning making and its effects on adjustment to stressful life events. Psychological Bulletin, 136(2), 257–301. https://doi.org/10.1037/a0018301

Pyszczynski, T., Greenberg, J., & Solomon, S. (2015). Thirty years of terror management theory: From genesis to revelation. Advances in Experimental Social Psychology, 52, 1–70. https://doi.org/10.1016/bs.aesp.2015.03.001

Rosso, B. D., Dekas, K. H., & Wrzesniewski, A. (2010). On the meaning of work: A theoretical integration and review. Research in Organizational Behavior, 30, 91–127. https://doi.org/10.1016/j.riob.2010.09.001

Sartre, J.-P. (1992). Being and nothingness (H. E. Barnes, Trans.). Washington Square Press. (Original work published 1943)

Skinner, B. F. (1953). Science and human behavior. Macmillan.

Steger, M. F. (2012). Making meaning in life. Psychological Inquiry, 23(4), 381–385. https://doi.org/10.1080/1047840X.2012.720832

Vos, J., Craig, M., & Cooper, M. (2015). Existential therapies: A meta-analysis of their effects on psychological outcomes. Journal of Consulting and Clinical Psychology, 83(1), 115–128. https://doi.org/10.1037/a0037167

Yalom, I. D. (1980). Existential psychotherapy. Basic Books.

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Ego vs. Consciousness

An Inquiry into Human Identity and Awareness

Ego vs. Consciousness

Introduction

"The distinction between ego and consciousness has been a central theme in philosophy, psychology, and spirituality for centuries. The ego, often defined as the self-constructed identity rooted in thought and perception, represents the individual’s sense of “I” and their position within the world (Freud, 1923/1961). Consciousness, by contrast, has been understood as the broader field of awareness that transcends individual thought and self-identification (Nagel, 1974; Varela et al., 1991). While the ego serves as a psychological structure necessary for navigating life, it also generates illusions of separation, defensiveness, and suffering (Jung, 1959/1968). Consciousness, on the other hand, is often described as a state of openness, presence, and interconnectedness beyond egoic limitations (Wilber, 2000).

This essay critically examines the relationship between ego and consciousness. It begins by defining ego from psychoanalytic and existential perspectives, followed by a discussion of consciousness from both philosophical and neuroscientific frameworks. The essay then explores the tension between ego and consciousness, analyzing how the ego both enables and obstructs higher states of awareness. Finally, it considers integrative perspectives that suggest ego and consciousness need not be adversaries but complementary dimensions of human experience.

The Nature of Ego

In psychoanalytic theory, Sigmund Freud’s (1923/1961) structural model of the psyche defined the ego as the mediator between instinctual drives (id), moral constraints (superego), and external reality. The ego’s function is not inherently negative; it ensures survival and adapts the individual to social norms. Yet, it can also develop rigid defense mechanisms, obscuring authentic self-experience (Freud, 1936/1966). Carl Jung (1959/1968) expanded this view, suggesting that the ego is the conscious identity that organizes experiences but is only a fragment of the larger psyche, which includes the unconscious and archetypal dimensions.

From an existential standpoint, Jean-Paul Sartre (1943/1992) argued that the ego is not the foundation of consciousness but rather an object within consciousness. Sartre distinguished between pre-reflective consciousness (pure awareness) and reflective consciousness (the ego’s construction of identity). Similarly, Martin Heidegger (1927/1962) analyzed the ego in terms of Dasein, or “being-there,” emphasizing that human existence is always situated in relation to others and the world.

While ego is often framed negatively in spiritual traditions, psychology underscores its developmental importance. Erikson (1950/1993) described ego development as essential for forming identity and navigating life stages. Contemporary psychology also highlights the ego’s role in executive function, decision-making, and maintaining coherence in self-narratives (Baumeister, 1999). Thus, ego is both a functional necessity and a potential source of distortion.

The Nature of Consciousness

Consciousness remains one of the most debated concepts in philosophy and science. Philosophically, Descartes (1641/1996) identified consciousness with the act of thinking, famously declaring cogito, ergo sum (“I think, therefore I am”). However, modern perspectives have moved beyond equating consciousness solely with thought. Thomas Nagel (1974) defined consciousness as the subjective quality of experience—“what it is like” to be a conscious organism.

Neuroscience investigates consciousness as emerging from neural correlates of awareness, yet no consensus exists on how subjective experience arises from brain processes (Chalmers, 1996). Francisco Varela et al. (1991) proposed the enactive approach, which views consciousness as inseparable from embodied experience and interaction with the environment.

