living life essay

How to Achieve a Good Life? Essay

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Introduction

A good life, moral virtues.

Life is a mode of existence and it reflects the experiences of living that characterize human beings whether they are good or bad. It is confounding to describe what a good life is, since it applies to both material life and moral life. For instance, having immense wealth and ability to enjoy every form of pleasure that ever existed on earth can mean that one is living a good life.

On the other hand, living in accordance with the social, religious, and personal morals and ethics means that one is also living a good life. The latter description of good life applies across the board since everybody has the ability to achieve it for everyone has the capacity to think and act morally. This essay explores what a good life is and describes plan of achieving it in terms of integrity, honesty, responsibility, and state obligation.

Living a good life morally means living in accordance with the ethics and morals of the society. A person living a good life expresses virtues such integrity, honesty, responsibility, and obligation to the rules of the state. Although human beings pursue material and intellectual gains as they struggle towards self-actualization, these gains cannot earn them the virtue of being good, but they will rather pass for hardworking individuals.

The rich people have wealth because of their hardworking character and they can access good things of life that bring happiness and pleasure, and live a good life materially; nevertheless, this does not make them good. A poor person can live a miserable life of poverty but with good moral life, while on the contrary, a rich person can live a good life of pleasure and happiness, but with bad moral life. Therefore, when “good” describes virtues, pleasure and happiness due to money cannot make life good.

Morals and ethics that individuals observe to express virtues in life cause them to lead a good life. Integrity and honesty are two virtues that enhance people’s lives and they are inseparable because one cannot have integrity without being honesty or vice versa. Educationally, integrity is a skill that demands learning and continued practice in order to internalize the virtue.

The development of integrity is a life-long process that needs patience and endurance since it is a skill. If likened to a building, honesty and truth are two central pillars that support integrity as a virtue throughout the life of an individual. To develop this virtue of integrity in life, one must always adhere to its two pillars, because integrity is not a discrete achievement but a continuous achievement that needs constant efforts to maintain it.

Responsibility is a powerful virtue which if exercised well by an individual, it does not only yield great benefits to the individual, but also to other people and the entire society. The golden rule demands that there must be reciprocal responsibility in the society to enable people live harmoniously.

Sense of responsibility in the society lessens the impacts of problems experienced because of collective response that lead to immediate solution. Becoming part of the solution in the society is being responsible and the excuse of blaming others would not arise. Since rights and responsibility relate to one another, it requires one to act within the limits of rights to become responsible. Therefore, the rights that govern social norms and regulations give one the degree of responsibility to struggle and attain good life for the benefit of all.

Citizens have a moral obligation to respect and advocate for the common interests of all people. For justice and peace to flourish in the society, citizens have great moral obligation to ensure they report criminal activities, help the poor, and conserve the environment. By doing this, they foster their states’ bid to build justice and a peace in society where virtues spring up, and thus a good life.

Like responsibility, adherence to the laws of the land will enable one to develop a sense of obligation to the state. It is a great obligation of the citizens to help the state fight vices in the society and the best way to do it is by becoming loyal to the laws and being active in enforcing them. The concerted efforts of the state and its citizens will improve the lives of the people resulting into a good life.

To achieve good life based on observance of moral principles demands strict observance and application of ethics in everything. Complete observance of ethics yields virtues that make life good in any community.

The goodness of a person cannot result from material wealth, but it emerges from the good moral qualities that one has achieved in life. Virtues like integrity, honesty, responsibility, and obligation to the state are attributes of an individual and have no material value attached to them. This means that, a good life does not mean wealthy living.

• Teleological and Deontological Theories of Ethics Definition
• Introduction to the Utilitarianism Theory
• The Importance of Academic Honesty
• Aristotle’s Account of Pleasure
• Debate on Drug Legalization: A Matter of Responsibility and Honesty
• Aristotle’s Ethical Theory
• Pro-Life and Pro-Choice Sides of Abortion
• Which is Basic in Ethics: Happiness or Obligation
• The NAEYC Code of Ethical Conduct
• Moral Dilemma Between the Right Thing to Do and What Is Good Argumentative
• Chicago (A-D)
• Chicago (N-B)

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Bibliography

IvyPanda . "How to Achieve a Good Life?" August 4, 2018. https://ivypanda.com/essays/life/.

Life Potential

How to live life to the fullest and enjoy each day.

Have you ever felt like others don’t understand your pain when they seem to be living a happy life? You’re not alone in feeling this way, but the truth is that happiness takes work, and learning how to live life to the fullest takes dedication and practice.

People who smile in public have been through every bit as much as people who cry, frown, and scream. They just simply found the courage and strength to smile through it and enjoy life in the best way possible.

Life is short, and we only live once. Learning to live life to the fullest is an important step in making the most of every day. Here are 9 ways you can try.

1. Decide What’s Important to You

Whether it’s taking care of your children, working hard on your career, writing a new blog post each day, or baking up fabulous creations, you get to decide how you enjoy spending your time. Your parents, friends, community, and society in general all have their opinions, but at the end of the day, you’re the only person who will be around for every moment of your life.

Do what makes you happy, and everything else will fall into place. This may not mean finding your perfect job if you’re limited by education, location, or job openings. However, you can still do what you love by engaging in hobbies, volunteer work, or mentoring. 

2. Take More Risks

Sometimes there’s danger involved in life, but every reward carries risk with it. If you never take risks, you’ll never get anywhere in life, and you certainly won’t learn how to live life to the fullest.

Staying in your comfort zone is the fastest way to become discontent . Without stepping outside what you’re already comfortable with, you will cease to learn and stagnate in both your personal and professional life.

While it may feel uncomfortable, taking a risk can be as simple as saying yes next time your friends want to go out instead of staying at home alone. It can mean going out on a blind date, buying plane tickets to a new city, or dragging out those paints that have been stuffed away for years. 

When people look back on their lives, they regret the chances they didn’t take more than the ones they did, so find something new to try today and set goals beyond what you currently believe possible.

3. Show Your Love to People You Care About

Family and friends will always appreciate hearing that you love and appreciate them in everyday life. It will brighten a stranger’s day to hear a random compliment. If you like someone’s shirt, tell them. If you notice that they’re doing a great job not losing their temper while their kid screams in the supermarket, let them know. 

If you have a romantic interest in someone, just go for it. There are a lot of ways it may end, and only one of them keeps them in your life forever. In the end, you may look back and wish you had asked them out. 

4. Live in the Present Moment

Your past is important to learn from. Your future is important to work towards. At the end of the day, though, the only thing that exists outside of your head is the present .

In order to ground yourself in the now, you can practice mindfulness , which involves learning to live in the moment by noticing what’s around you, how you’re feeling, why you’re feeling that way, etc. Meditation can also help with this as it helps you get in touch with your thoughts and feelings. 

Gratitude is another amazing tool for living in the present [1] . Each day, practice gratitude by writing down three to five things you’re grateful for. You’ll be amazed and how quickly this helps place you in the moment and start to live life to the fullest. 

5. Ignore the Haters

No matter what you decide to do with your life, there will always be someone around to point out the many ways you’ll fail or what you’re doing wrong with each step you take. 

Know that every winner loses, but not every loser wins. Successful people don’t start out successful. What makes them successful is that they keep pushing through failure.

Next time you run into a hater, work on placing boundaries and practice self-love to build your self confidence and make it impenetrable to the outside forces trying to break it down. 

Take a look at these 10 Famous Failures to Success Stories That Will Inspire You to Carry On .

6. Don’t Compromise Your Values

If something doesn’t feel right, don’t do it. Don’t compromise on your internal code of ethics, as this will leave you feeling empty and full of regret. 

Life doesn’t work like a movie. It’s filled with gray areas. Trust your instincts , and do whatever you want so long as you can look yourself in the mirror with appreciation and love. 

7. Be Kind to Others

Every day, you’ll see someone who could use help. While you may not be at a place to help them financially, offering a smile or a kind word can do wonders to help someone feel better about where they’re at in life [2] . When others see you practicing kindness, they’ll also be more likely to do so, which can help everyone learn how to live life to the fullest. 

You can also try these Ways to Carry Out Random Acts of Kindness  in order to live life to the fullest.

8. Keep Your Mind Open

Having an open mind is important for your growth. Just because you’re right about something doesn’t mean there aren’t other ways to look at it.

Listening to ideas you don’t agree with or understand keeps your brain active and healthy. You’ll continue to learn as long as you stay open to difficult conversations. Don’t assume you know everything about another person, as they always have more to teach you. 

Here’re 5 Ways to Cultivate a Growth Mindset for Self Improvement .

9. Take Action for What Matters to You

You’ll hear people say, “I had that idea,” every time you see someone create something great. Everyone had the idea for Facebook first. The reason Mark Zuckerberg got rich off of it is because he went out and did it while everyone else was talking about it.

Ideas are useless if you don’t act on them. Less thinking, more doing . 

The Bottom Line

Learning to live life to the fullest is a big step in discovering a path that will lead you to your greatest sense of happiness and accomplishment. We all need moments to rest and relish in a sense of contentment, but staying in one place too long will leave you feeling a lack in life. Discover what makes your life feel meaningful and go after it. 

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Follow YES! For Teachers

Eight brilliant student essays on what matters most in life.

Read winning essays from our spring 2019 student writing contest.

For the spring 2019 student writing contest, we invited students to read the YES! article “Three Things That Matter Most in Youth and Old Age” by Nancy Hill. Like the author, students interviewed someone significantly older than them about the three things that matter most in life. Students then wrote about what they learned, and about how their interviewees’ answers compare to their own top priorities.

The Winners

From the hundreds of essays written, these eight were chosen as winners. Be sure to read the author’s response to the essay winners and the literary gems that caught our eye. Plus, we share an essay from teacher Charles Sanderson, who also responded to the writing prompt.

Middle School Winner: Rory Leyva

High School Winner:  Praethong Klomsum

University Winner:  Emily Greenbaum

Powerful Voice Winner: Amanda Schwaben

Powerful Voice Winner: Antonia Mills

Powerful Voice Winner:  Isaac Ziemba

Powerful Voice Winner: Lily Hersch

“Tell It Like It Is” Interview Winner: Jonas Buckner

From the Author: Response to Student Winners

Literary Gems

From A Teacher: Charles Sanderson

From the Author: Response to Charles Sanderson

Middle School Winner

Village Home Education Resource Center, Portland, Ore.

The Lessons Of Mortality 

“As I’ve aged, things that are more personal to me have become somewhat less important. Perhaps I’ve become less self-centered with the awareness of mortality, how short one person’s life is.” This is how my 72-year-old grandma believes her values have changed over the course of her life. Even though I am only 12 years old, I know my life won’t last forever, and someday I, too, will reflect on my past decisions. We were all born to exist and eventually die, so we have evolved to value things in the context of mortality.

One of the ways I feel most alive is when I play roller derby. I started playing for the Rose City Rollers Juniors two years ago, and this year, I made the Rosebud All-Stars travel team. Roller derby is a fast-paced, full-contact sport. The physicality and intense training make me feel in control of and present in my body.

My roller derby team is like a second family to me. Adolescence is complicated. We understand each other in ways no one else can. I love my friends more than I love almost anything else. My family would have been higher on my list a few years ago, but as I’ve aged it has been important to make my own social connections.

Music led me to roller derby.  I started out jam skating at the roller rink. Jam skating is all about feeling the music. It integrates gymnastics, breakdancing, figure skating, and modern dance with R & B and hip hop music. When I was younger, I once lay down in the DJ booth at the roller rink and was lulled to sleep by the drawl of wheels rolling in rhythm and people talking about the things they came there to escape. Sometimes, I go up on the roof of my house at night to listen to music and feel the wind rustle my hair. These unique sensations make me feel safe like nothing else ever has.

My grandma tells me, “Being close with family and friends is the most important thing because I haven’t

always had that.” When my grandma was two years old, her father died. Her mother became depressed and moved around a lot, which made it hard for my grandma to make friends. Once my grandma went to college, she made lots of friends. She met my grandfather, Joaquin Leyva when she was working as a park ranger and he was a surfer. They bought two acres of land on the edge of a redwood forest and had a son and a daughter. My grandma created a stable family that was missing throughout her early life.

My grandma is motivated to maintain good health so she can be there for her family. I can relate because I have to be fit and strong for my team. Since she lost my grandfather to cancer, she realizes how lucky she is to have a functional body and no life-threatening illnesses. My grandma tries to eat well and exercise, but she still struggles with depression. Over time, she has learned that reaching out to others is essential to her emotional wellbeing.  

Caring for the earth is also a priority for my grandma I’ve been lucky to learn from my grandma. She’s taught me how to hunt for fossils in the desert and find shells on the beach. Although my grandma grew up with no access to the wilderness, she admired the green open areas of urban cemeteries. In college, she studied geology and hiked in the High Sierras. For years, she’s been an advocate for conserving wildlife habitat and open spaces.

Our priorities may seem different, but it all comes down to basic human needs. We all desire a purpose, strive to be happy, and need to be loved. Like Nancy Hill says in the YES! Magazine article “Three Things That Matter Most in Youth and Old Age,” it can be hard to decipher what is important in life. I believe that the constant search for satisfaction and meaning is the only thing everyone has in common. We all want to know what matters, and we walk around this confusing world trying to find it. The lessons I’ve learned from my grandma about forging connections, caring for my body, and getting out in the world inspire me to live my life my way before it’s gone.

