this is the life essay

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This is the Life: Annie Dillard Asks, Then What?

“Say you have seen an ordinary bit of what is real, the infinite fabric of time that eternity shoots through, and time’s soft-skinned people working and dying under slowly shifting stars. Then what?”

– Annie Dillard

Mary Oliver ‘s unforgettably provocative question, ‘what is it you plan to do/with your one wild and precious life?’ resonates through this essay by Annie Dillard that celebrates humanity by taking the widest view of all our activity, hopes, dreams and values. If we could be up a beanpole and see all the space and time of the human race, what would we do? If we were like the visionary in Plato’s Cave , awakened and alive to warp and weft of the fabric of being and the way in which it ‘both passes among the stars and encloses them’, how would we respond? What would we change? How would we communicate what we have seen and understood? Would we even try or would we come back to our lives with our expanded perspectives and more wholeheartedly enjoy them just for what they are?

Any culture tells you how to live your one and only life: to wit, as everyone else does.

Probably most cultures prize, as ours rightly does, making a contribution by working hard at work that you love; being in the know, and intelligent; gathering a surplus; and loving your family above all, and your dog, your cat; bird-watching. Beyond those things our culture may place a special focus on money, on celebrity, on physical beauty. These are not universal.

Elsewhere it might be: You wear the best shoes you can afford, you seek to know Rome’s best restaurants and their staffs, drive the best car, and vacation on Tenerife. And what a cook you are!

Or you take the next tribe’s pigs in thrilling raids; you grill yams; you trade for televisions and hunt white-plumed birds. Everyone you know agrees: This is the life. Perhaps you burn captives. You set fire to drunks. Yours is the human struggle, or the elite one, to achieve … whatever your own culture tells you: to publish the paper that proves the point; to progress in the firm and gain high title and salary, stock options, benefits; to get the loan to store the beans till their price rises; to elude capture; to feed your children or educate them to a feather edge; to count coup or perfect your calligraphy; to eat the king’s deer or catch the poacher; to spear the seal, intimidate the enemy, and be a big man or beloved woman and die respected for the pigs or the title or the shoes. Not a funeral. Forget funeral. A big birthday party.

Since everyone around you agrees ever since there were people on earth that land is value, or labor is value, or learning is value, or title, degree, necklaces, murex shells, the ownership of slaves. Everyone knows bees sting and ghosts haunt and giving your robes away humiliates your rivals. That the enemies are barbarians. That wise men swim through the rock of the earth; that houses breed filth, airstrips attract airplanes, tornadoes punish, ancestors watch, and you can buy a shorter stay in purgatory. The black rock is holy, or the scroll; or the pangolin is holy, the quetzal is holy, this tree, water, rock, stone, cow, cross, or mountain—and it’s all true. The Red Sox. Or nothing at all is holy, as everyone intelligent knows.

Who is your everyone? Chess masters scarcely surround themselves with motocross racers. Do you want aborigines at your birthday party? Or is it yak-butter tea you are serving?

Who is your everyone? Chess masters scarcely surround themselves with motocross racers. Do you want aborigines at your birthday party? Or is it yak-butter tea you are serving? Popular culture deals not in its distant past, or any other past, or any other culture. You know no one who longs to buy a mule or be presented at court or thrown into a volcano.

So the illusion, like the visual field, is complete. It has no holes except books you read and soon forget. And death takes us by storm. What was that, that life? What else offered? If for him it was contract bridge, if for her it was copyright law, i f for everyone it was and is an optimal mix of family and friends, learning, contribution, and joy—of making and ameliorating—what else is there, or was there, or will there ever be?

What else is a vision or fact of time and the peoples it bears issuing from the mouth of the cosmos, from the round mouth of eternity, in a wide and particolored utterance. In the complex weave of this utterance like fabric, in its infinite domestic interstices, the centuries and continents and classes dwell. Each people knows only its own squares in the weave, its wars and instruments and arts, and also perhaps the starry sky.

Okay, and then what? Say you manage to scale your own weft and see time’s breadth and the length of space. You see the way the fabric both passes among the stars and encloses them. You see in the weave nearby, and aslant farther off, the peoples variously scandalized or exalted in their squares. They work on their projects—they flake spear points, hoe, plant; they kill aurochs or one another; they prepare sacrifices—as we here and now work on our project. What, seeing this spread multiply infinitely in every direction, would you do differently? Would you change your project? To what? Whatever you do, it has likely brought delight to fewer people than either contract bridge or the Red Sox.

However many more people come, your time and its passions, you yourself and your passions, weigh but equally in the balance with those of any dead who pulled waterwheel poles by the Nile or Yellow Rivers, or painted their foreheads black, or starved in the wilderness, or wasted from disease, then or now.

However hypnotized you and your people are, you will be just as dead in their war, our war. However dead you are, more people will come. However many more people come, your time and its passions, you yourself and your passions, weigh but equally in the balance with those of any dead who pulled waterwheel poles by the Nile or Yellow Rivers, or painted their foreheads black, or starved in the wilderness, or wasted from disease, then or now. Our lives and our deaths surely count equally, or we must abandon one-man-one-vote, dismantle democracy, and assign seven billion people an importance-of-life ranking from one to seven billion.

What would you do differently, you up on your beanstalk looking at scenes of all peoples at all times in all places? When you climb down, would you dance any less to the music you love, knowing that music to be provisional as a bug? Somebody has to make jogging shoes, to turn the soil, fish. If you descend the long rope ladders back to your people, your own time in the fabric, if you tell them what you have seen, and should someone care to listen, then what? Everyone knows times and cultures are plural. If you come back a shrugging relativist or a stiff-tongued absolutist, then what? If you spend hours a day looking around, high astraddle the warp or woof of your people’s wall, then what new wisdom might you take to your grave for worms to untangle? Well, maybe you will not go into advertising. But what work suits? You might know your own death better, though dread it no less. Will you try to bring people up the wall-carry children to see it—to what end? Fewer golf courses? What’s wrong with golf? Nothing at all. Equality of wealth? Sure; how?

The woman watching sheep over there, the man who carries embers in a pierced clay ball, the engineer, the girl who spins wool into yarn as she climbs, the smelter, the babies learning to recognize speech in their own languages, the man whipping a slave’s flayed back, the man digging roots, the woman digging roots, the child digging roots—what would you tell them? And the future people—what are they doing? What excitements sweep peoples here and there from time to time? Into the muddy river they go, into the trenches, into the caves, into the mines, into the granary, into the sea in boats. Most humans who were ever alive lived inside a single culture that had not changed for hundreds of thousands of years.

Most humans who were ever alive lived inside a single culture that had not changed for hundreds of thousands of years.

Over here, the rains fail; they are starving. There, the caribou fail; they are starving. Corrupt leaders take the wealth. Not just there, but here. Rust and smut spoil the rye. When pigs and cattle starve or freeze, people die soon after. Disease empties a sector, a billion sectors.

People look at the sky and at the other animals. They make beautiful objects, beautiful sounds, beautiful motions of their bodies beating drums in lines. They pray; they toss people in peat bogs; they help the sick and injured; they pierce their lips, their noses, ears; they make the same mistakes despite religion, written language, philosophy, and science. They build, they kill, they preserve, they count and figure, they boil the pot, they keep the embers alive; they tell their stories and gird themselves.

Will knowledge you experience directly make you a Buddhist? Must you forfeit excitement per se? To what end?

