life is a book essay

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Why Is Life Like A Book [Professional Critic View]

Outline for “why is life like a book”.

Books are an integral part of our lives, and many of us find solace in the stories we read. Whether it’s a classic novel or a modern bestseller, books have the ability to transport us to different worlds and inspire us to think in new ways. But why is life like a book? In this essay, we’ll explore the similarities between the two, examining how the elements of storytelling, imagination, growth, conflict, and resolution can be found in both books and life .

Books are stories, and life is a story. Just like a book, life has a beginning, middle, and end. We all have a unique story to tell, and the way we tell it is up to us. Life is filled with moments of joy, sorrow, and everything in between. Just like a book, our lives have twists and turns, and it’s up to us to make the most of them.

Books allow us to explore our imaginations and open our minds to new possibilities. Life is the same way. We can use our imaginations to think of new ways to solve problems and come up with creative solutions. Imagination is essential for growth and progress, both in books and in life .

One of the most important elements of a book is growth. Characters grow and change as they experience different events and make different choices. The same is true of life. We all experience moments of growth and change as we make our way through life.

Conflict is an essential element of both books and life. In books, conflict is often used to create tension and propel the story forward. In life, conflict can be used to push us out of our comfort zones and help us grow.

Just like a book, life has a resolution. We all have a unique ending, and it’s up to us to make the most of it. We can use the lessons we’ve learned throughout our lives to create a resolution that is both meaningful and fulfilling.

Life is like a book in many ways. We all have a unique story to tell, and the way we tell it is up to us. We can use our imaginations to explore new possibilities, and use moments of growth and conflict to push us out of our comfort zones. Ultimately, life has a resolution, and it’s up to us to make the most of it.

Introduction

Life is like a book. It is full of stories, characters, and lessons that we can learn from. It is an adventure that can take us to far away places and introduce us to new people and ideas. We can use our imaginations to explore the world around us, to find solutions to our problems, and to grow as individuals. We can experience conflict and find ways to resolve it. In the end, we can look back at our lives and see how far we have come and how much we have learned.

Life is a journey that is unique to each of us, but it can be compared to a book in many ways. In this essay, I will explore the similarities between life and a book. We will look at how storytelling can shape our lives, how our imaginations can lead us to new possibilities, how growth is an essential part of life, how conflict can be a part of our journey, and how resolution can bring us to a place of peace. By the end of this essay, you will have a better understanding of why life is like a book.

Section 1: Storytelling

Storytelling is a powerful tool that has been used for centuries to communicate ideas, beliefs, and emotions. It allows us to explore different worlds and experience different perspectives, and to understand complex concepts in a way that is accessible and relatable.

Life is like a book in that it is filled with stories that are constantly unfolding. Every day, we experience new things, learn from our mistakes, and grow as individuals. Each moment of our lives is a new chapter, and every decision we make is a new plot twist. We are the authors of our own stories, and our lives are the books we write.

The stories we tell ourselves and others have the power to shape our lives and our relationships with the world around us. We can choose to write stories of success, courage, and resilience, or we can choose to write stories of failure, fear, and regret. We can use storytelling to express our feelings, to share our experiences, and to connect with others.

Storytelling is also a great way to make sense of our lives. By looking at our lives as stories, we can gain insight into our own behavior and motivations, as well as the motivations of those around us. We can learn from our mistakes and find ways to move forward and grow.

At the end of the day, life is like a book because it is filled with stories , and it is up to us to write our own. We can use storytelling to express ourselves, to make sense of our lives, and to connect with others. By reflecting on our stories, we can learn, grow, and discover our own unique paths.

Section 2: Imagination

Life is often compared to a book because of the many similarities between the two. One of the most important similarities is the use of imagination. Just as a book requires the reader to use their imagination to visualize the characters, settings, and events, life requires us to use our imaginations to create our own unique experiences.

Imagination is a powerful tool that can help us to see life in a different light. It can help us to see the world from a different perspective and to think of solutions to problems that may have seemed impossible before. We can use our imaginations to create a better future for ourselves, our families, and our communities.

Imagination is also a great way to explore our own creativity. We can use our imaginations to come up with new ideas, new ways of looking at the world, and new solutions to problems. It can be a great way to express ourselves, to explore our own interests, and to find ways to bring joy and fulfillment into our lives.

Imagination can also be a great tool for learning. We can use our imaginations to make connections between different concepts and to find solutions to problems. We can use our imaginations to think more deeply about topics and to make connections between seemingly unrelated ideas.

Finally, imagination can be a great way to entertain ourselves. We can use our imaginations to create stories, games, and other forms of entertainment that can help us relax and enjoy our time. We can use our imaginations to explore new worlds and to create our own unique experiences.

Life is like a book in many ways, but one of the most important ways is in its use of imagination. Just as a book requires the reader to use their imagination to visualize the characters, settings, and events, life requires us to use our imaginations to create our own unique experiences. Imagination is a powerful tool that can help us to see life in a different light, explore our own creativity, learn, and entertain ourselves.

Section 3: Growth

Life is like a book in that it is all about growth. Just as a book tells a story in which the characters evolve and change, life is a journey of self-discovery and growth. As we progress through life, we gain knowledge and experience that shape who we are.

Growth is an essential part of life, and it can be seen in all aspects of our lives. We grow emotionally as we learn to cope with difficult situations and express our feelings. We grow mentally as we gain new knowledge and skills. We grow spiritually as we explore our beliefs and values. We grow physically as we become stronger and healthier.

Growth is also about taking risks and pushing ourselves to do things we never thought possible. It’s about facing our fears and overcoming obstacles. It’s about learning from our mistakes and making positive changes in our lives. Growth is about discovering our true potential and becoming the best version of ourselves.

Growth is a never-ending process, and it is something we should strive for throughout our lives. Just as books have the power to inspire and motivate us, life can do the same. When we take the time to reflect and evaluate our lives, we can identify areas of growth and make changes that will help us become better people.

Growth is an important part of life, and it is something that we should all strive for. Just as books can help us learn and grow, life can do the same. By taking the time to reflect and evaluate our lives, we can identify areas of growth and make positive changes that will help us become the best version of ourselves.

Section 4: Conflict

Conflict is a major part of life, and it is also a major part of books. In literature, conflict often takes the form of a protagonist struggling against an antagonist. This conflict can be internal, such as a character struggling with their own inner demons, or it can be external, such as a character fighting against a powerful enemy. In either case, the conflict is necessary to create tension and propel the story forward.

In life, conflict can be just as important. Conflict can help us to grow and learn, as we are forced to confront our own beliefs and values. It can also help us to build relationships, as we learn to understand and empathize with others. Finally, it can help us to develop resilience and strength, as we learn to face our fears and overcome adversity.

Conflict is often unpleasant, but it is essential for growth. Without it, we would never be able to push ourselves to our limits, and we would never be able to learn and develop. Similarly, without conflict in books, stories would be dull and uninteresting, and readers wouldn’t be able to connect with the characters or the plot.

Conflict can be difficult to face, but it is an essential part of life. We must learn to embrace it and use it to our advantage. Just as conflict is essential for creating a compelling story, it is also essential for creating a meaningful life. By embracing and learning from the conflicts we face, we can become stronger and wiser, and we can create a life that is truly worth living.

Section 5: Resolution

Resolution is the most important part of any story, and life is no different. In books, resolution is the moment when everything comes together and the protagonist finally learns the lesson that the story has been trying to teach them. In life, resolution is the moment when we finally accept what has happened, learn from it, and move on.

Resolution is the point when we can look back at our experiences and see how they have shaped us. We can appreciate the challenges we have faced and the lessons we have learned. We can look at our current situation and be thankful for our growth. We can take pride in our accomplishments, no matter how small.

Resolution is also the point when we can forgive ourselves for our mistakes. We can recognize that we are human and that we will make mistakes. We can accept our mistakes, learn from them, and move on. We can be kind to ourselves and recognize that we are capable of so much more than we think.

Resolution is the point when we can forgive others. We can recognize that everyone is going through their own struggles and that we are all just trying to do our best. We can accept that sometimes our best isn’t enough, but that doesn’t mean that we should hold grudges. We can forgive and move on.

Resolution is the point when we can be grateful for what we have. We can appreciate the people in our lives, the experiences we have had, and the opportunities that have been given to us. We can recognize how far we have come and how much we have grown.

Resolution is the point when we can be content with our lives. We can accept our past, our present, and our future. We can be at peace with ourselves and the world around us. We can be content with the knowledge that we have done our best and that we will continue to do our best.

Resolution is the point when we can be happy. We can be happy with the life we have created and the person we have become. We can be happy with the knowledge that we have done our best and that we will continue to do our best. We can be happy knowing that we are capable of so much more than we think.

Resolution is the point when we can look back at our lives and be proud. We can be proud of the challenges we have faced, the lessons we have learned, and the growth we have experienced. We can be proud that we have come so far and that we have done our best.

Resolution is the point when life is like a book. We can look back at our story, appreciate it, and be proud of the person we have become. We can accept our mistakes, forgive ourselves and others, and be content with our lives. We can be happy with the knowledge that we have done our best and that we will continue to do our best.

Life is like a book in many ways. It is a story that is constantly unfolding, filled with imagination, growth, conflict, and resolution. Life is full of surprises and new experiences, just like a book. We can learn from our experiences and use them to become better versions of ourselves. Life is a journey with no end, and it is up to us to make the best of it. We can make our lives into something beautiful, just like a book. It is our story, and it is up to us to make it the best it can be. We can take control of our lives and make it something that we are proud of. Life is a book that we can write , and it is up to us to make it into something that we can be proud of.

The Meaning of Life: What’s the Point?

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

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

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

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

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

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

1. Questioning the Question

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

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

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

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

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

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

2. Supernaturalism

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

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

3. Nihilism

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

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

4. Naturalism

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

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

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

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

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

5. Conclusion

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

forty-two .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Related Essays

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

Existentialism by Addison Ellis

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

Nietzsche and the Death of God by Justin Remhof

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

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

The Badness of Death by Duncan Purves

Is Immortality Desirable? by Felipe Pereira

Hope by Michael Milona & Katie Stockdale

Ethical Realism by Thomas Metcalf

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About the Author

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

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Importance Of Books Essay in English - 100, 200, 500 Words

Essay on Importance of Books

Books play a vital role in our lives. They are an infinite source of knowledge, entertainment, and new ideas, that help to make the reader’s mind sharp, and develop creativity. Reading books can also stimulate our imagination and creativity faculty of brain. As we read, we are transported to different worlds and experiences, which can spark our own ideas and inspire us to think in new ways. Here are a few sample essays on importance of books .

100 Words Essay on Importance of Books

200 words essay on importance of books, 500 words essay on importance of books.

Importance Of Books Essay in English - 100, 200, 500 Words

Books are a really an important part of everyone’s life in some way or the other. Books have a high significance in our lives because they provide knowledge, information, and entertainment to the reader. They can broaden our horizons and deepen our understanding of the world around us. Books can also help us develop our critical thinking skills by exposing us to different ideas and perspectives. Additionally, books can help us escape from the stresses of everyday life and provide us with a temporary relief from our daily routine. Overall, books are a valuable resource that can enrich our lives in countless ways.

Books are an essential part of our lives. They provide us with knowledge, entertainment, and the opportunity to escape from the stresses of everyday life. Books can open up new worlds and experiences, and allow us to learn about different cultures and perspectives. They can also help us to develop our critical thinking skills and broaden our understanding of the world around us.

Books have the power to inspire and motivate us, and can provide us with the tools and knowledge we need to overcome challenges and achieve our goals. They can also serve as a source of comfort and solace, providing us with a sense of connection and understanding during difficult times. Additionally, books are an important tool for preserving knowledge and history. They allow us to learn from the past and gain insight into the experiences and thoughts of those who came before us. This can help us to better understand our own place in the world and the challenges and opportunities that we face.

In short, books play a vital role in our lives. They provide us with knowledge, entertainment, and the opportunity to expand our minds and explore new ideas. They are a valuable resource that we should continue to cherish and support.

Books are an invaluable part of our lives. They are the inevitable tool for knowledge, and entertainment and have been proven to be stress relievers. Books can help us experience new worlds, explore deep insights into the world and help us form a wider perspective. Books have the power to inspire and motivate us, and can provide us with the tools and knowledge we need to overcome challenges and achieve our goals . For example, a biography of a successful person can inspire us to pursue our dreams and work towards our goals. A self-help book can provide us with the tools and strategies we need to overcome a personal challenge or improve an aspect of our lives.

Books are a powerful tool for preserving knowledge and history. They allow us to learn from the past and gain insight into the experiences and thoughts of those who came before us. This can help us to better understand our own place in the world and the challenges and opportunities that we face. Books can also serve as a source of comfort and solace, providing us with a sense of connection and understanding during difficult times.

How the book “The Alchemist” helped me

One of the books that have had a profound impact on my life is ' The Alchemist' by Paulo Coelho . I first read this book when I was going through a difficult time in my life, feeling lost and unsure of my direction. The story of the main character, Santiago, who embarks on a journey to find his "Personal Legend," resonated with me deeply.

As I read the book, I was struck by the idea that each of us has a unique purpose in life, and that it is up to us to pursue it with determination and passion. The book also emphasized the importance of following our hearts and listening to our inner guidance, even when it goes against the norms and expectations of society. The message of ' The Alchemist' gave me the courage and inspiration to follow my own dreams and pursue my own ' Personal Legend' . It also helped me to let go of my fears and doubts, and trust in the power of the universe to support me on my journey

In short, "The Alchemist" has been a guiding light in my life, providing me with wisdom, guidance, and motivation to pursue my dreams. It is a book that I have re-read many times, and one that I will continue to turn to whenever I need guidance and inspiration.

In conclusion, books are an essential part of our lives in one way or the other. They provide us with knowledge, entertainment, and the opportunity to expand our minds and explore new ideas. They are a valuable resource that we should continue to cherish and support. Whether we are reading for personal growth, to learn about the world, or to escape from the stresses of everyday life, books have the power to enrich and enhance our lives in countless ways.

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On the Shortness of Life: Book Summary, Key Lessons, and Best Quotes

In his moral essay, On the Shortness of Life , Seneca, the Stoic philosopher and playwright, offers us an urgent reminder on the non-renewability of our most important resource: our time. It is a required reading for anyone who wishes to live to their full potential, and it is a manifesto on how to get back control of your life and live it to the fullest.

In fact, perhaps Seneca’s most famous quote comes from this essay:

It is not that we have a short time to live, but that we waste a lot of it.