Rory Leyva is a seventh-grader from Portland, Oregon. Rory skates for the Rosebuds All-Stars roller derby team. She loves listening to music and hanging out with her friends.

High School Winner

Praethong Klomsum

  Santa Monica High School, Santa Monica, Calif.

Time Only Moves Forward

Sandra Hernandez gazed at the tiny house while her mother’s gentle hands caressed her shoulders. It wasn’t much, especially for a family of five. This was 1960, she was 17, and her family had just moved to Culver City.

Flash forward to 2019. Sandra sits in a rocking chair, knitting a blanket for her latest grandchild, in the same living room. Sandra remembers working hard to feed her eight children. She took many different jobs before settling behind the cash register at a Japanese restaurant called Magos. “It was a struggle, and my husband Augustine, was planning to join the military at that time, too.”

In the YES! Magazine article “Three Things That Matter Most in Youth and Old Age,” author Nancy Hill states that one of the most important things is “…connecting with others in general, but in particular with those who have lived long lives.” Sandra feels similarly. It’s been hard for Sandra to keep in contact with her family, which leaves her downhearted some days. “It’s important to maintain that connection you have with your family, not just next-door neighbors you talk to once a month.”

Despite her age, Sandra is a daring woman. Taking risks is important to her, and she’ll try anything—from skydiving to hiking. Sandra has some regrets from the past, but nowadays, she doesn’t wonder about the “would have, could have, should haves.” She just goes for it with a smile.

Sandra thought harder about her last important thing, the blue and green blanket now finished and covering

her lap. “I’ve definitely lived a longer life than most, and maybe this is just wishful thinking, but I hope I can see the day my great-grandchildren are born.” She’s laughing, but her eyes look beyond what’s in front of her. Maybe she is reminiscing about the day she held her son for the first time or thinking of her grandchildren becoming parents. I thank her for her time and she waves it off, offering me a styrofoam cup of lemonade before I head for the bus station.

The bus is sparsely filled. A voice in my head reminds me to finish my 10-page history research paper before spring break. I take a window seat and pull out my phone and earbuds. My playlist is already on shuffle, and I push away thoughts of that dreaded paper. Music has been a constant in my life—from singing my lungs out in kindergarten to Barbie’s “I Need To Know,” to jamming out to Taylor Swift’s “Blank Space” in sixth grade, to BTS’s “Intro: Never Mind” comforting me when I’m at my lowest. Music is my magic shop, a place where I can trade away my fears for calm.

I’ve always been afraid of doing something wrong—not finishing my homework or getting a C when I can do better. When I was 8, I wanted to be like the big kids. As I got older, I realized that I had exchanged my childhood longing for the 48 pack of crayons for bigger problems, balancing grades, a social life, and mental stability—all at once. I’m going to get older whether I like it or not, so there’s no point forcing myself to grow up faster.  I’m learning to live in the moment.

The bus is approaching my apartment, where I know my comfy bed and a home-cooked meal from my mom are waiting. My mom is hard-working, confident, and very stubborn. I admire her strength of character. She always keeps me in line, even through my rebellious phases.

My best friend sends me a text—an update on how broken her laptop is. She is annoying. She says the stupidest things and loves to state the obvious. Despite this, she never fails to make me laugh until my cheeks feel numb. The rest of my friends are like that too—loud, talkative, and always brightening my day. Even friends I stopped talking to have a place in my heart. Recently, I’ve tried to reconnect with some of them. This interview was possible because a close friend from sixth grade offered to introduce me to Sandra, her grandmother.  

I’m decades younger than Sandra, so my view of what’s important isn’t as broad as hers, but we share similar values, with friends and family at the top. I have a feeling that when Sandra was my age, she used to love music, too. Maybe in a few decades, when I’m sitting in my rocking chair, drawing in my sketchbook, I’ll remember this article and think back fondly to the days when life was simple.

Praethong Klomsum is a tenth-grader at Santa Monica High School in Santa Monica, California.  Praethong has a strange affinity for rhyme games and is involved in her school’s dance team. She enjoys drawing and writing, hoping to impact people willing to listen to her thoughts and ideas.

University Winner

Emily Greenbaum

Kent State University, Kent, Ohio 

The Life-Long War

Every morning we open our eyes, ready for a new day. Some immediately turn to their phones and social media. Others work out or do yoga. For a certain person, a deep breath and the morning sun ground him. He hears the clink-clank of his wife cooking low sodium meat for breakfast—doctor’s orders! He sees that the other side of the bed is already made, the dogs are no longer in the room, and his clothes are set out nicely on the loveseat.

Today, though, this man wakes up to something different: faded cream walls and jello. This person, my hero, is Master Chief Petty Officer Roger James.

I pulled up my chair close to Roger’s vinyl recliner so I could hear him above the noise of the beeping dialysis machine. I noticed Roger would occasionally glance at his wife Susan with sparkly eyes when he would recall memories of the war or their grandkids. He looked at Susan like she walked on water.

Roger James served his country for thirty years. Now, he has enlisted in another type of war. He suffers from a rare blood cancer—the result of the wars he fought in. Roger has good and bad days. He says, “The good outweighs the bad, so I have to be grateful for what I have on those good days.”

When Roger retired, he never thought the effects of the war would reach him. The once shallow wrinkles upon his face become deeper, as he tells me, “It’s just cancer. Others are suffering from far worse. I know I’ll make it.”

Like Nancy Hill did in her article “Three Things that Matter Most in Youth and Old Age,” I asked Roger, “What are the three most important things to you?” James answered, “My wife Susan, my grandkids, and church.”

Roger and Susan served together in the Vietnam war. She was a nurse who treated his cuts and scrapes one day. I asked Roger why he chose Susan. He said, “Susan told me to look at her while she cleaned me up. ‘This may sting, but don’t be a baby.’ When I looked into her eyes, I felt like she was looking into my soul, and I didn’t want her to leave. She gave me this sense of home. Every day I wake up, she makes me feel the same way, and I fall in love with her all over again.”

Roger and Susan have two kids and four grandkids, with great-grandchildren on the way. He claims that his grandkids give him the youth that he feels slowly escaping from his body. This adoring grandfather is energized by coaching t-ball and playing evening card games with the grandkids.

The last thing on his list was church. His oldest daughter married a pastor. Together they founded a church. Roger said that the connection between his faith and family is important to him because it gave him a reason to want to live again. I learned from Roger that when you’re across the ocean, you tend to lose sight of why you are fighting. When Roger returned, he didn’t have the will to live. Most days were a struggle, adapting back into a society that lacked empathy for the injuries, pain, and psychological trauma carried by returning soldiers. Church changed that for Roger and gave him a sense of purpose.

When I began this project, my attitude was to just get the assignment done. I never thought I could view Master Chief Petty Officer Roger James as more than a role model, but he definitely changed my mind. It’s as if Roger magically lit a fire inside of me and showed me where one’s true passions should lie. I see our similarities and embrace our differences. We both value family and our own connections to home—his home being church and mine being where I can breathe the easiest.

Master Chief Petty Officer Roger James has shown me how to appreciate what I have around me and that every once in a while, I should step back and stop to smell the roses. As we concluded the interview, amidst squeaky clogs and the stale smell of bleach and bedpans, I looked to Roger, his kind, tired eyes, and weathered skin, with a deeper sense of admiration, knowing that his values still run true, no matter what he faces.

Emily Greenbaum is a senior at Kent State University, graduating with a major in Conflict Management and minor in Geography. Emily hopes to use her major to facilitate better conversations, while she works in the Washington, D.C. area.  

Powerful Voice Winner

Amanda Schwaben

Wise Words From Winnie the Pooh

As I read through Nancy Hill’s article “Three Things That Matter Most in Youth and Old Age,” I was comforted by the similar responses given by both children and older adults. The emphasis participants placed on family, social connections, and love was not only heartwarming but hopeful. While the messages in the article filled me with warmth, I felt a twinge of guilt building within me. As a twenty-one-year-old college student weeks from graduation, I honestly don’t think much about the most important things in life. But if I was asked, I would most likely say family, friendship, and love. As much as I hate to admit it, I often find myself obsessing over achieving a successful career and finding a way to “save the world.”

A few weeks ago, I was at my family home watching the new Winnie the Pooh movie Christopher Robin with my mom and younger sister. Well, I wasn’t really watching. I had my laptop in front of me, and I was aggressively typing up an assignment. Halfway through the movie, I realized I left my laptop charger in my car. I walked outside into the brisk March air. Instinctively, I looked up. The sky was perfectly clear, revealing a beautiful array of stars. When my twin sister and I were in high school, we would always take a moment to look up at the sparkling night sky before we came into the house after soccer practice.

I think that was the last time I stood in my driveway and gazed at the stars. I did not get the laptop charger from

my car; instead, I turned around and went back inside. I shut my laptop and watched the rest of the movie. My twin sister loves Winnie the Pooh. So much so that my parents got her a stuffed animal version of him for Christmas. While I thought he was adorable and a token of my childhood, I did not really understand her obsession. However, it was clear to me after watching the movie. Winnie the Pooh certainly had it figured out. He believed that the simple things in life were the most important: love, friendship, and having fun.

I thought about asking my mom right then what the three most important things were to her, but I decided not to. I just wanted to be in the moment. I didn’t want to be doing homework. It was a beautiful thing to just sit there and be present with my mom and sister.

I did ask her, though, a couple of weeks later. Her response was simple.  All she said was family, health, and happiness. When she told me this, I imagined Winnie the Pooh smiling. I think he would be proud of that answer.

I was not surprised by my mom’s reply. It suited her perfectly. I wonder if we relearn what is most important when we grow older—that the pressure to be successful subsides. Could it be that valuing family, health, and happiness is what ends up saving the world?

Amanda Schwaben is a graduating senior from Kent State University with a major in Applied Conflict Management. Amanda also has minors in Psychology and Interpersonal Communication. She hopes to further her education and focus on how museums not only preserve history but also promote peace.

Antonia Mills

Rachel Carson High School, Brooklyn, N.Y. 

Decoding The Butterfly

For a caterpillar to become a butterfly, it must first digest itself. The caterpillar, overwhelmed by accumulating tissue, splits its skin open to form its protective shell, the chrysalis, and later becomes the pretty butterfly we all know and love. There are approximately 20,000 species of butterflies, and just as every species is different, so is the life of every butterfly. No matter how long and hard a caterpillar has strived to become the colorful and vibrant butterfly that we marvel at on a warm spring day, it does not live a long life. A butterfly can live for a year, six months, two weeks, and even as little as twenty-four hours.

I have often wondered if butterflies live long enough to be blissful of blue skies. Do they take time to feast upon the sweet nectar they crave, midst their hustling life of pollinating pretty flowers? Do they ever take a lull in their itineraries, or are they always rushing towards completing their four-stage metamorphosis? Has anyone asked the butterfly, “Who are you?” instead of “What are you”? Or, How did you get here, on my windowsill?  How did you become ‘you’?

Humans are similar to butterflies. As a caterpillar

Suzanna Ruby/Getty Images

becomes a butterfly, a baby becomes an elder. As a butterfly soars through summer skies, an elder watches summer skies turn into cold winter nights and back toward summer skies yet again.  And as a butterfly flits slowly by the porch light, a passerby makes assumptions about the wrinkled, slow-moving elder, who is sturdier than he appears. These creatures are not seen for who they are—who they were—because people have “better things to do” or they are too busy to ask, “How are you”?

Our world can be a lonely place. Pressured by expectations, haunted by dreams, overpowered by weakness, and drowned out by lofty goals, we tend to forget ourselves—and others. Rather than hang onto the strands of our diminishing sanity, we might benefit from listening to our elders. Many elders have experienced setbacks in their young lives. Overcoming hardship and surviving to old age is wisdom that they carry.  We can learn from them—and can even make their day by taking the time to hear their stories.  

Nancy Hill, who wrote the YES! Magazine article “Three Things That Matter Most in Youth and Old Age,” was right: “We live among such remarkable people, yet few know their stories.” I know a lot about my grandmother’s life, and it isn’t as serene as my own. My grandmother, Liza, who cooks every day, bakes bread on holidays for our neighbors, brings gifts to her doctor out of the kindness of her heart, and makes conversation with neighbors even though she is isn’t fluent in English—Russian is her first language—has struggled all her life. Her mother, Anna, a single parent, had tuberculosis, and even though she had an inviolable spirit, she was too frail to care for four children. She passed away when my grandmother was sixteen, so my grandmother and her siblings spent most of their childhood in an orphanage. My grandmother got married at nineteen to my grandfather, Pinhas. He was a man who loved her more than he loved himself and was a godsend to every person he met. Liza was—and still is—always quick to do what was best for others, even if that person treated her poorly. My grandmother has lived with physical pain all her life, yet she pushed herself to climb heights that she wasn’t ready for. Against all odds, she has lived to tell her story to people who are willing to listen. And I always am.

I asked my grandmother, “What are three things most important to you?” Her answer was one that I already expected: One, for everyone to live long healthy lives. Two, for you to graduate from college. Three, for you to always remember that I love you.

What may be basic to you means the world to my grandmother. She just wants what she never had the chance to experience: a healthy life, an education, and the chance to express love to the people she values. The three things that matter most to her may be so simple and ordinary to outsiders, but to her, it is so much more. And who could take that away?