In contrast to the ego’s constructed identity, consciousness has often been described as a vast, non-dual field of awareness. Eastern traditions, such as Advaita Vedanta and Buddhism, emphasize consciousness as the fundamental reality beyond ego. The Upanishads identify pure consciousness (Atman) with the ultimate reality (Brahman) (Radhakrishnan, 1953). Buddhist teachings suggest that clinging to ego is the root of suffering, while mindfulness reveals the impermanent and interdependent nature of all phenomena (Kabat-Zinn, 1990).

Ken Wilber (2000) integrates psychological and spiritual perspectives, proposing that consciousness develops through hierarchical stages, from egocentric awareness to transpersonal states where ego dissolves into a broader sense of unity. In this view, consciousness is both the ground of being and the dynamic process of awareness evolving beyond egoic boundaries.

The Tension Between Ego and Consciousness

The ego and consciousness are often perceived as opposing forces. The ego operates through identification—“I am this body, this role, this thought”—whereas consciousness is non-identified awareness. As Eckhart Tolle (2005) argues, ego thrives on separation, time-bound narratives, and defensiveness, while consciousness dwells in presence and connection. This conflict manifests in daily life through self-centeredness, anxiety, and interpersonal conflict.

Psychology supports this tension by showing how ego defense mechanisms distort reality to protect self-image (Freud, 1936/1966). For example, projection attributes disowned aspects of the self onto others, reducing self-awareness. Conversely, mindfulness practices reveal how such mechanisms cloud perception, and cultivating present-moment awareness reduces their influence (Brown & Ryan, 2003).

At the same time, neuroscience suggests that ego and consciousness rely on overlapping brain functions. The default mode network (DMN), associated with self-referential thinking, underpins ego activity (Raichle et al., 2001). However, meditation studies show that reduced DMN activity correlates with experiences of ego-dissolution and expanded consciousness (Brewer et al., 2011). Thus, ego may represent a localized mode of consciousness rather than a separate entity.

Integration of Ego and Consciousness

While traditions often pit ego against consciousness, integrative approaches suggest they are complementary. Jung (1959/1968) argued that individuation requires the ego to acknowledge and integrate unconscious contents, thereby expanding awareness. Similarly, Wilber (2000) emphasized that transcending ego does not mean annihilating it but situating it within broader consciousness.

In practical terms, healthy ego development provides stability, boundaries, and agency, while consciousness provides perspective, presence, and compassion. Without ego, individuals may lack grounding; without consciousness, they risk narcissism and rigidity. Viktor Frankl (1946/2006) illustrated this balance by showing how meaning arises when individuals transcend egoic concerns yet remain engaged in worldly responsibilities.

Therapeutic and contemplative practices embody this integration. Psychotherapy aims to strengthen ego functions while expanding awareness of unconscious dynamics. Mindfulness meditation cultivates non-judgmental awareness, loosening ego’s grip without eliminating identity (Kabat-Zinn, 1990). Spiritual traditions similarly emphasize balancing selfhood with openness, as in Zen’s teaching: “Before enlightenment, chop wood, carry water. After enlightenment, chop wood, carry water” (Suzuki, 1970).

Conclusion

The relationship between ego and consciousness is not a simple dualism but a dynamic interplay. Ego provides structure, identity, and survival mechanisms, yet it risks entrapment in illusion and suffering. Consciousness, as a broader field of awareness, transcends ego’s limitations, offering freedom, presence, and interconnectedness. Yet, it requires the ego as a vessel for expression in the world.

An integrative perspective recognizes that ego and consciousness coexist as dimensions of human life. The task is not to eradicate ego but to transform its relationship with consciousness—allowing identity to serve awareness rather than obscure it. Future research across psychology, neuroscience, and contemplative traditions will continue to deepen our understanding of this interplay, illuminating pathways for both personal growth and collective evolution." (Source: ChatGPT 2025)

References

Baumeister, R. F. (1999). The self in social psychology. Psychology Press.

Brewer, J. A., Worhunsky, P. D., Gray, J. R., Tang, Y. Y., Weber, J., & Kober, H. (2011). Meditation experience is associated with differences in default mode network activity and connectivity. Proceedings of the National Academy of Sciences, 108(50), 20254–20259. https://doi.org/10.1073/pnas.1112029108

Brown, K. W., & Ryan, R. M. (2003). The benefits of being present: Mindfulness and its role in psychological well-being. Journal of Personality and Social Psychology, 84(4), 822–848. https://doi.org/10.1037/0022-3514.84.4.822

Chalmers, D. J. (1996). The conscious mind: In search of a fundamental theory. Oxford University Press.

