personal life philosophy essay

101 Personal Philosophy Examples (Copy and Paste Ideas)

personal philosophy examples and definition, explained below

Personal philosophy refers to an individual’s foundational beliefs, values, and attitudes that guide his or her perspectives, decisions, and behaviors (Covey, 1989).

These integral elements of a person’s philosophy often shape and mold their characters, propelling them through life with their distinct take on existence, perspectives on truth, and individual ethos (Prior, 2015).

Our personal philosophy is based on our core values (aka terminal values ), which are those things that we hold most dear and that are fundamental to our personality and character.

Consider the case of Steve Jobs (2011), Apple’s co-founder, whose personal philosophy was famously rooted in Zen Buddhism with an unwavering belief in intuition . His philosophy was delineated by his renowned quote at Stanford University: “The only way to do great work is to love what you do”.

This dictum underscores Jobs’s individual belief system , his viewpoint of success, and the guiding principles for his life’s work . Evidently illustrating how personal philosophy is both a driving force and a beacon of direction in an individual’s life.

Personal Philosophy Examples

Famous people’s personal philosophies, 1. steve jobs.

“Stay Hungry. Stay Foolish.”

As noted above, the co-founder of Apple Inc, Steve Jobs, was heavily influenced by Zen Buddhism. Besides the quote I already gave, Jobs would often quote another one based on Buddhism: “Stay hungry, Stay Foolish”. This idea underscores the importance of continuously seeking knowledge and not being afraid to take risks. Jobs delivered this philosophy in his famous commencement address at Stanford University in 2005 (Jobs, 2005). This personal mantra shaped his pioneering innovations that revolutionized communication and technology.

2. Bill Gates

“Be Patient”

The founder of Microsoft, Bill Gates, emphasizes patience as a key defining feature of his philosophy. He believes that change operates on a longer timeframe than we may initially anticipate and that great works take time (Gates, 2013). This philosophy saturates Gates’s philanthropy efforts, where his focus primarily lies in long-term, foundational improvements to global health and education.

3. Richard Branson

“Screw it, let’s do it”

The flamboyant entrepreneur Richard Branson lives by his guiding philosophy of “Screw it, let’s do it”. This mantra reflects his belief in jumping at opportunities even when the outcome may be unknown (Branson, 2012). Branson’s multi-industry success with his Virgin brand is a testament to his willingness to defy conventional wisdom through his adventurous business ventures.

4. Maya Angelo

“When people show you who they are, believe them”

The acclaimed poet Maya Angelou deeply held onto the philosophy “When people show you who they are, believe them”. This philosophy emphasizes the importance of understanding people’s character based on their actions rather than their words (Angelou, 2013). Angelou’s insightful poetry and autobiographies often encompass the theme of human nature and the importance of personal integrity.

5. Jeff Bezos

“It’s better to invent than to copy”

The founder of Amazon, Jeff Bezos, thrives on his philosophy “It’s better to invent than to copy”. He believes in the power of originality and innovation instead of conforming to conventional paths (Bezos, 2016). This belief has been implemented into Amazon’s corporate culture which revolves around exploration and inventiveness.

6. Mark Zuckerberg

“Move fast and break things”

Co-founder and CEO of Facebook, Mark Zuckerberg, follows the philosophy “Move fast and break things”. This mantra represents his focus on rapid innovation, even if it means making mistakes along the way (Zuckerberg, 2012). It captures the essence of Facebook’s initial growth strategy and its determination to push the boundaries of technological progress.

7. Oprah Winfrey

“The biggest adventure you can take is to live the life of your dreams”

Oprah Winfrey, the media mogul, ascribes to the philosophy “The biggest adventure you can take is to live the life of your dreams”. Her philosophy encourages people to strive for their aspirations despite potential obstacles (Winfrey, 2014). As a beloved television host and philanthropist, she exemplifies the philosophy through her career trajectory rising from poverty to become one of the most influential women in the world.

8. Einstein

“Imagination is everything”

Much of Albert Einstein’s philosophy can be contained in the quote “Imagination is everything”. He held that imaginative thought was more crucial than detailed knowledge as it leads to innovation and progress (Einstein, 2011). This philosophy was a driving force behind his ground-breaking physics discoveries, reinforcing the power of imaginative intelligence.

9. Nelson Mandela

“I never lose. I either win or learn”

The first black President of South Africa and anti-apartheid revolutionary, Nelson Mandela, maintained the philosophy “I never lose. I either win or learn”. This greatly shaped his attitude towards persisting in the face of seemingly insurmountable odds during the fight for racial equality (Mandela, 2010). It also underscores Mandela’s belief in the value of learning from adversity rather than viewing it as a failure.

10. Walt Disney

“All our dreams can come true, if we have the courage to pursue them”

Walt Disney, the pioneer of the American animation industry, adamantly believed in the motto “All our dreams can come true, if we have the courage to pursue them”. This philosophy emphasizes the power of determination and bravery in the realization of one’s dreams. It resonates throughout Disney’s legacy of imaginative storytelling and innovative moviemaking.

Personal Philosophy Ideas

1. Have a Growth Mindset Life is a continuous learning experience and challenges are our greatest teachers. Embracing this philosophy means perceiving setbacks as opportunities to grow, not as insurmountable barriers.”

2. Pursue Knowledge “The essence of human progress lies in the relentless pursuit of knowledge. To follow this philosophy, one must bear an insatiable thirst for learning, always seeking to expand their intellectual horizons.”

3. Respect for All Living Things “My philosophy is rooted in a deep appreciation for the interconnectedness of all life forms. Respect should not be exclusive to humanity but extended to every living organism, acknowledging the vital role it plays in Earth’s ecosystem.”

4. Keep an Open Mind “Life’s richest opportunities often sprout from seeds of difference. By practicing an open mind, one positions themselves for growth, improvement, and innovation borne of diverse ideas and opinions.”

5. Seek to Understand Before being Understood “Understanding generates empathy and in a world rife with divisive language and behavior, empathy is paramount. This philosophy beckons us to listen actively , to engage genuinely in the dialogue of life.

6. Pursuit of Personal Freedom “Freedom is not simply the absence of captivity; it is the robust expression of one’s identity and the power to make choices. To chase personal freedom is to relentlessly pursue self-determination and personal authenticity.”

7. Gratitude is the Key to Happiness “Happiness does not depend on the grandeur of our possessions, but on the depth of our gratitude. This philosophy teaches us to express sincere gratitude for our blessings, even the most inconspicuous ones.”

8. Trust but Verify “Trust plays a linchpin role in cultivating genuine relationships. However, maintaining a level of discernment, “to trust but verify,” keeps us on a solid footing, fusing trust with pragmatism.”

9. Live in the Moment “Amidst the hustle of life, we often forget to live in the present. Appreciating the current moment, absorbing its raw reality, is essential to experiencing life in its purest form.”

10. Integrity is Non-Negotiable “Integrity is my immovable cornerstone, the compass guiding my every interaction. It is a commitment to remain honest and ethical, even in the face of adversity or temptation.”

11. Everyone Has Something to Teach You “From the janitor sweeping the floor to the professor delivering a lecture, everyone has valuable knowledge to share. Being open to learn from all encounters magnifies our wisdom and cultivates humility.”

12. Humility Goes a Long Way “Regardless of my accomplishments or social standing, humility is my chosen companion. It keeps my ego in check and fosters genuine connections with individuals from diverse backgrounds.”

13. Don’t Let Fear of Failure Hold You Back “Rather than a crippling force, I regard fear of failure as a stepping stone towards success. It is a philosophy that encourages me to take risks, embracing failures as poignant life lessons.”

14. Aim to be Better, not Perfect “Striving for perfection imprisons us in a perpetual cycle of dissatisfaction. Meanwhile, aiming to improve incrementally, to be better today than yesterday, leads to wholesome progress and contentment.”

15. Be Responsible and Reliable “Responsibility and reliability are the pivot upon which successful relationships rotate. By upholding these virtues, I become a dependable ally and an accountable human being.”

Read Also: Personal Mission Statement Examples

Complete List of 101 Personal Philosophies for the Taking

Pursuit of knowledge.
Respect for all living things.
Strive for balance in all areas of life.
Always be curious and open-minded.
Seek to understand before being understood.
Focus on continual self-improvement.
Kindness above all.
Embrace change and adaptability.
Pursuit of personal freedom.
Respect and value diversity.
Gratitude is the key to happiness.
Life is about experiences, not possessions.
Emphasize compassion and empathy.
Encourage collaboration and teamwork.
Strive for sustainability and environmental stewardship.
Find joy in simplicity.
Trust but verify.
Practice mindfulness and be present.
Encourage creativity and original thinking.
Integrity is non-negotiable.
Practice patience and forgiveness.
Everyone has something to teach you.
Believe in the power of positivity.
Health is wealth.
Promote honesty and transparency.
Courage in the face of adversity.
Embrace life’s imperfections.
Foster a community spirit.
Make decisions out of love, not fear.
Humility goes a long way.
Practice self-compassion.
Prioritize mental health.
Respect personal boundaries.
Promote freedom of expression.
Stand up against injustice.
Cultivate resilience.
Seek truth in all things.
Be a lifelong learner.
Encourage innovation and new ideas.
Work smarter, not harder.
Find value in every situation, good or bad.
Practice active listening.
Growth comes from stepping out of your comfort zone.
Maintain work-life balance.
Love unconditionally.
Celebrate every success, no matter how small.
Prioritize personal relationships.
Embrace vulnerability .
Keep an open heart and mind.
Regular self-reflection leads to personal growth .
Strive for excellence, not perfection.
Find and follow your passion.
Take responsibility for your actions.
Value the process, not just the outcome.
Believe in the power of kindness.
Embrace and learn from failures.
Always be humble and grounded.
Be a problem solver, not a complainer.
Choose peace over conflict.
Create more than you consume.
Advocate for those who can’t advocate for themselves.
Leave things better than you found them.
Believe in the power of unity.
Invest in personal growth.
Embrace diversity and inclusivity.
Seek first to understand, then to be understood.
Prioritize authenticity over popularity.
Don’t let fear of failure hold you back.
Keep a healthy sense of humor.
Encourage and support others.
Embrace lifelong learning .
Be patient and persistent.
Invest in relationships.
Do what makes you happy.
Value people over things.
Focus on the positive.
Stand up for what you believe in.
Remain open-minded.
Trust your intuition.
Aim to be better, not perfect.
Always tell the truth.
Help others when you can.
Stay grounded in the present moment.
Prioritize self-care.
Cultivate inner peace.
Be responsible and reliable.
Strive for equality.
Learn from the past, but don’t dwell on it.
Make every day meaningful.
Aim to inspire others.
Believe in yourself.
Live with integrity.
Make the world a better place.
Don’t take life too seriously.
Surround yourself with positive people.
Practice mindfulness.
Embrace change as a part of life.
Celebrate individuality.
Keep a curious mind.
Live in alignment with your values.
Be your own biggest fan.