Antonia Mills was born and raised in Brooklyn, New York and attends Rachel Carson High School.  Antonia enjoys creative activities, including writing, painting, reading, and baking. She hopes to pursue culinary arts professionally in the future. One of her favorite quotes is, “When you start seeing your worth, you’ll find it harder to stay around people who don’t.” -Emily S.P.  

  Powerful Voice Winner

   Isaac Ziemba

Odyssey Multiage Program, Bainbridge Island, Wash. 

This Former State Trooper Has His Priorities Straight: Family, Climate Change, and Integrity

I have a personal connection to people who served in the military and first responders. My uncle is a first responder on the island I live on, and my dad retired from the Navy. That was what made a man named Glen Tyrell, a state trooper for 25 years, 2 months and 9 days, my first choice to interview about what three things matter in life. In the YES! Magazine article “The Three Things That Matter Most in Youth and Old Age,” I learned that old and young people have a great deal in common. I know that’s true because Glen and I care about a lot of the same things.

For Glen, family is at the top of his list of important things. “My wife was, and is, always there for me. My daughters mean the world to me, too, but Penny is my partner,” Glen said. I can understand why Glen’s wife is so important to him. She’s family. Family will always be there for you.

Glen loves his family, and so do I with all my heart. My dad especially means the world to me. He is my top supporter and tells me that if I need help, just “say the word.” When we are fishing or crabbing, sometimes I

think, what if these times were erased from my memory? I wouldn’t be able to describe the horrible feeling that would rush through my mind, and I’m sure that Glen would feel the same about his wife.

My uncle once told me that the world is always going to change over time. It’s what the world has turned out to be that worries me. Both Glen and I are extremely concerned about climate change and the effect that rising temperatures have on animals and their habitats. We’re driving them to extinction. Some people might say, “So what? Animals don’t pay taxes or do any of the things we do.” What we are doing to them is like the Black Death times 100.

Glen is also frustrated by how much plastic we use and where it ends up. He would be shocked that an explorer recently dived to the deepest part of the Pacific Ocean—seven miles!— and discovered a plastic bag and candy wrappers. Glen told me that, unfortunately, his generation did the damage and my generation is here to fix it. We need to take better care of Earth because if we don’t, we, as a species, will have failed.

Both Glen and I care deeply for our families and the earth, but for our third important value, I chose education and Glen chose integrity. My education is super important to me because without it, I would be a blank slate. I wouldn’t know how to figure out problems. I wouldn’t be able to tell right from wrong. I wouldn’t understand the Bill of Rights. I would be stuck. Everyone should be able to go to school, no matter where they’re from or who they are.  It makes me angry and sad to think that some people, especially girls, get shot because they are trying to go to school. I understand how lucky I am.

Integrity is sacred to Glen—I could tell by the serious tone of Glen’s voice when he told me that integrity was the code he lived by as a former state trooper. He knew that he had the power to change a person’s life, and he was committed to not abusing that power.  When Glen put someone under arrest—and my uncle says the same—his judgment and integrity were paramount. “Either you’re right or you’re wrong.” You can’t judge a person by what you think, you can only judge a person from what you know.”

I learned many things about Glen and what’s important in life, but there is one thing that stands out—something Glen always does and does well. Glen helps people. He did it as a state trooper, and he does it in our school, where he works on construction projects. Glen told me that he believes that our most powerful tools are writing and listening to others. I think those tools are important, too, but I also believe there are other tools to help solve many of our problems and create a better future: to be compassionate, to create caring relationships, and to help others. Just like Glen Tyrell does each and every day.

Isaac Ziemba is in seventh grade at the Odyssey Multiage Program on a small island called Bainbridge near Seattle, Washington. Isaac’s favorite subject in school is history because he has always been interested in how the past affects the future. In his spare time, you can find Isaac hunting for crab with his Dad, looking for artifacts around his house with his metal detector, and having fun with his younger cousin, Conner.     

Lily Hersch

 The Crest Academy, Salida, Colo.

The Phone Call

Dear Grandpa,

In my short span of life—12 years so far—you’ve taught me a lot of important life lessons that I’ll always have with me. Some of the values I talk about in this writing I’ve learned from you.

Dedicated to my Gramps.

In the YES! Magazine article “Three Things That Matter Most in Youth and Old Age,” author and photographer Nancy Hill asked people to name the three things that mattered most to them. After reading the essay prompt for the article, I immediately knew who I wanted to interview: my grandpa Gil.      

My grandpa was born on January 25, 1942. He lived in a minuscule tenement in The Bronx with his mother,

father, and brother. His father wasn’t around much, and, when he was, he was reticent and would snap occasionally, revealing his constrained mental pain. My grandpa says this happened because my great grandfather did not have a father figure in his life. His mother was a classy, sharp lady who was the head secretary at a local police district station. My grandpa and his brother Larry did not care for each other. Gramps said he was very close to his mother, and Larry wasn’t. Perhaps Larry was envious for what he didn’t have.

Decades after little to no communication with his brother, my grandpa decided to spontaneously visit him in Florida, where he resided with his wife. Larry was taken aback at the sudden reappearance of his brother and told him to leave. Since then, the two brothers have not been in contact. My grandpa doesn’t even know if Larry is alive.         

My grandpa is now a retired lawyer, married to my wonderful grandma, and living in a pretty house with an ugly dog named BoBo.

So, what’s important to you, Gramps?

He paused a second, then replied, “Family, kindness, and empathy.”

“Family, because it’s my family. It’s important to stay connected with your family. My brother, father, and I never connected in the way I wished, and sometimes I contemplated what could’ve happened.  But you can’t change the past. So, that’s why family’s important to me.”

Family will always be on my “Top Three Most Important Things” list, too. I can’t imagine not having my older brother, Zeke, or my grandma in my life. I wonder how other kids feel about their families? How do kids trapped and separated from their families at the U.S.-Mexico border feel?  What about orphans? Too many questions, too few answers.

“Kindness, because growing up and not seeing a lot of kindness made me realize how important it is to have that in the world. Kindness makes the world go round.”

What is kindness? Helping my brother, Eli, who has Down syndrome, get ready in the morning? Telling people what they need to hear, rather than what they want to hear? Maybe, for now, I’ll put wisdom, not kindness, on my list.

“Empathy, because of all the killings and shootings [in this country.] We also need to care for people—people who are not living in as good circumstances as I have. Donald Trump and other people I’ve met have no empathy. Empathy is very important.”

Empathy is something I’ve felt my whole life. It’ll always be important to me like it is important to my grandpa. My grandpa shows his empathy when he works with disabled children. Once he took a disabled child to a Christina Aguilera concert because that child was too young to go by himself. The moments I feel the most empathy are when Eli gets those looks from people. Seeing Eli wonder why people stare at him like he’s a freak makes me sad, and annoyed that they have the audacity to stare.

After this 2 minute and 36-second phone call, my grandpa has helped me define what’s most important to me at this time in my life: family, wisdom, and empathy. Although these things are important now, I realize they can change and most likely will.

When I’m an old woman, I envision myself scrambling through a stack of storage boxes and finding this paper. Perhaps after reading words from my 12-year-old self, I’ll ask myself “What’s important to me?”

Lily Hersch is a sixth-grader at Crest Academy in Salida, Colorado. Lily is an avid indoorsman, finding joy in competitive spelling, art, and of course, writing. She does not like Swiss cheese.

  “Tell It Like It Is” Interview Winner

Jonas Buckner

KIPP: Gaston College Preparatory, Gaston, N.C.

Lessons My Nana Taught Me

I walked into the house. In the other room, I heard my cousin screaming at his game. There were a lot of Pioneer Woman dishes everywhere. The room had the television on max volume. The fan in the other room was on. I didn’t know it yet, but I was about to learn something powerful.

I was in my Nana’s house, and when I walked in, she said, “Hey Monkey Butt.”

I said, “Hey Nana.”

Before the interview, I was talking to her about what I was gonna interview her on. Also, I had asked her why I might have wanted to interview her, and she responded with, “Because you love me, and I love you too.”

Now, it was time to start the interview. The first

question I asked was the main and most important question ever: “What three things matter most to you and you only?”

She thought of it very thoughtfully and responded with, “My grandchildren, my children, and my health.”

Then, I said, “OK, can you please tell me more about your health?”

She responded with, “My health is bad right now. I have heart problems, blood sugar, and that’s about it.” When she said it, she looked at me and smiled because she loved me and was happy I chose her to interview.

I replied with, “K um, why is it important to you?”

She smiled and said, “Why is it…Why is my health important? Well, because I want to live a long time and see my grandchildren grow up.”

I was scared when she said that, but she still smiled. I was so happy, and then I said, “Has your health always been important to you.”

She responded with “Nah.”

Then, I asked, “Do you happen to have a story to help me understand your reasoning?”

She said, “No, not really.”

Now we were getting into the next set of questions. I said, “Remember how you said that your grandchildren matter to you? Can you please tell me why they matter to you?”

Then, she responded with, “So I can spend time with them, play with them, and everything.”

Next, I asked the same question I did before: “Have you always loved your grandchildren?” 

She responded with, “Yes, they have always been important to me.”

Then, the next two questions I asked she had no response to at all. She was very happy until I asked, “Why do your children matter most to you?”

She had a frown on and responded, “My daughter Tammy died a long time ago.”

Then, at this point, the other questions were answered the same as the other ones. When I left to go home I was thinking about how her answers were similar to mine. She said health, and I care about my health a lot, and I didn’t say, but I wanted to. She also didn’t have answers for the last two questions on each thing, and I was like that too.

The lesson I learned was that no matter what, always keep pushing because even though my aunt or my Nana’s daughter died, she kept on pushing and loving everyone. I also learned that everything should matter to us. Once again, I chose to interview my Nana because she matters to me, and I know when she was younger she had a lot of things happen to her, so I wanted to know what she would say. The point I’m trying to make is that be grateful for what you have and what you have done in life.

Jonas Buckner is a sixth-grader at KIPP: Gaston College Preparatory in Gaston, North Carolina. Jonas’ favorite activities are drawing, writing, math, piano, and playing AltSpace VR. He found his passion for writing in fourth grade when he wrote a quick autobiography. Jonas hopes to become a horror writer someday.

From The Author: Responses to Student Winners

Dear Emily, Isaac, Antonia, Rory, Praethong, Amanda, Lily, and Jonas,

Your thought-provoking essays sent my head spinning. The more I read, the more impressed I was with the depth of thought, beauty of expression, and originality. It left me wondering just how to capture all of my reactions in a single letter. After multiple false starts, I’ve landed on this: I will stick to the theme of three most important things.

The three things I found most inspirational about your essays:

You listened.

You connected.

We live in troubled times. Tensions mount between countries, cultures, genders, religious beliefs, and generations. If we fail to find a way to understand each other, to see similarities between us, the future will be fraught with increased hostility.

You all took critical steps toward connecting with someone who might not value the same things you do by asking a person who is generations older than you what matters to them. Then, you listened to their answers. You saw connections between what is important to them and what is important to you. Many of you noted similarities, others wondered if your own list of the three most important things would change as you go through life. You all saw the validity of the responses you received and looked for reasons why your interviewees have come to value what they have.

It is through these things—asking, listening, and connecting—that we can begin to bridge the differences in experiences and beliefs that are currently dividing us.

Individual observations

Each one of you made observations that all of us, regardless of age or experience, would do well to keep in mind. I chose one quote from each person and trust those reading your essays will discover more valuable insights.

“Our priorities may seem different, but they come back to basic human needs. We all desire a purpose, strive to be happy, and work to make a positive impact.” 

“You can’t judge a person by what you think , you can only judge a person by what you know .”

Emily (referencing your interviewee, who is battling cancer):

“Master Chief Petty Officer James has shown me how to appreciate what I have around me.”

Lily (quoting your grandfather):

“Kindness makes the world go round.”

“Everything should matter to us.”

Praethong (quoting your interviewee, Sandra, on the importance of family):

“It’s important to always maintain that connection you have with each other, your family, not just next-door neighbors you talk to once a month.”

“I wonder if maybe we relearn what is most important when we grow older. That the pressure to be successful subsides and that valuing family, health, and happiness is what ends up saving the world.”

“Listen to what others have to say. Listen to the people who have already experienced hardship. You will learn from them and you can even make their day by giving them a chance to voice their thoughts.”

I end this letter to you with the hope that you never stop asking others what is most important to them and that you to continue to take time to reflect on what matters most to you…and why. May you never stop asking, listening, and connecting with others, especially those who may seem to be unlike you. Keep writing, and keep sharing your thoughts and observations with others, for your ideas are awe-inspiring.

I also want to thank the more than 1,000 students who submitted essays. Together, by sharing what’s important to us with others, especially those who may believe or act differently, we can fill the world with joy, peace, beauty, and love.

We received many outstanding essays for the Winter 2019 Student Writing Competition. Though not every participant can win the contest, we’d like to share some excerpts that caught our eye:

Whether it is a painting on a milky canvas with watercolors or pasting photos onto a scrapbook with her granddaughters, it is always a piece of artwork to her. She values the things in life that keep her in the moment, while still exploring things she may not have initially thought would bring her joy.

—Ondine Grant-Krasno, Immaculate Heart Middle School, Los Angeles, Calif.

“Ganas”… It means “desire” in Spanish. My ganas is fueled by my family’s belief in me. I cannot and will not fail them. 

—Adan Rios, Lane Community College, Eugene, Ore.

