good essay of life

How to Achieve a Good Life? Essay

Introduction, a good life, moral virtues.

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

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

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

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

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

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

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

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

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

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

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

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

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What Is The Good Life & How To Attain It

Yet with more than 8 billion people on this planet, there are probably just as many opinions about what the good life entails.

Positive psychology began as an inquiry into the good life to establish a science of human flourishing and improve our understanding of what makes life worth living (Lopez & Snyder, 2011).

We will begin this article by exploring definitions of the good life, before presenting a brief history of philosophical theories of the good life. Then we’ll introduce a few psychological theories of the good life and methods for assessing the quality of life, before discussing how you can apply these theories to live a more fulfilling life.

Before you continue, we thought you might like to download our three Happiness & Subjective Wellbeing Exercises for free . These detailed, science-based exercises will help you or your clients identify sources of authentic happiness and strategies to boost wellbeing.

This Article Contains:

What is the good life, what is the good life in philosophy, theories about the good life, assessing your quality of life, how to live the good life, positivepsychology.com resources, a take-home message.

The word ‘good’ has a very different meaning for very many people; however, there are some aspects of ‘the good life’ that most people can probably agree on such as:

• Material comfort
• Engagement in meaningful activities/work,
• Loving relationships (with partners, family, and friends)
• Belonging to a community.

Together, a sense of fulfillment in these and other life domains will lead most people to flourish and feel that life is worth living (Vanderweele, 2017).

However, the question ‘what is the good life?’ has been asked in many fields throughout history, beginning with philosophy. Let’s look at where it all began.

According to Socrates

Interestingly enough, the ancient Greek philosopher Socrates never wrote anything down. His student Plato reported his speeches in published dialogues that demonstrate the Socratic method. Key to Socrates’ definition of the good life was that “the unexamined life is not worth living” (Ap 38a cited in West, 1979, p. 25).

Socrates argued that a person who lives a routine, mundane life of going to work and enjoying their leisure without reflecting on their values or life purpose had a life that wasn’t worth living.

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According to Plato

Plato’s view of the good life was presented in The Republic (Plato, 380-375 BCE/2007) and supported the views of his teacher, Socrates. The Republic examines virtue and the role of philosophy, community, and the state in creating the conditions needed to live well.

In this dialogue, Socrates is asked why a person ought to be virtuous to live a good life, rather than merely appear to be virtuous by cultivating a good reputation. Socrates answers that the good life doesn’t refer to a person’s reputation but to the state of a person’s soul.

The role of philosophy is essential because philosophers are educated in using reason to subdue their animal passions. This creates noble individuals who contribute to a well-ordered and humane society. A person who is unable to regulate their behavior will be unstable and create suffering for themselves and others, leading to a disordered society.

Therefore, educated reason is crucial for cultivating virtuous conduct to minimize human suffering, both individually and socially. For Socrates and Plato, rational reflection on the consequences of our actions is key to establishing virtuous conduct and living the good life, both inwardly and outwardly.

For a fuller account check out the Wireless Philosophy video by Dr. Chris Surprenant below.

According to Aristotle

For Plato’s student Aristotle, the acquisition of both intellectual and character virtues created the highest good, which he identified with the Greek word eudaimonia , often translated as happiness (Aristotle, 350 BCE/2004).

Aristotle believed a person achieves eudaimonia when they possess all the virtues; however, acquiring them requires more than studying or training. External conditions are needed that are beyond the control of individuals, especially a form of state governance that permits people to live well.

It was Aristotle’s option that state legislators (part of Greek governance) should create laws that aim to improve individual character, which develops along a spectrum from vicious to virtuous. To cultivate virtue, reason is required to discern the difference between good and bad behavior.

For more on Aristotle’s version of the good life, click out the Wireless Philosophy video by Dr. Chris Surprenant below.

According to Kant

Immanuel Kant was a Prussian-born German philosopher active during the Enlightenment period of the late 18th century (Scruton, 2001). He is best known for his seminal contributions to ethics, moral philosophy, and metaphysics.

For Kant, a capacity for virtue is unique to human beings, because the ability to resist bodily desires requires the exercise of reason. Kant claims that human reason makes us worthy of happiness by helping us become virtuous (Kant, 1785/2012).

Kant’s argument describes the relationship between morality, reason, and freedom. One necessary condition of moral action is free choice.

An individual’s action is freely chosen if their reasoning determines the right course of action. Conduct is not freely chosen if it is driven by bodily desires like hunger, lust, or fear, or behavioral coercion that applies rewards and punishments to steer human actions.

For Kant, individuals should act only if they can justify their action as universally applicable, which he termed the categorical imperative (Kant, 1785/2012). He argued that all our behavioral choices can be tested against the categorical imperative to see if they are consistent with the demands of morality. If they fail, they should be discarded.

A virtuous person must exercise reason to identify which principles are consistent with the categorical imperative and act accordingly. However, Kant claimed that reason can only develop through education in a civilized society that has secured the external conditions required for an individual to become virtuous.

For example, an individual who lives in fear of punishment or death lacks the freedom required to live virtuously, therefore authoritarian societies can never produce virtuous individuals. Poverty also erodes an individual’s freedom as they will be preoccupied with securing the means of survival.

For a deeper examination of these ideas view the Wireless Philosophy video by Dr. Chris Surprenant below.

According to Dr. Seligman

Dr. Martin Seligman is widely regarded as one of the founding fathers of positive psychology. For Seligman, the good life entails using our character strengths to engage in activities we find intrinsically fulfilling, during work and play and in our relationships.

For Seligman, ‘the good life’ has three strands,

• Positive emotions
• Eudaimonia and flow

Dr. Seligman’s work with Christopher Peterson (Peterson & Seligman, 2004) helped to develop the VIA system of signature strengths . When we invest our strengths in the activities of daily living, we can develop the virtues required to live ‘the good life’; a life characterized by positive emotional states, flow, and meaning.

Here is a video to learn more from Dr. Seligman about how cultivating your unique strengths is essential for living the good life.

Theories about what constitutes the good life and how to live it abound. This section will look at some of the most recent psychological theories about what contributes to the good life.

Set-Point Theory

Set-point theory argues that while people have fluctuating responses to significant life events like getting married, buying a new home, losing a loved one, or developing a chronic illness, we generally return to our inner ‘set point’ of subjective wellbeing (SWB) after a few years (Diener et al., 1999). This is largely inherited and tied in with personality type.

In terms of the Big Five personality traits , those predisposed to neuroticism will tend more toward pessimism and negative perceptions of events, while those who are more extroverted and open to experience will tend more toward optimism.

According to set-point theory, the efforts we make to achieve our life goals will have little lasting effect on our overall SWB given we each have our own ‘happiness set point’ (Lyubomirsky, 2007).

Furthermore, set point theory suggests that there’s little we can do for people who have been through a difficult time like losing their spouse or losing their job because they will eventually adapt and return to their previous set point.

This implies that helping professionals who believe they can improve people’s SWB in the longer term may be misguided. Or does it?

Other research provides evidence that achieving life goals can have a direct effect on a person’s overall contentment (Sheldon & Lyubomirsky, 2021). Specifically, pursuing non-competitive goals such as making a family, building friendships, helping others in our community, and engaging in social justice activities improve our sense of wellbeing.

On the other hand, pursuing competitive life goals like building a career and monetary wealth exclusively undermines SWB.

For set-point theory, the good life depends more on innate personality traits than education. For a surprising account of this, using a practical example, view the video below.

Life-Satisfaction Theory

Typically, life satisfaction refers to a global evaluation of what makes life worth living rather than focusing on success in one area of life like a career or intimate relationship, or the fleeting sense of pleasure we often call happiness (Suikkanen, 2011).

However, there tend to be two dominant theories of what causes life satisfaction: bottom-up theories and top-down theories.

Bottom-up theories propose that life satisfaction is a consequence of a rounded overall sense of success in highly valued life domains . Valued life domains differ from person to person. For a professional athlete, sporting achievement may be highly valued, while for a committed parent having a good partnership and stable family life will be super important (Suikkanen, 2011).

Of course, these are not mutually exclusive. For most people, multiple life domains matter equally. However, if we are satisfied with the areas that we value, a global sense of life satisfaction results (Suikkanen, 2011).

Top-down theories propose that our happiness set-point has a greater influence on life satisfaction than goal achievement. In other words, personality traits like optimism have a positive impact on a person’s satisfaction with life regardless of external circumstances, whereas neuroticism undermines contentment.

The debate continues, and life satisfaction is likely influenced by a combination of nature and nurture as with other areas of psychology (Suikkanen, 2011). You can read an extended discussion of the evidence in our related article on life satisfaction .

So, while life satisfaction is associated with living a good life, it’s not necessarily related to education, the exercise of reason, or the cultivation of virtues as proposed by the philosophers mentioned above. For example, a successful financial criminal may be highly satisfied with life but would be deemed a corrupt human being by such lofty philosophical standards.

Hedonic treadmill

Meanwhile, the concept of the hedonic treadmill proposes that no matter what happens, good or bad, a person will eventually return to their baseline emotional state. For example, if someone gets married, moves to a new home, is promoted, loses a job, or is seriously injured in an accident, eventually, they will default to their innate set point (Sheldon & Lyubomirsky, 2012).

This has also been termed hedonic adaptation theory (Diener et al., 2006). It means that no matter how hard we chase happiness or try to avoid suffering, ultimately, our innate tendencies toward pessimism or optimism return us to our baseline level, either dysphoria or contentment (Lyubomirsky et al., 2005).

If you tend to see the glass as half empty rather than half full, don’t be discouraged, because recent research by Sheldon and Lyubomirsky (2021) acknowledges that while we each have a happiness set point, we can also cultivate greater happiness. We’ve offered some tips in the ‘how to’ section below.

Nevertheless, assessing the quality of life has led to an abundance of international research using quality of life indicators (QoLs) in a variety of scales and questionnaires (Zheng et al., 2021).

Gill and Feinstein identified at least 150 QoL assessment instruments back in the mid-1990s (Gill & Feinstein, 1994). Since then, scales have been refined to measure the quality of life in relation to specific health conditions, life events, and demographic factors like age, ethnicity, and socioeconomic status (Zheng et al., 2021).

Our article Quality of Life Questionnaires and Assessments explains this in more detail and guides you on how to choose the best instrument for your clients.

Meanwhile, the Organisation for Economic Co-operation and Development ( OECD ) has developed the Better Life Index to measure how people from different demographics define a high quality of life. You can find out more in the brief video below.

How can each of us live the good life today given our array of differences? Below are five steps you can take to clarify what the good life means to you, and how you can apply your strengths to set goals that will lead to greater fulfillment.

1. Clarify your values

Clarifying what is important to you helps invest your life with meaning. Download our values clarification worksheet to get started.

2. Identify valued life domains

Investing in activities in valued life domains is intrinsically rewarding. Download our valued life domains worksheet to find out more.

3. Invest in your strengths

You can find out your character strengths by taking the free survey here . Playing to your strengths helps you overcome challenges and achieve your goals leading to greater life satisfaction. Read our article about how to apply strengths-based approaches to living well.

4. Set valued goals

Finally, we all benefit when we set goals and make practical plans to achieve them. Try our setting valued goals worksheet for guidance.

5. Ensure high-quality relationships

Healthy relationships with partners, family, friends, and colleagues are essential for living the good life and achieving your goals. To assess the quality of your relationships, take a look at our article on healthy relationships with free worksheets.

You can also look at our healthy boundaries article with more free resources. Healthy boundaries support you in living the good life in all life domains, while poor boundaries will leave you feeling unfulfilled.

17 Exercises To Increase Happiness and Wellbeing

Add these 17 Happiness & Subjective Well-Being Exercises [PDF] to your toolkit and help others experience greater purpose, meaning, and positive emotions.

Created by Experts. 100% Science-based.

We have an excellent selection of resources you might find useful for living the good life.

First, take a look at our Meaning & Valued Living Masterclass for positive psychology practitioners. This online masterclass follows a practical process of identifying values, investing in strengths and then applying them to living a more fulfilled life.

In addition, we have two related articles for you to enjoy while exploring the role of meaning in the good life:

• Realizing Your Meaning: 5 Ways to Live a Meaningful Life
• 15 Ways to Find Your Purpose of Life & Realize Your Meaning

Next, we have an article explaining the role of human flourishing in living the good life.

• What Is Flourishing in Positive Psychology? (+8 Tips & PDF)

Finally, we have an article on how to apply values-driven goal-setting to living the good life.

• How to Set and Achieve Life Goals The Right Way

We also have worksheets you may find useful aids to living the good life:

Our How Joined Up is Your Life? worksheet can help your client identify their interests and passions, assess how authentically they are living their life, and identify any values that remain unfulfilled.

