می‌خواهید به شما بگویم چرا از مرگ نمی‌ترسید؟ چون هرکدام از شما فکر می‌کند مرگ به سر دیگری نازل خواهد شد نه به سر خودش. در این جنگ همه کشته خواهند شد. - Jean-Paul Sartre

And all these existents which bustled about this tree came from nowhere and were going nowhere. Suddenly they existed, then suddenly they existed no longer: existence is without memory; of the vanished it retains nothing — not even a memory. Existence everywhere, infinitely, in excess, for ever and everywhere; existence — which is limited only by existence. I sank down on the bench, stupefied, stunned by this profusion of beings without origin: everywhere blossomings, hatchings out, my ears buzzed with existence, my very flesh throbbed and opened, abandoned itself to the universal burgeoning. It was repugnant. But why, I thought, why so many existences, since they all look alike? What good are so many duplicates of trees? So many existences missed, obstinately begun again and again missed — like the awkward efforts of an insect fallen on its back? (I was one of those efforts.)

All was fullness and all was active, there was no weakness in time, all, even the least perceptible stirring, was made of existence. And all these existents which bustled about this tree came from nowhere and were going nowhere.

The word “subjectivism” is to be understood in two senses, and our adversaries play upon only one of them. Subjectivism means, on the one hand, the freedom of the individual subject and, on the other, that man cannot pass beyond human subjectivity. It is the latter which is the deeper meaning of existentialism. When we say that man chooses himself, we do mean that every one of us must choose himself; but by that we also mean that in choosing for himself he chooses for all men. For in effect, of all the actions a man may take in order to create himself as he wills to be, there is not one which is not creative, at the same time, of an image of man such as he believes he ought to be. To choose between this or that is at the same time to affirm the value of that which is chosen; for we are unable ever to choose the worse. What we choose is always the better; and nothing can be better for us unless it is better for all. If, moreover, existence precedes essence and we will to exist at the same time as we fashion our image, that image is valid for all and for the entire epoch in which we find ourselves. Our responsibility is thus much greater than we had supposed, for it concerns mankind as a whole.