I hope when I grow up I can have the love for my kids like my grandma has for her kids. She makes being a mother even more of a beautiful thing than it already is.

—Ashley Shaw, Columbus City Prep School for Girls, Grove City, Ohio

You become a collage of little pieces of your friends and family. They also encourage you to be the best you can be. They lift you up onto the seat of your bike, they give you the first push, and they don’t hesitate to remind you that everything will be alright when you fall off and scrape your knee.

— Cecilia Stanton, Bellafonte Area Middle School, Bellafonte, Pa.

Without good friends, I wouldn’t know what I would do to endure the brutal machine of public education.

—Kenneth Jenkins, Garrison Middle School, Walla Walla, Wash.

My dog, as ridiculous as it may seem, is a beautiful example of what we all should aspire to be. We should live in the moment, not stress, and make it our goal to lift someone’s spirits, even just a little.

—Kate Garland, Immaculate Heart Middle School, Los Angeles, Calif. 

I strongly hope that every child can spare more time to accompany their elderly parents when they are struggling, and moving forward, and give them more care and patience. so as to truly achieve the goal of “you accompany me to grow up, and I will accompany you to grow old.”

—Taiyi Li, Lane Community College, Eugene, Ore.

I have three cats, and they are my brothers and sisters. We share a special bond that I think would not be possible if they were human. Since they do not speak English, we have to find other ways to connect, and I think that those other ways can be more powerful than language.

—Maya Dombroskie, Delta Program Middle School, Boulsburg, Pa.

We are made to love and be loved. To have joy and be relational. As a member of the loneliest generation in possibly all of history, I feel keenly aware of the need for relationships and authentic connection. That is why I decided to talk to my grandmother.

—Luke Steinkamp, Kent State University, Kent, Ohio

After interviewing my grandma and writing my paper, I realized that as we grow older, the things that are important to us don’t change, what changes is why those things are important to us.

—Emily Giffer, Our Lady Star of the Sea, Grosse Pointe Woods, Mich.

The media works to marginalize elders, often isolating them and their stories, and the wealth of knowledge that comes with their additional years of lived experiences. It also undermines the depth of children’s curiosity and capacity to learn and understand. When the worlds of elders and children collide, a classroom opens.

—Cristina Reitano, City College of San Francisco, San Francisco, Calif.

My values, although similar to my dad, only looked the same in the sense that a shadow is similar to the object it was cast on.

—Timofey Lisenskiy, Santa Monica High School, Santa Monica, Calif.

I can release my anger through writing without having to take it out on someone. I can escape and be a different person; it feels good not to be myself for a while. I can make up my own characters, so I can be someone different every day, and I think that’s pretty cool.

—Jasua Carillo, Wellness, Business, and Sports School, Woodburn, Ore. 

Notice how all the important things in his life are people: the people who he loves and who love him back. This is because “people are more important than things like money or possessions, and families are treasures,” says grandpa Pat. And I couldn’t agree more.

—Brody Hartley, Garrison Middle School, Walla Walla, Wash.  

Curiosity for other people’s stories could be what is needed to save the world.

—Noah Smith, Kent State University, Kent, Ohio

Peace to me is a calm lake without a ripple in sight. It’s a starry night with a gentle breeze that pillows upon your face. It’s the absence of arguments, fighting, or war. It’s when egos stop working against each other and finally begin working with each other. Peace is free from fear, anxiety, and depression. To me, peace is an important ingredient in the recipe of life.

—JP Bogan, Lane Community College, Eugene, Ore.

From A Teacher

Charles Sanderson

Wellness, Business and Sports School, Woodburn, Ore. 

The Birthday Gift

I’ve known Jodelle for years, watching her grow from a quiet and timid twelve-year-old to a young woman who just returned from India, where she played Kabaddi, a kind of rugby meets Red Rover.

One of my core beliefs as an educator is to show up for the things that matter to kids, so I go to their games, watch their plays, and eat the strawberry jam they make for the county fair. On this occasion, I met Jodelle at a robotics competition to watch her little sister Abby compete. Think Nerd Paradise: more hats made from traffic cones than Golden State Warrior ball caps, more unicorn capes than Nike swooshes, more fanny packs with Legos than clutches with eyeliner.

We started chatting as the crowd chanted and waved six-foot flags for teams like Mystic Biscuits, Shrek, and everyone’s nemesis The Mean Machine. Apparently, when it’s time for lunch at a robotics competition, they don’t mess around. The once-packed gym was left to Jodelle and me, and we kept talking and talking. I eventually asked her about the three things that matter to her most.

She told me about her mom, her sister, and her addiction—to horses. I’ve read enough of her writing to know that horses were her drug of choice and her mom and sister were her support network.

I learned about her desire to become a teacher and how hours at the barn with her horse, Heart, recharge her when she’s exhausted. At one point, our rambling conversation turned to a topic I’ve known far too well—her father.

Later that evening, I received an email from Jodelle, and she had a lot to say. One line really struck me: “In so many movies, I have seen a dad wanting to protect his daughter from the world, but I’ve only understood the scene cognitively. Yesterday, I felt it.”

Long ago, I decided that I would never be a dad. I had seen movies with fathers and daughters, and for me, those movies might as well have been Star Wars, ET, or Alien—worlds filled with creatures I’d never know. However, over the years, I’ve attended Jodelle’s parent-teacher conferences, gone to her graduation, and driven hours to watch her ride Heart at horse shows. Simply, I showed up. I listened. I supported.

Jodelle shared a series of dad poems, as well. I had read the first two poems in their original form when Jodelle was my student. The revised versions revealed new graphic details of her past. The third poem, however, was something entirely different.

She called the poems my early birthday present. When I read the lines “You are my father figure/Who I look up to/Without being looked down on,” I froze for an instant and had to reread the lines. After fifty years of consciously deciding not to be a dad, I was seen as one—and it felt incredible. Jodelle’s poem and recognition were two of the best presents I’ve ever received.

I  know that I was the language arts teacher that Jodelle needed at the time, but her poem revealed things I never knew I taught her: “My father figure/ Who taught me/ That listening is for observing the world/ That listening is for learning/Not obeying/Writing is for connecting/Healing with others.”

Teaching is often a thankless job, one that frequently brings more stress and anxiety than joy and hope. Stress erodes my patience. Anxiety curtails my ability to enter each interaction with every student with the grace they deserve. However, my time with Jodelle reminds me of the importance of leaning in and listening.

In the article “Three Things That Matter Most in Youth and Old Age” by Nancy Hill, she illuminates how we “live among such remarkable people, yet few know their stories.” For the last twenty years, I’ve had the privilege to work with countless of these “remarkable people,” and I’ve done my best to listen, and, in so doing, I hope my students will realize what I’ve known for a long time; their voices matter and deserve to be heard, but the voices of their tias and abuelitos and babushkas are equally important. When we take the time to listen, I believe we do more than affirm the humanity of others; we affirm our own as well.

Charles Sanderson has grounded his nineteen-year teaching career in a philosophy he describes as “Mirror, Window, Bridge.” Charles seeks to ensure all students see themselves, see others, and begin to learn the skills to build bridges of empathy, affinity, and understanding between communities and cultures that may seem vastly different. He proudly teaches at the Wellness, Business and Sports School in Woodburn, Oregon, a school and community that brings him joy and hope on a daily basis.

From   The Author: Response to Charles Sanderson

Dear Charles Sanderson,

Thank you for submitting an essay of your own in addition to encouraging your students to participate in YES! Magazine’s essay contest.

Your essay focused not on what is important to you, but rather on what is important to one of your students. You took what mattered to her to heart, acting upon it by going beyond the school day and creating a connection that has helped fill a huge gap in her life. Your efforts will affect her far beyond her years in school. It is clear that your involvement with this student is far from the only time you have gone beyond the classroom, and while you are not seeking personal acknowledgment, I cannot help but applaud you.

In an ideal world, every teacher, every adult, would show the same interest in our children and adolescents that you do. By taking the time to listen to what is important to our youth, we can help them grow into compassionate, caring adults, capable of making our world a better place.

Your concerted efforts to guide our youth to success not only as students but also as human beings is commendable. May others be inspired by your insights, concerns, and actions. You define excellence in teaching.

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Some Lessons I’ve Learned From Reflecting On Life In 150 Essays

As I look back over my last 149 essays, I see memories, heartbreaks, and joys, all poured into my essays of size 12 font. I see times I was feeling high on life, and simultaneously, times I was struggling and felt as though I was stuck in the dark.. But even more than a simple timeline of moments and checkpoints, I see someone trying desperately to make sense of a messy world full of complicated emotions. I see someone a little bit lost at times, a little bit curious, and also a bit hopeful – someone just trying her best to seek meaning, inspiration, and above all, healing. 

It is an understatement to say that writing has been therapeutic for me. When I have felt lonely, or afraid, or let down, I have often sought comfort in writing. Words have been magical – they have been a way to gain a new perspective on my life and on the lives of all of the people around me. Writing has unfailingly encouraged me to look twice at life – to examine what lies beneath the surface, rather than accepting things at face value. 

And when I look back at all of these thoughts I have spilled across the white pages of my MacBook, I see many themes that seem to pop into my life over and over again, with each passing year. These themes are mainly lessons – those that I have learned, and those that I am still learning (or relearning).  Looking over my writing, I can’t help but notice how as human beings, we are constantly learning. We never seem to stop changing, growing, or healing.  

While I do not have all of the answers (or any answers with certainty), I do hope that some of the thoughts I have gathered and the lessons I have learned through examining the world through words may resonate with you as well. I hope they can bring you some comfort or reassurance in the midst of the mountains and valleys of your own life. 

1. It can feel comforting to seek home in nostalgia – to live in our memories, to replay them over and over again, like little film strips that continue to roll on. But at some point, we have to remember that life is still happening and the earth is still spinning, right here, right now. At some point, we have to be here for ourselves and for our hearts in the present. We have to be brave enough to hope that the present and the future will be just as good, if not better, than the old memories we are living in.

2. I’m learning that joy doesn’t necessarily mean the absence of sadness, and grief doesn’t necessarily imply the absence of joy. Though we often want to choose an either o r, life is not quite as binary as we make it out to be.

3. I’m realizing that being at peace with life doesn’t mean that everything is perfect, or that we don’t have any troubles or tribulations or low energy nagging at our hearts. Being at peace doesn’t mean that life is wonderful, or that we aren’t stressed, or facing anxiety. More so, being at peace means finding some form of “okayness” amidst all of the parts of life that are not (yet) “okay.” It means sitting amidst the chaos and making the conscious decision to remain calm. To be okay. Ultimately, finding peace means acknowledging the storm and coexisting with it, rather than sitting in the eye of the tornado.

4. It’s the hardest lesson in the world, but sometimes, the best thing we can do is let them go. Sometimes we have to say goodbye to someone good and wait patiently for someone better. 

5. Something odd about life is that the right choices don’t always feel right in our bodies. Sometimes, though difficult, we have to find the courage within us to pursue what we need, rather than what we want in the present. We have to take care of ourselves by honoring what we know is best for us in the long run. And oftentimes, in the present, it really does hurt a lot. The pain doesn’t mean the decision is wrong. Sometimes the best choices can leave us let down and hurt. But later on, we will be thankful.  

6. I don’t believe that everything happens for a reason. I don’t believe in fate. But I do believe that we can give meaning to some of our hardest most heartbreaking moments. We don’t need to build an identity that is rooted in our grief or in our trauma or pain, but if or when we want to, we can allow the healing process to bring out our best. We can grow new, fresh roots, and we can choose to define ourselves by how we rise back up again.

7. We can’t expect others to heal us – no one can love us so much that we automatically love ourselves. But maybe, when someone does love us, they can remind us what love feels like. They can help us to believe that we are loveable. And this can be the first step of loving ourselves – knowing that we deserve to be loved.

8. Grief is ugly and painful and devastating. Grief is dark swollen eyes and tear-stained cheeks. Grief hurts.  But we cannot deny the sheer beauty that grief holds. We cannot deny that grief is, in some ways, a gift. To grieve means that we are blessed enough to have loved and to have been loved by someone special – and this is remarkable. Grief means we are missing someone – someone who touched our lives in an irreplaceable way. And thus, I’d like to believe that the sadness and grief we endure when we lose someone close to us is simply the price we pay for loving them. And there’s something so dear and precious about this.

9. As hard as it is to hear, some people aren’t meant to stay in our lives forever. They are passerbys, like boats in the night. And though they may only stay for a short while, they stay safely in our hearts indefinitely.  Temporary people can leave permanent footprints.

10. Anxiety and overthinking do not change the situation. They only turn a gentle rain shower into a hurricane.

11. We can miss someone, but we can’t lose ourselves when we lose them. We can miss them, but we can’t let our lives be over when they are gone. Because we still have our lives to live. And we still have so much love left in us to give. 12. We don’t need a reason to have hope – we don’t need evidence or logic, as much as we think we do. We don’t even need to fully understand or grasp what hope is. We just have to find it in our hearts to believe that hope exists. We have to bravely decide to give in to hope, even when we can’t see it or touch it – even when we don’t know if it is there. When life is dark, we have to believe that there is something still worth living for around the corner. And this belief – this hope – this is what will help us move forward. 

13. It’s okay to find home in another person. It’s one of the sweetest, purest parts of life. But somewhere along the way, we must also find home within ourselves.