Descartes, R. (1996). Meditations on first philosophy (J. Cottingham, Trans.). Cambridge University Press. (Original work published 1641)

Erikson, E. H. (1993). Childhood and society. W. W. Norton. (Original work published 1950)

Frankl, V. E. (2006). Man’s search for meaning. Beacon Press. (Original work published 1946)

Freud, A. (1966). The ego and the mechanisms of defense. International Universities Press. (Original work published 1936)

Freud, S. (1961). The ego and the id (J. Strachey, Trans.). W. W. Norton. (Original work published 1923)

Heidegger, M. (1962). Being and time (J. Macquarrie & E. Robinson, Trans.). Harper & Row. (Original work published 1927)

Jung, C. G. (1968). The structure and dynamics of the psyche (R. F. C. Hull, Trans.). Princeton University Press. (Original work published 1959)

Kabat-Zinn, J. (1990). Full catastrophe living: Using the wisdom of your body and mind to face stress, pain, and illness. Delacorte.

Nagel, T. (1974). What is it like to be a bat? The Philosophical Review, 83(4), 435–450. https://doi.org/10.2307/2183914

Raichle, M. E., MacLeod, A. M., Snyder, A. Z., Powers, W. J., Gusnard, D. A., & Shulman, G. L. (2001). A default mode of brain function. Proceedings of the National Academy of Sciences, 98(2), 676–682. https://doi.org/10.1073/pnas.98.2.676

Radhakrishnan, S. (1953). The principal Upanishads. HarperCollins.

Sartre, J.-P. (1992). The transcendence of the ego (F. Williams & R. Kirkpatrick, Trans.). Hill and Wang. (Original work published 1943)

Suzuki, S. (1970). Zen mind, beginner’s mind. Weatherhill.

Tolle, E. (2005). A new earth: Awakening to your life’s purpose. Penguin.

Varela, F. J., Thompson, E., & Rosch, E. (1991). The embodied mind: Cognitive science and human experience. MIT Press.

Wilber, K. (2000). Integral psychology: Consciousness, spirit, psychology, therapy. Shambhala.

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A Contemporary Essay on Sartre and Consciousness

Jean-Paul Sartre and Consciousness 

A Contemporary Essay on Sartre and Consciousness


Introduction

"Jean-Paul Sartre (1905–1980) is widely regarded as one of the most influential philosophers of the twentieth century. As the leading figure of existentialism and phenomenology, Sartre’s philosophical project centered on human freedom, responsibility, and the nature of consciousness. His most extensive treatment of consciousness is found in his monumental work Being and Nothingness (1943/1992), where he draws upon, yet departs significantly from, Edmund Husserl’s phenomenology and Martin Heidegger’s ontology. Sartre’s conception of consciousness is radical, for it strips consciousness of any substantive essence and characterizes it instead as pure nothingness, defined entirely by its intentional relation to the world. This account of consciousness carries profound implications for understanding human subjectivity, self-awareness, freedom, and the burdens of responsibility.

This essay explores Sartre’s theory of consciousness in depth. It begins with the phenomenological foundations of his thought, examining his debt to and critique of Husserl. It then addresses Sartre’s central distinctions between being-in-itself (en-soi) and being-for-itself (pour-soi), as well as the role of negation and nothingness in shaping human experience. The essay will further analyze Sartre’s concept of prereflective and reflective consciousness, the relation of consciousness to freedom, and the complex dynamics of selfhood and the gaze of the Other. Finally, it will assess Sartre’s contribution to philosophy of mind and existential thought, while acknowledging critical perspectives on his account of consciousness.

Phenomenological Foundations

Sartre’s account of consciousness begins with Husserl’s phenomenology, which famously asserts that consciousness is always intentional: it is always consciousness of something (Husserl, 1913/1983). Sartre accepted this principle but radicalized it by rejecting the idea that consciousness requires an ego or substantial self to anchor its experiences. In The Transcendence of the Ego (1936/1991), Sartre argued that the ego is not an internal structure within consciousness but rather a construct that emerges in the world. Consciousness, in its most basic form, is impersonal, self-transcending, and non-substantial.

This early move establishes Sartre’s enduring commitment to viewing consciousness as a nothingness, or “no-thing,” rather than as a substance or entity. In contrast to Descartes’ res cogitans, which treated the mind as a thinking substance, Sartre’s consciousness is a pure openness to the world without an essence. It is transparent and defined entirely through its acts of intending. This radical anti-substantialist stance set the stage for his existential ontology.

Being-in-Itself and Being-for-Itself

One of Sartre’s most influential contributions to existential philosophy is his distinction between being-in-itself (en-soi) and being-for-itself (pour-soi) (Sartre, 1943/1992). Being-in-itself refers to the mode of being of objects in the world. It is solid, self-identical, complete, and without the capacity to transcend itself. A stone, for example, simply is what it is: full, inert, and devoid of inner negation.

