how to make life meaningful essay

Essay Papers Writing Online

Tips for crafting a compelling and authentic personal essay.

Writing an essay about yourself can be a daunting task, but when done right, it can be a powerful tool to showcase who you are and what makes you unique. Whether you’re applying for college, a scholarship, or a job, a well-crafted essay can help you stand out from the crowd and leave a lasting impression on the reader.

When writing a personal essay, it’s important to strike a balance between being informative and engaging. You want to provide the reader with insight into your background, experiences, and goals, while also keeping them interested and invested in your story. In this guide, we’ll walk you through the process of writing a compelling essay about yourself, from brainstorming ideas to polishing your final draft.

Essential Tips for Crafting

When crafting a compelling essay about yourself, it is important to think about your audience and what message you want to convey. Here are some essential tips to help you create an engaging and authentic essay:

A Powerful Personal Essay

Writing a powerful personal essay is a way to express your unique voice and share your personal experiences with the world. By weaving together your thoughts, emotions, and reflections, you can create a compelling narrative that resonates with your audience. To craft a powerful personal essay, start by reflecting on your own experiences and exploring the themes that matter to you. Pay attention to the details and emotions that make your story come alive. Be honest and vulnerable in your writing, as authenticity is key to connecting with your readers. Additionally, consider the structure of your essay and how you can effectively organize your thoughts to engage your audience from beginning to end. By following these tips and staying true to your voice, you can create a powerful personal essay that leaves a lasting impact on your readers.

Choose a Unique Aspect

When writing an essay about yourself, it’s important to focus on a unique aspect of your personality or experiences that sets you apart from others. This could be a specific skill, talent, or life experience that has had a significant impact on your life. By choosing a unique aspect to highlight, you can make your essay more compelling and memorable to the reader. It’s important to showcase what makes you different and showcase your individuality in a way that will capture the reader’s attention.

of Your Personality

When writing about your personality, it’s important to showcase your unique traits and qualities. Describe what sets you apart from others, whether it’s your creativity, resilience, sense of humor, or compassion. Use specific examples and anecdotes to illustrate these characteristics and provide insight into who you are as a person.

Highlight your strengths and acknowledge your weaknesses – this shows self-awareness and honesty. Discuss how your personality has evolved over time and mention any experiences that have had a significant impact on shaping who you are today. Remember to be authentic and genuine in your portrayal of yourself as this will make your essay more compelling and engaging to the reader.

Reflect Deeply on

When writing an essay about yourself, it is crucial to take the time to reflect deeply on your life experiences, values, beliefs, and goals. Consider the events that have shaped you into the person you are today, both positive and negative. Think about your strengths and weaknesses, your passions and interests, and how they have influenced your decisions and actions. Reflecting on your personal journey will help you uncover meaningful insights that can make your essay more compelling and authentic.

Your Life Experiences

When it comes to writing an essay about yourself, one of the most compelling aspects to focus on is your life experiences. These experiences shape who you are and provide unique insights into your character. Reflect on significant moments, challenges you’ve overcome, or memorable events that have had a lasting impact on your life.

• Consider discussing pivotal moments that have influenced your beliefs and values.
• Share personal anecdotes that highlight your strengths and resilience.
• Explore how your life experiences have shaped your goals, aspirations, and ambitions.

By sharing your life experiences in your essay, you can showcase your individuality and demonstrate what sets you apart from others. Be genuine, reflective, and honest in recounting the events that have shaped your journey and contributed to the person you are today.

Create a Compelling

When crafting an essay about yourself, it is essential to create a compelling narrative that captures the attention of the reader from the very beginning. Start by brainstorming unique and engaging personal experiences or qualities that you want to highlight in your essay. Consider including vivid anecdotes, insightful reflections, and impactful moments that showcase your character and achievements. Remember to be authentic and sincere in your writing, as this will resonate with your audience and make your essay more relatable. By creating a compelling narrative, you can effectively communicate your story and leave a lasting impression on the reader.

Narrative Structure

The narrative structure is crucial when writing an essay about yourself. It helps to create a compelling and engaging story that showcases your unique qualities and experiences. Start by introducing the main theme or message you want to convey in your essay. Then, build a coherent storyline that highlights significant events or moments in your life. Use descriptive language and vivid details to bring your story to life and make it more relatable to the readers. Include a clear beginning, middle, and end to ensure that your essay follows a logical progression and captivates the audience throughout.

Emphasize the lessons you’ve learned from your experiences and how they have shaped your character and outlook on life. Connect these insights to your personal growth and development, demonstrating your resilience, determination, and self-awareness. End your essay on a reflective note, highlighting the impact of your journey on who you are today and what you aspire to achieve in the future. By following a strong narrative structure, you can craft a captivating essay that showcases your authenticity and leaves a lasting impression on the readers.

Highlight Your

When writing an essay about yourself, it is essential to highlight your unique qualities and experiences that set you apart from others. Consider including personal anecdotes, achievements, strengths, and challenges that have shaped your identity. Focus on showcasing your authenticity and individuality to make your essay compelling and engaging.

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The Meaning of Life

Many major historical figures in philosophy have provided an answer to the question of what, if anything, makes life meaningful, although they typically have not put it in these terms (with such talk having arisen only in the past 250 years or so, on which see Landau 1997). Consider, for instance, Aristotle on the human function, Aquinas on the beatific vision, and Kant on the highest good. Relatedly, think about Koheleth, the presumed author of the Biblical book Ecclesiastes, describing life as “futility” and akin to “the pursuit of wind,” Nietzsche on nihilism, as well as Schopenhauer when he remarks that whenever we reach a goal we have longed for we discover “how vain and empty it is.” While these concepts have some bearing on happiness and virtue (and their opposites), they are straightforwardly construed (roughly) as accounts of which highly ranked purposes a person ought to realize that would make her life significant (if any would).

Despite the venerable pedigree, it is only since the 1980s or so that a distinct field of the meaning of life has been established in Anglo-American-Australasian philosophy, on which this survey focuses, and it is only in the past 20 years that debate with real depth and intricacy has appeared. Two decades ago analytic reflection on life’s meaning was described as a “backwater” compared to that on well-being or good character, and it was possible to cite nearly all the literature in a given critical discussion of the field (Metz 2002). Neither is true any longer. Anglo-American-Australasian philosophy of life’s meaning has become vibrant, such that there is now way too much literature to be able to cite comprehensively in this survey. To obtain focus, it tends to discuss books, influential essays, and more recent works, and it leaves aside contributions from other philosophical traditions (such as the Continental or African) and from non-philosophical fields (e.g., psychology or literature). This survey’s central aim is to acquaint the reader with current analytic approaches to life’s meaning, sketching major debates and pointing out neglected topics that merit further consideration.

When the topic of the meaning of life comes up, people tend to pose one of three questions: “What are you talking about?”, “What is the meaning of life?”, and “Is life in fact meaningful?”. The literature on life's meaning composed by those working in the analytic tradition (on which this entry focuses) can be usefully organized according to which question it seeks to answer. This survey starts off with recent work that addresses the first, abstract (or “meta”) question regarding the sense of talk of “life’s meaning,” i.e., that aims to clarify what we have in mind when inquiring into the meaning of life (section 1). Afterward, it considers texts that provide answers to the more substantive question about the nature of meaningfulness (sections 2–3). There is in the making a sub-field of applied meaning that parallels applied ethics, in which meaningfulness is considered in the context of particular cases or specific themes. Examples include downshifting (Levy 2005), implementing genetic enhancements (Agar 2013), making achievements (Bradford 2015), getting an education (Schinkel et al. 2015), interacting with research participants (Olson 2016), automating labor (Danaher 2017), and creating children (Ferracioli 2018). In contrast, this survey focuses nearly exclusively on contemporary normative-theoretical approaches to life’s meanining, that is, attempts to capture in a single, general principle all the variegated conditions that could confer meaning on life. Finally, this survey examines fresh arguments for the nihilist view that the conditions necessary for a meaningful life do not obtain for any of us, i.e., that all our lives are meaningless (section 4).

1. The Meaning of “Meaning”

2.1. god-centered views, 2.2. soul-centered views, 3.1. subjectivism, 3.2. objectivism, 3.3. rejecting god and a soul, 4. nihilism, works cited, classic works, collections, books for the general reader, other internet resources, related entries.

One of the field's aims consists of the systematic attempt to identify what people (essentially or characteristically) have in mind when they think about the topic of life’s meaning. For many in the field, terms such as “importance” and “significance” are synonyms of “meaningfulness” and so are insufficiently revealing, but there are those who draw a distinction between meaningfulness and significance (Singer 1996, 112–18; Belliotti 2019, 145–50, 186). There is also debate about how the concept of a meaningless life relates to the ideas of a life that is absurd (Nagel 1970, 1986, 214–23; Feinberg 1980; Belliotti 2019), futile (Trisel 2002), and not worth living (Landau 2017, 12–15; Matheson 2017).

A useful way to begin to get clear about what thinking about life’s meaning involves is to specify the bearer. Which life does the inquirer have in mind? A standard distinction to draw is between the meaning “in” life, where a human person is what can exhibit meaning, and the meaning “of” life in a narrow sense, where the human species as a whole is what can be meaningful or not. There has also been a bit of recent consideration of whether animals or human infants can have meaning in their lives, with most rejecting that possibility (e.g., Wong 2008, 131, 147; Fischer 2019, 1–24), but a handful of others beginning to make a case for it (Purves and Delon 2018; Thomas 2018). Also under-explored is the issue of whether groups, such as a people or an organization, can be bearers of meaning, and, if so, under what conditions.

Most analytic philosophers have been interested in meaning in life, that is, in the meaningfulness that a person’s life could exhibit, with comparatively few these days addressing the meaning of life in the narrow sense. Even those who believe that God is or would be central to life’s meaning have lately addressed how an individual’s life might be meaningful in virtue of God more often than how the human race might be. Although some have argued that the meaningfulness of human life as such merits inquiry to no less a degree (if not more) than the meaning in a life (Seachris 2013; Tartaglia 2015; cf. Trisel 2016), a large majority of the field has instead been interested in whether their lives as individual persons (and the lives of those they care about) are meaningful and how they could become more so.

Focusing on meaning in life, it is quite common to maintain that it is conceptually something good for its own sake or, relatedly, something that provides a basic reason for action (on which see Visak 2017). There are a few who have recently suggested otherwise, maintaining that there can be neutral or even undesirable kinds of meaning in a person’s life (e.g., Mawson 2016, 90, 193; Thomas 2018, 291, 294). However, these are outliers, with most analytic philosophers, and presumably laypeople, instead wanting to know when an individual’s life exhibits a certain kind of final value (or non-instrumental reason for action).

Another claim about which there is substantial consensus is that meaningfulness is not all or nothing and instead comes in degrees, such that some periods of life are more meaningful than others and that some lives as a whole are more meaningful than others. Note that one can coherently hold the view that some people’s lives are less meaningful (or even in a certain sense less “important”) than others, or are even meaningless (unimportant), and still maintain that people have an equal standing from a moral point of view. Consider a consequentialist moral principle according to which each individual counts for one in virtue of having a capacity for a meaningful life, or a Kantian approach according to which all people have a dignity in virtue of their capacity for autonomous decision-making, where meaning is a function of the exercise of this capacity. For both moral outlooks, we could be required to help people with relatively meaningless lives.

Yet another relatively uncontroversial element of the concept of meaningfulness in respect of individual persons is that it is logically distinct from happiness or rightness (emphasized in Wolf 2010, 2016). First, to ask whether someone’s life is meaningful is not one and the same as asking whether her life is pleasant or she is subjectively well off. A life in an experience machine or virtual reality device would surely be a happy one, but very few take it to be a prima facie candidate for meaningfulness (Nozick 1974: 42–45). Indeed, a number would say that one’s life logically could become meaningful precisely by sacrificing one’s well-being, e.g., by helping others at the expense of one’s self-interest. Second, asking whether a person’s existence over time is meaningful is not identical to considering whether she has been morally upright; there are intuitively ways to enhance meaning that have nothing to do with right action or moral virtue, such as making a scientific discovery or becoming an excellent dancer. Now, one might argue that a life would be meaningless if, or even because, it were unhappy or immoral, but that would be to posit a synthetic, substantive relationship between the concepts, far from indicating that speaking of “meaningfulness” is analytically a matter of connoting ideas regarding happiness or rightness. The question of what (if anything) makes a person’s life meaningful is conceptually distinct from the questions of what makes a life happy or moral, although it could turn out that the best answer to the former question appeals to an answer to one of the latter questions.

Supposing, then, that talk of “meaning in life” connotes something good for its own sake that can come in degrees and that is not analytically equivalent to happiness or rightness, what else does it involve? What more can we say about this final value, by definition? Most contemporary analytic philosophers would say that the relevant value is absent from spending time in an experience machine (but see Goetz 2012 for a different view) or living akin to Sisyphus, the mythic figure doomed by the Greek gods to roll a stone up a hill for eternity (famously discussed by Albert Camus and Taylor 1970). In addition, many would say that the relevant value is typified by the classic triad of “the good, the true, and the beautiful” (or would be under certain conditions). These terms are not to be taken literally, but instead are rough catchwords for beneficent relationships (love, collegiality, morality), intellectual reflection (wisdom, education, discoveries), and creativity (particularly the arts, but also potentially things like humor or gardening).

Pressing further, is there something that the values of the good, the true, the beautiful, and any other logically possible sources of meaning involve? There is as yet no consensus in the field. One salient view is that the concept of meaning in life is a cluster or amalgam of overlapping ideas, such as fulfilling higher-order purposes, meriting substantial esteem or admiration, having a noteworthy impact, transcending one’s animal nature, making sense, or exhibiting a compelling life-story (Markus 2003; Thomson 2003; Metz 2013, 24–35; Seachris 2013, 3–4; Mawson 2016). However, there are philosophers who maintain that something much more monistic is true of the concept, so that (nearly) all thought about meaningfulness in a person’s life is essentially about a single property. Suggestions include being devoted to or in awe of qualitatively superior goods (Taylor 1989, 3–24), transcending one’s limits (Levy 2005), or making a contribution (Martela 2016).

Recently there has been something of an “interpretive turn” in the field, one instance of which is the strong view that meaning-talk is logically about whether and how a life is intelligible within a wider frame of reference (Goldman 2018, 116–29; Seachris 2019; Thomas 2019; cf. Repp 2018). According to this approach, inquiring into life’s meaning is nothing other than seeking out sense-making information, perhaps a narrative about life or an explanation of its source and destiny. This analysis has the advantage of promising to unify a wide array of uses of the term “meaning.” However, it has the disadvantages of being unable to capture the intuitions that meaning in life is essentially good for its own sake (Landau 2017, 12–15), that it is not logically contradictory to maintain that an ineffable condition is what confers meaning on life (as per Cooper 2003, 126–42; Bennett-Hunter 2014; Waghorn 2014), and that often human actions themselves (as distinct from an interpretation of them), such as rescuing a child from a burning building, are what bear meaning.

Some thinkers have suggested that a complete analysis of the concept of life’s meaning should include what has been called “anti-matter” (Metz 2002, 805–07, 2013, 63–65, 71–73) or “anti-meaning” (Campbell and Nyholm 2015; Egerstrom 2015), conditions that reduce the meaningfulness of a life. The thought is that meaning is well represented by a bipolar scale, where there is a dimension of not merely positive conditions, but also negative ones. Gratuitous cruelty or destructiveness are prima facie candidates for actions that not merely fail to add meaning, but also subtract from any meaning one’s life might have had.

Despite the ongoing debates about how to analyze the concept of life’s meaning (or articulate the definition of the phrase “meaning in life”), the field remains in a good position to make progress on the other key questions posed above, viz., of what would make a life meaningful and whether any lives are in fact meaningful. A certain amount of common ground is provided by the point that meaningfulness at least involves a gradient final value in a person’s life that is conceptually distinct from happiness and rightness, with exemplars of it potentially being the good, the true, and the beautiful. The rest of this discussion addresses philosophical attempts to capture the nature of this value theoretically and to ascertain whether it exists in at least some of our lives.

2. Supernaturalism

Most analytic philosophers writing on meaning in life have been trying to develop and evaluate theories, i.e., fundamental and general principles, that are meant to capture all the particular ways that a life could obtain meaning. As in moral philosophy, there are recognizable “anti-theorists,” i.e., those who maintain that there is too much pluralism among meaning conditions to be able to unify them in the form of a principle (e.g., Kekes 2000; Hosseini 2015). Arguably, though, the systematic search for unity is too nascent to be able to draw a firm conclusion about whether it is available.

The theories are standardly divided on a metaphysical basis, that is, in terms of which kinds of properties are held to constitute the meaning. Supernaturalist theories are views according to which a spiritual realm is central to meaning in life. Most Western philosophers have conceived of the spiritual in terms of God or a soul as commonly understood in the Abrahamic faiths (but see Mulgan 2015 for discussion of meaning in the context of a God uninterested in us). In contrast, naturalist theories are views that the physical world as known particularly well by the scientific method is central to life’s meaning.

There is logical space for a non-naturalist theory, according to which central to meaning is an abstract property that is neither spiritual nor physical. However, only scant attention has been paid to this possibility in the recent Anglo-American-Australasian literature (Audi 2005).

It is important to note that supernaturalism, a claim that God (or a soul) would confer meaning on a life, is logically distinct from theism, the claim that God (or a soul) exists. Although most who hold supernaturalism also hold theism, one could accept the former without the latter (as Camus more or less did), committing one to the view that life is meaningless or at least lacks substantial meaning. Similarly, while most naturalists are atheists, it is not contradictory to maintain that God exists but has nothing to do with meaning in life or perhaps even detracts from it. Although these combinations of positions are logically possible, some of them might be substantively implausible. The field could benefit from discussion of the comparative attractiveness of various combinations of evaluative claims about what would make life meaningful and metaphysical claims about whether spiritual conditions exist.

Over the past 15 years or so, two different types of supernaturalism have become distinguished on a regular basis (Metz 2019). That is true not only in the literature on life’s meaning, but also in that on the related pro-theism/anti-theism debate, about whether it would be desirable for God or a soul to exist (e.g., Kahane 2011; Kraay 2018; Lougheed 2020). On the one hand, there is extreme supernaturalism, according to which spiritual conditions are necessary for any meaning in life. If neither God nor a soul exists, then, by this view, everyone’s life is meaningless. On the other hand, there is moderate supernaturalism, according to which spiritual conditions are necessary for a great or ultimate meaning in life, although not meaning in life as such. If neither God nor a soul exists, then, by this view, everyone’s life could have some meaning, or even be meaningful, but no one’s life could exhibit the most desirable meaning. For a moderate supernaturalist, God or a soul would substantially enhance meaningfulness or be a major contributory condition for it.

There are a variety of ways that great or ultimate meaning has been described, sometimes quantitatively as “infinite” (Mawson 2016), qualitatively as “deeper” (Swinburne 2016), relationally as “unlimited” (Nozick 1981, 618–19; cf. Waghorn 2014), temporally as “eternal” (Cottingham 2016), and perspectivally as “from the point of view of the universe” (Benatar 2017). There has been no reflection as yet on the crucial question of how these distinctions might bear on each another, for instance, on whether some are more basic than others or some are more valuable than others.

Cross-cutting the extreme/moderate distinction is one between God-centered theories and soul-centered ones. According to the former, some kind of connection with God (understood to be a spiritual person who is all-knowing, all-good, and all-powerful and who is the ground of the physical universe) constitutes meaning in life, even if one lacks a soul (construed as an immortal, spiritual substance that contains one’s identity). In contrast, by the latter, having a soul and putting it into a certain state is what makes life meaningful, even if God does not exist. Many supernaturalists of course believe that God and a soul are jointly necessary for a (greatly) meaningful existence. However, the simpler view, that only one of them is necessary, is common, and sometimes arguments proffered for the complex view fail to support it any more than the simpler one.

