what is purpose of life essay

Essay on My Purpose in Life

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

Let’s take a look…

100 Words Essay on My Purpose in Life

Introduction.

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

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

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

Contribution

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

250 Words Essay on My Purpose in Life

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

Positive Contribution

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

Continuous Learning and Growth

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

Inspiring Others

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

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

500 Words Essay on My Purpose in Life

Contributing to the world.

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

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

Personal Growth and Evolution

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

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

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15 Ways to Find Your Purpose of Life & Realize Your Meaning

“ You don’t find meaning; you create it ,” was my answer to the question, what is meaning?

Drawn in by the unforgiving directness of the existentialist philosophers, I was (perhaps naively) attempting to respond to the question that Albert Camus said must be answered before all others: Is there meaning in life ? Or, to state it more clearly: Is a life worth living? (Camus, 1975).

This article explores a few of the questions central to the vast and complex topic of meaning and purpose in life and introduces techniques and tools to help clients find answers.

Before you continue, we thought you might like to download our three Meaning and Valued Living Exercises for free . These creative, science-based exercises will help you learn more about your values, motivations, and goals and will give you the tools to inspire a sense of meaning in the lives of your clients, students, or employees.

This Article Contains:

What is the purpose of life a philosophical and psychological take, how to find the purpose of your life, 10 techniques to help yourself and others, 4 useful worksheets, a note on finding meaning after trauma, divorce, and others, positivepsychology.com’s resources, a take-home message.

In The Myth of Sisyphus , Albert Camus (1975), when faced with what he saw as the meaninglessness of existence, suggested we live life to its fullest rather than attempt an escape.

For Camus, as with his contemporary Jean-Paul Sartre, existentialism concerns itself with the uniqueness of the human condition (Sartre, 1964). According to the existentialist formula, life has no inherent meaning. We have free choice and, therefore, choose our values and purpose.

But where did existentialism come from?

The sense of freedom that existentialism offers is crucial – jolting us out of a comfortable malaise. It builds on Friedrich Nietzsche’s thinking that there are no universal facts and that man is isolated. He is born, lives, and dies – alone (Nietzsche, 1911; Kaufmann, 1976).

Rather than dictating how the reader should live, Nietzsche tells us we should create our values and our sense of purpose.

And yet, if cast free, how do we create meaning and purpose?

Existentialism is indebted to Edmund Husserl’s work on perception to answer this and other questions. Writing in 1900, Husserl regards meaning, along with perception, as the creation of the individual. Meaning is not objective – to be found in the external world – but built up from our mental states (Warnock, 1970).

Martin Heidegger – often described as the first true existentialist – picks up on this idea in the heavy-weight Being and Time , written in 1927. For us to be authentic – following a state of anxiety born out of a realization that we are free – we must take responsibility for our actions, our purpose, and our meaning (Heidegger, 1927/2013).

Existentialism and the struggle for meaning

Sartre continues this line of thinking in Being and Nothingness (1964):

“…every man, without any support or help whatever, is condemned at every instant to invent man.”

Separate from the world, we must realize the horror that we are free to do and create meaning . And yet, to avoid bad faith (or inauthenticity), we must accept that we are responsible not only for ourselves but also for all people.

To the existentialist, our sense of meaning and purpose comes from what we do.

But can science and psychology help us find either? Yes, probably .

Meaning and psychology

Increasingly, psychologists have begun to realize the importance of meaning to our wellbeing and happiness.

Recent research suggests that people with increased meaning are better off – they appear happier, exhibit increased life satisfaction, and report lowered depression (Huo et al., 2019; Ivtzan, Lomas, Hefferon, & Worth, 2016; Steger, 2009).

Nevertheless, meaning is a complex construct that can be approached from multiple angles; for example, cognitively, appraising situations for meaning, and motivationally to pursue worthwhile goals (Eysenck & Keane, 2015; Ryan & Deci, 2018).

While there are many definitions of meaning in psychology, Laura King, a psychologist at the University of Missouri, provides us with the following useful description (Heintzelman & King, 2015):

Meaning in life “may be defined as the extent to which a person experiences his or her life as having purpose, significance, and coherence.”

Whether meaning is derived from thoughtful reflection or only as a byproduct of cognitive processing, it is vital for healthy mental functioning. After all, we only attach importance to an experience and see it as significant if it has meaning. Similarly, a sense of meaning and purpose is crucial to create an environment for pursuing personal goals.

A fascinating study in 2010 took a very different perspective, bringing us closer to our initial, philosophical discussion. The realization that there is only one certainty in life – death – can cause great anxiety for many.

The Terror Management Theory (TMT) suggests that features that remind us of our mortality are likely to heighten fear around death (Routledge & Juhl, 2010). However, TMT also suggests that a life “ imbued with meaning and purpose ” can help stave off such angst.

Philosophically and psychologically, it is clear that meaning is a fundamental component of our human existence.

Meaning refers to how we “ make sense of life and our roles in it ,” while purpose refers to the “ aspirations that motivate our activities ” (Ivtzan et al., 2016).

The terms are sufficiently close to saying that in the absence of either, our life lacks a story. As humans, we need something to strive for and a sense of connectedness between the important moments that make up our existence (Steger, 2009).

Sometimes, seeing the bigger picture or recognizing our place in the broader scheme can bring great insights and even play a role in our experience of meaning in life (Hicks & King, 2007).

Share the following ideas and insights with your clients:

Mote of dust suspended in a sunbeam

In 1990, astronomer Carl Sagan convinced NASA to spin the Voyager 1 Space Probe around to take one last look at Earth as the probe left the solar system. The picture it took was unlike any other before or since. Roughly 3.7 billion miles away and traveling at 40,000 miles per hour, it captured Earth as a small pale blue dot against a band of sunlight.

The image either leaves you with a sense of deep horror at our insignificance in a vast, uncaring universe or a sense of wonder at how we came into being in such a “ vast cosmic arena .”

This realization is captured beautifully in Carl Sagan’s words and this stunning computer simulation.

Broadening the mind

Alternate points of view that broaden the mind may help an individual experience an increased sense of meaning in life (Hicks & King, 2007). With that in mind, work with your client to widen their outlook and experience others’ thoughts to challenge what they know and think.

Ask your client to:

Read widely . Explore new ideas and beliefs that reach beyond your comfort zone.
Widen your group of friends and contacts . Seek out those who have unique ways of looking at things – positive people who will encourage you to grow.
Learn the methods of evidence-led, scientific thinking . Rational thinking can provide the opportunity to free yourself from biased judgments.

Finding meaning through growth

Adopting a growth mindset can also lead to increased purpose in life. Help your client move away from a fixed mindset and open up to finding new purpose through exploration and challenge (Lee, Hwang, & Jang, 2018; Smith, 2018).

Work with your client to:

Find and build on their strengths . Try out some free online questionnaires such as the Values in Action Inventory or the CliftonStrengths Assessment . Once identified, see how they can use their strengths more regularly in daily life.
Explore weaknesses . If they aren’t holding the client back, help them to accept their weaknesses. If weaknesses prevent the client from living the life they wish to lead, try out techniques to build resilience and adopt a growth mindset .
Help the client understand that the meaning they give to life is subjective and just as valid as anyone else’s.
Accept that mistakes are part of learning.
Encourage them to find ways to motivate themselves by building on intrinsic factors such as tasks that they feel related to, autonomous in, and can grow in competence (Ryan & Deci, 2018). After all, meaning is fundamental to motivation (Heintzelman, 2018).
Help others . Work for charities or provide support where needed.
Studies have shown that fostering a sense of awe, gratitude, and altruism can help strengthen a sense of purpose.
Ask the client to listen to the positive things people have to say about them.
Writing or reading about personal experiences can help develop a shared understanding of meaning. Not only does it build a sense of who we are, but it also makes sense of our experiences.

Download 3 Meaning & Valued Living Exercises (PDF)

These detailed, science-based exercises will equip you or your clients with tools to find meaning in life help and pursue directions that are in alignment with values.

Download 3 Free Meaning Tools Pack (PDF)

By filling out your name and email address below.

The sources of meaning and a sense of purpose in our lives are highly personal, subjective, and will vary throughout our lives.

Promotion of happiness themes

The following activities and techniques can promote key themes in our lives as sources of meaning (Ivtzan at al., 2016):

Support others (and receive others’ support) by joining clubs – strengthening bonds and building relationships .
Share feelings, desires, hopes, goals, successes, and failures with a close friend or significant other to increase intimacy .
Focus outside yourself on causes, pursuits, and responsibilities to self-transcend .
Pursue goals and strive for achievement in areas aligned with your values.
Become comfortable in who you are. Feel the satisfaction of meaning by practicing self-acceptance .
Express and experience respect and fairness .
Obtaining materialistic desires can be significant and meaningful for some.
Working towards professional goals can be purposeful for many.
Pursuit of pleasure and happiness brings meaning and purpose to many but can be short lived.

