Dive in
Samuel van Keeken — 20 min read
In short
Existential courage is the courage to affirm life while fully facing that it ends; to accept your finitude and radical freedom, and to create your own meaning in a post-meaning world.
Whereas ordinary courage faces a specific danger it can fight, existential courage faces the human condition itself: Death, freedom, facticity, and the absence of any scripted meaning.
It is the willingness to author your own life rather than flee that responsibility through self-avoidance, bad faith, or the distracting noise of modern life. It can be trained by truly meeting yourself and the present moment with eyes wide-open.
It is strange how most people know the term “existential anxiety”, but when asked for its antonym, few definitions come to mind. Yet, that antonym names one of life’s most essential qualities – especially in today’s age. It’s a quality that can liberate us from the Self-estranging grips of modernity and, furthermore, can be learned, trained, and cultivated daily.
This essay serves as an introduction – and even more so – as an invitation to practicing existential courage in your daily life. We’ll wander on what existential courage means, what it’s about, trace its lineage from Socrates to Sartre, discover its link to embracing paradox, and discover why it is especially important in the world of today.
Let’s dive in.
the definition
Existential courage is the courage to affirm life by affirming its finiteness and the anxiety it instills, and to nonetheless venture out to create your own meaning in a post-meaning world.
What It Actually Does For You
Whoa, that’s a mouthful, and perhaps a bit vague at first. But the question that actually changes things is what existential courage does once it stops being merely an idea, and becomes a way of moving through the world.
Put more plainly: existential courage is the courage to exist as truthfully as you are. It is the thing that gets you to ask the love of your life to go on a date, to start the company, to publish the work with your name on it, in spite of everything that could go wrong.
It is the force that keeps you accountable to yourself, the part that notices how doomscrolling isn’t actually how you meant to spend the hour.
It is what tells you the difference between engaging and avoiding, between a life that is fulfilling and a life that is essentially hiding from itself.
It is the energy to meet yourself, your life, your existence with eyes wide open.
When we walked 422 miles backwards for All Backwards, the idea of existential courage became tangible: with each step into the unknown, it showed up as a smaller and smaller gap between noticing fear and moving anyway, with lightness and fun. By the end of the trip, it became clear: existential courage can be trained. This, in essence, is the whole reason why we do what we do, why we create, why we wrote this article.
Part 1 — What Is Existential Courage?
To start off, we first have to address the difference between courage and existential courage. In the traditional sense, courage is understood as being one virtue amongst other virtues – wisdom, humanity, justice, temperance, transcendence, et al. What’s important about courage as a virtue, is that it defines itself by relating to an object, a thing, a physical form that can be met and conquered by that same courage.
Think of the courage of the soldier, facing its opponent; the firefighter, facing the threat of a firestorm; or the knight, face to face with a firebreathing dragon.
But as we all know, life’s greatest challenges don’t always have a physical form. In the instance of our finite nature, we’re faced with the fact that we’ll one day die and be forgotten. Because this is a challenge that we won’t ever overcome, it inspires an anxiety that can’t be conquered by courage, for death – or the Great Unknown – is no physical object and will always remain a mystery.
As a result, we find ourselves at the mercy of the existential anxiety that our finiteness inspires in all of us. We are free to spend our life as we see fit, but we only get to do it once. We are, as Jean-Paul Sartre put it, “condemned to be free” and responsible for every choice that we make.
“Man is condemned to be free; because once thrown into the world, he is responsible for everything he does. It is up to you to give [life] a meaning.” — Jean-Paul Sartre
It is a reality that humanity has struggled with, ever since we developed a consciousness. As a response, our anxiety is reflected in our lives in one form or the other, often limiting us from living life as a true reflection of our brief glimpse inside the cosmos. Thus the traditional courage stands as a noble quality, but falls short in the face of our finiteness.
Existential courage allows you to act in the face of this grim reality. It doesn’t need to conquer our finiteness. In fact, existential courage isn’t about conquering anything at all – but rather, it’s about acknowledging reality, and acting in spite of that which is unknown and cannot be conquered.
Paul Tillich, a German philosopher and theologist, explores in his book The Courage To Be,1 how courage can also be understood ontologically.
Tillich describes courage as the foundational act of self-affirmation where an individual asserts their being in spite of the constant threat of nonbeing (meaninglessness, emptiness, and death). Simply put, it’s the act by which you say yes to your own existence in spite of everything that threatens it.
