meaning of my life essay

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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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1000-Word Philosophy: An Introductory Anthology

Philosophy, One Thousand Words at a Time

Meaning in Life: What Makes Our Lives Meaningful?

Author: Matthew Pianalto Category: Ethics ,   Phenomenology and Existentialism ,   Philosophy of Religion Word Count: 997

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

Imagine becoming so fed up with your job and home life that you decide to give it all up. Now you spend your days lounging on a beach.

One day, your friend Alex finds you on the beach and questions your new lifestyle: “You’re wasting your life!” says Alex. You tell Alex that you were unhappy and explain that you are much happier now.

However, Alex responds: “There’s more to life than happiness. You aren’t doing anything meaningful with your life!” [1]

But what is a meaningful life?

Here we will review some influential answers to this question.

1. Cosmic Pessimism vs. Everyday Meaning

Pessimists might say that life has no ultimate or cosmic meaning and thus that a beach bum’s life is no more or less meaningful—in the grand scheme of things—than the lives of Beethoven, Martin Luther King, Jr., or Marie Curie. [2]

However, many philosophers argue that even if there is no ultimate meaning of life, there can be meaning in life. Our lives can be meaningful in ordinary ways, ways that don’t require that we play a special role in some kind of grand cosmic narrative. Call this everyday meaning . [3] What might give our lives this kind of meaning?

2. Subjectivism

Subjectivists say that someone’s life is meaningful if it is deeply fulfilling, engaging, or satisfying. [4] And different people find different things meaningful; a challenging career might be engaging and fulfilling for others, but boring and unsatisfying to you: you may find life on a beach much more fulfilling.

Some subjectivists distinguish between the judgment that one is fulfilled and actually being fulfilled. Fulfillment feels good, but it seems possible to be mistaken about whether we are fulfilled. Perhaps, as you lounge on the beach, you confuse being merely content with fulfillment. [5] If you tried other things like writing poetry, volunteering, or starting a business, they might end up being more fulfilling, and hence more meaningful for you. [6]

Subjectivism, however, has counterintuitive implications. Suppose someone found it fulfilling to spend all their time gazing at the sand. This may seem too bizarre, aimless, or trivial to credit as meaningful. And what if someone found meaning in ethically monstrous activities, like torturing babies or puppies? Vicious projects like these don’t seem to add positive meaning to someone’s life. [7]

Someone would have to be a rather atypical sort of human being to be truly fulfilled by sand-gazing or puppy-torturing. Could such strange lives count as meaningful? Subjectivists may say yes, but many would reject that answer and conclude that subjectivism is false.

3. Objective Meaning

Objective accounts hold that meaningful lives involve projects of positive value, such as improving our character, exercising our creativity, and making the world a better place by pursuing and promoting truth, justice, and beauty. [8]

Being a beach bum doesn’t really make the world worse , but it doesn’t make much of a positive contribution either. Your friend Alex is concerned that you are squandering your potential and thereby failing to make something meaningful of your life.

However, your decision to become a beach bum could be a way of rebelling against the “rat race” of a workaholic and overly competitive society. Perhaps you are choosing to cultivate a life of mindfulness and aesthetic contemplation of natural beauty, in protest against superficial or soul-crushing social norms. Framed that way, your life seems to align with important, enduring, objective values.

Objective accounts of meaning, however, must explain why some activities are objectively more meaningful than others.

The difficulty is that what seems frivolous or pointless from one point of view may seem valuable and worthwhile from another. For some, climbing Mount Everest might count as an admirable exercise of physical and mental endurance, an inspiring achievement. Others may think it is stupid to climb big rocks, risking death and wasting resources that could be directed toward other more valuable causes.

But perhaps such people are just being narrow-minded. The meaningfulness of being a beach bum, a mountain-climber, or anything else might depend on our motives or options and not just on what the activity involves. [9]

4. Hybrid Theory

The hybrid theory of meaning in life combines insights from subjectivism and objective accounts: a meaningful life provides fulfillment and does so through devotion to objectively valuable projects. [10]

Hybrid theory differs from objective accounts because it insists that a meaningful life must also be fulfilling for the person living it. There are many such projects available to us, since there are many fulfilling ways, given our distinctive personalities and abilities, that we can engage with values like truth, justice, and beauty.

However, just as a subjectively fulfilling life might seem trivial or despicable, perhaps a meaningful life doesn’t always feel fulfilling. [11]

Consider George Bailey in the classic film It’s a Wonderful Life . [12] George thinks his life has been wasted and wishes that he’d never been born. Luckily, his guardian angel Clarence rescues George from a suicide attempt and helps George understand how meaningful his life choices have been. Hybrid theory implies that George’s life now becomes meaningful because he is finally fulfilled by all his good works, but objective accounts suggest that George’s life was meaningful all along even though he didn’t realize it! [13]

Recall the opening scenario: did you ditch a meaningful (but sometimes frustrating) life for the beach?

5. Conclusion

The psychiatrist and Holocaust survivor Viktor Frankl held that the search for meaning is the fundamental human drive. [14] He claimed that a sense of meaning in life gives people the strength to persevere and even thrive despite the adversity and injustice we must sometimes confront. [15]

Questions about meaning in life often arise when we suspect that something is missing from our lives. Despite their differences, the theories surveyed above seem to agree that there are many things we might do—or try—that would be meaningful. Talking about it with your friend Alex may be a good place to start. [16] Why? Because good relationships frequently rank as important sources of meaning: perhaps meaning is often made—or discovered—together.

[1] Emily Esfahani Smith (2017) uses this distinction between happiness and meaning in life in her survey of psychological research on meaning in life. See also her TED Talk, “There’s More to Life Than Being Happy.”

[2] See, e.g., Benatar (2017) and Weinberg (2021) for defenses of the pessimistic outlook. At least one theist agrees with the pessimists that if life has no divine meaning or purpose, then nothing we do or become has any lasting significance and that our lives are all equally absurd: see Craig (2013).

[3] Many philosophers who propose theories of meaning in life are either agnostic or skeptical of the idea that life as a whole has any divine meaning or purpose. See, e.g., Wolf (2010). Of course, if one does think life as a whole has divine meaning or purpose, then having meaning in one’s life might well involve living in accord with the supernatural point of existence. Some of the accounts of meaning in life are consistent with religious ideas about the meaning of life; I leave it as an exercise to the reader to work out which views will or will not cohere with their own religious convictions.

[4] This idea is developed in the final chapter of Taylor (2000).

[5] John Stuart Mill issues a similar warning against conflating happiness and contentment in Utilitarianism , Chapter 2.

[6] This point is developed in more sophisticated subjectivist accounts of meaning in life. See, e.g. Calhoun (2015) and Parmer (2021).

[7] See Campbell and Nyholm (2015) or their contribution in Landau (2022) for discussion of “anti-meaning”: activities, projects, and lives that have negative and destructive significance.

[8] See Metz (2013) for discussion of several different accounts of this sort; Metz defends his own version in the final chapter. On creativity, see Taylor (1987) and Matheson (2018).

[9] Examples like the beach bum are often under-described–including in this essay! It is worth taking such examples and considering variations of intentions, motives, circumstances, and so forth in order to consider how changes in these various elements may alter our assessment of the meaningfulness of the life or activity. Whole lives are usually, if not always, more complex than these brief examples. Philosophers who endorse narrative theories of meaning in life would suggest that the focus on particular activities and roles fails to consider that a meaningful life might also need to make holistic sense as a meaningful story. See Kauppinen (2012).

[10] The term “project” here includes not just completable activities like painting a picture but also open-ended activities such as maintaining strong relationships with friends and family. This approach is developed by Susan Wolf in Meaning in Life and Why It Matters , and in three essays collected in Wolf (2014): see the essays in Part II: “The Meanings of Lives,” “Happiness and Meaning: Two Aspects of the Good Life,” and “Happiness and Morality.” The text of Meaning in Life and Why It Matters is available at the Tanner Lectures website. See the print edition for excellent commentaries on Wolf’s position and a response by Wolf. A similar view is developed by Peter Singer in How Are We to Live? (1993), Chapter 10.

[11] Another potential problem is that while hybrid theory aims to take the attractive features of subjective fulfillment and objective accounts of meaning in life, it inherits the possible problems with both views, too. Furthermore, if subjective and objective accounts contradict each other, hybrid theory might be inconsistent.

[12] This point is developed, using the example of George Bailey, in Smuts (2013).

[13] For a similar study in a life that seems very meaningful from the outside (a successful career, prosperity, and a happy family), but is wracked by unhappiness, existential dread, and moral guilt within, see Leo Tolstoy’s My Confession (2005). Tolstoy’s crisis of meaning is often discussed in the literature on meaning in life, both for the gripping way in which he describes his fear of death and his feeling that life is meaningless, and for his discussion of the solution to the problem to be found in religious faith.

[14] Frankl (2006).

[15] Of course, this does not justify the actions of those who have put others in despicable situations. For Frankl, the point is about motivation rather than justification. Revolting against oppressors, for example, may be a highly meaningful project for those who are oppressed. See also Camus (2018).

[16] On relationships and other sources of meaning in life, see Smith (2017). Further recommended reading: Landau (2017), Landau (2022), and Singer (2009). For discussion of how ordinary “folk” intuitions about meaning relate to various philosophical theories of meaning in life, see Fuhrer and Cova (2022).

Benatar, David (2017). The Human Predicament . Oxford University Press.

Calhoun, Cheshire (2015). “Geographies of Meaningful Living,” Journal of Applied Philosophy 32(1): 15-34.

Campbell, Stephen M. and Sven Nyholm (2015). “Anti-Meaning and Why It Matters,” Journal of the American Philosophical Association 1(4): 694-711.

Camus, Albert (2018). The Myth of Sisyphus and Other Essays . Trans. Justin O’Brien. Vintage.

Craig, William Lane (2013). “The Absurdity of Life Without God.” In: Jason Seachris, ed. Exploring the Meaning of Life . Wiley-Blackwell: 153-172.

Frankl, Viktor E. (2006). Man’s Search for Meaning . Beacon Press. Originally published in 1946.

Fuhrer, Joffrey and Florian Cova (2022). “What makes a life meaningful? Folk intuitions about the content and shape of meaningful lives,” Philosophical Psychology.

Kauppinen, Antti (2012). “Meaningfulness and Time,” Philosophy and Phenomenological Research 84(2): 345-377.

Landau, Iddo (2017). Finding Meaning in an Imperfect World . Oxford University Press.

Landau, Iddo (2022). The Oxford Handbook of Meaning in Life . Oxford University Press.

Metz, Thaddeus (2013). Meaning in Life . Oxford University Press

Mill, John Stuart (1863). Utilitarianism .

Parmer, W. Jared (2021). “Meaning in Life and Becoming More Fulfilled,” Journal of Ethics and Social Philosophy 20(1): 1-29.

Singer, Irving (2009). Meaning in Life, Vol. 1: The Creation of Value . MIT Press.

Singer, Peter (1993). How Are We to Live? Ethics in an Age of Self-Interest . Prometheus.

Smith, Emily E. (2017). The Power of Meaning . Crown.

Smith, Emily E. (2017). “There’s More to Life Than Being Happy.” TED.com.

Smuts, Aaron (2013). “The Good Cause Account of the Meaning of Life,” The Southern Journal of Philosophy 41(4): 536-562.

Taylor, Richard (2000). Good and Evil . Prometheus. Originally published in 1970.

Taylor, Richard (1987). “Time and Life’s Meaning,” The Review of Metaphysics 40(4): 675-686.

Tolstoy, Leo (2005). My Confession . Translated by Aylmer Maude. Originally published in Russian in 1882.

Weinberg, Rivka (2021).  “Ultimate Meaning: We Don’t Have It, We Can’t Get It, and We Should Be Very, Very Sad,” Journal of Controversial Ideas 1(1), 4.

Wolf, Susan (2010). Meaning in Life and Why It Matters . Princeton University Press. ( Wolf’s lecture is also available at the Tanner Lecture Series website ).

— (2014). The Variety of Values . Oxford University Press.

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Matthew Pianalto is a Professor of Philosophy at Eastern Kentucky University. He is the author of On Patience (2016) and numerous articles and book chapters on ethics. philosophy.eku.edu/pianalto

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Essays About Life: Top 5 Examples Plus 7 Prompts

Life envelops various meanings; if you are writing essays about life, discover our comprehensive guide with examples and prompts to help you with your essay.

What is life? You can ask anyone; I assure you, no two people will have the same answer. How we define life relies on our beliefs and priorities. One can say that life is the capacity for growth or the time between birth and death. Others can share that life is the constant pursuit of purpose and fulfillment. Life is a broad topic that inspires scholars, poets, and many others. It stimulates discussions that encourage diverse perspectives and interpretations. 

5 Essay Examples

1. essay on life by anonymous on toppr.com, 2. the theme of life, existence and consciousness by anonymous on gradesfixer.com, 3. compassion can save life by anonymous on papersowl.com, 4. a life of consumption vs. a life of self-realization by anonymous on ivypanda.com, 5. you only live once: a motto for life by anonymous on gradesfixer.com, 1. what is the true meaning of life, 2. my life purpose, 3. what makes life special, 4. how to appreciate life, 5. books about life, 6. how to live a healthy life, 7. my idea of a perfect life.

“…quality of Life carries huge importance. Above all, the ultimate purpose should be to live a meaningful life. A meaningful life is one which allows us to connect with our deeper self.”

The author defines life as something that differentiates man from inorganic matter. It’s an aspect that processes and examines a person’s actions that develop through growth. For some, life is a pain because of failures and struggles, but it’s temporary. For the writer, life’s challenges help us move forward, be strong, and live to the fullest. You can also check out these essays about utopia .

“… Kafka defines the dangers of depending on art for life. The hunger artist expresses his dissatisfaction with the world by using himself and not an external canvas to create his artwork, forcing a lack of separation between the artist and his art. Therefore, instead of the art depending on the audience, the artist depends on the audience, meaning when the audience’s appreciation for work dwindles, their appreciation for the artist diminishes as well, leading to the hunger artist’s death.”