Seneca urges us to examine the problems that result in life seeming to pass by too quickly, such as ambition, giving all our time to others, and engaging in vice. He argues that we have truly lived only a short time because our lives were filled with business and stress. How do we regain our time back? It is by studying philosophy, working towards meaningful goals, and not putting off the enjoyment of life.

Before we continue with the essay’s key lessons, a bit of background: De Brevitate Vitae, as it is known in Latin, is in fact addressed to Paulinus. This is most likely Pompeius Paulinus, a knight of Arelate and historians date it around 49 AD. What we find in reading the essay is that Paulinus was praefectus annonae, or the official who superintended the grain supply of Rome. We see this when Seneca is imploring Paulinus to transition from taking stock of the grain supply to taking stock of his life.

And if you’re new to Stoic philosophy , here is a bit of background on Seneca (although you are welcome to read our longer profile ): Seneca was one of the three most important Stoic philosophers, along with Marcus Aurelius and Epictetus . He is also infamous for serving as an advisor to Nero, one of the most cruel emperors. He is best known for this essay but also for his Epistulae Morales ad Lucilium, better known as Moral Letters to Lucilius , which we also highly recommend .

Below you will find key lessons from the essay, great quotes as well as our suggested translation to get. Just like Meditations by Marcus Aurelius , another imminently readable Stoic text, it will mark you forever if you let it.

Your Most Important Asset

“In guarding their fortune men are often closefisted, yet, when it comes to the matter of wasting time, in the case of the one thing in which it is right to be miserly, they show themselves most extravagant.”

Does it make any sense to value anything above your only life? Seneca certainly doesn’t think so. Yet we find ourselves trading our only life away to make others like us, to get money (which we cannot use in the grave), and be lazy, distracted and entertained.

The main reason that we do so, Seneca argues, we waste so much of our time is because we forget that it is limited, that we are going to die .

Seneca scolds,

“You live as if you were destined to live forever, no thought of your frailty ever enters your head, of how much time has already gone by you take no heed. You squander time as if you drew from a full and abundant supply, though all the while that day which you bestow on some person or thing is perhaps your last.”

Wasting time is the worst thing we can do to ourselves, but of course, there are many things and people that would take away our precious time. When Seneca says to be “miserly” with your time, he means it.

He implores us to be suspicious of any activity that will take a lot of time and be prepared to defend ourselves against unworthy pursuits.

It is with a similar reminder that Stoic Emperor Marcus Aurelius would urge himself in his Meditations , realizing the limited amount of time we have: “You could leave life right now. Let that determine what you do and say and think.” For that very reason we have created our memento mori (“remember that you will die”) medallion , a physical reminder to carry that sense of urgency in one’s pocket and not waste a second.

How Little Is Left Over For You

Seneca uses the example of highly successful Romans to demonstrate that great achievement comes at a high price: a life that rushes by, filled with obligations and empty of leisure. Seneca mentions that Augustus Caesar, considered one of the greatest Romans of all time, constantly wished aloud for a break from his many duties and desperately longed to live a leisurely life.

Seneca explains:

“This was the sweet, even if vain, consolation with which he would gladden his labors—that he would one day live for himself.”

Augustus spent his life in directing conquests, but ultimately did not even have control of his own life, because he was not free to use his time how he wanted. Seneca wanted to demonstrate that the greatness men strive for can be a horrible trap, an overwhelming river of responsibilities that washes away the only life we get. Seneca is making a powerful claim—it would be better to live as you choose than to rule the world.

The great Roman politician, speaker, and writer, Marcus Cicero, considered himself a prisoner in his large and luxurious home, simply because of his many obligations. He complained about the life he had, a life that many others surely envied, and one that certainly had potential to be enjoyable. Seneca is critical of Cicero’s complaint of being a prisoner, claiming that no Stoic could ever be a prisoner since he possesses himself in any circumstance, being above despairing about one’s fate. This is a brief return to the prescription of philosophy, especially Stoic philosophy, for the problem of a life that can seem to rush by uncontrollably while we scramble to do our work and please others.

How to Live With Duty and Purpose

Seneca believes it is important to make room for leisure in life, but a life of pure leisure is considered meaningless. He speaks of people who never have to lift a finger and have unlearned basic human functions as a status symbol, something that still occurs in our time. He says of such a man, “He is sick, nay, he is dead.” Purposeful living is required to truly live, as long as it is a purpose that one owns and controls.

Seneca is also critical of another type of excessive luxury, that concerned with making a show of everything and being fancy. He calls people who pursue this “idly preoccupied” and thusly wasting their only lives on vain pursuits. He condemns those concerned about the appearance of their hair, which could be extended to anyone who fusses over their looks, and claims they are not truly at leisure. By focusing on how we look, we are wasting our most precious resource of all, time.

There are endless other distractions this lesson can be applied to, especially in modern times, where we invest a lot of life force in our presence on social media. An interesting way to conceptualize this is to think of the screen sucking your soul away while you browse Twitter and Facebook, or while you watch TV. Since our time is our only life, this is not an exaggeration.

Seneca is essentially prompting us to question our lives and ask: What proof do I have that I’m really alive? Many of us are living what might as well be considered a life of mere existence: lazing around and wasting our potential. But Seneca defines actual living as being in control of yourself and either enjoying yourself meaningfully and working towards goals that are important to you. He compares how most of us seem to live to a boat that has never left the harbor:

“For what if you should think that that man had had a long voyage who had been caught by a fierce storm as soon as he left harbor, and, swept hither and thither by a succession of winds that raged from different quarters, had been driven in a circle around the same course? Not much voyaging did he have, but much tossing about.”

Summary & Key Takeaways

The most important lesson of On the Shortness of Life of course is that we need to value our time and avoid wasting it at all costs. Sure, we understand this intellectually but how many of us can actually say they truly live? As Maria Popova from Brain Pickings would observe , the essay is “a poignant reminder of what we so deeply intuit yet so easily forget and so chronically fail to put into practice.”

There is no shortage of things that take away our time and we must guard against them. To live this lesson, practice saying “No!” to many of the time-wasting things that you do, like trying to impress people or staring at a screen. Consider whether your potential actions are virtuous, will truly benefit you, and whether they are worthy of making up your only life. If not, commit to turning it down, even if it might cause others to be displeased with you.

The lessons from On the Shortness of Life urge us to take stock of how we have lived so far, and to count the time that has been truly lived, as opposed to filled with unworthy busyness and distractions.

What you can start doing today is to practice the Stoic art of journaling and start reflecting on how you spend each and every day. To borrow from Seneca, his favorite time to journal was in the evenings. When darkness had fallen and his wife had gone asleep, he explained to a friend, “I examine my entire day and go back over what I’ve done and said, hiding nothing from myself, passing nothing by.” Then he would go to bed, finding that “the sleep which follows this self-examination” was particularly sweet.

The final lesson we should take away from Seneca’s work, and a theme that is constant for the Stoics in general , is that we need to remember that we could die at any moment, and that barring some massive medical breakthrough, we have at most a few more decades left to live. We should find a way to remind ourselves every day that we are going to die, perhaps by placing Sticky notes in places we will see every day. You might feel like you don’t forget that you’re going to die, but do you think about on a regular basis? Does it inform your decision-making? Most people can’t say yes to that, so we must do a little work to make sure we can.

10 Best Seneca Quotes from On The Shortness of Life

“It is not that we have a short time to live, but that we waste a lot of it. Life is long enough, and a sufficiently generous amount has been given to us for the highest achievements if it were all well invested. But when it is wasted in heedless luxury and spent on no good activity, we are forced at last by death’s final constraint to realize that it has passed away before we knew it was passing. So it is: we are not given a short life but we make it short, and we are not ill-supplied but wasteful of it… Life is long if you know how to use it.”

“You act like mortals in all that you fear, and like immortals in all that you desire”

“They lose the day in expectation of the night, and the night in fear of the dawn.”

“There is nothing the busy man is less busied with than living.”

“The greatest obstacle to living is expectancy, which hangs upon tomorrow and loses today… The whole future lies in uncertainty: live immediately.”

‘“People are frugal in guarding their personal property; but as soon as it comes to squandering time they are most wasteful of the one thing in which it is right to be stingy.”

“Even though you seize the day, it still will flee; therefore, you must vie with time’s swiftness in the speed of using it, and, as from a torrent that rushes by and will not always flow, you must drink quickly.”

“Of all men they alone are at leisure who take time for philosophy, they alone really live; for they are not content to be good guardians of their own lifetime only. They annex every age to their own; all the years that have gone before them are an addition to their store.”

“It is not that we have a short space of time, but that we waste much of it. Life is long enough, and it has been given in sufficiently generous measure to allow the accomplishment of the very greatest things if the whole of it is well invested.”

“The part of life we really live is small. For all the rest of existence is not life, but merely time.”

Cicero said that he was “half a prisoner.” But, in very truth, never will the wise man resort to so lowly a term, never will he be half a prisoner—he who always possesses an undiminished and stable liberty, being free and his own master and towering over all others. For what can possibly be above him who is above Fortune?”

Best Paid & Free Translation of On the Shortness of Life

We recommend Penguin’s On the Shortness of Life edition translated by C.D.N Costa which includes two other great short pieces of writing from Seneca. It is a beautifully designed edition and fits perfectly in your back pocket. You can also read the essay for free online here , a translation by John W. Basore.

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Life... Like a Book

In my opinion, life is just like a book. We are always turning different pages and beginning and ending chapters of our lives. There is always a hook to draw people towards us. There is always a beginning, middle and an end part to our lives. Sadly, the ending ALWAYS ends in death! During our lives, I think things happen for a reason! First we are born, the most exciting part of starting life. Then you start growing up and have experiences which ultimately come with making mistakes. Mistakes to me are like climaxes to a story. Without climaxes the story would just be one smooth ride. Nothing ever exciting would happen. Nothing to jump out at you or put you back in your seat! Life would be so boring. Some events in your life can cause sadness, happiness, and excitement. Birthdays for instance can cause joy! Deaths can cause sadness. If everyone was perfect and nothing bad ever happened, then you might as well put your life down and start a new one! Just like in a book, if the book gets to old then you put it down and start a new one. One that is interesting and has a lot of events in it! We are like characters in the book. Destiny or God (which ever you believe in) is like the Author writing a story, leading us on a path until the story ends. Just like in a book, each character has their own personality and their own quirks. We all have challenges we have to face and events that carry us through life. Destiny or God has a plan for us and will try to solve the problems.

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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 10 Best Essay Collections of the Decade

Ever tried. ever failed. no matter..

Friends, it’s true: the end of the decade approaches. It’s been a difficult, anxiety-provoking, morally compromised decade, but at least it’s been populated by some damn fine literature. We’ll take our silver linings where we can.

So, as is our hallowed duty as a literary and culture website—though with full awareness of the potentially fruitless and endlessly contestable nature of the task—in the coming weeks, we’ll be taking a look at the best and most important (these being not always the same) books of the decade that was. We will do this, of course, by means of a variety of lists. We began with the best debut novels , the best short story collections , the best poetry collections , and the best memoirs of the decade , and we have now reached the fifth list in our series: the best essay collections published in English between 2010 and 2019.

The following books were chosen after much debate (and several rounds of voting) by the Literary Hub staff. Tears were spilled, feelings were hurt, books were re-read. And as you’ll shortly see, we had a hard time choosing just ten—so we’ve also included a list of dissenting opinions, and an even longer list of also-rans. As ever, free to add any of your own favorites that we’ve missed in the comments below.

The Top Ten

Oliver sacks, the mind’s eye (2010).

Toward the end of his life, maybe suspecting or sensing that it was coming to a close, Dr. Oliver Sacks tended to focus his efforts on sweeping intellectual projects like On the Move (a memoir), The River of Consciousness (a hybrid intellectual history), and Hallucinations (a book-length meditation on, what else, hallucinations). But in 2010, he gave us one more classic in the style that first made him famous, a form he revolutionized and brought into the contemporary literary canon: the medical case study as essay. In The Mind’s Eye , Sacks focuses on vision, expanding the notion to embrace not only how we see the world, but also how we map that world onto our brains when our eyes are closed and we’re communing with the deeper recesses of consciousness. Relaying histories of patients and public figures, as well as his own history of ocular cancer (the condition that would eventually spread and contribute to his death), Sacks uses vision as a lens through which to see all of what makes us human, what binds us together, and what keeps us painfully apart. The essays that make up this collection are quintessential Sacks: sensitive, searching, with an expertise that conveys scientific information and experimentation in terms we can not only comprehend, but which also expand how we see life carrying on around us. The case studies of “Stereo Sue,” of the concert pianist Lillian Kalir, and of Howard, the mystery novelist who can no longer read, are highlights of the collection, but each essay is a kind of gem, mined and polished by one of the great storytellers of our era. –Dwyer Murphy, CrimeReads Managing Editor

John Jeremiah Sullivan, Pulphead (2011)

The American essay was having a moment at the beginning of the decade, and Pulphead was smack in the middle. Without any hard data, I can tell you that this collection of John Jeremiah Sullivan’s magazine features—published primarily in GQ , but also in The Paris Review , and Harper’s —was the only full book of essays most of my literary friends had read since Slouching Towards Bethlehem , and probably one of the only full books of essays they had even heard of.

Well, we all picked a good one. Every essay in Pulphead is brilliant and entertaining, and illuminates some small corner of the American experience—even if it’s just one house, with Sullivan and an aging writer inside (“Mr. Lytle” is in fact a standout in a collection with no filler; fittingly, it won a National Magazine Award and a Pushcart Prize). But what are they about? Oh, Axl Rose, Christian Rock festivals, living around the filming of One Tree Hill , the Tea Party movement, Michael Jackson, Bunny Wailer, the influence of animals, and by god, the Miz (of Real World/Road Rules Challenge fame).

But as Dan Kois has pointed out , what connects these essays, apart from their general tone and excellence, is “their author’s essential curiosity about the world, his eye for the perfect detail, and his great good humor in revealing both his subjects’ and his own foibles.” They are also extremely well written, drawing much from fictional techniques and sentence craft, their literary pleasures so acute and remarkable that James Wood began his review of the collection in The New Yorker with a quiz: “Are the following sentences the beginnings of essays or of short stories?” (It was not a hard quiz, considering the context.)