Ultimately, this is what makes existential courage existential: It doesn’t respond to a physical danger – a fight, a fire, a dragon or a spider at night. It relates to the human condition itself: we are finite creatures, we die, everything perishes, there is no pre-defined meaning, and we are free to make our own choices nonetheless.
It is the courage that acknowledges that most things and realities can exist because they can also not exist, making it also a force of creation: it is the very ingredient needed to create something out of nothing, to create light in darkness, to go against the grain for a virtuous calling, and to turn new ideas into reality.
And even though it may sound like it, the concept of existential courage is far from arm-chair philosophy: It’s an idea that, once you allow it to take roots, enables you to take ownership of yourself, no matter how frightening that may be.
Manifestations of Existential Courage
The fruits of existential courage are seen all around us in a wild variety of forms. Famous examples include the story of Viktor Frankl, a neurologist and holocaust-survivor who found meaning inside the horrifying circumstances of Auschwitz.
Another clear example is Martin Luther King, who changed the course of history by speaking a more just future into existence, despite knowing he might never see his dream actualize himself.
Yet however grandiose the forms of existential courage can be, it is also manifest in small acts that contribute to the bigger collective of a society’s courage. Think of new, groundbreaking innovations, pursuing an artistic vision, publishing a work of art, or asking the love of your life to go on a date – actions that all originate from a soil that is rich in existential courage.
What makes these acts of ‘existential’ courage, is the fact that they all carry the element ‘in spite of’ within them. They’re actions that carry a certain risk, yet nonetheless affirm themselves in spite of all the things that can go wrong while doing so. In this way, they display a courage that affirms being because it can affirm non-being.
“Joy is the emotional expression of the courageous Yes to one’s own true being.” — Paul Tillich, The Courage To Be
A Brief History of Courage
The idea of existential courage has been influenced by many different forms and shapes throughout history, always trying to define what constitutes a life worth living. In this section, we’ll briefly touch upon some of the most influential thinkers, so we can fully grasp where we stand today.
I
Socrates & the Stoics – the courage to endure
Jacques-Louis David, The Death of Socrates (1787)
In 399 B.C., one of history’s brightest minds came to an end: after being accused of questioning the city gods and corrupting the minds of youth, Socrates was sentenced to drink a fatal cup of poison.
When his good friend Crito offered to bribe the guards and escort him out of the city (which he could easily have accepted), Socrates refused. Instead, he decided to stay true to his ideas, his principles and his teachings, and thus, drink from the cup of death.
He spent his final hours conversing with his students, discussing how the soul and ideas were immortal things. If he were to give up on those ideas by fleeing the city, he’d forfeit everything he had lived for.
Tillich notes that the death of Socrates became for the whole ancient world a symbol of courage that could affirm life, precisely because it could affirm death.
The Stoics built a large part of their ethics on this moment. They saw that a well-lived life didn’t shun from its finiteness, encouraging people to stand strong when the world throws itself upon you.
Seneca saw clearly that the fear of death and the fear of life were interdependent: he speaks of those who “do not want to live and do not know how to die.”2 For him, the courage to live and the courage to die turn out to be the same courage.
What’s important to note here, is that the Stoics’ definition of courage pointed primarily outwards, to everything that happens to us. They urged us to come to terms with those things by acknowledging that ultimately, we can’t control what happens to us. We can only control how we react to those events.
II
Kierkegaard – the courage to commit
Claude Monet, Cliff Walk at Pourville (1882)
Some 2200 years into the future, and we meet Danish philosopher Søren Kierkegaard (also nicknamed ‘the father of existentialism’).
Whereas the Stoics interpreted courage as facing the outward world, Kierkegaard pointed it inwards. The Stoics urge you to master your response to what the world does to you; Kierkegaard argues that you yourself have the inescapable freedom to choose what you want to do within that world.
Anxiety, in this context, is what Kierkegaard referred to as “the dizziness of freedom”3: the feeling of standing near the edge of a cliff and realizing that nothing decides your life and your choices, but you. It’s important to note that this fear doesn’t come from the cliff itself – the cliff only inspires the realisation that only you choose what to do next, and that is a frightening, terrifying reality.