Reflect on your sources of meaning

Having shared the above list with your client, ask them to:

Rank on a sheet of paper their personal sources of meaning (italics above).
Review which ones are central and most influential.
Reflect on the opportunities to strengthen the ones that rank less highly.

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The following tools and techniques are taken from our Positive Psychology Toolkit© and can support your work with clients in their search for purpose and meaning. The exercises are briefly explained, and can be access with a subscription to the Toolkit, which contains over 400 useful tools.

Living a meaningful life can be facilitated by a greater awareness of core values and the thoughts behind them. The insights provided by understanding personal values can help regain a sense of meaning to improve motivation.

Values represent what we consider essential and what we live for in life. They combine both the core psychological needs of the self and society’s norms.

Work with your client to identify what is most valuable to them before they commit to action; for example, being creative, learning, or showing compassion to others.

The Value Cards group exercise provides 42 values (plus some blanks) that can be cut out to form a deck of cards.

Ask each person in the group to:

Lay the value cards out in front of you.
Study and reflect on each one.
Identify the five cards that best represent your core values.
If comfortable, share your core values with others in the group to see what each person has chosen.
Once completed, select the card that represents your strongest value.
Explain to another person in the group why it is your strongest value and offer examples (enjoy this celebration of successes).
Select another value that you would like to live into more and discuss with another person in the group.
Select and share your core value with the group.

Life domains

Some values are specific to life domains. For example, productivity may be more suited to our professional life and compassion in our home life; as our domains change throughout our lives, so too can our values.

A Values Vision Board can provide an excellent visual means for clients to become more aware and connect to their values.

Create a vision board, using pictures cut from magazines and stuck to paper or software such as Powerpoint or Keynote.
Try grouping the images by domain or in order of overall life values.
Work on it through feeling rather than rational thinking, with no goals in mind.
Share your thoughts about the vision board with the therapist or a close friend.
Place the vision board somewhere it can be seen daily. Regularly return to the board to see if values have shifted and whether life is still balanced with the core values.

Emotion and goal-driven behavior

Despite the importance of our values, they can easily be ignored or even avoided.

Powerful emotions often overtake our values in directing our behavior. We fear writing the book we have always wanted or doubt our ability to commit to a relationship.

While goals can be vital to meeting our long-term plans, they can cause us to lose sight of what is important. We may be so focused on finding a partner, owning a house, or starting a family that we lose sight of enjoying life and building a group of friends.

The Values-Based Goal Setting exercise can help translate values into committed action.

Ask the client to:

Choose a life domain, for example, parenting, relationship, work, etc.
Think about what you would like to change in that domain.
Consider why it is essential to make that change.
Write down beside each reason what value it underpins, for example, work/life balance, love, etc.
Use the SMART acronym (specific, meaningful, adaptive, realistic, time-framed) to translate these values into concrete goals.
Review regularly to confirm that these are your goals (not someone else’s) and that your core values remain unchanged.

Shifting and replacing values

Near-death experiences are frequently associated with a re-assessment of a person’s values, including increased concern for others, an appreciation for life, and a decrease in materialism.

Considering our mortality (while challenging) can improve our awareness of what is genuinely important.

The My Gravestone exercise is a powerful tool for reevaluating how we spend our time on Earth. If appropriate to the client’s circumstances, ask your client to:

Imagine their life is over.
Using the shape of a tombstone, write out their name, birth date, etc.
Write a couple of sentences or phrases that capture how they would like to be remembered and how they would like to have spent their time.

This is an extremely difficult exercise for many and should only be performed if the client is ready and willing to cope with the emotions that may arise.

A near-death experience, serious illness, separation, or loss of a loved one can all shake our sense of who we are and force us to reevaluate our core values, life purpose, and sense of meaning.

Indeed, research on trauma survivors has observed post-traumatic growth and the capacity to extract meaning from adversity (Routledge & Juhl, 2010).

17 Tools To Encourage Meaningful, Value-Aligned Living

This 17 Meaning & Valued Living Exercises [PDF] pack contains our best exercises for helping others discover their purpose and live more fulfilling, value-aligned lives.

Created by Experts. 100% Science-based.

Our Masterclass on Meaning and Valued Living© provides an intuitive and accessible way to apply positive psychology.

This excellent online program is for therapists, psychologists, counselors, coaches, and practitioners who want to help their clients find meaning and discover their values, connecting them to their ‘why’ so that they can bear the ‘how.’

if you’re looking for more science-based ways to help others discover meaning, this collection contains 17 validated meaning tools for practitioners. Use them to help others choose directions for their lives in alignment with what is truly important to them.

The meaning we attach to our self, the world around us, and our role within it form our narrative. Our purpose – our aim and goals – motivates the activities that take us through it.

Therefore, it is reasonable to conclude that both meaning and purpose are vital to our wellbeing as well as crucial to who we are.

If we accept the existentialists’ view, then we are free to lead a life according to our values, assign a meaning to what we see as vital, and pursue a unique purpose.

As Sartre points out, this realization may begin with anguish and spiral to a sense of vertiginous nausea before we act. After all, it is like being dropped at a cliff’s edge, without the option of going back and an uncertain future ahead.

Instead, we must choose our values and the meaning we assign to who we are, how we live, and what we do. Our goals are personal, and we must decide whether to follow them or let them drift out of sight.

But failing to act authentically and live according to the meaning and purpose we have chosen would result in a less-well-lived life. So, try the exercises within this article – if only to better understand who you are, your core values, and your place in your surroundings – and explore potential yet to be written.

We hope you enjoyed reading this article. Don’t forget to download our three Meaning and Valued Living Exercises for free .

Camus, A. (1975). The myth of Sisyphus . London: Penguin Books.
Eysenck, M. W., & Keane, M. T. (2015). Cognitive psychology: A student’s handbook . New York: Psychology Press.
Heidegger, M. (2013). Being and time (J. Macquarrie & E. Robinson, Trans.). Malden: Blackwell. (Original work published in 1927 and translated in 1962)
Hicks, J. A., & King, L. A. (2007). Meaning in life and seeing the big picture: Positive affect and global focus. Cognition & Emotion , 21 (7), 1577–1584.
Huo, J.-Y., Wang, X.-Q., Steger, M. F., Ge, Y., Wang, Y.-C., Liu, M.-F., & Ye, B.-J. (2019). Implicit meaning in life: The assessment and construct validity of implicit meaning in life and relations with explicit meaning in life and depression. The Journal of Positive Psychology , 15 (4), 500–518.
Ivtzan, I., Lomas, T., Hefferon, K., & Worth, P. (2016). Second wave positive psychology: Embracing the dark side of life . London: Routledge, Taylor & Francis Group.
Kaufmann, W. (1976). The portable Nietzsch e. London: Penguin Books
Heintzelman, S. J. (2018). Eudaimonia in the contemporary science of subjective well-being: Psychological well-being, self-determination, and meaning in life. In E. Diener, S. Oishi, & L. Tay (Eds.), Handbook of well-being . Salt Lake City, UT: DEF.
Heintzelman, S. J., & King, L. A. (2015). Meaning in life and intuition. Journal of Personality and Social Psychology , 110 (3), 477–492.
Lee, C. S., Hwang, Y. K., & Jang, H. Y. (2018). Moderating effect of growth mindset on the relationship between attitude toward tourism and meaning in life. International Journal of Pure and Applied Mathematics , 120 (6), 5523–5540.
Nietzsche, F. (1911). Beyond good and evil (H. Zimmern, Trans.). Edinburgh: Darrien Press.
Routledge, C., & Juhl, J. (2010). When death thoughts lead to death fears: Mortality salience increases death anxiety for individuals who lack meaning in life. Cognition & Emotion , 24 (5), 848–854.
Ryan, R. M., & Deci, E. L. (2018). Self-determination theory: Basic psychological needs in motivation, development, and wellness . New York: Guilford Press.
Sartre, J. (1964). Being and nothingness: An essay in phenomenological ontolog y. New York: Citadel Press.
Smith, J. A. (2018). How to find your purpose in life. Greater Good Magazine. Retrieved October 5, 2020, from https://greatergood.berkeley.edu/article/item/how_to_find_your_purpose_in_life
Steger, M. F. (2009). Meaning in life. In S. J. Lopez (Ed.), Oxford handbook of positive psychology (2nd ed., pp. 679–687). Oxford: Oxford University Press.
Warnock, M. (1970). Existentialism . Oxford: Oxford University Press.

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What our readers think.

We obviously don’t exist in a vacuum so we have a stack of existing phenomena to analyse and interpret. Emanuel Kant said “Two things fill my mind with ever new and increasing admiration and reverence …. the starry heavens above me and the moral law within me.”