It’s hard not to feel, reading this collection, like someone reached into your brain, took out the half-baked stuff you talk about with your friends, researched it, lived it, and represented it to you smarter and better and more thoroughly than you ever could. So read it in awe if you must, but read it. –Emily Temple, Senior Editor

Aleksandar Hemon, The Book of My Lives (2013)

Such is the sentence-level virtuosity of Aleksandar Hemon—the Bosnian-American writer, essayist, and critic—that throughout his career he has frequently been compared to the granddaddy of borrowed language prose stylists: Vladimir Nabokov. While it is, of course, objectively remarkable that anyone could write so beautifully in a language they learned in their twenties, what I admire most about Hemon’s work is the way in which he infuses every essay and story and novel with both a deep humanity and a controlled (but never subdued) fury. He can also be damn funny. Hemon grew up in Sarajevo and left in 1992 to study in Chicago, where he almost immediately found himself stranded, forced to watch from afar as his beloved home city was subjected to a relentless four-year bombardment, the longest siege of a capital in the history of modern warfare. This extraordinary memoir-in-essays is many things: it’s a love letter to both the family that raised him and the family he built in exile; it’s a rich, joyous, and complex portrait of a place the 90s made synonymous with war and devastation; and it’s an elegy for the wrenching loss of precious things. There’s an essay about coming of age in Sarajevo and another about why he can’t bring himself to leave Chicago. There are stories about relationships forged and maintained on the soccer pitch or over the chessboard, and stories about neighbors and mentors turned monstrous by ethnic prejudice. As a chorus they sing with insight, wry humor, and unimaginable sorrow. I am not exaggerating when I say that the collection’s devastating final piece, “The Aquarium”—which details his infant daughter’s brain tumor and the agonizing months which led up to her death—remains the most painful essay I have ever read. –Dan Sheehan, Book Marks Editor

Robin Wall Kimmerer, Braiding Sweetgrass (2013)

Of every essay in my relentlessly earmarked copy of Braiding Sweetgrass , Dr. Robin Wall Kimmerer’s gorgeously rendered argument for why and how we should keep going, there’s one that especially hits home: her account of professor-turned-forester Franz Dolp. When Dolp, several decades ago, revisited the farm that he had once shared with his ex-wife, he found a scene of destruction: The farm’s new owners had razed the land where he had tried to build a life. “I sat among the stumps and the swirling red dust and I cried,” he wrote in his journal.

So many in my generation (and younger) feel this kind of helplessness–and considerable rage–at finding ourselves newly adult in a world where those in power seem determined to abandon or destroy everything that human bodies have always needed to survive: air, water, land. Asking any single book to speak to this helplessness feels unfair, somehow; yet, Braiding Sweetgrass does, by weaving descriptions of indigenous tradition with the environmental sciences in order to show what survival has looked like over the course of many millennia. Kimmerer’s essays describe her personal experience as a Potawotami woman, plant ecologist, and teacher alongside stories of the many ways that humans have lived in relationship to other species. Whether describing Dolp’s work–he left the stumps for a life of forest restoration on the Oregon coast–or the work of others in maple sugar harvesting, creating black ash baskets, or planting a Three Sisters garden of corn, beans, and squash, she brings hope. “In ripe ears and swelling fruit, they counsel us that all gifts are multiplied in relationship,” she writes of the Three Sisters, which all sustain one another as they grow. “This is how the world keeps going.” –Corinne Segal, Senior Editor

Hilton Als, White Girls (2013)

In a world where we are so often reduced to one essential self, Hilton Als’ breathtaking book of critical essays, White Girls , which meditates on the ways he and other subjects read, project and absorb parts of white femininity, is a radically liberating book. It’s one of the only works of critical thinking that doesn’t ask the reader, its author or anyone he writes about to stoop before the doorframe of complete legibility before entering. Something he also permitted the subjects and readers of his first book, the glorious book-length essay, The Women , a series of riffs and psychological portraits of Dorothy Dean, Owen Dodson, and the author’s own mother, among others. One of the shifts of that book, uncommon at the time, was how it acknowledges the way we inhabit bodies made up of variously gendered influences. To read White Girls now is to experience the utter freedom of this gift and to marvel at Als’ tremendous versatility and intelligence.

He is easily the most diversely talented American critic alive. He can write into genres like pop music and film where being part of an audience is a fantasy happening in the dark. He’s also wired enough to know how the art world builds reputations on the nod of rich white patrons, a significant collision in a time when Jean-Michel Basquiat is America’s most expensive modern artist. Als’ swerving and always moving grip on performance means he’s especially good on describing the effect of art which is volatile and unstable and built on the mingling of made-up concepts and the hard fact of their effect on behavior, such as race. Writing on Flannery O’Connor for instance he alone puts a finger on her “uneasy and unavoidable union between black and white, the sacred and the profane, the shit and the stars.” From Eminem to Richard Pryor, André Leon Talley to Michael Jackson, Als enters the life and work of numerous artists here who turn the fascinations of race and with whiteness into fury and song and describes the complexity of their beauty like his life depended upon it. There are also brief memoirs here that will stop your heart. This is an essential work to understanding American culture. –John Freeman, Executive Editor

Eula Biss, On Immunity (2014)

We move through the world as if we can protect ourselves from its myriad dangers, exercising what little agency we have in an effort to keep at bay those fears that gather at the edges of any given life: of loss, illness, disaster, death. It is these fears—amplified by the birth of her first child—that Eula Biss confronts in her essential 2014 essay collection, On Immunity . As any great essayist does, Biss moves outward in concentric circles from her own very private view of the world to reveal wider truths, discovering as she does a culture consumed by anxiety at the pervasive toxicity of contemporary life. As Biss interrogates this culture—of privilege, of whiteness—she interrogates herself, questioning the flimsy ways in which we arm ourselves with science or superstition against the impurities of daily existence.

Five years on from its publication, it is dismaying that On Immunity feels as urgent (and necessary) a defense of basic science as ever. Vaccination, we learn, is derived from vacca —for cow—after the 17th-century discovery that a small application of cowpox was often enough to inoculate against the scourge of smallpox, an etymological digression that belies modern conspiratorial fears of Big Pharma and its vaccination agenda. But Biss never scolds or belittles the fears of others, and in her generosity and openness pulls off a neat (and important) trick: insofar as we are of the very world we fear, she seems to be suggesting, we ourselves are impure, have always been so, permeable, vulnerable, yet so much stronger than we think. –Jonny Diamond, Editor-in-Chief

Rebecca Solnit, The Mother of All Questions (2016)

When Rebecca Solnit’s essay, “Men Explain Things to Me,” was published in 2008, it quickly became a cultural phenomenon unlike almost any other in recent memory, assigning language to a behavior that almost every woman has witnessed—mansplaining—and, in the course of identifying that behavior, spurring a movement, online and offline, to share the ways in which patriarchal arrogance has intersected all our lives. (It would also come to be the titular essay in her collection published in 2014.) The Mother of All Questions follows up on that work and takes it further in order to examine the nature of self-expression—who is afforded it and denied it, what institutions have been put in place to limit it, and what happens when it is employed by women. Solnit has a singular gift for describing and decoding the misogynistic dynamics that govern the world so universally that they can seem invisible and the gendered violence that is so common as to seem unremarkable; this naming is powerful, and it opens space for sharing the stories that shape our lives.

The Mother of All Questions, comprised of essays written between 2014 and 2016, in many ways armed us with some of the tools necessary to survive the gaslighting of the Trump years, in which many of us—and especially women—have continued to hear from those in power that the things we see and hear do not exist and never existed. Solnit also acknowledges that labels like “woman,” and other gendered labels, are identities that are fluid in reality; in reviewing the book for The New Yorker , Moira Donegan suggested that, “One useful working definition of a woman might be ‘someone who experiences misogyny.'” Whichever words we use, Solnit writes in the introduction to the book that “when words break through unspeakability, what was tolerated by a society sometimes becomes intolerable.” This storytelling work has always been vital; it continues to be vital, and in this book, it is brilliantly done. –Corinne Segal, Senior Editor

Valeria Luiselli, Tell Me How It Ends (2017)

The newly minted MacArthur fellow Valeria Luiselli’s four-part (but really six-part) essay Tell Me How It Ends: An Essay in Forty Questions was inspired by her time spent volunteering at the federal immigration court in New York City, working as an interpreter for undocumented, unaccompanied migrant children who crossed the U.S.-Mexico border. Written concurrently with her novel Lost Children Archive (a fictional exploration of the same topic), Luiselli’s essay offers a fascinating conceit, the fashioning of an argument from the questions on the government intake form given to these children to process their arrivals. (Aside from the fact that this essay is a heartbreaking masterpiece, this is such a good conceit—transforming a cold, reproducible administrative document into highly personal literature.) Luiselli interweaves a grounded discussion of the questionnaire with a narrative of the road trip Luiselli takes with her husband and family, across America, while they (both Mexican citizens) wait for their own Green Card applications to be processed. It is on this trip when Luiselli reflects on the thousands of migrant children mysteriously traveling across the border by themselves. But the real point of the essay is to actually delve into the real stories of some of these children, which are agonizing, as well as to gravely, clearly expose what literally happens, procedural, when they do arrive—from forms to courts, as they’re swallowed by a bureaucratic vortex. Amid all of this, Luiselli also takes on more, exploring the larger contextual relationship between the United States of America and Mexico (as well as other countries in Central America, more broadly) as it has evolved to our current, adverse moment. Tell Me How It Ends is so small, but it is so passionate and vigorous: it desperately accomplishes in its less-than-100-pages-of-prose what centuries and miles and endless records of federal bureaucracy have never been able, and have never cared, to do: reverse the dehumanization of Latin American immigrants that occurs once they set foot in this country. –Olivia Rutigliano, CrimeReads Editorial Fellow

Zadie Smith, Feel Free (2018)

In the essay “Meet Justin Bieber!” in Feel Free , Zadie Smith writes that her interest in Justin Bieber is not an interest in the interiority of the singer himself, but in “the idea of the love object”. This essay—in which Smith imagines a meeting between Bieber and the late philosopher Martin Buber (“Bieber and Buber are alternative spellings of the same German surname,” she explains in one of many winning footnotes. “Who am I to ignore these hints from the universe?”). Smith allows that this premise is a bit premise -y: “I know, I know.” Still, the resulting essay is a very funny, very smart, and un-tricky exploration of individuality and true “meeting,” with a dash of late capitalism thrown in for good measure. The melding of high and low culture is the bread and butter of pretty much every prestige publication on the internet these days (and certainly of the Twitter feeds of all “public intellectuals”), but the essays in Smith’s collection don’t feel familiar—perhaps because hers is, as we’ve long known, an uncommon skill. Though I believe Smith could probably write compellingly about anything, she chooses her subjects wisely. She writes with as much electricity about Brexit as the aforementioned Beliebers—and each essay is utterly engrossing. “She contains multitudes, but her point is we all do,” writes Hermione Hoby in her review of the collection in The New Republic . “At the same time, we are, in our endless difference, nobody but ourselves.” –Jessie Gaynor, Social Media Editor

Tressie McMillan Cottom, Thick: And Other Essays (2019)

Tressie McMillan Cottom is an academic who has transcended the ivory tower to become the sort of public intellectual who can easily appear on radio or television talk shows to discuss race, gender, and capitalism. Her collection of essays reflects this duality, blending scholarly work with memoir to create a collection on the black female experience in postmodern America that’s “intersectional analysis with a side of pop culture.” The essays range from an analysis of sexual violence, to populist politics, to social media, but in centering her own experiences throughout, the collection becomes something unlike other pieces of criticism of contemporary culture. In explaining the title, she reflects on what an editor had said about her work: “I was too readable to be academic, too deep to be popular, too country black to be literary, and too naïve to show the rigor of my thinking in the complexity of my prose. I had wanted to create something meaningful that sounded not only like me, but like all of me. It was too thick.” One of the most powerful essays in the book is “Dying to be Competent” which begins with her unpacking the idiocy of LinkedIn (and the myth of meritocracy) and ends with a description of her miscarriage, the mishandling of black woman’s pain, and a condemnation of healthcare bureaucracy. A finalist for the 2019 National Book Award for Nonfiction, Thick confirms McMillan Cottom as one of our most fearless public intellectuals and one of the most vital. –Emily Firetog, Deputy Editor

Dissenting Opinions

The following books were just barely nudged out of the top ten, but we (or at least one of us) couldn’t let them pass without comment.

Elif Batuman, The Possessed (2010)

In The Possessed Elif Batuman indulges her love of Russian literature and the result is hilarious and remarkable. Each essay of the collection chronicles some adventure or other that she had while in graduate school for Comparative Literature and each is more unpredictable than the next. There’s the time a “well-known 20th-centuryist” gave a graduate student the finger; and the time when Batuman ended up living in Samarkand, Uzbekistan, for a summer; and the time that she convinced herself Tolstoy was murdered and spent the length of the Tolstoy Conference in Yasnaya Polyana considering clues and motives. Rich in historic detail about Russian authors and literature and thoughtfully constructed, each essay is an amalgam of critical analysis, cultural criticism, and serious contemplation of big ideas like that of identity, intellectual legacy, and authorship. With wit and a serpentine-like shape to her narratives, Batuman adopts a form reminiscent of a Socratic discourse, setting up questions at the beginning of her essays and then following digressions that more or less entreat the reader to synthesize the answer for herself. The digressions are always amusing and arguably the backbone of the collection, relaying absurd anecdotes with foreign scholars or awkward, surreal encounters with Eastern European strangers. Central also to the collection are Batuman’s intellectual asides where she entertains a theory—like the “problem of the person”: the inability to ever wholly capture one’s character—that ultimately layer the book’s themes. “You are certainly my most entertaining student,” a professor said to Batuman. But she is also curious and enthusiastic and reflective and so knowledgeable that she might even convince you (she has me!) that you too love Russian literature as much as she does. –Eleni Theodoropoulos, Editorial Fellow

Roxane Gay, Bad Feminist (2014)

Roxane Gay’s now-classic essay collection is a book that will make you laugh, think, cry, and then wonder, how can cultural criticism be this fun? My favorite essays in the book include Gay’s musings on competitive Scrabble, her stranded-in-academia dispatches, and her joyous film and television criticism, but given the breadth of topics Roxane Gay can discuss in an entertaining manner, there’s something for everyone in this one. This book is accessible because feminism itself should be accessible – Roxane Gay is as likely to draw inspiration from YA novels, or middle-brow shows about friendship, as she is to introduce concepts from the academic world, and if there’s anyone I trust to bridge the gap between high culture, low culture, and pop culture, it’s the Goddess of Twitter. I used to host a book club dedicated to radical reads, and this was one of the first picks for the club; a week after the book club met, I spied a few of the attendees meeting in the café of the bookstore, and found out that they had bonded so much over discussing Bad Feminist that they couldn’t wait for the next meeting of the book club to keep discussing politics and intersectionality, and that, in a nutshell, is the power of Roxane. –Molly Odintz, CrimeReads Associate Editor