Say you have seen an ordinary bit of what is real, the infinite fabric of time that eternity shoots through, and time’s soft-skinned people working and dying under slowly shifting stars. Then what?

Annie Dillard From: The Abundance

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1000-Word Philosophy: An Introductory Anthology

Philosophy, One Thousand Words at a Time

Meaning in Life: What Makes Our Lives Meaningful?

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

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

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

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

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

But what is a meaningful life?

Here we will review some influential answers to this question.

1. Cosmic Pessimism vs. Everyday Meaning

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

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

2. Subjectivism

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

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

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

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

3. Objective Meaning

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

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

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

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

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

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

4. Hybrid Theory

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

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

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

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

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

5. Conclusion

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[14] Frankl (2006).

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

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

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

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

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

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

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

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

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

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

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

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

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

Mill, John Stuart (1863). Utilitarianism .

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

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

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

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

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

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

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

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

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

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

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

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

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About the Author

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

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How to Write a Life Story Essay

Last Updated: April 14, 2024 Fact Checked

This article was co-authored by Alicia Cook . Alicia Cook is a Professional Writer based in Newark, New Jersey. With over 12 years of experience, Alicia specializes in poetry and uses her platform to advocate for families affected by addiction and to fight for breaking the stigma against addiction and mental illness. She holds a BA in English and Journalism from Georgian Court University and an MBA from Saint Peter’s University. Alicia is a bestselling poet with Andrews McMeel Publishing and her work has been featured in numerous media outlets including the NY Post, CNN, USA Today, the HuffPost, the LA Times, American Songwriter Magazine, and Bustle. She was named by Teen Vogue as one of the 10 social media poets to know and her poetry mixtape, “Stuff I’ve Been Feeling Lately” was a finalist in the 2016 Goodreads Choice Awards. There are 11 references cited in this article, which can be found at the bottom of the page. This article has been fact-checked, ensuring the accuracy of any cited facts and confirming the authority of its sources. This article has been viewed 102,212 times.

A life story essay involves telling the story of your life in a short, nonfiction format. It can also be called an autobiographical essay. In this essay, you will tell a factual story about some element of your life, perhaps for a college application or for a school assignment.

Preparing to Write Your Essay

• If you are writing a personal essay for a college application, it should serve to give the admissions committee a sense of who you are, beyond the basics of your application file. Your transcript, your letters of recommendation, and your resume will provide an overview of your work experience, interests, and academic record. Your essay allows you to make your application unique and individual to you, through your personal story. [2] X Research source
• The essay will also show the admissions committee how well you can write and structure an essay. Your essay should show you can create a meaningful piece of writing that interests your reader, conveys a unique message, and flows well.
• If you are writing a life story for a specific school assignment, such as in a composition course, ask your teacher about the assignment requirements.

• Include important events, such as your birth, your childhood and upbringing, and your adolescence. If family member births, deaths, marriages, and other life moments are important to your story, write those down as well.
• Focus on experiences that made a big impact on you and remain a strong memory. This may be a time where you learned an important life lesson, such as failing a test or watching someone else struggle and succeed, or where you felt an intense feeling or emotion, such as grief over someone’s death or joy over someone’s triumph.

• Have you faced a challenge in your life that you overcame, such as family struggles, health issues, a learning disability, or demanding academics?
• Do you have a story to tell about your cultural or ethnic background, or your family traditions?
• Have you dealt with failure or life obstacles?
• Do you have a unique passion or hobby?
• Have you traveled outside of your community, to another country, city, or area? What did you take away from the experience and how will you carry what you learned into a college setting?

• Remind yourself of your accomplishments by going through your resume. Think about any awards or experiences you would like spotlight in your essay. For example, explaining the story behind your Honor Roll status in high school, or how you worked hard to receive an internship in a prestigious program.
• Remember that your resume or C.V. is there to list off your accomplishments and awards, so your life story shouldn't just rehash them. Instead, use them as a jumping-off place to explain the process behind them, or what they reflect (or do not reflect) about you as a person.

• The New York Times publishes stellar examples of high school life story essays each year. You can read some of them on the NYT website. [8] X Research source

Writing Your Essay

• For example, you may look back at your time in foster care as a child or when you scored your first paying job. Consider how you handled these situations and any life lessons you learned from these lessons. Try to connect past experiences to who you are now, or who you aspire to be in the future.
• Your time in foster care, for example, may have taught you resilience, perseverance and a sense of curiosity around how other families function and live. This could then tie into your application to a Journalism program, as the experience shows you have a persistent nature and a desire to investigate other people’s stories or experiences.

• Certain life story essays have become cliche and familiar to admission committees. Avoid sports injuries stories, such as the time you injured your ankle in a game and had to find a way to persevere. You should also avoid using an overseas trip to a poor, foreign country as the basis for your self transformation. This is a familiar theme that many admission committees will consider cliche and not unique or authentic. [11] X Research source
• Other common, cliche topics to avoid include vacations, "adversity" as an undeveloped theme, or the "journey". [12] X Research source

• Try to phrase your thesis in terms of a lesson learned. For example, “Although growing up in foster care in a troubled neighborhood was challenging and difficult, it taught me that I can be more than my upbringing or my background through hard work, perseverance, and education.”
• You can also phrase your thesis in terms of lessons you have yet to learn, or seek to learn through the program you are applying for. For example, “Growing up surrounded by my mother’s traditional cooking and cultural habits that have been passed down through the generations of my family, I realized I wanted to discover and honor the traditions of other, ancient cultures with a career in archaeology.”
• Both of these thesis statements are good because they tell your readers exactly what to expect in clear detail.

• An anecdote is a very short story that carries moral or symbolic weight. It can be a poetic or powerful way to start your essay and engage your reader right away. You may want to start directly with a retelling of a key past experience or the moment you realized a life lesson.
• For example, you could start with a vivid memory, such as this from an essay that got its author into Harvard Business School: "I first considered applying to Berry College while dangling from a fifty-food Georgia pine tree, encouraging a high school classmate, literally, to make a leap of faith." [15] X Research source This opening line gives a vivid mental picture of what the author was doing at a specific, crucial moment in time and starts off the theme of "leaps of faith" that is carried through the rest of the essay.
• Another great example clearly communicates the author's emotional state from the opening moments: "Through seven-year-old eyes I watched in terror as my mother grimaced in pain." This essay, by a prospective medical school student, goes on to tell about her experience being at her brother's birth and how it shaped her desire to become an OB/GYN. The opening line sets the scene and lets you know immediately what the author was feeling during this important experience. It also resists reader expectations, since it begins with pain but ends in the joy of her brother's birth.
• Avoid using a quotation. This is an extremely cliche way to begin an essay and could put your reader off immediately. If you simply must use a quotation, avoid generic quotes like “Spread your wings and fly” or “There is no ‘I’ in ‘team’”. Choose a quotation that relates directly to your experience or the theme of your essay. This could be a quotation from a poem or piece of writing that speaks to you, moves you, or helped you during a rough time.

• Always use the first person in a personal essay. The essay should be coming from you and should tell the reader directly about your life experiences, with “I” statements.
• For example, avoid something such as “I had a hard time growing up. I was in a bad situation.” You can expand this to be more distinct, but still carry a similar tone and voice. “When I was growing up in foster care, I had difficulties connecting with my foster parents and with my new neighborhood. At the time, I thought I was in a bad situation I would never be able to be free from.”