14. We know we are healing when we piece back together our broken parts and turn them into something greater than what we had before.

15. Perhaps, when someone doesn’t love us or doesn’t fight for us, it isn’t actually a reflection of us. Perhaps their inability to love us does not mean that we are unloveable, or hard to love. Maybe it means that they have been hurt one too many times before and that their walls are now built high of concrete and stone. Or maybe it means that they have been defeated by love one too many times – maybe love continues to let them down, time and time again. And maybe, even if they want to love us, they simply cannot. And we can keep trying and trying to knock down those walls. But perhaps when they don’t love us, the very best thing we can do is to hug them close, wish them the best, and then walk away.  Because even if they were special, we each deserve someone who is ready to let us in fully.

16. Most of the time, when we think we need closure from someone else, what we truly need is closure from ourselves – permission from ourselves to let things be. To accept the ending and to understand that it’s time to let the ending stay an ending. We must find the strength to seek peace and healing on our own. Healing is our responsibility, not the responsibility of the person who hurt us.

17. Sometimes growth is quiet and subtle and doesn’t look like growth. Sometimes growth is simply viewing a situation from a fresh perspective. Sometimes growth is trying something new, despite whether or not it ends up being a good experience. Sometimes growth just means making it through each day and noticing one small good thing about the world each night. Some seasons are for making leaps and bounds, while others are simply for surviving and just being. Both seasons are important. Both are needed. 

18. How do we know when we are healing? I think we know that we are coming close when we feel immense gratitude that something happened, rather than devastated by the fact that it ended. 

19. We don’t always need to find the silver lining. Sometimes really crappy, awful things happen, and there is much more bad than good in the world. Sometimes we go through devastating, heartbreaking experiences that don’t have a silver lining, and the idea of trying to find one only hurts us further. In these really rough moments, we don’t need to search for the light. But maybe, when we are ready, we can remind ourselves that there is still light in the world. Maybe there’s no shining light in our situation, but there is still goodness somewhere out there. And hopefully knowing this will help us make it to the other side

Perhaps the secret isn’t avoiding pain or numbing ourselves from pain, but rather, putting our energy into cultivating joy and peace. Perhaps when we value joy over pain, life becomes a little bit easier. 

Read more Wellness .

About the author

Colleen George

“there can be magic in the messes” @apeaceofwerk

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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!

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The Better Good Life: An Essay on Personal Sustainability

Imagine a cherry tree in full bloom, its roots sunk into rich earth and its branches covered with thousands of blossoms, all emitting a lovely fragrance and containing thousands of seeds capable of producing many more cherry trees. The petals begin to fall, covering the ground in a blanket of white flowers and scattering the seeds everywhere.

Some of the seeds will take root, but the vast majority will simply break down along with the spent petals, becoming part of the soil that nourishes the tree — along with thousands of other plants and animals.

Looking at this scene, do we shake our heads at the senseless waste, mess and inefficiency? Does it look like the tree is working too hard, showing signs of strain or collapse? Of course not. But why not?

Well, for one thing, because the whole process is beautiful, abundant and pleasure producing: We enjoy seeing and smelling the trees in bloom, we’re pleased by the idea of the trees multiplying (and producing delicious cherries ), and everyone for miles around seems to benefit in the process.

The entire lifecycle of the cherry tree is rewarding, and the only “waste” involved is an abundant sort of nutrient cycling that only leads to more good things.

The entire lifecycle of the cherry tree is rewarding, and the only “waste” involved is an abundant sort of nutrient cycling that only leads to more good things. Best of all, this show of productivity and generosity seems to come quite naturally to the tree. It shows no signs of discontent or resentment — in fact, it looks like it could keep this up indefinitely with nothing but good, sustainable outcomes.

The cherry-tree scenario is one model that renowned designer and sustainable-development expert William McDonough uses to illustrate how healthy, sustainable systems are supposed to work. “Every last particle contributes in some way to the health of a thriving ecosystem,” he writes in his essay (coauthored with Michael Braungart), “The Extravagant Gesture: Nature, Design and the Transformation of Human Industry” (available at).

Rampant production in this scenario poses no problem, McDonough explains, because the tree returns all of the resources it extracts (without deterioration or diminution), and it produces no dangerous stockpiles of garbage or residual toxins in the process. In fact, rampant production by the cherry tree only enriches everything around it.

In this system and most systems designed by nature, McDonough notes, “Waste that stays waste does not exist. Instead, waste nourishes; waste equals food.”

If only we humans could be lucky and wise enough to live this way — using our resources and energy to such good effect; making useful, beautiful, extravagant contributions; and producing nothing but nourishing “byproducts” in the process.

If only we humans could be lucky and wise enough to live this way — using our resources and energy to such good effect; making useful, beautiful, extravagant contributions ; and producing nothing but nourishing “byproducts” in the process. If only our version of rampant production and consumption produced so much pleasure and value and so little exhaustion, anxiety, depletion and waste.

Well, perhaps we can learn. More to the point, if we hope to create a decent future for ourselves and succeeding generations, we must. After all, a future produced by trends of the present — in which children are increasingly treated for stress, obesity, high blood pressure and heart disease, and in which our chronic health problems threaten to bankrupt our economy  — is not much of a future.

We need to create something better. And for that to happen, we must begin to reconsider which parts of our lives contribute to the cherry tree’s brand of healthy vibrance and abundance, and which don’t.

The happy news is, the search for a more sustainable way of life can go hand in hand with the pursuit of a healthier, more rewarding life. And isn’t that the kind of life most of us are after?

In Search of Sustainability and Satisfaction

McDonough’s cherry-tree model represents several key principles of sustainability — including lifecycle awareness, no-waste nutrient cycling and a commitment to “it’s-all-connected” systems thinking (see “ See the Connection “). And it turns out that many of these principles can be usefully applied not just to natural resources and ecosystems, but to all systems — from frameworks for economic and industrial production to blueprints for individual and collective well-being.

For example, when we look at our lives through the lens of sustainability, we can begin to see how unwise short-term tradeoffs (fast food, skipped workouts, skimpy sleep, strictly-for-the-money jobs) produce waste (squandered energy and vitality, unfulfilled personal potential, excessive material consumption) and toxic byproducts (illness, excess weight , depression, frustration, debt).

We can also see how healthy choices and investments in our personal well-being can produce profoundly positive results that extend to our broader circles of influence and communities at large.

Conversely, we can also see how healthy choices and investments in our personal well-being can produce profoundly positive results that extend to our broader circles of influence and communities at large. When we’re  feeling our best and overflowing with energy and optimism, we tend to be of greater service and support to others. We’re clearer of mind, meaning we can identify opportunities to reengineer the things that aren’t working in our lives. We can also more fully appreciate and emphasize the things that are (as opposed to feeling stuck in a rut , down in the dumps, unappreciated or entitled to something we’re not getting).

When you look at it this way, it’s not hard to see why sustainability plays such an important role in creating the conditions of a true “ good life ”: By definition, sustainability principles discourage people from consuming or destroying resources at a greater pace than they can replenish them. They also encourage people to notice when buildups and depletions begin occurring and to correct them as quickly as possible.

As a result, sustainability-oriented approaches tend to produce not just robust, resilient individuals , but resilient and regenerative societies — the kind that manage to produce long-term benefits for a great many without undermining the resources on which those benefits depend. (For a thought-provoking exploration of how and why this has been true historically, read Jared Diamond’s excellent book Collapse: How Societies Choose to Fail or Succeed .)

The Good Life Gone Bad

So, what exactly is a “good life”? Clearly, not everyone shares the same definition, but most of us would prefer a life filled with experiences we find pleasing and worthwhile and that contribute to an overall sense of well-being.

We’d prefer a life that feels good in the moment, but that also lays the ground for a promising future — a life, like the cherry tree’s, that contributes something of value and that benefits and enriches the lives of others, or at least doesn’t cause them anxiety and harm.

Unfortunately, historically, our pursuit of the good life has focused on increasing our material wealth and upgrading our socioeconomic status in the short term (learn more at “ What Is Affluenza? “). And, in the big picture, that approach has not turned out quite the way we might have hoped.

For too many, the current version of “the good life” involves working too-long hours and driving too-long commutes. It has us worrying and running ourselves ragged.

For too many, the current version of “the good life” involves working too-long hours and driving too-long commutes. It has us worrying and running ourselves ragged, overeating to soothe ourselves, watching TV to distract ourselves, binge-shopping to sate our desire for more, and popping prescription pills to keep troubling symptoms at bay. This version of “the good life” has given us only moments a day with the people we love, and virtually no time or inclination to participate as citizens or community members.

It has also given us anxiety attacks; obesity; depression ; traffic jams; urban sprawl; crushing daycare bills; a broken healthcare system; record rates of addiction, divorce and incarceration; an imploding economy; and a planet in peril.

From an economic standpoint, we’re more productive than we’ve ever been. We’ve focused on getting more done in less time. We’ve surrounded ourselves with technologies designed to make our lives easier, more comfortable and more amusing.

Yet, instead of making us happy and healthy, all of this has left a great many of us feeling depleted, lonely, strapped, stressed and resentful. We don’t have enough time for ourselves, our loved ones, our creative aspirations or our communities. And in the wake of the bad-mortgage-meets-Wall-Street-greed crisis, much of the so-called value we’ve been busy creating has seemingly vanished before our eyes, leaving future generations of citizens to pay almost inconceivably huge bills.

The conveniences we’ve embraced to save ourselves time have reduced us to an unimaginative, sedentary existence that undermines our physical fitness and mental health and reduces our ability to give our best gifts.

Meanwhile, the quick-energy fuels we use to keep ourselves going ultimately leave us feeling sluggish, inflamed and fatigued. The conveniences we’ve embraced to save ourselves time have reduced us to an unimaginative, sedentary existence that undermines our physical fitness and mental health and reduces our ability to give our best gifts. (Not sure what your best gift is? See “ Play to Your Strengths ” for more.)

Our bodies and minds are showing the telltale symptoms of unsustainable systems at work — systems that put short-term rewards ahead of long-term value. We’re beginning to suspect that the costs we’re incurring could turn out to be unacceptably high if we ever stop to properly account for them, which some of us are beginning to do.

Accounting for What Matters

Defining the good life in terms of productivity, material rewards and personal accomplishment is a little like viewing the gross domestic product (GDP) as an accurate measurement of social and economic progress.

In fact, the GDP is nothing more than a gross tally of products and services bought and sold, with no distinctions between transactions that enhance well-being and transactions that diminish it, and no accounting for most of the “externalities” (like losses in vitality, beauty and satisfaction) that actually have the greatest impact on our personal health and welfare.

We’d balk if any business attempted to present a picture of financial health by simply tallying up all of its business activity — lumping income and expense, assets and liabilities, and debits and credits together in one impressive, apparently positive bottom-line number (which is, incidentally, much the way our GDP is calculated).

Yet, in many ways, we do the same kind of flawed calculus in our own lives — regarding as measures of success the gross sum of the to-dos we check off, the salaries we earn, the admiration we attract and the rungs we climb on the corporate ladder.

But not all of these activities actually net us the happiness and satisfaction we seek, and in the process of pursuing them, we can incur appalling costs to our health and happiness. We also make vast sacrifices in terms of our personal relationships and our contributions to the communities, societies and environments on which we depend.

This is the essence of unsustainability , the equivalent of a cherry tree sucking up nutrients and resources and growing nothing but bare branches, or worse — ugly, toxic, foul-smelling blooms. So what are our options?

Asking the Right Questions

In the past several years, many alternative, GDP-like indexes have emerged and attempted to more accurately account for how well (or, more often, how poorly) our economic growth is translating to quality-of-life improvements.

Measurement tools like the Genuine Progress Indicator (GPI), developed by Redefining Progress, a nonpartisan public-policy and economic think tank, factor in well-being and quality-of-life concerns by considering both positive and negative impacts of various products and services. They also measure more impacts overall (including impacts on elements of “being” and “doing” vs. just “having”). And they evaluate whether various financial expenditures represent a net gain or net loss — not just in economic terms, but also in human, social and ecological ones (see “Sustainable Happiness,” below).

Perhaps it’s time to consider our personal health and well-being in the same sort of broader context — distinguishing productive activities from destructive ones, and figuring the true costs and unintended consequences of our choices into the assessment of how well our lives are working.

To that end, we might begin asking questions like these:

• Where, in our rush to accomplish or enjoy “more” in the short run, are we inadvertently creating the equivalent of garbage dumps and toxic spills (stress overloads, health crises, battered relationships, debt) that will need to be cleaned up later at great (think Superfund) effort and expense?
• Where, in our impatience to garner maximum gains in personal productivity, wealth or achievement in minimum time, are we setting the stage for bailout scenarios down the road? (Consider the sacrifices endured by our families, friends and colleagues when we fall victim to a bad mood, much less a serious illness or disabling health condition.)
• Where, in an attempt to avoid uncertainty, experimentation or change , are we burning through our limited and unrenewable resource of time (staying at jobs that leave us depleted, for example), rather than striving to harness our bottomless stores of purpose-driven enthusiasm (by, say, pursuing careers or civic duties of real meaning)?
• Where are we making short-sighted choices or non-choices (about our health, for example) that sacrifice the resources we need (energy, vitality, clear focus) to make progress and contributions in other areas of our lives?