Kierkegaard urged us to never duck away from this dizzying anxiety, but to choose our response in a personal, passionate, radically committed manner to commit ourselves to making authentic choices, while facing the dizzying anxiety wholeheartedly. In doing so, we resist drifting into meaningless pursuits, conformity, or becoming anonymous beings hiding inside the safety of the crowd.
We should, as Kierkegaard urged, dare to take a ‘leap of faith’ instead: a leap into what one believes to be true for himself.
For Kierkegaard, this leap of faith was a leap up to God. If we refuse to take that leap of faith, we become bystanders of our own lives and miss out on becoming the Self that God had intended for us to become. This way, Kierkegaard’s courage is a courage that demands you to take on the authorship of your own life, to dare to jump with passion, and to bear the dizziness of your freedom.
III
Nietzsche – the courage to radically affirm
Caspar David Friedrich, Wanderer above the Sea of Fog (1818)
Friedrich Nietzsche pushed this self-ownership even further: whereas Kierkegaard leaps up towards God, Nietzsche rejects the notion of God, kicks the floor away, jumps, and proposes to rejoice nonetheless; to never betray life but to love it for the sake of it (which he called ‘amor fati’; the absolute love for your fate.).
In his masterwork Thus Spoke Zarathustra, Nietzsche speaks of an ‘anchorite and eagle courage’.4
‘Anchorite’ meaning the courage that stands in radical solitude and goes its own way, away from the herd, without the need for affirmation by anything or anyone. ‘Eagle’ refers to a courage that can fly over the abyss, gaze into it with eagle’s eyes, and lift it up with its talons.
Furthermore, Nietzsche had a great ‘test’ to see whether you’re affirming life fully or not: imagine a demon telling you that you must live this exact life: every pain, every sorrow, every joy, over and over for all eternity. Would you curse the demon, or ‘fall to your knees and rejoice?’5
To rejoice is to revel in amor fati and to strive towards the overman: a human who’s able to completely affirm life, transcend itself, who embraces life’s challenges with joy, without wishing a single thing to be different.
IV
Sartre – the courage to be honest
Edward Hopper, Ground Swell (1939)
Where Nietzsche needed you to be strong (an eagle, an overman, someone with enough vitality to affirm the whole terrible thing of being alive), Jean-Paul Sartre made freedom available to everyone, turning the courage to be free into a reality that everyone’s facing by default, whether they like it or not.
In Sartre’s sense, every person or eagle is “condemned to be free”, born into a state of freedom in which no God or no fixed nature hands you a pre-scripted purpose. Every choice is yours to make, your responsibility is total, and there is no one to offload this burden to but yourself.
Whereas Nietzsche strived towards the overman, Sartre stated that you’re nothing until you act by making a choice. Only then are you that which you have chosen, and nothing more.
Sartre captured this idea in his famous line ‘existence precedes essence’6; we exist first, and only then do we create our essence; not the other way around.
Furthermore, for Sartre, the task of having to author yourself wasn’t necessarily a problem to be solved. Instead, it is simply a reality in which we are condemned to be free and to make choices. This radical freedom is inherently part of Sartre’s understanding of being.
However, Sartre doesn’t explicitly list an ethical criteria as to determine what choices are morally good or bad – the only metric that matters for Sartre is whether a choice is made authentically, without pretending that we aren’t inherently free. The latter is a self-deceiving phenomenon which he labelled as bad faith.
Bad faith is the lie we tell ourselves to escape our inherent freedom and the responsibilities that come with it: “I had no choice”, “this is just who I am”, “that’s how things are”.
In the light of Sartre’s notion on freedom and bad faith, courage (unlike Nietzsche) is not an heroic act at all. Instead, courage is an act of honesty: the honesty to acknowledge your radical freedom, and your capacity of choice inside your given circumstances (facticity). Ultimately, your life is yours to choose, and you’ve chosen your life all along, even when you told yourself you weren’t.
Sartre showed existential courage to be essential for such honesty, for it requires one to also acknowledge total responsibility for creating one’s own meaning.
The thread that brings us to ourselves
To conclude our lineage, we can observe a red thread in which each thinker peels off a ‘safety’ layer regarding the question of what it means to live a worthy life:
Socrates affirms life by affirming death, but holds onto the idea of an immortal soul. Kierkegaard lets go of that immortal soul, but falls back onto the idea of God. Nietzsche kicks away God and falls back on the ‘overman’, and Sartre removes anything to fall back on, leaving us in a state of total, agonizing freedom to create our own meaning.