Writing down your own personal philosophy is an excellent exercise in helping you to clarify your core values, moral values , and goals in life. I’d recommend trying to narrow them down to three or four or five. Then use the five Why’s strategy to zoom-in on why you have this philosophy: what is is at your core that guides your personal philosophy? Those core things at the end of the ‘why’ chain is your set of terminal values, and they represent who you are. It’s important to have this at the heart of all our actions so we live a life of integrity.

Furthermore, it’s worthwhile re-examining your core values every six months. They change over time as we mature and our lives change and our priorities shift .

Angelou, M. (2013). The Wisdom of Sundays: Life-Changing Insights from Super Soul Conversations . New York: Penguin.

Bezos, J. (2016). Re: 2016 Shareholder Letter. seccdn.com.

Branson, R. (2012). Screw it, Let’s do it – Lessons in Life . London: Virgin.

Covey, S. R. (1989). The seven habits of highly effective people: restoring the character ethic . New York: Simon and Schuster.

Einstein, A. (2011). The Ultimate Quotable Einstein. Princeton: Princeton University Press.

Gates, B. (2013). Gates Notes: The Blog of Bill Gates . gatesnotes.com.

Jobs, S. (2005). Steve Jobs’ Stanford Commencement Address . Stanford News.

Mandela, N. (2010). Conversations with Myself . London: Macmillan London Ltd.

Prior, A. (2015). Pursuing Eudaimonia: Re-appropriating the Greek Philosophical Foundations of the Christian Apophatic Tradition . Cambridge Scholars Publishing.

Winfrey, O. (2014). What I Know for Sure. Chicago: Flatiron Books.

Zuckerberg, M. (2012 ). Zuckerberg’s Letter to Investors: ‘The Hacker Way’ .

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Dr. Chris Drew is the founder of the Helpful Professor. He holds a PhD in education and has published over 20 articles in scholarly journals. He is the former editor of the Journal of Learning Development in Higher Education. [Image Descriptor: Photo of Chris]

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My Philosophy of Life, Essay Example

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In all honesty, the subject here causes me some problems, at least at first. In simple terms, I am not at all sure that I want any type of philosophy of life. In my mind this would somehow translate to a kind of limitation, or an “outlook” that might prevent me from taking in new experience and actually learning more about what life truly means. I have known people who strongly believe in a positive viewpoint, for instance. Their life philosophies are based on seeking the good in the world around them, and I am certainly not about to argue with such beliefs. At the same time, I feel that such a way of thinking creates borders. It is a philosophy as a focus, and I do not believe that life may be so confined, or neatly fit into any such approach. In all fairness, I have the same opinion regarding those who practice philosophies of extreme caution, or who believe that life is an arena in which they are entitled to take as much as possible. Put another way, whenever I have actually heard or read of a life philosophy, my first thought is invariably that life may not nicely accommodate it. Life, as I see it, has ideas all its own and is not concerned with how anyone chooses to view it.

I am aware that, even in saying this, I am in a sense offering a philosophy anyway. I imagine that is my own dilemma, and one I should at least try to explore. I think back on my life thus far, then, and am struck by one consistent factor: it has never failed to surprise me, in ways both good and bad. Even when experience has been painful, I have sometimes been aware that I do not respond to it in a pained way. Similarly, I have gone through whole periods of my life when everything was going well, yet I have felt a sense of dissatisfaction. I know that my reactions in all ways are powerfully influenced by the world around me. I have been disappointed in not feeling happy, I know, because the circumstances were supposed to make me feel that way, and everyone around me encouraged this as natural. Still, those feelings of happiness have sometimes eluded me, just as I have been strangely empowered or happy when things have gone wrong. How can I even consider a “philosophy,” then, when I cannot even follow the course of thinking and feeling in place for the rest of the world? No matter how I move through my life, it always seems that I am not in a place where a common perception about living matches how I truly think and feel, so I tend to veer from any ideology. It is not that I disagree with them; it is that, for me, they do not fit.

This then brings me to another question: what is it that I think life is? If I can better understand that, I may be on my way to realizing that there is a philosophy for me. After all, there can be no real and consistent view of a thing without an idea of the thing itself. Unfortunately, I “hit a wall” here as well. Great minds have struggled to define life since humanity began, and each seems to have ideas as valid as those different from them. For some, it is meaningless, a kind of dream in which we act our parts to no real purpose. For others, life is a boundless opportunity to grow spiritually and expand the mind and heart to unlimited potentials. For most people, I think, life occupies more of a middle ground; it can be fantastic and enabling, just as it can be empty when no purpose is in sight. In other words, it seems that there is no incorrect view or philosophy of life because it may be, simply, anything and everything at all. Given this thinking, I am not encouraged. I am, in fact, more inclined to see any effort at capturing a philosophy an exercise in futility.

When I then allow myself to take this thinking further, however, it seems that I may be nearing the thing I see as pointless or impossible. That is, since I view life as far too unpredictable to be subject to a single approach or philosophy, I then begin to understand my own role in the entire process. I think of what I earlier said, in regard to mt feelings not following usual patterns and my tendency to react to “life” in unexpected ways. It occurs to me that I am then missing a crucial element in this scenario: myself. I think: everyone, great mind or otherwise, who has wondered about life has done so in the same way, in that the views and feelings must be created by their own life itself. We can seek to see beyond our own experience, but I must wonder at how realistic that ambition is. We are all tied to who and what we are, whether that being is expansive or not; in all cases, the individual can only define life through what the individual has experienced and is capable of perceiving from the experience. Life is the self, in a very real sense. We are not channels out outside elements in some vast, inexplicable equation; we are the equation because life is literally what we make it. This happens through actual “living” and action, and it happens equally through our perceptions.

I then begin to feel that I am nearing a truth. I am life, and life is not some external essence I must consider. At the same time, everyone and everything around me is life as well, just as validly as I am. Here, then, is where I can shape a philosophy. It is not a structure, or even a foundation. Rather, it is more an impression accepted. It is that life is a thing completely bound to myself, and in “partnership” with me. It is, most important of all, never fixed. It cannot be, because every moment changes who I am in some way, and because of this intense and purely exponential relationship with the life around me. Life will always be the moment or direction currently affecting or guiding me, and in every sense of living. When my spirit is at its strongest, life is a generous and fine thing because that is what I am giving to it, and life affirms this reality by taking what I can give. When I am small and involved with minor issues or feelings, life shrinks to a cell because I am unable then to see beyond a cell. I referred to what I know is a cliché, in that life is what we make it. This is, however, profoundly true in a literal sense. As I think this is my philosophy, I restate it as: life is what I create, which in turn reflects and creates me.

While I am content with this definition, I am as well unwilling to leave it as so lacking in structure. More exactly, while I firmly believe in the self/life reciprocity I have described, and while I believe this must be a fluid state of being, I nonetheless comprehend that even this shifting relationship places responsibilities on me. On one level, and no matter how “life and I” go on, I believe in good and evil. I believe these are actual forces or energies in the world, and I believe that my mind and my heart must always be directed to knowing and promoting good when I can. This is not necessarily virtuous on my part; I see it more as an acceptance of a reality as basic as the air we breathe. The complex process of life is endlessly open to possibilities generated by my involvement with it, but there remains in the universe, at least in my perception, these polar elements. True meaning is as powerful a thing as good, and meaning may only come when good is pursued, and I believe this because I believe that evil is emptiness. Whatever life becomes for me, then, there is a primal direction to know.

Lastly, there is as well an obligation linked to good, which is that of being expansive. I cannot expect much of life if I do not open myself to the possibilities in place when my openness meets the limitless offerings of what is outside of myself. This is that partnership in place, and when I am doing my part in giving my utmost to it. Strangely, this is not a giving related to effort; rather, it is more a willingness to accept. When I consider all of this, in fact, I find that my philosophy is more complex than I had thought. It insists on my exponential relationship with living as creating life, yet it also demands real awareness. It is open to the new, but it is observant of basic principles. It is what is known through my eyes, but it relies on my expanding my sight to make the most of it. More than anything, my philosophy of life is one that brings life right to me side, always. It holds to the conviction that, no matter how we make it happen, life is what the world around me and I shape every moment.

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My Personal Philosophy of Life

Introduction We all have a philosophy of life, even if we don’t know how to put it into words. Some of us are cynics, some are optimists. Some think the world owes us; others want to give back. I have a few sayings or mottos that I live by.

Live in the now

I used to worry about what was going to happen next, some distant time in the future. I would lie awake at night and make up all sorts of what ifs. Usually the scenes in my mind ended badly, with something terrible happening. I also used to have a lot of regret and even shame about the past. I’d think about silly things I’d said or done, and cringe. Even when I was sleeping, my mind would replay these things.

Then someone told me about mindfulness. It’s about being alive to what is happening to you right now, and giving your all to that moment. Like right now, I’m writing this essay and I’m giving it 100% of my attention. I could be distracted by my cell phone ringing, but I switched it off so I can focus on just one thing.

When I’m with my boyfriend, I’m truly with him. I try to really engage with him. So often, we’re in the presence of someone, but our minds are elsewhere. Especially with a partner. Because we spend a lot of time with our partners, we start to take them for granted. We often “talk” to other people via social media when we’re lying in bed with our partner, rather than talking to them. This leads to disengagement. I try and live in the now.

Amnesia by choice

I used to hold terrible grudges against people who did me wrong. They actually did do me wrong, it was not just in my head, but the point is I would spend hours dwelling on the bad things they did to me, feeling hurt and sorry for myself. I’d even fantasize about possible types of revenge, which I’m not going to mention in this essay or you might have to report me to the police!

I had a boyfriend who cheated on me with my close friend. It hurt me very badly, understandably so. I fell to pieces, lay in bed for weeks and lost a lot of weight. I was devastated.

Instead of moving on, I’d think about it all the time. How could they! I lost my boyfriend and my good friend at the same time.

One day, another friend who had been patiently listening to me for months ranting and raving said to me: You know, you don’t have to forgive them. But you can just forget about it.

That made sense to me. Everyone else had been telling me to forgive them, but I felt what they did was unforgiveable. But now I had a way of moving on without having to forgive. I could just forget about it.

And that’s what I’ve done. I call it amnesia by choice, and I’m a much happier person for it.

Conclusion I know people who have chosen philosophies related to being the richest; being more successful or effective; or winning at everything they do. Others choose to be pessimistic, and believe that you need to step on others to survive. The two philosophies of life I included in this essay help me live a more fulfilled, happier life.