In addition to these assessments, we can also begin imagining what a better alternative would look like:

• What might be possible if we embraced a different version of the good life — the kind of good life in which the vast majority of our choices both feel good and do good?
• What if we took a systems view of our life , acknowledging how various inputs and outputs play out (for better or worse) over time? What if we fully considered how those around us are affected by our choices now and in the long term?
• What if we embraced more choices that honor our true nature, that gave us more opportunities to use our talents and enthusiasms in the service of a higher purpose?

One has to wonder how many of our health and fitness challenges would evaporate under such conditions — how many compensatory behaviors (overeating, hiding out, numbing out) would simply no longer have a draw.

How many health-sustaining behaviors would become easy and natural choices if each of us were driven by a strong and joyful purpose , and were no longer saddled with the stress and dissatisfaction inherent in the lives we live now?

Think about the cherry-tree effect implicit in such a scenario: each of us getting our needs met, fulfilling our best potential, living at full vitality, and contributing to healthy, vital, sustainable communities in the process.

If it sounds a bit idealistic, that’s probably because it describes an ideal distant enough from our current reality to provoke a certain amount of hopelessness. But that doesn’t mean it’s entirely unrealistic. In fact, it’s a vision that many people are increasingly convinced is the only kind worth pursuing.

Turning the Corner

Maybe it has something to do with how many of our social, economic and ecological systems are showing signs of extreme strain. Maybe it’s how many of us are sick and tired of being sick and tired — or of living in a culture where everyone else seems sick and tired. Maybe it’s the growing realization that no matter how busy and efficient we are, if our efforts don’t feed us in a deep way, then all that output may be more than a little misguided. Whatever the reason, a lot of us are asking: If our rampant productivity doesn’t make us happy, doesn’t allow for calm and creativity, doesn’t give us an opportunity to participate in a meaningful way — then, really, what’s the point?

These days, it seems that more of us are taking a keen interest in seeking out better ways, and seeing the value of extending the lessons of sustainability beyond the natural world and into our own perspectives on what the good life is all about.

In her book MegaTrends 2010: The Rise of Conscious Capitalism , futurist Patricia Aburdene describes a hopeful collection of social and economic trends shaped by a large and influential subset of the American consuming public. What these 70 million individuals have in common, she explains, are some very specific values-driven behaviors — most of which revolve around seeking a better, deeper, more meaningful and sustainable quality of life (discover the four pillars or meaning at “ How to Build a Meaningful Life “).

[“Conscious Consumers” balance] short-term desires and conveniences with long-term well-being — not just their own, but that of their local and larger communities, and of the planet as a whole.

These “Conscious Consumers,” as Aburdene characterizes them, are more carefully weighing material and economic payoffs against moral and spiritual ones. They are balancing short-term desires and conveniences with long-term well-being — not just their own, but that of their local and larger communities, and of the planet as a whole. They are acting, says Aburdene, out of a sort of “enlightened self-interest,” one that is deeply rooted in concerns about sustainability in all its forms.

“Enlightened self-interest is not altruism,” she explains. “It’s self-interest with a wider view. It asks: If I act in my own self-interest and keep doing so, what are the ramifications of my choices? Which acts — that may look fine right now — will come around and bite me and others one year from now? Ten years? Twenty-five years?”

In other words, Conscious Consumers are not merely consumers, but engaged and concerned individuals who think in terms of lifecycles, who perceive the subtleties and complexities of interconnected systems .

As John Muir famously said: “When one tugs at a single thing in nature, he finds it attached to the rest of the world.” Just as the cherry tree is tethered in a complex ecosystem of relationships, so are we.

Facing Reality

When we live in a way that diminishes us or weighs us down — whether as the result of poor physical health and fitness, excess stress and anxiety, or any compromise of our best potential — we inevitably affect countless other people and systems whose well-being relies on our own.

For example, if we don’t have the time and energy to make food for ourselves and our families, we end up eating poorly, which further diminishes our energy, and may also result in our kids having behavior or attention problems at school, undermining the quality of their experience there, and potentially creating problems for others.

As satisfaction and well-being go down, need and consumption go up.

If we skimp on sleep and relaxation in order to “get more done,” we court illness and depression, risking both our own and others’ productivity and happiness in the process and diminishing the creativity with which we approach challenges.

At the individual level, unsustainable choices create strain and misery. At the collective level, they do the same thing, with exponential effect. Because, when not enough of us are living like thriving cherry trees, cycles of scarcity (rather than abundance) ensue. Life gets harder for everyone. As satisfaction and well-being go down, need and consumption go up. Our sense of “enough” becomes distorted.

Taking Full Account

The basic question of sustainability is this: Can you keep doing what you’re doing indefinitely and without ill effect to yourself and the systems on which you depend — or are you (despite short-term rewards you may be enjoying now, or the “someday” relief you’re hoping for) on a likely trajectory to eventual suffering and destruction?

When it comes to the ecology of the planet, this question has become very pointed in recent years. But posed in the context of our personal lives, the question is equally instructive: Are we living like the cherry tree — part of a sustainable and regenerative cycle — or are we sucking up resources, yet still obsessed with what we don’t have? Are we continually generating new energy, vitality, generosity and personal potential , or wasting it?

We can work just so hard and consume just so much before we begin to experience both diminishing personal returns and increasing degenerative costs.

The human reality, in most cases, isn’t quite as pretty as the cherry tree in full bloom. We can work just so hard and consume just so much before we begin to experience both diminishing personal returns and increasing degenerative costs. And when enough of us are in a chronically diminished state of well-being, the effect is a sort of social and moral pollution — the human equivalent of the greenhouse gasses that threaten our entire ecosystem.

Accounting for these soft costs, or even recognizing them as relevant externalities, is not something we’ve been trained to do well. But all that is changing — in part, because many of us are beginning to realize that much of what we’ve been sold in the name of “progress” is now looking like anything but. And, in part, because we’re starting to believe that not only might there be a better way, but that the principles for creating it are staring us right in the face.

By making personal choices that respect the principles of sustainability, we can interrupt the toxic cycles of overconsumption and overexertion. Ultimately, when confronted with the possibility of a better quality of life and more satisfying expression of our potential, the primary question becomes not just can we continue living the way we have been, but perhaps just as important, why would we even want to ?

If the approach we’ve been taking appears likely to make us miserable (and perhaps extinct), then it makes sense to consider our options. How do we want to live for the foreseeable and sustainable future, and what are the building blocks for that future? What would it be like to live in a community where most people were overflowing with vitality and looking for ways to be of service to others?

While no one expert or index or council claims to have all the answers to that question, when it comes to discerning the fundamentals of the good life, nature conveniently provides most of the models we need. It suggests a framework by which we can better understand and apply the principles of sustainability to our own lives. Now it’s up to us to apply them.

Make It Sustainable

Here are some right-now changes you can make to enhance and sustain your personal well-being:

1. Rethink Your Eating.

Look beyond meal-to-meal concerns with weight. Aim to eat consciously and selectively in keeping with the nourishment you want to take in, the energy and personal gifts you want to contribute, and the influence you want to have on the world around you.

To that end, you might start eating less meat, or fewer packaged foods, or you might start eating regularly so that you have enough energy to exercise (and so that your low blood sugar doesn’t negatively affect your mood and everyone around you).

You also might start packing your lunch, suggests money expert Vicki Robin: Not only will you have more control over what and how you eat, but the money you’ll save over the course of a career can amount to a year’s worth of work. “Bringing your lunch saves you a year of your life,” she says.

2. Set a Regular Bedtime

Having a target bedtime can help you get the sleep you need to be positive and productive, and to avoid becoming depleted and depressed. Research confirms that adequate sleep is essential to clear thinking, balanced mood, healthy metabolism, strong immunity, optimal vitality and strong professional performance.

Research also shows that going to bed earlier provides a higher quality of rest than sleeping in, so get your hours at the start of the night. By taking care of yourself in this simple way, you lay the groundwork for all kinds of regenerative (vs. depleting) cycles.

3. Own Your Outcomes

If there are parts of your life you don’t like — parts that feel toxic, frustrating or wasteful to you — be willing to trace the outcomes back to their origins, including your choices around self-care , seeking help, balancing priorities and sticking to your core values.

Also examine the full range of outputs and impacts: What waste or damage is occurring as a result of this area of unresolved challenge? Who else and what else in your life might be paying too-high a price for the scenario in question? If you’re unsure about whether or not a choice or an activity you’re involved in is sustainable, ask yourself the following questions:

• Given the option, would I do or choose this again? Would I do it indefinitely?
• How long can I keep this up, and at what cost — not just to me, but to the other people and systems I care about?
• What have I sacrificed to get here; what will it take for me to continue? Are the rewards worth it, even if the other areas of my life suffer?

Sustainable Happiness

Not all growth and productivity represent progress, particularly if you consider happiness and well-being as part of the equation. The growing gap between our gross domestic product and Genuine Progress Indicator (as represented below) suggests we could be investing our resources with far happier results.

Data source: Redefining Progress, rprogress.org . Chart graphic courtesy of Yes! magazine.

Learn more about the most reliable, sustainable sources of happiness and well-being in the Winter 2009 issue of Yes! magazine, available at www.yesmagazine.org .

Learning From Nature

What can we learn from ecological sustainability about the best ways to balance and sustain our own lives? Here are a few key lessons:

• Everything is in relationship with everything else. So overdrawing or overproducing in one area tends to negatively affect other areas. An excessive focus on work can undermine your relationship with your partner or kids. Diminished physical vitality or low mood can affect the quality of your work and service to others.
• What comes around goes around. Trying to “cheat” or “skimp” or “get away with something” in the short term generally doesn’t work because the true costs of cheating eventually become painfully obvious. And very often the “cleanup” costs more and takes longer than it would have to simply do the right thing in the first place.
• Waste not, want not. Unpleasant accumulations or unsustainable drains represent opportunities for improvement and reinvention. Nature’s models of nutrient cycling show us that what looks like waste can become food for a process we simply haven’t engaged yet: Anxiety may be nervous energy that needs to be burned off, or a nudge to do relaxation and self-inquiry exercises that will churn up new insights and ideas. Excess fat may be fuel for enjoyable activities we’ve resisted doing or haven’t yet discovered — or a clue that we’re hungry for something other than food. The clutter in our homes may represent resources that we haven’t gotten around to sharing. Look for ways to put waste and excess to work, and you may discover all kinds of “nutrients” just looking for attention. (See “ The Emotional Toll of Clutter “.)

The Sustainable Self

Connie Grauds, RPh, is a pharmacist who combines her Western medical training with shamanic teachings, and in her view, we get caught in wearying patterns primarily because of fear . “Energy-depleting thoughts and feelings underlie energy-depleting habits,” Grauds writes in her book  The Energy Prescription , cowritten with Doug Childers. She says that we often burn ourselves out because we’re unconsciously afraid of what will happen if we don’t.

Grauds uses the shamanic term “susto” to describe our anxious response to external situations we can’t control — the traffic jam, the work deadline, the pressure to buy stuff we don’t really need. “Susto” triggers the body’s fight-or-flight response, which encourages short-term, unconscious reactions to stress. When we shift to a more internal focus, tuning in to our body’s physical and emotional signals more reflectively, we act from what Grauds calls our “sustainable self.” She says the sustainable self can be accessed anytime with a simple four-step process:

• Take a deep breath ;
• Feel your body;
• Notice your thoughts, and then;
• Recognize that you are connected to a larger network of energy .

“A sustainable self recognizes and embraces its interdependent relationship to life,” she says, explaining that when we get our energy from controlling external circumstances we’re bound to collapse eventually, but when we’re connected to our internal reserves, we can be much more effective. “By consistently doing things that replenish us and not doing things that needlessly deplete us,” Grauds writes, “we access and conduct the energy we need to make and sustain positive changes and function at peak levels.”

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1000-Word Philosophy: An Introductory Anthology

Philosophy, One Thousand Words at a Time

The Meaning of Life: What’s the Point?

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

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

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

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

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

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

1. Questioning the Question

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

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

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

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

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

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

2. Supernaturalism

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

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

3. Nihilism

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

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

4. Naturalism

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

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

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

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

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

5. Conclusion

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

forty-two .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Adams, Douglas (2017). The Hitchhiker’s Guide to the Galaxy . Del Rey. Originally published in 1979.

Ayer, A.J. (2008). “The Claims of Philosophy.” In: E.D. Klemke and Seven M. Cahn, eds. The Meaning of Life, Third Edition . Oxford University Press: 199-202.

Beauvoir, Simone de (2018). The Ethics of Ambiguity . Open Road Media. Originally published in French in 1947.

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

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

Camus, Albert (1992). The Rebel . Vintage. Originally published in French in 1951.

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.

Gosetti-Ferencei, Jennifer Anna (2020). On Being and Becoming: An Existentialist Approach to Life . Oxford University Press.

Hosseini, Reza (2015). Wittgenstein and Meaning in Life . Palgrave Macmillan.

Kahane, Guy (2014). “Our Cosmic Insignificance.” Noûs 48(4): 745–772.

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

— (1997). “Why Has the Question of the Meaning of Life Arisen in the Last Two and a Half Centuries?” Philosophy Today 41(2): 263-269.

Marquard, Odo (1991). “On the Dietetics of the Expectation of Meaning.” In: In Defense of the Accidental . Translated by Robert M. Wallace. Oxford University Press: 29-49.

Messerly, John (2022). Short Essays on Life, Death, Meaning, and the Far Future .