• For example, consider this statement: "I am a good debater. I am highly motivated and have been a strong leader all through high school." This gives only the barest detail, and does not allow your reader any personal or unique information that will set you apart from the ten billion other essays she has to sift through.
• In contrast, consider this one: "My mother says I'm loud. I say you have to speak up to be heard. As president of my high school's debate team for the past three years, I have learned to show courage even when my heart is pounding in my throat. I have learned to consider the views of people different than myself, and even to argue for them when I passionately disagree. I have learned to lead teams in approaching complicated issues. And, most importantly for a formerly shy young girl, I have found my voice." This example shows personality, uses parallel structure for impact, and gives concrete detail about what the author has learned from her life experience as a debater.

• An example of a passive sentence is: “The cake was eaten by the dog.” The subject (the dog) is not in the expected subject position (first) and is not "doing" the expected action. This is confusing and can often be unclear.
• An example of an active sentence is: “The dog ate the cake.” The subject (the dog) is in the subject position (first), and is doing the expected action. This is much more clear for the reader and is a stronger sentence.

• Lead the reader INTO your story with a powerful beginning, such as an anecdote or a quote.
• Take the reader THROUGH your story with the context and key parts of your experience.
• End with the BEYOND message about how the experience has affected who you are now and who you want to be in college and after college.

Editing Your Essay

• For example, a sentence like “I struggled during my first year of college, feeling overwhelmed by new experiences and new people” is not very strong because it states the obvious and does not distinguish you are unique or singular. Most people struggle and feel overwhelmed during their first year of college. Adjust sentences like this so they appear unique to you.
• For example, consider this: “During my first year of college, I struggled with meeting deadlines and assignments. My previous home life was not very structured or strict, so I had to teach myself discipline and the value of deadlines.” This relates your struggle to something personal and explains how you learned from it.

• It can be difficult to proofread your own work, so reach out to a teacher, a mentor, a family member, or a friend and ask them to read over your essay. They can act as first readers and respond to any proofreading errors, as well as the essay as a whole.

Expert Q&A

You Might Also Like

• ↑ http://education.seattlepi.com/write-thesis-statement-autobiographical-essay-1686.html
• ↑ https://study.com/learn/lesson/autobiography-essay-examples-steps.html
• ↑ https://www.psychologytoday.com/blog/fulfillment-any-age/201101/writing-compelling-life-story-in-500-words-or-less
• ↑ Alicia Cook. Professional Writer. Expert Interview. 11 December 2020.
• ↑ https://mycustomessay.com/blog/how-to-write-an-autobiography-essay.html
• ↑ https://www.ahwatukee.com/community_focus/article_c79b33da-09a5-11e3-95a8-001a4bcf887a.html
• ↑ http://www.nytimes.com/2014/05/10/your-money/four-stand-out-college-essays-about-money.html
• ↑ https://www.youtube.com/watch?v=xY9AdFx0L4s
• ↑ https://www.medina-esc.org/Downloads/Practical%20Advice%20Writing%20College%20App%20Essay.pdf
• ↑ http://www.businessinsider.com/successful-harvard-business-school-essays-2012-11?op=1
• ↑ http://www.grammar-monster.com/glossary/passive_sentences.htm

About This Article

A life story essay is an essay that tells the story of your life in a short, nonfiction format. Start by coming up with a thesis statement, which will help you structure your essay. For example, your thesis could be about the influence of your family's culture on your life or how you've grown from overcoming challenging circumstances. You can include important life events that link to your thesis, like jobs you’ve worked, friendships that have influenced you, or sports competitions you’ve won. Consider starting your essay with an anecdote that introduces your thesis. For instance, if you're writing about your family's culture, you could start by talking about the first festival you went to and how it inspired you. Finish by writing about how the experiences have affected you and who you want to be in the future. For more tips from our Education co-author, including how to edit your essay effectively, read on! Did this summary help you? Yes No

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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

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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Essay on Life for Students and Children

500+ words essay on life.

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

Why is Life Important?

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

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

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

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

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How to Improve Quality of Life?

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

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

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

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

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Essays About Life Lessons: Top 5 Examples and 7 Prompts

Read our guide to see the top examples and prompts on essays about life lessons to communicate your thoughts effectively.

Jordan Peterson once said, “Experience is the best teacher, and the worst experiences teach the best lessons.” The many life lessons we’ll accumulate in our life will help us veer in the right direction to fulfill our destinies. Whether it’s creative or nonfiction, as long as it describes the author’s personal life experiences or worldview, recounting life lessons falls under the personal or narrative essay category. 

To successfully write an essay on this topic, you must connect with your readers and allow them to visualize, understand, and get inspired by what you have learned about life. To do this, you must remember critical elements such as a compelling hook, engaging story, relatable characters, suitable setting, and significant points. 

See below five examples of life lessons essays to inspire you:

1. Life Lessons That the First Love Taught Me by Anonymous on GradesFixer.Com

2. the dad’s life lessons and the role model for the children by anonymous on studymoose.com, 3. studying history and own mistakes as life lessons: opinion essay by anonymous on edubirdie.com, 4. life lessons by anonymous on phdessay.com, 5. valuable lessons learned in life by anonymous on eduzaurus.com, 1. life lessons from books, 2. my biggest mistake and the life lesson i learned, 3. the life lessons i’ve learned, 4. life lessons from a popular show, 5. using life lessons in starting a business, 6. life lessons you must know, 7. kids and life lessons.

“I thought I knew absolutely everything about loving someone by the age of fourteen. Clearly I knew nothing and I still have so much to learn about what it is like to actually love someone.”

The author relates how their first love story unfolds, including the many things they learned from it. An example is that no matter how compatible the couple is if they are not for each other, they will not last long and will break up eventually. The writer also shares that situations that test the relationship, such as jealousy, deserve your attention as they aid people in picking the right decisions. The essay further tells how the writer’s relationship became toxic and affected their mental and emotional stability, even after the breakup. To cope and heal, they stopped looking for connections and focused on their grades, family, friends, and self-love.

“I am extremely thankful that he could teach me all the basics like how to ride a bike, how to fish and shoot straight, how to garden, how to cook, how to drive, how to skip a rock, and even how to blow spitballs. But I am most thankful that could teach me to stand tall (even though I’m 5’3”), be full with my heart and be strong with my mind.”

In this essay, the writer introduces their role model who taught them almost everything they know in their seventeen years of life, their father. The writer shares that their father’s toughness, stubbornness, and determination helped them learn to stand up for themselves and others and not be a coward in telling the truth. Because of him, the author learned how to be kind, generous, and mature. Finally, the author is very grateful to their father, who help them to think for themselves and not believe everything they hear.

“In my opinion, I believe it is more important to study the past rather than the present because we can learn more from our mistakes.”

This short essay explains the importance of remembering past events to analyze our mistakes. The author mentions that when people do this, they learn and grow from it, which prevents them from repeating the same error in the present time. The writer also points out that everyone has made the mistake of letting others dictate how their life goes, often leading to failures. 

“… I believe we come here to learn a valuable lesson. If we did not learn this lesson through out a life time, our souls would come back to repeat the process.” 