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Life Philosophy 101 – An Introduction

Personal life philosophies are not a common subject and quality information on them can be difficult to find. They can tend to be grouped with other more prescriptive philosophies or reduced to personal slogans like bumper stickers or t-shirts.

Personal Life Philosophies are unique in that there are as many of them as there are individuals. Just as no two people are alike, no two life philosophies are the same. We each have our own basis for understanding ourselves, our lives and the world and our own aspirations for how we seek them to be.

This introduction touches on the essential knowledge that everyone should have to understand personal life philosophies, why they are essential life tools and how they can enrich your life.

Introduction to Life Philosophy Resources

These key concepts establish a common foundation of knowledge. This foundation will be helpful as you develop and live your personal life philosophy.

Start here if you are unfamiliar with life philosophy or want a refresher. Expand each of the sections if you would like more in depth information.

Life philosophy can be a tricky subject to embrace. There are common misconceptions that can bias your understanding and lead you to avoid the whole topic.

Understanding these misconceptions can stop them from preventing knowing and embracing your unique personal philosophy.

Just as we all have our own life philosophy; we all have our own way of learning.

If you prefer, choose the topics you want to cover in the order that works best for you.

Key Concepts about Personal Philosophies

What is a personal philosophy?

A personal life philosophy is your unique understanding of and perspective on the world and life including how you think life should be lived and the world should be.

Why does this matter? Your personal philosophy is a way to crystalize and make real your understanding of the world and life to help you make sense of it, know what is essential, sharpen your vision and bring clarity to a complex world.

The concept of a personal philosophy is something that is unique and something that is not generally well known or widespread, at least personal philosophies that are well developed and that can bring real value to one’s life. One can wonder why this is so, especially considering the importance of one’s personal philosophy .

In general, personal philosophies include things like your most essential truths and insights about, and highest aspirations, for life and the world. They bring value to your life both through the process of developing them and through helping make more definite thoughts and feelings that can be abstract and difficult to readily access and use in your life.

A personal philosophy encapsulates what is most essential, of great consequence, vital, enlightening and imperative. It is based upon what captures your imagination, demands your attention, comes naturally to you, incites you to action, inspires you, infuriates you, drives you or frees you to the greatest degree.

Personal philosophies are typically stated in a written form such as a set of principles or tenets and sometimes are written in an essay format, though they can take any from that you find useful.

Note: There are a series of related terms used for referring to personal philosophies including personal philosophy on life, living philosophy. Just about every conceivable combination and variation of the words philosophy, life and personal that are used to refer to personal philosophies. Here, the terms personal philosophy, personal life philosophy and life philosophy are used interchangeably.

What is life philosophy?

Life philosophy is the development and application of your personal philosophy to your life. Life philosophy includes two primary components: your personal philosophy and the ongoing act of making it real through developing and living it.

Why does this matter? Personal philosophies that cannot be or are not used in one’s life, may be interesting to contemplate and discuss over an adult beverage, but they cannot enrich your life unless you actually use them in it.

Beyond the potentially transformational experience of developing a personal philosophy, most of its value is realized through living it. A personal philosophy that is only vague concepts or even one is well formed but unused is of little value. Your personal philosophies can be of great value, but only if it is clear to you and made real in your life. Living your personal philosophy is how you realize the value of it for yourself and the world. There are a wealth of practical and enriching ways that your personal philosophy can be used in your life .

Why should I put effort into developing my personal philosophy?

Although each of us naturally has the basis for our personal philosophy, most of us do not understand our basis in ways that help us or in ways that we can make use of. Developing your personal philosophy clarifies it for you and helps you gain active knowledge of it.

Why does this matter? The experience of developing your personal philosophy includes connecting with what is essential to you in the world, which is a rewarding and enriching experience itself. Most importantly developing and actively knowing your personal philosophy enables you to use it in your life and realize the value it can bring .

When following a good approach for developing yours, you start to realize the value early in the process. Because of the nature of personal philosophies, you necessarily need to consider your perspective on the world and to understand your thoughts and feelings about it. Most of us do not take the time or invest the effort into actively working to understand our perspective on the world and ourselves. Developing your personal philosophy gives you an opportunity to indulge in doing so in a way that gets around much of the challenge of being too actively introspective, or touchy-feely. With the right approach, getting in touch with your perspective on the world and yourself is rewarding, freeing and simply enjoyable. You may even find it an experience that is affirmational or transformational.

Beyond the enriching personal experience, developing your personal philosophy will clarify your unique understanding of the world and life for you and make it something that you actively know. A personal philosophy that is just thoughts and feelings floating around in your mind has about as much value as a personal desire to become Yoda. It may be an interesting thought, but it probably won’t go much further than that. Your personal philosophy needs to be clear to you and something that you actively know. Clarity is critical so that when you need to use it in your life you don’t have to sort through it to figure out how it applies. Actively knowing your personal philosophy allows you to use it in your life. Not being able to clearly remember your personal philosophy makes it difficult to use in the moment. If you have to refer back to it in some written form it probably doesn’t have the clarity needed to be a real and present part of your life. Part of developing your personal philosophy is crafting it to be clear so that you can and actively know and use it in your life in large and small ways.

The importance (value) of your personal philosophy in life.

Your personal philosophy begins to bring value to your life through the experience of developing it and continues to do so for the rest of your life. It will help you make sense of the world, understand what is meaningful to you, clarify your insights, motivate and inspire you, and help you find and maintain your direction.

What does this mean to me? Your personal philosophy is a real-world life tool. Without it you are in many ways unequipped for life in an increasingly complex and difficult world for you as an individual.

The process of developing your personal philosophy necessarily requires being in touch with the world and yourself. The experience of doing so in a concerted, intentional way helps you crystalize what is meaningful in the world to you. This is one part of the reason why you should put the effort into developing your personal philosophy .

Beyond the experience of developing your personal philosophy, the real importance of a personal philosophy is that it equips you for life in a complex world in ways that can be difficult to do otherwise. Knowing and understanding your essential truths about, and aspirations for, life and the world as well as what you value and what is meaningful to you helps you with some of the most challenging aspects of life. Many of the traditional sources that people have relied upon for these answers are outdated and not relevant in today’s world. Without a personal philosophy you can be left searching for answers when challenges in life arise. Your personal philosophy helps you make sense of life and the challenges you encounter. It also helps you identify things you do that are out of sync with what you place value in and be a source of strength for changing them. It will help you fend off the constant barrage from others trying to make you do and think what they want you to. It provides a clear source of personal direction that can help with difficult or important decisions that you need to make in life. It can help you better understand your unique insights about life and the world and make the most of them. It can even inspire you to do something that is wildly aspirational that you would likely not do without the clarity, vision and meaning that your personal philosophy makes real for you. Knowing and living your personal philosophy will help you be more effective in the world and help you to contribute to realizing the things that you aspire for life and the world to be.What

Why aren't personal philosophies taught on a wider basis?

The primary purpose of education in most parts of the world is to produce individuals that are effective members of society and productive workers. Secondarily the concept of personal philosophies and the individual or “self” are relatively new (see the brief history of personal philosophies ).

Why should I care about this? A personal philosophy is something that is not needed to be a productive worker or effective member of society. It is needed if you are going to live an engaged, meaningful life that aligns with who you are and what you seek for your life and the world to be.

The value of education cannot be overstated. Knowledge is empowering. Self-knowledge, like that used in one’s personal philosophy, is an especially powerful form of knowledge. Unfortunately, self-knowledge is something that most of us must learn on our own without significant guidance or education about it.

An important part of developing a personal philosophy is quality self-knowledge. While some education systems do seek to develop the individual, but even they do not overtly educate individuals on developing self-knowledge. The concept of personal philosophies, the self and self-knowledge are relatively new. Most education systems are based upon century old theory and have not kept up with these concepts or integrated them into their method and curriculum. Imagine if our education systems sought to help people become self-aware, develop self-knowledge and become more enlightened about life and the world, instead of just seeking to produce productive contributing members of society.

A personal philosophy is something that can help you get beyond the narrow vision and relatively low expectations that many educational systems have for you. It can help you become more self-aware, more knowledgeable and more enlightened about life and the world.

What can be included in a personal philosophy.

What can be included in your personal philosophy?

Anything that you think or feel is essential to your understanding of and perspective on life and the world.

Why is the point? There are some things that can be helpful to include to make your unique personal philosophy more valuable in your life, but in the end, it is up to you.

A personal philosophy is the encapsulation of one’s most essential truths about, and aspirations for, the world, life and one’s self. That said, you can choose what to include in yours. To be able to apply your personal philosophy to your life, it is helpful if one includes things that you uniquely understand about life and the world, or your truths, and how you would like to see the world be, or your aspirations. The two together create a view of what you know about the world that is most significant to you, how you think life and the world should be and your desires for them. Your personal philosophy can include anything you find essential such as what you place value in and find especially meaningful. If there are other aspects of your understanding of yourself, life or the world that you think are substantive, you should include them.

One of the key attributes of your personal philosophy is that it draws upon your unique knowledge of the world and yourself. The types of knowledge that can be used in your life philosophy are those encompassed by knowledge in a broad sense. Often the concept of knowledge is constrained to specific types of knowledge such as that which is taught through formal education or that which can be attained through science and reason. While there are no hard rules about personal philosophies, constraining yourself to narrow definitions of knowledge is limiting. Including what you know beyond your capacity for reason and the realm of scientific proof, such that which you know through emotion and intuition, helps to create a personal philosophy that captures the nature of being human. Einstein’s essay in Living Philosophies is a great example of how this is true. If you are going to apply your personal philosophy to your life, it should be substantive and not oversimplify the nature of life to the point of being of little value in it. It also should not be limited to someone else’s definition of what a life philosophy should entail, or what it should be based upon. Too, it should not be limited to systems thought and belief that have been formalized and categorized. In many ways, personal philosophy allows you to move beyond these prescribed ways of understanding and create a perspective that is rich in meaning to you.

Including those things that are the most significant to you, especially what sets you apart from others, is one approach. For instance, we all place high value on our families, health and livelihood. These are universal and stating them as a personal philosophy, while perfectly valid, may not be very insightful about your personal truths or aspirations for life and the world. In a similar way, a personal philosophy is not necessarily about defining universal truths or answering life’s big questions such as the purpose or meaning of life. These can be included if your knowledge of them is especially significant to you. Your personal philosophy is about understanding and expressing the things that stand out to you above all others.

What do I need to know to develop my personal philosophy?

Having a reasonably broad view of life and the world is helpful, as is being able to connect with and understanding your perspective on it. An understanding of personal philosophies is also helpful.

Why does this matter to me? While having a broad view of life and the world is important, you can never know, feel or experience everything. When you decide to develop your personal philosophy, it is important to use your perspective on the world to the greatest extent possible. Too, your personal philosophy will likely evolve as you and the world change.