The essay talks about “ A Hunger Artist ” by Franz Kafka, who describes his views on life through art. The author analyzes Kafka’s fictional main character and his anxieties and frustrations about life and the world. This perception shows how much he suffered as an artist and how unhappy he was. Through the essay, the writer effectively explains Kafka’s conclusion that artists’ survival should not depend on their art.

“Compassion is that feeling that we’ve all experienced at some point in our lives. When we know that there is someone that really cares for us. Compassion comes from that moment when we can see the world through another person’s eyes.”

The author is a nurse who believes that to be professional, they need to be compassionate and treat their patients with respect, empathy, and dignity. One can show compassion through small actions such as talking and listening to patients’ grievances. In conclusion, compassion can save a person’s life by accepting everyone regardless of race, gender, etc.

“… A life of self-realization is more preferable and beneficial in comparison with a life on consumption. At the same time, this statement may be objected as person’s consumption leads to his or her happiness.”

The author examines Jon Elster’s theory to find out what makes a person happy and what people should think and feel about their material belongings. The essay mentions a list of common activities that make us feel happy and satisfied, such as buying new things. The writer explains that Elster’s statement about the prevalence of self-realization in consumption will always trigger intense debate.

“Appreciate the moment you’ve been given and appreciate the people you’ve been given to spend it with, because no matter how beautiful or tragic a moment is, it always ends. So hold on a little tighter, smile a little bigger, cry a little harder, laugh a little louder, forgive a little quicker, and love a whole lot deeper because these are the moments you will remember when you’re old and wishing you could rewind time.”

This essay explains that some things and events only happen once in a person’s life. The author encourages teenagers to enjoy the little things in their life and do what they love as much as they can. When they turn into adults, they will no longer have the luxury to do whatever they want.

The author suggests doing something meaningful as a stress reliever, trusting people, refusing to give up on the things that make you happy, and dying with beautiful memories. For help with your essays, check out our round-up of the best essay checkers .

7 Prompts for Essays About Life

Life encompasses many values and depends on one’s perception. For most, life is about reaching achievements to make themselves feel alive. Use this prompt to compile different meanings of life and provide a background on why a person defines life as they do.

Take Joseph Campbell’s, “Life has no meaning. Each of us has meaning, and we bring it to life. It is a waste to be asking the question when you are the answer,” for example. This quote pertains to his belief that an individual is responsible for giving life meaning. 

For this prompt, share with your readers your current purpose in life. It can be as simple as helping your siblings graduate or something grand, such as changing a national law to make a better world. You can ask others about their life purpose to include in your essay and give your opinion on why your answers are different or similar.

Life is a fascinating subject, as each person has a unique concept. How someone lives depends on many factors, such as opportunities, upbringing, and philosophies. All of these elements affect what we consider “special.”

Share what you think makes life special. For instance, talk about your relationships, such as your close-knit family or best friends. Write about the times when you thought life was worth living. You might also be interested in these essays about yourself .

Life in itself is a gift. However, most of us follow a routine of “wake up, work (or study), sleep, repeat.” Our constant need to survive makes us take things for granted. When we endlessly repeat a routine, life becomes mundane. For this prompt, offer tips on how to avoid a monotonous life, such as keeping a gratitude journal or traveling.

Many literary pieces use life as their subject. If you have a favorite book about life, recommend it to your readers by summarizing the content and sharing how the book influenced your outlook on life. You can suggest more than one book and explain why everyone should read them.

For example, Paulo Coelho’s “The Alchemist” reminds its readers to live in the moment and never fear failure.

To be healthy doesn’t only pertain to our physical condition. It also refers to our mental, spiritual, and emotional well-being. To live a happy and full life, individuals must strive to be healthy in all areas. For this prompt, list ways to achieve a healthy life. Section your essay and present activities to improve health, such as eating healthy foods, talking with friends, etc.

No one has a perfect life, but describe what it’ll be like if you do. Start with the material things, such as your house, clothes, etc. Then, move to how you connect with others. In your conclusion, answer whether you’re willing to exchange your current life for the “perfect life” you described and why.  See our essay writing tips to learn more!

Maria Caballero is a freelance writer who has been writing since high school. She believes that to be a writer doesn't only refer to excellent syntax and semantics but also knowing how to weave words together to communicate to any reader effectively.

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Essay on Life for Students and Children

500+ words essay on life.

First of all, Life refers to an aspect of existence. This aspect processes acts, evaluates, and evolves through growth. Life is what distinguishes humans from inorganic matter. Some individuals certainly enjoy free will in Life. Others like slaves and prisoners don’t have that privilege. However, Life isn’t just about living independently in society. It is certainly much more than that. Hence, quality of Life carries huge importance. Above all, the ultimate purpose should be to live a meaningful life. A meaningful life is one which allows us to connect with our deeper self.

Why is Life Important?

One important aspect of Life is that it keeps going forward. This means nothing is permanent. Hence, there should be a reason to stay in dejection. A happy occasion will come to pass, just like a sad one. Above all, one must be optimistic no matter how bad things get. This is because nothing will stay forever. Every situation, occasion, and event shall pass. This is certainly a beauty of Life.

Many people become very sad because of failures . However, these people certainly fail to see the bright side. The bright side is that there is a reason for every failure. Therefore, every failure teaches us a valuable lesson. This means every failure builds experience. This experience is what improves the skills and efficiency of humans.

Probably a huge number of individuals complain that Life is a pain. Many people believe that the word pain is a synonym for Life. However, it is pain that makes us stronger. Pain is certainly an excellent way of increasing mental resilience. Above all, pain enriches the mind.

The uncertainty of death is what makes life so precious. No one knows the hour of one’s death. This probably is the most important reason to live life to the fullest. Staying in depression or being a workaholic is an utter wastage of Life. One must certainly enjoy the beautiful blessings of Life before death overtakes.

Get the huge list of more than 500 Essay Topics and Ideas

How to Improve Quality of Life?

Most noteworthy, optimism is the ultimate way of enriching life. Optimism increases job performance, self-confidence, creativity, and skills. An optimistic person certainly can overcome huge hurdles.

Meditation is another useful way of improving Life quality. Meditation probably allows a person to dwell upon his past. This way one can avoid past mistakes. It also gives peace of mind to an individual. Furthermore, meditation reduces stress and tension.

Pursuing a hobby is a perfect way to bring meaning to life. Without a passion or interest, an individual’s life would probably be dull. Following a hobby certainly brings new energy to life. It provides new hope to live and experience Life.

In conclusion, Life is not something that one should take for granted. It’s certainly a shame to see individuals waste away their lives. We should be very thankful for experiencing our lives. Above all, everyone should try to make their life more meaningful.

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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. Consider, for instance, Aristotle on the human function, Aquinas on the beatific vision, and Kant on the highest good. While these concepts have some bearing on happiness and morality, they are straightforwardly construed as accounts of which final ends a person ought to realize in order to have a life that matters. Despite the venerable pedigree, it is only in the last 50 years or so that something approaching a distinct field on the meaning of life has been established in Anglo-American philosophy, and it is only in the last 30 years that debate with real depth has appeared. Concomitant with the demise of positivism and of utilitarianism in the post-war era has been the rise of analytical enquiry into non-hedonistic conceptions of value, including conceptions of meaning in life, grounded on relatively uncontroversial (but not certain or universally shared) judgments of cases, often called “intuitions.” English-speaking philosophers can be expected to continue to find life's meaning of interest as they increasingly realize that it is a distinct topic that admits of rational enquiry to no less a degree than more familiar ethical categories such as well-being, virtuous character, and right action.

This survey critically discusses approaches to meaning in life that are prominent in contemporary Anglo-American philosophical literature. To provide context, sometimes it mentions other texts, e.g., in Continental philosophy or from before the 20 th century. However, the central aim is to acquaint the reader with recent analytic work on life's meaning and to pose questions about it that are currently worthy of consideration.

When the topic of the meaning of life comes up, people often pose one of two questions: “So, what is the meaning of life?” and “What are you talking about?” The literature can be divided in terms of which question it seeks to answer. This discussion starts off with works that address the latter, abstract question regarding the sense of talk of “life's meaning,” i.e., that aim to clarify what we are asking when we pose the question of what, if anything, makes life meaningful. Afterward, it considers texts that provide answers to the more substantive question about the nature of meaning as a property. Some accounts of what make life meaningful provide particular ways to do so, e.g., by making certain achievements (James 2005), developing moral character (Thomas 2005), or learning from relationships with family members (Velleman 2005). However, most recent discussions of meaning in life are attempts to capture in a single principle all the variegated conditions that can confer meaning on life. This survey focuses heavily on the articulation and evaluation of these theories of what would make life meaningful. It concludes by examining nihilist views that the conditions necessary for meaning in life do not obtain for any of us, i.e., that all our lives are meaningless.

1. The Meaning of “Meaning”

• 2.1 God-Centered Views
• 2.2 Soul-Centered Views

3.1 Subjectivism

3.2 objectivism, 4. nihilism, works cited, collections, books for the general reader, other internet resources, related entries.

One part of the field of life's meaning consists of the systematic attempt to clarify what people mean when they ask in virtue of what life has meaning. This section addresses different accounts of the sense of talk of “life's meaning” (and of “significance,” “importance,” and other synonyms). A large majority of those writing on life's meaning deem talk of it centrally to indicate a positive final value that an individual's life can exhibit. That is, comparatively few believe either that a meaningful life is a merely neutral quality, or that what is of key interest is the meaning of the human species or universe as a whole (for discussions focused on the latter, see Edwards 1972; Munitz 1986; Seachris 2009). Most in the field have ultimately wanted to know whether and how the existence of one of us over time has meaning, a certain property that is desirable for its own sake.

Beyond drawing the distinction between the life of an individual and that of a whole, there has been very little discussion of life as the logical bearer of meaning. For instance, is the individual's life best understood biologically, qua human being, or instead as the existence of a person that may or may not be human (Flanagan 1996)? And if an individual is loved from afar, can it logically affect the meaningfulness of her “life” (Brogaard and Smith 2005, 449)?

Returning to topics on which there is consensus, most writing on meaning believe that it 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 (perhaps contra Britton 1969, 192). Note that one can coherently hold the view that some people's lives are less meaningful than others, or even meaningless, and still maintain that people have an equal moral status. Consider a consequentialist view according to which each individual counts for one in virtue of having a capacity for a meaningful life (cf. Railton 1984), or a Kantian view that says that people have an intrinsic worth in virtue of their capacity for autonomous choices, where meaning is a function of the exercise of this capacity (Nozick 1974, ch. 3). On both views, morality could counsel an agent to help people with relatively meaningless lives, at least if the condition is not of their choosing.

Another uncontroversial element of the sense of “meaningfulness” is that it connotes a good that is conceptually distinct from happiness or rightness (something emphasized in Wolf 2010). First, to ask whether someone's life is meaningful is not one and the same as asking whether her life is happy or pleasant. A life in an experience or virtual reality machine could conceivably be happy but very few take it to be a prima facie candidate for meaningfulness (Nozick 1974: 42–45). Indeed, many would say that talk of “meaning” by definition excludes the possibility of it coming from time spent in an experience machine (although there have been a small handful who disagree and contend that a meaningful life just is a pleasant life. Goetz 2012, in particular, bites many bullets.) Furthermore, one's life logically could become meaningful precisely by sacrificing one's happiness, e.g., by helping others at the expense of one's self-interest.

Second, asking whether a person's existence is significant is not identical to considering whether she has been morally upright; there seem to be ways to enhance meaning that have nothing to do with morality, at least impartially conceived, for instance, making a scientific discovery.

Of course, one might argue that a life would be meaningless if (or even because) it were unhappy or immoral, particularly given Aristotelian conceptions of these disvalues. However, that is to posit a synthetic, substantive relationship between the concepts, and is far from indicating that speaking of “meaning in life” is analytically a matter of connoting ideas regarding happiness or rightness, which is what I am denying here. My point is that the question of what makes a life meaningful is conceptually distinct from the question of what makes a life happy or moral, even if it turns out that the best answer to the question of meaning appeals to an answer to one of these other evaluative questions.

If talk about meaning in life is not by definition talk about happiness or rightness, then what is it about? There is as yet no consensus in the field. One answer is that a meaningful life is one that by definition has achieved choice-worthy purposes (Nielsen 1964) or involves satisfaction upon having done so (Hepburn 1965; Wohlgennant 1981). However, for such an analysis to clearly demarcate meaningfulness from happiness, it would be useful to modify it to indicate which purposes are germane to the former. On this score, some suggest that conceptual candidates for grounding meaning are purposes that not only have a positive value, but also render a life coherent (Markus 2003), make it intelligible (Thomson 2003, 8–13), or transcend animal nature (Levy 2005).

Now, it might be that a focus on any kind of purpose is too narrow for ruling out the logical possibility that meaning could inhere in certain actions, experiences, states, or relationships that have not been adopted as ends and willed and that perhaps even could not be, e.g., being an immortal offshoot of an unconscious, spiritual force that grounds the physical universe, as in Hinduism. In addition, the above purpose-based analyses exclude as not being about life's meaning some of the most widely read texts that purport to be about it, namely, Jean-Paul Sartre's (1948) existentialist account of meaning being constituted by whatever one chooses, and Richard Taylor's (1970, ch. 18) discussion of Sisyphus being able to acquire meaning in his life merely by having his strongest desires satisfied. These are prima facie accounts of meaning in life, but do not essentially involve the attainment of purposes that foster coherence, intelligibility or transcendence.

The latter problem also faces the alternative suggestion that talk of “life's meaning” is not necessarily about purposes, but is rather just a matter of referring to goods that are qualitatively superior, worthy of love and devotion, and appropriately awed (Taylor 1989, ch. 1). It is implausible to think that these criteria are satisfied by subjectivist appeals to whatever choices one ends up making or to whichever desires happen to be strongest for a given person.

Although relatively few have addressed the question of whether there exists a single, primary sense of “life's meaning,” the inability to find one so far might suggest that none exists. In that case, it could be that the field is united in virtue of addressing certain overlapping but not equivalent ideas that have family resemblances (Metz 2013, ch. 2). Perhaps when we speak of “meaning in life,” we have in mind one or more of these related ideas: certain conditions that are worthy of great pride or admiration, values that warrant devotion and love, qualities that make a life intelligible, or ends apart from base pleasure that are particularly choice-worthy. Another possibility is that talk of “meaning in life” fails to exhibit even this degree of unity, and is instead a grab-bag of heterogenous ideas (Mawson 2010; Oakley 2010).