This essay presents three crucial life lessons that everyone needs to know. The first is to stop being too comfortable in taking people and things for granted. Instead, we must learn to appreciate everything. The second is to realize that mistakes are part of everyone’s life. So don’t let the fear of making mistakes stop you from trying something new. The third and final lesson is from Frank Sinatra’s “My Way.” People learn and grow as they age, so everyone needs to remember to live their life as if it were their last with no regrets.

“Life lessons are not necessarily learned from bad experiences, it can also be learned from good experiences, accomplishments, mistakes of other people, and by reading too.”

The essay reminds the readers to live their life to the fullest and cherish people and things in their lives because life is too short. If you want something, do not let it slip away without trying. If it fails, do not suffer and move on. The author also unveils the importance of travelling, keeping a diary, and maintaining a healthy lifestyle.

7 Prompts for Essays About Life Lessons

Use the prompts below if you’re still undecided on what to write about:

As mentioned above, life lessons are not only from experiences but also from reading. So for this prompt, pick up your favorite book and write down the lessons you learned from it. Next, identify each and explain to your readers why you think it’s essential to incorporate these lessons into real life. Finally, add how integrating these messages affected you. 

There are always lessons we can derive from mistakes. However, not everyone understands these mistakes, so they keep doing them. Think of all your past mistakes and choose one that had the most significant negative impact on you and the people around you. Then, share with your readers what it is, its causes, and its effects. Finally, don’t forget to discuss what you gained from these faults and how you prevent yourself from doing them again.

Compile all the life lessons you’ve realized from different sources. They can be from your own experience, a relative’s, a movie, etc. Add why these lessons resonate with you. Be creative and use metaphors or add imaginary scenarios. Bear in mind that your essay should convey your message well.

Popular shows are an excellent medium for teaching life lessons to a broad audience. In your essay, pick a well-known work and reflect on it. For example, Euphoria is a TV series that created hubbub for its intrigue and sensitive themes. Dissect what life lessons one can retrieve from watching the show and relate them to personal encounters. You can also compile lessons from online posts and discussions.

If the subject of “life lessons” is too general for you, scope a more specific area, such as entrepreneurship. Which life lessons are critical for a person in business? To make your essay easier to digest, interview a successful business owner and ask about the life lessons they’ve accumulated before and while pursuing their goals.

Use this prompt to present the most important life lessons you’ve collected throughout your life. Then, share why you selected these lessons. For instance, you can choose “Live life as if it’s your last” and explain that you realized this life lesson after suddenly losing a loved one.

Have you ever met someone younger than you who taught you a life lesson? If so, in this prompt, tell your reader the whole story and what life lesson you discovered. Then, you can reverse it and write an incident where you give a good life lesson to someone older than you – say what it was and if that lesson helped them. Read our storytelling guide to upgrade your techniques.

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

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Home — Essay Samples — Philosophy — Meaning of Life — Finding the Purpose: Why is Life Important

Finding The Purpose: Why Life is Important

• Categories: Meaning of Life Purpose Trust

About this sample

Words: 1987 |

10 min read

Published: Nov 26, 2019

Words: 1987 | Pages: 4 | 10 min read

Table of contents

Introduction, why life is important, works cited.

• Burnet, C. (n.d.). Only I Can Change My Life. [Quote]. Retrieved from Goodreads website: https://www.goodreads.com/quotes/8938229-only-i-can-change-my-life-no-one-can-do
• Keller, H. (n.d.). Although the world is full of suffering, it is also full of the overcoming of it. [Quote]. Retrieved from Goodreads website: https://www.goodreads.com/quotes/86764-although-the-world-is-full-of-suffering-it-is
• Pele (n.d.). Success is no accident, it is perseverance, learning, sacrifice, and most of all loving what you're doing. [Quote].
• Purpose Guide. (n.d.). The Importance of Finding Purpose in Life.
• Purpose Fairy. (n.d.). 15 Powerful Lessons I've Learned from Life.
• Segerstrom, S. C., & Vohs, K. D. (2009). Managing resources: Dual-task performance and resource allocation in normal adults. Journal of Experimental Psychology: General, 138(1), 101–126.
• Seneca. (n.d.). Life is too important to be taken seriously. [Quote]. Retrieved from AZQuotes website: https://www.azquotes.com/quote/1136886
• Silvia, P. J. (2006). Exploring the Psychology of Interest. Oxford University Press.
• Wong, P. T. P. (2014). The Human Quest for Meaning: Theories, Research, and Applications (2nd ed.). Routledge.

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• Essay on ‘Life’ for Students in English

About the Topic

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

Life- Essay- Introduction

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

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

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

FAQs on Essay on ‘Life’ for Students in English

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Understanding Life Expectancy in the 1800s: a Historical Perspective

This essay is about life expectancy in the 1800s, which was markedly lower than today, averaging around 30 to 40 years. The high infant mortality rate, prevalent diseases, and lack of medical knowledge significantly contributed to this low life expectancy. Poor urban living conditions, malnutrition, and unsafe working environments further exacerbated the situation. The Industrial Revolution, while advancing technology, also introduced hazardous work conditions that impacted health. Wars and conflicts of the era added to the mortality rates. However, the latter part of the century saw the beginning of public health improvements, such as better sanitation and the development of vaccines, which started to enhance life expectancy.

How it works

There were numerous reasons why life expectancy in the 1800s was substantially lower than it is today. In sharp contrast to contemporary estimates, which frequently surpass 70 years, the average life expectancy at birth during this time was between 30 and 40 years. A number of historical social, economic, and medical factors might be blamed for this striking discrepancy.

The high infant mortality rate in the 1800s was one of the main causes of the low life expectancy. Lack of access to adequate healthcare, food, and cleanliness caused many children to not live into their formative years.

Smallpox, measles, and tuberculosis were among the many common and frequently deadly diseases, especially in young children. Without vaccinations and medications, even very small diseases could become fatal.

Additionally, the 1800s were marked by poor living conditions for many, particularly in urban areas. The Industrial Revolution led to rapid urbanization, and cities became overcrowded and unsanitary. Poor housing conditions, contaminated water supplies, and inadequate waste disposal systems created environments where diseases could spread quickly. Cholera and typhoid fever, both waterborne diseases, were common and often resulted in high death tolls.

Medical knowledge and practices in the 1800s were also limited and sometimes misguided. Many medical treatments were based on outdated theories, and the concept of germ theory was not widely accepted until the late 19th century. As a result, medical interventions often did more harm than good. Bloodletting and the use of toxic substances like mercury were common treatments that could weaken patients further rather than cure them.

Nutrition played another crucial role in determining life expectancy. Diets in the 1800s, particularly for the poor, were often inadequate. Many people suffered from malnutrition and vitamin deficiencies, which made them more susceptible to diseases. The lack of refrigeration and preservation methods also meant that food could easily spoil, leading to foodborne illnesses.

Work conditions during this era also contributed to the lower life expectancy. The Industrial Revolution, while bringing technological advancements, also introduced dangerous working environments. Factory workers, including women and children, often labored long hours in unsafe conditions. Occupational hazards, such as exposure to harmful substances and machinery accidents, were common and could result in injury or death.

Another significant factor was the prevalence of wars and conflicts. The 19th century saw numerous wars, including the Napoleonic Wars, the American Civil War, and various colonial conflicts. These wars not only caused immediate loss of life but also had long-term impacts on population health due to injuries, psychological trauma, and economic disruption.