Your personal philosophy necessarily draws upon your understanding of life and the world. If you have limited experience with life and the world, it can be helpful to work to expand your perspective. Even if you have an expansive perspective on the world, being in touch with that perspective is important. You may find it helpful to spend some time reconnecting with your perspective on the world as you craft your personal philosophy. Too, you continue to learn and change throughout your life and the world continues to change at a rapid pace. An effective approach for crafting your personal philosophy should help you connect with what is essential in the world to and to understand why throughout your life.

Having a good connection with yourself is also helpful. This connection allows you to understand your perspective on the world including your thoughts and feelings about it. You may find it necessary to work to create this connection, or to reconnect with yourself if you have lost touch. One of the challenges with creating and maintaining it is the constant barrage we are under from others wanting us to think and do what they want us to. A good connection with yourself helps cut through this barrage. An effective approach for developing your personal philosophy will also help.

Like with most things that you undertake, a good understanding of what you are taking on and what is involved with accomplishing it is advisable. Having an understanding of personal philosophies and what is involved with developing one can help you successfully craft yours so that it is valuable in your life.

Where did the concept of personal philosophies come from?

While the roots of personal philosophies, individual’s interpretations on what is important in the world, can be seen even in the earliest artwork and myths, personal philosophies per se arrived on the scene much more recently. They appear to have come into general use within the last century or so.

Like most forms of modern thinking, the roots of personal philosophies appear to have evolved along with human thought. Prehistoric evidence for personal views on the world and what is most significant in it are likely captured in the earliest myths and paintings. These early forms of expression undoubtedly included some personal interpretation of the world for practical use. Yet, considering them to be statements of personal philosophy is a stretch at best. The first formal thinking related to personal philosophies dates back to the time of the early thinkers on human condition and the nature of the world that we live in. Religious beliefs and religions evolved from individuals’ personal understanding of the world. Confucius’s writings can be considered a good example of how this happened. Undoubtedly, many of those who have focused their life on the pursuit of philosophy necessarily include what would constitute their own philosophy on life in their work including the first recognized philosophers in the 600-500 BC period. One perspective on philosophy itself is that it can be considered the pursuit of making sense of life and the world. Beyond those who pursued philosophy per se, many great thinkers and people who have put their imprint upon the course of history have recorded their philosophical perspective behind their thinking and actions. Abraham Lincoln is a familiar, notable example, and there are many more. Yet none of these can be considered a personal philosophy per se.

Personal philosophies in the context used here, are prevalent in modern times. In 1931 a volume of Living Philosophies was published by Simon & Schuster and includes short essays about their philosophy on life from notable figures including Albert Einstein. These insightful essays capture their perspective on the world including their beliefs and ideals. Two subsequent volumes were published with essays from other notables, I Believe in 1942 and Living Philosophies in 1990. All of which are worth reading. These essays seem to come the closest to the concept of personal philosophy as used here. Interestingly the concept of individual identity and the self appears to have come into prominence on a similar timeline, within the last century.

The rapid escalation of the challenges facing humanity in general, the shift away from traditional sources and authorities for answers to life’s important questions, the increasingly difficult global environmental and political situation and the escalating assault on our individuality through the ever-present screens we view all seem to be reasons why personal philosophies are becoming more prominent. In many ways, personal philosophies have become a vital form of empowerment for the individual actualizing their individuality.

Using your personal philosophy in your life.

There are virtually limitless ways that you can use your personal philosophy in your life. How you do so will vary based upon where you are in life and what is happening in yours.

Your personal philosophy can be made part of your life in ways large and small. In looking at the importance (value) of your personal philosophy in life , we touched upon many of the ways your personal philosophy brings value to your life including as a source of meaning, a source of guidance for important decisions, a source of strength, a source of vision and insight, even a source of inspiration.

Through actively knowing your personal philosophy you can use it in your daily life as you make decisions and to help guide your actions to be in line with how you seek to be. It can be easy to take the path of least resistance or to succumb, even momentarily, to the toxic messaging constantly targeting you. Actively knowing your personal philosophy helps you be more intentional and fend off this and other forces working against you.

Making your personal philosophy a part of your daily life helps keep what you find essential, place value in, and draw meaning from present in your life. It also provides a reassuring sense of understanding and direction through your essential truths and aspirations.

Your life philosophy can help you better understand yourself and your perspective on just about everything and under any circumstances. Having a well-developed life philosophy also allows you to share and discuss it with others, if you choose to. It can help them understand you and your actions. Sharing your life philosophy or some part of it can be helpful in many situations such as when you have to explain choices that you make which are different from others or that don’t align with their expectations of you.

Your life philosophy can help you achieve a greater sense of meaning and fulfillment. Some think that it is only possible to achieve higher levels of meaning and happiness through the understanding and awareness that knowing and living a personal philosophy can provide.

Common Misconceptions About Personal Philosophies

I don’t have or need a personal philosophy.

Short Answer : Everyone has some form of a personal philosophy. Most just have not developed it into something they actively know or use in their lives.

Each individuals’ personal philosophy, including yours, is their unique understanding of the world that is developed into a form that can be actively known and used in their life. When you consider the scope of the human experience, including what we can know and feel and how we can know and feel it, and the diversity of individuals, we all truly have our unique understanding of the world.

There is strength in diversity. You as an empowered, self-actualized and enlightened individual build upon what it means to be human and for us to collectively be humanity. Understanding your unique knowledge and wisdom about life and the world will help you become an empowered, self-actualized and enlightened individual.

The kinds of changes that are confronting individuals and humanity require something more than for all of us to live and think the same way, or even subscribe to a defined set of philosophic and religious systems. The scales are tipped toward you becoming more like everyone else. The intentional attempt to control your thoughts and actions through messaging and artificial intelligence is invading all aspects of your life. It is an attempt to make you think and behave in ways that others seek for you to. Actively knowing your understanding of the world and your aspirations for it is not only essential for surviving in an increasingly complex and difficult world, it is key to advancing us as humanity and overcoming the crises that confront us now and in the future.

Personal philosophies are only for big thinkers.

Short Answer : Each of us has a unique understanding of the world and the ability to define our own personal philosophy. Be wary of anyone or any entity that tries to make you think otherwise. Question their motives.

Society puts undue importance on the personal philosophies of famous people and preserves their perspective through time disproportionally. Historically, this may have largely been a product of our ability to record and publish the thoughts of any one person. It may be no coincidence that as our ability to record our individual thinking and share it broadly the importance of the big thinkers’ thoughts is diminishing.

For some reason, we have a tendency to treat some and their thoughts effectively as idols. We often turn to those that we view as authorities for answers to life’s important questions when the reality is that they are just people and their answers are merely that, theirs. They are not better than the answers that we each have, yet we often place more value in them than our own.

In the end, you determine your personal philosophy. If you decide to adopt a philosophy or components of a philosophy that is defined by someone else, that is your choice. The important thing is that you have explored the world enough to know what makes sense to you and works for you. Too, nothing in life is cast in stone. The world changes and we all grow and learn. As you do, your personal philosophy should as well.

But it is not only the famous who leave their marks. Every single one of us has, I believe, a significant part to play in the scheme of things. Some contributors that go unrecognized may nevertheless be of the utmost importance.

– Jane Goodall in her personal philosophy within Living Philosophies 1990.

A personal philosophy is a one sentence maxim.

Short Answer : You’re not a car and your personal philosophy shouldn’t be a bumper sticker.

Everyone likes a concise statement that captures the essence of a common experience in life. It’s also good to have simple rules in life to remind us of basic things we know. They have practical value in specific situations. That said, simple rules of life, even a collection of really good ones do not amount to a personal philosophy.

An effective personal philosophy encompasses the scope of your unique perspective on life and the world. To be effective it needs to be able to help you make sense of a complex and dynamic world. It needs to be able to help you derive meaning from your life, understand what you value and what you seek for life and the world to be. If you truly can express your personal philosophy in one sentence, beyond likely being an amazing sentence, it would no longer be a maxim that is applicable only in specific situations. It would be a broad, robust expression of your unique perspective on the world and life including your truths about them and how you think they should be.

Like philosophy in general, personal philosophies are esoteric and don’t have practical value.

Short Answer : This misconception is completely understandable. Philosophy is generally something that can be challenging to convert to real world value. Personal philosophies are different as they are practical real-life tools.

Unfortunately, there is not a good substitute for the word “philosophy” in the English language that fully captures its meaning in the sense of being “a set of basic concepts and beliefs that are of value as guidance in practical ways.” When we hear or read the world philosophy, we most often think of one of the other meanings primarily “systems of thought” as in skepticism, pragmatism or existentialism and the famous men (typically) that professed their virtues and argued for their specific flavor as the one best perspective on the world and life. In many ways, personal philosophies are the antithesis of these systems of thought. Personal philosophies are individual perspectives meant to have meaning and value for one individual rather than general principles that apply to all. Applied practical value in life is one of the defining characteristics of personal life philosophies. If a personal philosophy is not of practical value in life, it is not much of a personal philosophy at all.

I already know my personal philosophy. I don’t need to develop it.

Short Answer : If you have and know your personal philosophy, you should be able to state it now in a clear and concise way that you can apply in your life. If not, crafting it into a clear form to you and that you actively know will help you realize real-world value from it.

I’m just one normal person, my personal philosophy is of no value to the world.

Short Answer : Humanity is a collective of unique individuals. Who we are, what we know, what we will become and what defines us our humanity is determined by the sum total of each of us. Your individuality, including your unique understanding of and perspective on life and the world, has real implications for humanity collectively.

It can be easy to sell oneself short considering the hype and focus given to people with power, money and fame. This is exactly what you are doing if you truly think that your personal philosophy is not of consequence to the world.

At the very least, understanding your unique perspective on the world and life, will hedge off the homogeneity we are being driven toward by the systems and institutions that we have created. Systems and institutions controlled by and for the benefit of those with power, money and fame. Systems, institutions and people that want you to think and act in ways that benefit them. Dismissing the value of your personal philosophy and not developing yours is playing their game. Their game of control lets them have power over you and makes you even more susceptible to thinking and acting like they want you to as long as you are passive to it.

Your personal philosophy will lead you to a better understanding of the world. That understanding will prompt you to take some action to make it better, at least within your immediate world. Developing and knowing your personal philosophy may even lead you to do something that you never thought you would. That action may have implications beyond what you expect, and makes a substantial difference in the lives of others and the course of the world.

Be better equipped to develop and live your personal philosophy.

On Terms of Your Own:

The Pursuit of Being and Fulfillment in a Challenging World.

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Key Concepts :

The importance (value) of a personal philosophy.
Why aren’t personal philosophies taught on a wider basis?
What can be included in a personal philosophy?
Using my personal philosophy in my life .