The most influential God-based account of meaning in life has been the extreme view that one’s existence is significant if and only if one fulfills a purpose God has assigned. The familiar idea is that God has a plan for the universe and that one’s life is meaningful just to the degree that one helps God realize this plan, perhaps in a particular way that God wants one to do so. If a person failed to do what God intends her to do with her life (or if God does not even exist), then, on the current view, her life would be meaningless.

Thinkers differ over what it is about God’s purpose that might make it uniquely able to confer meaning on human lives, but the most influential argument has been that only God’s purpose could be the source of invariant moral rules (Davis 1987, 296, 304–05; Moreland 1987, 124–29; Craig 1994/2013, 161–67) or of objective values more generally (Cottingham 2005, 37–57), where a lack of such would render our lives nonsensical. According to this argument, lower goods such as animal pleasure or desire satisfaction could exist without God, but higher ones pertaining to meaning in life, particularly moral virtue, could not. However, critics point to many non-moral sources of meaning in life (e.g., Kekes 2000; Wolf 2010), with one arguing that a universal moral code is not necessary for meaning in life, even if, say, beneficent actions are (Ellin 1995, 327). In addition, there are a variety of naturalist and non-naturalist accounts of objective morality––and of value more generally––on offer these days, so that it is not clear that it must have a supernatural source in God’s will.

One recurrent objection to the idea that God’s purpose could make life meaningful is that if God had created us with a purpose in mind, then God would have degraded us and thereby undercut the possibility of us obtaining meaning from fulfilling the purpose. The objection harks back to Jean-Paul Sartre, but in the analytic literature it appears that Kurt Baier was the first to articulate it (1957/2000, 118–20; see also Murphy 1982, 14–15; Singer 1996, 29; Kahane 2011; Lougheed 2020, 121–41). Sometimes the concern is the threat of punishment God would make so that we do God’s bidding, while other times it is that the source of meaning would be constrictive and not up to us, and still other times it is that our dignity would be maligned simply by having been created with a certain end in mind (for some replies to such concerns, see Hanfling 1987, 45–46; Cottingham 2005, 37–57; Lougheed 2020, 111–21).

There is a different argument for an extreme God-based view that focuses less on God as purposive and more on God as infinite, unlimited, or ineffable, which Robert Nozick first articulated with care (Nozick 1981, 594–618; see also Bennett-Hunter 2014; Waghorn 2014). The core idea is that for a finite condition to be meaningful, it must obtain its meaning from another condition that has meaning. So, if one’s life is meaningful, it might be so in virtue of being married to a person, who is important. Being finite, the spouse must obtain his or her importance from elsewhere, perhaps from the sort of work he or she does. This work also must obtain its meaning by being related to something else that is meaningful, and so on. A regress on meaningful conditions is present, and the suggestion is that the regress can terminate only in something so all-encompassing that it need not (indeed, cannot) go beyond itself to obtain meaning from anything else. And that is God. The standard objection to this relational rationale is that a finite condition could be meaningful without obtaining its meaning from another meaningful condition. Perhaps it could be meaningful in itself, without being connected to something beyond it, or maybe it could obtain its meaning by being related to something else that is beautiful or otherwise valuable for its own sake but not meaningful (Nozick 1989, 167–68; Thomson 2003, 25–26, 48).

A serious concern for any extreme God-based view is the existence of apparent counterexamples. If we think of the stereotypical lives of Albert Einstein, Mother Teresa, and Pablo Picasso, they seem meaningful even if we suppose there is no all-knowing, all-powerful, and all-good spiritual person who is the ground of the physical world (e.g., Wielenberg 2005, 31–37, 49–50; Landau 2017). Even religiously inclined philosophers have found this hard to deny these days (Quinn 2000, 58; Audi 2005; Mawson 2016, 5; Williams 2020, 132–34).

Largely for that reason, contemporary supernaturalists have tended to opt for moderation, that is, to maintain that God would greatly enhance the meaning in our lives, even if some meaning would be possible in a world without God. One approach is to invoke the relational argument to show that God is necessary, not for any meaning whatsoever, but rather for an ultimate meaning. “Limited transcendence, the transcending of our limits so as to connect with a wider context of value which itself is limited, does give our lives meaning––but a limited one. We may thirst for more” (Nozick 1981, 618). Another angle is to appeal to playing a role in God’s plan, again to claim, not that it is essential for meaning as such, but rather for “a cosmic significance....intead of a significance very limited in time and space” (Swinburne 2016, 154; see also Quinn 2000; Cottingham 2016, 131). Another rationale is that by fulfilling God’s purpose, we would meaningfully please God, a perfect person, as well as be remembered favorably by God forever (Cottingham 2016, 135; Williams 2020, 21–22, 29, 101, 108). Still another argument is that only with God could the deepest desires of human nature be satisfied (e.g., Goetz 2012; Seachris 2013, 20; Cottingham 2016, 127, 136), even if more surface desires could be satisfied without God.

In reply to such rationales for a moderate supernaturalism, there has been the suggestion that it is precisely by virtue of being alone in the universe that our lives would be particularly significant; otherwise, God’s greatness would overshadow us (Kahane 2014). There has also been the response that, with the opportunity for greater meaning from God would also come that for greater anti-meaning, so that it is not clear that a world with God would offer a net gain in respect of meaning (Metz 2019, 34–35). For example, if pleasing God would greatly enhance meaning in our lives, then presumably displeasing God would greatly reduce it and to a comparable degree. In addition, there are arguments for extreme naturalism (or its “anti-theist” cousin) mentioned below (sub-section 3.3).

Notice that none of the above arguments for supernaturalism appeals to the prospect of eternal life (at least not explicitly). Arguments that do make such an appeal are soul-centered, holding that meaning in life mainly comes from having an immortal, spiritual substance that is contiguous with one’s body when it is alive and that will forever outlive its death. Some think of the afterlife in terms of one’s soul entering a transcendent, spiritual realm (Heaven), while others conceive of one’s soul getting reincarnated into another body on Earth. According to the extreme version, if one has a soul but fails to put it in the right state (or if one lacks a soul altogether), then one’s life is meaningless.

There are three prominent arguments for an extreme soul-based perspective. One argument, made famous by Leo Tolstoy, is the suggestion that for life to be meaningful something must be worth doing, that something is worth doing only if it will make a permanent difference to the world, and that making a permanent difference requires being immortal (see also Hanfling 1987, 22–24; Morris 1992, 26; Craig 1994). Critics most often appeal to counterexamples, suggesting for instance that it is surely worth your time and effort to help prevent people from suffering, even if you and they are mortal. Indeed, some have gone on the offensive and argued that helping people is worth the sacrifice only if and because they are mortal, for otherwise they could invariably be compensated in an afterlife (e.g., Wielenberg 2005, 91–94). Another recent and interesting criticism is that the major motivations for the claim that nothing matters now if one day it will end are incoherent (Greene 2021).

A second argument for the view that life would be meaningless without a soul is that it is necessary for justice to be done, which, in turn, is necessary for a meaningful life. Life seems nonsensical when the wicked flourish and the righteous suffer, at least supposing there is no other world in which these injustices will be rectified, whether by God or a Karmic force. Something like this argument can be found in Ecclesiastes, and it continues to be defended (e.g., Davis 1987; Craig 1994). However, even granting that an afterlife is required for perfectly just outcomes, it is far from obvious that an eternal afterlife is necessary for them, and, then, there is the suggestion that some lives, such as Mandela’s, have been meaningful precisely in virtue of encountering injustice and fighting it.

A third argument for thinking that having a soul is essential for any meaning is that it is required to have the sort of free will without which our lives would be meaningless. Immanuel Kant is known for having maintained that if we were merely physical beings, subjected to the laws of nature like everything else in the material world, then we could not act for moral reasons and hence would be unimportant. More recently, one theologian has eloquently put the point in religious terms: “The moral spirit finds the meaning of life in choice. It finds it in that which proceeds from man and remains with him as his inner essence rather than in the accidents of circumstances turns of external fortune....(W)henever a human being rubs the lamp of his moral conscience, a Spirit does appear. This Spirit is God....It is in the ‘Thou must’ of God and man’s ‘I can’ that the divine image of God in human life is contained” (Swenson 1949/2000, 27–28). Notice that, even if moral norms did not spring from God’s commands, the logic of the argument entails that one’s life could be meaningful, so long as one had the inherent ability to make the morally correct choice in any situation. That, in turn, arguably requires something non-physical about one’s self, so as to be able to overcome whichever physical laws and forces one might confront. The standard objection to this reasoning is to advance a compatibilism about having a determined physical nature and being able to act for moral reasons (e.g., Arpaly 2006; Fischer 2009, 145–77). It is also worth wondering whether, if one had to have a spiritual essence in order to make free choices, it would have to be one that never perished.

Like God-centered theorists, many soul-centered theorists these days advance a moderate view, accepting that some meaning in life would be possible without immortality, but arguing that a much greater meaning would be possible with it. Granting that Einstein, Mandela, and Picasso had somewhat meaningful lives despite not having survived the deaths of their bodies (as per, e.g., Trisel 2004; Wolf 2015, 89–140; Landau 2017), there remains a powerful thought: more is better. If a finite life with the good, the true, and the beautiful has meaning in it to some degree, then surely it would have all the more meaning if it exhibited such higher values––including a relationship with God––for an eternity (Cottingham 2016, 132–35; Mawson 2016, 2019, 52–53; Williams 2020, 112–34; cf. Benatar 2017, 35–63). One objection to this reasoning is that the infinity of meaning that would be possible with a soul would be “too big,” rendering it difficult for the moderate supernaturalist to make sense of the intution that a finite life such as Einstein’s can indeed count as meaningful by comparison (Metz 2019, 30–31; cf. Mawson 2019, 53–54). More common, though, is the objection that an eternal life would include anti-meaning of various kinds, such as boredom and repetition, discussed below in the context of extreme naturalism (sub-section 3.3).

3. Naturalism

Recall that naturalism is the view that a physical life is central to life’s meaning, that even if there is no spiritual realm, a substantially meaningful life is possible. Like supernaturalism, contemporary naturalism admits of two distinguishable variants, moderate and extreme (Metz 2019). The moderate version is that, while a genuinely meaningful life could be had in a purely physical universe as known well by science, a somewhat more meaningful life would be possible if a spiritual realm also existed. God or a soul could enhance meaning in life, although they would not be major contributors. The extreme version of naturalism is the view that it would be better in respect of life’s meaning if there were no spiritual realm. From this perspective, God or a soul would be anti-matter, i.e., would detract from the meaning available to us, making a purely physical world (even if not this particular one) preferable.

Cross-cutting the moderate/extreme distinction is that between subjectivism and objectivism, which are theoretical accounts of the nature of meaningfulness insofar as it is physical. They differ in terms of the extent to which the human mind constitutes meaning and whether there are conditions of meaning that are invariant among human beings. Subjectivists believe that there are no invariant standards of meaning because meaning is relative to the subject, i.e., depends on an individual’s pro-attitudes such as her particular desires or ends, which are not shared by everyone. Roughly, something is meaningful for a person if she strongly wants it or intends to seek it out and she gets it. Objectivists maintain, in contrast, that there are some invariant standards for meaning because meaning is at least partly mind-independent, i.e., obtains not merely in virtue of being the object of anyone’s mental states. Here, something is meaningful (partially) because of its intrinsic nature, in the sense of being independent of whether it is wanted or intended; meaning is instead (to some extent) the sort of thing that merits these reactions.

There is logical space for an orthogonal view, according to which there are invariant standards of meaningfulness constituted by what all human beings would converge on from a certain standpoint. However, it has not been much of a player in the field (Darwall 1983, 164–66).

According to this version of naturalism, meaning in life varies from person to person, depending on each one’s variable pro-attitudes. Common instances are views that one’s life is more meaningful, the more one gets what one happens to want strongly, achieves one’s highly ranked goals, or does what one believes to be really important (Trisel 2002; Hooker 2008). One influential subjectivist has recently maintained that the relevant mental state is caring or loving, so that life is meaningful just to the extent that one cares about or loves something (Frankfurt 1988, 80–94, 2004). Another recent proposal is that meaningfulness consists of “an active engagement and affirmation that vivifies the person who has freely created or accepted and now promotes and nurtures the projects of her highest concern” (Belliotti 2019, 183).

Subjectivism was dominant in the middle of the twentieth century, when positivism, noncognitivism, existentialism, and Humeanism were influential (Ayer 1947; Hare 1957; Barnes 1967; Taylor 1970; Williams 1976). However, in the last quarter of the twentieth century, inference to the best explanation and reflective equilibrium became accepted forms of normative argumentation and were frequently used to defend claims about the existence and nature of objective value (or of “external reasons,” ones obtaining independently of one’s extant attitudes). As a result, subjectivism about meaning lost its dominance. Those who continue to hold subjectivism often remain suspicious of attempts to justify beliefs about objective value (e.g., Trisel 2002, 73, 79, 2004, 378–79; Frankfurt 2004, 47–48, 55–57; Wong 2008, 138–39; Evers 2017, 32, 36; Svensson 2017, 54). Theorists are moved to accept subjectivism typically because the alternatives are unpalatable; they are reasonably sure that meaning in life obtains for some people, but do not see how it could be grounded on something independent of the mind, whether it be the natural or the supernatural (or the non-natural). In contrast to these possibilities, it appears straightforward to account for what is meaningful in terms of what people find meaningful or what people want out of their lives. Wide-ranging meta-ethical debates in epistemology, metaphysics, and the philosophy of language are necessary to address this rationale for subjectivism.

There is a cluster of other, more circumscribed arguments for subjectivism, according to which this theory best explains certain intuitive features of meaning in life. For one, subjectivism seems plausible since it is reasonable to think that a meaningful life is an authentic one (Frankfurt 1988, 80–94). If a person’s life is significant insofar as she is true to herself or her deepest nature, then we have some reason to believe that meaning simply is a function of those matters for which the person cares. For another, it is uncontroversial that often meaning comes from losing oneself, i.e., in becoming absorbed in an activity or experience, as opposed to being bored by it or finding it frustrating (Frankfurt 1988, 80–94; Belliotti 2019, 162–70). Work that concentrates the mind and relationships that are engrossing seem central to meaning and to be so because of the subjective elements involved. For a third, meaning is often taken to be something that makes life worth continuing for a specific person, i.e., that gives her a reason to get out of bed in the morning, which subjectivism is thought to account for best (Williams 1976; Svensson 2017; Calhoun 2018).

Critics maintain that these arguments are vulnerable to a common objection: they neglect the role of objective value (or an external reason) in realizing oneself, losing oneself, and having a reason to live (Taylor 1989, 1992; Wolf 2010, 2015, 89–140). One is not really being true to oneself, losing oneself in a meaningful way, or having a genuine reason to live insofar as one, say, successfully maintains 3,732 hairs on one’s head (Taylor 1992, 36), cultivates one’s prowess at long-distance spitting (Wolf 2010, 104), collects a big ball of string (Wolf 2010, 104), or, well, eats one’s own excrement (Wielenberg 2005, 22). The counterexamples suggest that subjective conditions are insufficient to ground meaning in life; there seem to be certain actions, relationships, and states that are objectively valuable (but see Evers 2017, 30–32) and toward which one’s pro-attitudes ought to be oriented, if meaning is to accrue.

So say objectivists, but subjectivists feel the pull of the point and usually seek to avoid the counterexamples, lest they have to bite the bullet by accepting the meaningfulness of maintaining 3,732 hairs on one’s head and all the rest (for some who do, see Svensson 2017, 54–55; Belliotti 2019, 181–83). One important strategy is to suggest that subjectivists can avoid the counterexamples by appealing to the right sort of pro-attitude. Instead of whatever an individual happens to want, perhaps the relevant mental state is an emotional-perceptual one of seeing-as (Alexis 2011; cf. Hosseini 2015, 47–66), a “categorical” desire, that is, an intrinsic desire constitutive of one’s identity that one takes to make life worth continuing (Svensson 2017), or a judgment that one has a good reason to value something highly for its own sake (Calhoun 2018). Even here, though, objectivists will argue that it might “appear that whatever the will chooses to treat as a good reason to engage itself is, for the will, a good reason. But the will itself....craves objective reasons; and often it could not go forward unless it thought it had them” (Wiggins 1988, 136). And without any appeal to objectivity, it is perhaps likely that counterexamples would resurface.

Another subjectivist strategy by which to deal with the counterexamples is the attempt to ground meaningfulness, not on the pro-attitudes of an individual valuer, but on those of a group (Darwall 1983, 164–66; Brogaard and Smith 2005; Wong 2008). Does such an intersubjective move avoid (more of) the counterexamples? If so, does it do so more plausibly than an objective theory?

Objective naturalists believe that meaning in life is constituted at least in part by something physical beyond merely the fact that it is the object of a pro-attitude. Obtaining the object of some emotion, desire, or judgment is not sufficient for meaningfulness, on this view. Instead, there are certain conditions of the material world that could confer meaning on anyone’s life, not merely because they are viewed as meaningful, wanted for their own sake, or believed to be choiceworthy, but instead (at least partially) because they are inherently worthwhile or valuable in themselves.

Morality (the good), enquiry (the true), and creativity (the beautiful) are widely held instances of activities that confer meaning on life, while trimming toenails and eating snow––along with the counterexamples to subjectivism above––are not. Objectivism is widely thought to be a powerful general explanation of these particular judgments: the former are meaningful not merely because some agent (whether it is an individual, her society, or even God) cares about them or judges them to be worth doing, while the latter simply lack significance and cannot obtain it even if some agent does care about them or judge them to be worth doing. From an objective perspective, it is possible for an individual to care about the wrong thing or to be mistaken that something is worthwhile, and not merely because of something she cares about all the more or judges to be still more choiceworthy. Of course, meta-ethical debates about the existence and nature of value are again relevant to appraising this rationale.

Some objectivists think that being the object of a person’s mental states plays no constitutive role in making that person’s life meaningful, although they of course contend that it often plays an instrumental role––liking a certain activity, after all, is likely to motivate one to do it. Relatively few objectivists are “pure” in that way, although consequentialists do stand out as clear instances (e.g., Singer 1995; Smuts 2018, 75–99). Most objectivists instead try to account for the above intuitions driving subjectivism by holding that a life is more meaningful, not merely because of objective factors, but also in part because of propositional attitudes such as cognition, conation, and emotion. Particularly influential has been Susan Wolf’s hybrid view, captured by this pithy slogan: “Meaning arises when subjective attraction meets objective attractiveness” (Wolf 2015, 112; see also Kekes 1986, 2000; Wiggins 1988; Raz 2001, 10–40; Mintoff 2008; Wolf 2010, 2016; Fischer 2019, 9–23; Belshaw 2021, 160–81). This theory implies that no meaning accrues to one’s life if one believes in, is satisfied by, or cares about a project that is not truly worthwhile, or if one takes up a truly worthwhile project but fails to judge it important, be satisfied by it, or care about it. A related approach is that, while subjective attraction is not necessary for meaning, it could enhance it (e.g., Audi 2005, 344; Metz 2013, 183–84, 196–98, 220–25). For instance, a stereotypical Mother Teresa who is bored by and alienated from her substantial charity work might have a somewhat significant existence because of it, even if she would have an even more significant existence if she felt pride in it or identified with it.