Despite these grim realities, the 1800s also laid the groundwork for significant improvements in public health and medicine. The latter part of the century saw the beginning of public health initiatives aimed at improving sanitation, water supply, and housing conditions. The development of vaccines, such as the smallpox vaccine, began to reduce the incidence of deadly diseases. Additionally, the establishment of professional medical organizations and the standardization of medical education helped to improve the quality of medical care.

The 1800s were a pivotal century for life expectancy, characterized by both severe challenges and the beginnings of progress. Understanding the historical context of life expectancy during this time highlights the dramatic advancements made in medicine, public health, and living conditions over the past two centuries. These advancements have collectively contributed to the significant increase in life expectancy that we benefit from today. Reflecting on this period also underscores the importance of continuing to address health disparities and improving access to medical care for all populations.

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Essay on Life for Students in English: 100 Words, 200 Words, 350 Words

• Updated on  
• Apr 12, 2024

Life is a culmination of moments, a blend of laughter and tears, victory and challenges. From the moment we take our first breath to the day, we draw our last. It is a journey filled with countless experiences, lessons, and emotions. From the tiniest of creatures to the tallest of trees, every living being is a part of this incredible journey. In this blog, we will explore the multifaceted essence of life through three unique essays.

Also Read : Essay on My Aim in Life

Table of Contents

• 1 Sample Essay on Life in 100 words
• 2 Sample Essay on Life in 200 words
• 3 Sample Essay on Life in 350 words

Sample Essay on Life in 100 words

Life is a collection of stories etched in time, each page filled with lessons that have been learned. The journey of life is a rollercoaster, with peaks of joy and valleys of despair. It teaches us self-reliance, adaptability, and the importance of cherishing every passing second.

As we navigate through unknown paths, we discover the true essence of our being – the passions that fuel us and the relationships that sustain us. Life is a gift, a canvas upon which we paint our purpose. Let us embrace each passing day, for they collectively make the masterpiece that is our life.

Sample Essay on Life in 200 words

Life is a river that flows with an ever-changing current, carrying us through seasons of growth and moments of introspection. It presents us with opportunities to evolve, to change ourselves, and emerge as a new. Life is a precious gift that surrounds us with wonders every day. We wake up to the warmth of the sun, the chirping of birds, and the love of our family. Each moment teaches us something valuable – to be kind, to learn, and to grow. 

As we play, study, and share, we make memories that become the colours of our life’s canvas. Life is about enjoying the little things – a smile, a hug, a blooming flower. The challenges we face are sometimes difficult but are also stepping stones that move and motivate us toward self-discovery. Life’s journey is not about reaching a destination, but about following the purpose and the richness of the path itself.

Also Read: Essay on My Hobby

Sample Essay on Life in 350 words

Life is a journey of discovery, where we encounter moments both big and small that shape our identity. From the joyful laughter of childhood to the trials of adolescence, each phase of life imparts unique lessons.

Each chapter unveils a new facet of our identity, inviting us to delve deeper into the essence of who we are. As we grow, we learn that life isn’t just about happiness; it’s about resilience in the face of difficulties. Challenges, like puzzles, help us develop problem-solving skills and the ability to adapt. Friends and family accompany us on this journey, providing companionship, support, and love.

Life, a masterpiece painted by time, is about making choices, experiences, and opportunities. In the early years, life is a playground of curiosity, where we explore the world with wonder-filled eyes. Learning becomes our companion, and mistakes are stepping stones to growth. 

Adolescence brings a whirlwind of change – physical, emotional, and psychological. It’s a time of self-discovery, as we unfold our passions, talents, and values. Amidst this transformation, friendships blossom, leaving an indelible mark on our hearts. Responsibilities increase, and we navigate through the maze of choices, from careers to relationships. Life becomes full of ambitions , dreams, setbacks, and achievements. Failures and successes become part of our narrative, driving us to strive harder and reach higher. 

In the sunset years, life’s pace may slow, but its essence deepens. Memories become treasures, and experiences turn into life lessons. Family becomes a stronghold of support, and the wisdom garnered over the years becomes a guiding light. Reflection becomes a companion, and gratitude fills our hearts as we look back on the incredible journey we’ve travelled.

In conclusion, life is a journey that encompasses the spectrum of human existence. From the innocence of childhood to the wisdom of old age, every phase contributes to our growth and understanding. Through challenges and triumphs, connections, and solitude, we weave a tale unique to ours. So, let’s embrace life’s twists and turns, for they shape us into the individuals we are meant to be.

Also Read: 100+ Rumi Quotes on Love, Life, Nature & the Universe

Ans. When children and students write a life essay, they have the opportunity to contemplate the wonder and significance of their being.

Ans. The pursuit of happiness is so connected in entirety that it is woven into our life, as we seek fulfillment. It is in the phase of low that we often find the strength to rise, and in the quiet moments of being ourselves, we hear our truest desires. 

Ans. A life story is a valuable personal account of both personal and professional experiences that are shared by the individual.

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Photo Essay: Celebrating 2024 Commencement

"As you become alumni of HDS, I ask that you take the School's vision, its mission, and the responsibilities of upholding such aspirations with you wherever your journey may lead.

"Harvard Divinity School Class of 2024, we need you. We need religious leaders to help us navigate sorrow and celebrate life's greatest joys."—HDS Dean Marla F. Frederick

Harvard Divinity School celebrated the Class of 2024 during the Multireligious Commencement Service on May 22 and the Diploma Awarding Ceremony on May 23.

Below is a selection of photos featuring our new graduates with their student colleauges, HDS faculty, proud family members and friends, staff, and alumni.

For more pictures of 2024 Commencement, please visit  HDS on Instagram .

Graduates make their way into the tent on the Campus Green before the festive Multireligious Commencement Service. / Photo: Justin Knight

The HDS Justice and Music Collective jammed together, singing and opening the Multireligous Commencement Service with their rendition of “This Little Light of Mine.” / Photo: Justin Knight

As a part of the Multireligious Commencement Service, graduating students were invited to share part of a religious text or arrangement that showcases their faith or practice. Here, Amin Qureshi, MTS '24, recited chapter 1, verses 1-7 from the Qur’an as a part of the offerings of wisdom. / Photo: Justin Knight

Francesca Robinson, MDiv '24, and Eve Woldemikel, MDiv candidate, led a powerful singing meditation of Molly Bajot’s “Change Is Coming.” Alongside the HDS Commencement choir and band, their voices were a testament to the transformative power of community imagination. / Photo: Justin Knight

From the Assamese tradition, Twyla Barkakoty, MDiv ‘24, performed a Bihu dance, “Sotote Sokori X Boxontor Janoni,” choreographed by Lakhinandan Lahon. / Photo: Justin Knight

HDS Dean Marla F. Frederick delivered the faculty address during the Multifaith Commencement Service. She spoke about her family and how her experiences with grief, hard work, and joy have informed her time as Dean of Harvard Divinity School. She concluded with a call for love to guide our work and to never to stop believing we can create a better world. / Photo: Caroline Cataldo

Auds Hope Jenkins, MDiv '24, was the class speaker at the Diploma Awarding Ceremony on May 23. Jenkins' address began with the poem, "If I Must Die," by Refaat Alareer, and concluded with a call for graduates to stand in their truth, united with the force of their love. / Photo: Justin Knight

During the Diploma Awarding Ceremony, HDS Dean Marla F. Frederick hands Samirah Jaigirdar, MTS ‘24, her diploma. / Photo: Justin Knight

—by Maddison Tenney, HDS communications editorial assistant

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A charming look at a reader’s many moods

Elisa Gabbert’s essays in “Any Person Is the Only Self” are brimming with pleasure and curiosity about a life with books.