By contrast, being-for-itself describes consciousness. Consciousness is never simply identical with itself; it exists as a constant process of self-transcendence, a nothingness that distances itself from what it is and projects itself toward possibilities. The being-for-itself is characterized by lack: it is never fully coincident with itself, for it is always defined by what it is not yet. Sartre (1943/1992) describes this as the “being which is what it is not, and is not what it is” (p. 100). This paradoxical formulation captures the dynamic and open-ended structure of consciousness.

The duality between being-in-itself and being-for-itself introduces the central role of negation in Sartre’s ontology. Consciousness, unlike inert being, is marked by its ability to negate, to introduce absence into being, and thereby to transcend the given. This capacity for negation forms the core of human freedom.

Consciousness as Nothingness

For Sartre, consciousness is nothingness. This provocative claim is not nihilistic but descriptive of consciousness’s structure. Consciousness is not a thing but a relation: it is defined by its intentional directedness beyond itself. Consciousness does not contain its own essence but perpetually escapes it, rendering it indeterminate and open.

Negation provides the key to understanding this nothingness. In everyday experience, consciousness is capable of recognizing what is not there—an absent friend at a café, for example. Such recognition presupposes that consciousness can create nothingness within being. It is not merely receptive but actively introduces lack into reality (Catalano, 1985). This capacity for negation distinguishes human existence from the brute positivity of objects.

Nothingness also explains the perpetual instability of human identity. Consciousness is never fully identical to itself because it is always transcending toward what it is not. The human being exists as a project, perpetually defining itself by its possibilities rather than by any fixed essence. This view resonates with Sartre’s existentialist maxim that “existence precedes essence” (Sartre, 1946/2007).

Prereflective and Reflective Consciousness

Sartre distinguishes between two modes of consciousness: prereflective and reflective. Prereflective consciousness refers to the immediate, non-thematic awareness that accompanies all experience. For example, when reading a book, one is prereflectively aware of oneself as the reader, without needing to turn attention explicitly toward oneself. This prereflective self-awareness is fundamental, for it means that consciousness is always self-aware in a minimal, non-objectifying way (Zahavi, 1999).

Reflective consciousness, by contrast, occurs when consciousness takes itself explicitly as its object. In reflection, one directs attention back upon one’s own mental states, transforming them into thematic objects. Reflection introduces a certain distance and makes the self appear as an object within consciousness.

The key point is that self-awareness does not arise from reflection but is intrinsic to consciousness itself at the prereflective level. This idea counters traditional Cartesian dualism, which assumed that self-awareness required reflective thought. Sartre instead holds that consciousness is self-luminous and self-present, even prior to reflection.

Consciousness and Freedom

Sartre’s theory of consciousness culminates in his doctrine of radical freedom. Because consciousness is nothingness, it is not bound by a fixed essence or determined by external causes. Each individual is condemned to freedom—that is, compelled to make choices and define themselves through action (Sartre, 1943/1992).

Freedom follows from the fact that consciousness is never coincident with itself but always projecting toward possibilities. A person is not identical with their facticity—the given conditions of their life, such as their past, their body, or their social situation—but must continually transcend facticity by choosing what meaning to give it. This condition is both liberating and burdensome, for it places absolute responsibility on the individual.

Sartre dramatizes this in his famous examples. A café waiter may conform to his social role so rigidly that he denies his freedom by identifying wholly with it. Sartre calls this bad faith (mauvaise foi), the attempt to flee from the nothingness of consciousness by pretending to be a fixed essence. Yet even bad faith testifies to freedom, for it requires the choice to deny one’s own freedom.

Thus, Sartre’s conception of consciousness as nothingness grounds his existential humanism. Humans are perpetually self-transcending beings who must invent their essence through free projects.

The Other and the Gaze

Another crucial dimension of Sartre’s theory of consciousness is its relation to others. Consciousness, while radically free, is never solitary; it encounters other consciousnesses in the social world. In Being and Nothingness, Sartre explores this through his famous analysis of “the Look” (le regard).

When one becomes aware of being seen by another, one experiences oneself as an object for the other’s consciousness. This encounter disrupts the pure freedom of being-for-itself by introducing alienation and objectification (Sartre, 1943/1992). For example, if I am caught peeking through a keyhole, I suddenly become aware of myself as “looked-at,” defined from the outside. The Other’s gaze transforms my experience of myself, revealing the inescapable intersubjective dimension of consciousness.