Rivka Galchen, Little Labors (2016)

Generally, I find stories about the trials and tribulations of child-having to be of limited appeal—useful, maybe, insofar as they offer validation that other people have also endured the bizarre realities of living with a tiny human, but otherwise liable to drift into the musings of parents thrilled at the simple fact of their own fecundity, as if they were the first ones to figure the process out (or not). But Little Labors is not simply an essay collection about motherhood, perhaps because Galchen initially “didn’t want to write about” her new baby—mostly, she writes, “because I had never been interested in babies, or mothers; in fact, those subjects had seemed perfectly not interesting to me.” Like many new mothers, though, Galchen soon discovered her baby—which she refers to sometimes as “the puma”—to be a preoccupying thought, demanding to be written about. Galchen’s interest isn’t just in her own progeny, but in babies in literature (“Literature has more dogs than babies, and also more abortions”), The Pillow Book , the eleventh-century collection of musings by Sei Shōnagon, and writers who are mothers. There are sections that made me laugh out loud, like when Galchen continually finds herself in an elevator with a neighbor who never fails to remark on the puma’s size. There are also deeper, darker musings, like the realization that the baby means “that it’s not permissible to die. There are days when this does not feel good.” It is a slim collection that I happened to read at the perfect time, and it remains one of my favorites of the decade. –Emily Firetog, Deputy Editor

Charlie Fox, This Young Monster (2017)

On social media as in his writing, British art critic Charlie Fox rejects lucidity for allusion and doesn’t quite answer the Twitter textbox’s persistent question: “What’s happening?” These days, it’s hard to tell. This Young Monster (2017), Fox’s first book,was published a few months after Donald Trump’s election, and at one point Fox takes a swipe at a man he judges “direct from a nightmare and just a repulsive fucking goon.” Fox doesn’t linger on politics, though, since most of the monsters he looks at “embody otherness and make it into art, ripping any conventional idea of beauty to shreds and replacing it with something weird and troubling of their own invention.”

If clichés are loathed because they conform to what philosopher Georges Bataille called “the common measure,” then monsters are rebellious non-sequiturs, comedic or horrific derailments from a classical ideal. Perverts in the most literal sense, monsters have gone astray from some “proper” course. The book’s nine chapters, which are about a specific monster or type of monster, are full of callbacks to familiar and lesser-known media. Fox cites visual art, film, songs, and books with the screwy buoyancy of a savant. Take one of his essays, “Spook House,” framed as a stage play with two principal characters, Klaus (“an intoxicated young skinhead vampire”) and Hermione (“a teen sorceress with green skin and jet-black hair” who looks more like The Wicked Witch than her namesake). The chorus is a troupe of trick-or-treaters. Using the filmmaker Cameron Jamie as a starting point, the rest is free association on gothic decadence and Detroit and L.A. as cities of the dead. All the while, Klaus quotes from Artforum , Dazed & Confused , and Time Out. It’s a technical feat that makes fictionalized dialogue a conveyor belt for cultural criticism.

In Fox’s imagination, David Bowie and the Hydra coexist alongside Peter Pan, Dennis Hopper, and the maenads. Fox’s book reaches for the monster’s mask, not really to peel it off but to feel and smell the rubber schnoz, to know how it’s made before making sure it’s still snugly set. With a stylistic blend of arthouse suavity and B-movie chic, This Young Monster considers how monsters in culture are made. Aren’t the scariest things made in post-production? Isn’t the creature just duplicity, like a looping choir or a dubbed scream? –Aaron Robertson, Assistant Editor

Elena Passarello, Animals Strike Curious Poses (2017)

Elena Passarello’s collection of essays Animals Strike Curious Poses picks out infamous animals and grants them the voice, narrative, and history they deserve. Not only is a collection like this relevant during the sixth extinction but it is an ambitious historical and anthropological undertaking, which Passarello has tackled with thorough research and a playful tone that rather than compromise her subject, complicates and humanizes it. Passarello’s intention is to investigate the role of animals across the span of human civilization and in doing so, to construct a timeline of humanity as told through people’s interactions with said animals. “Of all the images that make our world, animal images are particularly buried inside us,” Passarello writes in her first essay, to introduce us to the object of the book and also to the oldest of her chosen characters: Yuka, a 39,000-year-old mummified woolly mammoth discovered in the Siberian permafrost in 2010. It was an occasion so remarkable and so unfathomable given the span of human civilization that Passarello says of Yuka: “Since language is epically younger than both thought and experience, ‘woolly mammoth’ means, to a human brain, something more like time.” The essay ends with a character placing a hand on a cave drawing of a woolly mammoth, accompanied by a phrase which encapsulates the author’s vision for the book: “And he becomes the mammoth so he can envision the mammoth.” In Passarello’s hands the imagined boundaries between the animal, natural, and human world disintegrate and what emerges is a cohesive if baffling integrated history of life. With the accuracy and tenacity of a journalist and the spirit of a storyteller, Elena Passarello has assembled a modern bestiary worthy of contemplation and awe. –Eleni Theodoropoulos, Editorial Fellow

Esmé Weijun Wang, The Collected Schizophrenias (2019)

Esmé Weijun Wang’s collection of essays is a kaleidoscopic look at mental health and the lives affected by the schizophrenias. Each essay takes on a different aspect of the topic, but you’ll want to read them together for a holistic perspective. Esmé Weijun Wang generously begins The Collected Schizophrenias by acknowledging the stereotype, “Schizophrenia terrifies. It is the archetypal disorder of lunacy.” From there, she walks us through the technical language, breaks down the Diagnostic and Statistical Manual ( DSM-5 )’s clinical definition. And then she gets very personal, telling us about how she came to her own diagnosis and the way it’s touched her daily life (her relationships, her ideas about motherhood). Esmé Weijun Wang is uniquely situated to write about this topic. As a former lab researcher at Stanford, she turns a precise, analytical eye to her experience while simultaneously unfolding everything with great patience for her reader. Throughout, she brilliantly dissects the language around mental health. (On saying “a person living with bipolar disorder” instead of using “bipolar” as the sole subject: “…we are not our diseases. We are instead individuals with disorders and malfunctions. Our conditions lie over us like smallpox blankets; we are one thing and the illness is another.”) She pinpoints the ways she arms herself against anticipated reactions to the schizophrenias: high fashion, having attended an Ivy League institution. In a particularly piercing essay, she traces mental illness back through her family tree. She also places her story within more mainstream cultural contexts, calling on groundbreaking exposés about the dangerous of institutionalization and depictions of mental illness in television and film (like the infamous Slender Man case, in which two young girls stab their best friend because an invented Internet figure told them to). At once intimate and far-reaching, The Collected Schizophrenias is an informative and important (and let’s not forget artful) work. I’ve never read a collection quite so beautifully-written and laid-bare as this. –Katie Yee, Book Marks Assistant Editor

Ross Gay, The Book of Delights (2019)

When Ross Gay began writing what would become The Book of Delights, he envisioned it as a project of daily essays, each focused on a moment or point of delight in his day. This plan quickly disintegrated; on day four, he skipped his self-imposed assignment and decided to “in honor and love, delight in blowing it off.” (Clearly, “blowing it off” is a relative term here, as he still produced the book.) Ross Gay is a generous teacher of how to live, and this moment of reveling in self-compassion is one lesson among many in The Book of Delights , which wanders from moments of connection with strangers to a shade of “red I don’t think I actually have words for,” a text from a friend reading “I love you breadfruit,” and “the sun like a guiding hand on my back, saying everything is possible. Everything .”

Gay does not linger on any one subject for long, creating the sense that delight is a product not of extenuating circumstances, but of our attention; his attunement to the possibilities of a single day, and awareness of all the small moments that produce delight, are a model for life amid the warring factions of the attention economy. These small moments range from the physical–hugging a stranger, transplanting fig cuttings–to the spiritual and philosophical, giving the impression of sitting beside Gay in his garden as he thinks out loud in real time. It’s a privilege to listen. –Corinne Segal, Senior Editor

Honorable Mentions

A selection of other books that we seriously considered for both lists—just to be extra about it (and because decisions are hard).

Terry Castle, The Professor and Other Writings (2010) · Joyce Carol Oates, In Rough Country (2010) · Geoff Dyer, Otherwise Known as the Human Condition (2011) · Christopher Hitchens, Arguably (2011) · Roberto Bolaño, tr. Natasha Wimmer, Between Parentheses (2011) · Dubravka Ugresic, tr. David Williams, Karaoke Culture (2011) · Tom Bissell, Magic Hours (2012) · Kevin Young, The Grey Album (2012) · William H. Gass, Life Sentences: Literary Judgments and Accounts (2012) · Mary Ruefle, Madness, Rack, and Honey (2012) · Herta Müller, tr. Geoffrey Mulligan, Cristina and Her Double (2013) · Leslie Jamison, The Empathy Exams (2014) · Meghan Daum, The Unspeakable (2014) · Daphne Merkin, The Fame Lunches (2014) · Charles D’Ambrosio, Loitering (2015) · Wendy Walters, Multiply/Divide (2015) · Colm Tóibín, On Elizabeth Bishop (2015) · Renee Gladman, Calamities (2016) · Jesmyn Ward, ed. The Fire This Time (2016) · Lindy West, Shrill (2016) · Mary Oliver, Upstream (2016) · Emily Witt, Future Sex (2016) · Olivia Laing, The Lonely City (2016) · Mark Greif, Against Everything (2016) · Durga Chew-Bose, Too Much and Not the Mood (2017) · Sarah Gerard, Sunshine State (2017) · Jim Harrison, A Really Big Lunch (2017) · J.M. Coetzee, Late Essays: 2006-2017 (2017) · Melissa Febos, Abandon Me (2017) · Louise Glück, American Originality (2017) · Joan Didion, South and West (2017) · Tom McCarthy, Typewriters, Bombs, Jellyfish (2017) · Hanif Abdurraqib, They Can’t Kill Us Until they Kill Us (2017) · Ta-Nehisi Coates, We Were Eight Years in Power (2017) · Samantha Irby, We Are Never Meeting in Real Life (2017) · Alexander Chee, How to Write an Autobiographical Novel (2018) · Alice Bolin, Dead Girls (2018) · Marilynne Robinson, What Are We Doing Here? (2018) · Lorrie Moore, See What Can Be Done (2018) · Maggie O’Farrell, I Am I Am I Am (2018) · Ijeoma Oluo, So You Want to Talk About Race (2018) · Rachel Cusk, Coventry (2019) · Jia Tolentino, Trick Mirror (2019) · Emily Bernard, Black is the Body (2019) · Toni Morrison, The Source of Self-Regard (2019) · Margaret Renkl, Late Migrations (2019) · Rachel Munroe, Savage Appetites (2019) · Robert A. Caro, Working (2019) · Arundhati Roy, My Seditious Heart (2019).

Emily Temple

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

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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Your Life As A Book

YOUR LIFE AS A BOOK

Imagine your entire life as a book.

On every page of this book, no matter what is going on in the story, no matter what the words are describing, behind the words there is the white paper.

The paper is so rarely noticed, and even more rarely appreciated, but it is absolutely essential. Without it, the words would not exist.

You are very much like the paper behind the words of life. You are not the story of your life – your failures, your successes, your regrets and hopes, your memories and expectations, your great achievements and terrible losses – you are life itself, the wide open, all-embracing expanse of consciousness in which the story of your life plays itself out.

The paper of a book is never affected by the story that is being told in that book. The paper is only there to hold the words, to embrace them, to allow them to be, without condition. Words appear and disappear on the paper, happy words and sad words, sacred words and profane words; great battles are fought, incredible adventures are had, the cycle of life and death and rebirth plays out, but the paper always remains, ever-present, always complete in itself.

A love story, a comedy, a horror story, a war epic, a long and frustrating search for success or enlightenment – the paper itself doesn’t mind.

Whatever the story, the paper never needs to know how it all ends. And on the final pages of the book, the paper does not fear the end of the words, nor does it long for an earlier time in the story. And if the main character dies, the paper does not mourn. Even death is allowed by the paper. The paper doesn’t know that the story is ‘over’. The paper is beyond the cycle of birth and death of its characters.

You don’t know how many pages are left in the autobiography of your life. (In fact, your book has not been written yet – it is writing itself as it goes along!) From the perspective of the words – that is, from the perspective of the human mind – your story is not yet complete. We spend much of our lives trying to work out how to end our story. How to solve things neatly, how to resolve our unresolved problems, how to ‘fix’ and complete ourselves, how to control an uncontrollable future.

But from the perspective of the paper, from the perspective of consciousness itself, there is no story to resolve. Things are okay just as they are, right now. In this moment, everything is accepted just as it is.

This is the most peaceful book in existence, and it is what you are.

The Uncomfortable Truth

The following is an excerpt from my #1 New York Times Bestseller Everything Is F*cked: A Book About Hope . Just like The Subtle Art of Not Giving a F*ck questioned our conventional wisdom on what makes us happy, Everything Is F*cked questions our assumptions on what makes life worth living. You can order it here .

If I worked at Starbucks, instead of writing people’s names on their coffee cup, I’d write the following:

One day, you and everyone you love will die. And beyond a small group of people for an extremely brief period of time, little of what you say or do will ever matter. This is the Uncomfortable Truth of life. And everything you think or do is but an elaborate avoidance of it. We are inconsequential cosmic dust, bumping and milling about on a tiny blue speck. We imagine our own importance. We invent our purpose—we are nothing.

Enjoy your fucking coffee.

I’d have to write it in really tiny lettering, of course. And it’d take a while to write, meaning the line of morning rush-hour customers would be backed out the door. Not exactly stellar customer service, either. This is probably just one of the reasons why I’m not employable.

But seriously, how could you tell someone, in good conscience, to “have a nice day” while knowing that all their thoughts and motivations stem from a never-ending need to avoid the inherent meaninglessness of human existence?

Because, in the infinite expanse of space/time, the universe does not care whether your mother’s hip replacement goes well, or your kids attend college, or your boss thinks you made a bitching spreadsheet. It doesn’t care if the Democrats or the Republicans win the presidential election. It doesn’t care if a celebrity gets caught doing cocaine while furiously masturbating in an airport bathroom (again). It doesn’t care if the forests burn or the ice melts or the waters rise or the air simmers or we all get vaporized by a superior alien race.