As the field reflects more on the sense of “life's meaning,” it should not only try to ascertain in what respect it admits of unity, but also try to differentiate the concept of life's meaning from other, closely related ideas. For instance, the concept of a worthwhile life is probably not identical to that of a meaningful one (Baier 1997, ch. 5; Metz 2012). For instance, one would not be conceptually confused to claim that a meaningless life full of animal pleasures would be worth living. Furthermore, it seems that talk of a “meaningless life” does not simply connote the concept of an absurd (Nagel 1970; Feinberg 1980), unreasonable (Baier 1997, ch. 5), futile (Trisel 2002), or wasted (Kamm 2003, 210–14) life.

Fortunately the field does not need an extremely precise analysis of the concept of life's meaning (or definition of the phrase “life's meaning”) in order to make progress on the substantive question of what life's meaning is. Knowing that meaningfulness analytically concerns a variable and gradient final good in a person's life that is conceptually distinct from happiness, rightness, and worthwhileness provides a certain amount of common ground. The rest of this discussion addresses attempts to theoretically capture the nature of this good.

2. Supernaturalism

Most English speaking philosophers writing on meaning in life are 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. These theories are standardly divided on a metaphysical basis, i.e., in terms of which kinds of properties are held to constitute the meaning. Supernaturalist theories are views that meaning in life must be constituted by a certain relationship with a spiritual realm. If God or a soul does not exist, or if they exist but one fails to have the right relationship with them, then supernaturalism—or the Western version of it (on which I focus)—entails that one's life is meaningless. In contrast, naturalist theories are views that meaning can obtain in a world as known solely by science. Here, although meaning could accrue from a divine realm, certain ways of living in a purely physical universe would be sufficient for it. Note that there is logical space for a non-naturalist theory that meaning is a function of abstract properties that are neither spiritual nor physical. However, only scant attention has been paid to this possibility in the Anglo-American literature (Williams 1999; Audi 2005).

Supernaturalist thinkers in the monotheistic tradition are usefully divided into those with God-centered views and soul-centered views. The former take 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) to constitute meaning in life, even if one lacks a soul (construed as an immortal, spiritual substance). The latter deem having a soul and putting it into a certain state to be what makes life meaningful, even if God does not exist. Of course, many supernaturalists believe that certain relationships with God and a soul are jointly necessary and sufficient for a significant existence. However, the simpler view is common, and often arguments proffered for the more complex view fail to support it any more than the simpler view.

2.1 God-centered Views

The most widely held and influential God-based account of meaning in life is that one's existence is more significant, the better 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 to the degree that one helps God realize this plan, perhaps in the particular way God wants one to do so (Affolter 2007). Fulfilling God's purpose by choice is the sole source of meaning, with the existence of an afterlife not necessary for it (Brown 1971; Levine 1987; Cottingham 2003). If a person failed to do what God intends him to do with his life, then, on the current view, his life would be meaningless.

What I call “purpose theorists” differ over what it is about God's purpose that makes it uniquely able to confer meaning on human lives. Some argue that God's purpose could be the sole source of invariant moral rules, where a lack of such would render our lives nonsensical (Craig 1994; Cottingham 2003). However, Euthyphro problems arguably plague this rationale; God's purpose for us must be of a particular sort for our lives to obtain meaning by fulfilling it (as is often pointed out, serving as food for intergalactic travelers won't do), which suggests that there is a standard external to God's purpose that determines what the content of God's purpose ought to be (but see Cottingham 2005, ch. 3). In addition, some critics argue that a universally applicable and binding moral code is not necessary for meaning in life, even if the act of helping others is (Ellin 1995, 327).

Other purpose theorists contend that having been created by God for a reason would be the only way that our lives could avoid being contingent (Craig 1994; cf. Haber 1997). But it is unclear whether God's arbitrary will would avoid contingency, or whether his non-arbitrary will would avoid contingency anymore than a deterministic physical world. Furthermore, the literature is still unclear what contingency is and why it is a deep problem. Still other purpose theorists maintain that our lives would have meaning only insofar as they were intentionally fashioned by a creator, thereby obtaining meaning of the sort that an art-object has (Gordon 1983). Here, though, freely choosing to do any particular thing would not be necessary for meaning, and everyone's life would have an equal degree of meaning, which are both counterintuitive implications (see Trisel 2012 for additional criticisms). Are all these objections sound? Is there a promising reason for thinking that fulfilling God's (as opposed to any human's) purpose is what constitutes meaning in life?

Not only does each of these versions of the purpose theory have specific problems, but they all face this shared objection: if God assigned us a purpose, then God would degrade us and thereby undercut the possibility of us obtaining meaning from fulfilling the purpose (Baier 1957, 118–20; Murphy 1982, 14–15; Singer 1996, 29). This objection goes back at least to Jean-Paul Sartre (1948, 45), and there are many replies to it in the literature that have yet to be assessed (e.g., Hepburn 1965, 271–73; Brown 1971, 20–21; Davis 1986, 155–56; Hanfling 1987, 45–46; Moreland 1987, 129; Walker 1989; Jacquette 2001, 20–21).

Robert Nozick presents a God-centered theory that focuses less on God as purposive and more on God as infinite (Nozick 1981, ch. 6, 1989, chs. 15–16; see also Cooper 2005). The basic 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. And, being finite, the spouse must obtain his or her importance from elsewhere, perhaps from the sort of work he or she does. And this work must obtain its meaning by being related to something else that is meaningful, and so on. A regress on meaningful finite conditions is present, and the suggestion is that the regress can terminate only in something infinite, a being 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 rationale is that a finite condition could be meaningful without obtaining its meaning from another meaningful condition; perhaps it could be meaningful in itself, or obtain its meaning by being related to something beautiful, autonomous or otherwise valuable for its own sake but not meaningful (Thomson 2003, 25–26, 48).

The purpose- and infinity-based rationales are the two most common instances of God-centered theory in the literature, and the naturalist can point out that they arguably face a common problem: a purely physical world seems able to do the job for which God is purportedly necessary. Nature seems able to ground a universal morality and the sort of final value from which meaning might spring. And other God-based views seem to suffer from this same problem. For two examples, some claim that God must exist in order for there to be a just world, where a world in which the bad do well and the good fare poorly would render our lives senseless (Craig 1994; cf. Cottingham 2003, pt. 3), and others maintain that God's remembering all of us with love is alone what would confer significance on our lives (Hartshorne 1984). However, the naturalist will point out that an impersonal, Karmic-like force of nature conceivably could justly distribute penalties and rewards in the way a retributive personal judge would, and that actually living together in loving relationships would seem to confer much more meaning on life than a loving fond remembrance.

A second problem facing all God-based views 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. Even religiously inclined philosophers find this hard to deny (Quinn 2000, 58; Audi 2005), though some of them suggest that a supernatural realm is necessary for a “deep” or “ultimate” meaning (Nozick 1981, 618; Craig 1994, 42). What is the difference between a deep meaning and a shallow one? And why think a spiritual realm is necessary for the former?

At this point, the supernaturalist could usefully step back and reflect on what it might be about God that would make Him uniquely able to confer meaning in life, perhaps as follows from the perfect being theological tradition. For God to be solely responsible for any significance in our lives, God must have certain qualities that cannot be found in the natural world, these qualities must be qualitatively superior to any goods possible in a physical universe, and they must be what ground meaning in it. Here, the supernaturalist could argue that meaning depends on the existence of a perfect being, where perfection requires properties such as atemporality, simplicity, and immutability that are possible only in a spiritual realm (Metz 2013, chs. 6–7; cf. Morris 1992; contra Brown 1971 and Hartshorne 1996). Meaning might come from loving a perfect being or orienting one's life toward it in other ways such as imitating it or even fulfilling its purpose, perhaps a purpose tailor-made for each individual (as per Affolter 2007).

Although this might be a promising strategy for a God-centered theory, it faces a serious dilemma. On the one hand, in order for God to be the sole source of meaning, God must be utterly unlike us; for the more God were like us, the more reason there would be to think we could obtain meaning from ourselves, absent God. On the other hand, the more God is utterly unlike us, the less clear it is how we could obtain meaning by relating to Him. How can one love a being that cannot change? How can one imitate such a being? Could an immutable, atemporal, simple being even have purposes? Could it truly be a person? And why think an utterly perfect being is necessary for meaning? Why would not a very good but imperfect being confer some meaning?

2.2 Soul-centered Views

A soul-centered theory is the view that meaning in life comes from relating in a certain way to an immortal, spiritual substance that supervenes on one's body when it is alive and that will forever outlive its death. If one lacks a soul, or if one has a soul but relates to it in the wrong way, then one's life is meaningless. There are two prominent arguments for a soul-based perspective.

The first one is often expressed by laypeople and is suggested by the work of Leo Tolstoy (1884; see also Hanfling 1987, 22–24; Morris 1992, 26; Craig 1994). Tolstoy argues that for life to be meaningful something must be worth doing, that nothing is worth doing if nothing one does will make a permanent difference to the world, and that doing so requires having an immortal, spiritual self. Many of course question whether having an infinite effect is necessary for meaning (e.g., Schmidtz 2001; Audi 2005, 354–55). Others point out that one need not be immortal in order to have an infinite effect (Levine 1987, 462), for God's eternal remembrance of one's mortal existence would be sufficient for that.

The other major rationale for a soul-based theory of life's meaning is that a soul is necessary for perfect justice, 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 by Karma. Something like this argument can be found in the Biblical chapter Ecclesiastes , and it continues to be defended (Davis 1987; Craig 1994). However, like the previous rationale, the inferential structure of this one seems weak; even if an afterlife were required for just outcomes, it is not obvious why an eternal afterlife should be thought necessary (Perrett 1986, 220).

Work has been done to try to make the inferences of these two arguments stronger, and the basic strategy has been to appeal to the value of perfection (Metz 2013, ch. 7). Perhaps the Tolstoian reason why one must live forever in order to make the relevant permanent difference is an agent-relative need for one to honor an infinite value, something qualitatively higher than the worth of, say, pleasure. And maybe the reason why immortality is required in order to mete out just deserts is that rewarding the virtuous requires satisfying their highest free and informed desires, one of which would be for eternal flourishing of some kind (Goetz 2012). While far from obviously sound, these arguments at least provide some reason for thinking that immortality is necessary to satisfy the major premise about what is required for meaning.

However, both arguments are still plagued by a problem facing the original versions; even if they show that meaning depends on immortality, they do not yet show that it depends on having a soul . By definition, if one has a soul, then one is immortal, but it is not clearly true that if one is immortal, then one has a soul. Perhaps being able to upload one's consciousness into an infinite succession of different bodies in an everlasting universe would count as an instance of immortality without a soul. Such a possibility would not require an individual to have an immortal spiritual substance (imagine that when in between bodies, the information constitutive of one's consciousness were temporarily stored in a computer). What reason is there to think that one must have a soul in particular for life to be significant?

The most promising reason seems to be one that takes us beyond the simple version of soul-centered theory to the more complex view that both God and a soul constitute meaning. The best justification for thinking that one must have a soul in order for one's life to be significant seems to be that significance comes from uniting with God in a spiritual realm such as Heaven, a view espoused by Thomas Aquinas, Leo Tolstoy (1884), and contemporary religious thinkers (e.g., Craig 1994). Another possibility is that meaning comes from honoring what is divine within oneself, i.e., a soul (Swenson 1949).

As with God-based views, naturalist critics offer counterexamples to the claim that a soul or immortality of any kind is necessary for meaning. Great works, whether they be moral, aesthetic, or intellectual, would seem to confer meaning on one's life regardless of whether one will live forever. Critics maintain that soul-centered theorists are seeking too high a standard for appraising the meaning of people's lives (Baier 1957, 124–29; Baier 1997, chs. 4–5; Trisel 2002; Trisel 2004). Appeals to a soul require perfection, whether it be, as above, a perfect object to honor, a perfectly just reward to enjoy, or a perfect being with which to commune. However, if indeed soul-centered theory ultimately relies on claims about meaning turning on perfection, such a view is attractive at least for being simple, and rival views have yet to specify in a principled and thoroughly defended way where to draw the line at less than perfection (perhaps a start is Metz 2013, ch. 8). What less than ideal amount of value is sufficient for a life to count as meaningful?

Critics of soul-based views maintain not merely that immortality is not necessary for meaning in life, but also that it is sufficient for a meaningless life. One influential argument is that an immortal life, whether spiritual or physical, could not avoid becoming boring, rendering life pointless (Williams 1973; Ellin 1995, 311–12; Belshaw 2005, 82–91; Smuts 2011). The most common reply is that immortality need not get boring (Fischer 1994; Wisnewski 2005; Bortolotti and Nagasawa 2009; Chappell 2009; Quigley and Harris 2009, 75–78). However, it might also be worth questioning whether boredom is truly 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.

Another argument that being immortal would be sufficient to make our lives insignificant is that persons who cannot die could not exhibit certain virtues (Nussbaum 1989; Kass 2001). For instance, they could not promote justice of any important sort, be benevolent to any significant degree, or exhibit courage of any kind that matters, since life and death issues would not be at stake. Critics reply that even if these virtues would not be possible, there are other virtues that could be. And of course it is not obvious that meaning-conferring justice, benevolence and courage would not be possible if we were immortal, perhaps if we were not always aware that we could not die or if our indestructible souls could still be harmed by virtue of intense pain, frustrated ends, and repetitive lives.

There are other, related arguments maintaining that awareness of immortality would have the effect of removing meaning from life, say, because our lives would lack a sense of preciousness and urgency (Lenman 1995; Kass 2001; James 2009) or because external rather than internal factors would then dictate their course (Wollheim 1984, 266). Note that the target here is belief in an eternal afterlife, and not immortality itself, and so I merely mention these rationales (for additional, revealing criticism, see Bortolotti 2010).