Excellent Article. The way ‘ meaning’ and ‘Purpose’ is differentiated is giving clarity to many who get caught in a hazy situation.Purpose is constant and meaning may shift along the journey of life.Purpose is Values driven and Meaning is Actions driven. Enjoyed a lot

Excellent article. I especially liked the differentiation of “meaning” and “purpose” and ways to explore these and become more self-aware. Such poignancy and a great invitation for a deeply meaningful life.

Excellent article. I loved the included YouTube video and funnily enough this is a practice (visualizing myself “zoneing out”- like in the video) I use to ground myself. Refreshing 🙂

The term “existentialism” was given by Catholic existence philosopher Gabriel Marcel to Jean-Paul Sartre’s version of existence philosophy. Nietzsche is not an existentialist, rather, a vitalist. Kierkegaard preceded him and has more existential themes later philosophers like Heidegger built on. “Existentialism” was later associated with Sartre and his followers with “existential phenomenology” being more Heidegger’s suit.

Meaning is objective for Husserl insofar as the laws of logic, morality, and mathematics are independent of the human mind.

Wow, what an insert to capture. I was in a Ministry meeting last night and it was the first one. I listened to several of the ladies say they have no idea of their purpose. So to read this today is a Godsend to share in the next group. This is so profound and just in learning to live.

Thanks for this — especially meaningful at this time of year, in this year. I shared The Blue Dot video to my FB page. But how can we download and share your essay?

Glad you liked the article! Unfortunately, we don’t currently have a download button for our posts, but if you hit ‘Yes’ on the ‘Did you find this article useful?’ button (near the reference list), a range of sharing options will appear. 🙂

– Nicole | Community Manager

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What Is the Purpose of Life?

Why are we here here's a reasonable answer..

Updated October 2, 2023 | Reviewed by Jessica Schrader

Existence is a cosmic lottery we've won.
There's no single "correct" answer to life's purpose.
We are here to evolve, adapt, and grow.
Happiness is a by-product of fulfilling our purpose.

Disclaimer: I don't claim that what I say is totally "true," because the truth is elusive in this complicated world . Rather, I'm offering some ideas to help perceive the world and ourselves in a manner that opens pathways for change and growth.

The Ultimate Question

As far as most of us know, we only have one life to live. The odds against our existence are, quite literally, beyond comprehension. Out of some cosmic miracle that we don’t appreciate enough, we are here. One chance event after another had to occur for each of us to born into this world. This starts with the Big Bang and includes the countless factors that had to line up for life to evolve on this planet to your great grandparents randomly bumping into one another at a country grocery store.

The fact that we are living and breathing on this big blue marble we call Earth is statistically inconceivable. It might not always feel that way, but if we step back, we can see that this is true. We are all the winners of the biggest … lottery … ever!

Given that we defied all odds to exist, that begs the most important question that philosophers, theologians, and countless others have attempted to answer. We might even consider this The Ultimate Question: What’s the purpose of life? On a related note, how are we to live in a way that fulfills our purpose? Another way to think of this is: if we are the winners of the cosmic lottery, how are we supposed to spend our winnings?

An Answer to the Ultimate Question

“Conan, what is good in life?” Conan: “To crush your enemies, to see them driven before you, and to hear the lamentations of the women.” —Conan, from the movie “Conan the Barbarian”

While everyone is entitled to have an opinion about why we are here and what to do with our lives, I’ll go on the record as disagreeing with Conan’s answer. I, of course, don’t have the answer either. However, I promise that I'm not going to say The Answer to the Ultimate Question is 42 .

Your head might be spinning right now, because I just said that I am going to try to answer The Ultimate Question. However, I’m not arrogant enough to claim that I have The Answer. But I don’t think anyone has The Answer for that matter, although many people claim that they do.

Can you agree with me, even partially, that there are many ideas about the purpose of life? Even if you already believe in One Answer to The Ultimate Question, you still recognize that other people and groups have different answers to the same question. If there were just one, clear, unequivocal answer to The Ultimate Question, wouldn’t we all have the same one without any disagreements? In fact, would there even be an Ultimate Question if we all had the same answer to it? Assuming we can even agree upon the nature and wording of The Ultimate Question, the different answers can’t all be right…or can they? If you disagree with me, you actually agree with me because it proves that finding The Answer to The Ultimate Question is open to debate and different points of view!

I’m going to tell you a little secret about The Ultimate Question: There is no secret, "correct" answer to this question. How could I, or anyone else, have a secret answer to The Ultimate Question that few have stumbled upon? The “right” answer as to the purpose of life there is no single right answer. It would be more accurate to say that there are right “answers.”

Here’s what might really bake your noodle: You already know an answer to The Ultimate Question, but you might not know that you know it. Although I'm telling you what you already know, instead of that being a limitation, consider the possibility that this is where its power resides.

“All secrets are open secrets. Nothing is hidden. Nothing is revealed. People can only be told what they already know. Although they know, they may not be conscious of their knowledge.”—Camden Benares, from “Zen Without Zen Masters”

An Answer to the Purpose of Life

"Why are we here? Because we're here. Roll the bones. Roll the bones."—from the song "Roll the Bones" by Rush

We evolved so that we can live. Thus, we could also say that we live to evolve, so there's a circularity here. Evolution is the process that allowed organisms to survive and thrive. Humans, along with every living animal or plant, owe our existence to it. Our purpose is to "evolve" during our lifetime because that is consistent with our evolutionary purpose. Thus, an answer to The Ultimate Question of "What is the purpose of life?" is that we are here so that we can continue to live, adapt, learn, and grow. A purpose of life, and our purpose, is to continue to evolve.

We Evolved to Evolve

When we think of "evolution" as meaning as a process of learning, adapting, and growing to be more effective and efficient, we see evolution everywhere. Kids learn more advanced skills and concepts in school and this continues on through college and throughout their careers. Growth, in terms of profitability, is one of the primary goals of any business. Technology is always evolving—offering faster internet speeds, more powerful computers, better productivity tools, and more engaging and entertaining experiences. Athletes strive to improve their skills and performances through better nutrition and training methods. They aim to win more championships and set records. Musicians and artists want to become more technically proficient, creative, and successful. Communities and societies not only grow in number, but they try to serve the needs of the people to enable the citizens to live healthier, happier lives. Even with most religions, we seek to grow in our faith—to be a "better" Christian, Muslim, Hindu, Buddhist, or Jew.

On the biological level, learning recruits the reward systems in the brain so that the learning is reinforced. We evolved to grow and learn ... to become better than we were the day before so that we might survive and thrive. In general, we feel happy when we learn and grow . One could say that this happiness is a purpose of life as well, yet it could also be said to be the by-product of fulfilling our life purpose of learning and growing.

The Takeaway?

What is the purpose of life? An answer (as opposed to The Answer) to The Ultimate Question is that we exist to continue to exist. We evolved to evolve. This is fundamental to every living organism. Inherent to our existence is that we learn, adapt, and grow. Health, happiness, and longevity are the payoffs for this. Since our biological evolution is the foundation of our existence, a purpose of our lives is to continue to "evolve" during our lifetime by learning and growing. Each day, our purpose is to strive to be a little bit better than the day before and to continue this evolutionary process throughout our lifetime.

This purpose in life might sound like a simple, anti-climatic answer to The Ultimate Question, but there's more to this answer than at first glance. Our purpose in life to learn and grow throughout our lifetime also holds the key to how we should live our lives. If you'd like to take the "red pill" and join me as I explore this and other topics, you can follow me down the rabbit hole here: Finding Greater Peace and Joy in Our "Crazy" World.

Mike Brooks, Ph.D. , is a psychologist who specializes in helping parents and families find greater balance in an increasingly hyper-connected world.

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Albert Einstein’s Surprising Thoughts on the Meaning of Life

Albert Einstein was one of the world’s most brilliant thinkers, influencing scientific thought immeasurably. He was also not shy about sharing his wisdom about other topics , writing essays, articles, letters, giving interviews and speeches. His everyday-life opinions on social and intellectual issues that do not come from the world of physics give an insight into the spiritual and moral vision of the scientist , offering much to take to heart.

The collection of essays and ideas “The World As I See It” gathers Einstein’s thoughts from before 1935, when he was as the preface says “at the height of his scientific powers but not yet known as the sage of the atomic age”.

In the book, Einstein comes back to the question of the purpose of life, and what a meaningful life is, on several occasions. In one passage, he links it to a sense of religiosity.

“What is the meaning of human life, or, for that matter, of the life of any creature? To know an answer to this question means to be religious. You ask: Does it many any sense, then, to pose this question? I answer: The man who regards his own life and that of his fellow creatures as meaningless is not merely unhappy but hardly fit for life,” wrote Einstein.

Did Einstein himself hold religious beliefs ? Raised by secular Jewish parents, he had complex and evolving spiritual thoughts. He generally seemed to be open to the possibility of the scientific impulse and religious thoughts coexisting in people’s lives .

“Science without religion is lame, religion without science is blind,” said Einstein in his 1954 essay on science and religion.