Tell people you read and write for a living, and they picture a ghostly creature, an idea only incidentally appended to a body. What they often fail to understand is that the life of the mind is also a physical life — a life spent lugging irksomely heavy volumes around on the Metro and annotating their margins with a cramping hand. The poet, essayist and New York Times poetry columnist Elisa Gabbert is rare in grasping that reading is, in addition to a mental exercise, a movement performed in a particular place.

“If I remember anything about a book, I also remember where I read it — what room, what chair,” she writes in her charming new essay collection, “ Any Person Is the Only Self .” Writing, too, proves spatial: “I think essays, like buildings, need structure and mood. The first paragraph should function as a foyer or an antechamber, bringing you into the mood.”

The 16 delightfully digressive pieces in this collection are all moods that involve books in one way or another. But they are not just about the content of books, although they are about that, too: They are primarily about the acts of reading and writing, which are as much social and corporeal as cerebral.

In the first essay — the foyer — Gabbert writes about the shelf of newly returned books at her local library. “The books on that shelf weren’t being marketed to me,” she writes. “They weren’t omnipresent in my social media feeds. They were very often old and very often ugly. I came to think of that shelf as an escape from hype.” The haphazard selections on the shelf were also evidence of other people — the sort of invisible but palpable community of readers that she came to miss so sharply during the pandemic.

In another essay, she learns of a previously unpublished story by one of her favorite authors, Sylvia Plath, who makes frequent appearances throughout this book. Fearing that the story will disappoint her, Gabbert puts off reading it. As she waits, she grows “apprehensive, even frightened.”

There are writers who attempt to excise themselves from their writing, to foster an illusion of objectivity; thankfully, Gabbert is not one of them. On the contrary, her writing is full of intimacies, and her book is a work of embodied and experiential criticism, a record of its author’s shifting relationships with the literature that defines her life. In one piece, she rereads and reappraises books she first read as a teenager; in another, she and her friends form a “Stupid Classics Book Club,” to tackle “all the corny stuff from the canon that we really should have read in school but never had.”

Gabbert is a master of mood, not polemic, and accordingly, her writing is not didactic; her essays revolve around images and recollections rather than arguments. In place of the analytic pleasures of a robustly defended thesis, we find the fresh thrills of a poet’s perfected phrases and startling observations. “Parties are about the collective gaze, the ability to be seen from all angles, panoramically,” she writes in an essay about fictional depictions of parties. She describes the photos in a book by Rachael Ray documenting home-cooked meals — one of the volumes on the recently returned shelf — as “poignantly mediocre.” Remarking on a listicle of “Books to Read by Living Women (Instead of These 10 by Dead Men),” Gabbert wonders, “Since when is it poor form to die?”

“Any Person Is the Only Self” is both funny and serious, a winning melee of high and low cultural references, as packed with unexpected treasures as a crowded antique shop. An academic text on architecture, the Austrian poet Rainer Maria Rilke, a rare memory disorder whose victims recall every aspect of their autobiographies in excruciatingly minute detail, “Madame Bovary,” YouTube videos about people who work as professional cuddlers, a psychological study about whether it is possible to be sane in an insane asylum — all these feature in Gabbert’s exuberant essays. She is a fiercely democratic thinker, incapable of snobbery and brimming with curiosity.

Perhaps because she is so indefatigably interested, she gravitates toward writers who see literature as a means of doubling life, allowing it to hold twice as much. Plath confessed in her journals that she wrote in an attempt to extend her biography beyond its biological terminus: “My life, I feel, will not be lived until there are books and stories which relive it perpetually in time.” The very act of keeping a diary, then, splits the self in two.

Plath once insisted that bad things could never happen to her and her peers because “we’re different.” Gabbert asks “Different why?” and concludes that everyone is different: “We are we , not them. Any person is the only self.” But that “only” is, perhaps counterintuitively, not constrained or constricted. Walt Whitman famously wrote that his only self comprised “multitudes,” and Gabbert echoes him when she reflects, “If there is no one self, you can never be yourself, only one of your selves.” And indeed, she is loath to elevate any of her many selves over any of the others. When she rereads a book that she loved in her adolescence, she thinks she was right to love it back then. “That self only knew what she knew,” she writes. “That self wasn’t wrong .” Both her past self and her present self have an equal claim to being Elisa Gabbert, who is too fascinated by the world’s manifold riches to confine herself to a single, limited life.

Becca Rothfeld is the nonfiction book critic for The Washington Post and the author of “All Things Are Too Small: Essays in Praise of Excess.”

Any Person Is the Only Self

By Elisa Gabbert

FSG Originals. 230 pp. $18, paperback.

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Guest Essay

The Long-Overlooked Molecule That Will Define a Generation of Science

By Thomas Cech

Dr. Cech is a biochemist and the author of the forthcoming book “The Catalyst: RNA and the Quest to Unlock Life’s Deepest Secrets,” from which this essay is adapted.

From E=mc² to splitting the atom to the invention of the transistor, the first half of the 20th century was dominated by breakthroughs in physics.

Then, in the early 1950s, biology began to nudge physics out of the scientific spotlight — and when I say “biology,” what I really mean is DNA. The momentous discovery of the DNA double helix in 1953 more or less ushered in a new era in science that culminated in the Human Genome Project, completed in 2003, which decoded all of our DNA into a biological blueprint of humankind.

DNA has received an immense amount of attention. And while the double helix was certainly groundbreaking in its time, the current generation of scientific history will be defined by a different (and, until recently, lesser-known) molecule — one that I believe will play an even bigger role in furthering our understanding of human life: RNA.

You may remember learning about RNA (ribonucleic acid) back in your high school biology class as the messenger that carries information stored in DNA to instruct the formation of proteins. Such messenger RNA, mRNA for short, recently entered the mainstream conversation thanks to the role they played in the Covid-19 vaccines. But RNA is much more than a messenger, as critical as that function may be.

Other types of RNA, called “noncoding” RNAs, are a tiny biological powerhouse that can help to treat and cure deadly diseases, unlock the potential of the human genome and solve one of the most enduring mysteries of science: explaining the origins of all life on our planet.

Though it is a linchpin of every living thing on Earth, RNA was misunderstood and underappreciated for decades — often dismissed as nothing more than a biochemical backup singer, slaving away in obscurity in the shadows of the diva, DNA. I know that firsthand: I was slaving away in obscurity on its behalf.

In the early 1980s, when I was much younger and most of the promise of RNA was still unimagined, I set up my lab at the University of Colorado, Boulder. After two years of false leads and frustration, my research group discovered that the RNA we’d been studying had catalytic power. This means that the RNA could cut and join biochemical bonds all by itself — the sort of activity that had been thought to be the sole purview of protein enzymes. This gave us a tantalizing glimpse at our deepest origins: If RNA could both hold information and orchestrate the assembly of molecules, it was very likely that the first living things to spring out of the primordial ooze were RNA-based organisms.

That breakthrough at my lab — along with independent observations of RNA catalysis by Sidney Altman at Yale — was recognized with a Nobel Prize in 1989. The attention generated by the prize helped lead to an efflorescence of research that continued to expand our idea of what RNA could do.