3. Naturalism

I now address views that even if there is no spiritual realm, meaning in life is possible, at least for many people. Among those who believe that a significant existence can be had in a purely physical world as known by science, there is debate about two things: 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 desires, ends, and choices. Roughly, something is meaningful for a person if she believes it to be or seeks it out. Objectivists maintain, in contrast, that there are some invariant standards for meaning because meaning is (at least partly) mind-independent, i.e., is a real property that exists regardless of being the object of anyone's mental states. Here, something is meaningful (to some degree) in virtue of its intrinsic nature, independent of whether it is believed to be meaningful or sought.

There is logical space for an intersubjective theory according to which there are invariant standards of meaning for human beings that are constituted by what they would all agree upon from a certain communal standpoint (Darwall 1983, chs. 11–12). However, this orthogonal approach is not much of a player in the field and so I set it aside in what follows.

According to this view, meaning in life varies from person to person, depending on each one's variable mental states. Common instances are views that one's life is more meaningful, the more one gets what one happens to want strongly, the more one achieves one's highly ranked goals, or the more one does what one believes to be really important (Trisel 2002; Hooker 2008; Alexis 2011). Lately, one influential subjectivist has 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 1982, 2002, 2004).

Subjectivism was dominant for much of the 20 th century when pragmatism, positivism, existentialism, noncognitivism, and Humeanism were quite influential (James 1900; Ayer 1947; Sartre 1948; Barnes 1967; Taylor 1970; Hare 1972; Williams 1976; Klemke 1981). However, in the last quarter of the 20 th century, “reflective equilibrium” became a widely accepted argumentative procedure, whereby more controversial normative claims are justified by virtue of entailing and explaining less controversial normative claims that do not command universal acceptance. Such a method has been used to defend the existence of objective value, and, as a result, subjectivism about meaning has lost its dominance.

Those who continue to hold subjectivism often are suspicious of attempts to justify beliefs about objective value (e.g., Frankfurt 2002, 250; Trisel 2002, 73, 79, 2004, 378–79). Theorists are primarily moved to accept subjectivism because the alternatives are unpalatable; they are sure that value in general and meaning in particular exists, but do not see how it could be grounded in something independent of the mind, whether it be the natural, the non-natural, or the supernatural. 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 life. Wide-ranging meta-ethical debates in epistemology, metaphysics, and the philosophy of language are necessary to address this rationale for subjectivism.

There are two other, more circumscribed arguments for subjectivism. One is that subjectivism is plausible since it is reasonable to think that a meaningful life is an authentic one (Frankfurt 1982). 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 satisfying certain desires held by the individual or realizing certain ends of hers. Another argument is that meaning intuitively comes from losing oneself, i.e., in becoming absorbed in an activity or experience (Frankfurt 1982). Work that concentrates the mind and relationships that are engrossing seem central to meaning and to be so because of the subjective element involved, that is, because of the concentration and engrossment.

However, critics maintain that both of these arguments are vulnerable to a common objection: they neglect the role of objective value both in realizing oneself and in losing oneself (Taylor 1992, esp. ch. 4). One is not really being true to oneself if one intentionally harms others (Dahl 1987, 12), successfully maintains 3,732 hairs on one's head (Taylor 1992, 36), or, well, eats one's own excrement (Wielenberg 2005, 22), and one is also not losing oneself in a meaning-conferring way if one is consumed by these activities. There seem to be certain actions, relationships, states, and experiences that one ought to concentrate on or be engrossed in, if meaning is to accrue.

So says the objectivist, but many subjectivists also feel the pull of the point. Paralleling replies in the literature on well-being, subjectivists often respond by contending that no or very few individuals would desire to do such intuitively trivial things, at least after a certain idealized process of reflection (e.g., Griffin 1981). More promising, perhaps, is the attempt to ground value not in the responses of an individual valuer, but in those of a particular group (Brogaard and Smith 2005; Wong 2008). Would such an intersubjective move avoid the counterexamples? If so, would it do so more plausibly than an objective theory?

Objective naturalists believe that meaning is constituted (at least in part) by something physical independent of the mind about which we can have correct or incorrect beliefs. Obtaining the object of some variable pro-attitude is not sufficient for meaning, on this view. Instead, there are certain inherently worthwhile or finally valuable conditions that confer meaning for anyone, neither merely because they are wanted, chosen, or believed to be meaningful, nor because they somehow are grounded in God.

Morality and creativity are widely held instances of actions that confer meaning on life, while trimming toenails and eating snow (and the other counterexamples to subjectivism above) are not. Objectivism is thought to be the best explanation for these respective kinds of judgments: the former are actions that are meaningful regardless of whether any arbitrary agent (whether it be an individual,her society, or even God) judges them to be meaningful or seeks to engage in them, while the latter actions simply lack significance and cannot obtain it if someone believes them to have it or engages in them. To obtain meaning in one's life, one ought to pursue the former actions and avoid the latter ones. Of course, meta-ethical debates about the nature of value are again relevant here.

A “pure” objectivist thinks that being the object of a person's mental states plays no role in making that person's life meaningful. Relatively few objectivists are pure, so construed. That is, a large majority of them believe that a life is more meaningful not merely because of objective factors, but also in part because of subjective ones such as cognition, affection, and emotion. Most commonly held is the hybrid view captured by Susan Wolf's pithy slogan: “Meaning arises when subjective attraction meets objective attractiveness” (Wolf 1997a, 211; see also Hepburn 1965; Kekes 1986, 2000; Wiggins 1988; Wolf 1997b, 2002, 2010; Dworkin 2000, ch. 6; Raz 2001, ch. 1; Schmidtz 2001; Starkey 2006; Mintoff 2008). 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 worthwhile, or if one takes up a worthwhile project but fails to judge it important, be satisfied by it, care about it or otherwise identify with it. Different versions of this theory will have different accounts of the appropriate mental states and of worthwhileness.

Pure objectivists deny that subjective attraction plays any constitutive role in conferring meaning on life. For instance, utilitarians with respect to meaning (as opposed to morality) are pure objectivists, for they claim that certain actions confer meaning on life regardless of the agent's reactions to them. On this view, the more one benefits others, the more meaningful one's life, regardless of whether one enjoys benefiting them, believes they should be aided, etc. (Singer 1993, ch. 12, 1995, chs. 10–11; Singer 1996, ch. 4). Midway between pure objectivism and the hybrid theory is the view that having certain propositional attitudes toward finally good activities would enhance the meaning of life without being necessary for it (Audi 2005, 344). For instance, might a Mother Teresa who is bored by her substantial charity work have a significant existence because of it, even if she would have an even more significant existence if she were excited by it?

There have been several attempts to theoretically capture what all objectively attractive, inherently worthwhile, or finally valuable conditions have in common insofar as they bear on meaning. Some believe that they can all be captured as actions that are creative (Taylor 1987), while others maintain that they are exhibit rightness or virtue and perhaps also involve reward proportionate to morality (Kant 1791, pt. 2; cf. Pogge 1997). Most objectivists, however, deem these respective aesthetic and ethical theories to be too narrow, even if living a moral life is necessary for a meaningful one (Landau 2011). It seems to most in the field not only that creativity and morality are independent sources of meaning, but also that there are sources in addition to these two. For just a few examples, consider making an intellectual discovery, rearing children with love, playing music, and developing superior athletic ability.

So, in the literature one finds a variety of principles that aim to capture all these and other (apparent) objective grounds of meaning. One can read the perfectionist tradition as proffering objective theories of what a significant existence is, even if their proponents do not frequently use contemporary terminology to express this. Consider Aristotle's account of the good life for a human being as one that fulfills its natural purpose qua rational, Marx's vision of a distinctly human history characterized by less alienation and more autonomy, culture, and community, and Nietzsche's ideal of a being with a superlative degree of power, creativity, and complexity.

More recently, some have maintained that objectively meaningful conditions are just those that involve: transcending the limits of the self to connect with organic unity (Nozick 1981, ch. 6, 1989, chs. 15–16); realizing human excellence in oneself (Bond 1983, chs. 6, 8); maximally promoting non-hedonist goods such as friendship, beauty, and knowledge (Railton 1984); exercising or promoting rational nature in exceptional ways (Hurka 1993; Smith 1997, 179–221; Gewirth 1998, ch. 5); substantially improving the quality of life of people and animals (Singer 1993, ch. 12, 1995, chs. 10–11; Singer 1996, ch. 4); overcoming challenges that one recognizes to be important at one's stage of history (Dworkin 2000, ch. 6); constituting rewarding experiences in the life of the agent or the lives of others the agent affects (Audi 2005); making progress toward ends that in principle can never be completely 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); or contouring intelligence toward fundamental conditions of human life (Metz 2013).

One major test of these theories is whether they capture all experiences, states, relationships, and actions that intuitively make life meaningful. The more counterexamples of apparently meaningful conditions that a principle entails lack meaning, the less justified the principle. There is as yet no convergence in the field on any one principle or even cluster as accounting for commonsensical judgments about meaning to an adequate, convincing degree. Indeed, some believe the search for such a principle to be pointless (Wolf 1997b, 12–13; Kekes 2000; Schmidtz 2001). Are these pluralists correct, or does the field have a good chance of discovering a single, basic property that grounds all the particular ways to acquire meaning in life?

Another important way to criticize these theories is more comprehensive: for all that has been said so far, the objective theories are aggregative or additive, objectionably reducing life to a “container” of meaningful conditions (Brännmark 2003, 330). As with the growth of “organic unity” views in the context of debates about intrinsic value, it is becoming common to think that life as a whole (or at least long stretches of it) can substantially affect its meaning apart from the amount of meaning in its parts.

For instance, a life that has lots of beneficent 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). Furthermore, a life that not only avoids repetition but also ends with a substantial amount of meaningful parts seems to have more meaning overall than one that has the same amount of meaningful parts but ends with few or none of them (Kamm 2003, 210–14). And a life in which its meaningless parts cause its meaningful parts to come about through a process of personal growth seems meaningful in virtue of this causal pattern or being a “good life-story” (Velleman 1991; Fischer 2005).

Extreme versions of holism are also present in the literature. For example, some maintain that the only bearer of final value is life as a whole, which entails that there are strictly speaking no parts or segments of a life that can be meaningful in themselves (Tabensky 2003; Levinson 2004). For another example, some accept that both parts of a life and a life as a whole can be independent bearers of meaning, but maintain that the latter has something like a lexical priority over the former when it comes to what to pursue or otherwise to prize (Blumenfeld 2009).

What are the ultimate bearers of meaning? What are all the fundamentally different ways (if any) that holism can affect meaning? Are they all a function of narrativity, life-stories, and artistic self-expression (as per Kauppinen 2012), or are there holistic facets of life's meaning that are not a matter of such literary concepts? How much importance should they be accorded by an agent seeking meaning in her life?

So far, I have addressed theoretical accounts that have been naturally understood to be about what confers meaning on life, which obviously assumes that some lives are in fact meaningful. However, there are nihilistic perspectives that question this assumption. According to nihilism (or pessimism), what would make a life meaningful either cannot obtain or as a matter of fact simply never does.

One straightforward rationale for nihilism is the combination of supernaturalism about what makes life meaningful and atheism about whether God exists. If you believe that God or a soul is necessary for meaning in life, and if you believe that neither exists, then you are a nihilist, someone who denies that life has meaning. Albert Camus is famous for expressing this kind of perspective, suggesting that the lack of an afterlife and of a rational, divinely ordered universe undercuts the possibility of meaning (Camus 1955; cf. Ecclesiastes ).

Interestingly, the most common rationales for nihilism these days do not appeal to supernaturalism. The idea shared among many contemporary nihilists is that there is something inherent to the human condition that prevents meaning from arising, even granting that God exists. For instance, some nihilists make the Schopenhauerian claim that our lives lack meaning because we are invariably dissatisfied; either we have not yet obtained what we seek, or we have obtained it and are bored (Martin 1993). Critics tend to reply that at least a number of human lives do have the requisite amount of satisfaction required for meaning, supposing that some is (Blackburn 2001, 74–77).

Other nihilists claim that life would be meaningless if there were no invariant moral rules that could be fully justified—the world would be nonsensical if, in (allegedly) Dostoyevskian terms, “everything were permitted”—and that such rules cannot exist for persons who can always reasonably question a given claim (Murphy 1982, ch. 1). While a number of philosophers agree that a universally binding and warranted morality is necessary for meaning in life (Kant 1791; Tännsjö 1988; Jacquette 2001, ch. 1; Cottingham 2003, 2005, ch. 3), some do not (Margolis 1990; Ellin 1995, 325–27). Furthermore, contemporary rationalist and realist work in meta-ethics has led many to believe that such a moral system exists.

In the past 10 years, some interesting new defences of nihilism have arisen that merit careful consideration. According to one rationale, for our lives to matter, we must in a position to add value to the world, which we are not since the 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 must be infinity.

One way to question this argument is to suggest that even if one cannot add to the value of the universe, meaning plausibly obtains merely by being the source of value. Consider that one does not merely want one's child to be reared with love, but wants to be the one who rears one's child with love. And this desire remains even knowing that others would have reared one's child with love in one's absence, so that one's actions are not increasing the goodness of the state of the universe relative to what it would have had without them. Similar remarks might apply to cases of meaning more generally (for additional, and technical, discussion of whether an infinite universe entails nihilism, see Almeida 2010; Vohánka and Vohánková n.d.).

Another fresh argument for nihilism is forthcoming from certain defenses of anti-natalism, the view that it is immoral to bring new people into existence because doing so would be a harm to them. There are now a variety of rationales for anti-natalism, but most relevant to debates about whether life is meaningful is probably the following argument from David Benatar (2006, 18–59). According to him, 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, existing is always a net harm compared to not existing. Although this argument is about goods such as pleasures in the first instance, it seems generalizable to non-experiential goods, including that of meaning in life.

The criticisms of Benatar that promise to cut most deep are those that question his rationale for the above judgments of good and bad. He maintains that these appraisals best explain, e.g., why it would be wrong for one to create someone whom one knows would suffer a torturous existence, and why it would not be wrong for one not to create someone whom one knows would enjoy a wonderful existence. The former would be wrong and the latter would not be wrong, for Benatar, because no pain in non-existence is better than pain in existence, and because no pleasure in non-existence is no worse than pleasure in existence. Critics usually grant the judgments of wrongness, but provide explanations of them that do not invoke Benatar's judgments of good and bad that apparently lead to anti-natalism (e.g., Boonin 2012; Weinberg 2012).