There have been several attempts to capture theoretically what all objectively attractive, inherently worthwhile, or finally valuable conditions have in common insofar as they bear on meaning in a person’s life. Over the past few decades, one encounters the proposals that objectively meaningful conditions are just those that involve: positively connecting with organic unity beyond oneself (Nozick 1981, 594–619); being creative (Taylor 1987; Matheson 2018); living an emotional life (Solomon 1993; cf. Williams 2020, 56–78); promoting good consequences, such as improving the quality of life of oneself and others (Singer 1995; Audi 2005; Smuts 2018, 75–99); exercising or fostering rational nature in exceptional ways (Smith 1997, 179–221; Gewirth 1998, 177–82; Metz 2013, 222–36); progressing toward ends that can never be fully realized because one’s knowledge of them changes as one approaches them (Levy 2005); realizing goals that are transcendent for being long-lasting in duration and broad in scope (Mintoff 2008); living virtuously (May 2015, 61–138; McPherson 2020); and loving what is worth loving (Wolf 2016). There is as yet no convergence in the field on one, or even a small cluster, of these accounts.

One feature of a large majority of the above naturalist theories is that they are aggregative or additive, objectionably treating a life as a mere “container” of bits of life that are meaningful considered in isolation from other bits (Brännmark 2003, 330). It has become increasingly common for philosophers of life’s meaning, especially objectivists, to hold that life as a whole, or at least long stretches of it, can substantially affect its meaningfulness beyond the amount of meaning (if any) in its parts.

For instance, a life that has lots of beneficence and otherwise intuitively meaning-conferring conditions but that is also extremely repetitive (à la the movie Groundhog Day ) is less than maximally meaningful (Taylor 1987; Blumenfeld 2009). Furthermore, a life that not only avoids repetition but also ends with a substantial amount of meaningful (or otherwise desirable) parts seems to have more meaning overall than one that has the same amount of meaningful (desirable) parts but ends with few or none of them (Kamm 2013, 18–22; Dorsey 2015). Still more, a life in which its meaningless (or otherwise undesirable parts) cause its meaningful (desirable) parts to come about through a process of personal growth seems meaningful in virtue of this redemptive pattern, “good life-story,” or narrative self-expression (Taylor 1989, 48–51; Wong 2008; Fischer 2009, 145–77; Kauppinen 2012; May 2015, 61–138; Velleman 2015, 141–73). These three cases suggest that meaning can inhere in life as a whole, that is, in the relationships between its parts, and not merely in the parts considered in isolation. However, some would maintain that it is, strictly speaking, the story that is or could be told of a life that matters, not so much the life-story qua relations between events themselves (de Bres 2018).

There are pure or extreme versions of holism present in the literature, according to which the only possible bearer of meaning in life is a person’s life as a whole, and not any isolated activities, relationships, or states (Taylor 1989, 48–51; Tabensky 2003; Levinson 2004). A salient argument for this position is that judgments of the meaningfulness of a part of someone’s life are merely provisional, open to revision upon considering how they fit into a wider perspective. So, for example, it would initially appear that taking an ax away from a madman and thereby protecting innocent parties confers some meaning on one’s life, but one might well revise that judgment upon learning that the intention behind it was merely to steal an ax, not to save lives, or that the madman then took out a machine gun, causing much more harm than his ax would have. It is worth considering how far this sort of case is generalizable, and, if it can be to a substantial extent, whether that provides strong evidence that only life as a whole can exhibit meaningfulness.

Perhaps most objectivists would, at least upon reflection, accept that both the parts of a life and the whole-life relationships among the parts can exhibit meaning. Supposing there are two bearers of meaning in a life, important questions arise. One is whether a certain narrative can be meaningful even if its parts are not, while a second is whether the meaningfulness of a part increases if it is an aspect of a meaningful whole (on which see Brännmark 2003), and a third is whether there is anything revealing to say about how to make tradeoffs between the parts and whole in cases where one must choose between them (Blumenfeld 2009 appears to assign lexical priority to the whole).

Naturalists until recently had been largely concerned to show that meaning in life is possible without God or a soul; they have not spent much time considering how such spiritual conditions might enhance meaning, but have, in moderate fashion, tended to leave that possibility open (an exception is Hooker 2008). Lately, however, an extreme form of naturalism has arisen, according to which our lives would probably, if not unavoidably, have less meaning in a world with God or a soul than in one without. Although such an approach was voiced early on by Baier (1957), it is really in the past decade or so that this “anti-theist” position has become widely and intricately discussed.

One rationale, mentioned above as an objection to the view that God’s purpose constitutes meaning in life, has also been deployed to argue that the existence of God as such would necessarily reduce meaning, that is, would consist of anti-matter. It is the idea that master/servant and parent/child analogies so prominent in the monotheist religious traditions reveal something about our status in a world where there is a qualitatively higher being who has created us with certain ends in mind: our independence or dignity as adult persons would be violated (e.g., Baier 1957/2000, 118–20; Kahane 2011, 681–85; Lougheed 2020, 121–41). One interesting objection to this reasoning has been to accept that God’s existence is necessarily incompatible with the sort of meaning that would come (roughly stated) from being one’s own boss, but to argue that God would also make greater sorts of meaning available, offering a net gain to us (Mawson 2016, 110–58).

Another salient argument for thinking that God would detract from meaning in life appeals to the value of privacy (Kahane 2011, 681–85; Lougheed 2020, 55–110). God’s omniscience would unavoidably make it impossible for us to control another person’s access to the most intimate details about ourselves, which, for some, amounts to a less meaningful life than one with such control. Beyond questioning the value of our privacy in relation to God, one thought-provoking criticism has been to suggest that, if a lack of privacy really would substantially reduce meaning in our lives, then God, qua morally perfect person, would simply avoid knowing everything about us (Tooley 2018). Lacking complete knowledge of our mental states would be compatible with describing God as “omniscient,” so the criticism goes, insofar as that is plausibly understood as having as much knowledge as is morally permissible.

Turn, now, to major arguments for thinking that having a soul would reduce life’s meaning, so that if one wants a maximally meaningful life, one should prefer a purely physical world, or at least one in which people are mortal. First and foremost, there has been the argument that an immortal life could not avoid becoming boring (Williams 1973), rendering life pointless according to many subjective and objective theories. The literature on this topic has become enormous, with the central reply being that immortality need not get boring (for more recent discussions, see Fischer 2009, 79–101, 2019, 117–42; Mawson 2019, 51–52; Williams 2020, 30–41, 123–29; Belshaw 2021, 182–97). However, it might also be worth questioning whether boredom is sufficient for meaninglessness. Suppose, for instance, that one volunteers to be bored so that many others will not be bored; perhaps this would be a meaningful sacrifice to make. Being bored for an eternity would not be blissful or even satisfying, to be sure, but if it served the function of preventing others from being bored for an eternity, would it be meaningful (at least to some degree)? If, as is commonly held, sacrificing one’s life could be meaningful, why not also sacrificing one’s liveliness?

Another reason given to reject eternal life is that it would become repetitive, which would substantially drain it of meaning (Scarre 2007, 54–55; May 2009, 46–47, 64–65, 71; Smuts 2011, 142–44; cf. Blumenfeld 2009). If, as it appears, there are only a finite number of actions one could perform, relationships one could have, and states one could be in during an eternity, one would have to end up doing the same things again. Even though one’s activities might be more valuable than rolling a stone up a hill forever à la Sisyphus, the prospect of doing them over and over again forever is disheartening for many. To be sure, one might not remember having done them before and hence could avoid boredom, but for some philosophers that would make it all the worse, akin to having dementia and forgetting that one has told the same stories. Others, however, still find meaning in such a life (e.g., Belshaw 2021, 197, 205n41).

A third meaning-based argument against immortality invokes considerations of narrative. If the pattern of one’s life as a whole substantially matters, and if a proper pattern would include a beginning, a middle, and an end, it appears that a life that never ends would lack the relevant narrative structure. “Because it would drag on endlessly, it would, sooner or later, just be a string of events lacking all form....With immortality, the novel never ends....How meaningful can such a novel be?” (May 2009, 68, 72; see also Scarre 2007, 58–60). Notice that this objection is distinct from considerations of boredom and repetition (which concern novelty ); even if one were stimulated and active, and even if one found a way not to repeat one’s life in the course of eternity, an immortal life would appear to lack shape. In reply, some reject the idea that a meaningful life must be akin to a novel, and intead opt for narrativity in the form of something like a string of short stories that build on each other (Fischer 2009, 145–77, 2019, 101–16). Others, though, have sought to show that eternity could still be novel-like, deeming the sort of ending that matters to be a function of what the content is and how it relates to the content that came before (e.g., Seachris 2011; Williams 2020, 112–19).

There have been additional objections to immortality as undercutting meaningfulness, but they are prima facie less powerful than the previous three in that, if sound, they arguably show that an eternal life would have a cost, but probably not one that would utterly occlude the prospect of meaning in it. For example, there have been the suggestions that eternal lives would lack a sense of preciousness and urgency (Nussbaum 1989, 339; Kass 2002, 266–67), could not exemplify virtues such as courageously risking one’s life for others (Kass 2002, 267–68; Wielenberg 2005, 91–94), and could not obtain meaning from sustaining or saving others’ lives (Nussbaum 1989, 338; Wielenberg 2005, 91–94). Note that at least the first two rationales turn substantially on the belief in immortality, not quite immortality itself: if one were immortal but forgot that one is or did not know that at all, then one could appreciate life and obtain much of the virtue of courage (and, conversely, if one were not immortal, but thought that one is, then, by the logic of these arguments, one would fail to appreciate limits and be unable to exemplify courage).

The previous two sections addressed theoretical accounts of what would confer meaning on a human person’s life. Although these theories do not imply that some people’s lives are in fact meaningful, that has been the presumption of a very large majority of those who have advanced them. Much of the procedure has been to suppose that many lives have had meaning in them and then to consider in virtue of what they have or otherwise could. However, there are nihilist (or pessimist) perspectives that question this supposition. According to nihilism (pessimism), what would make a life meaningful in principle cannot obtain for any of us.

One straightforward rationale for nihilism is the combination of extreme supernaturalism about what makes life meaningful and atheism about whether a spiritual realm exists. If you believe that God or a soul is necessary for meaning in life, and if you believe that neither is real, then you are committed to nihilism, to the denial that life can have any meaning. Athough this rationale for nihilism was prominent in the modern era (and was more or less Camus’ position), it has been on the wane in analytic philosophical circles, as extreme supernaturalism has been eclipsed by the moderate variety.

The most common rationales for nihilism these days do not appeal to supernaturalism, or at least not explicitly. One cluster of ideas appeals to what meta-ethicists call “error theory,” the view that evaluative claims (in this case about meaning in life, or about morality qua necessary for meaning) characteristically posit objectively real or universally justified values, but that such values do not exist. According to one version, value judgments often analytically include a claim to objectivity but there is no reason to think that objective values exist, as they “would be entities or qualities or relations of a very strange sort, utterly different from anything else in the universe” (Mackie 1977/1990, 38). According to a second version, life would be meaningless if there were no set of moral standards that could be fully justified to all rational enquirers, but it so happens that such standards cannot exist for persons who can always reasonably question a given claim (Murphy 1982, 12–17). According to a third, we hold certain beliefs about the objectivity and universality of morality and related values such as meaning because they were evolutionarily advantageous to our ancestors, not because they are true. Humans have been “deceived by their genes into thinking that there is a distinterested, objective morality binding upon them, which all should obey” (Ruse and Wilson 1986, 179; cf. Street 2015). One must draw on the intricate work in meta-ethics that has been underway for the past several decades in order to appraise these arguments.

In contrast to error-theoretic arguments for nihilism, there are rationales for it accepting that objective values exist but denying that our lives can ever exhibit or promote them so as to obtain meaning. One version of this approach maintains that, for our lives to matter, we must be in a position to add objective value to the world, which we are not since the objective value of the world is already infinite (Smith 2003). The key premises for this view are that every bit of space-time (or at least the stars in the physical universe) have some positive value, that these values can be added up, and that space is infinite. If the physical world at present contains an infinite degree of value, nothing we do can make a difference in terms of meaning, for infinity plus any amount of value remains infinity. One way to question this argument, beyond doubting the value of space-time or stars, is to suggest that, even if one cannot add to the value of the universe, meaning plausibly comes from being the source of certain values.

A second rationale for nihilism that accepts the existence of objective value is David Benatar’s (2006, 18–59) intriguing “asymmetry argument” for anti-natalism, the view that it is immoral to bring new people into existence because doing so would always be on balance bad for them. For Benatar, the bads of existing (e.g., pains) are real disadvantages relative to not existing, while the goods of existing (pleasures) are not real advantages relative to not existing, since there is in the latter state no one to be deprived of them. If indeed the state of not existing is no worse than that of experiencing the benefits of existence, then, since existing invariably brings harm in its wake, it follows that existing is always worse compared to not existing. Although this argument is illustrated with experiential goods and bads, it seems generalizable to non-experiential ones, including meaning in life and anti-matter. The literature on this argument has become large (for a recent collection, see Hauskeller and Hallich 2022).

Benatar (2006, 60–92, 2017, 35–63) has advanced an additional argument for nihilism, one that appeals to Thomas Nagel’s (1986, 208–32) widely discussed analysis of the extremely external standpoint that human persons can take on their lives. There exists, to use Henry Sidgwick’s influential phrase, the “point of view of the universe,” that is, the standpoint that considers a human being’s life in relation to all times and all places. When one takes up this most external standpoint and views one’s puny impact on the world, little of one’s life appears to matter. What one does in a certain society on Earth over 75 years or so just does not amount to much, when considering the billions of temporal years and billions of light-years that make up space-time. Although this reasoning grants limited kinds of meaning to human beings, from a personal, social, or human perspective, Benatar both denies that the greatest sort of meaning––a cosmic one––is available to them and contends that this makes their lives bad, hence the “nihilist” tag. Some have objected that our lives could in fact have a cosmic significance, say, if they played a role in God’s plan (Quinn 2000, 65–66; Swinburne 2016, 154), were the sole ones with a dignity in the universe (Kahane 2014), or engaged in valuable activities that could be appreciated by anyone anywhere anytime (Wolf 2016, 261–62). Others naturally maintain that cosmic significance is irrelevant to appraising a human life, with some denying that it would be a genuine source of meaning (Landau 2017, 93–99), and others accepting that it would be but maintaining that the absence of this good would not count as a bad or merit regret (discussed in Benatar 2017, 56–62; Williams 2020, 108–11).

Finally, a distinguishable source of nihilism concerns the ontological, as distinct from axiological, preconditions for meaning in life. Perhaps most radically, there are those who deny that we have selves. Do we indeed lack selves, and, if we do, is a meaningful life impossible for us (see essays in Caruso and Flanagan 2018; Le Bihan 2019)? Somewhat less radically, there are those who grant that we have selves, but deny that they are in charge in the relevant way. That is, some have argued that we lack self-governance or free will of the sort that is essential for meaning in life, at least if determinism is true (Pisciotta 2013; essays in Caruso and Flanagan 2018). Non-quantum events, including human decisions, appear to be necessited by a prior state of the world, such that none could have been otherwise, and many of our decisions are a product of unconscious neurological mechanisms (while quantum events are of course utterly beyond our control). If none of our conscious choices could have been avoided and all were ultimately necessited by something external to them, perhaps they are insufficient to merit pride or admiration or to constitute narrative authorship of a life. In reply, some maintain that a compatibilism between determinism and moral responsibility applies with comparable force to meaning in life (e.g., Arpaly 2006; Fischer 2009, 145–77), while others contend that incompatibilism is true of moral responsibility but not of meaning (Pereboom 2014).

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How to cite this entry . Preview the PDF version of this entry at the Friends of the SEP Society . Look up topics and thinkers related to this entry at the Internet Philosophy Ontology Project (InPhO). Enhanced bibliography for this entry at PhilPapers , with links to its database.

• Delon, N., 2021, “ The Meaning of Life ”, a bibliography on PhilPapers.
• Metz, T., 2021, “ Life, Meaning of ”, in Routledge Encyclopedia of Philosophy , E. Mason (ed.).
• O’Brien, W., 2021, “ The Meaning of Life: Early Continental and Analytic Perspectives ”, in Internet Encyclopedia of Philosophy , J. Fieser and B. Dowden (eds.).
• Seachris, J., 2021, “ Meaning of Life: The Analytic Perspective ”, in Internet Encyclopedia of Philosophy , J. Fieser and B. Dowden (eds.).

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How to Write Stanford’s “Something Meaningful” Essay

This article was written based on the information and opinions presented by Jonathan Patin Sauls in a CollegeVine livestream. You can watch the full livestream for more info.

What’s Covered:

Understanding the prompt, crafting your approach.

Stanford’s third supplemental essay asks the applicant to write about something that is meaningful to them and why. When attacking this prompt, student responses can vary widely in terms of the topics that they choose to discuss. Before you dive into your essay, it’s important to really understand the prompt and ensure that you can answer it in its entirety.

You can approach this prompt in a number of ways, but regardless of what you choose to write about, it’s important to remember that the prompt has three parts. First, you need to identify the thing. Next, you needt to demonstrate the fact that it’s meaningful to you. And finally, you have to express the why . 

While it is important to address each of the three components of the prompt, the why should make up the bulk of your response. This should be the most personal part of the essay and tell Stanford more about who you are and how you align with their culture.

Deviate from the Traditional Approach

Many students tend to answer this prompt with a traditional argumentative essay. But rather than trying to make someone agree with your point-of-view, consider approaching this a little bit differently. Ultimately, your essay should persuade your reader but not about why your important “thing” should matter to them. Instead the essay should demonstrate the topic’s personal meaning to you using the experiences you describe and your personal reflections as proof. So don’t be afraid to get a bit personal!

One great thing about this prompt is Stanford doesn’t add qualifiers to the question as some other prompts do. This means that you have full ownership over what you’d like to write about, whether it’s a place, an object, really anything you want it to be. So make sure that what you choose to write about does truly have meaning to you and again that you’re really showing your reader why it matters.

Highlight You Personal Values

As you begin to write your initial draft, be prepared to interpret the prompt in a really personal way. Again, this is only the first draft. Give yourself enough time to really explore that topic in a draft and then set it aside. As you revise, begin paring down and polishing those initial ideas you wrote. You’ve only got 250 words so reflect and revise until your response answers the essay comprehensively. 

During this phase, you’ll also want to consider what your response is telling your reader about you, both on the surface and at a deeper level. On the surface, your essay may be telling your reader about one thing that has meaning for you, but it’s also telling them about your values and how you think about and relate to the world around you. Did you demonstrate courage or perseverance? Maybe it shows you’re not afraid to try new things. Really reflect on the underlying message you’d like to share with your reader and how (and if) your writing gives them insight about you as a potential member of the campus community. 

Looking for more insight as you apply to Stanford? Check out The Ultimate Guide to Applying to Stanford for more stats and admission tips as you begin your application. 

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A family party, Italy, 1983. Photo by Leonard Freed/Magnum

The meanings of life

Happiness is not the same as a sense of meaning. how do we go about finding a meaningful life, not just a happy one.

by Roy F Baumeister   + BIO

Parents often say: ‘I just want my children to be happy.’ It is unusual to hear: ‘I just want my children’s lives to be meaningful,’ yet that’s what most of us seem to want for ourselves. We fear meaninglessness. We fret about the ‘nihilism’ of this or that aspect of our culture. When we lose a sense of meaning, we get depressed. What is this thing we call meaning, and why might we need it so badly?

Let’s start with the last question. To be sure, happiness and meaningfulness frequently overlap. Perhaps some degree of meaning is a prerequisite for happiness, a necessary but insufficient condition. If that were the case, people might pursue meaning for purely instrumental reasons, as a step on the road towards happiness. But then, is there any reason to want meaning for its own sake? And if there isn’t, why would people ever choose lives that are more meaningful than happy, as they sometimes do?

The difference between meaningfulness and happiness was the focus of an investigation I worked on with my fellow social psychologists Kathleen Vohs, Jennifer Aaker and Emily Garbinsky, published in the Journal of Positive Psychology this August. We carried out a survey of nearly 400 US citizens, ranging in age from 18 to 78. The survey posed questions about the extent to which people thought their lives were happy and the extent to which they thought they were meaningful. We did not supply a definition of happiness or meaning, so our subjects responded using their own understanding of those words. By asking a large number of other questions, we were able to see which factors went with happiness and which went with meaningfulness.

