Materialism is Humanism :
The Erosion of Privacy and Individualism in a Dystopian Society
In his seminal work Existentialism is a Humanism, Jean-Paul Sartre asserts that “the effect of any form of materialism is to treat all men—including oneself—as objects.” Sartre’s critique of materialism, with its reduction of human beings to the level of inanimate objects, serves as a powerful lens through which we can examine modern society’s increasing reliance on technology and its consequences for individual autonomy.
The line between public and private life has become progressively blurred, particularly within urban environments, where humans are increasingly subjected to constant observation, evaluation, and measurement. In this context, architecture, social dynamics, and technology converge to create a landscape in which individualism and privacy are threatened by the relentless pursuit of attention.
This essay explores the philosophical and social implications of materialism through the framework of architecture and urbanism, with a focus on the dystopian setting in my project Materialism is Humanism. The project reflects a world where technology-driven surveillance and an addiction to validation have eroded the boundaries between the self and the gaze of the public.
Human beings, much like objects within the cityscape, are placed under constant scrutiny, their lives governed by a need for external validation, leaving little room for privacy or true self-expression. 1 Sartre’s argument that materialism turns individuals into mere objects resonates deeply in today’s digital age, where people are reduced to data points and social interactions are often driven by algorithms and metrics.
This commodification of human life mirrors the objectification Sartre warned against, as individuals are valued not for their inherent worth or unique subjectivity but for the amount of attention they can generate in an increasingly performative society. The rise of the attention economy, where individuals seek validation through social media and other digital platforms, highlights the growing tension between materialism and humanism in modern life. As we examine the role of technology, architecture, and social behaviour in shaping this dystopian urban reality, we must ask ourselves: What are the consequences of reducing human beings to objects? And if privacy continues to erode at its current rate, will we become part of the material landscape, indistinguishable from the very objects that surround us? At the heart of Sartre’s existentialist philosophy is the distinction between human beings and objects. Sartre argues that materialism reduces human existence to a set of predefined reactions, much like the physical properties of a table, a chair, or a stone.
When society treats individuals as objects, it strips them of their agency, reducing their actions to predictable outcomes dictated by external forces. This deterministic view, according to Sartre, denies human beings the fundamental freedom that defines their existence. Humanism, in contrast, asserts the uniqueness of each individual, emphasizing their capacity to choose, act, and define themselves. In Sartre’s view, materialism’s dehumanizing effect arises from the objectification of individuals, turning them into commodities within a system that values material properties over personal values. This objectification is not limited to others—individuals begin to see themselves as objects, defined by societal expectations, judgments, and roles.
The reduction of the self to an object undermines the essence of existential freedom, which Sartre believes is the core of human existence. Without freedom, humans become indistinguishable from the material world, losing their ability to create meaning in their lives. 2 This existentialist critique is particularly relevant in today’s world, where technology and social media have transformed the ways in which individuals are perceived and evaluated. In a society driven by metrics—likes, shares, and views—people are increasingly treated as data points, evaluated by the attention they can generate rather than their intrinsic qualities.
As Sartre predicted, the line between human beings and objects has become dangerously blurred, leading to a devaluation of individual autonomy. In this context, materialism manifests not just in the commodification of objects but in the commodification of human life itself. Sartre’s insistence on the human capacity for freedom and self-definition stands in stark contrast to the objectification fostered by modern society. His call to establish the “human kingdom” as a set of values distinct from the material world echoes the need to reclaim our individuality in the face of a society that increasingly treats people as interchangeable parts of the urban machine.
In my project Materialism is Humanism, I explore these tensions by presenting a dystopian vision of a city where privacy has dissolved, and the distinction between people and objects has all but disappeared. In today’s society, the attention economy has become a dominant force shaping human behavior and interactions. Social media platforms, in particular, have cultivated a culture where validation is sought through external metrics such as likes, comments, and shares. This relentless pursuit of attention, driven by the desire for recognition and approval, reinforces Sartre’s notion of materialism, as individuals become objects to be evaluated based on quantifiable interactions.
Rather than expressing their authentic selves, people often mold their behavior, appearance, and opinions to align with what is likely to garner the most attention. In doing so, they risk losing their individuality, becoming mere performers in a public spectacle.
3 This addiction to attention has profound implications for the concept of individualism. When self-worth is determined by how much attention one can attract, personal identity becomes increasingly dependent on external validation. The individual’s internal values, desires, and beliefs are overshadowed by the need to conform to the expectations of an unseen audience.
As Sartre warned, this leads to the objectification of the self—people begin to see themselves not as autonomous agents but as objects to be viewed, judged, and consumed by others. Their actions are no longer driven by personal freedom but by the anticipation of how they will be perceived by others. The constant need for validation in the digital age has fostered a society where people’s identities are fragmented, and their sense of self is diminished.
The boundaries between private and public life are increasingly porous, as individuals curate their lives for public consumption. Privacy, once a space where one could retreat from the judgment of others and reflect on their authentic self, is rapidly eroding. This has led to a shift in how individuals relate to themselves and others no longer free to act based on their personal values, they become participants in a continuous performance designed to satisfy the collective gaze of society.
This phenomenon is particularly evident in the urban environment, where the physical and digital worlds intersect. In the project Materialism is Humanism, I explore how the city itself becomes a stage for this performance, with individuals constantly aware that they are being observed, not only by other people but by technology. Surveillance systems, social media, and public interactions contribute to a heightened sense of self-consciousness, where the desire for attention overrides the need for privacy and authentic self-expression. In this dystopian vision, individuals are absorbed into the fabric of the city, becoming indistinguishable from the material structures that define the urban landscape.