This survey closes by discussing the most well-known rationale for nihilism, namely, Thomas Nagel's (1986) invocation of the external standpoint that purportedly reveals our lives to be unimportant (see also Hanfling 1987, 22–24; Benatar 2006, 60–92; cf. Dworkin 2000, ch. 6). According to Nagel, we are capable of comprehending the world from a variety of standpoints that are either internal or external. The most internal perspective would be a particular human being's desire at a given instant, with a somewhat less internal perspective being one's interests over a life-time, and an even less internal perspective being the interests of one's family or community. In contrast, the most external perspective, an encompassing standpoint utterly independent of one's particularity, would be, to use Henry Sidgwick's phrase, the “point of view of the universe,” that is, the standpoint that considers the interests of all sentient beings at all times and in all places. When one takes up this most external standpoint and views one's finite—and even downright puny—impact on the world, little of one's life appears to matter. What one does in a certain society on Earth over an approximately 75 years just does not amount to much, when considering the billions of years and likely trillions of beings that are a part of space-time.

Very few accept the authority of the (most) external standpoint (Ellin 1995, 316–17; Blackburn 2001, 79–80; Schmidtz 2001) or the implications that Nagel believes it has for the meaning of our lives (Quinn 2000, 65–66; Singer 1993, 333–34; Wolf 1997b, 19–21). However, the field could use much more discussion of this rationale, given its persistence in human thought. It is plausible to think, with Nagel, that part of what it is to be a person is to be able to take up an external standpoint. However, what precisely is a standpoint? Must we invariably adopt one standpoint or the other, or is it possible not to take one up at all? Is there a reliable way to ascertain which standpoint is normatively more authoritative than others? These and the other questions posed in this survey still lack conclusive answers, another respect in which the field of life's meaning is tantalizingly open for substantial contributions.

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• Seachris, J., 2011, “ Meaning of Life: The Analytic Perspective ”, in Internet Encyclopedia of Philosophy , J. Fieser and B. Dowden (eds.)
• Vohánka, V. and Vohánková, P., n.d., “ On Nihilism Driven by the Magnitude of the Universe ”.

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A Look at My Mortality and the Meaning of My Life Essay

Introduction, mortality and meaning of life.

The meaning of life and mortality is a question that remains a puzzle to many even today. Different philosophers and psychology experts have thrown their hands in the issue but they emerge without a conclusive answer why we are alive (Bryock, 1998). The biggest question is why we are in the universe and some answers have been given. Different people give different reasons for being alive.

Some of the answers for the purpose and meaning of life are to take care of the universe, to serve God, to make people conform to religion, to help each other, to be useful and honorable, to make things out of nothing, to bring forth something that nobody else would have created among other answers.

The significance of life and the general purpose for existence is expressed through various questions such as “why are we alive?”, “what is the meaning of life?”, “what is life about?” Throughout history, people have attempted to answer these questions from philosophical, theological and psychological points of views.

The scientific answers to the questions answer the “how?” part of the questions rather than addressing the “why?” part hence it leaves us more confused that before. The psychological and the philosophical answers are thus more reliable than the scientific ones, though they contradict in themselves (Kubler-Ross, 1973).

There are various perspectives that attempt to explain the meaning of life and mortality. Most of these perspectives were developed by Greek philosophers like Aristotle, Plato, Epicurus and other famous philosophers. The perspectives were named after the philosophers who developed the perspectives. Platonism is about the theory of forms and it states that universal exists as ghosts and not in physical form.

According to this perspective, the purpose of life is to attain knowledge that will help us to achieve good, from which all good things come from. Aristotelianism on the other hand proposed that the meaning of life can be understood by viewing life as a series of goals that must be achieved. Other perspectives include cynicism, Cyrenaicism and Stoicism among other perspectives (Marcellino, 1996).

Philosophers agree that the meaning of the meaning of life is vague and lacks clarity.

The question increases confusion rather than bringing people to light about the issue. The most important thing to know is whether there is purpose for life, whether it is worth living and whether there is any other reason to live apart from the personal interests and circumstances in life.

One can search for the meaning of life by looking at his values, beliefs, reasons and purposes derived from external points of view (Dick, 1996). One can also limit himself or herself to the desires and goals that are dictated by the community.

Death is a relevant issue in somebody’s life since it marks the end of life. Philosophers have argued about the importance of mortality to give life a meaning.

They argue that if the fact that we will all die makes life lose meaning, then what would the assumption that we will live forever make on the meaning of life? Will it make the situation any better or worse? It is clear that the understanding that an individual will die at some point reduces his or her happiness. On the other hand, if one had to live forever, life would be full of boredom and lose meaning (Hamilton, 1964).

Before looking at the meaning of life, it will do some good to try to understand the meaning of ‘meaning of life’. It is universally agreed that some periods in life are more meaningful than others and that some lives are more purposeful than others. This is hard to accept given that human beings have equal moral standings.

Meaning of life is therefore evaluated as the function of the exercise of the view that people have some intrinsic value within themselves brought about by the choices they make in life.

There is no consensus on the meaning of meaning of life. To me, the meaning of the phrase ‘meaning of life’ is not precise and I take it as any analysis that gives life some concept (Christopher, 2005).

To me, the meaning of life can be approached from the soul-centered point of view. I belief that there is a spiritual form that controls my body when am alive as well as when I will die.

I believe that a person without a soul or a person who relates his or her soul to the wrong way is doomed to lose the meaning of life. For life to be meaningful there must be a reason for everything we do. Everything we do should be aimed at making a permanent change in the universe; otherwise, it will not be worth doing (Bostrom, 2003).

Another meaning of life based on the soul-centered views is that existence of a soul is crucial for justice which gives life meaning. Life would not have meaning if the wicked seem to do better in life than the upright. I am alive or no apparent reason unless I invent one reason for being alive (Chardin, 1965).

The universe is made up of many things, which include the solar system, and other things. Among all those things, it is hard to define the importance of human life in the universe. Albert Einstein observed that “human beings are part of a whole, which is they are a part that is; they are part of the universe that is limited in time and space” (Stewart, 2001, p.43).

According to him, the human life of an individual is something distinct from the rest of the universe and it is a kind of illusion defined by ones’ consciousness. According to Albert, the meaning of life is working towards attaining omnipotence and omnipresence in life. The main reason for existence of the universe is to make us realize our goal in life.

When we were brought into this world, we did not have anything and when we die, we will not leave with anything. Is there need thus to acquire material possession? The only possession that we will take with us when we die is consciousness, which we will have achieved in life (Ruse, 1996).

When we were born, we were very ignorant but we achieve self- activation and consciousness in the course of life. It is therefore imperative that the only goal in life should be to acquire consciousness. The others should be secondary goals which are supposed to sustain one in life. I am alive therefore to acquire consciousness (Lewis, 2001).

Most people believe that their persona in their ‘self’. These people thus live in order to satisfy their personal desires and they believe that because you only live once, you should ensure that you acquire and accomplish all you can before you die. This approach is wrong because it does not make one to develop his or her consciousness.

These people lose focus in life and they become worn out because the progress is usually slow. It is good to appreciate the fact that each individual has a unique character and each has a unique set of experiences (Rudolph, 1981).

Life can be viewed as a series of scenarios and situations, which contribute to growth in our consciousness. According to this argument, life does not have a meaning and it is upon us to give it a meaning. And to give life a meaning, we have to take advantage of various scenarios and situations and ensure that we achieve the highest level of development in our consciousness.

We should not waste opportunities or waste out time with activities that do not contribute to development of our consciousness.

We should also avoid the emotionality of life because ‘now’ counts much than the past in our lives. Life itself is cyclic in nature and it involves a repetition of situations and experiences. The human beings are slow learners and they fail to take advantage of the repetition of situations in order to improve their consciousness.

This argument puts an eye opener to the meaning of life, and that life is aimed at achieving omniscience, omnipotence and liberation of the human beings. We all have the same goal in life and the paths we use are all the same, none are better than the others (Chardin, 1965).

First and foremost, I have to admit that the existence of mortality gives life meaning. Without mortality, life would be meaningless. Also, I have to admit from the outset that there is a supreme being why can be described as the mover of the universe. Another thing I will have to admit is that I believe there is a purpose for life even if the purpose is not inscribed in the divine plan.

After these admissions, I can thus explore the meaning of life and mortality to me. There are some challenges in understanding the meaning of life and that is why I will rely heavily on arguments by previous philosophers and psychologists.

According to me, life and mortality is meaningful when one dies after some time and at the time of death, manages to have contributed to the divine plan. I am not religious but I believe there is a supreme being who is behind the universe.

If one dies and his or her contributions to the higher scheme are not realized because the world comes to an end, then life does not have a meaning (Rudolph, 1981). This is because all will have come to nothing and it will not matter whether the person existed or not.

I think that life is simply LIFE, meaning that life is simply IS. Life itself is an event or a series of events, a process and not a definite thing.

It can be viewed as an arrangement in the universe that is different from what is not life. This means that we can know something that is in life-form and easily differentiate it from something else that is not in life-form. In life, there is evolution and reproduction which has brought forth me (Marcellino, 1986).

Drawing heavily from philosophers and psychologists in the past, I can say that I am alive because I evolved. The famous English Naturalist Charles Darwin answered the meaning of life in a simple sentence that we evolved and that is why we are alive (Stewart, 2001).

However, this argument does not provide the meaning and purpose of life to me. It simply tells me where I came from and not the reason why I am alive. I can answer the meaning of life to me based heavily on teleological explanations. These explanations are based on the purposes and future consequences of our actions. They say that we use the limbs and body parts that have been provided to us to propagate life.

However, Charles Darwin ruled out the explanation that we are alive to propagate genes and life in general. The future biological design is beyond our ability and we can do less to contribute to it. The teleological explanations for the meaning of life therefore lose the meaning and make us to look for alternative meaning of life. Although we have our own small purposes in life, we are not in the universe for any purpose.

I can however say that the conclusion that life is meaningless is a philosophical conclusion and it is very abstract in nature. The view that an individual’s own life is meaningless is a symptom of depression. Therefore, I view life as a joke without a joke teller, a strange kind of feeling and amusing in nature (Stewart, 2001).

The conclusion that life is meaningless can however be beaten by the argument that even if life does not have a meaning, we can give life meaning ourselves. We are thus free to choose the meaning of life from within ourselves, which is better than accepting externally imposed meanings of life.

The meaning of life that we choose for ourselves will leave us more liberated and in a good position to shape the way forward for our lives. An external meaning of life dictated by the universe would leave us cold and plain. I am therefore happy that life does not have a meaning, because I am free to come up with my own meaning of life and this will leave me more liberated (Kubler-Ross, 1973).

Life is in multiple forms but it is finite in any of its forms. I can then define my life as a wave in the deep sea, where the water is my body and the wave is some energy flowing in my body.

Without the energy in my body (water), there is no life (wave). Some energy lifts water up in the form of a wave which remains for some time and then subsidizes when the energy is withdrawn. According to me, this is the true explanation of life (Hamilton, 1964).

My body is meaningless unless it contains some energy from some source which is divine. This force drives us without a specific direction and is then withdrawn, at which point we die. After the wave subsidizes, the water just settles down and the energy moves on. Likewise in our lives, when we die, our bodies lie helpless and the energy that was driving us moves forward.

So I conclude this idea that human life is a combination of energy and the body that lasts for some time, and once the energy is withdrawn, then end o life (mortality) comes in. the energy moves on after the death of a person (Hamilton, 1964).

Therefore, life simply IS. I have discovered this through wide reading of philosophical and psychological works, listening to my ego, being rational and trusting my silence. People might think that I am too reductive and that I am not open to the wonders of God. However, they should understand that this is my feeling towards life and it feels right to me. I believe that life IS and not MEANS and this is intuitive and it leaves me liberated.

Every day in life, you must understand that life itself IS and does not have a meaning. It is upon us to give life a meaning. We have to draw meanings from the universe by making sense out of our surroundings (Dick, 1996). To me, there are a lot of meanings from my surroundings such as the trees, wonderful people and other things.

I have a feeling of association with other people who we are alive with, thus I don’t have the feeling of isolation and I don’t feel abandoned. In fact, I feel liberated and embraced because I am surrounded by many things which give life meaning in their own little ways. There are meanings in life but life itself does not have a meaning. Life simply is.

Mortality is very important in providing the meaning of life. To illustrate this, let us remember the prophesy that the world would come to an end on May 21 st , 2011. These prophesy made people to lose meaning of life and most of them gave up everything. It is evident that doomsdays prophesy leaves people doomed and makes people lose the meaning of life.

This brings an important twist in the question of mortality. If people know very well they will die one day, why then do they lose the meaning of life when they know the exact time they will die? It is evident that the precariousness of death and its unpredictability helps to give life itself some meaning (Lewis, 2001).

Even the philosophers who were known for questioning everything have now come to a conclusion that death is very important to give life meaning. Most philosophers regarded death as an evil but his view has changed. I am glad that one day I will die since an unending life would be meaningless. Life without an end would be cold, full of indifference and a lot of boredom.

I have noted earlier in this discussion that life is a repetition of situations and scenarios. An unending life would therefore be devoid of joy and freshness since it will be revolving about the same situations and scenarios (Christopher, 2005).

Any discussions on the meaning of life are approached as a way of finding the place and role of human beings in the universe. This usually gives rise to the subjective and objective meaning of life. We should not restrict the accounts of meaning of life to purely subjective or objective arguments.

Life is given meaning by subjective points and circumstances that are judged from external forces. Whatever life means to an individual has a strong influence on the personality and life of that person (Ruse, 1996). A person who understands the meaning of life well is more successful than the one who does not. The biggest challenge is then how to discover the meaning of life.

Attempting to answer the question ‘what is the meaning of life?’ is hard. The better question would be ‘what is life? Or why are we in the universe?’ this can give rise to various answers depending on ones religious beliefs and background. Attempting to answer these questions gives us undue pressure and it leaves us with discontentment and more questions about life.