In recent years, our understanding of RNA has begun to advance even more rapidly. Since 2000, RNA-related breakthroughs have led to 11 Nobel Prizes. In the same period, the number of scientific journal articles and patents generated annually by RNA research has quadrupled. There are more than 400 RNA-based drugs in development, beyond the ones that are already in use. And in 2022 alone, more than $1 billion in private equity funds was invested in biotechnology start-ups to explore frontiers in RNA research.

What’s driving the RNA age is this molecule’s dazzling versatility. Yes, RNA can store genetic information, just like DNA. As a case in point, many of the viruses (from influenza to Ebola to SARS-CoV-2) that plague us don’t bother with DNA at all; their genes are made of RNA, which suits them perfectly well. But storing information is only the first chapter in RNA’s playbook.

Unlike DNA, RNA plays numerous active roles in living cells. It acts as an enzyme, splicing and dicing other RNA molecules or assembling proteins — the stuff of which all life is built — from amino acid building blocks. It keeps stem cells active and forestalls aging by building out the DNA at the ends of our chromosomes.

RNA discoveries have led to new therapies, such as the use of antisense RNA to help treat children afflicted with the devastating disease spinal muscular atrophy. The mRNA vaccines, which saved millions of lives during the Covid pandemic, are being reformulated to attack other diseases, including some cancers . RNA research may also be helping us rewrite the future; the genetic scissors that give CRISPR its breathtaking power to edit genes are guided to their sites of action by RNAs.

Although most scientists now agree on RNA's bright promise, we are still only beginning to unlock its potential. Consider, for instance, that some 75 percent of the human genome consists of dark matter that is copied into RNAs of unknown function. While some researchers have dismissed this dark matter as junk or noise, I expect it will be the source of even more exciting breakthroughs.

We don’t know yet how many of these possibilities will prove true. But if the past 40 years of research have taught me anything, it is never to underestimate this little molecule. The age of RNA is just getting started.

Thomas Cech is a biochemist at the University of Colorado, Boulder; a recipient of the Nobel Prize in Chemistry in 1989 for his work with RNA; and the author of “The Catalyst: RNA and the Quest to Unlock Life’s Deepest Secrets,” from which this essay is adapted.

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For 'Such Kindness' novelist Andre Dubus III, chronic pain is a fact of life

Terry Gross

Dubus talks about the injuries he faced as a carpenter and his relationship with his dad. His a new collection of personal essays is Ghost Dogs: On Killers and Kin. Originally broadcast in 2023.

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Essay on Life in English for Children and Students

Table of Contents

Life has been bestowed upon us by the almighty and we all must value it. We should be thankful for all that we have and try to improve ourselves each day to build a better life. Technically, life is associated with feelings, growth and evolution. Like the plants have life because they grow; humans and animals have life as they feel sadness, happiness and they too grow.

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The journey of life may not always be smooth but we must keep going and stay positive all the times. Life is the most precious asset on this planet and must be protected irrespective of its form and appearance. Every species, not only humans, have a fundamental right to live their life, I whatever way they desire. Life is a gift of God to humanity and any attempt to disrupt or damage it will have undesirable consequences.

Long and Short Essay on Life in English

Here we have provided Long and Short Essay on Life in English, of varying lengths to help you with the topic in your exam.

These Life Essays are written in simple and easy language so that they can be easily remembered and can be presented when required.

You can choose any life essay as per your interest and need and present it during your school’s essay writing competition, debate completion or speech giving.

Also Check: Essay on Life on Mars

Short Essay on Life in 100 words – Life is Beautiful but Not a Bed of Roses

There is a lot of stress all around us these days. Most people complain about problems at office, issues in relationships and the growing competition in various fields. People are so engrossed in dealing with these issues that they don’t see the real beauty of life. There is so much more to life than these things. In fact, if we look at life closely, we will realize how beautiful it is. God has given us an abundance of everything. This is evident when we look at the nature. The trees, plants, rivers and sunlight – everything is in abundance and so is the energy that resides within us. This is the beauty of life.

However, this is not to say that life is a bed of roses. It is not! The problems and concerns of people are genuine. The rich, the poor, the educated, the uneducated, the beautiful and the not so beautiful – everyone has his/ her on set of problems. Life is not easy for anyone. However, we need to understand that this is how life is. If everything came easy we would not really value it. Life is beautiful in its own way and we should look for reasons to enjoy it and embrace its beauty amid the issues we are dealing with.

Essay on Life in 200 words – Challenges and Goals

Challenges are a part of life. We face different challenges at different points in life. While some people look at these challenges as an opportunity to learn something new others get disheartened and succumb to them. We learn many new things as we take on different challenges. These experiences make us a better person. We can overcome many challenges by setting goals. Goals give us the determination to achieve despite the hurdles.

Also Check: Speech on Aim of My Life

Dealing with Challenges

Challenges require us to get out of our comfort zone. These can be difficult to deal with. However, we must deal with them with courage and determination. Here are some ways to deal with the challenges in life:

No matter what the situation is we must deal with it calmly. We shall be able to think of a solution and act upon it only if we stay calm. If we stress about it continually we shall not be able to act wisely.

• Stay Determined

No matter how hard the situation gets, the key is to stay determined and keep going. We must not give up half way.

• Seek Help from Family and Friends

There is no harm in seeking help from family and friends whenever there is a need. However, we must not depend upon them completely.

Set Goals; Give Purpose to Life

It is important to set goals in life. We must set both long term and short term goals for our personal as well as professional life and work hard to achieve them. Goals give purpose to our life. To set goals, we must first understand what we want in life and then make a plan to achieve it. We must always set a time frame for achieving our goals.

While challenges take us through new experiences and make us stronger, goals help us stay focused. Both challenges and goals are important in life.

Essay on Life in 400 words – It is a Precious Gift

Life is a precious gift. It must be handled with care. We must be thankful to God for sending us on Earth and giving us such beautiful surroundings to live in. We must also be thankful to God for making us physically and mentally fit to live a wholesome life. Not just human beings, the life of animals, birds and plants is equally precious and we must value it too.

Also Check: Essay on Importance of Friends in our Life

Appreciate Life and Express Gratitude

We must appreciate the good in our life and express gratitude for the same. Many people are not happy with the way things go on in their life. They criticize almost everything and everyone around and develop a negative outlook. They need to understand that the fact that they have been given a life to live is in itself a big thing.

The fact that they are in good health is a reason to be thankful for. The fact that they are able and can work hard and make their life better is another reason to be grateful. They must appreciate what they have and be thankful for it. Everything else can be achieved with some effort.

Don’t Waste Life

Many people indulge in bad habits such as smoking, drinking and taking drugs. The havoc created post consuming these can be a threat to their life as well as the life of those around them. Many people drink and run over their car on innocent people killing them or injuring them badly. They even hurt themselves during such incidents. Besides, all these things have a negative impact on a person’s health.

They incur serious health problems over the time thus ruining their lives as well as the lives of their family members. They must understand that life is precious. We can lead a purposeful life and add value to it or waste it and end up in a mess. Many people realize this much later in life mostly after incurring a major problem. It is too late then and they cannot go back and relive their life properly. We must value this gift called life when there is still time and tread the right path to enjoy it.

God has given us a chance to live and enjoy the beauty of the nature. Life is a precious gift and we must all value it. We must express gratitude and stay positive to make the most of this gift given to us. We must also value the lives of those around us.