As you might expect, the two states turned out to overlap substantially. Almost half of the variation in meaningfulness was explained by happiness, and vice versa. Nevertheless, using statistical controls we were able to tease two apart, isolating the ‘pure’ effects of each one that were not based on the other. We narrowed our search to look for factors that had opposite effects on happiness and meaning, or at least, factors that had a positive correlation with one and not even a hint of a positive correlation with the other (negative or zero correlations were fine). Using this method, we found five sets of major differences between happiness and meaningfulness, five areas where different versions of the good life parted company.

The first had to do with getting what you want and need. Not surprisingly, satisfaction of desires was a reliable source of happiness. But it had nothing — maybe even less than nothing ­— to add to a sense of meaning. People are happier to the extent that they find their lives easy rather than difficult. Happy people say they have enough money to buy the things they want and the things they need. Good health is a factor that contributes to happiness but not to meaningfulness. Healthy people are happier than sick people, but the lives of sick people do not lack meaning. The more often people feel good — a feeling that can arise from getting what one wants or needs — the happier they are. The less often they feel bad, the happier they are. But the frequency of good and bad feelings turns out to be irrelevant to meaning, which can flourish even in very forbidding conditions.

The second set of differences involved time frame. Meaning and happiness are apparently experienced quite differently in time. Happiness is about the present; meaning is about the future, or, more precisely, about linking past, present and future. The more time people spent thinking about the future or the past, the more meaningful, and less happy, their lives were. Time spent imagining the future was linked especially strongly to higher meaningfulness and lower happiness (as was worry, which I’ll come to later). Conversely, the more time people spent thinking about the here and now, the happier they were. Misery is often focused on the present, too, but people are happy more often than they are miserable. If you want to maximise your happiness, it looks like good advice to focus on the present, especially if your needs are being satisfied. Meaning, on the other hand, seems to come from assembling past, present and future into some kind of coherent story.

T his begins to suggest a theory for why it is we care so much about meaning. Perhaps the idea is to make happiness last . Happiness seems present-focused and fleeting, whereas meaning extends into the future and the past and looks fairly stable. For this reason, people might think that pursuing a meaningful life helps them to stay happy in the long run. They might even be right — though, in empirical fact, happiness is often fairly consistent over time. Those of us who are happy today are also likely to be happy months or even years from now, and those who are unhappy about something today commonly turn out to be unhappy about other things in the distant future. It feels as though happiness comes from outside, but the weight of evidence suggests that a big part of it comes from inside. Despite these realities, people experience happiness as something that is felt here and now, and that cannot be counted on to last. By contrast, meaning is seen as lasting, and so people might think they can establish a basis for a more lasting kind of happiness by cultivating meaning.

Social life was the locus of our third set of differences. As you might expect, connections to other people turned out to be important both for meaning and for happiness. Being alone in the world is linked to low levels of happiness and meaningfulness, as is feeling lonely. Nevertheless, it was the particular character of one’s social connections that determined which state they helped to bring about. Simply put, meaningfulness comes from contributing to other people, whereas happiness comes from what they contribute to you. This runs counter to some conventional wisdom: it is widely assumed that helping other people makes you happy. Well, to the extent that it does, the effect depends entirely on the overlap between meaning and happiness. Helping others had a big positive contribution to meaningfulness independent of happiness, but there was no sign that it boosted happiness independently of meaning. If anything, the effect was in the opposite direction: once we correct for the boost it gives to meaning, helping others can actually detract from one’s own happiness.

We found echoes of this phenomenon when we asked our subjects how much time they spent taking care of children. For non-parents, childcare contributed nothing to happiness or meaningfulness. Taking care of other people’s children is apparently neither very pleasant nor very unpleasant, and it doesn’t feel meaningful either. For parents, on the other hand, caring for children was a substantial source of meaning, though it still seemed irrelevant to happiness, probably because children are sometimes delightful and sometimes stressful and annoying, so it balances out.

Our survey had people rate themselves as ‘givers’ or as ‘takers’. Regarding oneself as a giving person strongly predicted more meaningfulness and less happiness. The effects for being a taker were weaker, possibly because people are reluctant to admit that they are takers. Even so, it was fairly clear that being a taker (or at least, considering oneself to be one) boosted happiness but reduced meaning.

The depth of social ties can also make a difference in how social life contributes to happiness and meaning. Spending time with friends was linked to higher happiness but it was irrelevant to meaning. Having a few beers with buddies or enjoying a nice lunch conversation with friends might be a source of pleasure but, on the whole, it appears not to be very important to a meaningful life. By comparison, spending more time with loved ones was linked to higher meaning and was irrelevant to happiness. The difference, presumably, is in the depth of the relationship. Time with friends is often devoted to simple pleasures, without much at stake, so it may foster good feelings while doing little to increase meaning. If your friends are grumpy or tiresome, you can just move on. Time with loved ones is not so uniformly pleasant. Sometimes one has to pay bills, deal with illnesses or repairs, and do other unsatisfying chores. And of course, loved ones can be difficult too, in which case you generally have to work on the relationship and hash it out. It is probably no coincidence that arguing was itself associated with more meaning and less happiness.

If happiness is about getting what you want, it appears that meaningfulness is about doing things that express yourself

A fourth category of differences had to do with struggles, problems, stresses and the like. In general, these went with lower happiness and higher meaningfulness. We asked how many positive and negative events people had recently experienced. Having lots of good things happen turned out to be helpful for both meaning and happiness. No surprise there. But bad things were a different story. Highly meaningful lives encounter plenty of negative events, which of course reduce happiness. Indeed, stress and negative life events were two powerful blows to happiness, despite their significant positive association with a meaningful life. We begin to get a sense of what the happy but not very meaningful life would be like. Stress, problems, worrying, arguing, reflecting on challenges and struggles — all these are notably low or absent from the lives of purely happy people, but they seem to be part and parcel of a highly meaningful life. The transition to retirement illustrates this difference: with the cessation of work demands and stresses, happiness goes up but meaningfulness drops.

Do people go out looking for stress in order to add meaning to their lives? It seems more likely that they seek meaning by pursuing projects that are difficult and uncertain. One tries to accomplish things in the world: this brings both ups and downs, so the net gain to happiness might be small, but the process contributes to meaningfulness either way. To use an example close to home, conducting research adds immensely to the sense of a meaningful life (what could be meaningful than working to increase the store of human knowledge?), but projects rarely go exactly as planned, and the many failures and frustrations along the way can suck some of the joy out of the process.

The final category of differences had to do with the self and personal identity. Activities that express the self are an important source of meaning but are mostly irrelevant to happiness. Of the 37 items on our list that asked people to rate whether some activity (such as working, exercising or meditating) was an expression or reflection of the self, 25 yielded significant positive correlations with a meaningful life and none was negative. Only two of the 37 items (socialising, and partying without alcohol) were positively linked to happiness, and some even had a significant negative relationship. The worst was worry: if you think of yourself as a worrier, that seems to be quite a downer.

If happiness is about getting what you want, it appears that meaningfulness is about doing things that express yourself. Even just caring about issues of personal identity and self-definition was associated with more meaning, though it was irrelevant, if not outright detrimental, to happiness. This might seem almost paradoxical: happiness is selfish, in the sense that it is about getting what you want and having other people do things that benefit you, and yet the self is more tied to meaning than happiness. Expressing yourself, defining yourself, building a good reputation and other self-oriented activities are more about meaning than happiness.

D oes all of this really tell us anything about the meaning of life? A ‘yes’ answer depends on some debatable assumptions, not least the idea that people will tell the truth about whether their lives are meaningful. Another assumption is that we are even capable of giving a true answer. Can we know whether our lives are meaningful? Wouldn’t we have to be able to say exactly what that meaning is? Recall that my colleagues and I did not give our study respondents a definition of meaning, and we didn’t ask them to define it themselves. We just asked them to rate their level of agreement with statements such as: ‘In general, I consider my life to be meaningful.’ To look deeper into the meaning of life, it might help to clarify some basic principles.

First of all, what is life? One answer supplies the title to A Constellation of Vital Phenomena (2013), Anthony Marra’s moving novel about Chechnya following the two recent wars. A character is stranded in her apartment with nothing to do and starts reading her sister’s Soviet-era medical dictionary. It offers her little in the way of useful or even comprehensible information — except for its definition of life, which she circles in red: ‘Life: a constellation of vital phenomena — organisation, irritability, movement, growth, reproduction, adaptation.’ That, in a sense, is what ‘life’ means. I should add that we now know it is a special kind of physical process: not atoms or chemicals themselves, but the highly organised dance they perform. The chemicals in a body are pretty much the same from the moment before death to the moment after. Death doesn’t alter this or that substance: the entire dynamic state of the system changes. Nonetheless, life is a purely physical reality.

The meaning of ‘meaning’ is more complicated. Words and sentences have meaning, as do lives. Is it the same kind of thing in both cases? In one sense, the ‘meaning’ of ‘life’ could be a simple dictionary definition, something like the one I gave in the previous paragraph. But that’s not what people want when they ask about the meaning of life, any more than it would help someone who was suffering from an identity crisis to read the name on their driver’s licence. One important difference between linguistic meaning and what I’ll call the meaningfulness of a human life is that the second seems to entail a value judgment, or a cluster of them, which in turn implies a certain kind of emotion. Your mathematics homework is full of meaning in the sense that it consists entirely of a network of concepts — meanings, in other words. But in most cases there is not much emotion linked to doing sums, and so people tend not to regard it as very meaningful in the sense in which we are interested. (In fact, some people loathe doing mathematics, or have anxiety about it, but those reactions hardly seem conducive to viewing the subject as a source of meaning in life.)

Questions about life’s meaning are really about meaningfulness. We don’t simply want to know the dictionary definition of our lives, if they have such a thing. We want our lives to have value, to fit into some kind of intelligible context. Yet these existential concerns do seem to touch on the merely linguistic sense of the word ‘meaning’ because they invoke understanding and mental associations. It is remarkable how many synonyms for meaningfulness also refer to merely verbal content: we talk, for instance, about the point of life, or its significance, or whether or not it makes sense. If we want to understand the meaning of life, it seems as though we need to grapple with the nature of meaning in this less exalted sense.

A bear can walk down the hill and get a drink, as can a person, but only a person thinks the words ‘I’m going to go down and get a drink’

Linguistic meaning is a kind of non-physical connection. Two things can be connected physically, for example when they are nailed together, or when one of them exerts a gravitational or magnetic pull on the other. But they can also be connected symbolically. The connection between a flag and the country it represents is not a physical connection, molecule to molecule. It remains the same even if the country and the flag are on opposite sides of the planet, making direct physical connection impossible.

The human mind has evolved to use meaning to understand things. This is part of the human way of being social: we talk about what we do and experience. Most of what we know we learn from others, not from direct experience. Our very survival depends on learning language, co-operating with others, following moral and legal rules and so on. Language is the tool with which humans manipulate meaning. Anthropologists love to find exceptions to any rule, but so far they have failed to find any culture that dispenses with language. It is a human universal. But there’s an important distinction to make here. Although language as a whole is universal, particular languages are invented: they vary by culture. Meaning is universal, too, but we don’t invent it. It is discovered. Think back to the maths homework: the symbols are arbitrary human inventions, but the idea expressed by 5 x 8 = 43 is inherently false and that’s not something that human beings made up or can change.

The neuroscientist Michael Gazzaniga, professor of psychology at the University of California Santa Barbara, coined the term ‘left-brain interpreter’ to refer to a section in one side of the brain that seems almost entirely dedicated to verbalising everything that happens to it. The left-brain interpreter’s account is not always correct, as Gazzaniga has demonstrated. People quickly devise an explanation for whatever they do or experience, fudging the details to fit their story. Their mistakes have led Gazzaniga to question whether this process has any value at all, but perhaps his disappointment is coloured by the scientist’s natural assumption that the purpose of thinking is to figure out the truth (this, after all, is what scientists themselves supposedly do). On the contrary, I suggest that a big part of the purpose of thinking is to help one talk to other people. Minds make mistakes but, when we talk about them, other people can spot the errors and correct them. By and large, humankind approaches the truth collectively, by discussing and arguing, rather than by thinking things through alone.

Many writers, especially those with experience of meditation and Zen, remark on how the human mind seems to prattle on all day. When you try to meditate, your mind overflows with thoughts, sometimes called the ‘inner monologue’. Why does it do this? William James, author of The Principles of Psychology (1890), said that thinking is for doing, but in fact a lot of thinking seems irrelevant to doing. Putting our thoughts into words is, however, vital preparation for communicating those thoughts to other people. Talking is important: it is how the human creature connects to its group and participates in it — and that is how we solve the eternal biological problems of survival and reproduction. Humans evolved minds that chatter all day because chattering aloud is how we survive. Talking requires people to take what they do and put it into words. A bear can walk down the hill and get a drink, as can a person, but only a person thinks the words ‘I’m going to go down and get a drink.’ In fact, the human might not just think those words but also say them aloud, and then others can come along for the trip — or perhaps offer a warning not to go after all, because someone saw a bear at the waterside. By talking, the human being shares information and connects with others, which is what we as a species are all about.

Studies on children support the idea that the human mind is naturally programmed to put things into words. Children go through stages of saying aloud the names of everything they encounter and of wanting to bestow names on all sorts of individual things, such as shirts, animals, even their own bowel movements. (For a time, our little daughter was naming hers after various relatives, seemingly without any animosity or disrespect, though we encouraged her not to inform the namesakes.) This kind of talk is not directly useful for solving problems or any of the familiar pragmatic uses of thinking, but it does help to translate the physical events of one’s life into speech so that they can be shared and discussed with others. The human mind evolved to join the collective discourse, the social narrative. Our relentless efforts to make sense of things start small, with individual items and events. Very gradually, we work towards bigger, more integrated frameworks. In a sense, we climb the ladder of meaning — from single words and concepts to simple combinations (sentences), and then on to the grand narrative, sweeping visions, or cosmic theories.

Democracy provides a revealing example of how we use meaning. It does not exist in nature. Every year, countless human groups conduct elections, but so far nobody has observed even a single one in any other species. Was democracy invented or discovered? It probably emerged independently in many different places, but the underlying similarities suggest that the idea was out there, ready to be found. The specific practices for implementing it (how votes are taken, for example) are invented. All the same, it seems as though the idea of democracy was just waiting for people to stumble upon it and put it to use.

Wondering about the meaning of life indicates that one has climbed a long way up the ladder. To understand the meaning of some newly encountered item, people might ask why it was made, how it got there or what it is useful for. When they come to the question of life’s meaning, similar questions arise: why or for what purpose was life created? How did this life get here? What is the right or best way to make use of it? It is natural to expect and assume that these questions have answers. A child learns what a banana is: it comes from the store and, before that, from a tree. It’s good to eat, which you do by (very important) first removing the outer peel to get at the soft, sweet inside. It’s natural to assume that life could be understood in the same way. Just figure out (or learn from others) what it’s about and what to do with it. Go to school, get a job, get married, have kids? Sure thing. There is, moreover, a good reason to want to get all this straight. If you had a banana and failed to understand it, you might not get the benefit of eating it. In the same way, if your life had a purpose and you didn’t know it, you might end up wasting it. How sad to miss out on the meaning of life, if there is one.

Marriage is a good example of how meaning pins down the world and increases stability

We begin to see how the notion of a meaning of life puts two quite different things together. Life is a physical and chemical process. Meaning is non-physical connection, something that exists in networks of symbols and contexts. Because it is not purely physical, it can leap across great distances to connect through space and time. Remember our findings about the different time frames of happiness and meaning. Happiness can be close to physical reality, because it occurs right here in the present. In an important sense, animals can probably be happy without much in the way of meaning. Meaning, by contrast, links past, present and future in ways that go beyond physical connection. When modern Jews celebrate Passover, or when Christians celebrate communion by symbolically drinking the blood and eating the flesh of their god, their actions are guided by symbolic connections to events in the distant past (indeed, events whose very reality is disputed). The link from the past to the present is not a physical one, the way a row of dominoes falls, but rather a mental connection that leaps across the centuries.

Questions about life’s meaning are prompted by more than mere idle curiosity or fear of missing out. Meaning is a powerful tool in human life. To understand what that tool is used for, it helps to appreciate something else about life as a process of ongoing change. A living thing might always be in flux, but life cannot be at peace with endless change. Living things yearn for stability, seeking to establish harmonious relationships with their environment. They want to know how to get food, water, shelter and the like. They find or create places where they can rest and be safe. They might keep the same home for years. Life, in other words, is change accompanied by a constant striving to slow or stop the process of change, which leads ultimately to death. If only change could stop, especially at some perfect point: that was the theme of the profound story of Faust’s bet with the devil. Faust lost his soul because he could not resist the wish that a wonderful moment would last forever. Such dreams are futile. Life cannot stop changing until it ends. But living things work hard to establish some degree of stability, reducing the chaos of constant change to a somewhat stable status quo.

By contrast, meaning is largely fixed. Language is possible only insofar as words have the same meaning for everyone, and the same meaning tomorrow as today. (Languages do change, but slowly and somewhat reluctantly, relative stability being essential to their function.) Meaning therefore presents itself as an important tool by which the human animal might impose stability on its world. By recognising the steady rotation of the seasons, people can plan for future years. By establishing enduring property rights, we can develop farms to grow food.

Crucially, the human being works with others to impose its meanings. Language has to be shared, for private languages are not real languages. By communicating and working together, we create a predictable, reliable, trustworthy world, one in which you can take the bus or plane to get somewhere, trust that food can be purchased next Tuesday, know you won’t have to sleep out in the rain or snow but can count on a warm dry bed, and so forth.

Marriage is a good example of how meaning pins down the world and increases stability. Most animals mate, and some do so for long periods or even for life, but only humans marry. My colleagues who study close relationships will tell you that relationships continue to evolve and change, even after many years of marriage. However, the fact of marriage is constant. You are either married or not, and that does not fluctuate from day to day, even though your feelings and actions toward your spouse might change considerably. Marriage smooths out these bumps and helps to stabilise the relationship. That’s one reason that people are more likely to stay together if they are married than if not. Tracking all your feelings toward your romantic partner over time would be difficult, complicated and probably always incomplete. But knowing when you made the transition from not married to married is easy, as it occurred on a precise occasion that was officially recorded. Meaning is more stable than emotion, and so living things use meaning as part of their never-ending quest to achieve stability.

T he Austrian psychoanalytic thinker Viktor Frankl, author of Man’s Search for Meaning (1946) tried to update Freudian theory by adding a universal desire for meaningfulness to Freud’s other drives. He emphasised a sense of purpose, which is undoubtedly one aspect but perhaps not the full story. My own efforts to understand how people find meaning in life eventually settled on a list of four ‘needs for meaning’, and in the subsequent years that list has held up reasonably well.

The point of this list is that you will find life meaningful to the extent that you have something that addresses each of these four needs. Conversely, people who fail to satisfy one or more of these needs are likely to find life less than adequately meaningful. Changes with regard to any of these needs should also affect how meaningful the person finds his or her life.

The first need is, indeed, for purpose. Frankl was right: without purpose, life lacks meaning. A purpose is a future event or state that lends structure to the present, thus linking different times into a single story. Purposes can be sorted into two broad categories. One might strive toward a particular goal (to win a championship, become vice president or raise healthy children) or toward a condition of fulfilment (happiness, spiritual salvation, financial security, wisdom).