However, according to me, the life can be viewed as ‘being’ and not a ‘what’. This means that the big question about the meaning of life could be rewritten as ‘what in life means for you?’ (Chardin, 1965).

We were born, we live, and we die. This is the clinical point of view of looking at life. This is however more soul searching that philosophical and psychological. To understand the meaning of life, one has to look at the surroundings and view the sunrise, sunset, waxing, and growth of new trees, death of trees and other processes.

These are things that give life itself some meaning. To cap it all, life is given meaning by death, or mortality (Bryock, 1998). This is because death puts things in order and in perspective, gives us focus and limits us on time frames of life. Another meaning of life could be death.

Bostrom, N. (2003). Are you living in a simulation? Philosophical Quarterly, 53, 243-255.

Bryock, I. (1998). Dying well: Peace and possibilities at the end of life . New York, NY: Riverhead Books.

Chardin, D. (1965). The phenomenon of man. New York, NY: Harper and Row.

Christopher, G. (2005). Philosophers explore the matrix. The meaning of life is nothing . Oxford: Oxford University Press.

Dick, S. (1996). The biological universe: the twentieth century extraterrestrial life debate and the limits of science . New York, NY: Cambridge University Press.

Hamilton, W. (1964). The genetically evolution of social behavior. Journal of Theoretical Biology , 7, 1-52.

Kubler-Ross, E. (1973). On Death and dying . London: Routledge.

Lewis, C. S. (2001). A grief observed . San Francisco, SF: Harper San Francisco.

Marcellino, D. (1996). why are we here? The scientific answer to this age-old question (that you don’t need to be a scientist to understand) .London: Lighthouse Publishers.

Rudolph, W. (1981). Has the question about the meaning of life any meaning? New York, NY: Prentice Hall.

Ruse, M. (1996). Monad to man . Cambridge: Harvard University Press.

Stewart, J. (2001). Meaning of life. The evolution, complexity and cognition research group . Brussels: The Free University of Brussels.

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IvyPanda. (2018, June 6). A Look at My Mortality and the Meaning of My Life. https://ivypanda.com/essays/a-look-at-my-mortality-and-the-meaning-of-my-life/

"A Look at My Mortality and the Meaning of My Life." IvyPanda , 6 June 2018, ivypanda.com/essays/a-look-at-my-mortality-and-the-meaning-of-my-life/.

IvyPanda . (2018) 'A Look at My Mortality and the Meaning of My Life'. 6 June.

IvyPanda . 2018. "A Look at My Mortality and the Meaning of My Life." June 6, 2018. https://ivypanda.com/essays/a-look-at-my-mortality-and-the-meaning-of-my-life/.

1. IvyPanda . "A Look at My Mortality and the Meaning of My Life." June 6, 2018. https://ivypanda.com/essays/a-look-at-my-mortality-and-the-meaning-of-my-life/.

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IvyPanda . "A Look at My Mortality and the Meaning of My Life." June 6, 2018. https://ivypanda.com/essays/a-look-at-my-mortality-and-the-meaning-of-my-life/.

What Makes Life Meaningful?

Age, routines, and a sense of purpose may help foster the belief that life means something..

By Devon Frye published August 10, 2020 - last reviewed on September 6, 2020

A sense that life has meaning doesn’t just offer philosophical benefit; it’s also tied to improved physical and mental health. What factors, apart from close relationships and personal accomplishments, foster a belief in a meaningful life? Three recent studies highlight some potential mechanisms of meaning.

What Really Matters

Researchers who study meaning in life have broken the concept into three facets: coherence (the feeling that life makes sense), purpose (having and working toward goals ), and mattering (the sense that one’s life has value and makes a difference). University of Sussex psychologist Vlad Costin argues the last factor, mattering, may be the most crucial. In three experiments , participants’ sense of mattering most reliably predicted whether they saw life as meaningful one month later. Though it wasn’t known why participants felt their lives mattered, Costin thinks that it could have resulted from their “believing in God, contributing to others, or leaving some form of legacy.”

Confidence in life’s meaningfulness may be greatest around age 60, on average, a recent study suggests. Using data from 1,042 U.S. adults , University of California, San Diego, researchers found that the presence of meaning in life followed a curve over the lifespan, reaching its peak at approximately 60 before declining again. The search for meaning, on the other hand, followed the opposite trajectory, reaching a low point at 60 before climbing. Regardless of age, physical and mental well-being were both strongly correlated with a belief in life’s meaning.

Everything in Its Place

Many seek meaning through extraordinary experiences—but they may also find it in ordinary, daily acts. New research found that a preference for routines was correlated with a greater sense of meaning. Students tracked for a week reported somewhat greater meaning, on average, when engaging in everyday acts such as studying or commuting—perhaps, the authors note, because routines build a coherent sense of self. Study co-author and Rutgers University psychologist Samantha Heintzelman observes: “Moments that make sense and feel right can make life meaningful, too.”

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Home — Essay Samples — Philosophy — Philosophical Concepts — Meaning of Life

Essays on Meaning of Life

The first step in crafting an exceptional essay is to understand the essay prompt. Often, students underestimate the importance of this initial phase. Think of the prompt as your guiding star, leading you towards clarity and focus in your writing. Let's break it down:

Sample Prompts for a "Meaning of Life" Essay:

"Explore the philosophical, psychological, and cultural dimensions of the question: What is the meaning of life?"

"Discuss how different historical figures and philosophers have approached the concept of the meaning of life. Analyze their views and present your perspective."

"Examine the impact of personal beliefs, experiences, and cultural backgrounds on one's perception of the meaning of life."

"Reflect on the role of purpose and fulfillment in human existence. How can individuals find meaning in their lives?"

Once you've dissected the prompt, you'll have a clear idea of what is expected of you. This understanding will guide you in the next crucial steps of essay writing.

2. Brainstorming and Selecting the Perfect Topic

Now that you're well-acquainted with the essay prompt, it's time to brainstorm and choose an engaging and unique topic. Remember, the "meaning of life" is a profound and broad subject, and your topic should reflect your perspective and interests. Here's how to do it:

Brainstorming Techniques:

Free writing: Set a timer and jot down your thoughts and associations related to the topic without judgment. You might uncover unique angles during this process.

Mind mapping: Create a visual representation of your ideas, connecting related concepts and themes.

Research: Read articles, books, and essays by philosophers, scientists, and thinkers to gain inspiration and identify areas of interest.

Choosing a Unique Essay Topic:

Avoid clichéd or overused topics like "The Pursuit of Happiness" or "The Search for Meaning." Instead, consider exploring specific aspects or questions that intrigue you, such as:

"The Role of Suffering in Discovering Life's Purpose"

"Eastern vs. Western Philosophies on the Meaning of Life"

"Existentialism in the Modern World: Navigating Nihilism and Absurdity"

"The Influence of Technology on our Perception of Life's Meaning"

Choosing a unique topic will set your essay apart and make it more interesting for both you and your readers.

3. A Curated List of Inspiring Essay Topics

If you're still searching for the perfect essay topic, here's a list of compelling ideas that go beyond the ordinary:

"The Meaning of Life in the Age of Artificial Intelligence: Exploring Humanity's Role in a Technological World."

"The Connection between Nature and the Meaning of Life: Ecological Philosophy in Modern Society."

"Finding Purpose in the Mundane: A Deep Dive into Everyday Existence."

"The Impact of Near-Death Experiences on One's Perception of Life's Purpose."

"The Pursuit of Meaning in the Arts: A Study of Creativity, Expression, and Identity."

Feel free to modify these topics or use them as a springboard for your own unique ideas.

4. Crafting Compelling Paragraphs and Phrases: Inspire Your Readers

Finally, let's focus on writing your "meaning of life" essay. The key to captivating your readers lies in the power of your words and the structure of your essay. Here are some sample paragraphs and SEO-optimized phrases that will keep your readers engaged:

Sample Opening Paragraph:

"In the quest for the meaning of life, humanity has embarked on a timeless journey through philosophy, spirituality, and self-reflection. This essay delves into the depths of existential thought, exploring the very essence of our existence and the intricate tapestry of meaning that we weave in our lives."

Sample Paragraph on Existentialism:

"Existentialism, a philosophical movement that gained prominence in the 20th century, offers profound insights into the meaning of life. Existentialist thinkers like Jean-Paul Sartre and Albert Camus contend that life lacks inherent meaning, and individuals must create their own purpose through choice and action."

Sample Closing Paragraph:

"As we conclude this exploration of life's meaning, we find that the answers are as diverse as the individuals who seek them. The search for purpose is a deeply personal and evolving journey. Ultimately, it is through introspection, empathy, and our connection to the world around us that we continue to unravel the enigma of existence."

Socrates Meaning of Life Analysis

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The Meaning of Living in a Modern Society

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How The Meaning of Life Affects One's Will in "A Man's Search for Meaning"

Role and meaning of the phrase "just do it" in my life, discussion on the theme of where did everything come from, my ambitions to build a career in medicine, the unexamined life is not worth living: analysis, a theme of finding the meaning in life in the myth of sisyphus, a philosophical investigation of religion's impact on the human nature, chris mccandless and the meaning of living deliberately, albert camus’ idea of life having no meaning in "the myth of sisyphus", absurdity of life in camus’ myth of sisyphus, the ontological, cosmological, and teleological theories of the existence of god, searching for the meaning of life: beckett's dystopia in "endgame", the significance of a name, man’s authenticity in the search for meaning through viktor frankl’s logotherapy, albert camus’ interpretations of absurdity in the myth of sisyphus, the meaning of life as an elusive mystery: pursuits of pleasure, what makes a life worth living: a philosophy of life, a necessity to know your meaning of life: personal philosophy, finding meaning of life in buddhism philosophy through meditation, what makes life meaningful: happiness is not only pleasure, relevant topics.

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The Oxford Handbook of Meaning in Life

Iddo Landau is a Professor of Philosophy at the University of Haifa, Israel. His publications include ‘The Meaning of Life sub specie aeternitatis ’ ( Australasian Journal of Philosophy , 2011) and Finding Meaning in an Imperfect World (Oxford University Press, 2017).

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This volume presents thirty-two essays on a wide array of topics in modern philosophical meaning in life research. The essays are organized into six parts. Part I, Understanding Meaning in Life, focuses on various ways of conceptualizing meaning in life. Among other issues, it discusses whether meaning in life should be understood objectively or subjectively, the relation between importance and meaningfulness, and whether meaningful lives should be understood narratively. Part II, Meaning in Life, Science, and Metaphysics, presents opposing views on whether neuroscience sheds light on life’s meaning, inquires whether hard determinists must see life as meaningless, and explores the relation between time, personal identity, and meaning. Part III, Meaning in Life and Religion, examines the relation between meaningfulness, mysticism, and transcendence, and considers life’s meaning from both atheist and theist perspectives. Part IV, Ethics and Meaning in Life, examines (among other issues) whether meaningful lives must be moral, how important forgiveness is for meaning, the relation between life’s meaningfulness (or meaninglessness) and procreation ethics, and whether animals have meaningful lives. Part V, Philosophical Psychology and Meaning in Life, compares philosophical and psychological research on life’s meaning, explores the experience of meaningfulness, and discusses the relation between meaningfulness and desire, love, and gratitude. Part VI, Living Meaningfully: Challenges and Prospects, elaborates on topics such as suicide, suffering, education, optimism and pessimism, and their relation to life’s meaning.

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Essay on My Purpose in Life

Students are often asked to write an essay on My Purpose in Life in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on My Purpose in Life

Introduction.

Life is a journey filled with lessons and experiences. My purpose in life is to learn, grow, and contribute to the world.

I believe that learning is a lifelong process. I strive to gain knowledge every day, which helps me to become a better person.

Personal growth is important to me. I aim to improve myself continuously, overcoming challenges and growing stronger.

Contribution

I want to make a positive impact in the world. I aim to help others, and through this, fulfill my purpose in life.

In conclusion, my purpose in life is to learn, grow, and contribute.

250 Words Essay on My Purpose in Life

Life is a journey of self-discovery and purpose. It is a voyage that leads one to the realization of their significance in the grand scheme of existence. My purpose in life, as I perceive it, is to contribute positively to the world, continually learn and grow, and inspire others.

Positive Contribution

In the vast expanse of the universe, our individual existences may seem insignificant. However, I believe that each one of us has the capacity to make a positive impact. My purpose is to contribute to society’s welfare, be it through volunteer work, professional endeavors, or simply spreading kindness and understanding in my daily interactions.

Continuous Learning and Growth

Life is a continuous learning process. Each day presents new opportunities to grow, learn, and evolve. I am committed to lifelong learning, not just in the academic or professional sense, but in personal development. This involves embracing challenges, cultivating resilience, and fostering a growth mindset.

Inspiring Others

Lastly, I aspire to inspire. I believe that one of the most profound ways to make a difference is to inspire others to discover their own purpose and pursue it with passion. This could be through sharing experiences, leading by example, or providing support and encouragement.

In conclusion, my purpose in life is to contribute positively to the world, continually learn and grow, and inspire others. This purpose is not static but evolves as I journey through life, constantly shaped by experiences, insights, and personal growth. It serves as a compass, guiding my decisions and actions, and giving meaning to my existence.

500 Words Essay on My Purpose in Life

Life is a journey of self-discovery and self-fulfillment. It is a quest to find our purpose, the unique role we are meant to play in the grand narrative of existence. My purpose in life, as I see it, is to contribute positively to the world, to inspire others, and to continuously grow and evolve as a person.

Contributing to the World

I believe that each of us has a responsibility to make the world a better place. This does not necessarily mean grand, sweeping changes. Even small actions can have a profound impact. For me, contributing to the world means using my skills and talents to help others. As a college student, I have the opportunity to acquire knowledge and expertise in a particular field. My aim is to use this expertise to solve problems and create solutions that can improve people’s lives. Whether it’s through research, innovation, or direct service, I want to leave a positive mark on the world.