This Writing Your Own Mission Statement worksheet can help clients capture what they stand for, their aims, and objectives. Having a personal mission statement can be useful to return to periodically to assess our alignment with our values and goals.

Finally, this How to Get What You Deserve in Life worksheet can help clients identify what they want as well as justify why they deserve a good life.

If you’re looking for more science-based ways to help others develop strategies to boost their wellbeing, this collection contains 17 validated happiness and wellbeing exercises . Use them to help others pursue authentic happiness and work toward a life filled with purpose and meaning.

We all want to live the good life, whatever that means to us individually. The concept has preoccupied human beings for millennia.

If you currently struggle, which we all do at different times, we hope you’ll consider trying some of the science-based strategies suggested above to steer your way through.

All the evidence we have shared above shows that you can improve your life satisfaction and subjective wellbeing by living in line with your values. But you have to be clear about what’s important to you.

Values-based living invests your life with more meaning and purpose and is key to living the good life.

We hope you enjoyed reading this article. Don’t forget to download our three Happiness Exercises for free .

• Aristotle. (2004). Nicomachean ethics (Tredennick, H & Thomson, J.A.K., Trans.). Penguin. Original work published 350 BCE.
• Diener, E., Lucas, R. E., & Scollon, C. N. (2006). Beyond the hedonic treadmill: Revising the adaptation theory of well-being. American Psychologist , 61(4), 305–314.
• Diener, E., Suh, E. M., Lucas, R. E., & Smith, H. L. (1999). Subjective well-being: Three decades of progress. Psychological Bulletin , 125(2), 276–302.
• Gill, T. M., & Feinstein, A. R. (1994). A critical appraisal of the quality of quality-of-life measurements . Jama, 272(8), 619-626.
• Kant, I. (2012). Groundwork of the metaphysics of morals . Cambridge University Press. Original work published 1785.
• Lopez, S. L. & Snyder, C. R. (2011). The Oxford handbook of positive psychology . Oxford University Press.
• Lyubomirsky, S., Sheldon, K. M., & Schkade, D. (2005). Pursuing happiness: The architecture of sustainable change. Review of General Psychology , 9, 111–131.
• Lyubomirsky, S. (2007). The how of happiness: A scientific approach to getting the life you want . Penguin.
• Plato. (2007). The Republic (D. Lee, Trans.; 2nd ed.). Penguin. Original work published 380-375 BCE.
• Peterson, C., & Seligman, M. E. (2004). Character strengths and virtues: A handbook and classification (Vol. 1). Oxford University Press.
• Scruton, R. (2001). Kant: A very short introduction . Oxford.
• Sheldon, K. M., & Lyubomirsky, S. (2012). The challenge of staying happier: Testing the hedonic adaptation prevention model. Personality and Social Psychology Bulletin , 38(5), 670–680.
• Sheldon, K. M., & Lyubomirsky, S. (2021). Revisiting the sustainable happiness model and pie chart: Can happiness be successfully pursued? The Journal of Positive Psychology , 16(2), 145–154.
• Suikkanen, J. (2011). An improved whole life satisfaction theory of happiness. International Journal of Wellbeing , 1(1), 149-166
• Vanderweele, T. J. (2017). On the promotion of human flourishing. Proceedings of the National Academy of Sciences of the United States of America , 114(31), 8148–8156.
• West, T. G. (1979). Plato’s “Apology of Socrates”: an interpretation, with a new translation . Cornell University Press.
• Zheng, S., He, A., Yu, Y., Jiang, L., Liang, J. & Wang, P. (2021). Research trends and hotspots of health-related quality of life: a bibliometric analysis from 2000 to 2019. Health and Quality of Life Outcomes 19 , 130.

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For me a happy life is having the necessary things to have a good life in the physical aspect, economic aspect ,social aspect, achievement and also family, love and health . The luxuries are also good but they are extra things in life. The most important thing in life is love and peace.

This article made my day. Thank you for putting it together.

I lost approximately 14,000 dollars because of a bank fraud. This money is a product of my hardwork as a nurse and I have been saving it so I have a money when I travel back to be with partner. And the bank refused to refund my money. This incidence has made me feel devastated about life. It affected me emotionally and mentally. But I tried to contain this emotion for a few months and avoided to work and avoided my friends. But I am lucky that my parents, my sisters and especially my partner have been very supportive and understanding to me. They showed me the love and care I needed especially those tough times. Only a few days ago that I realised I should start to help myself and this is why I started to listen to a different talks and read articles that will help me to stay positive in life. Having this article read, it reminded me that I should be grateful that I am surrounded with great people. So thank you for sharing this article and making it accessible to everyone.

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Essays About Life Lessons: Top 5 Examples and 7 Prompts

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

7 Prompts for Essays About Life Lessons

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

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

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

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

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

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

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

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

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

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The Better Good Life: An Essay on Personal Sustainability

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In Search of Sustainability and Satisfaction

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

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

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

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

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

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

The Good Life Gone Bad

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

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

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

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

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

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

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

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

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

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

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

Accounting for What Matters

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

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

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

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

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

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

Asking the Right Questions

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

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

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

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

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

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

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

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

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

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

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

Turning the Corner

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

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

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

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

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

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

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

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

Facing Reality

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

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

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

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

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

Taking Full Account

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

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

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

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

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

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

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

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

Make It Sustainable

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

1. Rethink Your Eating.

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

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

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

2. Set a Regular Bedtime

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

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

3. Own Your Outcomes

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

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

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

Sustainable Happiness

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

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

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

Learning From Nature

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

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

The Sustainable Self

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

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

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

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

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What Does It Mean to Live the Good Life?

Golf & Spa

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

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

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

The Moral Life

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

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

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

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

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

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

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

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

The Life of Pleasure

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

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

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

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

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

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

The Fulfilled Life

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

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

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

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

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

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

For instance:

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

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

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

The Meaningful Life

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

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

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

The Finished Life

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

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

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

• Epicurus and His Philosophy of Pleasure
• An Introduction to Virtue Ethics
• 30 Quotes by Aristotle
• Three Basic Principles of Utilitarianism, Briefly Explained
• Summary and Analysis of Meno by Plato
• The 5 Great Schools of Ancient Greek Philosophy
• How Can I Be Happy? An Epicurean and Stoic Perspective
• Moral Philosophy According to Immanuel Kant
• Intrinsic vs. Instrumental Value
• 3 Stoic Strategies for Becoming Happier
• Analysis of Plato's 'Crito'
• Stoics and Moral Philosophy - The 8 Principles of Stoicism
• How Do Philosophers Think About Beauty?
• Plato's 'Apology'
• Top 10 Beatles Songs With Philosophical Themes

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How to Write a Life Story Essay

Last Updated: April 14, 2024 Fact Checked

This article was co-authored by Alicia Cook . Alicia Cook is a Professional Writer based in Newark, New Jersey. With over 12 years of experience, Alicia specializes in poetry and uses her platform to advocate for families affected by addiction and to fight for breaking the stigma against addiction and mental illness. She holds a BA in English and Journalism from Georgian Court University and an MBA from Saint Peter’s University. Alicia is a bestselling poet with Andrews McMeel Publishing and her work has been featured in numerous media outlets including the NY Post, CNN, USA Today, the HuffPost, the LA Times, American Songwriter Magazine, and Bustle. She was named by Teen Vogue as one of the 10 social media poets to know and her poetry mixtape, “Stuff I’ve Been Feeling Lately” was a finalist in the 2016 Goodreads Choice Awards. There are 11 references cited in this article, which can be found at the bottom of the page. This article has been fact-checked, ensuring the accuracy of any cited facts and confirming the authority of its sources. This article has been viewed 101,629 times.

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

Preparing to Write Your Essay

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

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

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

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

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

Writing Your Essay

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

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

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

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

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

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

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

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

Editing Your Essay

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

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

Expert Q&A

You Might Also Like

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

About This Article

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

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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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• Nietzsche, F., 1885, Thus Spoke Zarathustra , in The Portable Nietzsche , W. Kaufmann (ed., tr.), New York: Viking Press, 1954.
• Sartre, J.-P., 1946, Existentialism Is a Humanism , P. Mairet (tr.), London: Methuen & Co, 1948.
• Schlick, M., 1927, “ On the Meaning of Life ”, P. Heath (tr.).
• Schopenhauer, A., 1851, Parerga and Paralipomena: Short Philosophical Essays, Volume 2 , E. F. J. Payne (tr.), New York: Oxford University Press, 1974.
• Tolstoy, L., 1884, A Confession , L. Maude and A. Maude (tr.).
• Wittgenstein, L., 1929, Lecture on Ethics , E. Zamuner et al. (eds.), Malden, MA: John Wiley & Sons, Inc., 2014.
• Benatar, D. (ed.), 2016, Life, Death & Meaning, 3 rd Ed. , Lanham, MD: Rowman & Littlefield Publishers, Inc.
• Cottingham, J. (ed.), 2007, Western Philosophy: An Anthology, 2 nd Ed. , Oxford: Blackwell: pt. 12.
• Garcia, R. and King, N. (eds.), 2009, Is Goodness Without God Good Enough? Lanham, MD: Rowman and Littlefield.
• Klemke, E. D. and Cahn, S. M. (eds.), 2018, The Meaning of Life: A Reader, 4 th Ed. , New York: Oxford University Press.
• Kolodny, N. (ed.), 2013, Death and the Afterlife , New York: Oxford University Press.
• Leach, S. and Tartaglia, J. (eds.), 2018, The Meaning of Life and the Great Philosophers , London: Routledge.
• Morioka, M. (ed.), 2015, Reconsidering Meaning in Life , Saitama: Waseda University.
• ––– (ed.), 2017, Nihilism and the Meaning of Life , Saitama: Waseda University.
• Seachris, J. (ed.), 2013, Exploring the Meaning of Life: An Anthology and Guide , Oxford: Wiley-Blackwell.
• Seachris, J. and Goetz, S. (eds.), 2016, God and Meaning: New Essays , New York: Bloombsury Academic.
• Baggini, J., 2004, What’s It All About?: Philosophy and the Meaning of Life , London: Granta Books.
• Belliotti, R., 2001, What Is the Meaning of Life? , Amsterdam: Rodopi.
• 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.).

afterlife | death | ethics: ancient | existentialism | friendship | love | perfectionism, in moral and political philosophy | value: intrinsic vs. extrinsic | well-being

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Home — Essay Samples — Life — Quality of Life — Living a Good Life

Living a Good Life

• Categories: Quality of Life

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Published: Mar 20, 2024

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Physical well-being, mental well-being, meaningful relationships, personal growth.

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The Science and Practice of a Good Life

A good life equals happiness plus meaning plus psychological richness..

Posted March 11, 2022 | Reviewed by Tyler Woods

• Scientists increasingly focus on three visions of a good life: happiness, meaning, and psychological richness.
• The vision of a good life that gets prioritized may impact many facets of society.
• As we enter a new phase of the pandemic, we may do well to reflect on what aspect of a good life we've been most neglecting.

Two years ago today, the World Health Organization officially declared COVID-19 to be a pandemic. Now, after two years of living with various restrictions, many of us are entering a new phase, with some long-neglected life options returning. We may be asking ourselves: “ how do I want to live now? ” As we wrestle with this question – aided by the greater perspective and wisdom that comes from adversity – we may benefit from considering what constitutes, for us, a good life.

Psychological scientists increasingly focus on three different visions of a good life.

First, a life of happiness tends to be characterized by pleasure, stability, and comfort. (On the flip side, a life of happiness seeks to minimize pain, instability, and discomfort.) Of course, we all find happiness in different ways, but research often shows how the experience of close relationships plays a vital role in this vision of a good life. For example, in a recent study, research participants rated having a party to be the daily activity most likely to make them happy. I’m also reminded of Elizabeth Gilbert’s quest for a good life in her bestselling book Eat, Pray, Love, and how her pursuit of pleasure translated for her to eating really good food in Italy. If we want to focus our lives on happiness, we might do well to habitually ask ourselves, “What would I most enjoy?”

A second vision for a good life involves the pursuit of meaning , characterized by purpose, coherence, and significance. (On the other hand, a life of meaning seeks to avoid aimlessness, fragmentation, and insignificance.) People living this kind of good life often feel like they are making the world somehow better. Religious and spiritual activities often play an important role. For instance, in Eat, Pray, Love, Elizabeth Gilbert sought a life of devotion through yoga and meditation in India. We can concentrate on this vision of a good life by consistently asking ourselves, “What would be most meaningful?”