You care, and you desperately convince yourself that because you care, it all must have some great cosmic meaning behind it.

You care because, deep down, you need to feel that sense of importance in order to avoid the Uncomfortable Truth, to avoid the incomprehensibility of your existence, to avoid being crushed by the weight of your own material insignificance. And you—like me, like everyone—then project that imagined sense of importance onto the world around you because it gives you hope.

Is it too early to have this conversation? Here, have another coffee. I even made a winky-smiley face with the steamed milk. Isn’t it cute? Here, I’ll wait while you Instagram it.

Okay, where were we? Oh yeah! The incomprehensibility of your existence—right. Now, you might be thinking, “Well, Mark, I believe we’re all here for a reason, and nothing is a coincidence, and everyone matters because all our actions affect somebody, and even if we can help one person, then it’s still worth it, right?”

Now, aren’t you just as cute as a button!

See, that’s your hope talking. That’s a story your mind spins to make it worth waking up in the morning: something needs to matter because without something mattering , then there’s no reason to go on living. And some form of simple altruism or a reduction in suffering is always our mind’s go-to for making it feel like it’s worth doing anything.

Our psyche needs hope to survive the way a fish needs water. Hope is the fuel for our mental engine. It’s the butter on our biscuit. It’s a lot of really cheesy metaphors. Without hope, your whole mental apparatus will stall out or starve. If we don’t believe there’s any hope that the future will be better than the present, that our life will improve in some way, then we spiritually die. After all, if there’s no hope of things ever being better, then why live—why do anything?

Here’s what a lot of people don’t get: the opposite of happiness is not anger or sadness. 1 If you’re angry or sad, that means you still give a fuck about something. That means something still matters. That means you still have hope. 2

No, the opposite of happiness is hopelessness, an endless gray horizon of resignation and indifference. 3 It’s the belief that everything is fucked, so why do anything at all?

Hopelessness is a cold and bleak nihilism, a sense that there is no point, so fuck it—why not run with scissors or sleep with your boss’s wife or shoot up a school? It is the Uncomfortable Truth, a silent realization that in the face of infinity, everything we could possibly care about quickly approaches zero.

Hopelessness is the root of anxiety, mental illness , and depression . It is the source of all misery and the cause of all addiction. This is not an overstatement. 4 Chronic anxiety is a crisis of hope. It is the fear of a failed future. Depression is a crisis of hope. It is the belief in a meaningless future. Delusion, addiction, obsession—these are all the mind’s desperate and compulsive attempts at generating hope one neurotic tick or obsessive craving at a time. 5

The avoidance of hopelessness—that is, the construction of hope—then becomes our mind’s primary project. All meaning, everything we understand about ourselves and the world, is constructed for the purpose of maintaining hope. Therefore, hope is the only thing any of us willingly dies for. Hope is what we believe to be greater than ourselves. Without it, we believe we are nothing.

When I was in college, my grandfather died. For a few years afterward, I had this intense feeling that I must live in such a way as to make him proud. This felt reasonable and obvious on some deep level, but it wasn’t. In fact, it made no logical sense at all. I hadn’t had a close relationship with my grandfather. We’d never talked on the phone. We hadn’t corresponded. I didn’t even see him the last five years or so that he was alive.

Not to mention: he was dead. How did my “living to make him proud” affect anything?

His death caused me to brush up against that Uncomfortable Truth. So, my mind got to work, looking to build hope out of the situation in order to sustain me, to keep any nihilism at bay. My mind decided that because my grandfather was now deprived of his ability to hope and aspire in his own life, it was important for me to carry on hope and aspiration in his honor. This was my mind’s bite-size piece of faith, my own personal mini-religion of purpose .

And it worked! For a short while, his death infused otherwise banal and empty experiences with import and meaning . And that meaning gave me hope. You’ve probably felt something similar when someone close to you passed away. It’s a common feeling. You tell yourself you’ll live in a way that will make your loved one proud. You tell yourself you will use your life to celebrate his. You tell yourself that this is an important and good thing.

And that “good thing” is what sustains us in these moments of existential terror. I walked around imagining that my grandfather was following me, like a really nosy ghost, constantly looking over my shoulder. This man whom I barely knew when he was alive was now somehow extremely concerned with how I did on my calculus exam. It was totally irrational.

Our psyches construct little narratives like this whenever they face adversity, these before/after stories we invent for ourselves. And we must keep these hope narratives alive, all the time, even if they become unreasonable or destructive, as they are the only stabilizing force protecting our minds from the Uncomfortable Truth.

These hope narratives are then what give our lives a sense of purpose. Not only do they imply that there is something better in the future, but also that it’s actually possible to go out and achieve that something. When people prattle on about needing to find their “life’s purpose,” what they really mean is that it’s no longer clear to them what matters, what is a worthy use of their limited time here on earth 6 —in short, what to hope for. They are struggling to see what the before/after of their lives should be.

That’s the hard part: finding that before/after for yourself. It’s difficult because there’s no way ever to know for sure if you’ve got it right. This is why a lot of people flock to religion because religions acknowledge this permanent state of unknowing and demands faith in the face of it. This is also probably partly why religious people suffer from depression and commit suicide in far fewer numbers than nonreligious people: that practiced faith protects them from the Uncomfortable Truth. 7

But your hope narratives don’t need to be religious. They can be anything. This book is my little source of hope. It gives me purpose; it gives me meaning. And the narrative that I’ve constructed around that hope is that I believe this book might help some people, that it might make both my life and the world a little bit better.

Do I know that for sure? No. But it’s my little before/after story, and I’m sticking to it. It gets me up in the morning and gets me excited about my life. And not only is that not a bad thing, it’s the only thing.

For some people, the before/after story is raising their kids well. For others, it’s saving the environment. For others, it’s making a bunch of money and buying a big-ass boat. For others, it’s simply trying to improve their golf swing.

Whether we realize it or not, we all have these narratives we’ve elected to buy into for whatever reason. It doesn’t matter if the way you get to hope is via religious faith or evidence-based theory or an intuition or a well-reasoned argument—they all produce the same result: you have some belief that (a) there is potential for growth or improvement or salvation in the future, and (b) there are ways we can navigate ourselves to get there. That’s it. Day after day, year after year, our lives are made up of the endless overlapping of these hope narratives. They are the psychological carrot at the end of the stick.

If this all sounds nihilistic, please, don’t get the wrong idea. This book is not an argument for nihilism. It is one against nihilism—both the nihilism within us and the growing sense of nihilism that seems to emerge with the modern world. 8 And to successfully argue against nihilism, you must start at nihilism. You must start at the Uncomfortable Truth. From there, you must slowly build a convincing case for hope. And not just any hope, but a sustainable, benevolent form of hope. A hope that can bring us together rather than tear us apart. A hope that is robust and powerful, yet still grounded in reason and reality. A hope that can carry us to the end of our days with a sense of gratitude and satisfaction.

This is not easy to do (obviously). And in the twenty-first century, it’s arguably more difficult than ever. Nihilism and the pure indulgence of desire that accompanies it are gripping the modern world. It is power for the sake of power. Success for the sake of success . Pleasure for the sake of pleasure. Nihilism acknowledges no broader “why?” It adheres to no great truth or cause. It’s a simple “Because it feels good.” And this, as we’ll see, is what is making everything seem so bad.

This is an excerpt from the first chapter of my #1 New York Times Bestseller Everything Is F*cked: A Book About Hope . You can order it here .

See: A. J. Zautra, Emotions, Stress, and Health (New York: Oxford University Press, 2003), pp. 15–22. ↵
I don’t use the word hope in this book in the way it is typically used academically. Most academics use “hope” to express a feeling of optimism: an expectation of or belief in the possibility of positive results. This definition is partial and limited. Optimism can feed hope, but it is not the same thing as hope. I can have no expectation for something better to happen, but I can still hope for it. And that hope can still give my life a sense of meaning and purpose despite all evidence to the contrary. No, by “hope,” I am referring to a motivation toward something perceived as valuable, what is sometimes described as “purpose” or “meaning” in the academic literature. As a result, for my discussions of hope, I’ll draw on research on motivation and value theory and, in many cases, try to fuse them together. ↵
M. W. Gallagher and S. J. Lopez, “ Positive Expectancies and Mental Health: Identifying the Unique Contributions of Hope and Optimism ,” Journal of Positive Psychology 4, no. 6 (2009): 548–56. ↵
This is almost certainly an overstatement. ↵
See Ernest Becker, The Denial of Death (New York: Free Press, 1973). ↵
Am I allowed to cite myself? Fuck it, I’m going to cite myself. See Mark Manson, “ 7 Strange Questions That Help You Find Your Life Purpose ,” MarkManson.net , September 18, 2014. ↵
For data on religiosity and suicide, see Kanita Dervic, MD, et al., “ Religious Affiliation and Suicide Attempt ,” American Journal of Psychiatry 161, no. 12 (2004): 2303–8. For data on religiosity and depression, see Raphael Bonelli et al., “ Religious and Spiritual Factors in Depression: Review and Integration of the Research ,” Depression Research and Treatment vol. TK, no. TK (2012). ↵
Studies done in more than 132 countries show that the wealthier a country becomes, the more its population struggles with feelings of meaning and purpose. See Shigehiro Oishi and Ed Diener, “ Residents of Poor Nations Have a Greater Sense of Meaning in Life than Residents of Wealthy Nations ,” Psychological Science 25, no. 2 (2014): 422–30. ↵

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Importance of Books in Our Life

Updated on
Nov 10, 2023

What is the importance of books in our life? Books play a quintessential role in every student’s life by introducing them to a world of imagination, providing knowledge of the outside world, improving their reading, writing and speaking skills as well and boosting memory and intelligence. The importance of books in our life cannot be undermined for they not only help in broadening our horizons but also act as doorways to connecting us with the world around us. They function as survival kits, they influence us and leave an impact on us. Want to know the benefits of books and the importance of reading? Curious about how books impact our lives? Read this blog to know all about the importance of books and the importance of book reading in a student’s life, essays on the importance of reading books, quotes and more!

Around 2.2 million books are published every year!

This Blog Includes:

Books are your best friend, books illuminate your imagination, books give perspective to the world around you, books build confidence, books help you grow mentally and emotionally, life lessons to learn from books , essay on the importance of books in our life, essay on the importance of reading, importance of books quotes, best quotes on the importance of reading books, benefits of books in our life.

Books are packed with knowledge, they give you life lessons, and they teach you about hardships, love, fear, and every little thing that is a part of life. Books have been here for centuries and contain the knowledge of our past, civilizations, and cultures. The importance of book reading can be reflected in the ways it caters to our self-development and overall growth.

Here are the top 20 benefits of the importance of books in our life:

Books are our best friends.
Books illuminate your imagination.
Books help you form your unique perspective of the world around you.
Books build confidence.
Books help you grow mentally and emotionally.
Books enhance your vocabulary.
Books help you learn new languages.
Books inculcate analytical skills in you.
Books are therapeutic and offer wonderful recluses.
Books impart crucial life lessons.
Books sharpen your ingenuity.
Books make students intelligent.
Books improve memory.
Books relieve the stress of students.
Books improve your writing skills.
Books introduce us to things and perspectives.
Books help in self-improvement.
Reading books improve your communication skills.
Books record history and spread awareness.
Reading is an excellent hobby.

Now, let’s explore the importance of books in further detail!

One of the great reasons that signify the importance of book reading in our life is that books act as our best friends. Friends are one of the most important parts of our life. We can’t imagine our life without the companionship of a good friend. Similarly, a book is like a best friend that constantly inspires us to become the best versions of ourselves. Books enrich our minds with knowledge just like a good friend. We can learn a lot from books and they can help us in overcoming our failures as well as shape our minds.

An average reader will only read about 500 books in his/her lifetime.

Another important aspect to understand the importance of books in our life is that books are one of the most creative art forms. Every book we read has the power to transpose us into a different world filled with several amazing characters. Books can increase the power of our imagination and can act as a gate that opens doors to a dream world, far from the harsh realities of real life. Your imagination and creativity will be simulated by reading a good fictional book. The ability to help expand one’s horizons is certainly an example of the importance of book reading.

A good book has the power to change the way we think, talk and analyze things. There are numerous books written in several genres such as fiction, non-fiction, novels, drama, thriller, suspense, science-fiction, etc. Every book comes with its unique perspective. If you are an avid reader, you will get to create your perspective, one which will help you stand apart from others. Reading gives us an advantage of analyzing different environments which pushes our minds to be observant. Books help in developing the presence of mind and observational skills, thus illuminating the importance of books in our life.

Another reason that highlights the importance of books in our life, is that books help in building our confidence. When we read a book, we get to learn about the struggles and hardships of various characters. Sometimes we even relate those situations to our personal lives. Understanding the situations of the characters of a book and how they overcome difficult times and challenges gives you the courage and confidence to deal with your problems. Also, a well-read person will always have more knowledge about various topics that will equip that person better for social situations and for holding conversations with groups of people.

Ever wondered what the word for loving the smell of old books is? It’s called Bibliosmia.

Another reason for reflecting on the importance of books in our life is that reading books comes with a wide range of mental and physical benefits. Reading can expand your vocabulary and communication skills which can help you interact better with people. Also, reading is an effective way of boosting your memory and enhancing your focus. Reading books makes you empathetic because when you engage with fictional characters and understand their situations, it leaves a strong impact on your capacity to empathize with people. Having an empathetic attitude helps you grow into a better person.

The importance of books in our lives is not limited to the knowledge it provides us. Books also bring change in our personality, develop us into our better selves and give us lessons to cherish lifelong. Here are some of them:

Self-confidence
A better understanding of yourself
Emotionally strong and expressive
Mental visualization
Sense of identity
Keeping a wild imagination
Always staying curious

When they say that books are our true best friends, it is true. Not only book our companions but they are also our haven. Books never expect anything in return from us. Whenever we are tired or bored or stressed, picking up a book and reading helps us to go to another world – a world free of worries and everyday tension. At the same time, books enrich us and provide us with unimaginable knowledge.

There are many times in life when we feel tired and defeated or just feel like spending some quality time with ourselves – nothing better than sitting in a corner with a hot cup of tea and a nice book! The importance of books in our life is multi-fold. Printed or online, a book is a treasure chest of information and plays an important role in boosting our imagination.

