Kierkegaard centres the individual
Sรธren Kierkegaard insists that a meaningful life is forged by individual choice and commitment, planting an early seed of existentialist thought.
'Find your one true purpose' has become a quiet source of dread. Existentialism offers a release: there is no purpose waiting to be discovered โ you are the one who makes it, again and again.
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Somewhere in the last few decades, 'find your purpose' stopped being advice and became a demand. There is supposed to be one true calling out there with your name on it, and your job is to locate it โ preferably young, ideally as a career. Those who haven't found theirs are left with a low, persistent worry that they are somehow behind, defective, wasting the one life they have.
Existentialism, the philosophy most associated with this question, says something that ought to feel like an exhale: the search may be misconceived from the start. There is no single, pre-written purpose hidden in the universe waiting to be uncovered. Meaning is not a buried treasure; it is something human beings make, through their choices and commitments, and remake as life changes.
That is not a counsel of despair. It is a transfer of authorship โ from a cosmic plan you must guess at, to a life you are actually allowed to write.
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The sharpest statement of this idea came from Jean-Paul Sartre in 1940s France: existence precedes essence. A paper-knife, he noted, is made to a prior design โ its 'essence', its purpose, exists in the maker's mind before the object does. For most of history, humans were imagined the same way: created by God or nature to a fixed plan, with a built-in purpose to fulfil.
Sartre's claim was that, for human beings, this is backwards. We exist first โ thrown into the world without instructions โ and only afterward, through what we choose and do, define what we are. There is no pre-set human essence to discover and conform to. We are, in his stark phrase, 'condemned to be free': handed a freedom we did not ask for, and with it the full responsibility of making ourselves.
The roots ran back to Kierkegaard and Nietzsche in the 19th century, who in different ways confronted a world where inherited certainties about cosmic purpose had loosened. What the existentialists added was nerve: instead of mourning the missing blueprint, they insisted that its absence is precisely what makes a life ours to author.
The existentialists and their fellow travellers disagreed on much, but converged on the idea that meaning is a human act, not a cosmic gift.
| Thinker | Their move | What it means for 'purpose' |
|---|---|---|
| Sartre | Existence precedes essence | You define yourself by choosing; no fixed purpose to find |
| Camus | Life is 'absurd' โ no inherent meaning | Live fully anyway; revolt, don't despair |
| Frankl | Meaning is found in each situation | Not one grand purpose, but meaning available now, in this task, this love |
| de Beauvoir | Freedom is realised through commitment | Meaning grows from what you take responsibility for |
Albert Camus framed it most vividly. The universe is silent, he said; it offers no meaning of its own. He called the gap between our hunger for meaning and that silence 'the absurd'. His answer was not surrender but defiance โ to imagine even Sisyphus, condemned to roll his boulder forever, as happy in the sheer act of living. Viktor Frankl, from the opposite temperament, agreed that the demand for one overarching purpose is misplaced: meaning, he taught, is something you meet concretely in a particular person, work or moment โ plural, renewable, and never finished.
The modern purpose-hunt rests on assumptions the philosophy quietly dismantles.
There is a strange reversal in how this idea reaches us now. The existentialists offered the absence of a fixed purpose as a liberation. A whole industry has since repackaged purpose as an obligation โ one more thing to optimise, brand and monetise.
The irony is sharp. A philosophy meant to lift the weight of a pre-assigned destiny has been turned into a new source of inadequacy, complete with courses and influencers. Worse, tying meaning so tightly to a singular passion or career leaves people stranded when jobs change, dreams shift, or life simply turns out differently than planned. The existentialist correction is freeing precisely because it is plural and provisional: you are not auditioning for one role the universe assigned you. You are making commitments, here and now, that you can deepen, outgrow and replace โ and the making, not some final discovery, is where the meaning actually lives.
The 'one true purpose' story does quiet damage to a lot of good lives. It tells the late bloomer they are behind, the person with many interests that they are unfocused, and the one who changed paths that they betrayed a calling. Replace 'discover your purpose' with 'make your meaning' and all three are reframed at once: there was never a single right answer they were failing to reach.
The deeper lesson is about responsibility, not relief alone. Existentialism takes away the cosmic excuse โ there is no destiny to blame for an unlived life โ and hands you authorship instead, which is heavier than it sounds. If meaning is made, then it has to actually be made: through commitments you choose and honour, not through waiting to be struck by a calling. The freedom is real, and so is the work that comes with it.
The thing worth keeping is permission with agency. You do not owe the universe a single grand purpose, and you are not failing for lacking one. What you have instead is the harder, better task of deciding, again and again, what is worth caring about โ and the future this points to is not an answer you finally find, but a life you keep choosing to write.
Chronology
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Sรธren Kierkegaard insists that a meaningful life is forged by individual choice and commitment, planting an early seed of existentialist thought.
Friedrich Nietzsche confronts a world of loosened certainties and argues that human beings must create their own values rather than inherit them.
In 'The Myth of Sisyphus', Camus names the gap between our hunger for meaning and a silent universe, urging defiant living rather than despair.
Sartre's lecture popularises the claim that humans have no preset essence โ we exist first and define ourselves through our choices.
Viktor Frankl argues meaning is met in specific tasks, people and moments โ not one grand purpose โ even in the worst of circumstances.
Self-help and social media resell a freeing idea as an obligation, leaving many anxious that they have not located a single true calling.
Understand why it happened, how we got here, and what might come next.