Increasingly, psychologists of the good life discuss a third vision: a psychologically rich life . This kind of life comes with a variety of interesting experiences that produce changes in perspective. (The opposite of a psychologically rich life may be found in a lifestyle characterized by repetition, boredom , and stagnation.) Research shows how study abroad experiences in college, for example, tend to increase feelings of psychological richness. Live music, in-person art, and many other kinds of stimulating, mind-opening experiences may play a special role in nurturing a psychologically rich life as well. For those of us wanting to pursue this vision of a good life, we might do well to frequently ask ourselves, “What would be most interesting?”

What vision of a good life gets prioritized may impact many facets of society. For instance, a community college offering a mostly online schedule of courses may be seen to prioritize happiness, as the focus is on helping students finish their degrees to find good-paying employment in as convenient and flexible a manner as possible. In contrast, a small liberal arts college promoting questioning, curiosity, and experiential learning of many kinds — including a requirement to live on campus, regular field trips, and an encouragement to study away — can be seen to emphasize psychological richness.

When forced, research shows most people say they prefer a life of happiness. But if you’re like me, you likely find all three of these visions of a good life to hold some appeal. In that sense, a good life equals happiness plus meaning plus psychological richness. If this equation rings true, the question for us might then become, “What have I been most neglecting during the pandemic: happiness, meaning, or psychological richness?” And, “What do I want to prioritize next?”

Oishi, S., & Westgate, E. C. (2021). A psychologically rich life: Beyond happiness and meaning. Psychological Review . Advance online publication.

Oishi, S., Choi, H., Liu, A., & Kurtz, J. (2021). Experiences associated with psychological richness. European Journal of Personality , 35 , 754-770.

Andy Tix, Ph.D ., is a psychology professor with expertise in well-being, religion, and spirituality.

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My favorite essays of life advice

I start each of my weekly reviews by re-reading one of my favorite essays of life advice—a different one each week. It’s useful for a few different reasons:

It helps me get into the right reflective frame of mind.

The best essays are dense enough with useful advice that I find new interesting bits every time I read them.

Much good advice is easy to understand, but hard to implement . So to get the most benefit from it, you should find whatever version of it most resonates you and then re-read it frequently to keep yourself on track.

I’ve collected my favorite essays for re-reading below. I’ll keep this updated as I find more great essays, and I’d welcome other contributions—please suggest your own favorites in the comments!

There's a lot of essays here! If you'd like, I can email you one essay every weekend, so you can read it before your weekly review:

Paul Graham, Life is Short . Inspire yourself never to waste time on bullshit again:

Having kids showed me how to convert a continuous quantity, time, into discrete quantities. You only get 52 weekends with your 2 year old. If Christmas-as-magic lasts from say ages 3 to 10, you only get to watch your child experience it 8 times. And while it’s impossible to say what is a lot or a little of a continuous quantity like time, 8 is not a lot of something. If you had a handful of 8 peanuts, or a shelf of 8 books to choose from, the quantity would definitely seem limited, no matter what your lifespan was. Ok, so life actually is short. Does it make any difference to know that? It has for me. It means arguments of the form “Life is too short for x” have great force. It’s not just a figure of speech to say that life is too short for something. It’s not just a synonym for annoying. If you find yourself thinking that life is too short for something, you should try to eliminate it if you can. When I ask myself what I’ve found life is too short for, the word that pops into my head is “bullshit.” I realize that answer is somewhat tautological. It’s almost the definition of bullshit that it’s the stuff that life is too short for. And yet bullshit does have a distinctive character. There’s something fake about it. It’s the junk food of experience. [1] If you ask yourself what you spend your time on that’s bullshit, you probably already know the answer. Unnecessary meetings, pointless disputes, bureaucracy, posturing, dealing with other people’s mistakes, traffic jams, addictive but unrewarding pastimes.

I’ve found that unless I’m vigilant, the amount of bullshit in my life only ever increases. Rereading Life is Short every so often gives me a kick in the pants to figure out what really matters and how to get the bullshit levels back down.

Derek Sivers, There is no speed limit , in which he learns a semester’s worth of music theory in an afternoon:

Within a minute, he started quizzing me. “If the 5-chord with the flat-7 has that tri-tone, then so does another flat-7 chord. Which one?” “Uh… the flat-2 chord?” “Right! So that’s a substitute chord. Any flat-7 chord can be substituted with the other flat-7 that shares the same tri-tone. So reharmonize all the chords you can in this chart. Go.” The pace was intense, and I loved it. Finally, someone was challenging me — keeping me in over my head — encouraging and expecting me to pull myself up quickly. I was learning so fast, it felt like the adrenaline rush you get while playing a video game. He tossed every fact at me and made me prove that I got it. In our three-hour lesson that morning, he taught me a full semester of Berklee’s harmony courses.

This was one of the major inspirations for Be impatient . Every time I reread it, I think of at least one thing where I’m setting myself a speed limit for no reason!

Sam Altman, How To Be Successful . Sam might have observed more successful people more closely than anyone else on the planet, and the advice is as good as you’d expect.

Focus is a force multiplier on work. Almost everyone I’ve ever met would be well-served by spending more time thinking about what to focus on. It is much more important to work on the right thing than it is to work many hours. Most people waste most of their time on stuff that doesn’t matter. Once you have figured out what to do, be unstoppable about getting your small handful of priorities accomplished quickly. I have yet to meet a slow-moving person who is very successful.

Almost always, the people who say “I am going to keep going until this works, and no matter what the challenges are I’m going to figure them out”, and mean it, go on to succeed. They are persistent long enough to give themselves a chance for luck to go their way. … To be willful, you have to be optimistic—hopefully this is a personality trait that can be improved with practice. I have never met a very successful pessimistic person.

There are lots of different points here, so this one especially bears rereading!

R. W. Hamming, You and your research . Hamming observed almost as many great scientists as Sam Altman did founders. He had some interesting conclusions:

At first I asked what were the important problems in chemistry, then what important problems they were working on, or problems that might lead to important results. One day I asked, “if what they were working on was not important, and was not likely to lead to important things, they why were they working on them?” After that I had to eat with the engineers! About four months later, my friend stopped me in the hall and remarked that my question had bothered him. He had spent the summer thinking about the important problems in his area, and while had had not changed his research he thought it was well worth the effort. I thanked him and kept walking. A few weeks later I noticed that he was made head of the department. Many years later he became a member of the National Academy of Engineering. The one person who could hear the question went on to do important things and all the others—so far as I know—did not do anything worth public attention. … Some people work with their doors open in clear view of those who pass by, while others carefully protect themselves from interruptions. Those with the door open get less work done each day, but those with their door closed tend not know what to work on, nor are they apt to hear the clues to the missing piece to one of their “list” problems. I cannot prove that the open door produces the open mind, or the other way around. I only can observe the correlation. I suspect that each reinforces the other, that an open door will more likely lead you and important problems than will a closed door.

There is another trait that took me many years to notice, and that is the ability to tolerate ambiguity. Most people want to believe what they learn is the truth: there are a few people who doubt everything. If you believe too much then you are not likely to find the essentially new view that transforms a field, and if you doubt too much you will not be able to do much at all. It is a fine balance between believing what you learn and at the same time doubting things. Great steps forward usually involve a change of viewpoint to outside the standard ones in the field. While you are leaning things you need to think about them and examine them from many sides. By connecting them in many ways with what you already know…. you can later retrieve them in unusual situations. It took me a long time to realize that each time I learned something I should put “hooks” on it. This is another face of the extra effort, the studying more deeply, the going the extra mile, that seems to be characteristic of great scientists.

Hamming is an unusual combination of (a) a great scientist himself, (b) curious and thoughtful about what makes others great, and (c) honest and open about his observations (it seems).

Anonymous, Becoming a Magician —on how to become a person that your current self would perceive as magical:

The description was about five or six handwritten pages long, and at the time, it was a manifestation of desperate longing to be somewhere other than where I was, someone who felt free and cared for. At the time I saw that description as basically an impossibility; my life could never be so amazing in reality. Fast forward about seven or ten years and I rediscovered the description when I was moving old notebooks and journals from one dusty storage spot to another. As I read through it, I discovered that 90% of the statements I had made in that description were true (or true in spirit). … It was incredible to me, despite all the changes that had happened in my life since when I wrote the passage, that I had basically become the person whose life I had dreamed of living as a teenager. That’s pretty fucking cool.

And then came Sanatan Dinda. An Indian visual artist from Kolkata, he didn’t even make the finals the first year he competed, and the next year he placed second with a style that broke half a dozen of the implicit rules of ‘good artwork’ at the competition. … [T]he third year he came he won the entire competition by something like ten percent of the total awarded points over the next artist in second place. … The thing that confused me though was this – I could not work out how he did it. Like, I had zero mental model of how he created that piece in the same timeframe we all had; how he came up with it, designed it, practiced it. Even though he placed first and I placed fifth and logically we both existed on a scale of ‘competence at bodypainting’ it seemed like the skills required were completely different.

The exercise they suggest is a really useful activity for weekly (or monthly or yearly) reviews. Highly recommended!

Dan Luu, 95th percentile isn’t that good . Great for cultivating self-improvement mindset by reminding you how easy (in some sense) it is to make huge improvements at something:

Reaching 95%-ile isn’t very impressive because it’s not that hard to do. I think this is one of my most ridiculable ideas. It doesn’t help that, when stated nakedly, that sounds elitist. But I think it’s just the opposite: most people can become (relatively) good at most things. Note that when I say 95%-ile, I mean 95%-ile among people who participate, not all people (for many activities, just doing it at all makes you 99%-ile or above across all people). I’m also not referring to 95%-ile among people who practice regularly. The “one weird trick” is that, for a lot of activities, being something like 10%-ile among people who practice can make you something like 90%-ile or 99%-ile among people who participate.

It’s not weekly review material, but I also appreciate the bonus section on Dan’s other most ridiculable ideas.

Nate Soares, Rest in Motion :

Many people seem to think the ‘good’ state of being, the ‘ground’ state, is a relaxed state, a state with lots of rest and very little action. Because they think the ground state is the relaxed state, they act like maintaining any other state requires effort, requires suffering. This is a failure mode that I used to fall into pretty regularly. I would model my work as a finite stream of tasks that needed doing. I’d think “once I’ve done the laundry and bought new shoes and finished the grocery shopping and fixed the bugs in my code and finished the big refactor, everything will be in order, and I’ll be able to rest.” And in that state of mind, every new email that hit my inbox, every new bug discovered in my code, every tool of mine that wore down and needed repair, would deal me damage. I was modeling my work as finite, with the rest state being the state where all tasks were completed, and so every new task would push me further from that precious rest state and wear me down. But the work that needs to be done is not a finite list of tasks, it is a neverending stream. Clothes are always getting worn down, food is always getting eaten, code is always in motion. The goal is not to finish all the work before you; for that is impossible. The goal is simply to move through the work. Instead of struggling to reach the end of the stream, simply focus on moving along it.

A really helpful reminder of the right way to think about time management!

Again, to get one of these every weekend, sign up here:

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Staring into the abyss as a core life skill, be less scared of overconfidence.

format comments in markdown .

Great list, you included some of my favorites and some I didn’t know about but have now read and will return to. A few books I’ve reread parts/all of to help me think about improving are The score takes care of itself (details on practices/mindsets that led to football success) and Peak (details of deliberate practice).

Violence and the Sacred: College as an incubator of Girardian terror —Because I’m in college, to not compete in meaningless ways

Hume the humane —To be inspired by Hume, who wrote the Treatise by 26 and was still a pretty happy philosopher

The Mundanity of Excellence (a paper but as readable as an essay) , The String Theory —Excellence isn’t special just hard

Even if you beat me —By Sally Rooney, on her college debate career— this especially stood out to me because I do college debate, and I’m still not sure what I’m supposed to get out of this essay. On one hand it makes me more competitive and want to work harder and win more, on the other hand it makes me want to quit and take a larger perspective. I think the point is that I don’t know which is correct.

What Does Any of This Have To Do with Physics? , That Eternal Question , Stargazing Before the Apocalypse —These three the same, to remind me not to chase things because they’re hard, like you’ve said before; there are things that matter more

Even artichokes have doubts —Don’t sell out when getting a job

Here is a fave life advice essay from Shane Parrish via Gallwey. I use the inner Game analogy particularly in narrative painting but it works with anything. Self 2 knows.

https://fs.blog/2020/01/inner-game-of-tennis/

Wow, these were some great suggestions and I had not heard of most of them before (only had seen the PG and Sam Altman essays before, essays that I keep bookmarked and make sure to frequent).

Here’s are some interesting life advice essays I’ve come across:

• https://www.spakhm.com/p/productivity-advice
• https://keaganstokoe.wixsite.com/website-2/post/13-ways-to-live-a-life-of-purpose-in-your-20-s
• http://paulgraham.com/hs.html
• https://kk.org/thetechnium/you-are-not-late/

Do the work. A simple sentiment that can move mountains when internalized.