This analysis highlights the tension between freedom and facticity in human relations. Consciousness seeks to assert its freedom but is simultaneously subjected to the objectifying power of others. Sartre’s later work, particularly Critique of Dialectical Reason (1960/2004), would attempt to address these social and historical dimensions more systematically.

Consciousness and Selfhood

Given Sartre’s rejection of the ego as an internal structure of consciousness, his view of selfhood is highly dynamic. The self is not a fixed entity but a project constructed over time through choices. Identity is never given but is continually constituted through acts of consciousness.

This projective nature of selfhood aligns with Sartre’s broader existential themes. To be human is to be perpetually “ahead of oneself,” striving toward possibilities that define who one is. However, because consciousness is nothingness, the self is never complete or fully self-identical. Sartre thus offers a non-essentialist theory of personal identity, one that emphasizes temporality, freedom, and responsibility.

Critiques of Sartre’s Conception of Consciousness

While Sartre’s account of consciousness has been highly influential, it has also faced criticism. Some have argued that his radical emphasis on freedom overlooks the weight of social, cultural, and psychological determinants of human behavior (Merleau-Ponty, 1945/2012). Others contend that his view of consciousness as pure nothingness is overly abstract and neglects the embodied character of experience (Gallagher & Zahavi, 2012).

From a contemporary perspective, philosophers of mind and cognitive scientists might challenge Sartre’s dismissal of the ego and question whether prereflective self-awareness adequately explains the complexities of self-consciousness. Nonetheless, Sartre’s phenomenological descriptions continue to inspire debates about intentionality, subjectivity, and the role of negation in human experience.

Sartre’s Legacy in Philosophy of Consciousness

Despite critiques, Sartre’s analysis remains a landmark in the philosophy of consciousness. His insights into prereflective self-awareness anticipate contemporary discussions in phenomenology and cognitive science (Zahavi, 2005). His exploration of the gaze continues to influence existential psychology, feminist theory, and poststructuralist accounts of subjectivity. Moreover, his insistence on the inseparability of consciousness and freedom ensures that his work resonates with ethical and political debates about responsibility and agency.

Sartre’s conception of consciousness underscores the human condition as one of perpetual openness, indeterminacy, and responsibility. Far from being a static entity, consciousness is a dynamic nothingness that constitutes the horizon of human freedom.

Conclusion

Jean-Paul Sartre’s philosophy of consciousness is one of the most original and provocative contributions to twentieth-century thought. Drawing from but transforming Husserl’s phenomenology, Sartre defined consciousness as nothingness, a pure openness characterized by negation, self-transcendence, and freedom. His distinctions between prereflective and reflective consciousness, being-in-itself and being-for-itself, and the dynamics of the gaze reveal the depth and complexity of human subjectivity.

For Sartre, consciousness is not a thing to be explained by metaphysical categories but the very activity of self-transcendence and world-engagement. It grounds the existential reality that humans are condemned to freedom, perpetually responsible for inventing themselves. While his account has drawn criticism for its abstraction and its underemphasis on embodiment and social context, Sartre’s vision of consciousness as a nothingness that makes freedom possible continues to challenge and inspire philosophical reflection." (Source: ChatGPT 2025)

References

Catalano, J. S. (1985). A commentary on Jean-Paul Sartre’s Being and Nothingness. University of Chicago Press.

Gallagher, S., & Zahavi, D. (2012). The phenomenological mind (2nd ed.). Routledge.

Husserl, E. (1983). Ideas pertaining to a pure phenomenology and to a phenomenological philosophy: First book (F. Kersten, Trans.). Springer. (Original work published 1913)

Merleau-Ponty, M. (2012). Phenomenology of perception (D. A. Landes, Trans.). Routledge. (Original work published 1945)

Sartre, J.-P. (1991). The transcendence of the ego: An existentialist theory of consciousness (F. Williams & R. Kirkpatrick, Trans.). Hill and Wang. (Original work published 1936)

Sartre, J.-P. (1992). Being and nothingness (H. E. Barnes, Trans.). Washington Square Press. (Original work published 1943)

Sartre, J.-P. (2004). Critique of dialectical reason (A. Sheridan-Smith, Trans.). Verso. (Original work published 1960)

Sartre, J.-P. (2007). Existentialism is a humanism (C. Macomber, Trans.). Yale University Press. (Original work published 1946)

Zahavi, D. (1999). Self-awareness and alterity: A phenomenological investigation. Northwestern University Press.

Zahavi, D. (2005). Subjectivity and selfhood: Investigating the first-person perspective. MIT Press.