Common Misconceptions :

Like philosophy in general, personal philosophies are esoteric and don’t have any practical value.
I already know my personal philosophy. I don’t need to formalize it.

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The Meaning of Life

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

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

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

1. The Meaning of “Meaning”

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

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

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

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

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

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

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

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

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

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

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

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

2. Supernaturalism

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

3. Naturalism

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Belshaw, C., 2005, 10 Good Questions About Life and Death , Malden, MA: Blackwell.
Cottingham, J., 2003, On the Meaning of Life , London: Routledge.
Eagleton, T., 2007, The Meaning of Life: A Very Short Introduction , Oxford: Oxford University Press.
Fischer, J. M., 2019, Death, Immortality, and Meaning in Life , New York: Oxford University Press.
Ford, D., 2007, The Search for Meaning: A Short History , Berkeley: University of California Press.
Hauskeller, M., 2020, The Meaning of Life and Death: Ten Classic Thinkers on the Ultimate Question , London: Bloomsbury Academic.
Martin, M., 2002, Atheism, Morality, and Meaning , Amherst, NY: Prometheus Books.
Messerly, J., 2012, The Meaning of Life: Religious, Philosophical, Transhumanist, and Scientific Approaches , Seattle: Darwin and Hume Publishers.
Ruse, M., 2019, A Meaning to Life , New York: Oxford University Press.
Young, J., 2003, The Death of God and the Meaning of Life , New York: Routledge.

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

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

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11 Best Personal Philosophies To Guide Your Life

If someone asked you, “What’s your personal philosophy?” would you know how to answer them?

You probably have some idea of what’s important to you, but have you ever created a statement that sums it up?

Look at a list of personal values, and some will stand out for you.

We all have different reasons for our goals and actions.

Everything you do has a purpose, even if you don’t consciously acknowledge it.

Every successful person has chosen to follow a philosophy based on their core values.

You can do the same. But first, you need to know precisely what that is.

What Is a Personal Philosophy?

How to create your personal philosophy , 1. do no harm. , 2. there are no failures — just results to learn from. , 3. you are here to make good things happen., 4. keep stretching and challenging yourself., 5. the flow state is where the magic happens. , 6. you don’t have to understand everything. , 7. personal integrity should guide every action. , 8. impact matters more than intent., 9. be mindful in both your personal and professional life. , 10. learn by doing., 11. be bold, and have big dreams., ready to write your personal philosophy.

You make daily choices to work towards a goal. Smaller goals guide your days, while long-term goals guide months and years of your life. All of those goals are based on your core values, which determine the rules you live by.

Those rules are known as your personal philosophies. Some of these philosophies may be tied to your religion or culture, but philosophies vary from person to person even within those frameworks.

You can base your personal philosophy on the following questions:

What are you passionate about? Or what inspires you?
How would you describe your ideal life?
What elements or values do your passions and ideal life have in common?
What habits do you have that relate to those values?
How would you sum up your goals and outlook on life, using these values?

Now you have a general idea of what it is, how do you write a personal philosophy?

We’ve outlined a few steps to help you if you don’t know where to start.

Start with a list of 10 to 20 personal values.
Narrow down your list to 3 to 5 core values.
Think about why each of these values is so important to you.
For each one, write about how you put those values into daily practice.
Connect each value to your long-term goals and aspirations.
Write a few sentences about how these values define and guide you.
Condense those into one sentence that sums up your primary motivation.

If you’d like some help identifying your values, look at our extensive list of 400 value words.

11 Personal Philosophy Examples

Your personal philosophy will no doubt resonate with others. And it will express values like the ones you’ll see in the following life philosophy examples, each of which are important for everyone. Read these for inspiration and to help you articulate your own.

Striving for success is a good thing only if it does not harm others. A victory that comes at someone else’s expense won’t get you closer to becoming a person you’d be proud of.

When you undertake a challenge, commit to doing whatever it takes to get the best result for everyone involved — and for everyone likely to be affected by it.

The more you value your connection to other humans and all life, the less you’ll want to be part of something that violates the rights of any.

Respect others enough to be conscious of how your words and actions affect them to choose the best way forward. And look beyond the surface to see which endeavors genuinely seek the good of all.

Personal values:

Tenacity is behind this philosophy; no matter what happens to you, you keep going.

No matter how many less-than-desirable results you get, you keep moving toward your goal and taking action to get closer to it.

You know that every so-called failure is just a result you can learn from, and you view setbacks with a growth mindset to seek out the lesson.

You look at what went wrong or what you can do to get a better result next time. And you try again.

You don’t accept failure because every result that falls short of your hopes teaches you more than you might expect.. Every faltering step is still a step.

Personal values:

This is your philosophy (or part of it) If you believe your purpose in life is to make good things happen for the people in your world — those you love, those in your community, and those beyond it.

professional older man at desk personal philosophies to guide your life

You’re here to make the world better, one person and one action at a time. You believe your life won’t be well-spent unless you have a positive impact on those around you.

All things in moderation, though. If you take on too much responsibility, you’ll always feel that it’s not enough whatever you do. And you’ll burn out.

Be as kind and compassionate toward yourself as you are to others.

Relationships
Empathy

This one is about courage since it requires you to step outside your comfort zone. You know that a world of life-changing opportunities exists outside it.

How can you do this?

Take a hard look at your comfort zone and what it’s kept you from doing.
Commit to doing something that seems beyond your present ability.
Watch those who’ve accomplished things you think are beyond your ability.
Learn what they’re doing differently, and do it yourself (as long as it does no harm).
If you don’t know what to do, act as if you do, and take action.

Take it one step at a time, but keep stepping. Keep trying new things. Continue asking yourself challenging questions. Don’t wait for someone else to challenge you.

Cognitive understanding is great, but if you’ve ever been in a state of creative flow, you know that the difference between the flow state and cognitive understanding is like the difference between intuition and reasoning.

There are advantages to letting go of conscious control and allowing the flow to take you over. You become a conduit of thoughts, ideas, and feelings you didn’t know were accessible to you.

Getting into a flow state indeed takes more than willingness. But once you learn how to access that state, you won’t be content with what your conscious mind can figure out.

And you’ll want to help others experience the same creative flow.

Imagination

Developing Your Personal Philosophy of Life

7 tensions to resolve..

Posted January 8, 2020 | Reviewed by Kaja Perina

From Plato to Stephen Covey, it’s long been argued that life is more meaningful if guided by a foundational personal philosophy .

To that end, here are seven tensions the resolutions of which can help you develop your personal philosophy. Of course, you could choose a moderate position within each of these polar pairs but often people choose to aim toward one side or the other.

Planning vs. living in the moment. Clichés exist on both poles. Ben Franklin said, “By failing to prepare, you’re preparing to fail.” On the other hand, Emily Dickinson wrote, “Forever is composed of nows.” In deciding which way you want to lean, it may help to look at your track record: To date, has your planning been worth it? Or has your planning too often been wrong? Has it shepherded you toward worthy paths or closed to you opportunities you should have taken? Or has your planning too often kept you from appreciating your present moments, always looking ahead as I foolishly did when, as a 20-year-old touring Paris, I raced through the Louvre so I could make it to the Tuilieries before closing time?

Practical vs. idealistic. We have been preached both: “Be realistic,” and on the other hand, “Dream big. Follow your passion.” Which side to tilt toward may depend on your self-efficacy : Bright, driven, non-procrastinators have a better chance of achieving their idealistic dreams or at least, as suggested in another cliché: “Shoot for the moon. Even if you miss, you'll land among the stars,” (Norman Vincent Peale).

Disciplined vs. laid-back. Many people find it more pleasurable to be laid-back. The question is whether that will contribute, net, to your success and contentment, or at minimum, will the decrement to your success be worth it? On the other hand, some people enjoy the process of being disciplined or at least are willing to be disciplined in the service of more successful outcomes. The question is, “How about you?”

Reflective vs. impulsive. Some of this is hard-wired. Impulsivity has a significant genetic component , but it’s not completely genetic. Again, look at your track record: Have you been more successful by making quick decisions and thus getting more done? Or have you been more successful when taking your time, reflecting, considering more of the implications?

Just vs. merciful. Solid arguments can be made for leaning either way. Justice, by definition, means that people get what, on the merits, they deserve. How primary is that to you? Other people prefer a life tilted more toward mercy: Even if, on the merits, a person deserves less, the mercy-centric person leans toward giving people a break. How about you?

Self-critical vs. self-accepting. Some people feel it’s worth being hard on themselves: being self-critical and ever trying to improve. On the other hand, other people feel that’s too big a price to pay and/or that enough of who they are is hard-wired or has been molded by early experience and current externalities that they’d rather focus on self-acceptance.

Self-reliant vs. communitarian. There are quotable quotes at both poles. Charlotte Bronte in Jane Eyre wrote, “I care for myself. The more solitary, the more friendless, the more unsustained I am, the more I will respect myself.” In contrast, Hillary Clinton famously said, “It takes a village.” Again, look at your track record. Has your reliance on other people yielded more benefit than liability to you and perhaps to them? Or have you done better by focusing on self-reliance?

The takeaway

So, do you want to write bullets or a paragraph or two describing your personal philosophy? If so, yes, consider the aforementioned seven tensions but there may be other factors that merit consideration. A few possible examples: the role of spirituality or religion? Your work or relationship non-negotiables? Your ethical red line in the sand?

If you might find a model helpful, I offer my philosophy of life here.

Most people don’t follow their personal philosophy assiduously, but developing one can create guideposts that can help you live the life you want to live.

I read this aloud on YouTube.

Marty Nemko, Ph.D ., is a career and personal coach based in Oakland, California, and the author of 10 books.

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Be True. Be Strong. Be Focused.

How to Form a Personal Philosophy: 7 Questions to Ask Yourself

May 31, 2022

how to form a personal philosophy graphic

Forming a personal philosophy isn’t easy – but it’s worth it. A personal philosophy provides you with a fundamental framework for creating a meaningful life. You can use it to align all facets of your higher self and find a purpose in everything you do .

Many people flow through life with no personal guidance system in place. From this position of uncertainty, we end up breezing through life with little direction and struggle to meet our long-term goals .

By forming a personal philosophy, you create an invitation to exist intentionally and catapult yourself towards your vision of a fulfilled life.

Whether you’re reinventing yourself or about to shift careers , a personal philosophy gives you the blueprint to ensure that you approach everything in life with intention, regardless of your current circumstances.

Does the idea of a personal philosophy resonate with you? Then keep reading to discover how to form a personal philosophy and create a life worth living.

What Is a Personal Philosophy?

Creating a personal philosophy is the secret ingredient to living a deep and meaningful life of purpose.

It’s a set of principles, unique to you, that guide you towards achieving your greatest dreams and aspirations.

A personal philosophy is a means of matching your thought patterns with your values, goals, and overall life vision. It’s the stepping stone towards living in alignment with your truth and reaching your highest self.