Some (including the scientist himself) have called Einstein’s spiritual views pantheism , largely influenced by the philosophy of Baruch Spinoza . Pantheists see God as existing but abstract, equating all of reality with divinity. They also reject a specific personal God or a god that is somehow endowed with human attributes.

Himself a famous atheist, Richard Dawkins calls Einstein’s pantheism a “sexed-up atheism,” but other scholars point to the fact that Einstein did seem to believe in a supernatural intelligence that’s beyond the physical world. He referred to it in his writings as “a superior spirit,” “a superior mind” and a “spirit vastly superior to men”. Einstein was possibly a deist , although he was quite familiar with various religious teachings, including a strong knowledge of Jewish religious texts .

In another passage from 1934, Einstein talks about the value of a human being, reflecting a Buddhist-like approach:

“The true value of a human being is determined primarily by the measure and the sense in which he has attained liberation from the self”.

This theme of liberating the self to glimpse life’s true meaning is also echoed by Einstein later on, in a 1950 letter to console a grieving father Robert S. Marcus:

“A human being is a part of the whole, called by us “Universe,” a part limited in time and space. He experiences himself, his thoughts and feelings as something separate from the rest—a kind of optical delusion of his consciousness. The striving to free oneself from this delusion is the one issue of true religion. Not to nourish it but to try to overcome it is the way to reach the attainable measure of peace of mind.”

In case you are wondering whether Einstein saw value in material pursuits, here’s him talking about accumulating wealth in 1934, as part of the “The World As I See It”:

“I am absolutely convinced that no wealth in the world can help humanity forward, even in the hands of the most devoted worker in this cause. The example of great and pure characters is the only thing that can lead us to noble thoughts and deeds. Money only appeals to selfishness and irresistibly invites abuse. Can anyone imagine Moses, Jesus or Gandhi armed with the money-bags of Carnegie?”

In discussing the ultimate question of life’s real meaning , the famous physicist gives us plenty to think about when it comes to the human condition .

Can philosophy lead us to a good life ? Here, Columbia Professor Philip Kitcher explains how great minds—like Plato , Aristotle , Socrates , Confucius, Mencius, Immanuel Kant, Friedrich Nietzsche , Albert Camus , and Jean-Paul Sartre—can help us find meaning and wellbeing in human existence—even if there is no “ better place “.

Related reading: Sapiens: Can Humans Overcome Suffering and Find True Happiness?

Related reading: A Growing Number of Scholars Are Questioning the Historical Existence of Jesus Christ

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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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Question of the Month

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

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

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

Greg Studen, Novelty, Ohio

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

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

Rebecca Linton, Leicester

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

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

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

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

Ernie Johns, Owen Sound, Ontario

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

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

Colin Brookes, Woodhouse Eaves, Leicestershire

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

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

Simon Maltman, By email

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

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

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

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

Steve Else, Swadlincote, Derbyshire

The meaning of life is not being dead.

Tim Bale, London

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

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

Karen Zoppa, The University of Winnipeg

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

Axel Winter, Wynnum, Queensland

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

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

Ronald Bacci, Napa, CA

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

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

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

Raul Casso, Laredo, Texas

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

Carrie Snider, By email

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

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

1. Combination (bonding).

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

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

4. Acquisition of energy.

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

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

Peter F. Searle, Topsham, Devon

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

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

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

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

Casey Woodling, Gainesville, FL

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

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

2) To search for the meaning of life; and

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

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

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

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

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

Jason Hucsek, San Antonio, TX

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The Meaning of Life: Personal Essay Essay

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When it comes to the meaning of life, there are two different ways we can look at it. Both of these have their advantages and disadvantages, and ultimately it is up to the individual to decide which sense of the term they use when discussing the meaning of life. In my opinion, life has meaning which comes from the choices, relationships, and experiences that an individual has, so I find personal meaning within myself.

The external meaning of life is something that is imposed upon us from an outside source. This could be anything from a religious belief system to a set of societal norms and expectations. For example, some people may believe that the meaning of life is to serve God, while others may think that the meaning of life is to be successful in their career. The advantage of this type of meaning is that it provides a clear goal and a sense of purpose, which can help people stay focused and motivated (Novosel, 2020). The disadvantage, however, is that it can be limiting and can make it difficult to explore and find meaning in other areas of life.

The internal meaning of life is something that we find within ourselves. I believe that life is a journey and the meaning of life comes from the choices we make and the relationships we form. Expressing creativity and helping others by making a positive impact on the world are just a few ways to find purpose in life (Novosel, 2020). Nevertheless, it can be challenging to discover the meaning of life, as it requires self-reflection and exploration. The reward of this effort is the sense of freedom it brings, allowing us to define our own sense of purpose.

In conclusion, life is a journey and the meaning of life is a combination of both the internal and external meaning. It is often said that there is no definite answer to the question of the meaning of life. Everyone has their own distinct point of view and it is ultimately the individual’s choice to select which interpretation they would like to embrace. It could be an external interpretation or an internal one; the essential thing is to uncover something that brings pleasure and satisfaction to your life.

Novosel, N. (2020). The meaning of life: A guide to finding your life’s purpose . Nathanael Garrett Novosel.

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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.

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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

Essays About Life: What is the true meaning of 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.

Essays About Life: How to live a healthy life?

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!

19 Life Purpose Examples to Find Your True Purpose

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Since the dawn of time, philosophers and common people alike have mused over the idea of a “life purpose.”

But what defines one’s life purpose? And what should yours be?

In simplest terms, a life purpose is your reason (or reasons) for getting up in the morning.

True purpose can guide your decisions.

It will influence your behavior and help you prioritize goals to make room for what really matters.

Purpose can offer a sense of direction… and create meaning. For some people, purpose is connected to a vocation- meaningful, satisfying work.

Ancient Greek classicists called it a “telos,” or the ultimate goal of life. They believed that a life purpose should be was one’s central focus on their journey through time on earth.

Modern thinkers conceptualize it as that what they were meant to do or be… what they were made for.

Whichever way you prefer to think about it, having an idea of your greater aim in life makes every day more significant and precious. It allows you to harness your energy into something bigger than just yourself.

In this article, I will provide 19 life purpose examples that may help you take one step closer to eudemonia… or “Living the Good Life”.

Table of Contents

Exercises to Find Your Life Purpose

Self-inquiry and examination through good habits help you center your thoughts and really focus on what you enjoy most in your life and gives you meaning.

Everyone has different skills and talents that make them great… and taking the time to analyze what you excel at can give you further direction to what you can call your life purpose. Pro tip: you can have more than one!

Journaling what matters most to you

Creative journaling has many proven health benefits . From writing down your crazy dreams, to taking note of interesting flowers you've seen that day, it gives your left brain a chance to express itself… or your right brain time to make sense of the day.

Consistency is what is important.

If you choose a narrative approach, you give your loved ones a valuable record and tool to peer into the daily life of your family.

When you select a creative approach, such as poetry or sketching, you can get a glimpse into your subconscious and the themes of your life.

Either method works… and many of the world's most successful minds practice journaling .

You can also start using your journal as a tool to implement your life purpose. Everything from affirmations, inspiring quotes, or a daily to-do list will be able to help you navigate the waters of setting sail in the direction of your dreams.

Writing a life purpose statement

Are you feeling bold?

If so, sit down and write down a mission statement of the purpose of your life. You might be surprised what you think of!

For your first draft, don't put too much thought into it and let the feeling of what you want to most express flow through you. Be true to yourself and don't be shy; you don't have to share it if you don't want to.

Later, revise it and flesh it out. Write out a personal manifesto if you want to. Let the written word inspire you to greater things and pay attention to the most vivid details.

Don't think too much about it, either. You can have a seemingly small or narrowed down purpose, such as becoming a vegan. Or you may discover something greater, like becoming a human rights activist or uncovering a musical talent.

Take what you learn from this exercise and use it to make bigger and better choices for your life.

Find good literature or media to support your new vision, and if you are really feeling inspired, volunteer or take classes to improve.

Verbalizing to someone else what matters most

Talking about things to a compassionate listener helps our minds process what's going on in our life.

Even the process of listening to ourselves talk can help make what's going on “real” and, more importantly , give us some ideas of the right action steps to take.

Just talk about what matters.

how to answer what is your purpose | purpose in life quotes | what is the purpose of life philosophy

Always wanted to get a higher degree? Was your dream to be a painter?

Find a trusted person and talk to them about it. The enormous healing properties of letting someone know your secret desires will always shed light on those corners of your life and give you hope and a different perspective.

Visualizing what is most important in their life and what may be lacking.

Looking within helps you to clarify what's important and minimize distractions.

For example, if being healthy is important to you… you might change your diet, learn new recipes, or start a daily exercise plan.

If having more fun with your community is a goal, then you might be on the lookout for opportunities to meet new people.