Sartre handed us our ultimate responsibility: urging us to avoid the flight into bad faith and, instead, choose our own lives authentically.
The Heart of It: Embracing Paradox
As we can see throughout the lineage, existential courage is rooted in the act of embracing paradox; specifically the paradox that life can fully affirm itself by affirming death. To get a real grip on this understanding, let’s dive briefly into paradox.
How opposition leads to contradiction
Life is an ever-evolving dance of opposing elements: warmth opposes cold, love opposes indifference. Day opposes night, life opposes death.
Within these oppositions, we often tend to prefer the positive over the negative. We like to be comfortable, to be warm, to be joyful, to live a Sims life. The problem here is that “in that refusal, we only confine ourselves to the useless experience of contradiction”, Robert A. Johnson writes in his marvellous book Owning Your Shadow.7
Contradiction happens when our refusal of one half of an element complicates the whole, because the element can only exist in its entirety. If we were to refuse the shadow side of something, we often don’t get a cleaner version of it; we lose access to the very thing itself instead.
This brings us to a truth we often wish to avoid: Most things are dependent on the tension with their opposite to exist at all. If we refuse this tension, we sign up for a life of frustration and avoidance.
Shifting contradiction into paradox: a personal example
When I lost my dad to cancer at 21, I felt like my time with him was something that was stolen from me. I felt bereaved, stuck, bitter, as if life had betrayed me somehow.
One day, it started to dawn on me that the only way to resist growing bitter was to embrace the tension of paradox: Had his absence left me entirely cold, he’d not been as present as he was in the first place. No thing can exist without its shadow side, and thus, nor could the bond that we had.
Being cannot be without non-being.
Ever since this realisation, the bitterness of his absence has made way for an appreciation of memories that are still very much alive, which I can carry inside my heart ever since.
Why Existential Courage Matters Today
In 1943, Sartre handed us the ultimate responsibility of bearing the anguish that comes from acknowledging our radical freedom. In today’s world, we first need to resist the excess of distracting noise, if we are to face the freedom that Sartre’s talking about. Where Sartre warned us of the flight into bad faith, our societies, today, have become masterworks of hyper sophisticated, algorithmically optimized ‘bad-faith machines’ that are addictive by design.8
Boredom has gone largely extinct. Our self-concept is groomed by social media, consumption has become our redeemer, and toxic positivity reigns in a world of burnout and existential exhaustion. We have created a situation in history in which we can easily withhold ourselves from ever having to face our existential facticity for as long as we like (and for as long as we can pay for). The fact of the matter: we live in a world that no longer takes your meaning away through emptiness, but buries it under noise.9
This, however, does NOT mean nobody feels the void. In reality, the opposite is true: anxiety and mental health problems are heavily on the rise, especially amongst young people.10 The anxiety is felt, but never faced as the existential question it is. So it leaks out sideways: as burnout, as doomscrolling, as excessive consumption, as existential dread without a name.11
In our age, now more than ever, a whole life can be assembled out of avoidance. The confrontation can be deferred indefinitely. But it cannot be escaped, nor can life be affirmed “in spite of” an abyss which you’ve never met before.
This is why, now more than ever, it is so vital to cherish existential courage as the North Star on your walk of life. Most good things in societies originate in it: the act of creating something valuable, knowing it is bound to decay, is the ultimate act of affirmation. The pursuit of making your courage manifest is perhaps the greatest, most valuable adventure of a lifetime; of your lifetime. It is the force that’ll encourage you to defy your own limitations, to persevere despite life’s absurdity, to create fulfillment and rejoice in the face of your own finitude.
Part 2 — How To Cultivate Existential Courage
Four steps to cultivate existential courage
Even though it’d be a catastrophe to turn existential courage into a one-size-fits-all formula, there are certainly overlapping themes and exercises that stimulate such courage. Thus, through our experience as performance artists, various studies and philosophies, we’ve mapped out four layered principles that cultivate existential courage. Let’s go over them one by one.
