View allAll Photos Tagged existentialism
Global Adolescence: Humanity at the Threshold
Growing Pains at Species Scale
Akash Kumar
Aug 24, 2025
Preface
There exists a peculiar torment in coming of age. A moment when consciousness expands beyond the comfortable boundaries of childhood and confronts the full weight of existence. The adolescent, suddenly aware of their mortality, their agency, and their inheritance of a flawed world, faces what may be the most profound crisis of human development.
Today, I argue that humanity collectively stands at precisely this threshold.
I. The Awakening
We have achieved something unprecedented in the history of our species: a level of interconnection that transforms us from scattered tribes into what resembles a single, planetary organism. Through fiber optic cables pulsing with light beneath ocean floors, through satellites tracing silent orbits above us, through supply chains that snake across continents and social networks that collapse distance into immediacy, we have become something new. Whether this constitutes a literal "global brain" or merely serves as a useful metaphor matters less than what it reveals: we now process information, transmit experience, and generate collective responses in ways that mirror the networked intelligence of a single organism. Billions of human minds, connected through technology, create patterns of collective behavior that no individual can fully control or comprehend.
Consciousness, as anyone who has experienced it knows, is not merely awareness. It is also suffering. And if we are indeed becoming conscious as a collective, we are doing so in the manner of all consciousness: painfully, confusedly, and with the very real possibility that we might not survive the process.
II. The Diagnosis: Symptoms of Collective Adolescence
To understand our current moment, consider the individual adolescent's predicament. They inherit a body capable of creation and destruction in equal measure. They discover themselves heir to family traumas they neither created nor chose. They experience the vertigo of freedom, what Kierkegaard called "the dizziness of looking down into the yawning abyss", coupled with an acute awareness of their own mortality. Most critically, they possess power without corresponding wisdom, passion without perspective, and knowledge without the emotional frameworks to process it.
Scale this to the planetary level, and we find a way of describing our current condition with painful precision.
III. The Burden of Omniscient Suffering
Technology has cursed us with a terrible gift: near-omniscient awareness of human suffering. Each morning, we awake to both our own troubles and a catalog of global horrors. A massacre in Sudan. Wildfires consuming ancient forests. A child's death from preventable disease. Another species extinct. Another democracy failing. The algorithm, optimized for engagement, ensures we miss nothing of humanity's vast repertoire of cruelty and catastrophe.
This is not natural. For millions of years, our ancestors' sphere of concern extended perhaps to their tribe, their valley, their horizon line. Now, we carry the weight of eight billion souls, the dying of countless species, and the warming of an entire planet. We have developed what we might call a "planetary anxiety disorder", a condition no previous generation could have imagined, much less treated.
Like teenagers who suddenly comprehend the full dysfunction of their family system but lack the power to change it, we see everything wrong with our world while feeling paradoxically both responsible for and helpless against it. The result is a kind of collective learned helplessness, punctuated by spasms of rage and periods of dissociation.
IV. The Adolescent Paradox of Power
Here we encounter the essential paradox of our developmental stage: the very capacities that torment us also contain our potential for transcendence. The same technology that floods us with unbearable awareness of global suffering also connects us to every wisdom tradition, every successful experiment in human flourishing, and every breakthrough in understanding. The same screen that delivers algorithmic outrage can access the entire corpus of human knowledge. The same interconnection that transmits trauma can carry healing.
This is precisely the adolescent condition: to possess tools we are not yet wise enough to wield effectively, and to be simultaneously empowered and overwhelmed by our newfound capacities. A teenager with a smartphone has access to the entirety of both the world's knowledge and darkness, often in the same scroll. We have not yet developed the collective wisdom to handle this power, but the power itself is not the enemy. The question is whether we will mature into it before it destroys us.
V. The Inheritance of Unhealed Trauma
Every adolescent must reckon with their inheritance, not simply one of genes and property, but an inheritance of patterns, wounds, and unfinished business. So too must humanity reckon with ours. We are the inheritors of centuries of conquest and colonization, of slavery and genocide, of wanton extraction and exploitation.
These are all living traumas encoded in our institutions, our economies, and our very ways of thinking.
Consider how trauma operates in the individual: unprocessed pain doesn't disappear. Rather, it compresses, distorts, and eventually expresses itself in destructive patterns. The abused child becomes the abusive parent. The abandoned become the abandoners. The wounded wound others, not from malice but from the mechanical reproduction of the only patterns they know.
At the collective level, we see these same dynamics playing out with devastating clarity. Economic systems that began with colonial extraction continue to extract, only now from the planet itself. Political structures designed for domination continue to dominate, even as they clothe themselves in the language of democracy. Social hierarchies that ranked human worth by arbitrary characteristics persist, shapeshifting but never truly transforming.