Visualize what your ideal life would be like, and take steps every day to achieve it!

“If you can dream it, you can do it.” -Walt Disney

Take a deep breath, light a candle, and close your eyes. Relax and think: where could my life go? What would I have? Where would I be? What would it feel like?

Now, let yourself write out what an ideal day would be like. Let your imagination go wild. Where would you vacation? What would you eat? What gifts would you buy the people you love?

You get the idea.

Now, ground yourself, and let yourself figure out a realistic way to align yourself to the life choices you could make to more embody that lifestyle.

It's easier than it sounds, and you can be amazed at all of the resources that reveal themselves to you when you're open and ready to receive or when you go out there and take action.

People from all walks of life benefit from the power of visualization. From CEOs to elementary teachers, walking yourself through the necessary steps in your mind's eye helps guide you to techniques or tools for an improved life.

It can be anything from a power color to a special spot in nature from which you draw inspiration.

19 Life Purpose Examples You May Draw Inspiration From

1. having a strong sense of family.

“I will always work to do what is best for my family. Without neglecting myself, I will seek to meet their needs. I will seek to understand their insecurities, and give them the support and unconditional love to make them feel special, important, and irreplaceable.”

Around the world, “family” ranks as the top choice when selecting one’s purpose in life. It's the foundation from which people come from… and where many people return. If you feel that friends and family are priceless treasures that can never be replaced, this purpose is definitely for you.

2. Helping Children

“I want to be a positive role model for children. Whether it's with tangibles like food or clothing, or by giving emotional support… I want to give children what they need to feel wanted, loved, and secure. I want to give children what they need to be healthy, happy, and productive.”

Whether you're a parent or not, if you're passionate about helping children, there are many ways to achieve this goal. The obvious is to provide financially by giving food, clothing, and shelter. You can also give your time and support in other ways.

Helping with homework, listening when a child needs to talk, donating to children's causes, or volunteering are some examples.

3. Giving Back to the Community

“I want to contribute something to my community that will leave it better than it was before my contribution. I want to show others that connecting with your community is important and vital.”

examples of purpose statements | what is your purpose in life answer | my purpose in life as a student

Communities don't exist without individuals, and individuals cannot exist without being a part of some type of a community. We are interdependent beings. If you have a sense of appreciation for the significance of community, there are many ways to meet this purpose.

You can enhance it aesthetically, or participate in other activities. You may want to take a more interpersonal approach, like being a mentor or helping a neighbor.

4. Helping Animals

“All creatures deserve to be treated with kindness. I want to show compassion to animals through caring acts that help protect them and help them survive.”

It’s no coincidence that veganism and vegetarianism grow in popularity every year. Whether it's by aligning yourself with groups like People for the Ethical Treatment of Animals (PETA), or adopting a pet , you, too, can contribute to ensuring animals are treated humanely.

5. Living a Healthy Lifestyle

“I will prioritize taking care of myself by putting my health first. I will take care of my physical and mental health needs by being mindful of what I put in my body, and focusing on my emotional and mental well-being. Self-care activities will be a part of my regular routine.”

Self-care is one of the essential ways that health can become part of a life's purpose. In order to meet any other goals in life, you must first be in good mental and physical health.

6. Prioritizing Fitness

“I will feed the inside and outside of my body with the nourishment it needs. The right food is an obvious necessity, but I will also make sure I feed it physical exercise, and prioritize being physically fit.”

Fitness goes hand in hand with living a healthy life. It may be for medical reasons, or your aim may be to achieve a certain physical appearance or build strength . This life purpose is for you if you're passionate about the physical, emotional, and spiritual benefits of exercise.

7. Incorporating Music

“I will make music an integral part of my life. I will use it as a source of healing and enjoyment. I will also use it as a way to connect with others, and to connect more deeply with myself.”

If you feel drawn to music, incorporating it into your life more will give many emotional benefits.

In every culture, music seems to be the thread that binds people. Whether you're a musician, a dancer, or simply someone who loves to listen… there is so much meaning and purpose that can be gleaned from music.

8. Appreciating Art

“I will appreciate the beauty of art. I will find ways to include it in my life, by being both a spectator and finding ways to explore my own artistic talents.”

Art has many forms and expressions, and whichever one you feel “drawn” to is totally up to you and entirely beautiful. Many people have amazing latent artistic gifts that they go their whole lives regretting not having explored further.

You can take advantage of adult learning or community college opportunities to enhance your artistic skills.

9. Embracing Spirituality

“I will be a spiritual person and connect to something higher than myself. I will concern myself with being the best person I can be for myself and others. I will be guided by thoughts and actions that are kind and in my best interest, and the best interest of others.”

examples of purpose statements | what is your purpose in life answer | purpose in life meaning

Being spiritual can be a powerful way to embrace a larger identity and life purpose. If your focus is to grow and develop to be the best person you can be, and live a life where you show compassion to others, this mantra is ideal.

10. Living a Happy and Ethical Life

“I will first and foremost do what it takes to make myself happy. With this continued state of being, I will be able to treat others in a respectful and kind way. My happiness will lead to actions that are just, fair, and ethical for others.”

We've probably all heard the saying, “Hurt people hurt people.” It would then follow that we can say the opposite is also true. If you're in a state of contentment, you'll give off a sense of peace that will positively affect others.

This statement probably hits home for you if you're someone who's mindful about existing in the here-and-now. It's definitely for you if you're self-aware and value the multitude of health benefits from having a harmonious emotional and spiritual state.

11. Empowering Others

“My life purpose is to help others see their own power and strength. I want to make each person I encounter feel better about themselves and have an added sense of self-efficacy and self-confidence.”

Here's a statement that takes infecting others with happiness and peace to a different level. The drive to empower others is ideal for someone who loves interacting with people. It requires being able to see the positives and helping individuals identify their strengths.

12. Being True to Myself

“I want to live a life where I present to myself and others my authentic self. I want to maintain my true self while being genuine and sincere in all of my relationships and interactions with others.”

If you are someone who values your individualism, this example falls right in line. Being true to yourself may include maintaining your own unique fashion sense, dietary choices, or spiritual beliefs.

what is your purpose in life answer | what is your purpose in life as a student | what is my purpose in life

It can be more interpersonal, where you value remaining true to another purpose you have in life, no matter what others think or say. For example, you may want to stay true to living a life as a starving artist, rather than conform to the American standard of climbing your way up the corporate ladder.

Or, it may mean holding onto independent thinking that sets you a part from the rest, and not changing your opinions or methods of expression to please others or to fit in.

At any rate, being your authentic self in all areas of life helps to achieve a healthy mental and emotional state.

13. Achieving a Meaningful Career

“I will continuously pour into myself the tools needed to be the best at what I do. I want to have a career that improves the life of others and society in some way.”

Many people choose careers based on their skills, passions, or natural talents. This purpose can help you decide what career to pursue and, therefore, what actions you need to follow to achieve it.

It can help you determine if you need to pursue a higher degree, what region you may need to live in, and even give you a realistic picture of what your income may be. For example, if you're on the fence about whether to become a social worker or a marketing executive, you may decide that a social worker better meets the task of improving lives.

14. Cultivating Healthy, Reciprocal Relationships

“I will treat others as I want to be treated. I will make sure I give as much as I receive. I will communicate with others to understand and give them what they need, instead of going off of my assumptions of their needs, so that I am truly treating them in a manner that makes them feel important and respected.”

Any time you're having multiple interactions with someone, you're having a relationship. Whether it's close friends, relatives, or co-workers, interactions with others that are built on respect and mutual give-and-take are the most productive and healthiest.

If you appreciate the value of relationships and the positive rippling effects they can have on all aspects of life, this statement may speak to you.

15. Reaching My Fullest and Highest Potential

“Realizing self-actualization means reaching your fullest and highest potential. I will use self-reflection to understand my thoughts, behaviors, patterns, talents, and skills. I will also identify my growth areas (I will not call them weaknesses). I will seek to educate myself and increase my knowledge through research, and by engaging in meaningful discussions with others who hold different viewpoints than my own. I will use all of these avenues to improve all aspects of who I am.”

If you are dedicated to self-growth and self-development , this example does a great job of summarizing many of the components necessary to accomplish a higher state of self.

You may have more than one purpose. This one goes hand-in-hand with “Being True to Myself.” To accomplish both, you must be ready to accept the self-discovery that comes from honest self-reflection. Achieving self-actualization also requires accepting the actions or changes you find you need to make as a result of those self-discoveries.

16. Bringing Others Joy

“Simply put, I want to make others laugh. Laughter is healing. I want to give people the good feelings, relief, and connection that comes with sharing a good laugh together. Even when there's sadness, laughter can provide a glimpse of hope and joy. I want to provide the light at the end of the tunnel.”

Some purpose statements are more serious, some will take a little work, and others will take a concerted amount of time to achieve. This one is just pure fun.