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20 Relationship Red Flags Unfortunately Ignored for Months

Red Flag Antisocial Behavior Awareness and Manifestations

Red Flags to Watch Out for in a Developing Close Relationship

20 Relationship Red Flags Unfortunately Ignored for Months

"The red flags are usually there, you just have to keep your eyes open wider than your heart."— April Mae Monterrosa

You will never know how damaged a person is until you try to love them.” — Anonymous

Common and Perpetual Relationship Red Flags

Relationship Red Flag Behavior Warning Signs

Relationship Red Flag Behavior could be Permanent Behavior

20 Red Flag Behavior / Relationship Conclusions

For months (during 2019 / 2020) I was witness to / and on the receiving end of the most abusive and antisocial relationship behaviour that I have ever experienced in my life. I started living with my ex-girlfriend during the first Covid-lockdown period where her unprovoked abusive behaviour towards me happened on a regular basis.

I observed many of her communication and behaviour patterns as potential red flags early on in the relationship (even before our lockdown), but foolishly ignored most of them. It was only when her threatening behaviour escalated into physical assault, violence and perpetual verbal abuse that I realised the seriousness of the situation. It wasn't an easy decision, but after this realisation (and the fact that her behaviour against me could deteriorate further) I took the necessary action to withdraw from the toxic relationship.

From red flag incidents to serious antisocial behaviour manifestations
I will briefly describe twenty of the most profound red flag incidents that occurred during the course of the relationship. This will be followed by associating the incidents with specific irrational behavioural manifestations / characteristics - as perceived and identified by me during an approximately nine-month period.

Red Flag behaviour / incidents that had the biggest impact on me (and the relationship):
  • She was rarely ever on time when she visited my apartment. To be more than an hour late sometimes is no exaggeration. I phoned her once after she did not arrive for more than three hours - she merely told me she forgot (and this was while she was in my area on business prior to our confirmed appointment).
  • I lived like a guest in her apartment. In the three to four months I lived with her she never made me feel at home and / or offered me any shelf space for my clothing. I changed clothes out of my bags in the lounge (mornings and nights). She never discussed this with me other than to tell me there is no space for most of my belongings.
  • She never offered to wash my clothing during the entire lockdown period, but she would do hers once a week. During a four month period I asked her twice - which she then did. The rest of the time I made alternative arrangements.
  • I was never thanked for anything I did or purchased. She showed no gratitude whatsoever. Not for food, flowers, gifts, weekends away etc. - I was never thanked for any of my efforts and / or any payments for whatever she / we needed.
  • From very early on in the relationship I was asked when are we getting married. I was flattered the first time she asked, but felt uneasy with frequent reminders (as I was learning the rest of her red flag behaviour).
  • A few months into the relationship (as I was about to discuss my concerns about her behaviour) I was told the food that I purchased / cooked for us made her fat. This after she selected most of the shopping herself. For this I chased her out of my apartment - of which I immediately aplogised the next day. She never apologised for her inconsiderate comment or behaviour ever.
  • She told me in the beginning of the relationship of a previous boyfriend taking over in her kitchen. Well, after a few months, she bestowed exactly the same fate upon me. This after I tiptoed 'on egg shells' in her kitchen (and never really taken any initiative unless we were cooking together).
  • My text messages to her were regularly misinterpreted and / or treated with cold disdain. It was almost if any written communication / text messages were perceived as negative communication (or she had little interest reading them in full). Many of my messages were left unanswered.
  • I was never trusted with assisting her. She would ask for my assistance with many (financial) projects, but when it came time to assist her she would postpone /or just forget about it. She was very quick to accept any monetary assistance (which I offered through a CFD trading portfolio I created for her). I was never thanked for any profit generated or for the subsequent transfers into her bank account.
  • She told me one morning she felt like a second-class citizen living in her own apartment with me there. A the time I did not say anything, but I was rather disappointed and taken aback by her comment.
  • I was accused early into the relationship that I do not see / responded to her crying (one evening). The more I apologised (over many weeks) that I did not see or heard it, the more she was of opinion that I was lying. Enforced gaslighting in my opinion.
  • I was threatened with her chef's knife (with the words - 'I will kill you') after she lost a few games of chess against me one evening. The verbal abuse that followed scared me more. I was shocked to the core - this was the first incident of a serious threat and verbal abuse, but unfortunatly not the last.
  • I was physically assaulted one evening for switching off the television (without her even watching). I was punched, kicked and my shirt ripped from my body. A large chocolate Easter bunny was bashed over my head while I was grabbing my bags to go home. Even then I was still determined to make the relationship work. How naïve of me...
  • She was verbally abusive on many occasions. Mostly over the telephone and it escalated to weekly episodes towards the end of the relationship. It was so bad at times that I had to switch my phone off.
  • She never apologized for anything. She even sent me a follow-up message to remind me that I deserved to be assaulted by her - referring to the physical assault and Easter bunny incident. No remorse or compassion were ever shown towards me.
  • I have never met a more obtuse racist in my life. Needless to say that I have never witnessed bigotry of this nature from anyone in any personal, social or business relationship before. I was concerned with her blatant racist name calling and belittling (of anyone from a different race) from very early in the relationship.
  • Her frequent (and vulgar) swearing made me cringe at times. She would swear at her mother (over the phone) when she did not get her way. It did not take her very long to engage with me in exactly the same tone of verbal abuse (and swearing) as she did towards her mother.
  • Asked me to hide (or leave) for three hours when a male friend was about to visit her one weekend. I was very upset about this. Apart from her mother and brothers (and one friend) she did not introduce me to anybody else in her life - not even to one of her employees when we visited her clothing boutique one afternoon.
  • On occasion I did nor respond to her threatening text messages and she phoned my sister to inform her in no uncertain terms that she wants to kill me. My sister put the phone down after getting verbally abused by her, but phoned her back a while later to engage in a normal discussion.
  • Bad-mouthing of a previous boyfriend over and over again. In the beginning of the relationship I believed her, now I know he must have gone through the same patterns / red flags as me. Today I am probably as bad a statistic as him (and possibly others) when measured against her more than likely psychopathological mindset.