People ask what is the meaning of life, as if there is a single answer

Life goals come from three sources, so in a sense every human life has three basic sources of purpose. One is nature. It built you for a particular purpose, which is to sustain life by surviving and reproducing. Nature doesn’t care whether you’re happy, much as people wish to be happy. We are descended from people who were good at reproducing and at surviving long enough to do so. Nature’s purpose for you is not all-encompassing. It doesn’t care what you do on a Sunday afternoon as long as you manage to survive and, sooner or later, reproduce.

The second source of purpose is culture. Culture tells you what is valuable and important. Some cultures tell you exactly what you are supposed to do: they mark you out for a particular slot (farmer, soldier, mother etc). Others offer a much wider range of options and put less pressure on you to adopt a particular one, though they certainly reward some choices more than others.

That brings us to the third source of goals: your own choices. In modern Western countries in particular, society presents you with a broad range of paths and you decide which one to take. For whatever reason — inclination, talent, inertia, high pay, good benefits — you choose one set of goals for yourself (your occupation, for example). You create the meaning of your life, fleshing out the sketch that nature and culture provided. You can even choose to defy it: many people choose not to reproduce, and some even choose not to survive. Many others resist and rebel at what their culture has chosen for them.

The second need for meaning is value. This means having a basis for knowing what is right and wrong, good and bad. ‘Good’ and ‘bad’ are among the first words children learn. They are some of the earliest and most culturally universal concepts, and among the few words that house pets sometimes acquire. In terms of brain reactions, the feeling that something is good or bad comes very fast, almost immediately after you recognise what it is. Solitary creatures judge good and bad by how they feel upon encountering something (does it reward them or punish them?). Humans, as social beings, can understand good and bad in loftier ways, such as their moral quality.

In practice, when it comes to making life meaningful, people need to find values that cast their lives in positive ways, justifying who they are and what they do. Justification is ultimately subject to social, consensual judgment, so one needs to have explanations that will satisfy other people in the society (especially the people who enforce the laws). Again, nature makes some values, and culture adds a truckload of additional ones. It’s not clear whether people can invent their own values, but some do originate from inside the self and become elaborated. People have strong inner desires that shape their reactions.

The third need is for efficacy. It’s not very satisfying to have goals and values if you can’t do anything about them. People like to feel that they can make a difference. Their values have to find expression in their life and work. Or, to look at it the other way around, people have to be able steer events towards positive outcomes (by their lights) and away from negative ones.

The last need is for self-worth. People with meaningful lives typically have some basis for thinking that they are good people, maybe even a little better than certain other people. At a minimum, people want to believe that they are better than they might have been had they chosen or behaved or performed badly. They have earned some degree of respect.

The meaningful life, then, has four properties. It has purposes that guide actions from present and past into the future, lending it direction. It has values that enable us to judge what is good and bad; and, in particular, that allow us to justify our actions and strivings as good. It is marked by efficacy, in which our actions make a positive contribution towards realising our goals and values. And it provides a basis for regarding ourselves in a positive light, as good and worthy people.

People ask what is the meaning of life, as if there is a single answer. There is no one answer: there are thousands of different ones. A life will be meaningful if it finds responses to the four questions of purpose, value, efficacy, and self-worth. It is these questions, not the answers, that endure and unify.

Thinkers and theories

Paper trails

Husserl’s well-tended archive has given him a rich afterlife, while Nietzsche’s was distorted by his axe-grinding sister

Peter Salmon

Philosophy of mind

The problem of erring animals

Three medieval thinkers struggled to explain how animals could make mistakes – and uncovered the nature of nonhuman minds

Moral progress is annoying

You might feel you can trust your gut to tell right from wrong, but the friction of social change shows that you can’t

Daniel Kelly & Evan Westra

The disruption nexus

Moments of crisis, such as our own, are great opportunities for historic change, but only under highly specific conditions

Roman Krznaric

What is intelligent life?

Our human minds hold us back from truly understanding the many brilliant ways that other creatures solve their problems

Abigail Desmond & Michael Haslam

Pleasure and pain

Eulogy for silence

Tinnitus is like a constant scream inside my head, depriving me of what I formerly treasured: the moments of serene quiet

Diego Ramírez Martín del Campo

1000-Word Philosophy: An Introductory Anthology

Philosophy, One Thousand Words at a Time

The Meaning of Life: What’s the Point?

Author: Matthew Pianalto Categories: Ethics , Phenomenology and Existentialism , Philosophy of Religion Word Count: 1000

Editors’ note: this essay and its companion essay, Meaning in Life: What Makes Our Lives Meaningful? both explore the concept of meaning in relation to human life. This essay focuses on the meaning of life as a whole, whereas the other addresses meaning in individual human lives.

At the height of his literary fame, the novelist Leo Tolstoy was gripped by suicidal despair. [1] He felt that life is meaningless because, in the long run, we’ll all be dead and forgotten. Tolstoy later rejected this pessimism in exchange for religious faith in life’s eternal, divine significance.

Tolstoy’s outlook—both before and after his conversion—raises many questions:

• Does life’s having meaning depend on a supernatural reality?
• Is death a threat to life’s meaning?
• Is life the sort of thing that can have a “meaning”? In what sense?

Here we will consider some approaches to questions about the meaning of life. [2]

1. Questioning the Question

Many philosophers begin thinking about the meaning of life by asking what the question itself means. [3] Life could refer to all lifeforms or to human life specifically. This essay focuses on human life, but it is worth considering how other things might have or lack meaning, too. [4] This can help illuminate the different meanings of meaning .

Sometimes, we use “meaning” to refer to the origin or cause of something’s existence. If I come home to a trashed house, I might wonder, “What is the meaning of this?” Similarly, we might wonder where life comes from or how it began; our origins may tell us something about other meanings, like our value or purpose.

We also use “meaning” to refer to something’s significance or value . Something can be valuable in various ways, such as by being useful, pleasing, or informative. We might call something meaningless if it is trivial or unimportant.

“Meaning” can also refer to something’s point or purpose . [5] Life could have some overarching purpose as part of a divine plan, or it might have no such purpose. Perhaps we can give our lives purpose that they did not previously possess.

Notice that even divine purposes may not always satisfy our desire for meaning: suppose our creator made us to serve as livestock for hyper-intelligent aliens who will soon arrive and begin to farm us. [6] We might protest that this is not the most meaningful use of our human potential! We may not want our life-story to end as a people-burger.

Indeed, a thing’s meaning can also be its story . The meaning of life might be the true story of life’s origins and significance. [7] In this sense, life cannot be meaningless, but its meaning might be pleasing or disappointing to us. When people like Tolstoy regard life as meaningless, they seem to be thinking that the truth about life is bad news. [8]

2. Supernaturalism

Supernaturalists hold that life has divine significance. [9] For example, from the perspective of the Abrahamic religions, life is valuable because everything in God’s creation is good . Our purpose is to love and glorify God. We are all part of something very important and enduring : God’s plan.

Much of the contemporary discussion about the meaning of life is provoked by skepticism about traditional religious answers. [10] The phrase “the meaning of life” came into common usage only in the last two centuries, as advances in science, especially evolutionary theory, led many to doubt that life is the product of intelligent, supernatural design. [11] The meaning of life might be an especially perplexing issue for those who reject religious answers.

3. Nihilism

Nihilists think that life, on balance, lacks positive meaning. [12] Nihilism often arises as a pessimistic reaction to religious skepticism: life without a divine origin or purpose has no enduring significance.

Although others might counter that life can have enduring significance that doesn’t depend on a supernatural origin, such as our cultural legacy, nihilists are skeptical. From a cosmic perspective, we are tiny specks in a vast universe–and often miserable to boot! Even our most important cultural icons and achievements will likely vanish with the eventual extinction of the species and the collapse of the solar system.

4. Naturalism

Naturalists suggest that the meaning of life is to be found within our earthly lives. Even if life possesses no supernatural meaning, life itself may have inherent significance. [13] Things are not as bad as nihilists claim.

Some naturalists argue that life—at least human life—has objectively valuable features, such as our intellectual, moral, and creative abilities. [14] The meaning of life may be to develop these capacities and put them to good use. [15]

Other naturalists are subjectivists about life’s meaning. [16] Existentialists , for example, argue that life has no meaning until we give it meaning by choosing to live for something that we find important. [17]

Critics (including nihilists and supernaturalists) argue that the naturalists are fooling themselves. What naturalists propose as sources of meaning in life are at best a distraction from life’s lack of ultimate or cosmic significance (if naturalism is true). What is the point of personal development and good works if we’ll all be dead sooner or later?

Naturalists may respond that the point is in how these activities affect our lives and relationships now rather than in some distant, inhuman future. [18] Feeling sad or distressed over our lack of cosmic importance might be a kind of vanity we should overcome. [19] Some also question whether living forever would necessarily add meaning to life; living forever might be boring! [20] Having limited time may be part of what makes some of our activities and experiences so precious. [21]

5. Conclusion

In Douglas Adams’ novel The Hitchhiker’s Guide to the Galaxy , the supercomputer Deep Thought is prompted to discover “the meaning of life, the universe, and everything.” After 7 ½ million years of computation, Deep Thought determines that the answer is…

forty-two .

Reflecting on this bizarre result, Deep Thought muses, “I think the problem, to be quite honest with you, is that you’ve never actually known what the question is.” [22]

Adams may be wise to offer some comic relief. [23] Furthermore, given the various meanings of “meaning,” perhaps there is no single question to ask and thus no single correct answer.

Tolstoy’s crisis is a reminder that feelings of meaninglessness can be distressing and dangerous. [24] However, continuing to search for meaning in times of doubt may be one of the most meaningful things we can do. [25]

[1] Tolstoy (2005 [1882]). For discussion of Tolstoy’s rediscovery of meaning that extends his ideas beyond the specific religious outlook he adopted, see Preston-Roedder (2022).

[2] For more detailed overviews of the meaning of life, see Metz (2021) and the entries on the meaning of life by Joshua Seachris and Wendell O’Brien in the Internet Encyclopedia of Philosophy .

[3] Ayer (2008) suspects the question is incoherent. For a response, see Nielsen (2008). For helpful discussion of the meanings of meaning, see Thomas (2019).

[4] For discussion of meaning beyond humans (and agents), see Stevenson (2022).

[5] Notice that purpose appears to be one type of value, as discussed in the preceding paragraph.

[6] Nozick (1981) develops this point about purpose; Nozick (2008) offers the key points, too. In a different spirit, the ancient Daoist philosophy of Zhuangzi (2013) provides some perspective on the advantages of being “useless” (having no purpose) and the dangers of being “useful.”

[7] On this proposal of the meaning of life as narrative, see Seachris (2009). A similar approach that emphasizes the notion of interpretation rather than story or narrative is proposed in Prinzing (2021).

[8] A starter list of life’s features that might lead one to tell such a story about life: war, poverty, physical and mental illness, natural disasters, addiction, labor exploitation and other injustices, and pollution. For more, see Benatar (2017).

[9] Some, like Craig (2013), argue vigorously that life can have meaning only if supernaturalism is true. For further discussion and examples, see discussions of supernaturalism in Seachris, “The Meaning of Life: Contemporary Analytic Perspectives” and Metz (2021).

[10] See Landau (1997) and Setiya (2022), Ch. 6, for discussion of the origin of the phrase.

[11] Nietzsche’s discussion of the “death of God” in The Gay Science (2001 [1882]) reflects these sorts of concerns.

[12] For recent defenses of this view, see Benatar (2017) and Weinberg (2021).

[13] See I. Singer (2009) for a wide-ranging naturalist approach. Wolf’s (2010, 2014) approach to meaning in life is one of the most widely accepted views amongst contemporary philosophers.

[14] For a helpful discussion of the idea that some things might be objectively valuable, see Ethical Realism by Thomas Metcalf.

[15] Metz (2013) and P. Singer (1993) defend this sort of view of meaning in life. Transhumanists would argue that the best uses of our abilities will be those that help us overcome the problems, like disease and mortality, that beset humans and may transform us in substantial ways: perhaps we can achieve a natural form of immortality through technology! On transhumanism, see Messerly (2022).

[16] Representative subjectivists include Taylor (2000) and Calhoun (2015). Susan Wolf’s works (2010 and 2014) develop a “hybrid” account of meaning that combines objective and subjective elements.

[17] For classic expressions of this existentialist view, see Sartre (2021 [1943]) and Beauvoir (2018 [1947]). For a brief overview of existentialist philosophy, see Existentialism by Addison Ellis. For a more detailed, contemporary overview, see Gosetti-Ferencei (2020).

[18] On this point, see Nagel (1971), Nagel (1989), and “The Meanings of Lives” in Wolf (2014). For further discussion see Kahane (2014).

[19] Marquard (1991); see Hosseini (2015) for additional discussion. Albert Camus makes a similar point, invoking the notion of “moderation,” at the end of The Rebel (1992 [1951]).

[20] Williams (1973) gives the classic expression of this idea. For a brief overview of Williams’ argument, see Is Immortality Desirable? , by Felipe Pereira.

[21] Of course, this outlook does mean that death can sometimes rob people of potential meaning, since death can be untimely. But death would not erase the meaningfulness of whatever one had already experienced or achieved. For arguments concerning whether death harms the individual who dies, see Is Death Bad? Epicurus and Lucretius on the Fear of Death by Frederik Kaufman.

[22] Adams (2017), Chapters 27-28. Asking a computer to give us the answer might also be a problem.

[23] For additional comic relief, see the film Monty Python’s The Meaning of Life (1983). Such playfulness may seem irreverent of these “deep” philosophical questions, but Schlick (2017 [1927]) argued that the meaning of life is to be found in play!

[24] For discussion of crises of meaning and an introduction to psychological research on meaning in life, see Smith (2017).

[25] William Winsdale relates that the existential psychiatrist Viktor Frankl was once asked to “express in one sentence the meaning of his own life” (in Frankl (2006), 164-5). After writing his answer, he asked his students to guess what he wrote. A student said, “The meaning of your life is to help others find the meaning of theirs.” Frankl responded, “That is it exactly. Those are the very words I had written.”

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Home — Essay Samples — Life — Personal Life — Personal Fulfillment: Path to a Meaningful Life

Personal Fulfillment: Path to a Meaningful Life

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Published: Sep 12, 2023

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The essence of personal fulfillment, the significance of personal fulfillment, factors contributing to personal fulfillment, strategies for attaining personal fulfillment, enhanced well-being:, increased motivation:, improved relationships:, positive impact on society:, self-discovery:, meaningful relationships:, goal setting and achievement:, engagement and flow:, altruism and contribution:, cultivate self-awareness:, nurture relationships:, set and pursue meaningful goals:, embrace challenges and growth:, give back to others:.

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Essay What Makes Life Meaningful

Speaking about the meaning of life and the factors that contribute its meaningfulness and depth, one should address to philosophy, psychology, sociology and other areas of human life. First of all, one should say that there is no the common sense of life for the whole humanities. Secondly, the meaning of like varies from person to person. These are people who can be the creators of their destiny and who can fulfill their life of meaning or deprive it of any sense. Life is the chain of choices, making a decision and overcoming the obstacles. It is full of doubts, disappointment, happiness, and enjoyment. Furthermore, the wishes for a meaningful life and happiness are the driving forces that motivate and encourage people. This essay tries to prove that life can be meaningful if it is full of love, good affairs, and morality and purpose. Moreover, this essay regards such qualities as responsibility, objectivity, creativity and truthfulness as the ways of making life meaningful.

The Fact That Make Life Meaningful

What makes life meaningful is a philosophical question that does not demand the immediate answer due to its difficulty. However, one can answer it with the help of the factors and life situations that influence the personal development and growth. First of all, this is the family that makes life more crucial and meaningful. Not without reason, people who do not have families feel themselves lonely and unhappy. They devote themselves to unimportant things like money, appearance, fame and career growth. However, they have nobody to share the outcomes and happiness. It is evident that family makes life more meaningful. And even if the person is far from his family, he knows that he is loved and missed by someone. For example, the portrait of the family in the wallet can work magic and help morally and psychologically. Another factor that makes life meaningful is belonging to the certain culture. First of all, culture unites the person with other people and makes him/her feel valuable. Secondly, culture influences the formation and development of the personality with the help of beliefs, traditions and customs. The person without culture is the same miserable and lonely as the person without family. Life is not a bed of roses; therefore, one should percept any challenge as a trial for bravery and resistance. Not without a reason people who are devoted to their families and culture feel homesickness and sufferings being abroad. Being a part of culture a person feels himself/herself rich, valuable and meaningful. It is a natural phenomenon to love, respect and share the cultural values with children. Moreover, life meaning is a cultural phenomenon that is fulfilled by the personal meaning. The person is always before the choice when he/she makes the decision about adding the meaning to his/her life. One should say that life meaning is the unity of the following concepts like love, time, sex, beauty, creativity, relationships and thoughts about life and death. Without a doubt, one cannot ignore any of this aspect. However, too much obsession with any of this aspect leads to the loss of life meaning. In addition, people can add the meaning to other people’s life. These are parents, relatives, friends, loving people and even people meeting by chance. Those who are rich but lonely can miss, suffer and have a hard stone in their hearts. Another factor that adds meaning to life is a religion. However, it should not turn into ideology and obsession. People address to God and religion when they feel the emptiness in their hearts or lose something in their life. Praying helps them to be on the right track and revitalize their life purpose. People can be happy even living without luxurious and expensive things. The main objective is not to let financial problems destroy sincerity, warmth, love, and tenderness. Without a doubt, money can make life easier, and one cannot live in poverty. However, one should not make them the sense of life. One should look for the sense of life constantly, and its meaning is in the abstract things like learning, love, relationships with other people, communication, trust, and sincerity.

The main thing is to find the purpose in life, and it takes time and efforts to do this. In childhood, people look cheerful and careless. However, their meaning of life is not only in paying and entertainment, but in love, care and attention received from the family and friends. Being teenagers, people are emotionally unstable, sometimes too aggressive and rebelling. However, first love, educational achievements and relationships with other people make them feel valuable and meaningful. Being the adult, people look for the sense of life in their emotions, feelings, and their achievements during the life. One should say that time is a tester of life meaning. With years, people realize that they are becoming wiser, more experienced and old and understand what they have during their life to make it more meaningful and valuable. People who do not know their appointment and do not understand the life meaning live in vain. One should live in such a way to be able to remember the moments with a lump in the throat and nostalgia. It is crucial to be determined and reasonable to understand life meaning. Moreover, it is essential to develop oneself constantly and improve the necessary skills. Observation of other people is a must in order not to repeat their mistakes and get their positive attitudes. Furthermore, one should know the value of success and use only ethical and moral ways to achieve it. Finding the sense of life is like climbing the high mountains with the obvious and hidden obstacles. To live happy and rewarding life, a person should be aspiring and inspiring to understand the factors making the life meaningful. Happiness is considered to be one of the leading factors as happiness is not the state of soul, but the outcome of making good affairs and wise decisions. Viktor Frankl wrote: “Don’t aim at success. The more you aim at it and make it a target, the more you are going to miss it. For success, like happiness, cannot be pursued; it must ensue, and it only does so as the unintended side effect of one’s personal dedication to a cause greater than oneself or as the by-product of one’s surrender to a person other than oneself. Happiness must happen, and the same holds for success: you have to let it happen by not caring about it”. This statement is totally true as success is fading and passing. One should not determine too many targets not to feel disappointed. One should be dedicated to the only purpose to understand life entity. Success can also be harmful for people as it can provoke selfishness and proud. It is evident that success is getting from rags to riches remaining moral and ethical with the help of persistence and hard work. Moreover, people should know how to evaluate their realistic abilities and skills. Only then, they will not feel disappointed. Moral qualities, strengths and values are above money, richness and luxurious life. Life can become meaningful when she/he has somebody with whom he/she can share his/her wisdom and experience. Honesty, respect and forgiveness are the features that make people be admired and impressed. Every person finds his/her life purpose at the certain period of time with the help of any life moments. This search can be quick and long-lasing. However, when a person achieves an everlasting fulfillment, he/she understand the appointment and value of happiness. Victor Frankl wrote that success was not the most important.