If connecting with others and enjoying life are what gets you out of bed in the mornings, this example is the perfect fit. We can choose happiness , and help others to choose it, too.

17. Helping the Less Fortunate

“I will help someone who is hurting or going without. I will give my assistance in some way to help someone else gain what they are missing, to help them have a better quality of life.”

purpose in life meaning | personal purpose examples | why is it so hard to find your purpose in life

This is for the altruistic. Helping the less fortunate takes the life purpose of contributing to the community to the next level, by getting a little more specific. It requires you to identify or consider a type of person or group of people, and the resources they need.

18. Sharing Wisdom

“As I learn and grow from my experiences, I want to share that wisdom with others.”

This example is great for teachers, religious leaders, mentors, or anyone who enjoys articulating the lessons of their failures, successes, and life journey. Knowledge is priceless. Because everyone's experiences are different, we all have a little bit of knowledge we could share with someone else.

19. Appreciating the World Around Me

“I will embrace nature and all of its wonders. I will take the time to enjoy what cannot be bought and sold, but what gives us its beauty and utility every second of every day, unconditionally. I will appreciate the small things, and do my part to preserve the natural reserves that make life possible.”

If you enjoy nature and the simpler things in life, and see the environment as something that needs protecting, this may resonate with you. It incorporates both appreciation and action. Like some of the others, this purpose statement is also integral to mindfulness. There's an indirect sense of benevolence, too. Without the beauty and necessities of nature — like water, land to grow fruit and vegetables, and the many valuable things that only an ecosystem left intact can provide — human life cannot exist.

Final Thoughts on a Life Purpose

No two people have the exact same life purpose… even if they value the same things, like family, they may share different visions of how that life looks.

You can use this list of 19 life purpose examples as a springboard to launch your own journey towards finding your “why.”

While these are some of the most common themes that bring meaning to many people, that isn’t to say they are your true purpose.

Which ones stand out most to you?

Has a lightbulb of inspiration appeared over your head?

Have you thought about an interest or passion that could further enrich your life?

If so… follow that fire! Don’t let it burn out!

When you take the right steps, you can make big changes with daily choices in the right direction. With these life purpose examples, you can be well on your way to developing a life you're truly proud of.

Finally, if you want to increase your happiness and life satisfaction, then watch this free video that details the 7-minute habit for planning your day to focus on what's important .

life purpose examples | what is your purpose in life | my purpose in life essay examples

Greater Good Science Center • Magazine • In Action • In Education

How Purpose Changes Across Your Lifetime

Purpose is the stuff of inspirational posters and motivational speeches. When we find our purpose, they say, we’ll know what we are meant to do in life. The path will be laid out before us, and our job will be to keep following that vision with unwavering commitment.

But is this really what purpose looks like?

Alongside the self-help hype is a body of research on purpose across the lifespan, reaching back more than 30 years. Following people as they grapple with their identity as teens, settle into the responsibilities of adulthood, and make the shift to retirement, this research paints a more complicated picture of purpose—but a hopeful one, too.

Here’s the upshot: We don’t have to worry about finding our one true purpose; we can find purpose in different areas of life. In fact, purpose isn’t something we find at all. It’s something we can cultivate through deliberate action and reflection, and it will naturally wax and wane throughout our lives.

Like happiness, purpose is not a destination, but a journey and a practice. That means it’s accessible at any age, if we’re willing to explore what matters to us and what kind of person we want to be—and act to become that person.

This “is a project that endures across the lifespan,” as purpose expert Kendall Bronk and her colleagues write in a 2009 paper. If we’re able to revisit and renew our sense of purpose as we navigate milestones and transitions, suggests this research, then we can look forward to more satisfying, meaningful lives.

Teens: Seeking purpose

A purpose in life is not just any big goal that we pursue. According to researchers, purpose is a long-term aim that is meaningful to the self—but goes beyond the self, aiming to make a difference to the broader world. We might find purpose in fighting poverty, creating art, or making people’s lives better through technology.

That process begins when we’re teens, as we explore who we are, what we value, and what we want out of life, says Bronk, an associate professor at Claremont Graduate University. As they try different interests and activities, like music or volunteering, some teens start to discover paths they want to pursue. Other teens have challenging life experiences, like a parent being diagnosed with cancer or a shooting in their hometown, that spur them to work on particular causes. Others are inspired by role models who are leading purposeful lives, from parents to coaches.

Mariah Jordan from Cleveland, one of the winners of the GGSC Purpose Challenge Scholarship Contest, often accompanied her grandmother to doctor’s appointments as a child. Over time, witnessing her grandmother’s experiences, she began to see the racial inequalities that existed in health care. She went on to volunteer in a medical setting and conduct research on cancer in African Americans, working to eliminate health disparities and bring more cultural sensitivity to the field of medicine.

Talk with Teens about Purpose

Help adolescents start exploring and reflecting on meaningful life goals

William Damon, author of The Path to Purpose and a professor at Stanford, has spent nearly 20 years studying how people develop purpose in work, family, and civic life. As he describes it, purpose is something of a chemical reaction that takes place when our skills meet the needs of the world. Young people must identify something in their environment that could be improved, whether it’s politics or modern jazz music, and recognize something in themselves that they can bring to bear on that problem—leadership skills, say, or creativity.

Knowing your skills and your interests—and in a larger sense, your identity—seems to be key to pursuing purpose. In a 2011 study , high school and college students answered surveys about their sense of purpose, as well as their sense of identity—how clear they were on the kinds of jobs, values, friendships, politics, religion, and sex roles they would have in life. Researchers found that the more solid their sense of identity, the more purposeful they were. In turn, they were also happier and more hopeful for the future.

A 2012 study by the same researchers had a similar finding, but in the opposite direction—with young people who felt purposeful building a more solid sense of identity over time. “Identity and purpose development are intertwined processes,” write Patrick Hill of the University of Illinois at Urbana-Champaign and Anthony Burrow of Cornell University.

At this age, though, only about 20 percent of teens have a strong sense of purpose in life, at least according to Damon’s work. Others have pie-in-the-sky dreams, or fun hobbies, or they’re just trying to get through high school. More often, childhood and adolescence seem to be the time when the building blocks of purpose are established, but we’re still exploring what we want out of life.

Adults: Busy with purpose

According to Damon, most people who find purpose do so in their 20s and 30s. This is when we tend to start building a career and a family—both of which are major sources of purpose during adulthood, along with religion and volunteering.

In the family realm, we may find a deep sense of purpose from raising children, as well as taking care of aging parents . At work, we might feel fulfilled in supporting our coworkers, making a difference in the organization, or contributing to society, Damon writes .

When education professional Paul LeBuffe found out that he was raising a special-needs child, it was a turning point for his family and his career—and his sense of purpose. Since then, he has been working to promote resilience in children and adults, and within his own family. Working in that field means he’s always learning things he can apply to his own life, which helps give him a sense of balance.

Hand holding up compass with mountains in the background

How Strong is Your Sense of Purpose?

Do you have a long-term goal that's meaningful to yourself and the world? Take our quiz to find out.

While finding purpose can feel like an exciting adventure for young people, who might take gap years or try interesting electives in college, purpose becomes more urgent for adults.

In a 2009 study , Bronk and her colleagues surveyed people of different age groups, including nearly 400 young people (in their teens and early 20s) and over 400 adults (around age 35). When they were searching for purpose, young people were more satisfied with life—but this wasn’t true of adults. In fact, the more they were still actively seeking purpose, the less satisfied they were. The researchers surmise that this comes down to cultural norms and the expectations adults have for themselves.

“In our culture we expect young people to explore what matters most to them, but by midlife, we expect them to have sorted this out,” write Bronk and her colleagues.

At some age, lacking in purpose becomes unpleasant—but Bronk points out that having purpose isn’t always a picnic, either. Going after a big, long-term goal can be stressful and discouraging; as anyone who has raised a child knows, things that bring us meaning don’t always bring us day-to-day fun and good cheer.

While there may be struggles, though, people who have that sense of direction and purpose do ultimately tend to have more satisfying , healthier , and even longer lives .

Midlife and beyond: A crossroads of purpose

While purpose tends to be highest in adulthood, old age can come with a diminishing sense of purpose and direction. In one survey of people ages 50-92, only 30 percent reported feeling purposeful.

The causes aren’t too surprising. Two of the biggest sources of purpose for adults, work and family, take a major hit when we retire and when kids leave home. Suddenly, we wake up to days that aren’t structured by meetings and deadlines, by soccer games and homework help. It can feel like the things that defined us—our very identity—are slipping away. On top of all that, niggling health problems can make it physically harder to stay involved with activities and people that might keep us feeling engaged.

Gerontologist and AgeWave founder Ken Dychtwald sees a pattern where society doesn’t recognize the value and wisdom of older people, writing them off as feeble or irrelevant, and elders don’t always put in the work to learn new technology and connect with younger people. While society might be telling them to relax and enjoy their golden years, he says, many older adults just feel adrift.