We find ourselves face to face with inherited horrors we never chose. And in the face of these horrors the rational mind recoils, the heart breaks, and there is no escape. There is no physical existence outside this collective body that we inhabit.
VI. The Asymmetry of Power and Wisdom
Perhaps the most telling sign of our global adolescence: we have developed godlike powers while retaining primitive impulses. We can split atoms and edit genes, yet we wage wars over the same territories our ancestors contested with stones. We can model climate systems with supercomputers, yet we cannot stop pumping carbon into the atmosphere. We can connect instantly with anyone on Earth, yet loneliness has become epidemic.
This is the essential adolescent predicament: the body has matured faster than the mind, and capability has outpaced judgment. We are like teenagers who have discovered the liquor cabinet and the car keys on the same night. The question is not whether we will use these powers; we already are. The question is whether we will use them wisely enough to survive the years to come.
VII. The Crossroads: Three Possible Futures
In my years of studying existentialism through education, observation, and lived experience, I have come to understand that human development is rarely linear. It proceeds in spirals, regressions, and sudden leaps. The adolescent does not simply wake up one day as an adult; they face countless choice points that gradually solidify into a trajectory.
For humanity, I see three possible paths emerging from our current developmental crisis:
Path One: Perpetual Turbulence
The first path is not true stasis (nothing this complex can remain static), but rather an endless cycling through the same crises without resolution. Like an individual in their thirties still starting bar fights and blaming their parents, we could remain trapped in patterns of dysfunction that grow more elaborate but never fundamentally change.
In this scenario, our interconnection becomes a conductor for chaos rather than consciousness. We perfect technologies of extraction and exploitation while calling them innovation. We create ever more sophisticated distractions from our collective pain: metaverses to escape into, pharmaceuticals to numb with, and culture wars to channel our rage through. Each crisis triggers responses that seed the next crisis, each solution creates new problems, and each integration attempt produces new fractures.
The signs of this trajectory are already visible. We see it in the acceleration of wealth inequality even as we have the means to eliminate poverty, in the proliferation of mental health crises even as we understand the brain better than ever, and in democratic institutions oscillating between populist extremes rather than finding stable ground. This is not stasis but a kind of dynamic dysfunction: a system sophisticated enough to prevent total collapse but too traumatized to achieve genuine stability.
Path Two: Self-Annihilation
The second path is termination. Not necessarily in a single catastrophic event (though nuclear weapons remain armed and climate tipping points loom), but possibly through a cascade of failures that progressively diminish our capacity to recover.
This could manifest as ecological collapse rendering large portions of the planet uninhabitable, triggering resource wars and mass migrations that overwhelm remaining stable regions. It could emerge from engineered pathogens or artificial intelligences that escape our control. It could arise from a simple failure of will; a collective decision, conscious or unconscious, that the experiment of human consciousness is too painful to continue.
The adolescent suicide rate has increased dramatically in recent decades. When we examine the reasons: hopelessness about the future, overwhelming anxiety, social isolation despite constant connection, we see a microcosm of our collective condition. The same forces that drive individual teenagers to contemplate ending their lives operate at the species level.
Path Three: Maturation and Transcendence
The third path, the one that requires the most courage and effort, is genuine maturation.
This does not imply perfection or the elimination of all suffering. Rather, it means developing the wisdom and structures necessary to handle our power responsibly, to heal our traumas rather than perpetuate them, to choose creation over destruction even when destruction would be easier.
Individual maturation requires what psychologists call "integration": The ability to hold complexity, to accept paradox, and to synthesize opposing truths. The mature adult can acknowledge their parents' failures without being consumed by resentment. They can feel pain without being controlled by it. They can exercise freedom without destroying themselves or others.
Collective maturation would require similar integration on a planetary scale. It would mean acknowledging the horrors of our history without being paralyzed by guilt or driven to revenge. It would mean accepting the responsibilities of our power without either denying that power or wielding it recklessly. Most fundamentally, it would mean recognizing that our apparent separation into categories, into nations, races, classes, and species, is itself an adolescent illusion.
VIII. The Architecture of Transformation
How does transformation actually occur? In my study of both individual and collective change, I have observed that it rarely happens through force of will alone. Rather, it emerges from a combination of inner work and structural change, personal healing and systemic reform:
The Interior Dimension: Individual Healing as Collective Necessity
Every neuron in a brain affects the whole.
A single misfiring cell can trigger a seizure. A single healthy cell can begin a cascade of healing.
