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Carla Speed McNeil does not feel she needs to justify any further.
Garfield without Garfield. I mean, it's existentialism, what more do you need?
Second round: re-envision a Mark Trail strip for the current generation. Winner: Players
my reading table next to bed. A sort of social commentary, my literature seems to be. This disenfranchised existentialism of Sartre battles the cooly romantic lines of Prevert. Personally, i'm with Prevert.
This summer I sat on the edge of a 50 ft cliff staring into the absurdity before me. My friend’s body burst out of the water and he screamed from the adrenaline. If I stood, I had to jump. I was confronted with the most significant experience of human freedom and responsibility yet in my life. I sensed a very real lack of anything that predetermined if I would jump. Nothing stopped me.
I’ve found similarities in existentialism and in the way I have viewed life in the past few years and even more so after my experience this summer of standing on the edge. I now face the paradox of believing my life is important while thinking general human existence is without purpose. This conflict of ideas has caused feeling of despair, isolation, absurdity, doubt, and longing. This project is about the exploration of these feelings and ideas as I go through my daily life. I am seeking to express how this emotional experience can be shown through physical reality.
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.
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.
Rodrigo Lobo - Artista Visual - Pintura a Óleo sobre páginas de livro antigo de Anatomia Humana sobre tela. 200 x 160 cm. Exposição: Galeria Marta Traba. Memorial da América Latina.
watercolor on paper.
Wonder called existence.2008.
In the Malayalam film moonnamathoralvineeth kills a women hitting on her head. Then will he will escape from there in style. He is going running and running. It is raining. Road is blocked. You can see cars stopped there. He will call the persons in cars hitting on the window. One person is sleeping. He will run from there again. At last he will reach the persons house that was killed. There an ambulance is parked. Around that peoples have gathered. Our hero will come running and between the peoples he will look her body. Thenvineeths pale face can be seen. That is the body of non-other than him. Then a question will arise like who is I. Dead person is neither me norwomen. Then a question arises like who is that. Iexist. I exist now also. Then flash back is shown. She is killing vineeth. To whom I will ask whyI’m exists. I’m alone. Everybody is having the problem that they exist. He is Weak. To whom I will ask why i became nonexistent. I’m not seeing any person whom I can ask question. Peoples around seems like acting that they don't know anything. If in film nobody will even sense him. He is ghost isn't it? The whole world seems to be made to cheat myself. Complete loneliness. Do they know anything?Who are these peoples?Self-knowing will be something like this. The only hope is science. Science which maybe expected to be working until death.Science which is working now. But science itself is only a drama. How can i believe in science? Science will happen like any other things might happen. What is the authority in this world? If this world is true any other world can be true. Existentialism keeps oneself in the shadow of fear and doubt, but it will never show oneself what is truth. The question remains that I am. He fears the truth. The fear is that truth may become known. Every body likes to remain on this dream world. He is realizing that all probability exists there now to know the truth.
Existence seems to be the real problem. That can be only known through experience. There is something in it which can’t be expressed in words. There is no exit. There is no other choice. I don’t have the choice to become nonexistent. Freedom is not there is becoming a problem because of that. Unbearablesecond, Problems without any solutions may exist in life itself, but existential problem is only the problem that I exist.There is helplessness,complete helplessness,Loneliness. There is nothing else there. Life is different.
Existentialist must all become mad. Thereis lot of problems in life itself. Along with that there is there is basic problem. Many of them don't marry thinking that the problems which exist is enough.
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.
holmes uncovering existential mistery .mistery going to be revealed after death like a bomb.life is slowly given fire.
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.
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Naguib Mahfouz Abdelaziz Ibrahim Ahmed Al-Basha (11 December 1911 – 30 August 2006) was an Egyptian writer who won the 1988 Nobel Prize in Literature. Mahfouz is regarded as one of the first contemporary writers in Arabic literature, along with Taha Hussein, to explore themes of existentialism. He is the only Egyptian to win the Nobel Prize in Literature. He published 35 novels, over 350 short stories, 26 screenplays, hundreds of op-ed columns for Egyptian newspapers, and seven plays over a 70-year career, from the 1930s until 2004. All of his novels take place in Egypt, and always mentions the lane, which equals the world. His most famous works include The Cairo Trilogy and Children of Gebelawi. Many of Mahfouz's works have been made into Egyptian and foreign films; no Arab writer exceeds Mahfouz in number of works that have been adapted for cinema and television. While Mahfouz's literature is classified as realist literature, existential themes appear in it.
Wikipedia
The last question is whether - from the 'depth' of (own) darkness - a being can shine...
(Paraphrasing K. Jaspers)
(L'ultima questione è sapere se - dal fondo delle (proprie) tenebre - un essere può brillare)
✔ Blog | alogico@tim.it
movie still from
"pierrot le fou" (1965)
starring:
Jean-Paul Belmondo
&
Anne Karina
directed by:
Jean-Luc Godard
movie still from
"pierrot le fou" (1965)
starring:
Jean-Paul Belmondo
&
Anne Karina
directed by:
Jean-Luc Godard
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.
Rodrigo Lobo - Artista Visual. Pintura.
Experimentu V - Encáustica, osso moído, tinta a óleo e piche sobre tela. 150x150cm. Detalhe.