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Existentialism & Phenomenology

Existentialism and phenomenology start from lived experience: freedom, choice, the body and how we exist among other people. Simone de Beauvoir's The Second Sex applies existentialist ideas to women's lives, arguing that "one is not born, but rather becomes, a woman". Hannah Arendt's The Human Condition examines labour, work and action, the basic activities of human life, and what modern society has done to them. Two demanding but landmark books of twentieth-century thought. See Philosophy for more.

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The Second Sex

By Simone de Beauvoir

In The Second Sex, Simone de Beauvoir examines how women have been defined as secondary to men across philosophy, history, religion, literature, science, work, family life and sexuality. Her central concern is not simply prejudice but the production of “woman” as a social position: man is treated as the neutral human subject, while woman is cast as the dependent Other. Combining existential philosophy with historical inquiry and accounts of lived experience, Beauvoir considers how institutions, myths and everyday expectations restrict women’s freedom. The work moves from critical assessments of biological, psychoanalytic and materialist explanations to analyses of childhood, marriage, motherhood, sexual life, aging and economic independence. First published in French in 1949, it became a foundational text for modern feminist thought. Its claims remain influential, though its treatment of race, class, sexuality and non-Western lives also invites substantial criticism and revision.

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The Human Condition

By Hannah Arendt

Hannah Arendt’s The Human Condition examines the forms of activity through which people sustain life, construct a shared world, and appear before one another as political beings. Its central distinction is among labor, work, and action: labor answers recurring biological necessity; work produces relatively durable objects and institutions; action unfolds among plural persons through speech and deeds. Arendt uses these categories to diagnose modernity, arguing that production, consumption, administration, and concern for survival increasingly crowd out spaces where people can act freely in public. Yet the book is not simply nostalgic for ancient politics. It also studies action’s dangers—its unpredictability, irreversibility, and dependence on others—and considers forgiveness and promising as partial responses. Combining conceptual analysis with interpretations of Greek and Roman thought, Christianity, Marx, and modern science, the book remains a foundational inquiry into freedom, publ…

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