Blaise Pascal anticipated the existentialist urge for facing the void, stating famously that “all of humanity’s problems stem from man’s inability to sit quietly in a room alone”.12 Hence, in today’s world, the first frontier is to resist the modern-day distraction machine: to deliberately consume less, spend more time with your mind alone. This way, you remove everything that stands between you and the encounter with your own existence, and possibly, your own Sartrean anguish.
After the noise has gone, we’re faced with the second frontier: to say “yes” to the reality that unfolds before us. This encompasses all the pains, all the joys, all the sentiments and everything you experience in the here and now. This is where we get to face ourselves, our radical freedom to make choices, and to embrace the tension that’s inherent to life’s paradoxical nature. To be able to stand the present eyes-wide-open is the very soil in which existential courage takes root.
→ Becoming Present — Same Method #2
→ Performing Marina Abramović’s Luminosity: presence, in the extreme
Courage doesn’t only live in the mind; it lives in the body. Thus, the next frontier is for us to become capable of moving freely through the world, with energy, strength, and a felt sense of being fully alive. To pursue physical excellence and to become comfortable in the uncomfortable, is existential courage rehearsed in the flesh. The alternative is to become a prisoner of your own body, by which you’ll lack the energy that is vital for self-authoring your life.
This is the final frontier in which insight and energy translate into action: the creation of your own, authentic narrative. With the previous 3 steps in place, you now have a strong base to take on your radical freedom and carry the responsibility that comes with it. You’ll be able to create your own authentic life and meaning, to venture into the unknown, and to act on your internal compass in spite of everything that can go wrong. We call this final step, the process of “Honouring the Self”.
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Denoising the mind
Blaise Pascal anticipated the existentialist urge for facing the void, stating famously that “all of humanity’s problems stem from man’s inability to sit quietly in a room alone”. Hence, in today’s world, the first frontier is to resist the modern-day distraction machine: to deliberately consume less, spend more time with your mind alone. This way, you remove everything that stands between you and the encounter with your own existence, and possibly, your own Sartrean anguish.
Becoming Present
After the noise has gone, we’re faced with the second frontier: to say “yes” to the reality that unfolds before us. This encompasses all the pains, all the joys, all the sentiments and everything you experience in the here and now. This is where we get to face ourselves, our radical freedom to make choices, and to embrace the tension that’s inherent to life’s paradoxical nature. To be able to stand the present eyes-wide-open is the very soil in which existential courage takes root.
→ Becoming Present — Same Method #2
→ Performing Marina Abramović’s Luminosity: presence, in the extreme
Creating Vigor
Courage doesn’t only live in the mind; it lives in the body. Thus, the next frontier is for us to become capable of moving freely through the world, with energy, strength, and a felt sense of being fully alive. To pursue physical excellence and to become comfortable in the uncomfortable, is existential courage rehearsed in the flesh. The alternative is to become a prisoner of your own body, by which you’ll lack the energy that is vital for self-authoring your life.
Honouring The Self
This is the final frontier in which insight and energy translate into action: the creation of your own, authentic narrative. With the previous 3 steps in place, you now have a strong base to take on your radical freedom and carry the responsibility that comes with it. You’ll be able to create your own authentic life and meaning, to venture into the unknown, and to act on your internal compass in spite of everything that can go wrong. We call this final step, the process of “Honouring the Self”.
Following these four steps, we can see how they work together as a chain towards the cultivation of existential courage: denoising eliminates the distraction from one’s self, presence lets you perceive the full range of the present moment, vigor builds the energy to act on it, and honouring the Self turns it all into meaningful action. Existential courage is what the whole chain runs on (and what the whole chain cultivates). This structure is the foundation of the Same Method: the framework we’ve created for cultivating existential courage in daily life.
422 Miles Backwards: How We Walked Into Existential Courage
In order to practice existential courage, me and Merette van Hijfte set out to quite literally “step into the unknown” by walking 422 miles backwards on the Camino de Santiago. The film that came out of this experience, All Backwards (2025) — broadcast on NPO Docs — is a visual meditation on venturing into the unknown and embracing it wholeheartedly. It is also the closest we can get to showing, rather than telling, what existential courage is truly about.
Watch the 13-minute film down below:
→ watch: All Backwards (2025) — Short Documentary
→ read: Walking Backwards: 422 Miles Into The Unknown
“Live the questions now. Perhaps then, someday far in the future, you will gradually, without even noticing it, live your way into the answer.” — Rilke
Embrace The Void And Have The Courage To Exist
Now that you’re familiar with the marvels of existential courage, the only thing left for me is to press onto your heart the following:
We are all capable of existential courage.
