Navigating the Labyrinth of Existential Thought

Immersion in existentialism opens up a world of profound philosophical quests and conflicting ideas, where each strand is an earnest cry of the soul in its attempt to understand being. This journey begins with the realization that there is no single, comprehensive work in Russian capable of systematizing modern interpretations of existentialism. Instead, we are confronted with the necessity of combining critical studies—such as an analysis of Berdyaev’s teachings—with the classic writings of renowned thinkers like Sartre, Heidegger, and Jaspers, whose ideas remain relevant even today. In this mosaic of perspectives, a continuous tension emerges between the pursuit of freedom and the danger of its pathological, destructive manifestation. For anyone looking to grasp the complex concepts of modern existentialism, it is important not to fixate on a single source but to embrace a variety of materials, each adding new strokes to the overall picture of human existence. In conclusion, reading both classical philosophical literature and contemporary analytical reviews helps not only to understand the essence of existentialism but also to realize how timely and multifaceted this movement is in our era.


Which modern works on existentialism should be read for a better understanding of this movement?

When addressing such a question directly, we encounter the issue that the available material does not provide an exhaustive list of modern works, organized specifically for a deeper understanding of existentialism. However, several directions can be highlighted from the presented sources that should be taken into account when studying the topic.

First, one of the cited fragments is devoted to a critical analysis of the main varieties of modern existentialism, including Berdyaev’s doctrine. It is noted that “there is not a single book in Russian in which modern existentialism is treated in any detail,” underscoring the difficulty of finding a systematic exposition of this subject in one work (source: link , pp. 1112-1115). This critical assessment suggests that for a better understanding of the movement, it is beneficial to refer not only to a single “modern work” but to a range of writings that explore the key ideas of existentialism, as well as their impact on the spirit of the times and the contemporary pathology of freedom.

Second, other citations discuss the classic representatives of existentialism, such as Sartre, Heidegger, and Jaspers, whose ideas and writings continue to be valuable for understanding key issues related to the pathology of freedom, fear, and alienation. For example, one excerpt states:
"Psychoanalysis also disintegrates the inner wholeness of a person... A new, characteristic form in our era of philosophy is existential philosophy, which encompasses several currents, sometimes opposing one another. … The greatest significance is attributed to Heidegger and Jaspers. Existential philosophy reflects the new condition of man in a catastrophic world—a condition that is threatening, unstable, having cast man into a frightening and alien environment" (source: link , pp. 529-532).

Thus, for a deep understanding of modern existentialism, readers should consider both critical studies and analytical reviews—which address modern trends and problems of freedom and individuality (as exemplified by the analysis of Berdyaev’s teachings)—and classic texts that lay the philosophical foundations of the movement. Despite the absence of one definitive “modern work” that unifies all aspects of existentialism, it is advisable to study both individual works dedicated to specific currents and materials that compare different positions within the movement.

Supporting citation(s):
"Alongside existentialism, an even subtler form of 'idolization of freedom' is presented by Berdyaev’s teaching, which represents an unsuccessful but in its own way titanic attempt to reconcile the morality of creative audacity with the 'good news' of Christianity. Therefore, we will devote several chapters to the exposition and critique of the main varieties of modern existentialism. This is especially appropriate given that there is not a single book in Russian in which modern existentialism is treated in any detail284. In addition, modern existentialism provides ample material for understanding the spirit of the contemporary pathology of freedom." (source: link , pp. 1112-1115)

"Psychoanalysis also disintegrates the inner unity of the individual. It is not only a scientific discovery but also one of the symptoms of the decay of personality. This is reflected in the French novel, in Proust, in A. Jid, in Sartre5. A new, characteristic form in our era of philosophy is existential philosophy, which encompasses several currents, sometimes outright opposing each other. As is known, the terminology itself goes back to Kierkegaard, although modern French existentialists such as Sartre have completely departed from him. The greatest significance is attributed to Heidegger and Jaspers. Existential philosophy reflects the new position of man in a catastrophic world—a threatening, unstable position that has cast man into a terrifying and alien environment." (source: link , pp. 529-532)