False Vision Of The Life Meaning

Very often people have a wrong vision of life meaning. Consequently, they regard the family as a restraining force for their happiness and find the satisfaction in their outer world than inner one. They think that clothes can bring them enjoyment. Not without a reason, Andy Warhol wrote: “if there’s nothing there, clothes are certainly not going to make the man.” It means that people have a wrong vision of the meaning of life. They forget about the enrichment of their inner world with the good affairs, taking care of family and collecting happiness in morality. They buy the expensive clothes thinking that it will make them better. However, the decoration of the body is not the basement for the decorations of the soul. Moreover, they use their clothes for looking more attractive. As a result, they cannot hide the ugliness of their souls. As a result, clothes and appearance do not make like meaningful. Another false vision of the life meaning is related to money and treasure. However, many writers destroyed this myth. For example, Charles Dickens depicted the false priorities of Mr. Scrooge who ignored his family, Christmas traditions and charity to save every pound. However, indeed, he was very unhappy. It means that the modern society neglect their inner world being obsessed with buying new items of clothes, houses and cars. Such false perception of the life meaning leads to the corruption of the personality and degradation of his/her moral values. The fashionable clothes has replaced the inner values, the expensive gadgets have replaced self-development and self-learning. The desire to have the high social and economic status can lead to the immoral and unethical behavior. People forget how to communicate with other people face-to-face. They prefer social media rather than communication and reading books. Shallowness and poverty of inner world cannot be decorated with the expensive gadgets, luxurious clothes and sophisticated jewellery. People try to deceive others with their appearance becoming unhappy themselves. Moreover, they see their faults and mistakes like the negative experience that restrain them. However, it is a false vision of failures. On the contrary, one should regard them as the lesson from life. False vision of the life meaning includes fame and recognition. Not without a reason, Emily Dickinson wrote that fame was like a bee that had wings and sting. It means that fame is not long-lasting. As a result, one should look for more eternal things. Fame can bring recognition, but it can provide happiness. Moreover, one should never feel shame of ethnicity, social status and close people. Life is given to be happy and to share this happiness with the surrounding people. Those people who think that economic and social status is important have also a false vision of the meaning of life. Lack of money does not make the man of the lower kind if he/she is moral, ethical and kind-hearted. Economic status cannot measure success. One can evaluate the strength of the person to overcome obstacles and handle life challenges and ability to remain a human. Deception, lying and manipulation can help to earn money, but they make life empty, poor and shallow. These features prove the weaknesses of the personality, and cannot be the basement for self-growth. The modern time is especially controversial when it comes to life meaning as people are too materialistic and selfish to look for something more eternal.

My Life Meaning

As for me, I already know my life purpose; therefore, my life is meaningful. First of all, I have an endless desire for acquiring new knowledge and development practical skills. It means that I want to be intelligent, smart and knowledgeable to graduate from the university and find a good job. My curiosity helps me to open the unknown things and become more erudite. From one side, one can say that it is a stereotypical vision. However, I have already time to find the satisfaction in good affairs, feelings and sincere relationships with other people. I realize that as a personality I should be developed psychologically, socially and cognitively. My psychological growth presupposes my emotional development to become more stable to stressful and depressive situations and more resistant to failures, faults and mistakes. My social development presupposes regarding the material benefits as less important than helping to other people and doing good things. My cognitive development includes the growth of positive attitudes and positive perception of the world. The life experience empowers me not to repeat the mistakes of my family, avoid the social stereotypes, and live happy and rewarding life. First of all, I have created my vision of the meaningful life that presupposes getting the education, finding job and creating the family. Secondly, I understand that emotional satisfaction with life depends on my attitude, the environment I which I live and relationships with other people. Thirdly, the realization of the necessity of love encourages me to create more positive moments in my life. Moreover, I appreciate dynamism and moving forward with the help of the interaction with other people, expressing positive feelings, absorbing new experience and self-education. “A thought transfixed me: for the first time in my life I saw the truth as it is set into song by so many poets, proclaimed as the final wisdom by so many thinkers. The truth – that love is the ultimate and the highest goal to which man can aspire. The salvation of man is through love and in love”, – says Viktor Frankl. It means that love gives the meaning to anything: life, relationships with other people, communication and feelings. If a person is poor, love makes him her richer as loving people do their best to help and support each other. If a person is sick, love gives him/her hope for recovering as love revitalizes and makes the person better. As for me, I am fallen in love; therefore, this is only the introduction to my life meaning. Since childhood, I have understood that one should be always motivated and inspired to any affair, no matter whether it is a serious matter or household duties. Life can become meaningful when a person follows his/her dreams. Moreover, the person should be always persistent, hard-working, determined and purposeful. To my mind, friendship and the ability to handle positive relationships also make the life meaningful. People with the endless potential, concrete goals and priorities attract good people who can become the faithful friends. True friendship can prevent from failures and mistakes and put on the right way. Friends also help to find the meaning of life and even become this meaning, especially if these are parents or children. For me, my family and friends add the meaning to my life. They are the people with whom I can share everything from sadness to joy and happiness. It is difficult to live when you have nobody to love and take care. For me, every event in my life from getting an excellent grade, celebration of Christmas in family circle to finding a new friend add the meaning to my life. I think that one should see any negative experience as life lesson and every positive moment as the feedback for ethical and moral behavior.

In conclusion, one should say that there are many factors that make like meaningful. Life can be meaningful when the person has loving and caring family, when he/she is a part of any culture or ethnicity. Moreover, life is meaningful when a person makes the right and ethical choices benefiting other people. Life is full of sense when the person has beliefs in God or religion as praying is food for the soul. In addition, life is meaningful when a person is happy and shares this happiness with other people. Success is only the result of the right decisions and positive attitudes. Every person is a creator of his/her destiny and can add to his/her life the particular meaning. One should not complain about the unhappy destiny as everything is in our hands. Life is not a bed of roses, and only people can make it happier and more unforgettable with the personal activity. False vision of life meaning includes too much attention to clothes, appearance and outer world. People who live an empty life appreciate money, social and economic status, fame, recognition. However, this false vision leads to the poverty and shallowness of the inner world that cannot be attractive with the help of the biggest treasures.

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Your chance of acceptance, your chancing factors, extracurriculars, how to write an essay about something that is meaningful to you.

So I'm working on some college essays and one of the prompts is about writing about something that is meaningful to me. How do I go about conveying my passion and emotions in a personal essay? Any advice on making it sound natural and not like I'm trying too hard?

When writing an essay about something meaningful to you, it's essential to focus on conveying your passion and emotions genuinely. Here are some tips to help you craft a compelling essay:

1. Reflect and brainstorm: Before starting to write, take some time to reflect on what truly matters to you. Consider your values, passions, and life experiences that have shaped you as a person. You don't have to stick to academics or other more "traditional" elements of college applications either - if you have a particular place, pet, or friendship that's meaningful to you, all of those could be strong topics for your essay. Jot down your thoughts and use them as a starting point.

2. Tell a story: To make your essay engaging and memorable, use storytelling techniques. Share a specific moment or experience related to your passion that illustrates its importance to you. This approach will help readers connect with your narrative and understand why this facet of your life is meaningful.

3. Show, don't tell: Use vivid descriptions and sensory details to paint a picture for your readers. Instead of simply stating that something matters to you, demonstrate its importance through examples. The more details, the more engaging, impactful, and memorable your essay will be.

4. Be authentic: Write in a natural, conversational tone, as if you're speaking to a friend. Avoid using overly formal language, jargon, or cliches. Be true to your feelings and thoughts about the topic — it's okay to be vulnerable and share personal experiences. This honesty will make your essay more relatable and heartfelt.

5. Focus on your growth: Show the impact the meaningful topic has had on your life. Explain how it has shaped your identity, worldview, or future aspirations. Reflect on any lessons learned, hurdles overcome, or personal growth you've experienced as a result of this specific passion or interest. It should be clear why this story matters to understanding what kind of college student you'll be.

6. Balance your emotions: It's important to convey your emotions, but be cautious not to overdo it. Strive for a balance between passion and level-headedness - you don't want your essay tocome across as melodramatic or overly sentimental.

7. Edit and revise: After writing your first draft, take a break and come back to it with fresh eyes. Edit your essay for clarity, coherence, and concision. Ask for feedback from trusted mentors, friends, or family members to ensure your essay genuinely reflects your thoughts and feelings. If you want to get a more objective set of eyes on your essay from someone who doesn't already know you, consider utilizing CollegeVine's Free Peer Essay Review Tool, or submitting your essay for a paid review by an expert college admissions advisor through CollegeVine's marketplace. Sometimes, the more unbiased perspective provided by either of these resources can give you a clearer sense of how your essay will come across to admissions officers, who are strangers to you.

By following these tips, you'll be able to convey your passion and emotions effectively in your essay, making it an authentic and engaging reflection of what's meaningful to you. Good luck!

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A Life Worth Living: Albert Camus on Our Search for Meaning and Why Happiness Is Our Moral Obligation

By maria popova.

In the beautifully titled and beautifully written A Life Worth Living: Albert Camus and the Quest for Meaning ( public library ), historian Robert Zaretsky considers Camus’s lifelong quest to shed light on the absurd condition, his “yearning for a meaning or a unity to our lives,” and its timeless yet increasingly timely legacy:

If the question abides, it is because it is more than a matter of historical or biographical interest. Our pursuit of meaning, and the consequences should we come up empty-handed, are matters of eternal immediacy. […] Camus pursues the perennial prey of philosophy — the questions of who we are, where and whether we can find meaning, and what we can truly know about ourselves and the world — less with the intention of capturing them than continuing the chase.

Reflecting on the parallels between Camus and Montaigne , Zaretsky finds in this ongoing chase one crucial difference of dispositions:

Camus achieves with the Myth what the philosopher Maurice Merleau-Ponty claimed for Montaigne’s Essays: it places “a consciousness astonished at itself at the core of human existence.” For Camus, however, this astonishment results from our confrontation with a world that refuses to surrender meaning. It occurs when our need for meaning shatters against the indifference, immovable and absolute, of the world. As a result, absurdity is not an autonomous state; it does not exist in the world, but is instead exhaled from the abyss that divides us from a mute world.

Camus himself captured this with extraordinary elegance when he wrote in The Myth of Sisyphus :

This world in itself is not reasonable, that is all that can be said. But what is absurd is the confrontation of this irrational and wild longing for clarity whose call echoes in the human heart. The absurd depends as much on man as on the world. For the moment it is all that links them together.

To discern these echoes amid the silence of the world, Zaretsky suggests, was at the heart of Camus’s tussle with the absurd:

We must not cease in our exploration, Camus affirms, if only to hear more sharply the silence of the world. In effect, silence sounds out when human beings enter the equation. If “silences must make themselves heard,” it is because those who can hear inevitably demand it. And if the silence persists, where are we to find meaning?

This search for meaning was not only the lens through which Camus examined every dimension of life, from the existential to the immediate, but also what he saw as our greatest source of agency. In one particularly prescient diary entry from November of 1940, as WWII was gathering momentum, he writes:

Understand this: we can despair of the meaning of life in general, but not of the particular forms that it takes; we can despair of existence, for we have no power over it, but not of history, where the individual can do everything. It is individuals who are killing us today. Why should not individuals manage to give the world peace? We must simply begin without thinking of such grandiose aims.

For Camus, the question of meaning was closely related to that of happiness — something he explored with great insight in his notebooks . Zaretsky writes:

Camus observed that absurdity might ambush us on a street corner or a sun-blasted beach. But so, too, do beauty and the happiness that attends it. All too often, we know we are happy only when we no longer are.

Perhaps most importantly, Camus issued a clarion call of dissent in a culture that often conflates happiness with laziness and championed the idea that happiness is nothing less than a moral obligation. A few months before his death, Camus appeared on the TV show Gros Plan . Dressed in a trench coat, he flashed his mischievous boyish smile and proclaimed into the camera:

Today, happiness has become an eccentric activity. The proof is that we tend to hide from others when we practice it. As far as I’m concerned, I tend to think that one needs to be strong and happy in order to help those who are unfortunate.

This wasn’t a case of Camus arriving at some mythic epiphany in his old age — the cultivation of happiness and the eradication of its obstacles was his most persistent lens on meaning. More than two decades earlier, he had contemplated “the demand for happiness and the patient quest for it” in his journal, capturing with elegant simplicity the essence of the meaningful life — an ability to live with presence despite the knowledge that we are impermanent :

[We must] be happy with our friends, in harmony with the world, and earn our happiness by following a path which nevertheless leads to death.

But his most piercing point integrates the questions of happiness and meaning into the eternal quest to find ourselves and live our truth:

It is not so easy to become what one is, to rediscover one’s deepest measure.

A Life Worth Living: Albert Camus and the Quest for Meaning comes from Harvard University Press and is a remarkable read in its entirety. Complement it with Camus on happiness, unhappiness, and our self-imposed prisons , then revisit the story of his unlikely and extraordinary friendship with Nobel-winning biologist Jacques Monod.

— Published September 22, 2014 — https://www.themarginalian.org/2014/09/22/a-life-worth-living-albert-camus/ —

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How to Make Life More Meaningful (The Science of Happiness Podcast)

Chris sharma is one of the greatest rock climbers of all time, and he's taking on some of the biggest challenges in life: becoming a parent and starting his own business. chris tries a practice shown to help us craft our own path and purpose in life..

Scroll down to find a transcription of this episode.

Chris Sharma is one of the greatest rock climbers of all time, and he’s taking on some of the biggest challenges in life: becoming a parent and starting his own business. Chris tries a practice shown to help us craft our own path and purpose in life.

Episode summary :

Chris Sharma spent his youth traveling the globe and becoming one of the greatest rock climbers of all time. His passion for climbing has filled his life with purpose, but now in middle age, he wants to also focus on other sources of meaning in life that are just as important to him. Chris joins us after trying a practice in life crafting — where you get clear on your values, imagine what your ideal life would look like, and make a plan to get closer to that vision. Later in the show, we hear from Michael Steger, a psychologist and director of the Center for Meaning and Purpose at Colorado State University, about the surprising places in our lives we can find meaning, and the different roads we can take towards living a more meaningful life.

Try the Life Crafting Practice:

Identify your deepest values and passions — what’s most important to you.

Reflect on your ideal future: Write a paragraph envisioning how you’d like your social life or your career path to turn out if you had no constraints.

Write down how you’ll attain those goals. Prioritize them, and write “if, then” plans for how you’ll overcome obstacles you’re likely to encounter.

Make a public commitment. Tell your community about your goals.

Learn more about this practice at Greater Good In Action:

https://ggia.berkeley.edu/practice/life_crafting

Today’s guests:

Chris Sharma is an elite rock climber known for traveling the world to find the most beautiful and challenging places to rock climb.

His new show The Climb premieres on HBO on January 12. Check out the trailer here: https://tinyurl.com/suz35w8y

Follow Chris on Instagram: https://www.instagram.com/chris_sharma/

Check out his website: http://www.chrissharma.com/

Michael Steger is a professor of psychology at Colorado State University, where he is the director of the Center for Meaning and Purpose.

Learn more about Steger’s work: http://www.michaelfsteger.com/

Follow Steger on Twitter: https://tinyurl.com/yc79d6mb

Resources from The Greater Good Science Center:

Michael Steger: Why We Search for Meaning: https://tinyurl.com/2s469242

Here’s How to Find Meaning in Your Midlife Crisis: https://tinyurl.com/4kpcnr9c

What Our Photos Say About Us (Podcast): https://tinyurl.com/y56wvj42

Purpose in Life Quiz: https://tinyurl.com/yz4ztenp

Living with a Purpose Changes Everything: https://tinyurl.com/d3ea7afa

More On Meaning and Purpose:

The Atlantic - The Meaning of Life Is Surprisingly Simple: https://tinyurl.com/2yfucadj

Pew - Where Americans Find Meaning in Life: https://tinyurl.com/nek5j6tk

Scientific American - To Feel Meaningful Is To Feel Immortal: https://tinyurl.com/yuhe99m9

NPR - What’s Your Purpose? https://tinyurl.com/465aknec

Harvard Business Review: What Is the Purpose of Your Purpose? https://tinyurl.com/43pjrc6j

Tell us about how you find meaning in your life. Email us at [email protected] or use the hashtag #happinesspod.

Help us share The Science of Happiness!

Leave us a 5-star review on Apple Podcasts or share this link with someone who might like the show: https://tinyurl.com/2p9h5aap

Transcript:

CHRIS SHARMA Climbing fulfills many different facets for me. It is this way that I realize the best version of myself on this high level of performance. But, also, climbing is just very free. Very free. It’s about just going out and experiencing nature and having those joyous, spontaneous moments of going climbing with friends

You know, we opened up two of the biggest climbing gyms in Europe, here in Spain.

And from that I went straight into filming this show, The Climb , with my good friend Jason Momoa. And it was this incredible experience, but it was, like, basically this three year period where it was just like non-stop these projects that were all around climbing, but it wasn’t just me being a climber.

I think you do go from different phases of life where I went from Just a climber into this phase of, like, developing more of a business and then into family. My life has definitely changed over the years, especially because I have a family now .

When you see people, you know, oftentimes I’ll see my friends climbing in these amazing places in the world and, and I’m like changing a dirty diaper. I’ve never doubted what I’m doing, but there are moments where I’m like, whoa, definitely a little bit envious. You know, your wings are kind of clipped in some senses. And I feel this hunger to kind of come back to that and, uh, rediscover it.

DACHER KELTNER: I’m Dacher Keltner, welcome to the science of happiness. Today we’re talking to Chris Sharma, one of the greatest rock climbers of all time. Chris is transitioning himself into a new phase of his life. He’s still passionate about climbing, but he’s also now settled down in Barcelona, started a family, and launched a climbing gym business.

For our show today, Chris tried a practice called “life-crafting,” where you zero in on what’s most meaningful to you in life, envision your ideal future, and then you make a plan to get closer to that.

Later in the show, we’ll hear about the different sources of meaning. And some of them might surprise you. More, after this break.

Welcome back to The Science of Happiness, I’m Dacher Keltner.

Our guest today is considered one of the best climbers in the world. Chris Sharma is known for pushing himself, and the sport, to new limits. He spent years traveling the world, looking for what he’s called “King Lines,” – really difficult climbing routes in awe-inspiring, natural places, that he’ll devote years to figuring out, if that’s what it takes.

But Chris’ lifestyle is pretty different these days. He’s settled down in Barcelona, where he lives with his family. He runs a climbing gym business, and he just finished filming a new climbing competition show for HBO.

Now Chris is trying to figure out how to balance being a businessman, a professional climber, and father.

He joins us after trying a practice called “ Life-Crafting ” for our show where you reflect on what’s most meaningful to you in life and what you want your future to look like. And then you make a plan to get there.

Chris, thanks so much for joining us on the Science of Happiness.

CHRIS SHARMA My pleasure to be with you.

DACHER KELTNER You know, climbing is growing prolifically thanks to, you know, you and other pioneers. What do you think climbing gives to you in terms of sense of purpose? How would you describe it?

CHRIS SHARMA I mean, climbing is an amazing activity that, you know, it’s really fun and it.

DACHER KELTNER Nothing wrong with fun.

CHRIS SHARMA Really fun. That’s, you know, that catches you instantly, but it also really forces you to focus, right? The minute you get distracted you fall off the wall. And I think that there’s something there .

One of the classic things when you’re climbing. If you’re thinking about just being at the top most likely you’re gonna fall because where you need to be focused is in that moment is where you have to grab that next hold.

