June 13, 2025
Thanks to Estella Achinko, a 2025 HMU Fellow in Ideas, for today’s blog.
The question of what it means to “be” has fascinated philosophers for centuries. The essence of man—our nature, existence, and purpose—is layered with complexities. We are not merely physical beings navigating the world, but entities entwined with our surroundings, shaped by interactions, thoughts, and deeper realities. To truly understand ourselves, we must acknowledge both the tangible and the abstract—the seen and the unseen.
Baruch Spinoza, in his exploration of substance, attributes, and modes, suggested that “everything which is, is either in itself or in another.” He proposed a unity in existence, where all things are mere expressions of a singular substance. This perspective aligns with the idea that man cannot be reduced to mere biology or social constructs; we exist in an intricate web of meaning, continuously shaped by internal and external forces.
Similarly, Jean-Paul Sartre’s existentialist notion that “existence precedes essence” presents another layer to this discussion. He argues that we are first defined by our existence before any labels, meanings, or identities are imposed upon us. We are, first and foremost, beings—whatever that may entail—before society, culture, or even self-perception dictates what we become. This existential autonomy suggests that while societal values and expectations influence us, we ultimately hold the responsibility for shaping our own essence. As Sartre famously stated, “Hell is other people,” referring to how the judgments and definitions imposed by others often burden us with external expectations. Nonetheless, Sartre’s philosophy insists that we always retain the power of choice, a concept akin to the “Extreme Ownership” mindset adopted by Navy SEALs: responsibility lies within us at every moment.
Yet, man’s being is not only a philosophical question—it is also deeply spiritual. The Biblical perspective of creation sheds light on humanity’s divine purpose. According to Genesis 1:26-30, man was made in the image of God, endowed with dominion over nature and the responsibility to govern wisely. This depiction of mankind suggests a dual existence: a physical presence on Earth and a spiritual alignment with a higher purpose.
Man’s coming into existence was not arbitrary. Rather, it was intentional—designed to reflect divine attributes and fulfill a meaningful role. The command to “subdue the earth” implies mastery, but mastery requires understanding. Just as a musician must deeply comprehend an instrument to master it, so too must humanity grasp the intricacies of existence to truly live with purpose. This divine commission inherently comes with responsibility, urging mankind to exercise dominion with wisdom and care rather than reckless control.
Despite these philosophical and theological perspectives, life unfolds in ways that defy uniformity. Some individuals seem to thrive effortlessly, while others struggle despite immense effort. This raises fundamental questions: Why are some people fortunate while others are not? What determines our place in the spectrum of existence? These inquiries bring forth the distinction between merely existing and truly living. Some move through life passively, while others actively engage with their purpose, shaping their realities with intent.
The pluralistic nature of man is evident in the fluidity of his transformation. Philosophers like Plato and Aristotle have debated the nature of being and becoming, with Plato emphasizing immutable essences and Aristotle recognizing the multiplicity of existence. In both views, man is a dynamic entity—constantly evolving, questioning, and redefining himself.
Our existence is multifaceted. On one hand, we are logical beings shaped by reason, experience, and interaction. On the other, we are spiritual beings with an innate yearning for meaning, connection, and transcendence. This duality manifests in our relationships, beliefs, and pursuits—whether in love and hate, peace and conflict, materialism and spirituality.
At our core, we are metaphors of existence itself. We enter the world in purity, yet life introduces complexity. We possess both the knowledge of good and evil, intellect and emotion, the finite and the infinite. The journey of being is one of transformation—of continuously evolving, expanding, and seeking deeper truths.
To embrace existence in its totality is to honor both our physical and spiritual selves. It is to recognize that our essence is not static but ever-changing. It is to understand that our purpose is not dictated but discovered. It is to seek unity—not just with ourselves but with the divine, with nature, and with the vast, intricate essence of being.
Thus, man is not merely an entity that exists—he is a being that becomes.
REFERENCES
Adler, M. J. (Ed.). (). ‘Being’, In The Syntopicon: An Index to the Great Ideas (Second Edition, Vol. ). Chicago; London; New Delhi; Paris; Seoul; Sydney; Taipei; Tokyo: Encyclopædia Britannica, Inc., 1990.
Holy Bible: New International Version. “Book of Genesis”, page 4.
Thomas R. Flynn, Existentialism: A Very Short Introduction (Oxford University Press), 2006, p. 89
Sartre, Existentialism is a Humanism
Photo credit: Shutterstock/ Tatiana Beschastnova