Another aspect of my purpose in life is to inspire others. I believe that we all have the power to influence those around us, to encourage them to strive for their dreams and to become the best versions of themselves. This can be achieved through leading by example, sharing our experiences, and showing empathy and understanding. I strive to be a source of inspiration for my peers, not by being perfect, but by demonstrating resilience in the face of challenges, and by showing that it’s okay to make mistakes and learn from them.

Personal Growth and Evolution

Lastly, I see personal growth and evolution as a significant part of my life’s purpose. We are not static beings; we are meant to grow, learn, and evolve. This means constantly challenging myself, stepping out of my comfort zone, and seeking out new experiences. It also means introspection and self-reflection, acknowledging my weaknesses and working on them, while also recognizing and nurturing my strengths.

In conclusion, my purpose in life is a multifaceted one. It involves contributing positively to the world, inspiring others, and continuously growing and evolving. This purpose is not fixed; it is dynamic and will likely evolve as I journey through life. Nonetheless, it serves as a guiding light, helping me make decisions and navigate through life’s complexities. I believe that by living in alignment with this purpose, I can lead a fulfilling life and make a positive impact on the world.

This is my purpose, but each person’s purpose is unique to them. It is up to each of us to discover our own purpose, to find that unique path that leads us to fulfillment and allows us to contribute to the world in our own unique way.

That’s it! I hope the essay helped you.

If you’re looking for more, here are essays on other interesting topics:

• Essay on My Life
• Essay on My Happiest Moment in My Life
• Essay on My Best Day of My Life

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Meaning of Life - List of Essay Samples And Topic Ideas

A philosophical essay on the meaning of life can delve into various existential and philosophical perspectives on this age-old question. It can explore the views of existentialist thinkers like Jean-Paul Sartre and Albert Camus, religious interpretations, and the search for purpose and fulfillment in a complex and sometimes chaotic world. We’ve gathered an extensive assortment of free essay samples on the topic of Meaning of Life you can find at Papersowl. You can use our samples for inspiration to write your own essay, research paper, or just to explore a new topic for yourself.

Meaning of Life in the Life of Pi Movie

One may believe that the Life of Pi is just a movie about a boy’s story of losing his family, being lost on a boat for a significant amount of time and surviving. In actuality, this is a story of following a boy’s internal conflict to defeat his inner demons and reach dharma. We see that this transformation does not happen quickly, but rather it is a slow and confusing evolution to understand his meaning of life. It appears that […]

Purpose and Meaning of Life

What’s life? Is life defined as the good days where you wake up and it’s a beautiful day. The day where you jump out of bed, love what your wearing, and the entire day everything is just going right and easy. It’s the day that everyone is noticing you and you understand everything you are learning in school, answering all the right answers. The day, where you played ball and didn’t miss a shot. Your day was just on fire. […]

How do you Overcome the Struggles in your Life

The need to overcome various life difficulties arises in our life all the time. This is the kind of work that we regularly have to do. After all, it is simply impossible to imagine life without difficulties. Difficulties arise for everyone and always. No matter where and how a person lives, he will constantly face certain life difficulties, because they are inevitable. And since they are inevitable, we all need to be able to overcome them. And in order to […]

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Finding Meaning of Life

Many set out to find an over-arching, ubiquitous “meaning” of life, but this is the goal of a fool. In reality there is no one “meaning” of life for all humans to strive for and believe in because meaning is subjective to each person. What gives one person purpose may mean nothing to another person as life’s meaning is completely subjective and individual. The search for meaning is existential in nature; it rejects a universal “essence” of humans that precedes […]

Concept and Meaning of Life

When people are asked what life is, the response is always somewhere along the lines of “Life is what you make of it.” I can tell you that there is a lot that can be contradicted with this assumption. People can argue that it is not just about what you make of everything you do, rather it has something to do with biological concepts as well. We all are given the opportunity to be alive on this earth and the […]

4 most Important Things in Life that we Often Neglect

The most important thing in life is not a new car or a house. These four things cannot be bought, borrowed, or ordered online. 1. Aspirations What we strive for determines all of our actions and affects work, hobbies, relationships with people and our entire approach to life. This aspiration pervades everything we do. It fills our lives with meaning and helps us move on when we face challenges. If you are confused and cannot understand what you want out […]

“Man’s Search for Meaning” by Viktor Frankl Analysis

Viktor Frankl was an Austrian neurologist and psychiatrist who was a survivor of the Holocaust. He created a new way of thinking when dealing with tragedy called logotherapy. He explains what life was like during these times, and what logotherapy is, in his best-selling book, Man’s Search for Meaning. Through the loss of his parents, brother, and pregnant wife, Frankl remained optimistic during the terrible trauma of the Holocaust. He did this by finding personal meaning on this experience, which […]

Meaning of Live is Within the Self

Life will always have meaning if people can create what it is supposed to be within themselves. In life there are extreme exiling conditions within a deeper or narrow sense. “It did not really matter what we expected from life, but rather what life expected from us” ( Frankl 98). Through all aspects and values of life there common struggles of exile within the self and society. Life can be absurd and unpredictable but everyone has to live it. How […]

The Walk of Life

Lewis Carroll once said, “In the end, we only regret the chances we didn't take, relationships we were afraid to have and the decisions we waited too long to make.” People are too quick to limit themselves and forget what it’s like to reach beyond. Life hands out many opportunities but only those who are eminently driven are the ones who will push the world forward. No matter what happens, live the life you want, full of risks, and with […]

Impact of Foreign Direct Investment on Economic Growth in Afghanistan

Our study includes four variables GDP which is the dependant variable, whilst the independent variables are FDI, export (EX) and official development assistance (ODA). The following table (4.1) unfolds the descriptive statistics for all those variables; it shows the Mean, Median, Maximum, Minimum and Standard Deviation. We can note that the mean of the GDP is equal 8.7512 USD with the standard deviation equal 1.1753 USD therefore the mean of FDI is equal 18.8318 USD with standard deviation 1.6227 USD […]

Time Wasted is Life Wasted

What's the significance here?  Time, it simply continues ticking ceaselessly. You won't ever know precisely when your time will be totally spent. Indeed, even the extraordinary or celebrities, similar to the creator of the present statement, never know when their time is up. Fooling around is squandering your life. You just never know when you will be out of time.  Our lives are made of minutes. Most are genuinely ordinary, yet many are unique. On the off chance that we […]

Self-Defeating Life

According to Howe’s definition of modernism, Jamaica Kincaid’s “Girl” is less “modernist” than Hemingway’s “A Clean, Well-Lighted Place.” The reason for this is because Kincaid’s poem talks about inequality and imbalance in terms of gender, while Hemingway’s talks about self-defeating men who are in despair because they believe that life has no meaning. Howe’s definition of modernism exemplifies three topics which are despair, problematic and self-defeat which can prove that Hemingway’s story is more modernist than Kincaid’s poem. The first […]

Tree of Life

In many religions, the Tree of Life is perceived to be a symbolic representation of higher powers and the control they exert over humans. In early times people believed this spiritual tree would give them a path to immortality. On the other hand, other religious leaders state that this very tree could be the cause of the pitfalls in life. In the novel, Lord of The Flies William Golding utilizes the Tree of Life as a pathway taken by each […]

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The Meaning of Life Essay

Updated 24 November 2023

Downloads 60

Category Philosophy

Topic Meaning of Life

I remember my first day to attend this Philosophy class; the professor asked the class what the meaning of life was which I had no solid answer to the question. In my mind, I thought that what is essential for the people and they live to acquire it was the meaning of life. Again, after one semester of studying it, I was asked the same question. The question is, what is the meaning of life?

Robert Nozick, a Pellegrino University Professor at Harvard University, says in his article "Philosophy and the Meaning of Life." In the book "The Meaning of Life," Nozick says,

“Could any formula answer the question satisfactorily? "The meaning of life is to seek union with God" – oh yeah, that one. "A meaningful life is a full and productive life" – sure. "The purpose of life is to pursue the task of giving meaning to life” – thanks a lot. “The meaning of life is love” – yawn. “The meaning of life is spiritual perfection” – the upward and onward trip. “The meaning of life is getting off the wheel of life and becoming annihilated” – no thanks.” (198)

Anytime an individual tries to answer the question, the reply often does not explicitly define the actual meaning of life. Individuals define life depending on their age, origin, and beliefs. For instance, if the same question of what is the meaning of life is asked to an old and poor man who lives in a village in Asia, the answer that will be given will be different from another person in a different region. In the case of the old man, his answer is to have enough food for consumption. Another time, if the same question is asked to a woman who has a child in a different country could answer that the meaning of life is taking care and raising her child to be a good person in the future. Not even with an ordinary people, philosophers who devote their lives to seeking it, are still not able to give a satisfying answer for the majority of people. Therefore, based on Nozick, we would never have the best answer to the meaning of life.

Besides, based on www.npr.org website, there are nearly 70% of the global populations who believe in religion. Therefore, when a person is posed with a question about the meaning of life, the likely answer could be related to or derived from religion. Majority of the population believe that religion could answer all the questions of life. However, Nozick thinks that God, if there is, cannot give the meaning of life to the people even if he has a plan. It is called God's plan for people. Nozick says that the concern now is not with the question of whether there is a God. Later he states that, if indeed there is God, he has a purpose for everyone. Furthermore, he continues to say that if there is and he has a meaning for us, there is no way a person can discover this purpose of whether God reveals his intention to people. Later, he says that instead, our question is how all this, would succeed in providing meaning for people's lives (199). To answer this question transparently, that is, even if we believe in God and do the things which He wants us to do, still puts us in a dilemma whether it gives us the meaning of life. Even if God has plans for our lives, and we are all acting to fulfill his plans, we still have unanswered questions about whether we have all achieve our self-fulfillment. In other words, "How can playing a role in God's plan give one's life meaning?" (Nozick 200) The question is left hanging because not everyone in this world is contented with their role in the society. For instance, a man who spends the whole of his life doing foot massage to his customers is better off compared to the one who robs people off their properties. The foot massage person is best in the job and strives to do better because it is the one providing the basic needs for him. Foot massage is not a bad job. When doing the job, he uses his hands to message other people's feet for hours every day. At times, the feet are put on his shoulder, and sometimes he has to smile and be friendly with his clients especially those who are rough. Do you think whether he minds his job of massaging peoples feet being the most valuable job in the world? Do you think that he believes his role is more meaningful and valuable than being a professor at the university? No, he does not. Most people do any job to be able to sustain themselves and their families. Furthermore, they always miss the chance of working in their preferred field or profession.  Indeed, this implies that God's plan, if there is, of giving the roles for people in this life cannot provide them with the meaning of life. It is because not everyone is happy with their roles in the society. In other words, the massage man could tell God that if being a massage man is the meaning of his life, he would not want that meaning but would prefer a different one. The person would prefer a more comfortable life with a job which is more valuable in the society. In this case, God's plan should be respected. When one is born, the person is given a meaning of life which they are to live. The people should be happy with the meaning they are given and work on it to perfection. The massage man should believe in God and keep to the plan of God. However, will he be happy doing massage until when he dies? No, he would struggle every day to find something better to do. Therefore, God cannot give us the meaning. The meaning of our lives has to come from ourselves. If the meaning of life comes from God, meaning outside ourselves, it implies that it can happen to anyone else.

That is to say; religion cannot answer the meaning of life. It is because even if we follow God's plan, it does not mean that we can achieve the meaning of life. We also have not found the most satisfying answer for majority people because whatever the answer is, we still think it is not enough. Therefore, there is no meaning of life, and the question is still hanging in many people's mind.

Susan Wolf, a professor of philosophy at the University of North Carolina at Chapel Hill, believes that meaningful lives are lives of active engagement in the projects which are worth doing (205). Wolf has a very optimistic view compared to other philosophers. She thinks life has a meaning if we actively practice the valuable things for others. To make it clear, a person is "active engagement" when he is "gripped, excited, involved" in doing something (Wolf 205). Also, if a person is passionate about doing something even if the job contains stress, anger or sorrow, he is in the stage of "active engagement" because he feels alive. Wolf also mentions that if a person is not actively engaged, the individual feels bored. If the person feels bored when he is not actively engaged, his life has no meaning. With Wolf doctrine on active engagement in doing valuable things, it is the core practice of achieving the meaning of life. Another part of the claim is the projects of worth which means doing things useful to the society. She says that a meaningful life must entail a project of quality. She also expects it to be more controversial, for the phrase hints of a commitment to some objective value (206). Life is more meaningful when one actively does the things that are of most importance.

However, I do not agree with the claim that people have the meaning of their life if they actively engage in something. For instance, when an individual is sick and is wealthy n Furthermore, the person has the compassion to help other people. 70% of the person's assets are given to charity. However, the person does not actively participate in many things. The hired people are the ones mandated to do the charity on behalf of the individual. In this case, the sick person meets the stage of "projects of worth" because the person put the money out to support many people. The sick person is also compassionate about the activities being done. However, the individual is not really "actively" doing the job. So, based on Wolf doctrine, such an individual's life has no meaning and has no reason to live. I am not in agreement with that. I think and believe that as long as the person is happy and enjoys helping others, the person has a meaning of life. Many people's lives have been made better because of the individual's money, which the person worked in the entire life.

Besides, I am hesitating with the claims that doing things in the "projects of worth" brings the meaning of life. I agree that many people believe that their lives are more valuable and are fulfilled when they do useful things which can support and have an influence on other people's lives. For instance, a professor in the university could feel his breath has more meaning than a housewife based on this doctrine. It is because the professor supports many students to achieve their goals in life whereas a housewife's job is merely doing the house chores and taking care of the children. However, I think this claim is just an iceberg in the sea. I believe that the meaning of life depends on the attitude towards an individual’s life. If we only look from the outside perspective of the case basing the argument on the measure of the society, the professor could have more value compared to the housewife. However, if the housewife does not do her job well of taking care and raising a good kid, the kid could never have a chance to get to the university to meet the same professor. If the child is not raised up well, the probability of being a bad person in the future in the society is high.  So, if that kid could not meet the professor, how can that professor do his job of teaching a person to be successful in the society? What I meant is that everyone has their roles in the community, and they are also important. Furthermore, their positions influence others directly or indirectly; they are all essential. Therefore, we cannot base on what people are doing and assume that their lives are meaningful or not. The meaning of life should be based on the individual's thought and feeling. It should not be standard for everyone in life.