More on Purpose

Read how one millennial is finding purpose and connection in a pandemic.

Learn how to find your purpose in life .

Explore what purpose looks like for fathers.

Discover the health benefits of having a purpose .

Not everyone has this experience, of course. People who have strong relationships and a positive attitude toward aging tend to fare better. In one study , researchers interviewed people ages 61-70 and identified the ones who were able to maintain or increase their sense of purpose over the decade. Those individuals often turned their efforts inward to become better human beings, learning new skills or tackling long-held emotional struggles. As Damon explains, the pause of retirement and an empty nest can be an invitation to introspection, in ways that weren’t possible in our chaotic midlives, and a reconnection with the things that truly matter.

John Leland, a New York Times reporter, had the opportunity to follow six New Yorkers over 85 for a year and get an intimate glimpse into their lives. They became his friends, he says, and their stories were featured in his book about happiness. He observes that the elders who held on to a sense of purpose thrived because of their flexibility. They rolled with the punches as their lives changed and evolved, and they remained open to new experiences.

“Those who are able to understand their roles as constantly changing, constantly evolving—it’s a story that they’re still writing—are able to deal with the ups and downs that we all confront better than people who see themselves as fixed in one point,” he says.

In many ways, the pursuit of purpose as an older adult looks a lot like it does for teens. Marc Freedman, founder of the generation-connecting organization Encore.org, sees this parallel, too: Instead of internships, Encore.org offers fellowships where older people spend up to a year working in nonprofits, foundations, and other social sector organizations. The experience is designed to help them find an “encore career,” a purposeful activity that serves the greater good and contributes to the world they’ll leave behind.

Gary Maxworthy, who won Encore.org’s Purpose Prize in 2007, was 56 when his wife died from cancer. After more than three decades in food distribution, he wanted to give back. He started volunteering at a food bank, where he quickly noticed a big problem and a big opportunity: Growers were having to send lots of “imperfect” produce to landfills, because they couldn’t sell it, and accepting fresh produce was too difficult for food banks. He created Farm to Family to solve that problem and ensure that fresh fruit and vegetables make it to families in need.

Other Encore.org fellows include retired doctors caring for underserved patients and retired tech company executives helping to improve online government services. Meanwhile, organizations like Stanford’s Advanced Leadership Institute and the Modern Elder Academy offer college-like experiences for older adults looking for a fresh start. In Freedman’s experience, very few of us will wake up one day with a totally new purpose in life. Instead, he observes people draw on the skills, knowledge, and values they’ve cultivated over a lifetime to start a new chapter.

That’s good news, because it means the building blocks of purpose are already within us when we reach maturity.

The practice of purpose

Years ago, Bronk interviewed young people about their sense of purpose, hoping to gain some insight into how it developed. Afterward, she was surprised to hear how much the participants enjoyed the conversation. In fact, she and her team discovered that talking with young people about the things that mattered to them actually increased their sense of purpose in life—an outcome the researchers hadn’t even been looking for.

That’s partly why Bronk believes, deep down, that everyone has a purpose, even if they don’t realize it or know what it is yet.

“We all have things that we care about, we all have special talents that we can apply to make a meaningful difference in the world around us,” she says. Other researchers agree that you can have a sense of purpose even if you can’t write it down in a simple sentence: “My purpose is…”

As we’ve seen, we can have multiple purposes that rise and fall in importance over our lifetime, as schedules are juggled and priorities shift. When we face transitions, whether it’s changing careers, going through divorce or illness, or hitting a milestone birthday, we may be prompted to slow down, reflect, and reprioritize.

In other words, purpose is a constant practice—which is something Leland took away from his time with New York’s “oldest old.”

“They believed that purpose was something you created, not something you sought, and it would be something that you have to keep creating,” reflects Leland. “I think they would say that happiness would be the same thing. It’s something that you have within you, and you have to tap it and recognize it and cultivate it rather than waiting for it to come your way.”

This article is part of a GGSC initiative on “ Finding Purpose Across the Lifespan ,” supported by the John Templeton Foundation. In a series of articles, podcast episodes, and other resources, we’ll be exploring why and how to deepen your sense of purpose at different stages of life.

About the Author

Kira M. Newman

Kira M. Newman is the managing editor of Greater Good . Her work has been published in outlets including the Washington Post , Mindful magazine, Social Media Monthly , and Tech.co, and she is the co-editor of The Gratitude Project . Follow her on Twitter!

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13.7 Cosmos & Culture

Does life have a purpose.

Marcelo Gleiser

Kind of cute. But pretty stupid. A scale model of a baby sauropod in its egg. Tim Boyle/Getty Images hide caption

Kind of cute. But pretty stupid. A scale model of a baby sauropod in its egg.

I don't mean our private lives, our personal choices and hopes, the plans we make along the years. I imagine that each and every one of us believes our lives do have a purpose, or many. What I mean is life as a natural phenomenon, this strange assembly of matter endowed with autonomy, capable of absorbing energy from the environment and preserving itself through reproduction.

All life forms have one essential purpose: survival. This is even more important than reproduction. After all, babies and grannies are alive but don't reproduce. To be alive is more than passing genes along. To be alive is to want to remain alive. This is an essential difference between living creatures and other forms of material organization, such as stars or rocks.

These forms simply exist, passively allowing the unfolding of the physical processes that define their interactions with themselves and their surroundings. For rocks, it's a give and take with erosion; for stars, they withstand their gravitational imploding while there is enough fuel in their cores. There is no energy architecture, no planning to prolong what is inevitable.

The essential difference between the living and the non-living is the urge for preservation. Life is a form of material organization that strives to perpetuate itself.

The confusion with respect to the purpose of life shows up when we consider the amazing diversity of life forms. Given such richness and creativity, it's hard to accept that all of this is just the result of a purposeless accident, without any intention of creating ever-more-complex creatures. Things get worse when we learn that the history of life on Earth shows an increasing complexity.

Life has been around planet Earth for at least 3.5 billion years. During the first 2.5 billion years there were only unicellular bacteria. Only some 600 million years ago did diversity take off. After the Cambrian explosion, at about 550 million years ago, we see the multicellular complexity we associate with higher life forms. From there to here life took over the oceans, land and air with amazing speed and resilience.

No wonder so many people think that life has a purpose, that of increasing its complexity. Of course, the apex of this process would be us, intelligent humans.

This conclusion, however, is false. There is no "plan" to make life more complex so that it can finally generate intelligent beings. (The eminent biologist Ernst Mayr makes a powerful argument against this kind of teleology.) Take the dinosaurs, for example: they were here for some 150 million years and were pretty stupid. We don't see velociraptors using radio telescopes or iPads. Life wants to preserve itself. As long as it is well adapted to its environment it will remain as is, with the possibility of the occasional beneficial mutation.

If the environment changes drastically, life will respond. Either by dying or, for those species that survive, through mutations that may drive radical changes in short periods, as in the punctuated equilibrium hypothesis of Stephen Jay Gould and Niles Eldridge that — even if somewhat controversial — seems to contain a germ of truth.

If we changed one or more dramatic events in Earth's history, say, the fall of the asteroid that helped eliminate the dinosaurs 65 million years ago, life's history would also change. It's quite possible that we wouldn't even be here.

The lesson from life is simple: in Nature, creation and destruction dance together. But in this choreography there is no choreographer.

You can keep up with more of what Marcelo is thinking on Facebook and Twitter: @mgleiser

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The Meaning of Life

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

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

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

1. The Meaning of “Meaning”

2.1 God-Centered Views
2.2 Soul-Centered Views

3.1 Subjectivism

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

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

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

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

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

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

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

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

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

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

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

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

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

2. Supernaturalism

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

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

2.1 God-centered Views

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

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

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

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

Robert Nozick presents a God-centered theory that focuses less on God as purposive and more on God as infinite (Nozick 1981, ch. 6, 1989, chs. 15–16; see also Cooper 2005). The basic idea is that for a finite condition to be meaningful, it must obtain its meaning from another condition that has meaning. So, if one's life is meaningful, it might be so in virtue of being married to a person, who is important. And, being finite, the spouse must obtain his or her importance from elsewhere, perhaps from the sort of work he or she does. And this work must obtain its meaning by being related to something else that is meaningful, and so on. A regress on meaningful finite conditions is present, and the suggestion is that the regress can terminate only in something infinite, a being so all-encompassing that it need not (indeed, cannot) go beyond itself to obtain meaning from anything else. And that is God.

The standard objection to this rationale is that a finite condition could be meaningful without obtaining its meaning from another meaningful condition; perhaps it could be meaningful in itself, or obtain its meaning by being related to something beautiful, autonomous or otherwise valuable for its own sake but not meaningful (Thomson 2003, 25–26, 48).