An article from the Journal of Space Philosophy explains that every human being has a personal philosophy that’s influenced by genetics, environment, and a lifetime of learning.

In this philosophical piece, Robert Krone suggests that:

“A small percentage of humans have explicitly documented their own philosophy as an analysis of their own value systems, or to understand the values, sources, and influences on their beliefs over time.” Robert Krone

Philosophy, in general, provides you with the means to deepen your understanding and improve your intelligence. Personal philosophies provide motivational guidelines that nurture expansive thinking and soul searching, ultimately enhancing your quality of life.

7 Questions to Guide You When Forming Your Personal Philosophy

Personal philosophies can be a wonderful ignition for your self-discovery journey. Devote this time to you, and let yourself be vulnerable in this period of discovery.

Below you will find an outline of 7 questions that will ignite inspiration and guide your mind towards new paradigms of thought.

Take some time on each to really dig deep and do the work.

1. What Are Your Core Values?

Begin by asking yourself, “What are my core values?”

Understanding your core values offers you an insight into your true identity and sets the bar for establishing core moral principles.

What values drive your actions?

As you write out each value, attach a definition to each and add a line or two about how you envision aligning your actions with your values.

For example:

“I live and work with honor. I believe that everything I do must come from a place where honesty springs up like the headwaters of the river. In decisions and actions, I allow integrity to be my first and foremost directive. I do not expect to be perfect at this. I do expect integrity to be a constant ideal.”

By outlining your core values, you are building the foundations of your truth. Once you understand what you hold close to your heart, you can then discover ways to align your actions and values to reach your goals.

If you need some guidance, check out my course, Be True: Discover Your Core Value System . In it, I personally walk you through proven exercises to discover your true self, find your truth and begin living it.

2. What Are Your Most Deeply Rooted Beliefs?

Take a moment to venture inwards.

Dive deep into the core of your being and unearth the beliefs rooted in your soul. These can be associated with your worldviews or that in which you have great faith.

Share or write down two or three of your most potent, deeply-rooted beliefs that are ingrained into your soul. These deeply-rooted beliefs are the ones that influence your perception and how you view the world.

A podcast episode by Boss Project on the subject demonstrates how our deeply-rooted beliefs are influenced by our environment and social norms.

When you react to a situation, rather than consciously responding, it’s your deeply-rooted belief system, crafted from your upbringing and life experiences, that triggers you to act, often without thinking.

Outlining these beliefs for your personal philosophy allows you to truly understand what you stand for and, in turn, allows you to create life guidelines that are rooted in your truth. It’s like planting a seed of sincerity and watching it grow as you evolve.

3. What is Your Life’s General Philosophy?

Now that you’ve taken some time to explore your core values and fundamental beliefs, it’s time to outline your general philosophy for life.

For this step, take a look at the principal thoughts which have blossomed from the experience, knowledge, and wisdom you have gained so far.

The basis of identifying a general philosophy starts with one question:

What is the meaning of life?

According to Joseph Campbell, “The meaning of life is whatever you ascribe it to be. Being alive is the meaning.”

This means that the answer to this question is different for every single person.

From the second we are born into this earth, we each have a unique experience influenced by many internal and external elements.

The meaning of life varies according to different philosophies , but this question is for you and you alone.

Write down what you believe your life’s general philosophy is – what you believe your life’s meaning is – and allow this to guide you down the path towards success, satisfaction, and fulfillment.

4. What Are the Metrics by Which You Measure Success?

We all want to succeed in life, but understand that success looks different to everyone.

You may believe that you have ‘made it’ if you are excelling in your career. If you’re more family-orientated, you may feel that you’ve made it when you have created a beautiful family surrounded by love.

Regardless, by understanding success as it relates to you, you can inspire to integrate this definition into your personal philosophy and set out the actions you need to align with in order to achieve it.

Ask yourself – what does success mean to you ?

The answer to this intuitive question empowers you to define success broadly, in the context of your life and in relation to the unique challenges you face.

You can dissect this into different timeframes and metrics such as daily, annually, or even a lifetime measure of success.

Outline how you hope to achieve success using the most meaningful metric for you.

What does success mean to you?

“When this life comes to an end I will measure success by how open my mind has remained and how soft my heart still is.”

5. What Do You Feel Is Your Life’s Purpose?

It’s not uncommon for people to not yet know their life’s purpose.

Whether it relates to your career, passions, or relationship with others, each of us has a reason as to why we are here, on earth – but we might not yet know it.

Finding purpose in life can be difficult for some yet easy for others. It may take weeks, years, or even a lifetime. But once you have an understanding of what this purpose is you can live each day intentionally, consistently doing the things that are in alignment with your truth.

You can choose to add this step in or leave it out; it’s totally up to you. If you are exploring this step, see if you can write up no more than three sentences about what you sense your life’s purpose to be.

To make things even more simple, make the statement high-level, and less specific.

What do you feel is your life’s purpose?

“My purpose in life is to provide as much love as I can to those around me. I want to enrich my immediate environment and community. I want to leave the world a better place than when I arrived in it.”

You can take this exercise further by developing a full personal purpose statement .

A study on purpose, hope, and life satisfaction by the Journal of Positive Psychology states that when individuals, no matter what age they are, identify with a purpose in life, they experience greater life satisfaction.

Once you feel that you know your purpose, you can translate these inspiring and actionable guidelines into your personal philosophy. This in turn allows you to lead your life, nurture your relationships and achieve your goals with a sense of gratification.

6. What Are Your Greatest Strengths?

As with everything in life, we embody both strengths and weaknesses and translate these into everything we do.

Identifying each of these can attribute great value to your life, and help you understand where you already excel and where you can improve.

So ask yourself, “ What am I good at? ”

What are my greatest strengths in life?

Take some time to learn how to identify your strengths . While your strengths may change as your work life and circumstances shift, start with today.

Create a list and layout the great traits that allow you to elevate your everyday life and allow you to thrive.

For example, you may excel at what you do for a living, you may have a heart of gold that supports others, you may be the first person people call if they need help creating a PowerPoint presentation, and so on.

By adding your greatest strengths into your personal philosophy, you can identify how to take advantage of the skills that enhance your life and do more of what you are good at.

In fact, Hungarian psychologist Mihaly Csikszentmihalyi explains that doing something that you love, whether that’s work or play, invites you into a flow state.

It’s from this state of flow that you tap into your creativity, encourage free-thinking, and in turn increase your chances of success.

7. What Do You Need in Life?

As the final question for guiding your personal philosophy, ask yourself, “What is essential in my everyday life?”

Each of us has our own unique needs and when these are met, we are the best version of ourselves.

List the needs that you require at this moment in time. Next to each need, attach an intention for how you intend to meet these.

For example:

What do you need in life?

“In my day-to-day life, I search for peace amidst the chaos. In every moment, I sprinkle a sense of calmness onto all situations as it’s from this place of serenity that I can make conscious choices that are beneficial for me, others around me, and the environment. Even when I have no control over outside circumstances, I always have a choice to venture inwards where true peace resides.”

Maybe you are unsure as to what you truly need from this lifetime. That’s okay. Why not first figure out how to discover your passion and take it from there?

When we lead from the heart, we can never go wrong.

Philosophy in Practice: Examples of Personal Philosophy

We’ve shared the questions to ask yourself when forming your own personal philosophy, now let’s take a look at some examples of how they might look:

1. Failure Inspires Positive Change

This example is a life philosophy someone might create to remind themselves to embrace challenges and the unavoidable setbacks they will face on their path to success. It will guide and inspire them to keep going, especially when things get tough.

Nothing worth having in life ever comes easy. It’s only natural to experience failure along the way when pursuing your dreams.

Keep in mind that failure is not the end. Rejection is only redirection that can support you on this journey called life.

No matter whether it’s in your personal, career, or romantic life— failure welcomes learning curves and can even be an invitation down the path less taken.

The path to success is never a straight line. It involves frustration, setbacks, replanning, but most importantly, continued effort. And from there springs ultimate satisfaction and achievement.

Core values:

2. Always Act From a Place of Integrity

Someone with this life philosophy wants to remain true to themselves in all situations, and build authentic connections to enrich their lives.

When you make decisions based on honesty you can stand up for what you believe in while also staying humble.

It’s from this place that you can stay rooted in your truth while also staying open-minded to others’ perceptions.

Treat every interaction as an opportunity to discover something new. You might just find learning something from welcoming a different outlook.

Open-mindedness

Take the First Step Towards True Purpose

Discovering the right direction in life isn’t always easy. And often it’s not about the destination but the beautiful, complicated, and sometimes painful journey along the way.

It may take exploring different avenues before you discover and unleash your true purpose. By dedicating time to understanding your values, beliefs, and goals through developing a personal philosophy, you’ll get there.

One step at a time.

And when you do, I promise it’ll all be worth it.

If you need a push in the right direction, check out my Online Course: Believing in Yourself . You’ll learn a number of proven methods to push past self-doubt, take action and achieve your goals.

About Lyn Christian

Hi there, I'm Lyn . My purpose is to support you to earn a living and live your life by doing what inspires you. To accomplish this, I work as a coach, consultant, TEDx speaker, author and founder of SoulSalt Inc.

Essay on Philosophy of Life

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

Let’s take a look…

100 Words Essay on Philosophy of Life

Understanding life’s philosophy.

Life’s philosophy is a personal outlook or attitude towards life. It’s how one perceives life and its purpose. Some believe in living every moment, while others seek a deeper meaning.

Importance of Life’s Philosophy

Having a life philosophy is crucial. It guides our actions and decisions, helping us navigate life’s challenges. It acts like a compass, pointing us in the right direction.

Varying Philosophies

Life philosophies vary from person to person. Some advocate for happiness, others for knowledge, while some focus on love. It’s all about finding what resonates with you.

In conclusion, life’s philosophy is a personal belief system that gives life direction. It is unique to each individual and shapes our existence.

250 Words Essay on Philosophy of Life

Introduction: the enigma of existence.

Life, a profound mystery, has been a subject of contemplation since the dawn of human consciousness. The philosophy of life, a subfield of philosophy, aims to explore this enigma, seeking answers to fundamental questions about existence, purpose, and the nature of reality.

The Absurdity of Life

Existentialist philosophers like Albert Camus posited the concept of life’s absurdity. They argued that the human quest for meaning is inherently futile in an indifferent, chaotic universe. This perspective encourages individuals to create their own subjective meaning, emphasizing personal freedom and responsibility.

Life as a Journey

Contrarily, some philosophers view life as a journey towards self-realization. Drawing from Eastern philosophies like Buddhism and Hinduism, they suggest that life is a process of learning and growth, with suffering and pleasure acting as essential teachers. This viewpoint promotes mindfulness and compassion as key components of a fulfilling life.