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

— (2021). “The Meaning of Life.” The Stanford Encyclopedia of Philosophy (Winter 2022 Edition), Edward N. Zalta & Uri Nodelman (eds.).

Nagel, Thomas (1971). “The Absurd,” Journal of Philosophy 68(20): 716-727.

— (1989). The View From Nowhere . Oxford University Press.

Nielsen, Kai (2008). “Linguistic Philosophy and ‘The Meaning of Life.’” In: E.D. Klemke and Seven M. Cahn, eds. The Meaning of Life, Third Edition . Oxford University Press: 203-219.

Nietzsche, Friedrich (2001). The Gay Science . Translated by Josephine Nauckhoff. Cambridge University Press. Originally published in German in 1882.

Nozick, Robert (1981). Philosophical Explanations . Harvard University Press.

— (2018), “Philosophy and the Meaning of Life,” in: E.D. Klemke and Seven M. Cahn, eds. The Meaning of Life, Fourth Edition . Oxford University Press: 197-204.

O’Brien, Wendell. “The Meaning of Life: Early Continental and Analytic Perspectives.” Internet Encyclopedia of Philosophy . Last Accessed 12/19/2022.

Preston-Roedder, Ryan (2022). “Living with absurdity: A Nobleman’s guide,” Philosophy and Phenomenological Research (Early View) .

Prinzing, Michael M. (2021). “The Meaning of ‘Life’s Meaning,’” Philosopher’s Imprint 21(3).

Sartre, Jean-Paul (2021). Being and Nothingness . Washington Square Press. Originally published in French in 1943.

Schlick, Moritz (2017). “On the Meaning of Life,” in: In: E.D. Klemke and Seven M. Cahn, eds. The Meaning of Life, Third Edition . Oxford University Press: 56-65. Originally published in 1927.

Seachris, Joshua. “The Meaning of Life: Contemporary Analytic Perspectives.” Internet Encyclopedia of Philosophy . Last Accessed 12/19/2022.

— (2009). “The Meaning of Life as Narrative.” Philo 12(1): 5-23.

Setiya, Kieran (2022). Life is Hard: How Philosophy Can Help Us Find Our Way . Riverhead Books.

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.

Stevenson, Chad Mason (2022). “Anything Can Be Meaningful.” Philosophical Papers (forthcoming).

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

Thomas, Joshua Lewis (2019). “Meaningfulness as Sensefulness,” Philosophia 47: 1555-1577.

Tolstoy, Leo (2005). A Confession . Translated by Aylmer Maude. Dover. 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.

Williams, Bernard (1973). “The Makropulos case: reflections on the tedium of immortality.” In: Problems of the Self: Philosophical Papers, 1956-1972 . Cambridge University Press: 82-100.

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.

Zhuangzi (2013). The Complete Works of Zhuangzi . Translated by Burton Watson. Columbia University Press.

Related Essays

Meaning in Life: What Makes Our Lives Meaningful? by Matthew Pianalto

Existentialism by Addison Ellis

Camus on the Absurd: The Myth of Sisyphus by Erik Van Aken

Nietzsche and the Death of God by Justin Remhof

Is Death Bad? Epicurus and Lucretius on the Fear of Death by Frederik Kaufman

Ancient Cynicism: Rejecting Civilization and Returning to Nature by G. M. Trujillo, Jr.

The Badness of Death by Duncan Purves

Is Immortality Desirable? by Felipe Pereira

Hope by Michael Milona & Katie Stockdale

Ethical Realism by Thomas Metcalf

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About the Author

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

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What Does It Mean to Live the Good Life?

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• Philosophical Theories & Ideas
• Major Philosophers
• Ph.D., Philosophy, The University of Texas at Austin
• M.A., Philosophy, McGill University
• B.A., Philosophy, University of Sheffield

What is “the good life”? This is one of the oldest philosophical questions . It has been posed in different ways—How should one live? What does it mean to “live well”?—but these are really just the same question. After all, everyone wants to live well, and no one wants “the bad life.”

But the question isn’t as simple as it sounds. Philosophers specialize in unpacking hidden complexities, and the concept of the good life is one of those that needs quite a bit of unpacking.

The Moral Life

One basic way we use the word “good” is to express moral approval. So when we say someone is living well or that they have lived a good life, we may simply mean that they are a good person, someone who is courageous, honest, trustworthy, kind, selfless, generous, helpful, loyal, principled, and so on.

They possess and practice many of the most important virtues. And they don’t spend all their time merely pursuing their own pleasure; they devote a certain amount of time to activities that benefit others, perhaps through their engagement with family and friends, or through their work, or through various voluntary activities.

This moral conception of the good life has had plenty of champions. Socrates and Plato both gave absolute priority to being a virtuous person over all other supposedly good things such as pleasure, wealth, or power.

In Plato’s dialogue Gorgias , Socrates takes this position to an extreme. He argues that it is much better to suffer wrong than to do it; that a good man who has his eyes gouged out and is tortured to death is more fortunate than a corrupt person who has used wealth and power dishonorably.

In his masterpiece, the Republic , Plato develops this argument in greater detail. The morally good person, he claims, enjoys a sort of inner harmony, whereas the wicked person, no matter how rich and powerful he may be or how many pleasure he enjoys, is disharmonious, fundamentally at odds with himself and the world.

It is worth noting, though, that in both the Gorgias and the Republic , Plato bolsters his argument with a speculative account of an afterlife in which virtuous people are rewarded and wicked people are punished.

Many religions also conceive of the good life in moral terms as a life lived according to God’s laws. A person who lives this way—obeying the commandments and performing the proper rituals—is pious . And in most religions, such piety will be rewarded. Obviously, many people do not receive their reward in this life.

But devout believers are confident that their piety will not be in vain. Christian martyrs went singing to their deaths confident that they would soon be in heaven. Hindus expect that the law of karma will ensure that their good deeds and intentions will be rewarded, while evil actions and desires will be punished, either in this life or in future lives.

The Life of Pleasure

The ancient Greek philosopher Epicurus was one of the first to declare, bluntly, that what makes life worth living is that we can experience pleasure. Pleasure is enjoyable, it’s fun, it’s...well...pleasant! The view that pleasure is the good, or, to put I another way, that pleasure is what makes life worth living, is known as hedonism .

The word “hedonist,” when applied to a person, has slightly negative connotations. It suggests that they are devoted to what some have called the “lower” pleasures such as sex, food, drink, and sensual indulgence in general.

Epicurus was thought by some of his contemporaries to be advocating and practicing this sort of lifestyle, and even today an “epicure” is someone who is especially appreciative of food and drink. But this is a misrepresentation of Epicureanism. Epicurus certainly praised all kinds of pleasures. But he didn’t advocate that we lose ourselves in sensual debauchery for various reasons:

• Doing so will probably reduce our pleasures in the long run since over-indulgence tends to cause health problems and limit the range of pleasure we enjoy.
• The so-called “higher” pleasures such as friendship and study are at least as important as “pleasures of the flesh."
• The good life has to be virtuous. Although Epicurus disagreed with Plato about the value of pleasure, he fully agreed with him on this point.

Today, this hedonistic conception of the good life is arguably dominant in Western culture. Even in everyday speech, if we say someone is “living the good life,” we probably mean that they enjoying lots of recreational pleasures: good food, good wine, skiing, scuba diving, lounging by the pool in the sun with a cocktail and a beautiful partner.

What is key to this hedonistic conception of the good life is that it emphasizes subjective experiences . On this view, to describe a person as “happy” means that they “feel good,” and a happy life is one that contains many “feel good” experiences.

The Fulfilled Life

If Socrates emphasizes virtue and Epicurus emphasizes pleasure, another great Greek thinker, Aristotle , views the good life in a more comprehensive way. According to Aristotle, we all want to be happy.

We value many things because they are a means to other things. For instance, we value money because it enables us to buy things we want; we value leisure because it gives us time to pursue our interests. But happiness is something we value not as a means to some other end but for its own sake. It has intrinsic value rather than instrumental value.

So for Aristotle , the good life is a happy life. But what does that mean? Today, many people automatically think of happiness in subjectivist terms: To them, a person is happy if they are enjoying a positive state of mind, and their life is happy if this is true for them most of the time.

There is a problem with this way of thinking about happiness in this way, though. Imagine a powerful sadist who spends much of his time gratifying cruel desires. Or imagine a pot-smoking, beer-guzzling couch potato who does nothing but sit around all day watching old TV shows and playing video games. These people may have plenty of pleasurable subjective experiences. But should we really describe them as “living well”?

Aristotle would certainly say no. He agrees with Socrates that to live the good life one must be a morally good person. And he agrees with Epicurus that a happy life will involve many and varied pleasurable experiences. We can’t really say someone is living the good life if they are often miserable or constantly suffering.

But Aristotle’s idea of what it means to live well is objectivist rather than subjectivist. It isn’t just a matter of how a person feels inside, although that does matter. It’s also important that certain objective conditions be satisfied.

For instance:

• Virtue: They must be morally virtuous.
• Health: They should enjoy good health and reasonably long life.
• Prosperity: They should be comfortably off (for Aristotle this meant affluent enough so that they don’t need to work for a living doing something that they would not freely choose to do.)
• Friendship: They must have good friends. According to Aristotle human beings are innately social; so the good life can’t be that of a hermit , a recluse, or a misanthrope.
• Respect: They should enjoy the respect of others. Aristotle doesn’t think that fame or glory is necessary; in fact, a craving for fame can lead people astray, just as the desire for excessive wealth can. But ideally, a person’s qualities and achievements will be recognized by others.
• Luck: They need good luck. This is an example of Aristotle’s common sense. Any life can be rendered unhappy by tragic loss or misfortune.
• Engagement: They must exercise their uniquely human abilities and capacities. This is why the couch potato is not living well, even if they report that they are content. Aristotle argues that what separates human beings from the other animals is the human reason. So the good life is one in which a person cultivates and exercises their rational faculties by, for instance, engaging in scientific inquiry, philosophical discussion, artistic creation, or legislation. Were he alive today he might well include some forms of technological innovation.

If at the end of your life you can check all these boxes then you could reasonably claim to have lived well, to have achieved the good life. Of course, the great majority of people today do not belong to the leisure class as Aristotle did. They have to work for a living.

But it’s still true that we think the ideal circumstance is to be doing for a living what you would choose to do anyway. So people who are able to pursue their calling are generally regarded as extremely fortunate.

The Meaningful Life

Recent research shows that people who have children are not necessarily happier than people who don’t have children. Indeed, during the child-raising years, and especially when children have turned into teenagers, parents typically have lower levels of happiness and higher levels of stress. But even though having children may not make people happier, it does seem to give them the sense that their lives are more meaningful.

For many people, the well-being of their family, especially their children and grandchildren, is the main source of meaning in life. This outlook goes back a very long way. In ancient times, the definition of good fortune was to have lots of children who do well for themselves.

But obviously, there can be other sources of meaning in a person’s life. They may, for instance, pursue a particular kind of work with great dedication: e.g. scientific research, artistic creation, or scholarship. They may devote themselves to a cause: e.g. fighting against racism or protecting the environment. Or they may be thoroughly immersed in and engaged with some particular community: e.g. a church, a soccer team, or a school.

The Finished Life

The Greeks had a saying: Call no man happy until he’s dead. There is wisdom in this. In fact, one might want to amend it to: Call no man happy until he’s long dead. For sometimes a person can appear to live a fine life, and be able to check all the boxes—virtue, prosperity, friendship, respect, meaning, etc.—yet eventually be revealed as something other than what we thought they were.

A good example of this Jimmy Saville, the British TV personality who was much admired in his lifetime but who, after he died, was exposed as a serial sexual predator.

Cases like this bring out the great advantage of an objectivist rather than a subjectivist notion of what it means to live well. Jimmy Saville may have enjoyed his life. But surely, we would not want to say that he lived the good life. A truly good life is one that is both enviable and admirable in all or most of the ways outlined above.

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The Meaning of Life

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

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

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

1. The Meaning of “Meaning”

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

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

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

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

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

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

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

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

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

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

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

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

2. Supernaturalism

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

3. Naturalism

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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• Essay on ‘Life’ for Students in English

About the Topic

Life is a single word with many different connotations and meanings. Above all, life is about more than just being; it's also about how one defines that existence. As a result, it's vital to think about life from several angles. Philosophers, academics, poets, and authors have written extensively about what it means to live and, more significantly, what are the essential elements that characterize one's existence. This exercise has, of course, been done in a variety of ways. While philosophers sought to understand the meaning and purpose of people's lives, poets and authors recorded the diversity of life at various times. As a result, life is likely to be more than exciting.

Life- Essay- Introduction

The adventure of living in the path of life. We are born, live our lives, and eventually pass away with time. We are attempting to shape our lives in this way. Everyone's life is different. Some people have a lot of problems in life, while others do not. Those who have never faced adversity in their lives have one perspective on life. Those that struggle in life have a different perspective. Life is frequently described as priceless. The various ways in which people seek to save lives reveal this even more clearly.

Every day, doctors and scientists try to discover innovative treatments that will help people live longer lives. Life is full of both joys and disasters. The ups and downs of life are what they're called. Without them, life is just a never-ending war that can be won at any time. To overcome one's grief, it is necessary to find happiness in one's life. Only then does life appear to be lovely? 