For me, in all of the experiences that I’ve had in meditation, I have to say that it’s been much easier for me to tap into those mental states while on the wall rather than sitting on a meditation cushion. Not to say that, one replaces the other, but I think it’s kind of like an active meditation in a way. You know, you have this rock wall, that’s pretty static. Right? But somehow through this practice of working through it I’ve learned some of the biggest life lessons through that process. The patience and determination to keep going back accepting failure. It can get into your head. And almost always in that process, I’ve hit a point where I almost accept defeat and I kind of just make peace with that. I’m like, “Look, like maybe I can’t do this.”

It really makes you be honest with why you’re doing what you’re doing. In those moments when you do let go of everything, or when I’ve been in those situations and then I’m like, “Oh, well what, what do I do now?”

Like, “Well, let’s go climbing because that’s what I love to do.”

And I think to go through those experiences and then discover that like on the other side, you continue to exist, right? It’s not like you don’t get to the top of that one challenge and you’re like, “I’m quitting. I’m never going climbing again.” No. It’s like, it’s a process and once you kind of like, surrender, that’s oftentimes when the magic happens and then suddenly it just clicks and you’re just climbing for the pure joy of it.

And then there is this element of community that I think is really incredible that we see in the climbing gym and aside from the action of, of moving on the wall, it’s actually connecting with others. And that’s really, pretty amazing. It’s, you know, a very important thing in life to have.

DACHER KELTNER You know, your observations really align with what we’re learning now. I mean, just given the growth of climbing people are really studying its benefits for young people and it gives them a sense of agency and freedom and helps them, you know, handle stress a little bit better. And it’s really interesting, you know, when you do really threatening things like climbing, you get this massive stress response, you get cortisol, and then your body kind of settles into it through neurophysiological changes. You actually have dopamine release and the opioids are kicked in which give you a sense of peace or serenity, if you will.

CHRIS SHARMA Yeah.

DACHER KELTNER So Chris, you chose the “Life-Crafting” practice and you know, it’s very fitting for somebody at your stage in life. You know, you’ve got a lot of stuff going on. And in the life crafting practice, you get clear on what values really matter to you. You imagine an ideal future. You make some plans to move toward that future and, and a public commitment. And I’m curious with respect to the first step, when you really thought about the core values that you feel committed to, what came to mind?

CHRIS SHARMA I think the thing that I started with was like, I just wanna realize my potential, you know. I don’t want anything more or less. I just wanna do what I’m capable of. Like I’ve been given this human body and this favorable situation that I just wanna do that justice. And then, you know, make it somehow not just for myself, you know, climbing can be quite a selfish pursuit. And so balancing that out with these other things for me really kind of helps make everything make more sense.

I mean, having a, having a family is like, is the, the biggest purpose you can ever have. You know what I mean? It gives —

DACHER KELTNER It’s humbling

CHRIS SHARMA It’s very humbling. Very humbling. And it, but it gives meaning to, you know, to everything, you know, to work you have to go do. And it really is the, center pillar, right?

I think having a family, having a business project like this with the climbing gyms fulfills other creative outlets and other ways of realizing myself and it’s an incredible experience for me now in our climbing gyms to meet kids or meet people regardless of their age that have just started climbing recently. And they’re like, “Hey, thanks for making this space. You know, I’ve just discovered climbing.” Like, “This is the most incredible thing. I’m totally hooked.” And I was that person 30 years ago and so it’s a really incredible experience for me to facilitate that to new people.

DACHER KELTNER I hear you. The next step is to just think about the future that really would be very meaningful to you or sort of an ideal future. And there are so many studies just getting young people, or people your age or my age to do that. You just feel, like, inspired and animated. What, what came to mind when you thought about the future you would hope for?

CHRIS SHARMA I’m a little bit in the cycle where I’m a little bit more focused on trying to be a climber right now. And also It’s interesting because I’ve had periods in my life where I had nothing else to do except go climbing, that was an amazing amount of freedom. But honestly it’s almost too much freedom and it was sometimes a feeling of emptiness or maybe too much importance put on one thing .

But it’s like, I’m 41 and I’m still climbing at a high level. I still feel like I can push myself and do more challenging things, but it’s like, now’s the time. It’s not like, wait another six years for that like, if I want to do that, now is the time.

DACHER KELTNER One of the things that studies find is when you really focus your mind and you think about, like, “Wow, what really matters in the next few years for my ideal future,” you know, you get really concrete ideas about what to do. You establish some plans, which is good news for well-being. Did you start to get specific images coming out of imagining your ideal future that led to some plans for you?

CHRIS SHARMA Yeah, absolutely. It’s more specific routes to go after, you know? I’ve chosen projects that are closer to home. As a father, it’s like, I wanna be with my kids as much as I can. And so really trying to kind of like, Uh, balance, you know, my personal passion for climbing, but also, you know, be there as a dad, right?

It’s like the three main things that I’ve got going in my life, I’ve got my family, I’ve got, you know, this business that I’m developing, and then I have, I still have this intense passion for climbing and, and how do I, you know, juggle all of these things and give them the attention that they need and deserve to, to be able to really come to fruition.

DACHER KELTNER You know, it’s so great to hear you talk about it because these are the challenges of the middle of life, you know, hard to do it all. One of the real strengths of the exercise is to talk to other people about your goals, and, you know, sort of make public commitments. It helps people adhere to those. Did you talk to people about the goals that you arrived at in the exercise? And did that benefit you or did it strengthen them?

CHRIS SHARMA Absolutely. I mean, I think specifically it’s cool to talk to close friends that understand who you are and your process of what you’re going through. I think it’s, it really is easy to bite off more than you can chew. So it’s, like, choosing specific routes. You know I’m trying this climb called Sleeping Lion in this area called Siurana. I also have a project in a, it’s about a 700-foot wall in a place called Montre Bay. And so those are like two things that I would definitely really love to go do that I’m working towards. And that’s been really cool to kind of experience climbing and like, integrate that into like, a regular lifestyle.

Like, I’ve learned how to master climbing and what’s the next step is, like, how can I be like a, you know, top level climber while also being like a top level father and husband and friend and businessman, right? That’s a really interesting challenge. And I don’t know if I’ll ever get there, but I’m gonna keep working at it. It’s like that’s a really interesting challenge. And so it’s like, and I don’t know if I’ll ever get there, but I’m gonna keep working at it. It’s like that King Line that you keep falling off and maybe one day but huh–

DACHER KELTNER On your deathbed it’ll all come together.

DACHER KELTNER Well, Chris Sharma, thank you so much for taking time away from the next route you’re gonna climb and being on our show. It’s been wonderful to talk with you.

CHRIS SHARMA Yeah, likewise. Pleasure to be with you.

CHRIS SHARMA Can I just say one, one last thing?

DACHER KELTNER Sure.

CHRIS SHARMA I just wanna just give a shout out to everyone out there on their paths, whether that’s as a climber or whatever it is. Just shout out and, and just encouragement to everyone. I know there’s a lot of ups and downs in life and if you are passionate about something that is a treasure and go for it, follow your dreams. I just wanna end with that.

DACHER KELTNER We hear you. Thank you.

CHRIS SHARMA Awesome. Thanks, you guys.

MICHAEL STEGER There’s been a lot of work in the field of meaning and life to try to pull it apart. And find out if it is just one thing or is it multiple things.

DACHER KELTNER What makes your life feel meaningful? It turns out, meaning can come from some unexpected places. More on the science, up next.

DACHER KELTNER: Welcome back to The Science of Happiness. I’m Dacher Keltner. We’ve been talking with Rock Climber Chris Sharma about how to craft your life, so that you really feel a sense of purpose and meaning. And Chris seemed to have a pretty solid sense of what gives his life meaning, like realizing his potential and being there for his family. But what can you do if you’re still searching for a sense of purpose in your life?

Our producer Haley Gray spoke with Michael Steger, the director of the Center for Meaning and Purpose at Colorado State University to get some insights.

HALEY GRAY If you ask people, “Is your life meaningful?” They’re probably gonna be thinking about one of three different kinds of meaning when they answer, even if they don’t realize it. The first kind is significance.

MICHAEL STEGER Which is feeling like we matter, or that our lives are kind of inherently worth living. That sense that you’re really alive and you’re really here and appreciative of what’s going on around you.

HALEY GRAY And then there’s coherence.

MICHAEL STEGER Oftentimes we experience it as life being predictable and consistent. Research has shown that when things happen, as we would assume they are supposed to happen, we get a little boost of meaning.

HALEY GRAY When you think about a life without that consistency, it becomes clear why we need it pretty quickly.

MICHAEL STEGER This would be where life is unpredictable. Feels like chaos. We can’t anticipate what’s gonna happen. We don’t really know how to interact with the world to get what we want we want out of life.

HALEY GRAY The last aspect of living a meaningful life – especially in western culture – is purpose.

MICHAEL STEGER Having one or more overarching, really personally important very long-term goals that are worth pursuing. I really try to emphasize that it’s the active engagement in these that is the most important. We might not ever actually achieve it. Something as big as a life purpose. So it really is whether we’re taking active steps and infusing purpose-driven behaviors, purpose-driven intentions into our daily life where the importance of purpose comes in.

HALEY GRAY Steger has spent years studying the science of purpose, and he has some tips to help us pick the long-term goals that might help us feel more purpose in our lives:

MICHAEL STEGER It has to be something long-term where you’re gonna use a purpose to help organize your decisions, plan your actions, order your priorities. It has to be really relevant to who you are. It has to be your purpose. That doesn’t mean you have to invent it and it, and no one else has ever been able to have a purpose like this before. Probably, that’s really mostly impossible for most of us. Bu that sense of like, yeah, I’m really in it for authentic reasons. Tends to be a really important part of purpose as well.

HALEY GRAY So between significance, coherence, or purpose, you’ve got options.

MICHAEL STEGER I think of them as doors that we can open into meaning, and, you know, someone like me for example, I tend to open the coherence door first.

I’m always trying to figure things out cognitively.

HALEY GRAY Steger says doing things like journaling to reflect on the past year can help with this.

MICHAEL STEGER Taking a chance to really step back and reflect. What have I learned about myself, how my perceptions of life and the world around me changed?

HALEY GRAY Or, you could go the significance route.

MICHAEL STEGER Practicing gratitude, spending good time with friends or loved ones, or even meeting new people and just being really mindful and present in those conversations. That’s kind of a significant set of tools, right where it is gonna help you really feel like you’re in this life and you’re connected to it and good things are happening in it.

HALEY GRAY And if you feel like you’re in a rut, Steger suggests you try setting some new goals.

MICHAEL STEGER What does my agenda look like for the upcoming week? And how can I ensure that I’m going to be putting time, activity, and intention behind the, those aspirations for my life that are most important to me so they’re present. It takes a little bit of pressure and gives a little bit more concreteness to the question of how am I going to live a meaningful life.

DACHER KELNTER On our next episode of the science of happiness we talk about awe, and how feeling awe can help us connect with other people.

MIRNA VALERO My feet are hurting. My Achilles is hurting. I’m getting tired cuz I hadn’t eaten breakfast. And I said, you know, “I’m calling it right now.” And the guide was like, “Okay, okay. Well, you know, let’s just take a couple of seconds, take a breath.”

And then she said, “Turn around. There’s a view.” And I turn around and there’s a view of the white mountains in New Hampshire. And it’s a gorgeous day. The sun is out. The green is very green. The sky is very blue. And I’m like, “This is, this is why I do this.”

DACHER KELTNER: I’m Dacher Keltner , Thanks for joining us on The Science of Happiness. What gives you a sense of purpose in life? Email us at [email protected], or use the hashtag happinesspod.

Our Executive Producer of Audio is Shuka Kalantari . Our producer is Haley Gray . Sound designer Jennie Cataldo of Accompany Studios . And our associate producer for this episode was Zhe Wu. Our editor in chief is Jason Marsh . The Science of Happiness is a co-production of UC Berkeley’s Greater Good Science Center and PRX.

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Question of the Month

What is the meaning of life, the following answers to this central philosophical question each win a random book. sorry if your answer doesn’t appear: we received enough to fill twelve pages….

Why are we here? Do we serve a greater purpose beyond the pleasure or satisfaction we get from our daily activities – however mundane or heroic they may be? Is the meaning of life internal to life, to be found inherently in life’s many activities, or is it external, to be found in a realm somehow outside of life, but to which life leads? In the internal view it’s the satisfaction and happiness we gain from our actions that justify life. This does not necessarily imply a selfish code of conduct. The external interpretation commonly makes the claim that there is a realm to which life leads after death. Our life on earth is evaluated by a supernatural being some call God, who will assign to us some reward or punishment after death. The meaning of our life, its purpose and justification, is to fulfill the expectations of God, and then to receive our final reward. But within the internal view of meaning, we can argue that meaning is best found in activities that benefit others, the community, or the Earth as a whole. It’s just that the reward for these activities has to be found here, in the satisfactions that they afford within this life, instead of in some external spirit realm.

An interesting way to contrast the internal and external views is to imagine walking through a beautiful landscape. Your purpose in walking may be just to get somewhere else – you may think there’s a better place off in the distance. In this case the meaning of your journey through the landscape is external to the experience of the landscape itself. On the other hand, you may be intensely interested in what the landscape holds. It may be a forest, or it may contain farms, villages. You may stop along the way, study, learn, converse, with little thought about why you are doing these things other than the pleasure they give you. You may stop to help someone who is sick: in fact, you may stay many years, and found a hospital. What then is the meaning of your journey? Is it satisfying or worthwhile only if you have satisfied an external purpose – only if it gets you somewhere else? Why, indeed, cannot the satisfactions and pleasures of the landscape, and of your deeds, be enough?

Greg Studen, Novelty, Ohio

A problem with this question is that it is not clear what sort of answer is being looked for. One common rephrasing is “What is it that makes life worth living?”. There are any number of subjective answers to this question. Think of all the reasons why you are glad you are alive (assuming you are), and there is the meaning of your life. Some have attempted to answer this question in a more objective way: that is to have an idea of what constitutes the good life . It seems reasonable to say that some ways of living are not conducive to human flourishing. However, I am not convinced that there is one right way to live. To suggest that there is demonstrates not so much arrogance as a lack of imagination.

Another way of rephrasing the question is “What is the purpose of life?” Again we all have our own subjective purposes but some would like to think there is a higher purpose provided for us, perhaps by a creator. It is a matter of debate whether this would make life a thing of greater value or turn us into the equivalent of rats in a laboratory experiment. Gloster’s statement in King Lear comes to mind: “As flies to wanton boys we are to the gods – they kill us for their sport.” But why does there have to be a purpose to life separate from those purposes generated within it? The idea that life needs no external justification has been described movingly by Richard Taylor. Our efforts may ultimately come to nothing but “the day was sufficient to itself, and so was the life.” ( Good and Evil , 1970) In the “why are we here?” sense of the question there is no answer. It would be wrong, however, to conclude that life is meaningless. Life is meaningful to humans, therefore it has meaning.

Rebecca Linton, Leicester

When the question is in the singular we search for that which ties all values together in one unity, traditionally called ‘the good’. Current consideration of the good demands a recognition of the survival crises which confront mankind. The threats of nuclear war, environmental poisoning and other possible disasters make it necessary for us to get it right. For if Hannah Arendt was correct concerning the ‘banality of evil’ which affected so many Nazi converts and contaminated the German population by extension, we may agree with her that both Western rational philosophy and Christian teaching let the side down badly in the 20th century.

If we then turn away from Plato’s philosophy, balanced in justice, courage, moderation and wisdom; from Jewish justice and Christian self-denial; if we recognize Kant’s failure to convince populations to keep his three universal principles, then shall we look to the moral relativism of the Western secular minds which admired Nietzsche? Stalin’s purges of his own constituents in the USSR tainted this relativist approach to the search for the good. Besides, if nothing is absolute, but things have value only relative to other things, how do we get a consensus on the best or the worst? What makes your social mores superior to mine – and why should I not seek to destroy your way? We must also reject any hermit, monastic, sect or other loner criteria for the good life. Isolation will not lead to any long-term harmony or peace in the Global Village.

If with Nietzsche we ponder on the need for power in one’s life, but turn in the opposite direction from his ‘superman’ ideal, we will come to some form of the Golden Rule [‘Do unto others as you would have them do unto you’]. However, we must know this as an experiential reality. There is life-changing power in putting oneself in the place of the other person and feeling for and with them. We call this feeling empathy .

Persons who concentrate on empathy should develop emotional intelligence. When intellectual intelligence does not stand in the way of this kind of personal growth, but contributes to it, we can call this balance maturity . Surely the goal or meaning of human life is therefore none other than finding oneself becoming a mature adult free to make one’s own decisions, yet wanting everyone in the world to have this same advantage. This is good!

Ernie Johns, Owen Sound, Ontario

‘Meaning’ is a word referring to what we have in mind as ‘signification’, and it relates to intention and purpose. ‘Life’ is applied to the state of being alive; conscious existence. Mind, consciousness, words and what they signify, are thus the focus for the answer to the question. What seems inescapable is that there is no meaning associated with life other than that acquired by our consciousness, inherited via genes, developed and given content through memes (units of culture). The meanings we believe life to have are then culturally and individually diverse. They may be imposed through hegemony; religious or secular, benign or malign; or identified through deliberate choice, where this is available. The range is vast and diverse; from straightforward to highly complex. Meaning for one person may entail supporting a football team; for another, climbing higher and higher mountains; for another, being a parent; for another, being moved by music, poetry, literature, dance or painting; for another the pursuit of truth through philosophy; for another through religious devotions, etc. But characteristic of all these examples is a consciousness that is positively and constructively absorbed, engaged, involved, fascinated, enhanced and fulfilled. I would exclude negative and destructive desires; for example of a brutal dictator who may find torturing others absorbing and engaging and thus meaningful. Such cases would be too perverse and morally repugnant to regard as anything other than pathological.

The meaning of life for individuals may diminish or fade as a consequence of decline or difficult or tragic circumstances. Here it might, sadly, be difficult to see any meaning of life at all. The meaning is also likely to change from one phase of life to another, due to personal development, new interests, contexts, commitments and maturity.

Colin Brookes, Woodhouse Eaves, Leicestershire

It is clearly internet shopping, franchised fast food and surgically-enhanced boobs. No, this is not true. I think the only answer is to strip back every layer of the physical world, every learnt piece of knowledge, almost everything that seems important in our modern lives. All that’s left is simply existence. Life is existence: it seems ‘good’ to be part of life. But really that’s your lot! We should just be thankful that our lifespan is longer than, say, a spider, or your household mog.

Our over-evolved human minds want more, but unfortunately there is nothing more. And if there is some deity or malignant devil, then you can be sure they’ve hidden any meaning pretty well and we won’t see it in our mortal lives. So, enjoy yourself; be nice to people, if you like; but there’s no more meaning than someone with surgically-enhanced boobs, shopping on the net while eating a Big Mac.

Simon Maltman, By email

To ask ‘What is the meaning of life?’ is a poor choice of words and leads to obfuscation rather than clarity. Why so?

To phrase the question in this fashion implies that meaning is something that inheres in an object or experience – that it is a quality which is as discernible as the height of a door or the solidity of matter. That is not what meaning is like. It is not a feature of a particular thing, but rather the relationship between a perceiver and a thing, a subject and an object, and so requires both. There is no one meaning of, say, a poem, because meaning is generated by it being read and thought about by a subject. As subjects differ so does the meaning: different people evaluate ideas and concepts in different ways, as can be seen from ethical dilemmas. But it would be wrong to say that all these meanings are completely different, as there are similarities between individuals, not least because we belong to the same species and are constructed and programmed in basically the same way. We all have feelings of fear, attachment, insecurity and passion, etc.

So to speak of ‘the meaning of life’, is an error. It would be more correct to refer to the ‘meanings of life’, but as there are currently around six billion humans on Earth, and new psychological and cultural variations coming into being all the time, to list and describe all of these meanings would be a nigh on impossible task.