The Social Construct of Life

Other philosophers have emphasized the social aspect of life. They argue that our identities and realities are shaped by societal structures and norms. From this perspective, life becomes a continuous process of negotiating our place within society, highlighting the importance of social justice and equality.

Conclusion: The Personal Philosophy

In conclusion, the philosophy of life is a multifaceted discipline that offers various perspectives on existence. Whether viewing life as an absurdity, a journey, or a social construct, it ultimately boils down to personal interpretation. Each individual, through their experiences and introspection, formulates their unique philosophy, shaping their understanding of life’s complex tapestry.

500 Words Essay on Philosophy of Life

The essence of life.

The philosophy of life is a broad topic that has been explored by numerous philosophers, thinkers, and scholars throughout history. At its core, it concerns the purpose, meaning, and nature of life, as well as the ethical, moral, and existential questions that arise in our everyday lives.

Existentialism and the Search for Meaning

Existentialism, a critical school of thought, emphasizes the existence of the individual as a free and responsible agent determining their own development through acts of the will. The existentialist believes that life is fundamentally absurd and devoid of objective meaning, and it is up to each individual to create their own purpose. This philosophy, championed by thinkers like Jean-Paul Sartre and Albert Camus, encourages introspection, authenticity, and personal responsibility.

Stoicism and the Art of Living

In contrast to existentialism, Stoicism, an ancient Greek philosophy, teaches the development of self-control and fortitude as a means to overcome destructive emotions. The Stoics, like Seneca and Epictetus, believed that understanding the nature of the universe, its logic, and our place within it can lead us to live virtuous lives. They stressed that happiness can be achieved by accepting the moment as it presents itself, by not allowing oneself to be controlled by the desire for pleasure or the fear of pain.

Buddhist Philosophy and the Middle Way

Buddhism, on the other hand, offers a different perspective on life’s philosophy. It proposes the Middle Way, a path of moderation away from the extremes of self-indulgence and self-mortification. The Buddha taught that life is characterized by suffering, but through understanding the nature of suffering and following the Eightfold Path, one can attain a state of enlightenment and peace.

Humanism and the Value of Human Life

Humanism, a philosophical stance that emphasizes the value and agency of human beings, individually and collectively, posits that humans are capable of morality and self-fulfillment without supernatural intervention. Humanists like Paul Kurtz argue that ethics, knowledge, and the best life can be determined only through reason and human experience.

In the end, the philosophy of life is a deeply personal and subjective topic. Each individual, drawing from their experiences, beliefs, and values, constructs their unique philosophy. It is a continuous process, evolving and changing as we grow and learn. It is a lifelong journey of questioning, discovering, and understanding the world and ourselves. The philosophy of life is not about finding definitive answers, but about seeking wisdom and perspective that can help us navigate the complexities of life.

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

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

Essay on Energizing Life
Essay on A Positive Change in Your Life
Essay on An Incident That Changed My Life

Apart from these, you can look at all the essays by clicking here .

Happy studying!

Essays on Personal Philosophy

What makes a good personal philosophy essay topic.

When it comes to crafting a personal philosophy essay, the topic you choose holds the key to captivate your readers. It sets the tone for your entire essay and determines the level of interest your audience will have. Here are some innovative strategies to brainstorm and select an exceptional essay topic:

- Reflect on your beliefs and experiences: Delve into the values and principles that are dear to your heart. Explore pivotal moments that have shaped your understanding of the world and your place in it.

- Expand your knowledge through research: Immerse yourself in books, articles, and philosophical texts to broaden your perspective. This will help you develop a unique viewpoint and find inspiration for your essay topic.

- Consider current issues and debates: Observe the world around you and identify ongoing debates or controversies. Is there a specific philosophical question that sparks your interest? How does it relate to your personal beliefs and experiences?

- Think outside the box: Dare to explore unconventional ideas or take a fresh approach to a philosophical concept. Seek out unique angles or perspectives that have yet to be extensively discussed.

- Choose a topic that resonates with you: Ultimately, the finest essay topic is one that ignites a genuine passion within you. Writing about something you truly care about will make the process more enjoyable and your essay more compelling.

Remember, a good personal philosophy essay topic should be thought-provoking, relevant, and showcase your own philosophical journey.

Best Personal Philosophy Essay Topics

- The Empathy Enigma: Exploring the Role of Empathy in Ethical Decision-Making

- Unraveling the Threads of Identity: The Intricate Relationship Between Personal Identity and Consciousness

- Artificial Intelligence: Unmasking its Ethical Implications and Impact on Human Values

- Free Will: Navigating the Concept of Choice in a Deterministic Universe

- Genetic Engineering: Probing the Ethical Implications of Manipulating Life

- The Modern Significance of Existentialism: Finding Purpose in an Ever-Evolving Society

- Cultural Relativism and Morality: Exploring the Intertwined Threads

- The Quest for Objective Truth: Unveiling the Nature of Reality

- Animal Rights and Ethical Boundaries: A Critical Examination of Morality and Animal Experimentation

- Mindfulness and Meditation: Unveiling their Philosophical Implications

- Justice in a Multicultural Society: Balancing the Scales

- Euthanasia and Physician-Assisted Suicide: The Ethical Quandary

- The Digital Age: Technology's Influence on Self-Understanding

- Faith and Reason: Unraveling the Intricate Relationship in Religious Belief

- Beauty: A Subjective Interpretation of an Elusive Concept

- Time Travel and Paradoxes: Journeying into the Philosophical Unknown

- Capitalism: Unraveling the Ethical Conundrums and Societal Impact

- The Pursuit of Happiness: Examining the Concept Through a Philosophical Lens

- The Mind-Body Problem: Exploring the Nature of Consciousness

- Education as a Catalyst: Unveiling the Power of Philosophical Shaping in Society

Provocative Personal Philosophy Essay Questions

- How does empathy shape our moral decision-making process?

- Is personal identity solely defined by consciousness?

- What are the ethical implications of artificial intelligence surpassing human intelligence?

- Does free will exist in a universe governed by cause and effect?

- How do advancements in genetic engineering challenge our ethical understanding?

- Exploring the role of existentialism in providing meaning in a purposeless world

- Are moral truths culturally relative, or do universal ethical standards exist?

- What is the intricate relationship between reality and our perception of it?

- What ethical responsibilities do we hold towards non-human animals?

- How does mindfulness and meditation influence our philosophical outlook on life?

Engaging Personal Philosophy Essay Prompts

- Envision having the power to change one aspect of society. What would it be, and why?

- Reflect on a personal experience that challenged your ethical beliefs. How did it shape your perspective?

- Discuss a philosophical concept or theory that captivates your curiosity. How does it relate to your life?

- Imagine a world without moral principles. How would society function, and what consequences would arise?

- Recount a time when you faced a difficult moral decision. How did you navigate through it, and what lessons did you learn?

Answers to Questions About Personal Philosophy Essays

Q: Can I use personal anecdotes in my personal philosophy essay?

A: Absolutely! Personal anecdotes add depth and authenticity to your essay, illustrating your philosophical journey.

Q: Is it important to cite philosophical texts or sources in my essay?

A: While not mandatory, citing relevant philosophical texts or sources enhances the credibility and depth of your arguments.

Q: How long should my personal philosophy essay be?

A: The length of your essay will depend on specific requirements or guidelines. Aim for a well-developed essay that thoroughly explores your chosen topic.

Q: Can I express my own opinions and beliefs in a personal philosophy essay?

A: Yes! A personal philosophy essay is the perfect platform to express your opinions and beliefs. Just ensure you back them up with logical reasoning and evidence.

Q: Can I discuss multiple philosophical concepts in one essay?

A: While possible, maintaining a clear focus and ensuring coherence throughout your essay is essential. Consider the relationships between these concepts and how they contribute to your overall argument.

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Love and what it means to me, philosophy of the golden rule, the perspectives of my personal philosophy, my personal philosophy of success: the strategies, my personal philosophy of education, the notion of ethics and personal philosophy of an individual, theories of the existence of other life forms in the universe, optimistic view on our endless questions, socrates’ philosophy on the life after death, knowing who you are in the modern world, compassion – one of the most important values, my definition of happiness and the importance of happiness to me, how let our dreams come true, dante's ideas of good & evil, silence is deafening, fairplay as love in sports, the development of my personal nursing philosophy, the concepts of love & life from philosophical point of view, relevance of gandhi’s principles in today’s world, relevant topics.

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People develop and shape their personal philosophy during the whole life. Some circumstances may radically change our views, depending on our age, social status and personal qualities. As for me, at this stage of my life I canât say it for sure that my personal philosophy is complete and well-shaped. In my research paper I want to express my views on several sides of human life. Iâd like to attract attention to such concepts as sense of life and happiness, good and evil, morality and faith in God, love and death, eternal life values, karma and religion. Iâll answer the questions what love and happiness mean for me personally. I understand that the concept of life philosophy is really versatile and itâs hard to express personal views on so many aspects. Thatâs why my research deals with only those things which are important for me at this stage of my life.

If you look at life from different sides for some period of time, and then gather all your thoughts into one picture â that would be your life philosophy.

Humans strive to find out and clearly define the sense of their living, and feel unhappy and desperate without it. Each person has his own sense of life and discovers it for himself only. There are people who live their lives without asking what they are living for. Personally I have always been concerned with this question and I think it is important to have at least some slightest peace of sense in life. Sometimes I feel myself broken and empty. It happens when I donât see what I am living for. But I remember wise words that âlife is too short to regretâ. From time to time I feel lonely and dissatisfied with my life, but then unexpectedly I meet a nice person or find an interesting activity, and feel happy again. Thatâs why I think that everything depends on how we see life, and even in the most desperate situation one may find the way out.

People explore the world around and gradually get acquainted with it. People get knowledge as a moving factor of human development. Life philosophy in general means understanding of personal inner world and world around. I presume that there are certain variants of life, which people choose according to their life circumstances. âThe variant of lifeâ is a psychological characteristic of individual existence, which is defined by the attitude of people to life. Such variants form human personality and make it more typical. Life of people is many-sided and Iâm still trying to find my own way in it. No matter whether someone is a writer or a reader, his aim is to live his own life, without prescribed or forced stereotypes. Creative work and desire for self-improvement are two things which are important for me in my present life. Creative people have an opportunity to ignore senseless existence. We live and work because of necessity and social duty. On the contrary creative work is inspired by our inner state. Creative people are left to their own devices. Everything depends only on personal initiative. My deep interest and curiosity to explore the world around make me move forward. On the other hand I think that one more sense in my life in desire to improve present state of things. I strive to achieve goals in life and accomplish success. But I also understand that it canât last forever. My life is not a constant pursuit of happiness; as I take into account my abilities and chances. I understand that one person canât achieve great results without much effort. Life of a person who always moves forward is full of worries and strain. People always want something and in order to get it, they solve problems and overcome life calamities. If I strive to achieve goals, it means Iâm not satisfied with my present life and surrounding world. On the other hand I canât hope for anything if I donât believe in future success. Iâm optimistic and always hope for better future. A wise phrase of Salvador Dali slipped through my mind:

Donât be afraid of perfection, as youâll never achieve it. The more so, that there is nothing good in it.