Thanks for this blog and this post. I’ve been a reader of it for some time now. Fifteen years ago or so a friend sent me the following article and I turn to it every year. I don’t think it’s quite in line with the rest of the articles here - more philosophical and perhaps less practical - but I felt inspired to share it nevertheless. Perhaps you will like it.

https://freedomcenter.arizona.edu/sites/freedomcenter.arizona.edu/files/Meaning%202015.pdf

Kind regards and happy new year.

Here is a new article that I fits the genre: https://www.calnewport.com/blog/2021/04/30/favorable-conditions-never-come/

Cal Newport beautifully revisits the old idea of finding time for the important / not-urgent work.

Has the newsletter stopped?

It sends you one of these essays each week and stops after the last one, so 6 weeks after you sign up!

My apologies. I missed the “I’ll keep this updated as I find more great essays” part. Looking forward to receiving a new one!

Solid recommendations. Here’s mine: Play in Hard Mode . I also read my full list of favorite essays once a month and reflect on them. Definitely a useful habit!

Super valuable!!!

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Sat / act prep online guides and tips, 177 college essay examples for 11 schools + expert analysis.

College Admissions , College Essays

The personal statement might just be the hardest part of your college application. Mostly this is because it has the least guidance and is the most open-ended. One way to understand what colleges are looking for when they ask you to write an essay is to check out the essays of students who already got in—college essays that actually worked. After all, they must be among the most successful of this weird literary genre.

In this article, I'll go through general guidelines for what makes great college essays great. I've also compiled an enormous list of 100+ actual sample college essays from 11 different schools. Finally, I'll break down two of these published college essay examples and explain why and how they work. With links to 177 full essays and essay excerpts , this article is a great resource for learning how to craft your own personal college admissions essay!

What Excellent College Essays Have in Common

Even though in many ways these sample college essays are very different from one other, they do share some traits you should try to emulate as you write your own essay.

Visible Signs of Planning

Building out from a narrow, concrete focus. You'll see a similar structure in many of the essays. The author starts with a very detailed story of an event or description of a person or place. After this sense-heavy imagery, the essay expands out to make a broader point about the author, and connects this very memorable experience to the author's present situation, state of mind, newfound understanding, or maturity level.

Knowing how to tell a story. Some of the experiences in these essays are one-of-a-kind. But most deal with the stuff of everyday life. What sets them apart is the way the author approaches the topic: analyzing it for drama and humor, for its moving qualities, for what it says about the author's world, and for how it connects to the author's emotional life.

Stellar Execution

A killer first sentence. You've heard it before, and you'll hear it again: you have to suck the reader in, and the best place to do that is the first sentence. Great first sentences are punchy. They are like cliffhangers, setting up an exciting scene or an unusual situation with an unclear conclusion, in order to make the reader want to know more. Don't take my word for it—check out these 22 first sentences from Stanford applicants and tell me you don't want to read the rest of those essays to find out what happens!

A lively, individual voice. Writing is for readers. In this case, your reader is an admissions officer who has read thousands of essays before yours and will read thousands after. Your goal? Don't bore your reader. Use interesting descriptions, stay away from clichés, include your own offbeat observations—anything that makes this essay sounds like you and not like anyone else.

Technical correctness. No spelling mistakes, no grammar weirdness, no syntax issues, no punctuation snafus—each of these sample college essays has been formatted and proofread perfectly. If this kind of exactness is not your strong suit, you're in luck! All colleges advise applicants to have their essays looked over several times by parents, teachers, mentors, and anyone else who can spot a comma splice. Your essay must be your own work, but there is absolutely nothing wrong with getting help polishing it.

And if you need more guidance, connect with PrepScholar's expert admissions consultants . These expert writers know exactly what college admissions committees look for in an admissions essay and chan help you craft an essay that boosts your chances of getting into your dream school.

Check out PrepScholar's Essay Editing and Coaching progra m for more details!

Links to Full College Essay Examples

Some colleges publish a selection of their favorite accepted college essays that worked, and I've put together a selection of over 100 of these.

Common App Essay Samples

Please note that some of these college essay examples may be responding to prompts that are no longer in use. The current Common App prompts are as follows:

1. Some students have a background, identity, interest, or talent that is so meaningful they believe their application would be incomplete without it. If this sounds like you, then please share your story. 2. The lessons we take from obstacles we encounter can be fundamental to later success. Recount a time when you faced a challenge, setback, or failure. How did it affect you, and what did you learn from the experience? 3. Reflect on a time when you questioned or challenged a belief or idea. What prompted your thinking? What was the outcome? 4. Reflect on something that someone has done for you that has made you happy or thankful in a surprising way. How has this gratitude affected or motivated you? 5. Discuss an accomplishment, event, or realization that sparked a period of personal growth and a new understanding of yourself or others. 6. Describe a topic, idea, or concept you find so engaging that it makes you lose all track of time. Why does it captivate you? What or who do you turn to when you want to learn more?

7. Share an essay on any topic of your choice. It can be one you've already written, one that responds to a different prompt, or one of your own design.

Now, let's get to the good stuff: the list of 177 college essay examples responding to current and past Common App essay prompts. 

Connecticut college.

• 12 Common Application essays from the classes of 2022-2025

Hamilton College

• 7 Common Application essays from the class of 2026
• 7 Common Application essays from the class of 2022
• 7 Common Application essays from the class of 2018
• 8 Common Application essays from the class of 2012
• 8 Common Application essays from the class of 2007

Johns Hopkins

These essays are answers to past prompts from either the Common Application or the Coalition Application (which Johns Hopkins used to accept).

• 1 Common Application or Coalition Application essay from the class of 2026
• 6 Common Application or Coalition Application essays from the class of 2025
• 6 Common Application or Universal Application essays from the class of 2024
• 6 Common Application or Universal Application essays from the class of 2023
• 7 Common Application of Universal Application essays from the class of 2022
• 5 Common Application or Universal Application essays from the class of 2021
• 7 Common Application or Universal Application essays from the class of 2020

Essay Examples Published by Other Websites

• 2 Common Application essays ( 1st essay , 2nd essay ) from applicants admitted to Columbia

Other Sample College Essays

Here is a collection of essays that are college-specific.

Babson College

• 4 essays (and 1 video response) on "Why Babson" from the class of 2020

Emory University

• 5 essay examples ( 1 , 2 , 3 , 4 , 5 ) from the class of 2020 along with analysis from Emory admissions staff on why the essays were exceptional
• 5 more recent essay examples ( 1 , 2 , 3 , 4 , 5 ) along with analysis from Emory admissions staff on what made these essays stand out

University of Georgia

• 1 “strong essay” sample from 2019
• 1 “strong essay” sample from 2018
• 10 Harvard essays from 2023
• 10 Harvard essays from 2022
• 10 Harvard essays from 2021
• 10 Harvard essays from 2020
• 10 Harvard essays from 2019
• 10 Harvard essays from 2018
• 6 essays from admitted MIT students

Smith College

• 6 "best gift" essays from the class of 2018

Books of College Essays

If you're looking for even more sample college essays, consider purchasing a college essay book. The best of these include dozens of essays that worked and feedback from real admissions officers.

College Essays That Made a Difference —This detailed guide from Princeton Review includes not only successful essays, but also interviews with admissions officers and full student profiles.

50 Successful Harvard Application Essays by the Staff of the Harvard Crimson—A must for anyone aspiring to Harvard .

50 Successful Ivy League Application Essays and 50 Successful Stanford Application Essays by Gen and Kelly Tanabe—For essays from other top schools, check out this venerated series, which is regularly updated with new essays.

Heavenly Essays by Janine W. Robinson—This collection from the popular blogger behind Essay Hell includes a wider range of schools, as well as helpful tips on honing your own essay.

Analyzing Great Common App Essays That Worked

I've picked two essays from the examples collected above to examine in more depth so that you can see exactly what makes a successful college essay work. Full credit for these essays goes to the original authors and the schools that published them.

Example 1: "Breaking Into Cars," by Stephen, Johns Hopkins Class of '19 (Common App Essay, 636 words long)

I had never broken into a car before.

We were in Laredo, having just finished our first day at a Habitat for Humanity work site. The Hotchkiss volunteers had already left, off to enjoy some Texas BBQ, leaving me behind with the college kids to clean up. Not until we were stranded did we realize we were locked out of the van.

Someone picked a coat hanger out of the dumpster, handed it to me, and took a few steps back.

"Can you do that thing with a coat hanger to unlock it?"

"Why me?" I thought.

More out of amusement than optimism, I gave it a try. I slid the hanger into the window's seal like I'd seen on crime shows, and spent a few minutes jiggling the apparatus around the inside of the frame. Suddenly, two things simultaneously clicked. One was the lock on the door. (I actually succeeded in springing it.) The other was the realization that I'd been in this type of situation before. In fact, I'd been born into this type of situation.

My upbringing has numbed me to unpredictability and chaos. With a family of seven, my home was loud, messy, and spottily supervised. My siblings arguing, the dog barking, the phone ringing—all meant my house was functioning normally. My Dad, a retired Navy pilot, was away half the time. When he was home, he had a parenting style something like a drill sergeant. At the age of nine, I learned how to clear burning oil from the surface of water. My Dad considered this a critical life skill—you know, in case my aircraft carrier should ever get torpedoed. "The water's on fire! Clear a hole!" he shouted, tossing me in the lake without warning. While I'm still unconvinced about that particular lesson's practicality, my Dad's overarching message is unequivocally true: much of life is unexpected, and you have to deal with the twists and turns.

Living in my family, days rarely unfolded as planned. A bit overlooked, a little pushed around, I learned to roll with reality, negotiate a quick deal, and give the improbable a try. I don't sweat the small stuff, and I definitely don't expect perfect fairness. So what if our dining room table only has six chairs for seven people? Someone learns the importance of punctuality every night.

But more than punctuality and a special affinity for musical chairs, my family life has taught me to thrive in situations over which I have no power. Growing up, I never controlled my older siblings, but I learned how to thwart their attempts to control me. I forged alliances, and realigned them as necessary. Sometimes, I was the poor, defenseless little brother; sometimes I was the omniscient elder. Different things to different people, as the situation demanded. I learned to adapt.

Back then, these techniques were merely reactions undertaken to ensure my survival. But one day this fall, Dr. Hicks, our Head of School, asked me a question that he hoped all seniors would reflect on throughout the year: "How can I participate in a thing I do not govern, in the company of people I did not choose?"

The question caught me off guard, much like the question posed to me in Laredo. Then, I realized I knew the answer. I knew why the coat hanger had been handed to me.

Growing up as the middle child in my family, I was a vital participant in a thing I did not govern, in the company of people I did not choose. It's family. It's society. And often, it's chaos. You participate by letting go of the small stuff, not expecting order and perfection, and facing the unexpected with confidence, optimism, and preparedness. My family experience taught me to face a serendipitous world with confidence.

What Makes This Essay Tick?

It's very helpful to take writing apart in order to see just how it accomplishes its objectives. Stephen's essay is very effective. Let's find out why!

An Opening Line That Draws You In

In just eight words, we get: scene-setting (he is standing next to a car about to break in), the idea of crossing a boundary (he is maybe about to do an illegal thing for the first time), and a cliffhanger (we are thinking: is he going to get caught? Is he headed for a life of crime? Is he about to be scared straight?).

Great, Detailed Opening Story

More out of amusement than optimism, I gave it a try. I slid the hanger into the window's seal like I'd seen on crime shows, and spent a few minutes jiggling the apparatus around the inside of the frame.

It's the details that really make this small experience come alive. Notice how whenever he can, Stephen uses a more specific, descriptive word in place of a more generic one. The volunteers aren't going to get food or dinner; they're going for "Texas BBQ." The coat hanger comes from "a dumpster." Stephen doesn't just move the coat hanger—he "jiggles" it.

Details also help us visualize the emotions of the people in the scene. The person who hands Stephen the coat hanger isn't just uncomfortable or nervous; he "takes a few steps back"—a description of movement that conveys feelings. Finally, the detail of actual speech makes the scene pop. Instead of writing that the other guy asked him to unlock the van, Stephen has the guy actually say his own words in a way that sounds like a teenager talking.

Turning a Specific Incident Into a Deeper Insight

Suddenly, two things simultaneously clicked. One was the lock on the door. (I actually succeeded in springing it.) The other was the realization that I'd been in this type of situation before. In fact, I'd been born into this type of situation.

Stephen makes the locked car experience a meaningful illustration of how he has learned to be resourceful and ready for anything, and he also makes this turn from the specific to the broad through an elegant play on the two meanings of the word "click."

Using Concrete Examples When Making Abstract Claims

My upbringing has numbed me to unpredictability and chaos. With a family of seven, my home was loud, messy, and spottily supervised. My siblings arguing, the dog barking, the phone ringing—all meant my house was functioning normally.