For instance, President Donald Trump is a billionaire. I cannot say he has enough money for himself, but I can see that gaining more money is not his main purpose for running to be the U.S president. I think his purpose of being a U.S president is putting his name as the president of the greatest nation in the world in history. In other words, when he already has money, all he wants is his self-fulfillment which is the most powerful person in the world. I do not criticize whether it is right or wrong. Rather, I want to talk about doing things in the “projects worth” can bring the meaning of life to oneself. I assume that is what president Trump wants for his life.

Before, the meaning of my life was making my mom happy because I love her so much. I studied and worked hard which I thought it could bring my mom a happy and better life. All the things I did were just for her. One day, she passed away. I felt empty. Sometimes I thought of killing myself. I had no regret for this life. However, after the problematic situation, I was in, I realized I had a little daughter who was waiting for me to take care of her. She was wearing my shoes and walking around the house. She was looking upon me. One more time I realized I had the responsibility for my daughter's life. I do not want her to be like me. I want to give her freedom to manage herself so that during my old age, she would not have to worry about me much. To achieve this, I have to be strong and determined to practice the things that fulfill my career in the second country. I believe that through accomplishing myself is the only way that I can give the self- fulfillment to my daughter. It is individuals share out what they are capable of giving and are in possession of them.  Therefore, the meaning of life to me at the moment is to fulfill my life by helping others. Additionally, it is to raise my daughter for her to have a fulfilled happy life.

Words Cited

Nozick, Robert “Philosophy and the Meaning of Life” The Meaning of Life - A Reader, edited by E.D. Klemke, Steven M. Cahn, New York Oxford/ Oxford University, 2018, pp. 197-203.

Wolf, Susan “Meaning in Life” The Meaning of Life - A Reader, edited by E.D. Klemke, Steven M. Cahn, New York Oxford/ Oxford University, 2018, pp. 205-207.

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The Meaning and Purpose of My Life, Essay Example

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In determining the meaning and purpose of my life, I believe that it must fulfill qualities within myself and cater to others.  That is, I believe that we must strive to be the best human beings that we are able to be, while contributing to society and being able to help others.  Purpose in my life is found in intertwining the needs of others from what I am able to do and share.

In regards to my life, I believe that I should remain optimistic and positive in all walks of my life.  While I will falter, this is something that is important and that I continue to strive after.  Using my talents and abilities to these ends is also important for me, so that I may be successful, accomplish my goals, and be able to contribute to those around me.

Ultimately serving others is essential.  It would be unethical or immoral to believe that I can find meaning or purpose in my life, if I am not making others’ lives easier and more meaningful as well.  Personally and through my work and other endeavors, I wish to be able to serve others’ needs and desires to be able to contribute to society.

I believe a large part of meaning in life is dynamic.  Here and now I don’t believe that I can summarize the meaning and purpose of my life, as this is ever changing and evolving according to the dimensions and experiences of my life.  Therefore, to a certain extent, I am still figuring out the purpose of my life.

Wherever life takes me, I believe it is vital nonetheless to hold on to certain high standards.  Making the best of myself and opportunities presented to me, I believe, is one important aspect of finding meaning in life.  Additionally, I see being able to share gifts and talents with others is crucial in living a meaningful life as well.  In these standards I hope to find the constantly changing meanings in my life and life experiences.

Personally I find Plato’s Theory of Forms and Allegory of the Cave particularly engaging.  These two concepts are very interesting to approach academically as well as in a personal light.  In this I have found a couple of ways that it has impacted the way I view reality and life in general.

Theory of Forms

One engaging aspect of the theory of forms is its dual meaning.  On one hand, according to Plato, the Theory of Forms is ontological.  However, on another, it is metaphorically and accurately true pertaining to knowledge and its pursuit.  In these two views the Theory of Forms has a number of implications.

I believe there are personal implications to the ontological view of the Theory of Forms.  For instance, when we are younger, we certainly ascribe to the concept of a “perfect person” and try to emulate it in some way.  Perhaps for some, like myself, this carries on into later stages of life as we try to be perfect, at least in beneficial ways.

In this manner, the Form can allow us to see something real, even if we do not believe in an ontological reality of something perfect existing.  For instance, perhaps there is not a perfect person or a perfect love, at least outside of religious contexts, yet people in all walks of life seem to hold on to the Form of something.  Why?  Even if it can only exist in our minds, it is certainly relevant, applicable, and positive for our lives.

In this manner the ontological reality of Plato’s form can be metaphorically applicable to one’s life.  One doesn’t have to hold that all things truly have a Form, a perfect construct of something.  Yet it can certainly hold meaning, even if it exists only in the mind.

From this I find the Theory of Forms enlightening in the pursuit of knowledge.  It is perfectly reasonable to hold the ideal of a concept or state of being in one’s mind.  It can certainly allow us to move forward and grow as a person.

Allegory of the Cave

Plato’s Allegory of the Cave also presents a number of interesting implications in one’s life.  It certainly provides those along the same lines of the Theory of Forms, as it is of course interrelated.  In regards to how it has changed my thinking, Plato’s Allegory of the Cave I believe has allowed me to appreciate the pursuit of knowledge more fully.

In regards to the essence of the Allegory of the Cave, in more practical terms we certainly find ourselves in limited knowledge at times.  At time we may only see the shadows of a situation, and are often led to wrong choices and observations at times in our life due to ignorance.  Quite simply, in keeping with philosophy in general and the Allegory of the Cave, we must realize the worth of knowledge and more accurately, wisdom.

To this end in itself the Allegory of the Cave is quite interesting.  I think we can all recall a difficult time in our lives, or a wrong decision that could have been made better with wisdom.  While this can be certainly made into a generalization if we perpetuate this line of logic furthermore, it serves as an example of why wisdom is important.

The Allegory serves as a lesson in times of insecurities.  Relative to personal and more general terms, we often find ourselves lost in certain situations.  For instance, one can find himself or herself lost with regards to politics, or the turmoil of a personal relationship.  Yet, in a sense, we often see the shadows of the situation.

In this we are called to realize our own limitations.  We must realize the place of true knowledge and wisdom, which is, as Plato expresses, not of this world.  In responding to personal and general situations, we must find true knowledge from within, and not necessarily in reaction to events in the temporal world.

I chose these two concepts from Plato as they certainly link to the meaning of one’s life.  In my life these two concepts, when applied, allow me to see the significance and purpose of my life.  When these are used the purpose of my life is better clarified.

The Theory of Forms represents the way in which I can strive to be a better person.  I hold to the ultimate concept of something, the Form.  In the Form, such as becoming the “perfect” version of myself, in regards to my goals and standards, I can adhere to some extent in this way.

The Allegory of the Cave also allows me to view the limitations of one’s knowledge.  As I develop my knowledge and wisdom in my life, a part of this involves knowing one’s limits.  We must, out of our own wisdom, realize that we lack it in some respects.  While this is certainly reminiscent of Plato’s “knowing that I know nothing at all,” I think this can hold true for all of us.  We must realize that we only see the shadows in life at times, and strive after the Form of what we are attaining.  That is how we are better able to clarify meaning and purpose in life, and certainly in my life.

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Modern Love

My Twisted Path to a Meaningful Life

A bad night of partying left my body broken and nearly paralyzed. I let the pain shape me for the better.

By Grayson Zulauf

I lifted the sheets to look at my right ankle. Bruised, maybe broken. My back hurt, too. I called my friend Danny to take me to the emergency room. We laughed about our big night out while limping down the stairs, driving south on I-91 and sitting in the waiting room — until the doctor said I may have broken my cervical spine and could become paralyzed.

When the doctor pulled on a latex glove for the anal muscle exam, Danny stepped behind the curtain to call my mother. She asked him what happened. Danny told her he didn’t know. I had passed out on the couch of the third floor of the fraternity house, but I woke up in a bed on the second floor. Everything in between was a blank.

Suspecting that Danny was lying to protect either me or himself, my mother got in her car and drove to the hospital to find out. From Colorado. To New Hampshire.

A week later, she wheeled me from the hospital to an extended stay hotel to recover. My tibia-fibula and lumbar spine fractures were immobilized in hard white casts — and I was 40 pounds lighter. But not paralyzed.

Our first night there, at 1 a.m., the fire alarm went off. In the rush to safety, my wheelchair got stuck in the doorway; it couldn’t summit the lip of the door frame. My mother rescued me with a pair of backup crutches. I hobbled to the parking lot, nightmares of a fiery death looping in my head.

We returned the wheelchair and refilled the painkiller prescription. A few days later, I went back to my senior year of college on crutches, hazy and housed in a room with special accommodations.

And that’s how I started my last year of college, a year I had thought would be full of partying, girls and just enough school to get a job. Now I was facing a year of pain, crutches, recovery and self-pity. Twice a week, I went to physical therapy to relearn how to sit up straight. Every day, my mother called and said, “How are you doing? What happened that night? Stop lying to me.”

For the first time in college, I slowed down. I traded late nights out for long meals in the cafeteria with friends who were kind enough to carry my food tray. I treasured my classes and professors, signing up for faculty dinners and actually doing the reading.

One of my courses was drumming, an easy “A” for science majors who needed to fulfill an art requirement. To start every class, our professor would ask us to rate how we were doing on a scale of 1 to 10. It was rumored that you did better in the class if you ranked yourself high, so I was always an eight or above, despite my full-upper-body brace, leg brace, crutches and painkiller haze.

When a pre-med student rated himself low because of a bad grade in organic chemistry, the professor pointed at me and said, “Look at him. He’s an eight! How can you be a three because of a test?”

There was one other person on campus using my situation for a boost. Near the food court one day, I saw a pair of soccer teammates, Kim and Emma, whom I barely knew. Kim was also on crutches with a torn ACL.

Seeing me, Emma said something to Kim, and they both laughed.

Later I learned why: To cheer Kim up about her missed soccer season, Emma had said, “At least you’re not that guy!”

Hobbled or not, I was responsible for planning our quarterly fraternity formal party. I went dateless since I could barely walk, much less dance. But I still needed to find designated drivers for the night. My friend Annie offered to drive, and she invited Emma along.

Annie and Emma came early to drive Danny and me to the venue so we could set up. I rode with Emma. We started talking about her philosophy class on free will. Free will is an illusion, she had decided. Or not.

The next morning, I emailed Emma to see if she wanted to go to dinner. Emma told Annie, who knew me better, about the invite.

Annie said, “He’s always in it for the wrong reasons.”

She was right. Emma still said yes.

We sat by the window. I wore sweats since real pants didn’t fit over my cast. I left Danny at the library, in disbelief that I had nearly finished my final paper and that I had an actual date, my first ever. Never had I asked a girl out to dinner or coffee or on any sort of respectable outing. Everything had been casual hookups, fraternity and sorority mixers, drunken encounters.

Unsure how it would go, I prepared three questions on a notecard to ask at conversational lulls.

Emma ordered a goat cheese pizza. I had macaroni-and-cheese. We talked about her upcoming internship back home in Michigan and my injuries. At the first pause, I got nervous and went to my notecard: “How was your soccer season?”

At our parting point on the college green, we paused to say good night. Emma was holding her leftover pizza with both hands and saying something important, or long-winded. I interrupted with a kiss. She kissed me back, as much as one can while clutching a to-go box.

I crutch-ran back to the library. With the addition of a kiss to my now-successful date, Danny was even more incredulous: “There was no date! Show me the email!”

I emailed Emma to ask if she would like to watch a movie in my room. She said yes. I showed Danny that email and left him for the second time that night.

We graduated and got our first jobs. Two years to the day after my injury, a college friend, Jonny, fell down a flight of stairs after a night out in New York City and died. At 23, from a traumatic brain injury. When I heard the news, I thought of his mother. Then I thought of my mother, knowing that could have been me, and stopped feeling sorry for myself.

Over time, my leg healed, and my back mostly healed. Every few months, my back locks up and I can hardly move. When that happens, I take a week off and tell my co-workers that I injured myself skiing. At only 33, I can’t help but wonder how much worse and frequent these episodes will get as I age.

When the pain is unbearable and my guilt and self - pity return, Emma runs me ice baths. She strokes my hair and kisses my face while I lie on the couch after a day of sitting. She “camps” with me in our living room, where the stiff floor provides more back support than a bed. She tries to ease the pain with an amateur massage, or at least wields the massage gun with gusto. She moves our couches and books and picks up whatever I drop. She tells me to do my physical therapy and to exercise. She reminds me about everything I love and can still do.

We cook, with Emma standing and me sitting. We binge shows while lying on the floor. We travel on long flights with seat cushions and foam rollers and lacrosse balls, and Emma always takes the middle seat. We talk about how we were fated to be together because free will is a lie. And two years ago, we got married.

Our lives are shaped by pain, but more by love. I told Emma in my wedding vows that my life story is the story of the luckiest boy in the world. We laugh and love and play like puppies, as Danny calls us, through and around and during the pain. Even as it gets worse with each year, the pain is what I make of it: a footnote to the love story.

Last year, 12 years after our first date, we found ourselves back in our college town and went to the same restaurant for dinner. The goat cheese pizza was no longer on the menu, so we split the mac-and-cheese. Then we walked to the green to finish the re-enactment of our first kiss. Except that Emma was sure it happened under the tree in the corner, and I was sure we were on the sidewalk across the road. We pleaded our cases but never kissed, unable to agree, and then walked back to the car.

For my mother, the truth: I never knew, and I still don’t know, how I broke my back and leg, but I have stopped caring. I do know this: That night, I fell into a lifetime of both pain and love. And I would choose it again — if the choice ever existed at all.

Grayson Zulauf, who lives in Burlington, Vt., builds companies that fight climate change.

Modern Love can be reached at [email protected] .

To find previous Modern Love essays, Tiny Love Stories and podcast episodes, visit our archive .

Want more from Modern Love? Watch the TV series ; sign up for the newsletter ; or listen to the podcast on iTunes , Spotify or Google Play . We also have swag at the NYT Store and two books, “ Modern Love: True Stories of Love, Loss, and Redemption ” and “ Tiny Love Stories: True Tales of Love in 100 Words or Less. ”

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