To ‘find meaning in life’ is a better way of approaching the issue, ie, whilst there is no single meaning of life, every person can live their life in a way which brings them as much fulfilment and contentment as possible. To use utilitarian language, the best that one can hope for is a life which contains as great an excess of pleasure over pain as possible, or alternatively, a life in which as least time as possible is devoted to activities which do not stimulate, or which do nothing to promote the goals one has set for oneself.

Steve Else, Swadlincote, Derbyshire

The meaning of life is not being dead.

Tim Bale, London

The question is tricky because of its hidden premise that life has meaning per se . A perfectly rational if discomforting position is given by Nietzsche, that someone in the midst of living is not in a position to discern whether it has meaning or not, and since we cannot step outside of the process of living to assess it, this is therefore not a question that bears attention.

However, if we choose to ignore the difficulties of evaluating a condition while inside it, perhaps one has to ask the prior question, what is the meaning of meaning ? Is ‘meaning’ given by the greater cosmos? Or do we in our freedom construct the category ‘meaning’ and then fill in the contours and colours? Is meaning always identical with purpose? I might decide to dedicate my life to answering this particular question, granting myself an autonomously devised purpose. But is this identical with the meaning of my life? Or can I live a meaningless life with purpose? Or shall meaning be defined by purpose? Some metaphysics offer exactly this corollary – that in pursuing one’s proper good, and thus one’s meaning, one is pursuing one’s telos or purpose. The point of these two very brief summaries of approaches to the question is to show the hazards in this construction of the question.

Karen Zoppa, The University of Winnipeg

One thing one can hardly fail to notice about life is that it is self-perpetuating. Palaeontology tells us that life has been perpetuating itself for billions of years. What is the secret of this stunning success? Through natural selection, life forms adapt to their environment, and in the process they acquire, one might say they become , knowledge about that environment, the world in which they live and of which they are part. As Konrad Lorenz put it, “Life itself is a process of acquiring knowledge.” According to this interpretation of evolution, the very essence of life (its meaning?) is the pursuit of knowledge : knowledge about the real world that is constantly tested against that world. What works and is in that sense ‘true’, is perpetuated. Life is tried and proven knowledge that has withstood the test of geological time. From this perspective, adopting the pursuit of knowledge as a possible meaning of one’s life seems, literally, a natural choice. The history of science and philosophy is full of examples of people who have done just that, and in doing so they have helped human beings to earn the self-given title of Homo sapiens – man of knowledge.

Axel Winter, Wynnum, Queensland

Life is a stage and we are the actors, said William Shakespeare, possibly recognizing that life quite automatically tells a story just as any play tells a story. But we are more than just actors; we are the playwright too, creating new script with our imaginations as we act in the ongoing play. Life is therefore storytelling. So the meaning of life is like the meaning of ‘the play’ in principle: not a single play with its plot and underlying values and information, but the meaning behind the reason for there being plays with playwright, stage, actors, props, audience, and theatre. The purpose of the play is self-expression , the playwright’s effort to tell a story. Life, a grand play written with mankind’s grand imagination, has this same purpose.

But besides being the playwright, you are the audience too, the recipient of the playwrights’ messages. As playwright, actor, and audience you are an heir to both growth and self-expression. Your potential for acquiring knowledge and applying it creatively is unlimited. These two concepts may be housed under one roof: Liberty. Liberty is the freedom to think and to create. “Give me liberty or give me death,” said Patrick Henry, for without liberty life has no meaningful purpose. But with liberty life is a joy. Therefore liberty is the meaning of life.

Ronald Bacci, Napa, CA

The meaning of life is understood according to the beliefs that people adhere to. However, all human belief systems are accurate or inaccurate to varying degrees in their description of the world. Moreover, belief systems change over time: from generation to generation; from culture to culture; and era to era. Beliefs that are held today, even by large segments of the population, did not exist yesterday and may not exist tomorrow. Belief systems, be they religious or secular, are therefore arbitrary. If the meaning of life is wanted, a meaning that will transcend the test of time or the particulars of individual beliefs, then an effort to arrive at a truly objective determination must be made. So in order to eliminate the arbitrary, belief systems must be set aside. Otherwise, the meaning of life could not be determined.

Objectively however, life has no meaning because meaning or significance cannot be obtained without reference to some (arbitrary) belief system. Absent a subjective belief system to lend significance to life, one is left with the ‘stuff’ of life, which, however offers no testimony as to its meaning. Without beliefs to draw meaning from, life has no meaning, but is merely a thing ; a set of facts that, in and of themselves, are silent as to what they mean. Life consists of a series of occurrences in an infinite now, divorced of meaning except for what may be ascribed by constructed belief systems. Without such beliefs, for many the meaning of life is nothing .

Surely, however, life means something . And indeed it does when an individual willfully directs his/her consciousness at an aspect of life, deriving from it an individual interpretation, and then giving this interpretation creative expression. Thus the meaning in the act of giving creative expression to what may be ephemeral insights. Stated another way, the meaning of life is an individual’s acts of creation . What, exactly is created, be it artistic or scientific, may speak to the masses, or to nobody, and may differ from individual to individual. The meaning of life, however, is not the thing created, but the creative act itself ; namely, that of willfully imposing an interpretation onto the stuff of life, and projecting a creative expression from it.

Raul Casso, Laredo, Texas

Rather than prattle on and then discover that I am merely deciding what ‘meaning’ means, I will start out with the assumption that by ‘meaning’ we mean ‘purpose.’ And because I fear that ‘purpose’ implies a Creator, I will say ‘best purpose.’ So what is the best purpose for which I can live my life? The best purpose for which I can live my life is, refusing all the easy ways to destroy. This is not as simple as it sounds. Refusing to destroy life – to murder – wouldn’t just depend on our lack of homicidal impulses, but also on our willingness to devote our time to finding out which companies have murdered union uprisers; to finding out whether animals are killed out of need or greed or ease; to finding the best way to refuse to fund military murder, if we find our military to be murdering rather than merely protecting. Refusing to destroy resources, to destroy loves, to destroy rights, turns out to be a full-time job. Oh sure, we can get cocky and say “Well, oughtn’t we destroy injustice? Or bigotry? Or hatred?” But we would be only fooling ourselves. They’re all already negatives: to destroy injustice, bigotry, and hatred is to refuse the destruction of justice, understanding, and love. So, it turns out, we finally say “Yes” to life, when we come out with a resounding, throat-wrecking “NO!”

Carrie Snider, By email

I propose that the knowledge we have now accumulated about life discloses quite emphatically that we are entirely a function of certain basic laws as they operate in the probably unique conditions prevailing here on Earth.

The behaviour of the most elementary forms of matter we know, subatomic particles, seems to be guided by four fundamental forces, of which electromagnetism is probably the most significant here, in that through the attraction and repulsion of charged particles it allows an almost infinite variation of bonding: it allows atoms to form molecules, up the chain to the molecules of enormous length and complexity we call as nucleic acids, and proteins. All these are involved in a constant interaction with surrounding chemicals through constant exchanges of energy. From these behaviour patterns we can deduce certain prime drives or purposes of basic matter, namely:

1. Combination (bonding).

2. Survival of the combination, and of any resulting organism.

3. Extension of the organism, usually by means of replication.

4. Acquisition of energy.

Since these basic drives motivate everything that we’re made of, all the energy, molecules and chemistry that form our bodies, our brains and nervous systems, then whatever we think, say and do is a function of the operation of those basic laws Therefore everything we think, say and do will be directed towards our survival, our replication and our demand for energy to fuel these basic drives. All our emotions and our rational thinking, our loves and hates, our art, science and engineering are refinements of these basic drives. The underlying drive for bonding inspires our need for interaction with other organisms, particularly other human beings, as we seek ever wider and stronger links conducive to our better survival. Protection and extension of our organic integrity necessitates our dependence on and interaction with everything on Earth.

Our consciousness is also necessarily a function of these basic drives, and when the chemistry of our cells can no longer operate due to disease, ageing or trauma, we lose consciousness and die. Since I believe we are nothing more than physics and chemistry, death terminates our life once and for all. There is no God, there is no eternal life. But optimistically, there is the joy of realising that we have the power of nature within us, and that by co-operating with our fellow man, by nurturing the resources of the world, by fighting disease, starvation, poverty and environmental degradation, we can all conspire to improve life and celebrate not only its survival on this planet, but also its proliferation. So the purpose of life is just that: to involve all living things in the common purpose of promoting and enjoying what we are – a wondrous expression of the laws of Nature, the power of the Universe.

Peter F. Searle, Topsham, Devon

“What is the meaning of life?” is hard to get a solid grip on. One possible translation of it is “What does it all mean?” One might spend a lifetime trying to answer such a heady question. Answering it requires providing an account of the ultimate nature of the world, our minds, value and how all these natures interrelate. I’d prefer to offer a rather simplistic answer to a possible interpretation of our question. When someone asks “What is the meaning of life?,” they may mean “What makes life meaningful?” This is a question I believe one can get a grip on without developing a systematic philosophy.

The answer I propose is actually an old one. What makes a human life have meaning or significance is not the mere living of a life, but reflecting on the living of a life.

Even the most reflective among us get caught up in pursuing ends and goals. We want to become fitter; we want to read more books; we want to make more money. These goal-oriented pursuits are not meaningful or significant in themselves. What makes a life filled with them either significant or insignificant is reflecting on why one pursues those goals. This is second-order reflection; reflection on why one lives the way one does. But it puts one in a position to say that one’s life has meaning or does not.

One discovers this meaning or significance by evaluating one’s life and meditating on it; by taking a step back from the everyday and thinking about one’s life in a different way. If one doesn’t do this, then one’s life has no meaning or significance. And that isn’t because one has the wrong sorts of goals or ends, but rather has failed to take up the right sort of reflective perspective on one’s life. This comes close to Socrates’ famous saying that the unexamined life is not worth living. I would venture to say that the unexamined life has no meaning.

Casey Woodling, Gainesville, FL

For the sake of argument, let’s restrict the scope of the discussion to the human species, and narrow down the choices to

1) There is no meaning of life, we simply exist;

2) To search for the meaning of life; and

3) To share an intimate connection with humankind: the notion of love.

Humans are animals with an instinct for survival. At a basic level, this survival requires food, drink, rest and procreation. In this way, the meaning of life could be to continue the process of evolution. This is manifested in the modern world as the daily grind.

Humans also have the opportunity and responsibility of consciousness. With our intellect comes curiosity, combined with the means to understand complex problems. Most humans have, at some point, contemplated the meaning of life. Some make it a life’s work to explore this topic. For them and those like them, the question may be the answer.

Humans are a social species. We typically seek out the opposite sex to procreate. Besides the biological urge or desire, there is an interest in understanding others. We might simply gain pleasure in connecting with someone in an intimate way. Whatever the specific motivation, there is something that we crave, and that is to love and be loved.

The meaning of life may never be definitively known. The meaning of life may be different for each individual and/or each species. The truth of the meaning of life is likely in the eye of the beholder. There were three choices given at the beginning of this essay, and for me, the answer is all of the above.

Jason Hucsek, San Antonio, TX

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How to Live a More Meaningful + Fulfilling Life: Step-By-Step

Updated 06/2/2022

Published 04/17/2020

Yvonne Bertovich

Contributing writer

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Contrary to what you may believe, you have almost total control over how meaningful or fulfilling your life is. Seriously. If you’ve never been able to grasp the concept that it’s not so much about your circumstances, but about how you react to those circumstances, we’ll help you out with figuring out how to live a more meaningful and fulfilling life.

Jump ahead to these sections:

• What Does It Mean to Live a Meaningful Life?

1. Reflect Often

2. give back, 3. practice gratitude, 4. recognize your mortality, 5. choose bravery, 6. be authentic, 7. change accordingly.

Living a more meaningful and fulfilling life may seem difficult at first, especially if you’re going through a hardship. However, you can take it one step at a time, one day at a time, and before you know it, you’re in a much better place. 

Below we provide seven tips for living a more meaningful life. Some of them may resonate with you, some of them may not. You may also be interested in these resources about life and death .

What Does It Mean to Live a Meaningful Life? 

It doesn’t really matter how you came into this world or your ideas on how you got here. What matters is that you recognize that you’re here and you’re in this, with many others. Living a meaningful life, in your world, will likely look very different from that of your neighbor. And that’s how it should be.

There are a variety of ways to start living a more meaningful life if you’re feeling lost or directionless. Many of these ways start at the same root, however. It comes down to confronting yourself and your mortality . 

Does it sound odd to think about life intertwining so much with death? It may make you uncomfortable, or emotional, sure. But the sooner you recognize the power you have over the moments you’re given, the more you’ll be able to make incredible things happen. And we’re not talking about overnight changes, either — so don’t stress.

In fact, creating meaning, finding joy, or celebrating the smallest moments is what has the biggest impact over time. And don’t just think you’ll be the only one who will notice if you subscribe to this belief — others will, too. 

Reflecting is perhaps one of the most essential parts of living a meaningful life. You should take adequate time each day, each month, each year — or however often — to recognize the things, places, people, lessons, and more that life is showing you. How are you reacting in these circumstances? What is it that you’d like to change? What do you hope never changes?

A good way to remain objective about any experience in your life is to write a letter to your future self . This way, you can best capture your emotions, as raw as they may be, and read them back later with perfect clarity.

You can experience firsthand whether or not you’ve upheld promises to yourself as well as witness how you’ve risen above certain obstacles. 

Though you have to have a good foundation yourself in order to help others, perhaps one of the best ways to start helping yourself is by helping others, first. If you’re unhappy or confused, aren’t sure what the “answers” are, or you don’t know how to ask for help — you’re pretty stuck then, aren’t you?

Putting your time and energy into something positive — rather than wasting it all on wallowing or overthinking — is a great way to get yourself out of any rut, either temporary or long-term.

To figure out how you can best help others, first consider your passions. Do you want to help people with disabilities? Animals? Children? The elderly? People who are food insecure? Or, do you simply want to start cleaning up a local beach or park? Forego your morning coffee and donate the savings to a charity? 

The most noble causes don’t have to be official or showy. Doing things for others shouldn’t be about recognition, anyway. Helping the less fortunate gives us one of the most underrated gifts of all — perspective. And, of course, a different perspective often allows us to be grateful, as discussed below. 

You can’t really lead a meaningful life if you’re constantly hung up on what you don’t have. This doesn’t mean you shouldn’t work for things you want or set goals — however, it highlights the importance of gratitude. Practicing gratitude doesn’t have to be complicated. It’s simply about recognizing what you’re thankful for. And, if you’re able, try to be thankful for the bad stuff, too. 

From the challenges, failures, disappointments, and heartbreaks you’ve experienced throughout your life, you probably learned a lot each time. If nothing else, you got through it, and that’s no small feat. There’s no guarantee that says you’ll survive everything.

If you’d like some more structure for how to practice gratitude or would like to think about it in a different way, consider creating a reverse bucket list . Here are some great books on gratitude to give you some further inspiration.

Whether you’re religious or not, it’s simply a fact that life ends in death. Some lives are shorter, some are longer. But, equally so, any life can be well-lived, rich, and not marred by any regrets. Do you want yours to be like this? Start by confronting your mortality. 

Though it’s unfortunate we can’t always control how long our lives are, we can control the quality of our lives. Accepting that death is inevitable and not being afraid of it is huge, and is a key facet of death positivity . 

Once you become more comfortable recognizing that not every moment is guaranteed, you’ll be more likely to use each moment more fully and meaningfully. This may mean making changes in your personal or professional life, getting proactive with end-of-life planning , or, better yet, getting started on your ultimate bucket list . 

Fear is unavoidable. And, at the same time, it’s crucial to making us better. Sounds funny, doesn’t it?

If you think of any great book or film, the main characters often have to overcome some seemingly insurmountable challenges. They may have been afraid all the while, but once they recognized and addressed their fear head-on — they typically conquer it. And, furthermore, any failure that may have come along the way seemed a lot easier to get over. 

No matter what your fear is at this point in time — or even if you have many different fears — leading a meaningful life is about choosing bravery instead. You shouldn’t feel the need to discount your fears or ignore them, either. Instead, you should recognize your ability to overcome them and realize that “the worst possible outcome,” may not be so bad after all. 

How can you live a meaningful life if you don’t subscribe to the idea that everyone’s life has a different meaning? We’ll let you digest this. But, essentially, you shouldn’t waste time trying to be things that you’re not. Think about it. You may be trying to force a square peg into a circular hole in a variety of different aspects of your life. 

And with this forcing, what are you left with? Well, in some, but not all cases, you may be living in the wrong place, working at the wrong job, or slumming it in the wrong relationship. And what then? You’re unhappy and less able to reach your potential. 

On the other hand, being comfortable and proud of who you are doesn’t mean that you’re welcome to abandon the idea of growing and changing — on the contrary. You simply have to set and reach goals in a way that’s uniquely you. 

Though much of this article is about recognizing where you are, what you have, and being present, this doesn’t mean you shouldn’t feel inspired to change in some way. What do you hope to learn or do differently? What people do you need to spend more time with? Do you just need to spend more time with yourself?

The change you’re hoping to achieve may be small, large, or seemingly impossible. Whether this change is attainable for you or not, putting your best foot forward throughout the duration of your transformation is crucial. Continue to practice gratitude. Don’t lose faith over minor or major setbacks. Don’t let fear tell you you can’t do it, because you can. 

You can have good days or bad days throughout this time, but it’s not so much whether they’re good or bad. What can you gain from them anyway? If, for example, you get a flat tire or tank a job interview, and that’s the worst possible thing that could happen to you that day, you still have the opportunity to live for the best possible thing that may be just around the corner.   

You’re Living, After All

You’re alive and breathing and reading this. And, if you feel as though it’s hard to get through even the tiny stuff some days, that’s OK. You’re more than welcome to struggle. But instead, try recognizing the fact that you’ve been given the opportunity to struggle. And, furthermore, you’re more than capable of overcoming it, too. 

After that, you can likely share your story with someone else who may need to hear it — further knocking off the tips on the above list for living a more meaningful and fulfilling life. For more advice on important conversations, such as how to talk to kids about death , check out the rest of Cake.

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• > Journal of the American Philosophical Association
• > Volume 9 Issue 3
• > The Ordinary Meaningful Life

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The ordinary meaningful life.

Published online by Cambridge University Press:  17 August 2022

It is widely thought that we have good reason to try to be important. Being important or doing significant things is supposed to add value to our lives. In particular, it is supposed to make our lives exceptionally meaningful. This essay develops an alternative view. After exploring what importance is and how it might relate to meaning in life, a series of cases are presented to validate the perspective that being important adds no meaning to our lives. The meaningful life does need valuable projects, activities, and relationships. But no added meaning is secured by those projects, activities, and relationships being especially significant. The extraordinary life has no more meaning than the ordinary life.

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Earlier versions of this essay were presented at Arizona State University, the First International Conference on Meaning In Life, Macquarie University, the University of Arizona, and Victoria University of Wellington. I am grateful to the participants for helpful discussion, including Jacob Affolter, Nick Agar, Sondra Bacharach, Stuart Brock, Cheshire Calhoun, Ramon Das, Matthew Hammerton, Terry Horgan, Jeanette Kennett, Simon Keller, Iddo Landau, Keith Lehrer, Catriona Mackenzie, Joan McGregor, Richard Menary, Doug Portmore, Steven Reynolds, Lucy Schwarz, Lucas Scripter, Ikuro Suzuki, Justin Systyma, and Mark Timmons. I am also grateful to Shani Long Abdallah, Kayla Brown, Kristi Mitrick, and Rebecca Robinson for their feedback provided during our regular research group meetings. Final thanks go to an anonymous referee for this journal for extensive feedback and dialogue.

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• Volume 9, Issue 3
• JOSHUA GLASGOW (a1)
• DOI: https://doi.org/10.1017/apa.2022.19

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How Do I Want to Live My Life: My Vision for a Meaningful Life

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