"Unpredictability and chaos" are very abstract, not easily visualized concepts. They could also mean any number of things—violence, abandonment, poverty, mental instability. By instantly following up with highly finite and unambiguous illustrations like "family of seven" and "siblings arguing, the dog barking, the phone ringing," Stephen grounds the abstraction in something that is easy to picture: a large, noisy family.

Using Small Bits of Humor and Casual Word Choice

My Dad, a retired Navy pilot, was away half the time. When he was home, he had a parenting style something like a drill sergeant. At the age of nine, I learned how to clear burning oil from the surface of water. My Dad considered this a critical life skill—you know, in case my aircraft carrier should ever get torpedoed.

Obviously, knowing how to clean burning oil is not high on the list of things every 9-year-old needs to know. To emphasize this, Stephen uses sarcasm by bringing up a situation that is clearly over-the-top: "in case my aircraft carrier should ever get torpedoed."

The humor also feels relaxed. Part of this is because he introduces it with the colloquial phrase "you know," so it sounds like he is talking to us in person. This approach also diffuses the potential discomfort of the reader with his father's strictness—since he is making jokes about it, clearly he is OK. Notice, though, that this doesn't occur very much in the essay. This helps keep the tone meaningful and serious rather than flippant.

An Ending That Stretches the Insight Into the Future

But one day this fall, Dr. Hicks, our Head of School, asked me a question that he hoped all seniors would reflect on throughout the year: "How can I participate in a thing I do not govern, in the company of people I did not choose?"

The ending of the essay reveals that Stephen's life has been one long preparation for the future. He has emerged from chaos and his dad's approach to parenting as a person who can thrive in a world that he can't control.

This connection of past experience to current maturity and self-knowledge is a key element in all successful personal essays. Colleges are very much looking for mature, self-aware applicants. These are the qualities of successful college students, who will be able to navigate the independence college classes require and the responsibility and quasi-adulthood of college life.

What Could This Essay Do Even Better?

Even the best essays aren't perfect, and even the world's greatest writers will tell you that writing is never "finished"—just "due." So what would we tweak in this essay if we could?

Replace some of the clichéd language. Stephen uses handy phrases like "twists and turns" and "don't sweat the small stuff" as a kind of shorthand for explaining his relationship to chaos and unpredictability. But using too many of these ready-made expressions runs the risk of clouding out your own voice and replacing it with something expected and boring.

Use another example from recent life. Stephen's first example (breaking into the van in Laredo) is a great illustration of being resourceful in an unexpected situation. But his essay also emphasizes that he "learned to adapt" by being "different things to different people." It would be great to see how this plays out outside his family, either in the situation in Laredo or another context.

Example 2: By Renner Kwittken, Tufts Class of '23 (Common App Essay, 645 words long)

My first dream job was to be a pickle truck driver. I saw it in my favorite book, Richard Scarry's "Cars and Trucks and Things That Go," and for some reason, I was absolutely obsessed with the idea of driving a giant pickle. Much to the discontent of my younger sister, I insisted that my parents read us that book as many nights as possible so we could find goldbug, a small little golden bug, on every page. I would imagine the wonderful life I would have: being a pig driving a giant pickle truck across the country, chasing and finding goldbug. I then moved on to wanting to be a Lego Master. Then an architect. Then a surgeon.

Then I discovered a real goldbug: gold nanoparticles that can reprogram macrophages to assist in killing tumors, produce clear images of them without sacrificing the subject, and heat them to obliteration.

Suddenly the destination of my pickle was clear.

I quickly became enveloped by the world of nanomedicine; I scoured articles about liposomes, polymeric micelles, dendrimers, targeting ligands, and self-assembling nanoparticles, all conquering cancer in some exotic way. Completely absorbed, I set out to find a mentor to dive even deeper into these topics. After several rejections, I was immensely grateful to receive an invitation to work alongside Dr. Sangeeta Ray at Johns Hopkins.

In the lab, Dr. Ray encouraged a great amount of autonomy to design and implement my own procedures. I chose to attack a problem that affects the entire field of nanomedicine: nanoparticles consistently fail to translate from animal studies into clinical trials. Jumping off recent literature, I set out to see if a pre-dose of a common chemotherapeutic could enhance nanoparticle delivery in aggressive prostate cancer, creating three novel constructs based on three different linear polymers, each using fluorescent dye (although no gold, sorry goldbug!). Though using radioactive isotopes like Gallium and Yttrium would have been incredible, as a 17-year-old, I unfortunately wasn't allowed in the same room as these radioactive materials (even though I took a Geiger counter to a pair of shoes and found them to be slightly dangerous).

I hadn't expected my hypothesis to work, as the research project would have ideally been led across two full years. Yet while there are still many optimizations and revisions to be done, I was thrilled to find -- with completely new nanoparticles that may one day mean future trials will use particles with the initials "RK-1" -- thatcyclophosphamide did indeed increase nanoparticle delivery to the tumor in a statistically significant way.

A secondary, unexpected research project was living alone in Baltimore, a new city to me, surrounded by people much older than I. Even with moving frequently between hotels, AirBnB's, and students' apartments, I strangely reveled in the freedom I had to enjoy my surroundings and form new friendships with graduate school students from the lab. We explored The Inner Harbor at night, attended a concert together one weekend, and even got to watch the Orioles lose (to nobody's surprise). Ironically, it's through these new friendships I discovered something unexpected: what I truly love is sharing research. Whether in a presentation or in a casual conversation, making others interested in science is perhaps more exciting to me than the research itself. This solidified a new pursuit to angle my love for writing towards illuminating science in ways people can understand, adding value to a society that can certainly benefit from more scientific literacy.

It seems fitting that my goals are still transforming: in Scarry's book, there is not just one goldbug, there is one on every page. With each new experience, I'm learning that it isn't the goldbug itself, but rather the act of searching for the goldbugs that will encourage, shape, and refine my ever-evolving passions. Regardless of the goldbug I seek -- I know my pickle truck has just begun its journey.

Renner takes a somewhat different approach than Stephen, but their essay is just as detailed and engaging. Let's go through some of the strengths of this essay.

One Clear Governing Metaphor

This essay is ultimately about two things: Renner’s dreams and future career goals, and Renner’s philosophy on goal-setting and achieving one’s dreams.

But instead of listing off all the amazing things they’ve done to pursue their dream of working in nanomedicine, Renner tells a powerful, unique story instead. To set up the narrative, Renner opens the essay by connecting their experiences with goal-setting and dream-chasing all the way back to a memorable childhood experience:

This lighthearted–but relevant!--story about the moment when Renner first developed a passion for a specific career (“finding the goldbug”) provides an anchor point for the rest of the essay. As Renner pivots to describing their current dreams and goals–working in nanomedicine–the metaphor of “finding the goldbug” is reflected in Renner’s experiments, rejections, and new discoveries.

Though Renner tells multiple stories about their quest to “find the goldbug,” or, in other words, pursue their passion, each story is connected by a unifying theme; namely, that as we search and grow over time, our goals will transform…and that’s okay! By the end of the essay, Renner uses the metaphor of “finding the goldbug” to reiterate the relevance of the opening story:

While the earlier parts of the essay convey Renner’s core message by showing, the final, concluding paragraph sums up Renner’s insights by telling. By briefly and clearly stating the relevance of the goldbug metaphor to their own philosophy on goals and dreams, Renner demonstrates their creativity, insight, and eagerness to grow and evolve as the journey continues into college.

An Engaging, Individual Voice

This essay uses many techniques that make Renner sound genuine and make the reader feel like we already know them.

Technique #1: humor. Notice Renner's gentle and relaxed humor that lightly mocks their younger self's grand ambitions (this is different from the more sarcastic kind of humor used by Stephen in the first essay—you could never mistake one writer for the other).

My first dream job was to be a pickle truck driver.

I would imagine the wonderful life I would have: being a pig driving a giant pickle truck across the country, chasing and finding goldbug. I then moved on to wanting to be a Lego Master. Then an architect. Then a surgeon.

Renner gives a great example of how to use humor to your advantage in college essays. You don’t want to come off as too self-deprecating or sarcastic, but telling a lightheartedly humorous story about your younger self that also showcases how you’ve grown and changed over time can set the right tone for your entire essay.

Technique #2: intentional, eye-catching structure. The second technique is the way Renner uses a unique structure to bolster the tone and themes of their essay . The structure of your essay can have a major impact on how your ideas come across…so it’s important to give it just as much thought as the content of your essay!

For instance, Renner does a great job of using one-line paragraphs to create dramatic emphasis and to make clear transitions from one phase of the story to the next:

Suddenly the destination of my pickle car was clear.

Not only does the one-liner above signal that Renner is moving into a new phase of the narrative (their nanoparticle research experiences), it also tells the reader that this is a big moment in Renner’s story. It’s clear that Renner made a major discovery that changed the course of their goal pursuit and dream-chasing. Through structure, Renner conveys excitement and entices the reader to keep pushing forward to the next part of the story.

Technique #3: playing with syntax. The third technique is to use sentences of varying length, syntax, and structure. Most of the essay's written in standard English and uses grammatically correct sentences. However, at key moments, Renner emphasizes that the reader needs to sit up and pay attention by switching to short, colloquial, differently punctuated, and sometimes fragmented sentences.

Even with moving frequently between hotels, AirBnB's, and students' apartments, I strangely reveled in the freedom I had to enjoy my surroundings and form new friendships with graduate school students from the lab. We explored The Inner Harbor at night, attended a concert together one weekend, and even got to watch the Orioles lose (to nobody's surprise). Ironically, it's through these new friendships I discovered something unexpected: what I truly love is sharing research.

In the examples above, Renner switches adeptly between long, flowing sentences and quippy, telegraphic ones. At the same time, Renner uses these different sentence lengths intentionally. As they describe their experiences in new places, they use longer sentences to immerse the reader in the sights, smells, and sounds of those experiences. And when it’s time to get a big, key idea across, Renner switches to a short, punchy sentence to stop the reader in their tracks.

The varying syntax and sentence lengths pull the reader into the narrative and set up crucial “aha” moments when it’s most important…which is a surefire way to make any college essay stand out.

Renner's essay is very strong, but there are still a few little things that could be improved.

Connecting the research experiences to the theme of “finding the goldbug.”  The essay begins and ends with Renner’s connection to the idea of “finding the goldbug.” And while this metaphor is deftly tied into the essay’s intro and conclusion, it isn’t entirely clear what Renner’s big findings were during the research experiences that are described in the middle of the essay. It would be great to add a sentence or two stating what Renner’s big takeaways (or “goldbugs”) were from these experiences, which add more cohesion to the essay as a whole.

Give more details about discovering the world of nanomedicine. It makes sense that Renner wants to get into the details of their big research experiences as quickly as possible. After all, these are the details that show Renner’s dedication to nanomedicine! But a smoother transition from the opening pickle car/goldbug story to Renner’s “real goldbug” of nanoparticles would help the reader understand why nanoparticles became Renner’s goldbug. Finding out why Renner is so motivated to study nanomedicine–and perhaps what put them on to this field of study–would help readers fully understand why Renner chose this path in the first place.

4 Essential Tips for Writing Your Own Essay

How can you use this discussion to better your own college essay? Here are some suggestions for ways to use this resource effectively.

#1: Get Help From the Experts

Getting your college applications together takes a lot of work and can be pretty intimidatin g. Essays are even more important than ever now that admissions processes are changing and schools are going test-optional and removing diversity standards thanks to new Supreme Court rulings .  If you want certified expert help that really makes a difference, get started with  PrepScholar’s Essay Editing and Coaching program. Our program can help you put together an incredible essay from idea to completion so that your application stands out from the crowd. We've helped students get into the best colleges in the United States, including Harvard, Stanford, and Yale.  If you're ready to take the next step and boost your odds of getting into your dream school, connect with our experts today .

#2: Read Other Essays to Get Ideas for Your Own

As you go through the essays we've compiled for you above, ask yourself the following questions:

• Can you explain to yourself (or someone else!) why the opening sentence works well?
• Look for the essay's detailed personal anecdote. What senses is the author describing? Can you easily picture the scene in your mind's eye?
• Find the place where this anecdote bridges into a larger insight about the author. How does the essay connect the two? How does the anecdote work as an example of the author's characteristic, trait, or skill?
• Check out the essay's tone. If it's funny, can you find the places where the humor comes from? If it's sad and moving, can you find the imagery and description of feelings that make you moved? If it's serious, can you see how word choice adds to this tone?

Make a note whenever you find an essay or part of an essay that you think was particularly well-written, and think about what you like about it . Is it funny? Does it help you really get to know the writer? Does it show what makes the writer unique? Once you have your list, keep it next to you while writing your essay to remind yourself to try and use those same techniques in your own essay.