Essay on Life in 500 words – It is a Journey not a Destination

There is a mad rush all around us. In schools, offices, businesses and even in households – people are running around, chasing different things and trying to achieve things as fast as they can as if they are about to miss a train. This eagerness and restlessness to get somewhere is what they pass on to their kids too and it goes on and on. Where exactly do we want to reach? And how will we feel when we reach there? We need to slow down and ask ourselves these questions.

We must understand that life is a journey not a destination. This means that we need to go through it slowly and calmly enjoying every moment and making the most of it rather than rushing through it.

Also Check: Essay on Importance of Good Manners in Life

Find Happiness in Little Things

We often overlook the little things in life and keep chasing the bigger things believing they will give us happiness. While achieving our big dreams and goals does give us satisfaction however it is the little things in life that bring us true happiness. These are the things that bring a smile to our face later in life. For instance, parents keep telling their children to behave nicely, study dedicatedly and sleep on time.

They do all this to inculcate discipline in them. They want them to focus on their studies so that they can choose a good stream and build a rewarding career. They believe that all this will help them get a good life partner and build a happy personal life too. They have good intentions but are they really doing good to their children? In a way, no as they are stealing the precious moments of their lives that could be spent more joyfully.

Enjoy the Journey of Life; Don’t Rush Through it

The first twenty years of a person’s life are spent in mugging up their chapters and attempting to fetch good marks. Children are repeatedly told that they can enjoy once they get a good job. When they get a good job, they are asked to work hard to get to a good position in the company. Then they are told that they can enjoy their life after they reach a certain position.

When they reach a good position in the company, they require working hard to maintain the position. It is also time for them to plan a family and fulfill various responsibilities. They are then told that they can live peacefully and enjoy life once they retire. No one even thinks that they will not be left with the same enthusiasm, energy and zeal to enjoy life when they enter that age.

Life is happening now. We must enjoy it here and now and not wait to reach a certain position or phase of life to start living the way we want.

It is important to set goals and work hard towards achieving them. We must also set deadlines for our goals, stay focused and utilize our time wisely to achieve the desired result. What we should avoid is to rush towards them. We will come across many new things as we head towards our goals. All these will make us stronger and wiser. We should allow ourselves to see and experience these new things and learn from them rather than rushing towards the goal.

Also Check: Speech on Life

Long Essay on Life in 600 words – True Value of Life

We all have just one life. We are here on Earth for a limited period of time and do not know when our time will end. We must thus make the most of the time we have. We must do good deeds, help as much as we can, appreciate the beauty around us and stay positive. We must value life and be grateful for all that we have as not many are lucky to have the kind of life we do.

True Value of Life by Philosophers

Different philosophers, scholars and literary people have defined the true value of life in different ways. As per poet Henry David, “There is no value in life except what you choose to place upon it.” “The true value of a human being can be found in the degree to which he has attained liberation from the self”, said Albert Einstein.

On the other hand, Myles Munroe states, “The value of life is not in its duration. You are not important because of how long you live, you are important because of how effective you live.

Identify the Purpose of Life

Different people indulge in different activities each day. Some people study, some do the household chores, some work on business plans, some work for an employer and some just enjoy and vile away their time.

Some people accomplish more than one or two of these tasks each day. They keep working on these tasks day in and day out and may take a break on the weekends. They may plan a holiday for a day or two or roam around locally to rejuvenate but as the next week begins, they start with their routine tasks yet again. Whether they like it or not they keep slogging every day as they feel that this is what they are meant to do.

However, this is a wrong perception. These daily tasks are just a way to survive in this world. We study, tidy our house, cook food, go to work and earn money just so that we can live comfortably. This is not our real purpose of life. It does not add value to our soul.

God has sent us on this Earth with a purpose. We need to identify this purpose and work towards achieving it. Once we know the purpose and successfully achieve it, we must then understand how it can help those around us and look for ways to assist them. Each one of us has been bestowed with a special power or gift. We must share it with others to make the world a more beautiful place to live in.

Count Your Blessings

We must value everything and everyone in our life. Nothing in our life should be taken for granted. We must value our parents, our siblings, our friends, our job, our house, our belongings and everything God has bestowed on us. And above all, we must value our life.

We must be grateful to the almighty for giving us the ability to take care of ourselves. We must always look at the positive side of life. We should count our blessings and value them. God has given us so many things to appreciate and we must thank him by helping those around us. We must help them live a better life.

We are born to serve humanity and make this world a better place. We must be thankful for all that we have and stay humble. We are all blessed with some unique power. Our purpose is to identify it and use it for uplifting ourselves as well as everyone around us. This is the true value of our life.

Essay on Life FAQs

What is the life essay.

Life essay talks about experiences, challenges, and lessons learned throughout life's journey, shaping perspectives and values.

What is life short notes?

Life in short notes is a summary of moments, emotions, and discoveries, capturing the essence of our existence briefly.

What is a life essay?

A life essay delves into the meaning, purpose, and significance of existence, exploring individual perspectives on living.

What is life in 10 lines?

Life is a blend of joy and sorrow, moments of growth, connections with others, learning from experiences, and striving for happiness.

What is the essay of student life?

The essay on student life discusses the experiences, challenges, and learnings during the academic journey, shaping character and knowledge.

What is life an essay?

Life as an essay reflects on the chapters of existence, covering diverse experiences, emotions, and lessons learned.

What is life for a student?

For a student, life is about learning, exploring interests, facing challenges, making friendships, and preparing for the future.

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The 2024 Cooper’s Hill Cheese-Rolling Race

• Alan Taylor
• May 28, 2024

Crowds gathered at Cooper’s Hill, on a farm near Gloucester, England, once again yesterday, cheering as racers took part in the annual Cooper’s Hill Cheese-Rolling and Wake. Continuing a tradition that dates back at least 200 years, participants chased a nine-pound wheel of Double Gloucester cheese, running in a chaotic scramble down a very steep and uneven grassy hill, with the winner taking home the cheese.

This photo essay originally misspelled Abby Lampe’s name.

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Several participants tumble as they run in the annual cheese rolling at Cooper's Hill in Brockworth, Gloucester, in western England, on May 27, 2024. #

Competitors come tumbling down the hill in pursuit of a round of Double Gloucester cheese on May 27, 2024. #

Racers progress rapidly down the hill on May 27, 2024. #

Onlookers cheer during a race on May 27, 2024. #

Runners tumble and slide, chasing the cheese, on May 27, 2024. #

After winning one of the women's races, Abby Lampe celebrates at the bottom of the hill on May 27, 2024. #

Competitors take part in the uphill race on May 27, 2024. #

A cheese round is released at the start of a race on May 27, 2024. #

Competitors come tumbling down the hill in pursuit of a round of Double Gloucester cheese near the village of Brockworth on May 27, 2024. #

Runners slide and fall down Cooper's Hill on May 27, 2024. #

Competitors tumble down a muddy Cooper's Hill in pursuit of a round of Double Gloucester cheese on May 27, 2024. #

A competitor receives medical attention after competing in one of the races on May 27, 2024. #

Another group of runners chase the cheese down Cooper's Hill on May 27, 2024. #

Dylan Twiss, winner of one of the men's races, celebrates after competing in the annual Cooper's Hill cheese-rolling competition near the village of Brockworth, Gloucester, in western England, on May 27, 2024. #

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