But even though I consider Salvador Dali is right, I still try to achieve what Iâm able to. Itâs like in âAlchemistâ by Paulo Coelho: If you have a strong desire, the whole Universe will help you to make your dreams come true. Spiritual growth is a constant widening of our knowledge and experience.

Life sense helps people to survive. If we loose it, we start thinking of suicide and each of us finds own reasons for it. Despair and crucial life events make people think there is nothing worth living for and no opportunities to realize. But sense in life shows us the way to overcome difficulties and move forward.

Speaking about such important philosophic problems, I canât help mentioning the role of fate and karma. These concepts are often mixed up, as the majority of people consider that karma means fate, but I think it is far from truth. According to a widely spread opinion, fate is an unchangeable predetermination of life obstacles (usually negative ones). As for me, I reject such views. No doubt that people are able to change karma, as everything depends on their personal strength and choice. Many people think that together with their belief in karma, they should accept the idea of reincarnation. But I think that one should not necessarily believe in reincarnation in order to understand karma. The concept âkarmaâ means âreason and consequenceâ, depending on our thoughts and actions. In other words, one builds his life on his own. I believe in it and feel myself responsible for everything that happens in my life. But on the other hand I understand that certain events in life are caused by outer force â God, obstacles, luck or occasion. We meet new people, move to a new place, get interested in new activities â all these changes in our life were not decided in advance; they happened because of our choice. The concept of karma implies that people have wide choices in life. I create my karma, rule my own life, and can change everything for the better. In other words I can explain karma as following: if you act well, the results will be good and vice versa. Pleasure and pain are caused by our virtuous and evil actions.

Iâm not a religious person to full extent. Having read much about different religions, I understood that the faith in its true meaning should be inside us. No matter whether a person visits church or not, he should choose either to believe in God or not on his own. I respect all religious streams and accept certain ideas from all of them. For example, in spite the fact that Christianity is closer to me than Eastern religions, Iâm more likely to believe in reincarnation. I just canât accept Christian views that after death people would find themselves either in the heaven or in the hell, according to their righteousness in terrestrial life. The belief in constant return to this world is somehow closer to me. Thatâs why I canât say firmly what religion is better for me. In every religion one may find something close to his outlook. Christians believe that humans have two specific peculiarities. First of all, as they are created in the likeness of God, it is right to consider that they reflect his characterã(Evans, 1986). God is considered to be good; it means that people are also good-natured. Second aspect is that we live to enjoy spiritual relationship with God, through praying and visiting church. Personally I donât visit church and know only a few prayers, but I have inner belief and I think thatâs enough. Religion is something personal. I think that each person needs God, but canât truly be happy without Him. Human beings tend to widen their life philosophy and experience, and learn more about this world. As a result among the representatives of humanity, there is a great variety of life understanding. This understanding is our religion. Thatâs why I think that each person has his own religion, which is a system of ideas and beliefs concerning our world. Some people see the Universe as something chaotic and senseless. Others think that humanity lives in the world with numerous laws and if we break those laws, it would bring us misfortune and destruction. No matter what views people have, I consider it to be religion.

I want to draw attention to another aspect of my philosophy â love. I understand that an attempt to investigate love is connected with a great mystery. Love is too deep and immeasurable, and we canât wholly explore it. I think that for the majority of people love defines happiness. When I do not love and donât feel care from the side of close people, I canât be happy to full extent, no matter how successful my career is. Speaking about love, I canât help saying that it is closely connected with death. I think that if people didnât know they were mortal, they wouldnât be able to love so passionately. They wouldnât be able to experience so powerful emotions and feelings. Love means being open to everything positive in this world (care, attention, joy), and negative either (grieve, gloom and disappointment). When people fall in love, they see world around from a new side. Anxiety and gladness are directly related to love. I mean that at first a person is anxious about whether his beloved shares his feelings or not. But in fact these fear and anxiety donât vanish when a person wins somebodyâs affection. When a person deals with unrequited love, he is at least able to continue his usual everyday existence.

Love reminds us of death. When one of our friends or close relatives dies, we understand how fleeting, ephemeral and irretrievable our life is. Past years will never return. What is not said or done will remain in the past forever and there is nothing to do with it. May be for this reason people try to take all chances and opportunities, provided by fate. Many people feel the value of love, friendship, loyalty and faithfulness only at the moment of someoneâs death. I doubt we would be able to love, if we knew that we would never die.

Love is the complete addiction to another person. When I fell in love, I began to look at this world through the eyes of my beloved. Love acts like a drug. It occupies thoughts, reason and time. Being away from beloved is extremely crucial for a person in love. Faithful love is happiness; happiness is sense of life. Even though, being apart from beloved may be dreadful and unbearable, it would strengthen feelings and remind of past happy days. Itâs better to try but fail, than not to try, fearing to fail. People, who fear to live and love sincerely, would never feel happy and satisfied.

What is happiness? One can talk for hours, answering this question. In fact happiness is to see that close people, parents, beloved and friends are happy. True happiness is when you are able to help other people and make them happy. Someone would say that they feel happy when their personal desires and wishes are fulfilled. I canât completely agree here. Our personal satisfaction is temporary happiness. This feeling is likely to vanish very soon and weâll forget about it. People think they would be happy if they earn much money or achieve higher position in life. But still they wonât be pleased forever. One should value each moment if he really wants to be happy. Nobody cares how much money you have. The thing that matters is happiness of people around. We often painfully react on other peopleâs sorrows and misfortunes. By helping other people, fulfilling their needs and dreams, we would become happier ourselves. Iâd like to repeat a widely known saying: treat other people in the way you want to be treated by them.

What does moral mean? Moral is a system of views and norms, which occupy the concepts of good and evil, justice, conscience and sense of life. Moral helps people to move forward on the way to self-improvement. Moral defines certain values, which regulate human behavior. Each person is free to decide whether to follow this system of norms or not. Those, who donât accept social rules, become either criminals or outsiders. According to good or evil actions people would be later judged by society and God. On the other hand people shouldnât be forced to act virtuously; it should be a free-willed and unselfish choice. For example, according to moral norms one should help weak people. Originally it shows human kindness and readiness to sacrifice certain things for the sake of other people. But different people have different motives of virtuous actions. Some people help others because they want to be altruistic in public eyes. Other people follow the Commandments of God. Still others help weak people hoping for approval in society. We canât say for sure that each virtuous deed is moral because we donât know what made people do it. Each of us has own understanding of what is right and what is wrong.

What is good and evil? Evil is lack of good. It doesnât exist in reality; it is just a possible condition of life, because people always have a right to choose between good and evil. For example, a usual knife is not an evil as it is, but it turns into an evil in the hands of a criminal. The same knife can be used by a doctor to rescue human life. God gives people a chance to decide what to do with this knife. There have been lots of battles in the long human history. But probably the greatest of all is the battle between evil and good, decency and immorality, altruism and egoism, love and hatred. We face this battle in our everyday life, and try to distinguish evil from good. People choose certain system of values, and follow it in life. Kindness is important for our spiritual health; evil is like a venom. Kindness is not simply a moral duty; it is nutrition for our soul in the first place. Good can exist in various forms and conditions: books, attitude to people, technical progress and justice. All of these things have common positive meaning for human life; all of them fulfill social and spiritual needs of people. Good means peace, love, respect, attention and mutual care. In this way it represents everything positive in the sphere of morality. On the contrary, evil contradicts with moral ideals, and hampers people on their way to happiness and joy.

Why do good and evil exist? We try to understand why our impartial God let violence, aggression and pain penetrate the world. To answer this question, I still should admit that people were given freedom of choice. Without it human life would be senseless. God wants us to act in a virtuous way. It is for people to decide whether to follow His will or not. There are philosophers who think that evil and good are two equal forces. But I think that people are kind beings, because they were created in the likeliness with our kind God. In our hearts we approve virtue and reject immorality. Nevertheless discussion of this topic would hardly be able to eliminate pain and sorrow from our world, penetrated with tears of history. Everybody knows consequences of evil. Nevertheless I keep to the point that life calamities strengthen human spirit and inner force. And I hope that new generations wonât repeat mistakes of their ancestors. Iâm an optimist and I think that it is important to concentrate on those virtuous deeds which we are able to do now, because thereâs no sense in thinking about past negative events all the time.

In conclusion Iâd like to say that our personal philosophy may change due to the conditions we live in and people we meet. In my research paper I expressed my opinion on common human values, which are important for me.

Fromm, Erich. The Art of Loving. Harper & Row, 1956.
Williams, Mary. Constructing a Life Philosophy, 2005.
Evans, Stephen. The Quest for Faith. The Mystery of persons and Belief in God. Inter Varsity Press, 1986.

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Personal Philosophy Examples

2. Bill Gates

3. Richard Branson

4. Maya Angelo

5. Jeff Bezos

6. Mark Zuckerberg

7. Oprah Winfrey

8. Einstein

9. Nelson Mandela

10. Walt Disney

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Life Philosophy 101 – An Introduction

Introduction to Life Philosophy Resources

Key Concepts about Personal Philosophies

The importance (value) of your personal philosophy in life.

Why aren't personal philosophies taught on a wider basis?

What can be included in your personal philosophy?

Using your personal philosophy in your life.

Common Misconceptions About Personal Philosophies

Like philosophy in general, personal philosophies are esoteric and don’t have practical value.

I already know my personal philosophy. I don’t need to develop it.

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The Meaning of Life

1. The Meaning of “Meaning”

2. Supernaturalism

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What Is a Personal Philosophy?

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Developing Your Personal Philosophy of Life

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How to Form a Personal Philosophy: 7 Questions to Ask Yourself

What Is a Personal Philosophy?

7 Questions to Guide You When Forming Your Personal Philosophy

1. What Are Your Core Values?

2. What Are Your Most Deeply Rooted Beliefs?

3. What is Your Life’s General Philosophy?

What is the meaning of life?

4. What Are the Metrics by Which You Measure Success?

What does success mean to you?

5. What Do You Feel Is Your Life’s Purpose?

What do you feel is your life’s purpose?

6. What Are Your Greatest Strengths?

What are my greatest strengths in life?

7. What Do You Need in Life?

What do you need in life?

Philosophy in Practice: Examples of Personal Philosophy

1. Failure Inspires Positive Change

2. Always Act From a Place of Integrity

Take the First Step Towards True Purpose

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