Students in Classes 1-6 can utilize this essay for their respective exams.0

FAQs on Essay on ‘Life’ for Students in English

1. What are tips to write a good essay on Life in English for students?

What is the best way to compose an essay? This is quite a difficult and important question asked by many students. For a variety of reasons, many different types of writing are considered "excellent." There is no such thing as a writing formula or programme. For students and expository writing, the traits listed above are very crucial.

Another attribute that isn't on this list yet is extremely significant is inventiveness. The best writing carries part of the author's personality and uniqueness. Follow the rules below, but always strive to make your writing your own.

An essay’s center should concentrate on a single obvious primary theme. Each paragraph should have a different core theme or topic sentence.

The main point of the work should be supported or expanded upon in each paragraph. The essential point of each paragraph should be identified and proven using examples, facts, and descriptions.

Each paragraph in an essay should be related to the main theme. A single point should be the focus of each paragraph.

An essay or paper that is properly organized should flow smoothly and "stick" together. To put it another way, the reader should be able to understand the text.

A paper should be written in whole sentences with few errors in grammatically correct standard English.

2. What is the importance of writing essays on life?

Writing essays helps students develop important abilities and functions in their education, making them more useful. One, writing essays allows students to practise and improve abilities that they can apply throughout their academic careers and into their careers. For example,

One can improve their reading and writing skills, as well as their capacity to think, organize thoughts, and communicate effectively.

Two, it enables students to develop a formal and orderly writing style that reliably conveys information. 

Three, it aids in the organization of your thoughts on what you're learning, the development of vocabulary, and the development of a distinct writing style.

Improving writing skills also aids in the development of the writing skills required to complete additional writing projects.

Writing about life will help students to understand the importance of life and it will lead them to do self retrospection and they can bring positive change in their life.

3. What lesson do students get about the quality of life by writing life essays?

Above all, optimism is the most effective strategy to improve one's quality of life. Job performance, self-confidence, creativity, and abilities all improve when people are optimistic. A positive individual may undoubtedly overcome significant obstacles.

Meditation is another effective approach to improve the quality of one's life. Meditation almost certainly allows a person to reflect on his or her past experiences. This way, one can avoid making the same mistakes as before. It also provides an individual with peace of mind.

Having a hobby is a great way to add meaning to your life. A person's life would be dull if they did not have a passion or interest. A fresh lease on life can be obtained by engaging in a hobby. It gives people fresh reasons to live and experience life.

4. What is the importance of living according to the essay?

One of the most significant aspects of Life is that it continues to move forward. This signifies that nothing is everlasting. As a result, there should be some justification for remaining gloomy. A joyous occasion will pass, just as a sad one will. Above all, no matter how bad things go, one must remain positive. This is so because we all are aware of the fact that nothing lasts forever. Every circumstance, occasion, and event will come to an end. This is unquestionably one of Life's wonders.

Probably a large percentage of people grumble that life is difficult. Many individuals mistakenly feel that pain is a synonym for life. Pain, on the other hand, makes us stronger. Pain is unquestionably a wonderful way to boost mental toughness. Pain, above all, enriches the mind.

5. Why should students consider essays on Life available on Vedantu?

Our English subject specialists wrote the life essay on the Vedantu website. It is grammatically correct, with simple and correct language usage. Because the format of the essay is designed in such a way that students do not find it complex, students will find it extremely easy to recall. Vedantu tries to provide all available assistance to students for them to do well in exams as well as study and understand. The essays on Vedantu are prepared with the goal of piquing students' interest in writing and encouraging them to write more and improve their skills.

The Importance of Living a Purpose-Driven Life

By sarah greenberg.

Kindness came easily for my dad. It was one of his top character strengths and he expressed it effortlessly. One of my earliest lessons on living a life with meaning came from him. His words were fresh on my mind as I recently celebrated his life on the 11th anniversary of his death from Lewy’s Body dementia. He was a businessman and philanthropist, though he never would have identified as such. His approach to “doing good” was as practical and logical as you’d expect from an actuary. He said, “When you have a chance to help someone, and it’s easy for you to do...just do it.”

After years of hearing this every time I saw him writing a check, explaining why he believed in donating anonymously, or every time he advised me on how to—as he might say, “not to be an asshole”—I internalized it. And his words have probably been the single piece of advice that most contributed to my own sense of purpose in life. In the hardest times of my life, I can always find meaning in looking for small ways to practice kindness .

But this post isn’t just about my dad. It’s about how each of us can imbue our lives with meaning—and how doing so will make us healthier, wealthier, and more effective in what we set out to do.

The Science Behind Purpose

Individuals with a strong sense of purpose tend to live longer, have healthier hearts, and are more psychologically resilient.

Work can be a great source of meaning, which may explain why retiring early is associated with reduced longevity and a higher risk of dementia. This evidence also shows why we need a sense of purpose that transcends work, so we don't decompensate when our jobs shift, when we take leave, or when we retire. A sense of meaning in one’s work also benefits organizations as employees with a strong sense of purpose work harder and stay longer.

Professor Victor Strecher, author of Life on Purpose , had to say goodbye far too early to his daughter Julia. She died at age 19 from a rare form of heart failure. The enormity of his grief led him to immerse himself in the study of what makes life worth living. His answer? A sense of purpose. Here’s something he wrote that encapsulates what he discovered in his research:

So let’s imagine a drug that was shown to add years to your life; reduce the risk of heart attack and stroke; cut your risk of Alzheimer’s disease by more than half; help you relax during the day and sleep better at night; double your chances of staying drug- and alcohol-free after treatment; activate your natural killer cells; diminish your inflammatory cells; increase your good cholesterol; and repair your DNA. What if this imaginary drug reduced hospital stays so much that it put a dent in the national health-care crisis? Oh, and as a bonus, gave you better sex? The pharmaceutical company who made the drug would be worth billions. The inventors of the drug would receive Nobel Prizes and have institutes named for them! But it’s not a drug. It’s purpose. And it’s free.

The Meaning Gap

Purpose may be simple, and it’s certainly free, but that doesn’t mean it always feels easy to come by.

One of the greatest gaps I see related to purpose is a vast divide between what we want and how we act. We long for a purposeful life, yet we spend our days thinking thoughts and practicing behaviors that don’t enhance our sense of meaning.

Part of this gap is due to the fact that we assume purpose is something we fall into, like a puddle in the road. We also buy into the myth that purpose must be grand and all-consuming.

But purpose isn’t something that happens to us. It’s something we can consciously cultivate. And very often it’s much more simple than we think. When my father reached the later stages of dementia, so much of what defined him fell away—his brilliance, his business, his memory, and even his home, as he eventually needed the 24/7 support of assisted living. But his strength of kindness remained. In the end, it was kindness that defined his legacy and inspired others.

11 Ways to Invite A Greater Sense of Meaning Into Your Life

Meaning is subjective — my purposeful path may differ from yours. Try out the following tips, using your highest character strengths to prioritize which feels most helpful for you!

Look for opportunities to practice kindness. Some of my most deeply meaningful accomplishments came from following my dad’s advice: "When you have a chance to help someone, and it’s easy for you to do...just do it." This can be as simple as write a LinkedIn testimonial or texting a friend who is struggling.

Identify your values. One way to think of purpose is putting your energy towards that which matters most. Doing this consciously requires recognizing that which matters most to you.

Write a list of the ways large and small your work has benefited others. In one study, Professor Adam Grant brought a scholarship beneficiary to speak for five minutes to a group of employees at a university fundraising call center and the benefits were astounding. One month later, those employees raised 171 percent more money and spent 142 percent more time on the phone than their peers. Recognizing the ways your work benefits others is a powerful motivator. Positive impact can be as simple as brightening a colleague’s day.

Are curiosity and/or social intelligence your top character strengths? Ask someone a question, and really listen to the answer. The simple act of listening makes others feel valued and boosts our sense of connection. Our relationships provide a great source of meaning in life, and social connection also happens to be correlated with longevity.

Look for meaningful moments. Living with purpose doesn’t require big, Instagram-worthy actions, nor is it only accessible to those of us with a dream job that feels like a calling. Purpose can be felt in the simpler moments, which, when woven together, create a meaningful tapestry of a life worth living. Here's how:

• Similar to the way one might approach a gratitude list, take five minutes to jot down at least a few moments in your week that stood out (e.g., a positive conversation with a colleague, observing a beautiful sunset). You may find yourself with many more than you would have guessed .

Be the best version of yourself more often. When is the last time you really felt like yourself? Think back to this time. What were you doing? What character strengths were shining through? What people or things allowed you to really show up as you? Acting as the best version of ourselves brings on a feeling of being the person we are meant to be, which can make us feel in alignment with our overall sense of purpose.

Breathe. A greater sense of meaning can be found, literally, right under our nose. Mindfulness, which renowned teacher and researcher Jon Kabat Zinn defines as paying attention to the present moment on purpose, trains us to intentionally guide our focus. As a result, it enables us to quiet the unhelpful noise in our brains, and place our energy towards that which matters most. Here’s a very simple practice to get started (also check out the countless resources freely available online to find an approach that works for you):

• Sit in a comfortable position with your spine upright, either cross-legged or sitting in a chair with your feet flat on the ground. If it’s comfortable for you, close your eyes. Begin to tune into the rhythm of your breath. You can choose to observe it as it rises and falls from your face to your belly; or as it flows over the space between your upper lip and nostrils. Wherever you choose, stay consistent, following the breath with your mind's eye and felt sense. When you get distracted, and this is natural, simply bring your attention back to the breath. Continue for one minute, two minutes, or more. (Note: Even if you get distracted 100 times, that’s ok. The benefits of the practice come from noticing, without judgment, and simply redirecting your attention, on purpose, again and again.)

Get outside. Using appreciation of beauty and excellence to feel a sense of awe in the world around us, whether it’s from watching an act of “moral beauty” or encountering the beauty of nature, can ignite a sense of purpose. Research shows that time in nature is one of the best ways to experience awe.

Find your “go-to” purpose amplifiers. We can all find one or two actions that have a high success rate of enhancing our sense that life is meaningful. It’s so helpful to have these when we hit hard times, or when we feel our purpose waning. My “go-tos” are small acts of kindness and hiking in my favorite park. What are yours?

Change your iPhone wallpaper. On average, we look at our phones 46 times per day—the number creeps to 76 times per day for adults aged 18-24. Leverage this by making your wallpaper a photo of something that reminds you of what matters. What you value most is personal. It can be a photo of a special place, special person, or even a screenshot of a quote.

Get support. We are wired to learn and grow in connection with others. Purpose is not something we have to go at alone. Whether you are struggling to find meaning in your life, or whether you want to amplify an already existing sense of purpose, there are many poised to help you. From religious and spiritual leaders to professional leadership coaches, to psychologists, don't hesitate to seek support. As a leader, ensure your team has access to support and development opportunities.

As we see in the research, a sense of purpose is not just nice to have. It's a potent resource for quality of life, health, and impact.

Continue Your Journey to Find More Meaning in Life

In our Start with Strengths online course you will learn research-based strategies for building a life of purpose. Explore how 6 of your strengths are especially important in pursuing meaning and ways to activate these qualities. Get started today!

Sarah Greenberg

Sarah Greenberg is a licensed psychotherapist and leadership coach focused on mental health and wellbeing related to work. “Work” can be the tasks we perform at our day job, or it can be the larger work of our lives—the relationships we cultivate, our internal development, and the impact we hope to leave behind.

In addition to her clinical and coaching practices and consulting organizations, Sarah writes and contributes to national media outlets such as Forbes, Business Insider, Inc, and Quartz. Sarah currently serves as Lead Coach for BetterUp—a science-based, whole-person focused development platform for employees—where her work includes developing content designed to change lives, ongoing research, and leading workshops at international conferences and organizations.

Sarah’s integrative approach, focus on large-scale impact, and motivation for making the science of human development accessible is informed by her rigorous training in Prevention Science at Harvard University combined with her immersion in mind-body psychotherapy at the California Institute of Integral Studies.

In Sarah’s own Life’s Work, she’s grateful to have found a career that feels like a calling. She is also a mom to three daughters (one of the four-legged variety), a volunteer program director at World Altering Medicine, a life-long bookworm, and a mindfulness practitioner.

Home — Essay Samples — Philosophy — Philosophy of Life — What Makes A Life Worth Living: A Philosophy of Life

What Makes a Life Worth Living: a Philosophy of Life

• Categories: Meaning of Life Philosophy of Life

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Published: Aug 14, 2023

Words: 670 | Page: 1 | 4 min read

Table of contents

The difference between philosophy and sophistry, socrates’s account of philosophical life.

• Famakinwa, J. (2012). IS THE UNEXAMINED LIFE WORTH LIVING OR NOT? Think, 11(31), 97-103. doi:10.1017/S1477175612000073
• Goodreads. (n.d.). Life worth living quotes (14 quotes). Goodreads. Retrieved December 3, 2021, from https://www.goodreads.com/quotes/tag/life-worth-living.
• Vocabulary.com. (n.d.)., https://www.vocabulary.com/dictionary.
• Mitchell, H.B. (2019), Roots of Wisdom: A Tapestry of Philosophical Traditions , Eighth Edition, © 2019, 2015, 2011 Cengage Learning, ISBN: 978-1-337-55980-5
• Timmons, G. (2019, September 9). Socrates. Biography.com. Retrieved December 3, 2021, from https://www.biography.com/scholar/socrates.

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