It is a reality that when it comes to students, books also play the role of teachers. If we come in the habit of reading books from an early age, we will be able to do anything in life. For students and people who struggle with problems in language or want to improve their vocabulary, nothing but a book can help you overcome it. A book may be in any language, it is rich in good vocabulary and therefore helps in improving self-confidence and self-love. One can keep going on about the importance of books in our life since it is unlimited. Grab a book today and start reading!

Just like there is unimaginable importance of books in our life, the habit of reading has a quintessential role to play. It is a significant habit to inculcate to facilitate the complete and all-around growth of children. If children get in the habit of picking up a book from an early age, they will never feel bored or listless and more importantly, never have time for any kind of negative emotion. Books can easily become everyone’s best friend and also be our teachers.

It has been proven time and again that children who develop a habit of reading or understand the importance of reading always perform better in all activities of the school and have the added advantage of having a broad vocabulary!

Even as young children turn into adults, the importance of reading does not cease. It helps you become a better speaker and also helps in enhancing your writing skills. Reading helps us by giving our brain muscles good exercise and prevents the possibility of lethargy. If one is in the habit of reading he/she will always be entertained and will never really need anyone to come to their rescue when they feel bored.

Therefore, the importance of books in our lives is magnanimous. And the key to this beautiful treasure chest of everlasting knowledge is reading.

Looking for the best quotes on the importance of books in our lives? Here are the best quotes on the importance of reading books:

“Any book that helps a child to form a habit of reading, to make reading one of his needs, is good for him.” —Maya Angelou
“ Whenever you read a good book, somewhere in the world a door opens to allow in more light.” – Vera Nazarian
“ Literacy is a bridge from misery to hope. “ —Kofi Annan
“ To learn to read is to light a fire; every syllable that is spelt out is a spark.” —Victor Hugo
“We read to know we are not alone.” —C.S. Lewis
“Books are lighthouses erected in the great sea of time. —E.P. Whipple
“A parent or a teacher has only his lifetime; a good book can teach forever.” —Louis L’Amour
“A person who won’t read has no advantage over one who can’t read.” —Mark Twain
“Let us read and let us dance—two amusements that will never do any harm to the world.” —Voltaire
“Wear the old coat and buy the new book.” —Austin Phelps
“It is not true that we have only one life to live; if we can read, we can live as many more lives and as many kinds of lives as we wish.” —S.I. Hayakawa
“There is more treasure in books than in all the pirate’s loot on Treasure Island.” – Walt Disney
“There are perhaps no days of our childhood we lived so fully as those we spent with a favourite book.” – Marcel Proust
“Today a reader, tomorrow a leader.” – Margaret Fuller
“If you want your children to be intelligent, read them fairy tales. If you want them to be more intelligent, read them more fairy tales.” – Albert Einstein
“There is no friend as loyal as a book.” – Ernest Hemingway
“Children are made readers on the laps of their parents.” – Emilie Buchwald
“There is no such thing as a child who hates to read; there are only children who have not found the right book.” – Frank Serafini
“Many people, myself among them, feel better at the mere sight of a book.” – Jane Smiley
“Take a good book to bed with you—books do not snore.” – Thea Dorn

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There are numerous ways that books influence our lives they give us insight into how other people live, they broaden our worldview, they influence our thoughts on politics and social issues, they show us how to be better people, and they help us to not feel alone.

Reading expands your vocabulary, it improves your focus, memory skills, and self-esteem. But it also helps you alleviate stress and become more emphatic, ingredients that can assure your academic success.

Whether you’re doing it for work or pleasure, reading can be extremely beneficial for your brain, health and general well-being. It can even make you more compassionate toward people around you. For increased reading comprehension, remember to take your time to understand what you’re reading.

The advantages of books are not just limited to our personal lives, they can also help us in our professional growth. Engaging regularly with books can help us in building our vocabulary as well as give us the confidence to conduct ourselves in front of groups of people, both these skills are instrumental to one’s admission process.

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10 comments

Very valuable content…

Thank you, Abha!

It sure was nice when you said that if children would develop a habit of reading books from an early age, they will be able to do anything in life. This gives me the idea to shop for fairy series books for my daughters who are both in elementary. Certainly, I want them to excel academically by developing their love for reading. Also, I want them to feel empowered every time they read.

Thank you for the comment! The benefits of reading are far-reaching and it’s great to develop academically and creatively.

This is a useful and excellent share. Will definitely share it with people I know.

Hi, Raymond! Thank you for reading our blog. We are glad we were able to guide you the importance of books. Also, here are some other amazing content for you to read: Importance of Value Education Importance of Value Education Importance of Education for Growth and Betterment Importance of Mentor in a Student’s Life Importance of Time Management for Students We hope this helps. Also, if you are looking forward to pursue your studies abroad, give us a call on 1800 57 2000 and get 30 minutes of free counselling session from our mentors.

I loved that you said that you can expand your vocabulary and enhance your communication skills when you consider reading books. This is something that I will consider since I want my children to have the love to read books.

Reading has always been the primary source of knowledge. Thank you for your feedback!

I agree with every factor that you have pointed out. Thank you for sharing your beautiful thoughts on this.

Hello Raymond,

Thank you for sharing your feedback! You can read a blog on the best English Speaking books here- https://leverageedu.com/blog/english-speaking-books/ .

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The four main types of essay | Quick guide with examples

The Four Main Types of Essay | Quick Guide with Examples

Published on September 4, 2020 by Jack Caulfield . Revised on July 23, 2023.

An essay is a focused piece of writing designed to inform or persuade. There are many different types of essay, but they are often defined in four categories: argumentative, expository, narrative, and descriptive essays.

Argumentative and expository essays are focused on conveying information and making clear points, while narrative and descriptive essays are about exercising creativity and writing in an interesting way. At university level, argumentative essays are the most common type.

Essay type	Skills tested	Example prompt
		Has the rise of the internet had a positive or negative impact on education?
		Explain how the invention of the printing press changed European society in the 15th century.
		Write about an experience where you learned something about yourself.
		Describe an object that has sentimental value for you.

In high school and college, you will also often have to write textual analysis essays, which test your skills in close reading and interpretation.

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Argumentative essays, expository essays, narrative essays, descriptive essays, textual analysis essays, other interesting articles, frequently asked questions about types of essays.

An argumentative essay presents an extended, evidence-based argument. It requires a strong thesis statement —a clearly defined stance on your topic. Your aim is to convince the reader of your thesis using evidence (such as quotations ) and analysis.

Argumentative essays test your ability to research and present your own position on a topic. This is the most common type of essay at college level—most papers you write will involve some kind of argumentation.

The essay is divided into an introduction, body, and conclusion:

The introduction provides your topic and thesis statement
The body presents your evidence and arguments
The conclusion summarizes your argument and emphasizes its importance

The example below is a paragraph from the body of an argumentative essay about the effects of the internet on education. Mouse over it to learn more.

A common frustration for teachers is students’ use of Wikipedia as a source in their writing. Its prevalence among students is not exaggerated; a survey found that the vast majority of the students surveyed used Wikipedia (Head & Eisenberg, 2010). An article in The Guardian stresses a common objection to its use: “a reliance on Wikipedia can discourage students from engaging with genuine academic writing” (Coomer, 2013). Teachers are clearly not mistaken in viewing Wikipedia usage as ubiquitous among their students; but the claim that it discourages engagement with academic sources requires further investigation. This point is treated as self-evident by many teachers, but Wikipedia itself explicitly encourages students to look into other sources. Its articles often provide references to academic publications and include warning notes where citations are missing; the site’s own guidelines for research make clear that it should be used as a starting point, emphasizing that users should always “read the references and check whether they really do support what the article says” (“Wikipedia:Researching with Wikipedia,” 2020). Indeed, for many students, Wikipedia is their first encounter with the concepts of citation and referencing. The use of Wikipedia therefore has a positive side that merits deeper consideration than it often receives.

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An expository essay provides a clear, focused explanation of a topic. It doesn’t require an original argument, just a balanced and well-organized view of the topic.

Expository essays test your familiarity with a topic and your ability to organize and convey information. They are commonly assigned at high school or in exam questions at college level.

The introduction of an expository essay states your topic and provides some general background, the body presents the details, and the conclusion summarizes the information presented.

A typical body paragraph from an expository essay about the invention of the printing press is shown below. Mouse over it to learn more.

The invention of the printing press in 1440 changed this situation dramatically. Johannes Gutenberg, who had worked as a goldsmith, used his knowledge of metals in the design of the press. He made his type from an alloy of lead, tin, and antimony, whose durability allowed for the reliable production of high-quality books. This new technology allowed texts to be reproduced and disseminated on a much larger scale than was previously possible. The Gutenberg Bible appeared in the 1450s, and a large number of printing presses sprang up across the continent in the following decades. Gutenberg’s invention rapidly transformed cultural production in Europe; among other things, it would lead to the Protestant Reformation.

A narrative essay is one that tells a story. This is usually a story about a personal experience you had, but it may also be an imaginative exploration of something you have not experienced.

Narrative essays test your ability to build up a narrative in an engaging, well-structured way. They are much more personal and creative than other kinds of academic writing . Writing a personal statement for an application requires the same skills as a narrative essay.

A narrative essay isn’t strictly divided into introduction, body, and conclusion, but it should still begin by setting up the narrative and finish by expressing the point of the story—what you learned from your experience, or why it made an impression on you.

Mouse over the example below, a short narrative essay responding to the prompt “Write about an experience where you learned something about yourself,” to explore its structure.

Since elementary school, I have always favored subjects like science and math over the humanities. My instinct was always to think of these subjects as more solid and serious than classes like English. If there was no right answer, I thought, why bother? But recently I had an experience that taught me my academic interests are more flexible than I had thought: I took my first philosophy class.

Before I entered the classroom, I was skeptical. I waited outside with the other students and wondered what exactly philosophy would involve—I really had no idea. I imagined something pretty abstract: long, stilted conversations pondering the meaning of life. But what I got was something quite different.

A young man in jeans, Mr. Jones—“but you can call me Rob”—was far from the white-haired, buttoned-up old man I had half-expected. And rather than pulling us into pedantic arguments about obscure philosophical points, Rob engaged us on our level. To talk free will, we looked at our own choices. To talk ethics, we looked at dilemmas we had faced ourselves. By the end of class, I’d discovered that questions with no right answer can turn out to be the most interesting ones.

The experience has taught me to look at things a little more “philosophically”—and not just because it was a philosophy class! I learned that if I let go of my preconceptions, I can actually get a lot out of subjects I was previously dismissive of. The class taught me—in more ways than one—to look at things with an open mind.

A descriptive essay provides a detailed sensory description of something. Like narrative essays, they allow you to be more creative than most academic writing, but they are more tightly focused than narrative essays. You might describe a specific place or object, rather than telling a whole story.

Descriptive essays test your ability to use language creatively, making striking word choices to convey a memorable picture of what you’re describing.

A descriptive essay can be quite loosely structured, though it should usually begin by introducing the object of your description and end by drawing an overall picture of it. The important thing is to use careful word choices and figurative language to create an original description of your object.

Mouse over the example below, a response to the prompt “Describe a place you love to spend time in,” to learn more about descriptive essays.

On Sunday afternoons I like to spend my time in the garden behind my house. The garden is narrow but long, a corridor of green extending from the back of the house, and I sit on a lawn chair at the far end to read and relax. I am in my small peaceful paradise: the shade of the tree, the feel of the grass on my feet, the gentle activity of the fish in the pond beside me.

My cat crosses the garden nimbly and leaps onto the fence to survey it from above. From his perch he can watch over his little kingdom and keep an eye on the neighbours. He does this until the barking of next door’s dog scares him from his post and he bolts for the cat flap to govern from the safety of the kitchen.

With that, I am left alone with the fish, whose whole world is the pond by my feet. The fish explore the pond every day as if for the first time, prodding and inspecting every stone. I sometimes feel the same about sitting here in the garden; I know the place better than anyone, but whenever I return I still feel compelled to pay attention to all its details and novelties—a new bird perched in the tree, the growth of the grass, and the movement of the insects it shelters…

Sitting out in the garden, I feel serene. I feel at home. And yet I always feel there is more to discover. The bounds of my garden may be small, but there is a whole world contained within it, and it is one I will never get tired of inhabiting.

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Though every essay type tests your writing skills, some essays also test your ability to read carefully and critically. In a textual analysis essay, you don’t just present information on a topic, but closely analyze a text to explain how it achieves certain effects.

Rhetorical analysis

A rhetorical analysis looks at a persuasive text (e.g. a speech, an essay, a political cartoon) in terms of the rhetorical devices it uses, and evaluates their effectiveness.

The goal is not to state whether you agree with the author’s argument but to look at how they have constructed it.

The introduction of a rhetorical analysis presents the text, some background information, and your thesis statement; the body comprises the analysis itself; and the conclusion wraps up your analysis of the text, emphasizing its relevance to broader concerns.

The example below is from a rhetorical analysis of Martin Luther King Jr.’s “I Have a Dream” speech . Mouse over it to learn more.

King’s speech is infused with prophetic language throughout. Even before the famous “dream” part of the speech, King’s language consistently strikes a prophetic tone. He refers to the Lincoln Memorial as a “hallowed spot” and speaks of rising “from the dark and desolate valley of segregation” to “make justice a reality for all of God’s children.” The assumption of this prophetic voice constitutes the text’s strongest ethical appeal; after linking himself with political figures like Lincoln and the Founding Fathers, King’s ethos adopts a distinctly religious tone, recalling Biblical prophets and preachers of change from across history. This adds significant force to his words; standing before an audience of hundreds of thousands, he states not just what the future should be, but what it will be: “The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges.” This warning is almost apocalyptic in tone, though it concludes with the positive image of the “bright day of justice.” The power of King’s rhetoric thus stems not only from the pathos of his vision of a brighter future, but from the ethos of the prophetic voice he adopts in expressing this vision.

Literary analysis

A literary analysis essay presents a close reading of a work of literature—e.g. a poem or novel—to explore the choices made by the author and how they help to convey the text’s theme. It is not simply a book report or a review, but an in-depth interpretation of the text.

Literary analysis looks at things like setting, characters, themes, and figurative language. The goal is to closely analyze what the author conveys and how.

The introduction of a literary analysis essay presents the text and background, and provides your thesis statement; the body consists of close readings of the text with quotations and analysis in support of your argument; and the conclusion emphasizes what your approach tells us about the text.

Mouse over the example below, the introduction to a literary analysis essay on Frankenstein , to learn more.