#3: Find Your "A-Ha!" Moment

All of these essays rely on connecting with the reader through a heartfelt, highly descriptive scene from the author's life. It can either be very dramatic (did you survive a plane crash?) or it can be completely mundane (did you finally beat your dad at Scrabble?). Either way, it should be personal and revealing about you, your personality, and the way you are now that you are entering the adult world.

Check out essays by authors like John Jeremiah Sullivan , Leslie Jamison , Hanif Abdurraqib , and Esmé Weijun Wang to get more examples of how to craft a compelling personal narrative.

#4: Start Early, Revise Often

Let me level with you: the best writing isn't writing at all. It's rewriting. And in order to have time to rewrite, you have to start way before the application deadline. My advice is to write your first draft at least two months before your applications are due.

Let it sit for a few days untouched. Then come back to it with fresh eyes and think critically about what you've written. What's extra? What's missing? What is in the wrong place? What doesn't make sense? Don't be afraid to take it apart and rearrange sections. Do this several times over, and your essay will be much better for it!

For more editing tips, check out a style guide like Dreyer's English or Eats, Shoots & Leaves .

What's Next?

Still not sure which colleges you want to apply to? Our experts will show you how to make a college list that will help you choose a college that's right for you.

Interested in learning more about college essays? Check out our detailed breakdown of exactly how personal statements work in an application , some suggestions on what to avoid when writing your essay , and our guide to writing about your extracurricular activities .

Working on the rest of your application? Read what admissions officers wish applicants knew before applying .

The recommendations in this post are based solely on our knowledge and experience. If you purchase an item through one of our links PrepScholar may receive a commission.

Anna scored in the 99th percentile on her SATs in high school, and went on to major in English at Princeton and to get her doctorate in English Literature at Columbia. She is passionate about improving student access to higher education.

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40 Best Essays of All Time (Including Links & Writing Tips)

I wanted to improve my writing skills. I thought that reading the forty best essays of all time would bring me closer to my goal.

I had little money (buying forty collections of essays was out of the question) so I’ve found them online instead. I’ve hacked through piles of them, and finally, I’ve found the great ones. Now I want to share the whole list with you (with the addition of my notes about writing). Each item on the list has a direct link to the essay, so please click away and indulge yourself. Also, next to each essay, there’s an image of the book that contains the original work.

About this essay list:

Reading essays is like indulging in candy; once you start, it’s hard to stop. I sought out essays that were not only well-crafted but also impactful. These pieces genuinely shifted my perspective. Whether you’re diving in for enjoyment or to hone your writing, these essays promise to leave an imprint. It’s fascinating how an essay can resonate with you, and even if details fade, its essence remains. I haven’t ranked them in any way; they’re all stellar. Skim through, explore the summaries, and pick up some writing tips along the way. For more essay gems, consider “Best American Essays” by Joyce Carol Oates or “101 Essays That Will Change The Way You Think” curated by Brianna Wiest.

40 Best Essays of All Time (With Links And Writing Tips)

1. david sedaris – laugh, kookaburra.

A great family drama takes place against the backdrop of the Australian wilderness. And the Kookaburra laughs… This is one of the top essays of the lot. It’s a great mixture of family reminiscences, travel writing, and advice on what’s most important in life. You’ll also learn an awful lot about the curious culture of the Aussies.

Writing tips from the essay:

• Use analogies (you can make it funny or dramatic to achieve a better effect): “Don’t be afraid,” the waiter said, and he talked to the kookaburra in a soothing, respectful voice, the way you might to a child with a switchblade in his hand”.
• You can touch a few cognate stories in one piece of writing . Reveal the layers gradually. Intertwine them and arrange for a grand finale where everything is finally clear.
• Be on the side of the reader. Become their friend and tell the story naturally, like around the dinner table.
• Use short, punchy sentences. Tell only as much as is required to make your point vivid.
• Conjure sentences that create actual feelings: “I had on a sweater and a jacket, but they weren’t quite enough, and I shivered as we walked toward the body, and saw that it was a . . . what, exactly?”
• You may ask a few tough questions in a row to provoke interest and let the reader think.

2. Charles D’Ambrosio – Documents

Do you think your life punches you in the face all too often? After reading this essay, you will change your mind. Reading about loss and hardships often makes us sad at first, but then enables us to feel grateful for our lives . D’Ambrosio shares his documents (poems, letters) that had a major impact on his life, and brilliantly shows how not to let go of the past.

• The most powerful stories are about your family and the childhood moments that shaped your life.
• You don’t need to build up tension and pussyfoot around the crux of the matter. Instead, surprise the reader by telling it like it is: “The poem was an allegory about his desire to leave our family.” Or: “My father had three sons. I’m the eldest; Danny, the youngest, killed himself sixteen years ago”.
• You can use real documents and quotes from your family and friends. It makes it so much more personal and relatable.
• Don’t cringe before the long sentence if you know it’s a strong one.
• At the end of the essay, you may come back to the first theme to close the circuit.
• Using slightly poetic language is acceptable, as long as it improves the story.

3. E. B. White – Once more to the lake

What does it mean to be a father? Can you see your younger self, reflected in your child? This beautiful essay tells the story of the author, his son, and their traditional stay at a placid lake hidden within the forests of Maine. This place of nature is filled with sunshine and childhood memories. It also provides for one of the greatest meditations on nature and the passing of time.

• Use sophisticated language, but not at the expense of readability.
• Use vivid language to trigger the mirror neurons in the reader’s brain: “I took along my son, who had never had any fresh water up his nose and who had seen lily pads only from train windows”.
• It’s important to mention universal feelings that are rarely talked about (it helps to create a bond between two minds): “You remember one thing, and that suddenly reminds you of another thing. I guess I remembered clearest of all the early mornings when the lake was cool and motionless”.
• Animate the inanimate: “this constant and trustworthy body of water”.
• Mentioning tales of yore is a good way to add some mystery and timelessness to your piece.
• Using double, or even triple “and” in one sentence is fine. It can make the sentence sing.

4. Zadie Smith – Fail Better

Aspiring writers feel tremendous pressure to perform. The daily quota of words often turns out to be nothing more than gibberish. What then? Also, should the writer please the reader or should she be fully independent? What does it mean to be a writer, anyway? This essay is an attempt to answer these questions, but its contents are not only meant for scribblers. Within it, you’ll find some great notes about literary criticism, how we treat art , and the responsibility of the reader.

• A perfect novel ? There’s no such thing.
• The novel always reflects the inner world of the writer. That’s why we’re fascinated with writers.
• Writing is not simply about craftsmanship, but about taking your reader to the unknown lands. In the words of Christopher Hitchens: “Your ideal authors ought to pull you from the foundering of your previous existence, not smilingly guide you into a friendly and peaceable harbor.”
• Style comes from your unique personality and the perception of the world. It takes time to develop it.
• Never try to tell it all. “All” can never be put into language. Take a part of it and tell it the best you can.
• Avoid being cliché. Try to infuse new life into your writing .
• Writing is about your way of being. It’s your game. Paradoxically, if you try to please everyone, your writing will become less appealing. You’ll lose the interest of the readers. This rule doesn’t apply in the business world where you have to write for a specific person (a target audience).
• As a reader, you have responsibilities too. According to the critics, every thirty years, there’s just a handful of great novels. Maybe it’s true. But there’s also an element of personal connection between the reader and the writer. That’s why for one person a novel is a marvel, while for the other, nothing special at all. That’s why you have to search and find the author who will touch you.

5. Virginia Woolf – Death of the Moth

Amid an ordinary day, sitting in a room of her own, Virginia Woolf tells about the epic struggle for survival and the evanescence of life. This short essay is truly powerful. In the beginning, the atmosphere is happy. Life is in full force. And then, suddenly, it fades away. This sense of melancholy would mark the last years of Woolf’s life.

• The melody of language… A good sentence is like music: “Moths that fly by day are not properly to be called moths; they do not excite that pleasant sense of dark autumn nights and ivy-blossom which the commonest yellow- underwing asleep in the shadow of the curtain never fails to rouse in us”.
• You can show the grandest in the mundane (for example, the moth at your window and the drama of life and death).
• Using simple comparisons makes the style more lucid: “Being intent on other matters I watched these futile attempts for a time without thinking, unconsciously waiting for him to resume his flight, as one waits for a machine, that has stopped momentarily, to start again without considering the reason of its failure”.

6. Meghan Daum – My Misspent Youth

Many of us, at some point or another, dream about living in New York. Meghan Daum’s take on the subject differs slightly from what you might expect. There’s no glamour, no Broadway shows, and no fancy restaurants. Instead, there’s the sullen reality of living in one of the most expensive cities in the world. You’ll get all the juicy details about credit cards, overdue payments, and scrambling for survival. It’s a word of warning. But it’s also a great story about shattered fantasies of living in a big city. Word on the street is: “You ain’t promised mañana in the rotten manzana.”

• You can paint a picture of your former self. What did that person believe in? What kind of world did he or she live in?
• “The day that turned your life around” is a good theme you may use in a story. Memories of a special day are filled with emotions. Strong emotions often breed strong writing.
• Use cultural references and relevant slang to create a context for your story.
• You can tell all the details of the story, even if in some people’s eyes you’ll look like the dumbest motherfucker that ever lived. It adds to the originality.
• Say it in a new way: “In this mindset, the dollars spent, like the mechanics of a machine no one bothers to understand, become an abstraction, an intangible avenue toward self-expression, a mere vehicle of style”.
• You can mix your personal story with the zeitgeist or the ethos of the time.

7. Roger Ebert – Go Gentle Into That Good Night

Probably the greatest film critic of all time, Roger Ebert, tells us not to rage against the dying of the light. This essay is full of courage, erudition, and humanism. From it, we learn about what it means to be dying (Hitchens’ “Mortality” is another great work on that theme). But there’s so much more. It’s a great celebration of life too. It’s about not giving up, and sticking to your principles until the very end. It brings to mind the famous scene from Dead Poets Society where John Keating (Robin Williams) tells his students: “Carpe, carpe diem, seize the day boys, make your lives extraordinary”.

• Start with a powerful sentence: “I know it is coming, and I do not fear it, because I believe there is nothing on the other side of death to fear.”
• Use quotes to prove your point -”‘Ask someone how they feel about death’, he said, ‘and they’ll tell you everyone’s gonna die’. Ask them, ‘In the next 30 seconds?’ No, no, no, that’s not gonna happen”.
• Admit the basic truths about reality in a childlike way (especially after pondering quantum physics) – “I believe my wristwatch exists, and even when I am unconscious, it is ticking all the same. You have to start somewhere”.
• Let other thinkers prove your point. Use quotes and ideas from your favorite authors and friends.

8. George Orwell – Shooting an Elephant

Even after one reading, you’ll remember this one for years. The story, set in British Burma, is about shooting an elephant (it’s not for the squeamish). It’s also the most powerful denunciation of colonialism ever put into writing. Orwell, apparently a free representative of British rule, feels to be nothing more than a puppet succumbing to the whim of the mob.

• The first sentence is the most important one: “In Moulmein, in Lower Burma, I was hated by large numbers of people — the only time in my life that I have been important enough for this to happen to me”.
• You can use just the first paragraph to set the stage for the whole piece of prose.
• Use beautiful language that stirs the imagination: “I remember that it was a cloudy, stuffy morning at the beginning of the rains.” Or: “I watched him beating his bunch of grass against his knees, with that preoccupied grandmotherly air that elephants have.”
• If you’ve ever been to war, you will have a story to tell: “(Never tell me, by the way, that the dead look peaceful. Most of the corpses I have seen looked devilish.)”
• Use simple words, and admit the sad truth only you can perceive: “They did not like me, but with the magical rifle in my hands I was momentarily worth watching”.
• Share words of wisdom to add texture to the writing: “I perceived at this moment that when the white man turns tyrant it is his freedom that he destroys.”
• I highly recommend reading everything written by Orwell, especially if you’re looking for the best essay collections on Amazon or Goodreads.

9. George Orwell – A Hanging

It’s just another day in Burma – time to hang a man. Without much ado, Orwell recounts the grim reality of taking another person’s life. A man is taken from his cage and in a few minutes, he’s going to be hanged. The most horrible thing is the normality of it. It’s a powerful story about human nature. Also, there’s an extraordinary incident with the dog, but I won’t get ahead of myself.

• Create brilliant, yet short descriptions of characters: “He was a Hindu, a puny wisp of a man, with a shaven head and vague liquid eyes. He had a thick, sprouting mustache, absurdly too big for his body, rather like the mustache of a comic man on the films”.
• Understand and share the felt presence of a unique experience: “It is curious, but till that moment I had never realized what it means to destroy a healthy, conscious man”.
• Make your readers hear the sound that will stay with them forever: “And then when the noose was fixed, the prisoner began crying out on his god. It was a high, reiterated cry of “Ram! Ram! Ram! Ram!”
• Make the ending original by refusing the tendency to seek closure or summing it up.