I dare you to take in what’s been said here, to meditate on it, to let it become a part of who you are and how you navigate your journey through life.
The pursuit of making your courage manifest is the greatest, most virtuous adventure of a lifetime; of your lifetime. It is the force that’ll encourage you to defy your own limitations, to persevere despite life’s absurdity, to create fulfillment and rejoice in the face of your own finitude.
Believe in it, find it, cultivate it, and share it with the world. You won’t believe what awaits you in that search.
“What you’re moving towards is always the unknown. What you can be certain of is the present moment. Nothing stays with you, everything fades. Take a deep breath in – and the world breathes with you.” — Merette van Hijfte, All Backwards (2025)
Frequently Asked Questions
What is existential courage?
Existential courage is the courage to affirm life by affirming its finiteness; facing the anxiety this instills, and nonetheless creating your own meaning. It differs from ordinary courage in responding not to a specific danger, but to the human condition itself.
How is existential courage different from ordinary courage?
Ordinary courage faces a specific danger it can fight or conquer: an opponent, a fire, a threat. Existential courage faces the human condition itself: death, radical freedom, and the absence of scripted meaning. It doesn’t conquer anything; it acts in spite of what cannot be conquered.
What are examples of existential courage?
Grand examples include Viktor Frankl finding meaning inside Auschwitz and Martin Luther King speaking a more just future into existence. But it also lives in small acts: asking someone on a date, starting a company, owning up to mistakes, speaking your truth. What unites them is the element ‘in spite of’: they affirm themselves despite everything that could go wrong.
What is the opposite of existential dread?
Existential courage. Where dread gravitates towards standing still and inaction, existential courage gravitates towards movement and action in spite of fear.
Is existential courage the same as Tillich’s “courage to be”?
They share the same foundation: courage as the self-affirmation of being in spite of nonbeing. The difference: Tillich ultimately grounded his courage theologically, in the “God above God.” Existential courage makes no metaphysical claim in either direction. It affirms life as if it were worth affirming, while honestly leaving the question open.
Can existential courage be learned?
Definitely! Through a conscious understanding of what it is, and continual practice in applying it to your own life. We’ve created a practice called the Same Method, which does exactly this, in four layers: denoising the mind, becoming present, creating vigor, and honouring the Self.
Why is existential courage harder today?
Because the confrontation it requires can now be avoided indefinitely. The attention economy buries the existential question under personalised noise, so anxiety is felt but never faced and (roughly speaking…) courage can only meet what is faced.
Where does the idea come from?
Its lineage runs from the death of Socrates through Stoicism, Kierkegaard’s leap, Nietzsche’s will to power and amor fati, to Paul Tillich’s The Courage to Be and Sartre’s existentialism.
Footnotes
- Paul Tillich, The Courage to Be (Yale University Press, 1952). Read source↩︎
- Seneca, Moral Letters to Lucilius (Epistulae Morales ad Lucilium), 1st century AD. Read source↩︎
- Søren Kierkegaard, The Concept of Anxiety (1844). Read source↩︎
- Friedrich Nietzsche, Thus Spoke Zarathustra (1883–1885). Read source↩︎
- Friedrich Nietzsche, The Gay Science (1882), §341 — the thought of eternal recurrence and amor fati. Read source↩︎
- Jean-Paul Sartre, Existentialism Is a Humanism (1946); the concept of bad faith is developed in Being and Nothingness (1943). Read source↩︎
- Robert A. Johnson, Owning Your Shadow: Understanding the Dark Side of the Psyche (HarperOne, 1991). Read source↩︎
- The Guardian: Meta and YouTube designed addictive products that harmed young people, jury finds (2026). Read source↩︎
- Frontiers in Psychology: Dealing with information overload (2023). Read source↩︎
- Rising global burden of anxiety disorders among adolescents and young adults, 1990–2021: global incidence in those aged 10–24 rose by roughly 52%, with a sharp increase after 2019. Read source↩︎
- Akbari et al. (2022): Experiential avoidance and psychological distress — a meta-analysis of 441 studies. Read source↩︎
- Blaise Pascal, Pensées (published posthumously, 1670). Read source↩︎