Mary Shelley’s Frankenstein is often read as a crude cautionary tale about the dangers of scientific advancement unrestrained by ethical considerations. In this reading, protagonist Victor Frankenstein is a stable representation of the callous ambition of modern science throughout the novel. This essay, however, argues that far from providing a stable image of the character, Shelley uses shifting narrative perspectives to portray Frankenstein in an increasingly negative light as the novel goes on. While he initially appears to be a naive but sympathetic idealist, after the creature’s narrative Frankenstein begins to resemble—even in his own telling—the thoughtlessly cruel figure the creature represents him as. This essay begins by exploring the positive portrayal of Frankenstein in the first volume, then moves on to the creature’s perception of him, and finally discusses the third volume’s narrative shift toward viewing Frankenstein as the creature views him.

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At high school and in composition classes at university, you’ll often be told to write a specific type of essay , but you might also just be given prompts.

Look for keywords in these prompts that suggest a certain approach: The word “explain” suggests you should write an expository essay , while the word “describe” implies a descriptive essay . An argumentative essay might be prompted with the word “assess” or “argue.”

The vast majority of essays written at university are some sort of argumentative essay . Almost all academic writing involves building up an argument, though other types of essay might be assigned in composition classes.

Essays can present arguments about all kinds of different topics. For example:

In a literary analysis essay, you might make an argument for a specific interpretation of a text
In a history essay, you might present an argument for the importance of a particular event
In a politics essay, you might argue for the validity of a certain political theory

An argumentative essay tends to be a longer essay involving independent research, and aims to make an original argument about a topic. Its thesis statement makes a contentious claim that must be supported in an objective, evidence-based way.

An expository essay also aims to be objective, but it doesn’t have to make an original argument. Rather, it aims to explain something (e.g., a process or idea) in a clear, concise way. Expository essays are often shorter assignments and rely less on research.

The key difference is that a narrative essay is designed to tell a complete story, while a descriptive essay is meant to convey an intense description of a particular place, object, or concept.

Narrative and descriptive essays both allow you to write more personally and creatively than other kinds of essays , and similar writing skills can apply to both.

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Caulfield, J. (2023, July 23). The Four Main Types of Essay | Quick Guide with Examples. Scribbr. Retrieved June 14, 2024, from https://www.scribbr.com/academic-essay/essay-types/

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Guest Essay

I Reread a Book That Changed My Life, but I’d Changed, Too

A young woman lies on the shore of a lake with mountains in the background. A pair of eyeglasses is lying beside her head and she is holding a book above her face to read it.

By Margaret Renkl

Ms. Renkl is a contributing Opinion writer who covers flora, fauna, politics and culture in the American South.

On the day of the eclipse back in April, walking through Boston Common on a fine spring afternoon as every expectant face turned upward, I thought again of Annie Dillard’s wondrously dislocating essay “ Total Eclipse ,” which I have reread more times than I can count. “My hands were silver,” she wrote. “All the distant hills’ grasses were finespun metal that the wind laid down.”

Then I read “ This Is How a Robin Drinks: Essays on Urban Nature ,” the forthcoming book by the Nashville naturalist Joanna Brichetto, which begins with an epigraph from “Pilgrim at Tinker Creek,” the book that won Ms. Dillard a Pulitzer Prize when she was 29 years old: “Some unwonted, taught pride diverts us from our original intent, which is to explore the neighborhood, view the landscape, to discover at least where it is that we have been so startlingly set down, if we can’t learn why.”

And then, as if I were a dullard the universe can’t trust to take a hint, the writer Jennifer Justice mentioned in her wonderful Substack newsletter that 2024 is the 50th anniversary of the publication of “Pilgrim at Tinker Creek,” a book that changed me when I was 18 as thoroughly as the eclipse changed Annie Dillard.

On the same day, if you can believe it, the novelist Barbara Kingsolver singled out “Tinker Creek” in an Earth Day recollection for The Washington Post : “Her writing helped me see nature not as a collection of things to know or possess, but a world of conjoined lives, holy and complete, with or without me.”

Clearly it was time to read “Pilgrim at Tinker Creek” again. I first read it in 1980, gobbling up the full book after a section of it appeared in my composition textbook. I’ve been afraid to reread it ever since. When you emerge from a book entirely changed, there’s almost no chance the same transfiguration will happen again.

To reread a beloved book after a long time away is always a great risk. If it falls flat on second reading, a feeling of grief descends, as though you’d lost a beloved human and not simply a specific arrangement of words that once mattered to you for some reason you may no longer remember. To lose a book in this way feels of a kind with losing a friend.

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Essay on Books for Students and Children

500 Words Essay on Books

Books are referred to as a man’s best friend . They are very beneficial for mankind and have helped it evolve. There is a powerhouse of information and knowledge. Books offer us so many things without asking for anything in return. Books leave a deep impact on us and are responsible for uplifting our mood.

This is why we suggest children read books from an early age to gain knowledge. The best part about books is that there are various types of books. One can read any type to gain different types of knowledge. Reading must be done by people of all ages. It not only widens our thinking but also enhances our vocabulary.

Different Genres of Books

There are different genres of books available for book readers. Every day, thousands of books are released in the market ranging from travel books to fictional books. We can pick any book of our interest to expand our knowledge and enjoy the reading experience.

Firstly, we have travel books, which tell us about the experience of various travelers. They introduce us to different places in the world without moving from our place. It gives us traveling tips which we can use in the future. Then, we have history books which state historical events. They teach about the eras and how people lived in times gone by.

Furthermore, we have technology books that teach us about technological developments and different equipment. You can also read fashion and lifestyle books to get up to date with the latest trends in the fashion industry.

Most importantly, there are self-help books and motivational books . These books help in the personality development of an individual. They inspire us to do well in life and also bring a positive change in ourselves. Finally, we have fictional books. They are based on the writer’s imagination and help us in enhancing our imagination too. They are very entertaining and keep us intrigued until the very end.

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

Benefits of Reading Books

There are not one but various advantages of reading books. To begin with, it improves our knowledge on a variety of subjects. Moreover, it makes us wiser. When we learn different things, we learn to deal with them differently too. Similarly, books also keep us entertained. They kill our boredom and give us great company when we are alone.

Furthermore, books help us to recognize our areas of interest. They also determine our career choice to a great extent. Most importantly, books improve our vocabulary . We learn new words from it and that widens our vocabulary. In addition, books boost our creativity. They help us discover a completely new side.

In other words, books make us more fluent in languages. They enhance our writing skills too. Plus, we become more confident after the knowledge of books. They help us in debating, public speaking , quizzes and more.

In short, books give us a newer perspective and gives us a deeper understanding of things. It impacts our personality positively as well. Thus, we see how books provide us with so many benefits. We should encourage everyone to read more books and useless phones.

FAQs on Books

Q.1 State the different genres of books.

A.1 Books come in different genres. Some of them are travel books, history books, technology books, fashion and lifestyle books, self-help books, motivational books, and fictional books.

Q.2 Why are books important?

A.2 Books are of great importance to mankind. They enhance our knowledge and vocabulary. They keep us entertained and also widen our perspective. This, in turn, makes us more confident and wise.

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Essays About Life: Top 5 Examples Plus 7 Prompts

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

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

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5 Essay Examples

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

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

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

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

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

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

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

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

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

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

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

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

7 Prompts for Essays About Life

Essays About Life: What is the true meaning of life?

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

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

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

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

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

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

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

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

Essays About Life: How to live a healthy life?

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

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

Home — Essay Samples — Literature — To Kill a Mockingbird — College Admission: How Books Influenced Me

College Admission: How Books Influenced Me

Categories: To Kill a Mockingbird

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Published: Jun 13, 2024

Words: 579 | Page: 1 | 3 min read

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This is a moderated subreddit. It is our intent and purpose to foster and encourage in-depth discussion about all things related to books, authors, genres, or publishing in a safe, supportive environment. If you're looking for help with a personal book recommendation, consult our Weekly Recommendation Thread, Suggested Reading page, or ask in r/suggestmeabook.

If your life was a book what would the title be? Why?

I've thought about it a lot as in my short time I've experienced a fair amount. The one that comes to me right away is "I ate the frog, it wasn't so bad". I love the quote from Mark Twain "If it's your job to eat a frog, it's best to do it first thing in the morning. And If it's your job to eat two frogs, it's best to eat the biggest one first."

Definitely something I've been working to live by. It doesn't always apply, but enough so that I've become fond of it.

I'm curious if anyone else has a title that suits then.

Essay on Life Is a Journey

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

Let’s take a look…

100 Words Essay on Life Is a Journey

The concept of life.

Life is often compared to a journey. Just like a journey, life has a beginning and an end. We are born, we grow, and we eventually pass away.

Paths in Life

Travel companions.

On this journey, we are never alone. We meet people who become our companions. They help us navigate our path and make our journey worthwhile.

Lessons Learned

Life, like any journey, teaches us valuable lessons. These lessons shape us into who we are and guide us towards our destination.

250 Words Essay on Life Is a Journey

The metaphor of life.

Life is often compared to a journey, a metaphorical concept that demonstrates the progression of life from birth to death. This journey is not merely a physical one, but rather a voyage of self-discovery, personal growth, and understanding.

Unpredictability and Challenges

The unpredictability of life’s journey is what makes it thrilling and daunting at the same time. We encounter various challenges, obstacles, and detours that test our resilience. These obstacles can be seen as opportunities to learn, adapt, and grow, shaping our personalities and perspectives.

Companionship on the Journey

Life’s journey is also marked by the companions we meet along the way. These relationships, whether they last a lifetime or a fleeting moment, can have a profound impact on our journey. They provide us with valuable lessons about empathy, love, and the importance of connection.

Appreciating the Journey

The journey of life is not just about reaching a destination. It’s about appreciating the journey itself, the experiences, and the growth that comes with it. It’s about understanding that each step, each decision, and each experience, positive or negative, contributes to our overall journey.

In conclusion, life’s journey is a complex tapestry of experiences, lessons, and relationships. It is unpredictable, challenging, and filled with opportunities for growth. As we navigate through it, we must remember to appreciate the journey, the companions we meet, and the lessons we learn. After all, life is not just about the destination but the journey itself.

500 Words Essay on Life Is a Journey

The metaphor of life as a journey, stages of the journey.

The journey of life is composed of several stages. Each stage represents a unique phase of our life, marked by distinctive challenges and opportunities for growth. The stages begin with childhood, a time of innocence and discovery. This stage is followed by adolescence, a period of exploration and self-definition. Adulthood comes next, bringing with it the responsibilities of career, family, and society. Finally, old age is a time for reflection, wisdom, and acceptance.

Challenges and Growth

Just as any journey is fraught with obstacles and difficulties, so too is the journey of life. These challenges, however, should not be seen as deterrents but as opportunities for growth and self-improvement. They provide us with the chance to learn about our strengths and weaknesses, to develop resilience, and to cultivate empathy and understanding towards others. Each challenge we overcome makes us stronger and more capable, shaping us into the individuals we become.

The Importance of the Journey

The essence of the journey metaphor lies in its emphasis on the process, rather than the destination. It teaches us to value the experiences and lessons we gain along the way, rather than fixating on a final goal. This perspective encourages us to live in the present, to appreciate our current circumstances, and to make the most of every moment. It reminds us that the journey itself is the reward, and that every step we take is a part of our personal growth and evolution.

The Role of Companionship

Conclusion: the journey continues.

In conclusion, life is a journey filled with stages, challenges, growth, and companionship. It is a voyage that provides us with countless opportunities to learn, evolve, and become better versions of ourselves. As we navigate through this journey, it is important to remember that the value lies not in the destination, but in the journey itself. As we continue on our path, let us cherish our experiences, learn from our challenges, appreciate our companions, and above all, enjoy the journey. Because, in the end, life is not about where we are going, but how we get there.

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Happy studying!

Nell Irvin Painter’s understanding of America is beautiful and bracing. We should listen.

“I Just Keep Talking” brings together wide-ranging and pointed essays by the author of “The History of White People.”

From the opening sentences of her new collection, “I Just Keep Talking: A Life in Essays,” historian Nell Irvin Painter addresses readers in a voice brimming with knowledge, clarity and, most delightfully, confidence. As she writes, it would have been a terrible thing had she died young, “during the full-blown era of White-male-default segregation, discrimination, and disappearance that wound down only yesterday. I would have disappeared from memory, just another forgotten Black woman scholar, invisible to history and to histography.” And poor readers would have been deprived of her droll wit and self-assured wisdom.

It’s no small thing that in an era filled with grievances based on injuries that are sometimes profound and often perceived, Painter makes it clear that she has not come to this memoir to reclaim a lost or damaged part of herself. She recounts her response to an admirer who once inquired about what she did for healing. “‘Nothing,’ I said. ‘I’m not broken.’ Not broken, but on occasion frustrated, indignant — self-righteously — pissed off with cause, often exhausted, but mostly and permanently grateful for the people who have protected me, mentored me, supported me over so many decades.” This is an invigorating introduction, full of certainty and strength. Painter has moved through her professional life always knowing her worth, never doubting her intelligence and believing that those who might refuse to listen to her insight would be lesser for their decision.

Perhaps it requires a historian to fully grasp the importance — or at least the impact — of telling one’s own story with a certain brio. Painter, 81, is an esteemed historian retired from Princeton University who studied painting later in life, including at the Rhode Island School of Design. (She wrote about that experience in an earlier memoir, “ Old in Art School .”) The essays in “I Just Keep Talking,” which reflect upon the meaning of “Whiteness,” our understanding of enslavement and the power of nuance, among other subjects, are accompanied by her artwork, which sometimes amplifies her words and sometimes stands in their stead. It is a beautiful book. But its power ultimately rests in the sentences, not the pictures.

In some cases, Painter turns her attention to long-ago history, such as the legacy of Sojourner Truth. She informs readers that the 19th-century abolitionist and women’s rights activist did not utter the most famous phrase attributed to her: “Ain’t I a woman?” If Truth had, in fact, asked the question, Painter says, society’s answer would have been “no.” The answer not only would have reflected the circumstances of the times but would have undercut the way in which Truth understood her power and the skill with which she used it.

The Truth sketched by Painter, in an essay from 1994, is more complex than the one who has been reduced to a misattributed slogan. Truth eschewed the trappings of intellectualism and freedom as used by orator Frederick Douglass, and built her “public persona to establish that what had happened to her — her enslavement, rather than her reason — lent her a unique wisdom.”

Painter’s assessment of Truth is searing, sad and deeply revealing to a lay reader. Truth understood a reality of her time, which is that “in the eyes of most nineteenth-century Americans to be both memorable and woman at the same time simply was not possible. Black women’s individual experience had either to be reconstructed as something emblematically Negro — that is, as enslaved — or to be erased.”