10. Christopher Hitchens – Assassins of The Mind

In one of the greatest essays written in defense of free speech, Christopher Hitchens shares many examples of how modern media kneel to the explicit threats of violence posed by Islamic extremists. He recounts the story of his friend, Salman Rushdie, author of Satanic Verses who, for many years, had to watch over his shoulder because of the fatwa of Ayatollah Khomeini. With his usual wit, Hitchens shares various examples of people who died because of their opinions and of editors who refuse to publish anything related to Islam because of fear (and it was written long before the Charlie Hebdo massacre). After reading the essay, you realize that freedom of expression is one of the most precious things we have and that we have to fight for it. I highly recommend all essay collections penned by Hitchens, especially the ones written for Vanity Fair.

• Assume that the readers will know the cultural references. When they do, their self-esteem goes up – they are a part of an insider group.
• When proving your point, give a variety of real-life examples from eclectic sources. Leave no room for ambiguity or vagueness. Research and overall knowledge are essential here.
• Use italics to emphasize a specific word or phrase (here I use the underlining): “We live now in a climate where every publisher and editor and politician has to weigh in advance the possibility of violent Muslim reprisal. In consequence, several things have not happened.”
• Think about how to make it sound more original: “So there is now a hidden partner in our cultural and academic and publishing and the broadcasting world: a shadowy figure that has, uninvited, drawn up a chair to the table.”

11. Christopher Hitchens – The New Commandments

It’s high time to shatter the tablets and amend the biblical rules of conduct. Watch, as Christopher Hitchens slays one commandment after the other on moral, as well as historical grounds. For example, did you know that there are many versions of the divine law dictated by God to Moses which you can find in the Bible? Aren’t we thus empowered to write our version of a proper moral code? If you approach it with an open mind, this essay may change the way you think about the Bible and religion.

• Take the iconoclastic approach. Have a party on the hallowed soil.
• Use humor to undermine orthodox ideas (it seems to be the best way to deal with an established authority).
• Use sarcasm and irony when appropriate (or not): “Nobody is opposed to a day of rest. The international Communist movement got its start by proclaiming a strike for an eight-hour day on May 1, 1886, against Christian employers who used child labor seven days a week”.
• Defeat God on legal grounds: “Wise lawmakers know that it is a mistake to promulgate legislation that is impossible to obey”.
• Be ruthless in the logic of your argument. Provide evidence.

12. Phillip Lopate – Against Joie de Vivre

While reading this fantastic essay, this quote from Slavoj Žižek kept coming back to me: “I think that the only life of deep satisfaction is a life of eternal struggle, especially struggle with oneself. If you want to remain happy, just remain stupid. Authentic masters are never happy; happiness is a category of slaves”. I can bear the onus of happiness or joie de vivre for some time. But this force enables me to get free and wallow in the sweet feelings of melancholy and nostalgia. By reading this work of Lopate, you’ll enter into the world of an intelligent man who finds most social rituals a drag. It’s worth exploring.

• Go against the grain. Be flamboyant and controversial (if you can handle it).
• Treat the paragraph like a group of thoughts on one theme. Next paragraph, next theme.
• Use references to other artists to set the context and enrich the prose: “These sunny little canvases with their talented innocence, the third-generation spirit of Montmartre, bore testimony to a love of life so unbending as to leave an impression of rigid narrow-mindedness as extreme as any Savonarola. Their rejection of sorrow was total”.
• Capture the emotions in life that are universal, yet remain unspoken.
• Don’t be afraid to share your intimate experiences.

13. Philip Larkin – The Pleasure Principle

This piece comes from the Required Writing collection of personal essays. Larkin argues that reading in verse should be a source of intimate pleasure – not a medley of unintelligible thoughts that only the author can (or can’t?) decipher. It’s a sobering take on modern poetry and a great call to action for all those involved in it. Well worth a read.

• Write about complicated ideas (such as poetry) simply. You can change how people look at things if you express yourself enough.
• Go boldly. The reader wants a bold writer: “We seem to be producing a new kind of bad poetry, not the old kind that tries to move the reader and fails, but one that does not even try”.
• Play with words and sentence length. Create music: “It is time some of you playboys realized, says the judge, that reading a poem is hard work. Fourteen days in stir. Next case”.
• Persuade the reader to take action. Here, direct language is the most effective.

14. Sigmund Freud – Thoughts for the Times on War and Death

This essay reveals Freud’s disillusionment with the whole project of Western civilization. How the peaceful European countries could engage in a war that would eventually cost over 17 million lives? What stirs people to kill each other? Is it their nature, or are they puppets of imperial forces with agendas of their own? From the perspective of time, this work by Freud doesn’t seem to be fully accurate. Even so, it’s well worth your time.

• Commence with long words derived from Latin. Get grandiloquent, make your argument incontrovertible, and leave your audience discombobulated.
• Use unending sentences, so that the reader feels confused, yet impressed.
• Say it well: “In this way, he enjoyed the blue sea and the grey; the beauty of snow-covered mountains and green meadowlands; the magic of northern forests and the splendor of southern vegetation; the mood evoked by landscapes that recall great historical events, and the silence of untouched nature”.
• Human nature is a subject that never gets dry.

15. Zadie Smith – Some Notes on Attunement

“You are privy to a great becoming, but you recognize nothing” – Francis Dolarhyde. This one is about the elusiveness of change occurring within you. For Zadie, it was hard to attune to the vibes of Joni Mitchell – especially her Blue album. But eventually, she grew up to appreciate her genius, and all the other things changed as well. This top essay is all about the relationship between humans, and art. We shouldn’t like art because we’re supposed to. We should like it because it has an instantaneous, emotional effect on us. Although, according to Stansfield (Gary Oldman) in Léon, liking Beethoven is rather mandatory.

• Build an expectation of what’s coming: “The first time I heard her I didn’t hear her at all”.
• Don’t be afraid of repetition if it feels good.
• Psychedelic drugs let you appreciate things you never appreciated.
• Intertwine a personal journey with philosophical musings.
• Show rather than tell: “My friends pitied their eyes. The same look the faithful give you as you hand them back their “literature” and close the door in their faces”.
• Let the poets speak for you: “That time is past, / And all its aching joys are now no
• more, / And all its dizzy raptures”.
• By voicing your anxieties, you can heal the anxieties of the reader. In that way, you say: “I’m just like you. I’m your friend in this struggle”.
• Admit your flaws to make your persona more relatable.

16. Annie Dillard – Total Eclipse

My imagination was always stirred by the scene of the solar eclipse in Pharaoh, by Boleslaw Prus. I wondered about the shock of the disoriented crowd when they saw how their ruler could switch off the light. Getting immersed in this essay by Annie Dillard has a similar effect. It produces amazement and some kind of primeval fear. It’s not only the environment that changes; it’s your mind and the perception of the world. After the eclipse, nothing is going to be the same again.

• Yet again, the power of the first sentence draws you in: “It had been like dying, that sliding down the mountain pass”.
• Don’t miss the extraordinary scene. Then describe it: “Up in the sky, like a crater from some distant cataclysm, was a hollow ring”.
• Use colloquial language. Write as you talk. Short sentences often win.
• Contrast the numinous with the mundane to enthrall the reader.

17. Édouard Levé – When I Look at a Strawberry, I Think of a Tongue

This suicidally beautiful essay will teach you a lot about the appreciation of life and the struggle with mental illness. It’s a collection of personal, apparently unrelated thoughts that show us the rich interior of the author. You look at the real-time thoughts of another person, and then recognize the same patterns within yourself… It sounds like a confession of a person who’s about to take their life, and it’s striking in its originality.

• Use the stream-of-consciousness technique and put random thoughts on paper. Then, polish them: “I have attempted suicide once, I’ve been tempted four times to attempt it”.
• Place the treasure deep within the story: “When I look at a strawberry, I think of a tongue, when I lick one, of a kiss”.
• Don’t worry about what people might think. The more you expose, the more powerful the writing. Readers also take part in the great drama. They experience universal emotions that mostly stay inside.  You can translate them into writing.

18. Gloria E. Anzaldúa – How to Tame a Wild Tongue

Anzaldúa, who was born in south Texas, had to struggle to find her true identity. She was American, but her culture was grounded in Mexico. In this way, she and her people were not fully respected in either of the countries. This essay is an account of her journey of becoming the ambassador of the Chicano (Mexican-American) culture. It’s full of anecdotes, interesting references, and different shades of Spanish. It’s a window into a new cultural dimension that you’ve never experienced before.

• If your mother tongue is not English, but you write in English, use some of your unique homeland vocabulary.
• You come from a rich cultural heritage. You can share it with people who never heard about it, and are not even looking for it, but it is of immense value to them when they discover it.
• Never forget about your identity. It is precious. It is a part of who you are. Even if you migrate, try to preserve it. Use it to your best advantage and become the voice of other people in the same situation.
• Tell them what’s really on your mind: “So if you want to hurt me, talk badly about my language. Ethnic identity is twin skin to linguistic identity – I am my language”.

19. Kurt Vonnegut – Dispatch From A Man Without a Country

In terms of style, this essay is flawless. It’s simple, conversational, humorous, and yet, full of wisdom. And when Vonnegut becomes a teacher and draws an axis of “beginning – end”, and, “good fortune – bad fortune” to explain literature, it becomes outright hilarious. It’s hard to find an author with such a down-to-earth approach. He doesn’t need to get intellectual to prove a point. And the point could be summed up by the quote from Great Expectations – “On the Rampage, Pip, and off the Rampage, Pip – such is Life!”

• Start with a curious question: “Do you know what a twerp is?”
• Surprise your readers with uncanny analogies: “I am from a family of artists. Here I am, making a living in the arts. It has not been a rebellion. It’s as though I had taken over the family Esso station.”
• Use your natural language without too many special effects. In time, the style will crystalize.
• An amusing lesson in writing from Mr. Vonnegut: “Here is a lesson in creative writing. First rule: Do not use semicolons. They are transvestite hermaphrodites representing absolutely nothing. All they do is show you’ve been to college”.
• You can put actual images or vignettes between the paragraphs to illustrate something.

20. Mary Ruefle – On Fear

Most psychologists and gurus agree that fear is the greatest enemy of success or any creative activity. It’s programmed into our minds to keep us away from imaginary harm. Mary Ruefle takes on this basic human emotion with flair. She explores fear from so many angles (especially in the world of poetry-writing) that at the end of this personal essay, you will look at it, dissect it, untangle it, and hopefully be able to say “f**k you” the next time your brain is trying to stop you.

• Research your subject thoroughly. Ask people, have interviews, get expert opinions, and gather as much information as possible. Then scavenge through the fields of data, and pull out the golden bits that will let your prose shine.
• Use powerful quotes to add color to your story: “The poet who embarks on the creation of the poem (as I know by experience), begins with the aimless sensation of a hunter about to embark on a night hunt through the remotest of forests. Unaccountable dread stirs in his heart”. – Lorca.
• Writing advice from the essay: “One of the fears a young writer has is not being able to write as well as he or she wants to, the fear of not being able to sound like X or Y, a favorite author. But out of fear, hopefully, is born a young writer’s voice”.

21. Susan Sontag – Against Interpretation

In this highly intellectual essay, Sontag fights for art and its interpretation. It’s a great lesson, especially for critics and interpreters who endlessly chew on works that simply defy interpretation. Why don’t we just leave the art alone? I always hated it when at school they asked me: “What did the author have in mind when he did X or Y?” Iēsous Pantocrator! Hell if I know! I will judge it through my subjective experience!

• Leave the art alone: “Today is such a time, when the project of interpretation is reactionary, stifling. Like the fumes of the automobile and heavy industry which befoul the urban atmosphere, the effusion of interpretations of art today poisons our sensibilities”.
• When you have something really important to say, style matters less.
• There’s no use in creating a second meaning or inviting interpretation of our art. Just leave it be and let it speak for itself.

22. Nora Ephron – A Few Words About Breasts

This is a heartwarming, coming-of-age story about a young girl who waits in vain for her breasts to grow. It’s simply a humorous and pleasurable read. The size of breasts is a big deal for women. If you’re a man, you may peek into the mind of a woman and learn many interesting things. If you’re a woman, maybe you’ll be able to relate and at last, be at peace with your bosom.