Classic Antisocial Behaviour Characteristics identified from my Red Flag list:
Aggressive Disposition 𐐭 Antagonism 𐐭 Anger
Callousness 𐐭 Controlling Nature 𐐭 Disrespectful
Emotionally Unavailable 𐐭 Excessive Swearing
False Sense of Entitlement 𐐭 Grandiose Delusions
Inconsiderate Behavior 𐐭 Lack of Trust 𐐭 Poor Confidence
Lack of Hospitality 𐐭 Lack of Self-Awareness 𐐭 Unequal Effort
No Empathy 𐐭 No Compassion 𐐭 No Gratitude
No Remorse 𐐭 Physical Assault 𐐭 Poor Communication
Poor Decision-Making 𐐭 Poor Financial Planning
Chronic Lateness 𐐭 Racism 𐐭 Rage 𐐭 Gaslighting
Negative Score Keeping 𐐭 Self-Centered 𐐭 Emotional Projection
Selfishness 𐐭 Verbal Abusive 𐐭 Domestic Violence
Self-Absorbed 𐐭 False Sense of Self (Environment)

Hare Psychopathy Checklist Correlation
My 'Antisocial Behavioural List' is not necessarily aligned with the relatively well-known 'Hare Psychopathy Checklist' developed by Dr. Robert Hare. The 'red flag' characteristics as described by me where experienced from an intermittent behavioural perspective that manifested a definite pervasive pattern over time. The 'Antisocial Behaviour Characteristics' as experienced by me correlates significantly with some of Hare's psychopathy behaviour descriptions. However, there are many antisocial behavioural criteria described by Hare that had no association during my own 'red flag' behavioural observations and / or personal conclusions (from an antisocial and contentious partner).

Relationship Antisocial Behavior Manifestations

DSM-5-TR Antisocial Behavior Criteria
What made me really think (after the relationship) from a more contemporary research perspective and / or possible origin of many 'universal relationship red flags' are the various well-defined antisocial behaviour symptoms as published by the American Psychiatric Association in the current Diagnostic and Statistical Manual of Mental Disorders (DSM), the DSM-5-TR (2020). Read more about the (diagnostic) criteria with reference to antisocial behaviour as published in a DSM-referenced article by the NIH / National Library of Medicine (Kristy A. Fisher; Tyler J. Torrico; Manassa Hany. U.S. Feb. 2024). There may be various reasons for someone displaying 'red flags' at the start or during a (personal) relationship, but it is worth having a look at the above NIH article in gaining a more coherent understanding of antisocial behaviour that could (also) be experienced as 'relationship red flags'.

Despite the waving red flags...
There were various other intermittent behaviour unpleasantries, but less obvious 'red flag' incidents. The covert warnings signs were omnipresent, like tiny flashing needles, slowly weaving disturbing patterns into an unhealthy codependent relationship tapestry - from the first day I met her until literally the cathartic final week. I still wonder many times why I did not leave earlier. There were many days when I knew I had enough, but still decided to stay. I really believed, against my own better judgement, that we could have worked things out. I wanted this particular relationship to be normal for both of us - with mutual love, trust and respect. Unfortunately, I knew from early on that she would not or could not be that special person to spend the rest of my life with.