As always, understanding our history means understanding ourselves. We carry our history with us: what we’ve learned in textbooks, what has been burnished in familial oral histories and what has been prettied up by politicians. Painter reminds us of history’s complications and subtleties. She encourages civilians — not just activists or academics — to ask all the pertinent questions, even the uncomfortable ones or those that are contrary to our individual politics and preferences.

What did slavery do to those who were in bondage? But also, what did it do to those who enforced it? Painter is insistent in her refusal to cave to the “national hunger for simplifying history.” She is a dogged corrector of the public record. She has even included in this book a letter to the editor she had published in the New Yorker in 2022, in which she carefully disentangles Truth from the famous slogan.

Painter does not limit her sharp critiques to distant ancestors and abolished institutions; she considers still-vibrant personalities and more recent upheavals. She takes us back to the Supreme Court confirmation hearings of Clarence Thomas in 1991, during which Anita Hill, in the pre-#MeToo era, testified to Thomas’s sexual harassment of her. Painter highlights the way in which Thomas forced Hill into the role of spoiler of circumstances that were not yet a fait accompli.

“In a struggle between himself and a woman of his same race, Thomas executed a deft strategy,” Painter writes. “He erected a tableau of White-Black racism that allowed him to occupy the position of the race . By reintroducing concepts of White power, Thomas made himself into the Black person in his story. Then, in the first move of a two-step strategy, he cast Anita Hill into the role of Black woman as traitor to the race .”

Painter continues: “The most common formula expressing minority status is ‘women and Blacks.’ As the emblematic woman is White and the emblematic Black is male, Black women generally are not as easy to comprehend symbolically.”

The racial and gender dynamics that were evident during that 20th-century Shakespearean drama continue to resonate in this century. Black music mogul Sean Combs faces accusations of harassment and violence by women over whom he wielded power. Justice Thomas remains a controversial figure, facing scrutiny over his ethics on the bench and questions about potential conflicts of interest . And Hill has become a revered standard-bearer of a new generation of women who have spoken their truth under daunting circumstances, including Christine Blasey Ford during the 2018 confirmation hearings of Justice Brett M. Kavanaugh.

History simply refuses to remain in the past.

Painter is also the author of “The History of White People” (2010), an exploration of how and why certain individuals were sorted into that racial category. Its sweeping audacity left some observers bemused, not by what it said about our construction of race but by the skin color of the woman who wrote it. Painter has swagger. And in this memoir, she takes advantage of all the privileges of a historian to take an arm’s-distance look at a people, not just those who look like her . She explains Whiteness and how the concept politically evolved during the presidency of Donald Trump .

Whiteness had always been the default, the standard against which all others were measured. Social and political acceptability were based on how closely one hewed to the White ideal. To claim Whiteness as an identity, however, was problematic, because those who did so were white nationalists and supremacists. They were members of the Ku Klux Klan. White pride was a political hand grenade.

“What the time of Trump does for us now is make White Americans visible as raced Americans, as raced counterparts to Black Americans. Long-standing assumptions — that only non-Whites have racial identities, that White Americans are individuals who only have race if they’re Nazis or White nationalists — those assumptions no longer hold,” Painter writes in an essay from 2018. “I’m turning the glass around to focus on what living in a slave society did to non-Black Americans and to the society as a whole.”

Painter puts muscle and heart into history so that her readers can easily, but thoughtfully, draw the lines between past and present. Her history is inclusive, not in a pandering or self-consciously correct way, but because her artful telling of it is full of complexity that’s both beautiful and bracing.

“Once we can write the words ‘trauma’ and ‘slavery’ in the same sentence, we will have enriched our understanding of slavery’s human costs, for enslaved, enslavers, and bystanders,” she writes.

In her memoir, Painter offers an intellectual history of herself, but also a history of us. We’re lucky that she continues to talk. What she has to say can help us more fully understand ourselves — but only if we’re willing to listen.

I Just Keep Talking

A Life in Essays

By Nell Irvin Painter

Doubleday. 418 pp. $35

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I'll Just Be Five More Minutes

And Other Tales from My ADHD Brain

Contributors

By Emily Farris

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Description

“These essays feel like catching up with an old friend that I actually like listening to. If you enjoy my flavor of OCD you will have just as much fun at Emily’s ADHD party." Samantha Irby, New York Times bestselling author of Quietly Hostile and self-described idiot jokester
“Funny, cringey, and oh, so relatable.” Jenny Lawson, New York Times Bestselling author of Broken and Furiously Happy
"Not only is this memoir witty, laugh-out-loud funny, enlightening, and brave, it also perfectly fits a reader who has ADHD. Short chapters, pithy sentences, fresh insights, nothing boring. Aimed at the largest undiagnosed group—adult women with ADHD—Farris tells her story in such an engagingly personal way that it appeals to everyone. It instructs by pleasing. Bravo Emily Farris!" Edward Hallowell, M.D., author most recently of ADHD 2.0
"I picked up I'll Just Be Five More Minutes intending to peek at the first few lines. Four hours later, I was still on the couch, intermittently laughing and nodding my head in recognition. This is an ignore-your-family, cancel-your-plans, stay-up-past-your-bedtime tale that reminds me of Samantha Irby, David Sedaris, and so many other favorite essayists. It's laugh-out-loud funny and strikingly smart, and Farris offers brilliant insight into the ADHD brain." Joanna Rakoff, bestselling author of My Salinger Year
"Emily Farris’s debut hits all the big topics: life, love, and yes, even lipstick. And yet these eminently readable essays go down smoother than the sweet pink wine cooler that young Emily might have thrown back before embarking on an ill-fated but hilarious adventure. I’ll Just Be Five More Minutes is an unputdownable book that offers a frank, funny look at the highs and lows of life with a neurodivergent brain." Amy Shearn, award-winning author of Unseen City, The Mermaid of Brooklyn, and other novels
"Emily Farris has written a book that will stay with me forever: hilarious, insightful, and with a voice reminiscent of Davids Rakoff and Sedaris, Farris takes on what it means to have a neurodivergent brain in a neurotypical world, and how her discovery at age thirty-five that she had ADHD resulted in the pieces of her life suddenly clicking into place like the glass in a kaleidoscope. Completely relatable, wise, warm, and very funny. I loved it." Elissa Altman, author of Motherland
“I am a lifelong flailer and noted scatterbrain, and Emily Farris’s warm, wise, and very funny book not only makes me feel seen, but makes me wonder if maybe I shouldn’t have sought help long ago. No matter how your brain works, this book will make you want to be her best friend.” Emily Flake, The New Yorker cartoonist
"[A] buoyant exploration of neurodivergence." Publisher's Weekly
"[A] poignant, funny collection of essays" The New York Post
"A smart and charming collection from an endearingly spiky new voice...which toggles between humor and poignancy á la Samantha Irby." Kirkus
"[Farris's] sarcastic wit, good-natured self-deprecation, and honest introspection make for a fun and insightful read." Library Journal

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Emily Farris

About the author.

Emily Farris is a writer and host of the Mother Mother podcast. In fifth grade, she won the DARE essay contest. Since then, she’s written for The Cut , Bon Appetit , Epicurious , Architectural Digest , ELLE Decor , BuzzFeed , Lifehacker, What’s Up Moms, Food52 , The Daily Beast , and many more websites and publications you’ve actually heard of. Her first cookbook, Casserole Crazy was published in 2008, and she contributed to Charlotte Druckman’s Women on Food anthology (2021) and the The Bust DIY Guide to Life (2011). Emily lives in Kansas City, MO with her burly husband, two young sons, rowdy rescue mutt, and three backyard chickens. You can find her online at thatemilyfarris.com and follow her on all the socials @thatemilyfarris.

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IMAGES

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О творчестве поэта Самуила Маршака. Книга в твоей жизни. Все то, чего коснется человек... (1979)

COMMENTS

Why Is Life Like A Book [Professional Critic View]
Life is like a book in that it is filled with stories that are constantly unfolding. Every day, we experience new things, learn from our mistakes, and grow as individuals. Each moment of our lives is a new chapter, and every decision we make is a new plot twist. We are the authors of our own stories, and our lives are the books we write.
The Meaning of Life
3. Naturalism. Recall that naturalism is the view that a physical life is central to life's meaning, that even if there is no spiritual realm, a substantially meaningful life is possible. Like supernaturalism, contemporary naturalism admits of two distinguishable variants, moderate and extreme (Metz 2019).
The Meaning of Life: What's the Point?
The meaning of life might be the true story of life's origins and significance.[7] In this sense, life cannot be meaningless, but its meaning might be pleasing or disappointing to us. When people like Tolstoy regard life as meaningless, they seem to be thinking that the truth about life is bad news.[8] 2.
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Table of contents. Step 1: Reading the text and identifying literary devices. Step 2: Coming up with a thesis. Step 3: Writing a title and introduction. Step 4: Writing the body of the essay. Step 5: Writing a conclusion. Other interesting articles.
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200 Words Essay on Importance of Books. Books are an essential part of our lives. They provide us with knowledge, entertainment, and the opportunity to escape from the stresses of everyday life. Books can open up new worlds and experiences, and allow us to learn about different cultures and perspectives. They can also help us to develop our ...
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Life is long if you know how to use it.". "You act like mortals in all that you fear, and like immortals in all that you desire". "They lose the day in expectation of the night, and the night in fear of the dawn.". "There is nothing the busy man is less busied with than living.".
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By Keeley Ruttan BRONZE, Park City, Utah. More by this author. In my opinion, life is just like a book. We are always turning different pages and beginning and ending chapters of our lives. There ...
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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.
The 10 Best Essay Collections of the Decade ‹ Literary Hub
Hilton Als, White Girls (2013) In a world where we are so often reduced to one essential self, Hilton Als' breathtaking book of critical essays, White Girls, which meditates on the ways he and other subjects read, project and absorb parts of white femininity, is a radically liberating book.
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1. The Meaning of "Meaning". 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).
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Your Life As A Book. , August 19, 2012. YOUR LIFE AS A BOOK. Imagine your entire life as a book. On every page of this book, no matter what is going on in the story, no matter what the words are describing, behind the words there is the white paper. The paper is so rarely noticed, and even more rarely appreciated, but it is absolutely essential.
The Uncomfortable Truth
The following is an excerpt from my #1 New York Times Bestseller Everything Is F*cked: A Book About Hope.Just like The Subtle Art of Not Giving a F*ck questioned our conventional wisdom on what makes us happy, Everything Is F*cked questions our assumptions on what makes life worth living. You can order it here.. If I worked at Starbucks, instead of writing people's names on their coffee cup ...
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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. 5. Using Life Lessons in Starting a Business.
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Argumentative essays. An argumentative essay presents an extended, evidence-based argument. It requires a strong thesis statement—a clearly defined stance on your topic. Your aim is to convince the reader of your thesis using evidence (such as quotations) and analysis.. Argumentative essays test your ability to research and present your own position on a topic.
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And he explores how we can fail with grace, confront injustice, and search for meaning in the face of despair. Drawing on ancient and modern philosophy, as well as fiction, comedy, social science and personal essay, Life is Hard is a book for this moment - a work of solace and compassion. It draws us towards justice, for ourselves and others ...
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Death in "A Little Life" is a recurring and poignant theme that underscores the impermanence of human existence. Several characters meet untimely and tragic ends, further emphasizing the fragility of life and the unpredictability of fate. Willem, one of Jude's closest friends and romantic partner, dies tragically in a car accident.
Essay on Books for Students and Children
500 Words Essay on Books. Books are referred to as a man's best friend. They are very beneficial for mankind and have helped it evolve. There is a powerhouse of information and knowledge. Books offer us so many things without asking for anything in return. Books leave a deep impact on us and are responsible for uplifting our mood.
Essays About Life: Top 5 Examples Plus 7 Prompts
7 Prompts for Essays About Life. 1. What Is The True Meaning Of Life. Use this prompt to compile different meanings of life and provide a background on why a person defines life as they do. Life encompasses many values and depends on one's perception.
College Admission: How Books Influenced Me
In conclusion, books have had a profound influence on my life, shaping my character, expanding my knowledge, and fueling my desire for personal and intellectual growth. They have inspired me, challenged me, and provided me with an escape from reality. As I embark on my college journey, I am eager to continue exploring the world through books ...
If your life was a book what would the title be? Why? : r/books
It is our intent and purpose to foster and encourage in-depth discussion about all things related to books, authors, genres, or publishing in a safe, supportive environment. If you're looking for help with a personal book recommendation, consult our Weekly Recommendation Thread, Suggested Reading page, or ask in r/suggestmeabook.
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500 Words Essay on Life Is a Journey The Metaphor of Life as a Journey. The metaphor of life as a journey is a profound and timeless one. It illustrates the process of human existence, from birth to death, as a voyage filled with experiences, challenges, and learning. This metaphor encourages us to perceive life not as a destination but as a ...
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The EssayMichael Longley's Life of Poetry. Belfast poet Michael Longley talks with Olivia O'Leary about his home town, love of jazz and the classics, and the group of poets that emerged from ...
Nell Irvin Painter's 'I Just Keep Talking' is beautiful and bracing
0. From the opening sentences of her new collection, "I Just Keep Talking: A Life in Essays," historian Nell Irvin Painter addresses readers in a voice brimming with knowledge, clarity and ...
I'll Just Be Five More Minutes
A hilariously-honest, heartwarming essay collection about life, love, and discovering you have ADHD at age 35 ... I'll Just Be Five More Minutes is an unputdownable book that offers a frank, funny look at the highs and lows of life with a neurodivergent brain." Amy Shearn, award-winning author of Unseen City, The Mermaid of Brooklyn, and ...
Life Is Like a Book
Corey Blackwell. Mr. Morris. English 111-44. 13 September, 2012. Life is like a Book In almost every book there is always a table of contents, problems, solutions, main characters and supporting characters. Every book comes to life once given a title and has a purpose. The author is always the creator of the book, but each book is different.

Why Is Life Like A Book [Professional Critic View]

Introduction

Section 1: Storytelling

Section 2: Imagination

Section 3: Growth

Section 4: Conflict

Section 5: Resolution

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The Meaning of Life: What’s the Point?

1. Questioning the Question

2. Supernaturalism

3. Nihilism

4. Naturalism

5. Conclusion

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The 10 Best Essay Collections of the Decade

The Top Ten

John Jeremiah Sullivan, Pulphead (2011)

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