Similarly, each human consciousness contributes to the quality of our collective awareness. This is not metaphorical. No person is an island, and we are all causally intertwined with the collective. Through our actions, our words, and our very presence, we literally shape the shared field of human experience.
The inner work begins with what contemplatives have always known: the journey inward. This is not the narcissistic self-exploration that consumer culture packages as "self-care." This is the difficult work of confronting one's shadow, integrating disowned parts of the psyche, and healing wounds that may stretch back generations.
When an individual truly heals, not by managing symptoms, but transforming their underlying patterns, they become incapable of perpetuating certain cycles of harm. The parent who has genuinely processed their own childhood trauma does not pass it on to their children. The leader who has integrated their shadow does not project it onto enemies. The citizen who has found inner peace does not need to create outer conflict.
This work is not optional if we hope to survive. A species with the power to destroy worlds cannot afford to be driven by unconscious trauma patterns. We must become deeply acquainted with our own capacity for destruction, not to indulge in it, but to familiarize ourselves with it and continuously and consciously choose against it.
The Exterior Dimension: Structural Revolution
Individual healing alone is insufficient. A teenager may complete years of therapy and meditation, but if they remain in an abusive household, their growth will be limited. Similarly, we cannot simply meditate our way out of systems designed for exploitation.
Our institutions: Economic, political, educational, and medical, were largely designed for a different era when humanity could afford to think in terms of competition, domination, and short-term gain. These structures now actively impede our maturation. They reward psychopathy over empathy, extraction over regeneration, competition over collaboration.
Consider our economic system, still largely operating on what we might call "adolescent economics": the belief that we can grow infinitely on a finite planet, that competition for artificial scarcity somehow produces optimal outcomes, that the invisible hand of the market will somehow save us from ourselves. This is magical thinking of the highest order, equivalent to a teenager believing they can drive drunk because they are special.
Mature economics would recognize what indigenous peoples have always known: we are not separate from the natural world; we are embedded within it. It would optimize for flourishing rather than GDP, for regeneration rather than extraction, for the seventh generation rather than the next quarter.
The evidence increasingly supports this view. Studies in ecological economics demonstrate that sustainable practices often yield better long-term returns, research in wellbeing economics shows that GDP correlates weakly with life satisfaction beyond basic needs, and examples from Costa Rica to Bhutan suggest alternative development paths are not only possible but measurably successful. The idealists, we might argue, are those who believe infinite growth on a finite planet represents a sustainable strategy.
IX. The Synthesis: Love as Revolutionary Force
The ancient Greeks understood something we have largely forgotten in our modern tongues: love is not singular but multiple. They distinguished between eros (passionate love), philia (friendship love), storge (familial love), and Agape: the love that expects nothing in return, that extends even to strangers and enemies, that operates beyond the transactional logic of reciprocity.
It is Agape that represents the synthesis of inner and outer transformation. This is not love as sentiment or feeling, but love as radical choice, as deliberate action, as revolutionary force. Agape does not require us to like someone, to approve of their actions, or even to understand them. It requires only that we recognize their fundamental worth and act accordingly, not because they deserve it, but because this is what breaks the cycle.
Our best photos from the 2019 Denver Film Festival. Here: "Escape from Godot." Escape-room antics meet iconic existentialism in this absurd, theatrical, interactive play puzzle. The show brings audiences into the middle of a production of "Waiting for Godot" – you know, the important one about our meaningless trudge from cradle and to grave. And everything is going wrong. You have 60 minutes unravel the clues and set the play straight again. This fun group activity allows for eight people at a time. All photos by John Moore for the DCPA NewsCenter.
An excerpt: In the light of the unprecedented revelations made by His Divine Grace Lord Ra Riaz Gohar Shahi, we feel very much at ease to say that there are at least 14 000 different species of mankind.
www.goharshahi.us/articles/view/darwins-theory-evolution-...
Rodrigo Lobo - Artista Visual. Pintura.
Experimentu V - Encáustica, osso moído, tinta a óleo e piche sobre tela. 150x150cm. Detalhe.
-View larger @ www.MaCherieArielle.com -
*COPYRIGHTED. Use without permission is illegal
© 2011 Arielle Somberg
-View larger @ www.MaCherieArielle.com -
*COPYRIGHTED. Use without permission is illegal
© 2011 Arielle Somberg
Rodrigo Lobo - Artista Visual - Pintura a Óleo sobre páginas de livro de Anatomia Humana antigo (120 anos) sobre tela. 200 x 160 cm. Série Orgânica. Detalhe. Exposição - Galeria Marta Traba.