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

A second problem facing all God-based views is the existence of apparent counterexamples. If we think of the stereotypical lives of Albert Einstein, Mother Teresa, and Pablo Picasso, they seem meaningful even if we suppose there is no all-knowing, all-powerful, and all-good spiritual person who is the ground of the physical world. Even religiously inclined philosophers find this hard to deny (Quinn 2000, 58; Audi 2005), though some of them suggest that a supernatural realm is necessary for a “deep” or “ultimate” meaning (Nozick 1981, 618; Craig 1994, 42). What is the difference between a deep meaning and a shallow one? And why think a spiritual realm is necessary for the former?

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

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

2.2 Soul-centered Views

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

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

The other major rationale for a soul-based theory of life's meaning is that a soul is necessary for perfect justice, which, in turn, is necessary for a meaningful life. Life seems nonsensical when the wicked flourish and the righteous suffer, at least supposing there is no other world in which these injustices will be rectified, whether by God or by Karma. Something like this argument can be found in the Biblical chapter Ecclesiastes , and it continues to be defended (Davis 1987; Craig 1994). However, like the previous rationale, the inferential structure of this one seems weak; even if an afterlife were required for just outcomes, it is not obvious why an eternal afterlife should be thought necessary (Perrett 1986, 220).

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

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

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

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

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

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

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

3. Naturalism

I now address views that even if there is no spiritual realm, meaning in life is possible, at least for many people. Among those who believe that a significant existence can be had in a purely physical world as known by science, there is debate about two things: the extent to which the human mind constitutes meaning and whether there are conditions of meaning that are invariant among human beings.

Subjectivists believe that there are no invariant standards of meaning because meaning is relative to the subject, i.e., depends on an individual's pro-attitudes such as desires, ends, and choices. Roughly, something is meaningful for a person if she believes it to be or seeks it out. Objectivists maintain, in contrast, that there are some invariant standards for meaning because meaning is (at least partly) mind-independent, i.e., is a real property that exists regardless of being the object of anyone's mental states. Here, something is meaningful (to some degree) in virtue of its intrinsic nature, independent of whether it is believed to be meaningful or sought.

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

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

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

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

There are two other, more circumscribed arguments for subjectivism. One is that subjectivism is plausible since it is reasonable to think that a meaningful life is an authentic one (Frankfurt 1982). If a person's life is significant insofar as she is true to herself or her deepest nature, then we have some reason to believe that meaning simply is a function of satisfying certain desires held by the individual or realizing certain ends of hers. Another argument is that meaning intuitively comes from losing oneself, i.e., in becoming absorbed in an activity or experience (Frankfurt 1982). Work that concentrates the mind and relationships that are engrossing seem central to meaning and to be so because of the subjective element involved, that is, because of the concentration and engrossment.

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

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

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

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

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

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

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

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

More recently, some have maintained that objectively meaningful conditions are just those that involve: transcending the limits of the self to connect with organic unity (Nozick 1981, ch. 6, 1989, chs. 15–16); realizing human excellence in oneself (Bond 1983, chs. 6, 8); maximally promoting non-hedonist goods such as friendship, beauty, and knowledge (Railton 1984); exercising or promoting rational nature in exceptional ways (Hurka 1993; Smith 1997, 179–221; Gewirth 1998, ch. 5); substantially improving the quality of life of people and animals (Singer 1993, ch. 12, 1995, chs. 10–11; Singer 1996, ch. 4); overcoming challenges that one recognizes to be important at one's stage of history (Dworkin 2000, ch. 6); constituting rewarding experiences in the life of the agent or the lives of others the agent affects (Audi 2005); making progress toward ends that in principle can never be completely realized because one's knowledge of them changes as one approaches them (Levy 2005); realizing goals that are transcendent for being long-lasting in duration and broad in scope (Mintoff 2008); or contouring intelligence toward fundamental conditions of human life (Metz 2013).

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

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

For instance, a life that has lots of beneficent and otherwise intuitively meaning-conferring conditions but that is also extremely repetitive (à la the movie Groundhog Day ) is less than maximally meaningful (Taylor 1987). Furthermore, a life that not only avoids repetition but also ends with a substantial amount of meaningful parts seems to have more meaning overall than one that has the same amount of meaningful parts but ends with few or none of them (Kamm 2003, 210–14). And a life in which its meaningless parts cause its meaningful parts to come about through a process of personal growth seems meaningful in virtue of this causal pattern or being a “good life-story” (Velleman 1991; Fischer 2005).

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

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

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

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

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

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

In the past 10 years, some interesting new defences of nihilism have arisen that merit careful consideration. According to one rationale, for our lives to matter, we must in a position to add value to the world, which we are not since the value of the world is already infinite (Smith 2003). The key premises for this view are that every bit of space-time (or at least the stars in the physical universe) have some positive value, that these values can be added up, and that space is infinite. If the physical world at present contains an infinite degree of value, nothing we do can make a difference in terms of meaning, for infinity plus any amount of value must be infinity.

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

Another fresh argument for nihilism is forthcoming from certain defenses of anti-natalism, the view that it is immoral to bring new people into existence because doing so would be a harm to them. There are now a variety of rationales for anti-natalism, but most relevant to debates about whether life is meaningful is probably the following argument from David Benatar (2006, 18–59). According to him, the bads of existing (e.g., pains) are real disadvantages relative to not existing, while the goods of existing (pleasures) are not real advantages relative to not existing, since there is in the latter state no one to be deprived of them. If indeed the state of not existing is no worse than that of experiencing the benefits of existence, then, since existing invariably brings harm in its wake, existing is always a net harm compared to not existing. Although this argument is about goods such as pleasures in the first instance, it seems generalizable to non-experiential goods, including that of meaning in life.

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

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

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

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

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1 Introduction
2 Ethical Implications
3 Potential for Abuse
4 Societal Impact
5 Conclusion

Introduction

So, euthanasia, also known as “mercy killing,” is basically about ending someone’s life on purpose to ease their suffering. It’s a hot topic and brings up a lot of ethical and social issues. People who support it say it’s a kind way to stop unbearable pain, but those against it argue that it messes with the value of life, can be misused, and might mess with society’s values. Let’s talk about the downsides of euthanasia by looking into its ethical issues, chances of misuse, and its bigger impact on society.

By digging into these areas, we hope to show why euthanasia is such a big deal.

Ethical Implications

The ethical side of euthanasia is probably the biggest argument against it. The idea that life is super valuable and should always be saved is a major point. Euthanasia goes against this by allowing the ending of life on purpose. This brings up big moral questions about whether people have a right to die and what doctors should do. Many believe that the Hippocratic Oath, which tells doctors to “do no harm,” doesn’t fit with euthanasia. Letting doctors end lives intentionally makes it hard to trust them because it mixes up healing and harming. Also, there’s a worry that some patients might feel pushed into picking euthanasia. People who are really sick or disabled might think they should choose euthanasia so they don’t feel like a burden to their families or society. This moral problem shows how tricky legalizing euthanasia can be.

Potential for Abuse

Another big worry is that euthanasia could be misused and lead to more problems. If euthanasia is legal, it might be used in ways it wasn’t meant to be, like for people who aren’t terminally ill but are in a lot of pain. There’s a chance that society might start to see life as less valuable, and euthanasia could be accepted in cases where it shouldn’t be. For example, people with mental health issues or non-terminal illnesses might start seeking euthanasia. Plus, there’s a risk that vulnerable groups like the elderly, disabled, or poor could be pushed or tricked into choosing euthanasia. Even with strict rules, the chance of misuse is still a big worry. History shows that once we start making exceptions to moral rules, those exceptions can grow and lead to bad results.

Societal Impact

The impact of euthanasia on society is another thing to think about. If we legalize it, it could change how we look at life and death, how we treat vulnerable people, and how healthcare is provided. A society that accepts euthanasia might start to care less about palliative care and other ways to help people live better. The focus could shift from helping sick people live better to helping them die, which might mean less effort put into pain management and end-of-life care. This could also make society feel less responsible for taking care of the vulnerable, like those with chronic illnesses or disabilities. The idea that euthanasia sends about the value of life, especially in tough times, could have a big impact on community values and how we think about human dignity.

In the end, while people who support euthanasia talk about compassion and personal choice, there are big ethical, practical, and societal issues to think about. Legalizing euthanasia could mess with the value of life, open the door for misuse, and change important societal values. The ethical issues challenge the basics of medical practice and trust in healthcare professionals. The risk of misuse shows how euthanasia could go beyond its original purpose and affect vulnerable people. And the societal impact highlights the danger of moving away from palliative care and not supporting the vulnerable enough. With all these concerns, the debate over euthanasia is still really complicated and needs careful thought about all the ethical, practical, and societal issues involved.

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Cons of Euthanasia: An Ethical and Societal Examination. (2024, Sep 17). Retrieved from https://papersowl.com/examples/cons-of-euthanasia-an-ethical-and-societal-examination/

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