The erosion of privacy and the addiction to attention highlight the dangers of a society driven by materialism, where individuals are treated as objects to be displayed and consumed. As Sartre warned, the consequences of this path are the loss of individual freedom and the reduction of human beings to mere material entities, governed by predetermined reactions. The challenge, then, is to reclaim a sense of self that is not defined by external validation but by personal autonomy and freedom a core principle of Sartre’s humanism. The rise of technology has significantly blurred the lines between public and private spheres, further intensifying the objectification of individuals and the erosion of privacy. In contemporary urban environments, the pervasive use of digital technology has transformed the way people interact with their surroundings and with each other.
Surveillance systems, social media, and data tracking technologies have all contributed to a new reality where personal privacy is increasingly compromised, and the distinction between public and private life becomes indistinguishable. Surveillance technology, in particular, plays a crucial role in this process. In modern cities, cameras and sensors are omnipresent, monitoring public spaces and, increasingly, private ones. The concept of the panopticon, originally proposed by philosopher Jeremy Bentham and later expanded by Michel Foucault, becomes relevant here.
The panopticon is a design for a prison where inmates are constantly visible to a central watchtower, creating a sense of perpetual surveillance. In today’s urban context, this concept manifests in the form of widespread surveillance systems that create a similar feeling of constant observation. Individuals modify their behavior under the assumption that they are always being watched, leading to self-regulation and the performance of public personas. Social media platforms further exacerbate this blurring of boundaries.
These platforms encourage users to share intimate details of their lives with a wide audience, effectively transforming private moments into public content. The act of posting on social media is often driven by the desire for validation, which, as previously discussed, reinforces the objectification of individuals. The information shared online contributes to a digital footprint that is subject to scrutiny and analysis, further merging the private self with the public eye. The constant feedback loop of likes, comments, and shares creates a new form of social visibility where personal data is commodified, and privacy becomes an increasingly elusive concept. The integration of technology into everyday life also extends to data tracking and analytics.
From health apps to location services, technology collects vast amounts of personal information, which is often used to predict and influence behavior. This pervasive data collection blurs the line between individual autonomy and the control exerted by technology companies and governmental bodies. As individuals become data points in a vast network of surveillance, their personal autonomy is further diminished, reinforcing the objectification and dehumanization warned against by Sartre.
In the dystopian urban setting presented in Materialism is Humanism, these technological advances are depicted as contributing to a cityscape where privacy is virtually nonexistent. The architecture of this imagined city reflects the erosion of boundaries between public and private realms. Buildings and spaces are designed to be transparent, both literally and metaphorically, allowing for constant visibility and interaction. This design choice symbolizes the loss of personal space and the pervasive gaze of technology, where individuals are continuously monitored and their lives are publicized.
The role of technology in blurring the public-private divide highlights the dangers of living in a society where privacy is sacrificed for the sake of surveillance and control. As Sartre’s existentialist critique suggests, this reduction of individuals to objects within a technological framework undermines the essence of humanism and personal freedom. The challenge lies in navigating this complex landscape and finding ways to preserve individual autonomy and privacy amidst the omnipresent gaze of modern technology.
The exploration of materialism through Sartre’s existentialist critique, combined with the impacts of the attention economy and technological surveillance, underscores the profound challenges facing contemporary society. As we navigate an urban landscape increasingly dominated by the forces of objectification and constant observation, it becomes crucial to reassess our values and the ways in which we protect personal autonomy and privacy Sartre’s philosophical framework serves as a valuable guide in understanding the implications of reducing human beings to mere objects. His insistence on the preservation of human subjectivity and freedom is a call to resist the dehumanizing effects of materialism.
In our modern context, this call is increasingly urgent as the boundaries between private and public spheres dissolve under the weight of technological advancement and societal pressures. The addiction to attention and the pervasive nature of surveillance technologies have led to a society where personal privacy is sacrificed for the sake of visibility and validation. Individuals are transformed into data points, their lives meticulously curated and scrutinized in the public eye. This shift not only threatens personal autonomy but also diminishes the authentic self, as individuals increasingly conform to external expectations rather than expressing their true identities. In response to these challenges, the project Materialism is Humanism offers a critical perspective on how architecture and urban design can reflect and address these issues.
By envisioning a dystopian city where privacy has vanished and individuals are indistinguishable from their surroundings, the project highlights the urgent need to reconsider how we design and inhabit our urban environments. Architecture has the potential to create spaces that protect privacy, foster authentic interactions, and resist the objectification of individuals. Looking to the future, it is essential to reclaim the principles of humanism that Sartre championed to affirm the inherent value and freedom of each individual amidst a landscape increasingly dominated by materialism. This involves not only protecting personal privacy but also fostering environments where individuals can freely express their true selves without the constant pressure of external validation. By reimagining urban spaces and social structures, we can work towards a society that values human dignity and autonomy, ensuring that individuals remain more than just objects within a material world.
The task ahead is to find a balance between technological advancement and the preservation of human values. As we move forward, it is crucial to embrace Sartre’s vision of a humanism that celebrates individual freedom and subjectivity, resisting the forces that seek to reduce us to mere objects. Through thoughtful design and a commitment to preserving privacy and authenticity, we can create a future where humanism remains at the core of our societal values, ensuring that we do not lose sight of the very qualities that define our humanity.