Being and Nothingness: A Phenomenological Essay on Ontology (1943) is a philosophical treatise by Jean-Paul Sartre that is regarded as the beginning of the growth of existentialism in the 20th century. [...] The work [...] sought to disprove George Berkeley's famous contention that "Esse Est Percipi", or "to be is to be perceived".
The Stranger or The Outsider (L’Étranger) is a novel by Albert Camus published in 1942. Its theme and outlook are often cited as examples of existentialism, though Camus did not consider himself an existentialist; in fact, its content explores various philosophical schools of thought, including (most prominently and specifically) absurdism, as well as determinism, nihilism, naturalism, and stoicism.
The title character is Meursault, an Algerian ("a citizen of France domiciled in North Africa, a man of the Mediterranean, an homme du midi yet one who hardly partakes of the traditional Mediterranean culture") who seemingly irrationally kills an Arab man whom he recognises in French Algiers. The story is divided into two parts: Meursault's first-person narrative view before and after the murder, respectively.
[From the Wiki entry: en.wikipedia.org/wiki/The_Stranger_(novel) ]
Sing me something soft,
Sad and delicate,
Or loud and out of key,
Sing me anything,
we're glad for what we've got,
Done with what we've lost
Our whole lives laid out right in front of us,
Sing like you think no one's listening,
You would kill for this,
Just a little bit,
Just a little bit,
You would,
Forever 21 shoes, 4.75" heel, with 1" platform. They're not the most comfortable shoes I own, but they're definitely not bad, I like them a lot. In retrospect, I thoroughly wish I had positioned the heel in front of the outlet.
Accompanying music: Existentialism on Prom Night, Straylight Run. I'm gonna start recording the music I was listening to while I was taking the picture, cool?
Rodrigo Lobo - Artista Visual - Pintura a Óleo sobre páginas de livro de Anatomia Humana antigo (120 anos) sobre tela. 200 x 160 cm. Série Orgânica. Detalhe. Exposição - Galeria Marta Traba.
"If the whole universe has no meaning, we should never have found out that it has no meaning: just as, if there were no light in the universe and therefore no creatures with eyes, we should never know it was dark. Dark would be without meaning."
C.S. Lewis
I didn’t do yoga, but one day I saw one of my friends who does yoga, while she was in the lotus form and wanted to learn more about the lotus symbol. She told me that lotus form symbolizes recreation. Yogis believe that during the lotus form they come to life again. So, the first drawing represents the birth. The second figure symbolizes the Utkatasana pose, which means power. It is not the power that you feel when you have control over someone, it is the one about life energy. So, the figure represents the energy that yogi has during their ritual. Thinking that they had a second life, they motivate themselves. She is feeling pleased and, in some way, she is praising. The third pose of the figure is likely to be the Sukhasana pose. I used this pose because yogi believe that during this pose, they spread the feeling of peace around them. I wanted to use my own imagination with the third pose, so it doesn’t have a name.This piece represents how existentialism is a part of our daily life.
My video-poem on YouTube: youtu.be/whuBQMQ6gxc
Description
This started as a couple of short night-time clips.Then it became a poem. Then it became a video-poem-song. I knew from the beginning what I wanted to show and say. The music was a surprise but it lightens what might have seemed heavy. In actual fact, despite appearances, although the video is quite serious and solemn, it is not gloomy. It examines in a poetic way something which is scientifically true for everyone. The conclusion is surprising but it is undistorted veracity.
*************************************************************************************
Tutto iniziò con un paio di brevi clip di notte. Poì divenne una poesia. Poi divenne un video-poesia-musicata. Sapevo sin dall'inizio ciò che volevo mostrare e dire. La musica era una sorpresa, ma alleggerisce ciò che potrebbe sembrare pesante. In realtà, nonostante le apparenze, anche se il video è molto serio e solenne, non è cupo. Esamina in modo poetico qualcosa di scientifico che è vero per tutti. La conclusione può sembrare sorprendente, ma indica una verità non distorta.
*************************************************************************************
Es begann alles mit ein paar kurzen Clips in der Nacht. Dann wurde es ein Gedicht. Dann wurde es eine Video-Poesie in Musik gesetzt. Ich wusste von Anfang an, was ich zeigen und erzählen wollte. Die Musik war eine Überraschung, aber aufhellt, was schwer scheinen mag. In der Tat, entgegen allem Anschein, auch wenn das Video sehr ernst und feierlich ist, ist es nicht düster. Es untersucht in poetischer Weise etwas, das wissenschaftlich sachlich für alle ist. Die Schlussfolgerung mag überraschen, aber eine Wahrheit unverfälscht geben.