Distorted sense of self
She did not see anything wrong from her side of the relationship. She kept on lecturing me / reminding me ever so often about all the so-called things I did wrong - to the extent that I asked her if she kept an Excel spreadsheet for scoring / updating my (poor) behaviour and judgements. An important note here is that her 'lecturing' always occurred when I wanted to discuss the state of the relationship. Towards the end she gave me one opportunity for discussing the relationship without interrupting me - and that was the unfortunate moment I realised that 'the lights were on, but no-one's home'.

Antisocial behaviour concern
One of my major concerns was her relentless lack of empathy, gratitude, guilt and remorse during the relationship. The growing awareness of these chronic rudimental behaviour deficiencies manifested to such an extend inside me that I started questioning my own sanity to ever 'live up to her standards and / or perfectionism'. It was only settled within me after I took a step back and rationally assessed her overall behavioral disposition on my own / and with the guidance of one of my professional mental health / life coach friends. My friend's honesty stung at first, but it was exactly the objective re-assurance I needed to hear that I am involved in a (codependent) relationship with someone displaying frequent narcissistic and antisocial behaviour tendencies.

'Justification' for abusive behaviour
Towards the end of the relationship I received a text message to let me know that I deserved to be attacked by her - referring to the insident where she hit me over the head. Probably her own callous 'justification' that she did the right thing. I did not respond. A while later I received a second message inviting me to have lunch with her the following day. I responded more than 24 hours later to let her know that due to her first message lunch would never have been an option. This was perhaps the final straw that broke the camel's back. It was the first time that I enforced a boundary for not accepting an invitation and / or meeting with her.

False Sense of Entitlement 

Reflecting on the troublesome relationship
In hindsight it is easy to say I could have handled the relationship / her Jekyll and Hyde behaviour towards me differently. I wish I could, but at the time things were moving so quickly and for what it's worth I had some of the best times of my life as well with her. Reflecting on the relationship red flags / other disparities I have identified my own interpersonal relationship challenges with regard to my cognitive dissonance and my relationship codependency shortcomings. Working towards a healthier interpersonal and relationship boundary framework is one of my first behavioral goals for creating a more confident approach towards other / future relationships.

© Vernon Chalmers : Mental Health and Existential Motivation (20 Relationship Red Flags)

"Vernon Chalmers has written extensively about relationship red flags on his “Mental Health and Motivation” website. He shares his personal experiences and insights to help others recognize and address these warning signs early on.

In his article titled “20 Relationship Red Flags Unfortunately Ignored for Months,” he outlines several key red flags, including:
  • Lack of Gratitude: He noticed that his partner rarely thanked him for anything he did or purchased, which was a significant red flag.
  • Inconsistent Behavior: His partner was often late for appointments and sometimes forgot about them entirely.
  • Lack of Consideration: During the time he lived with his partner, she never made him feel at home or offered him space for his belongings.
  • Unprovoked Abusive Behavior: He experienced regular unprovoked abusive behavior, which escalated to physical assault and perpetual verbal abuse 1.

Chalmers emphasizes the importance of not ignoring these red flags, as they can indicate deeper issues in the relationship. Recognizing and addressing these signs early can help prevent further emotional and physical harm." (Source: Microsoft Copilot 2024)

Identifying Red Flags in a Relationship (normally within the first few weeks / months)

"Identifying red flags in a relationship is crucial for maintaining a healthy and fulfilling partnership.

Here are some common red flags to be aware of:
  • Controlling Behavior: If your partner tries to control who you see, what you do, or how you spend your time, it can be a sign of deeper issues.
  • Lack of Respect: Disrespect can manifest in many ways, such as belittling comments, ignoring boundaries, or dismissing your feelings.
  • Dishonesty: Frequent lying or hiding things from you can erode trust and create a toxic environment.
  • Emotional or Physical Abuse: Any form of abuse, whether emotional, physical, or psychological, is a major red flag and should not be tolerated.
  • Love Bombing: Over-the-top gestures and excessive attention early in the relationship can sometimes be a tactic to manipulate and control later on .
  • Lack of Communication: Poor communication can lead to misunderstandings and unresolved conflicts, which can strain the relationship.
  • Jealousy and Possessiveness: While some jealousy is normal, excessive jealousy and possessiveness can indicate insecurity and lead to controlling behavior.
  • Substance Abuse: Issues with drugs or alcohol can significantly impact the health and stability of a relationship.
If you notice any of these signs, it’s important to address them early on." (Source: Microsoft Copilot)

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Playing Chess and Anger

Relationship Red Flag Resources

Achievements / Lessons from an Abusive Relationship