• Touch an interesting subject and establish a strong connection with the readers (in that case, women with small breasts). Let your personality shine through the written piece. If you are lighthearted, show it.
• Use hyphens to create an impression of real talk: “My house was full of apples and peaches and milk and homemade chocolate chip cookies – which were nice, and good for you, but-not-right-before-dinner-or-you’ll-spoil-your-appetite.”
• Use present tense when you tell a story to add more life to it.
• Share the pronounced, memorable traits of characters: “A previous girlfriend named Solange, who was famous throughout Beverly Hills High School for having no pigment in her right eyebrow, had knitted them for him (angora dice)”.

23. Carl Sagan – Does Truth Matter – Science, Pseudoscience, and Civilization

Carl Sagan was one of the greatest proponents of skepticism, and an author of numerous books, including one of my all-time favorites – The Demon-Haunted World . He was also a renowned physicist and the host of the fantastic Cosmos: A Personal Voyage series, which inspired a whole generation to uncover the mysteries of the cosmos. He was also a dedicated weed smoker – clearly ahead of his time. The essay that you’re about to read is a crystallization of his views about true science, and why you should check the evidence before believing in UFOs or similar sorts of crap.

• Tell people the brutal truth they need to hear. Be the one who spells it out for them.
• Give a multitude of examples to prove your point. Giving hard facts helps to establish trust with the readers and show the veracity of your arguments.
• Recommend a good book that will change your reader’s minds – How We Know What Isn’t So: The Fallibility of Human Reason in Everyday Life

24. Paul Graham – How To Do What You Love

How To Do What You Love should be read by every college student and young adult. The Internet is flooded with a large number of articles and videos that are supposed to tell you what to do with your life. Most of them are worthless, but this one is different. It’s sincere, and there’s no hidden agenda behind it. There’s so much we take for granted – what we study, where we work, what we do in our free time… Surely we have another two hundred years to figure it out, right? Life’s too short to be so naïve. Please, read the essay and let it help you gain fulfillment from your work.

• Ask simple, yet thought-provoking questions (especially at the beginning of the paragraph) to engage the reader: “How much are you supposed to like what you do?”
• Let the readers question their basic assumptions: “Prestige is like a powerful magnet that warps even your beliefs about what you enjoy. It causes you to work not on what you like, but what you’d like to like”.
• If you’re writing for a younger audience, you can act as a mentor. It’s beneficial for younger people to read a few words of advice from a person with experience.

25. John Jeremiah Sullivan – Mister Lytle

A young, aspiring writer is about to become a nurse of a fading writer – Mister Lytle (Andrew Nelson Lytle), and there will be trouble. This essay by Sullivan is probably my favorite one from the whole list. The amount of beautiful sentences it contains is just overwhelming. But that’s just a part of its charm. It also takes you to the Old South which has an incredible atmosphere. It’s grim and tawny but you want to stay there for a while.

• Short, distinct sentences are often the most powerful ones: “He had a deathbed, in other words. He didn’t go suddenly”.
• Stay consistent with the mood of the story. When reading Mister Lytle you are immersed in that southern, forsaken, gloomy world, and it’s a pleasure.
• The spectacular language that captures it all: “His French was superb, but his accent in English was best—that extinct mid-Southern, land-grant pioneer speech, with its tinges of the abandoned Celtic urban Northeast (“boned” for burned) and its raw gentility”.
• This essay is just too good. You have to read it.

26. Joan Didion – On Self Respect

Normally, with that title, you would expect some straightforward advice about how to improve your character and get on with your goddamn life – but not from Joan Didion. From the very beginning, you can feel the depth of her thinking, and the unmistakable style of a true woman who’s been hurt. You can learn more from this essay than from whole books about self-improvement . It reminds me of the scene from True Detective, where Frank Semyon tells Ray Velcoro to “own it” after he realizes he killed the wrong man all these years ago. I guess we all have to “own it”, recognize our mistakes, and move forward sometimes.

• Share your moral advice: “Character — the willingness to accept responsibility for one’s own life — is the source from which self-respect springs”.
• It’s worth exploring the subject further from a different angle. It doesn’t matter how many people have already written on self-respect or self-reliance – you can still write passionately about it.
• Whatever happens, you must take responsibility for it. Brave the storms of discontent.

27. Susan Sontag – Notes on Camp

I’ve never read anything so thorough and lucid about an artistic current. After reading this essay, you will know what camp is. But not only that – you will learn about so many artists you’ve never heard of. You will follow their traces and go to places where you’ve never been before. You will vastly increase your appreciation of art. It’s interesting how something written as a list could be so amazing. All the listicles we usually see on the web simply cannot compare with it.

• Talking about artistic sensibilities is a tough job. When you read the essay, you will see how much research, thought and raw intellect came into it. But that’s one of the reasons why people still read it today, even though it was written in 1964.
• You can choose an unorthodox way of expression in the medium for which you produce. For example, Notes on Camp is a listicle – one of the most popular content formats on the web. But in the olden days, it was uncommon to see it in print form.
• Just think about what is camp: “And third among the great creative sensibilities is Camp: the sensibility of failed seriousness, of the theatricalization of experience. Camp refuses both the harmonies of traditional seriousness and the risks of fully identifying with extreme states of feeling”.

28. Ralph Waldo Emerson – Self-Reliance

That’s the oldest one from the lot. Written in 1841, it still inspires generations of people. It will let you understand what it means to be self-made. It contains some of the most memorable quotes of all time. I don’t know why, but this one especially touched me: “Every true man is a cause, a country, and an age; requires infinite spaces and numbers and time fully to accomplish his design, and posterity seems to follow his steps as a train of clients”. Now isn’t it purely individualistic, American thought? Emerson told me (and he will tell you) to do something amazing with my life. The language it contains is a bit archaic, but that just adds to the weight of the argument. You can consider it to be a meeting with a great philosopher who shaped the ethos of the modern United States.

• You can start with a powerful poem that will set the stage for your work.
• Be free in your creative flow. Do not wait for the approval of others: “What I must do is all that concerns me, not what the people think. This rule, equally arduous in actual and in intellectual life, may serve for the whole distinction between greatness and meanness”.
• Use rhetorical questions to strengthen your argument: “I hear a preacher announce for his text and topic the expediency of one of the institutions of his church. Do I not know beforehand that not possibly say a new and spontaneous word?”

29. David Foster Wallace – Consider The Lobster

When you want simple field notes about a food festival, you needn’t send there the formidable David Foster Wallace. He sees right through the hypocrisy and cruelty behind killing hundreds of thousands of innocent lobsters – by boiling them alive. This essay uncovers some of the worst traits of modern American people. There are no apologies or hedging one’s bets. There’s just plain truth that stabs you in the eye like a lobster claw. After reading this essay, you may reconsider the whole animal-eating business.

• When it’s important, say it plainly and stagger the reader: “[Lobsters] survive right up until they’re boiled. Most of us have been in supermarkets or restaurants that feature tanks of live lobster, from which you can pick out your supper while it watches you point”.
• In your writing, put exact quotes of the people you’ve been interviewing (including slang and grammatical errors). It makes it more vivid, and interesting.
• You can use humor in serious situations to make your story grotesque.
• Use captions to expound on interesting points of your essay.

30. David Foster Wallace – The Nature of the Fun

The famous novelist and author of the most powerful commencement speech ever done is going to tell you about the joys and sorrows of writing a work of fiction. It’s like taking care of a mutant child that constantly oozes smelly liquids. But you love that child and you want others to love it too. It’s a very humorous account of what it means to be an author. If you ever plan to write a novel, you should read that one. And the story about the Chinese farmer is just priceless.

• Base your point on a chimerical analogy. Here, the writer’s unfinished work is a “hideously damaged infant”.
• Even in expository writing, you may share an interesting story to keep things lively.
• Share your true emotions (even when you think they won’t interest anyone). Often, that’s exactly what will interest the reader.
• Read the whole essay for marvelous advice on writing fiction.

31. Margaret Atwood – Attitude

This is not an essay per se, but I included it on the list for the sake of variety. It was delivered as a commencement speech at The University of Toronto, and it’s about keeping the right attitude. Soon after leaving university, most graduates have to forget about safety, parties, and travel and start a new life – one filled with a painful routine that will last until they drop. Atwood says that you don’t have to accept that. You can choose how you react to everything that happens to you (and you don’t have to stay in that dead-end job for the rest of your days).

• At times, we are all too eager to persuade, but the strongest persuasion is not forceful. It’s subtle. It speaks to the heart. It affects you gradually.
• You may be tempted to talk about a subject by first stating what it is not, rather than what it is. Try to avoid that.
• Simple advice for writers (and life in general): “When faced with the inevitable, you always have a choice. You may not be able to alter reality, but you can alter your attitude towards it”.

32. Jo Ann Beard – The Fourth State of Matter

Read that one as soon as possible. It’s one of the most masterful and impactful essays you’ll ever read. It’s like a good horror – a slow build-up, and then your jaw drops to the ground. To summarize the story would be to spoil it, so I recommend that you just dig in and devour this essay in one sitting. It’s a perfect example of “show, don’t tell” writing, where the actions of characters are enough to create the right effect. No need for flowery adjectives here.

• The best story you will tell is going to come from your personal experience.
• Use mysteries that will nag the reader. For example, at the beginning of the essay, we learn about the “vanished husband” but there’s no explanation. We have to keep reading to get the answer.
• Explain it in simple terms: “You’ve got your solid, your liquid, your gas, and then your plasma”. Why complicate?

33. Terence McKenna – Tryptamine Hallucinogens and Consciousness

To me, Terence McKenna was one of the most interesting thinkers of the twentieth century. His many lectures (now available on YouTube) attracted millions of people who suspect that consciousness holds secrets yet to be unveiled. McKenna consumed psychedelic drugs for most of his life and it shows (in a positive way). Many people consider him a looney, and a hippie, but he was so much more than that. He dared to go into the abyss of his psyche and come back to tell the tale. He also wrote many books (the most famous being Food Of The Gods ), built a huge botanical garden in Hawaii , lived with shamans, and was a connoisseur of all things enigmatic and obscure. Take a look at this essay, and learn more about the explorations of the subconscious mind.

• Become the original thinker, but remember that it may require extraordinary measures: “I call myself an explorer rather than a scientist because the area that I’m looking at contains insufficient data to support even the dream of being a science”.
• Learn new words every day to make your thoughts lucid.
• Come up with the most outlandish ideas to push the envelope of what’s possible. Don’t take things for granted or become intellectually lazy. Question everything.

34. Eudora Welty – The Little Store

By reading this little-known essay, you will be transported into the world of the old American South. It’s a remembrance of trips to the little store in a little town. It’s warm and straightforward, and when you read it, you feel like a child once more. All these beautiful memories live inside of us. They lay somewhere deep in our minds, hidden from sight. The work by Eudora Welty is an attempt to uncover some of them and let you get reacquainted with some smells and tastes of the past.

• When you’re from the South, flaunt it. It’s still good old English but sometimes it sounds so foreign. I can hear the Southern accent too: “There were almost tangible smells – licorice recently sucked in a child’s cheek, dill-pickle brine that had leaked through a paper sack in a fresh trail across the wooden floor, ammonia-loaded ice that had been hoisted from wet Croker sacks and slammed into the icebox with its sweet butter at the door, and perhaps the smell of still-untrapped mice”.
• Yet again, never forget your roots.
• Childhood stories can be the most powerful ones. You can write about how they shaped you.

35. John McPhee – The Search for Marvin Gardens

The Search for Marvin Gardens contains many layers of meaning. It’s a story about a Monopoly championship, but also, it’s the author’s search for the lost streets visible on the board of the famous board game. It also presents a historical perspective on the rise and fall of civilizations, and on Atlantic City, which once was a lively place, and then, slowly declined, the streets filled with dirt and broken windows.

• There’s nothing like irony: “A sign- ‘Slow, Children at Play’- has been bent backward by an automobile”.
• Telling the story in apparently unrelated fragments is sometimes better than telling the whole thing in a logical order.
• Creativity is everything. The best writing may come just from connecting two ideas and mixing them to achieve a great effect. Shush! The muse is whispering.

36. Maxine Hong Kingston – No Name Woman

A dead body at the bottom of the well makes for a beautiful literary device. The first line of Orhan Pamuk’s novel My Name Is Red delivers it perfectly: “I am nothing but a corpse now, a body at the bottom of a well”. There’s something creepy about the idea of the well. Just think about the “It puts the lotion in the basket” scene from The Silence of the Lambs. In the first paragraph of Kingston’s essay, we learn about a suicide committed by uncommon means of jumping into the well. But this time it’s a real story. Who was this woman? Why did she do it? Read the essay.

• Mysterious death always gets attention. The macabre details are like daiquiris on a hot day – you savor them – you don’t let them spill.
• One sentence can speak volumes: “But the rare urge west had fixed upon our family, and so my aunt crossed boundaries not delineated in space”.
• It’s interesting to write about cultural differences – especially if you have the relevant experience. Something normal for us is unthinkable for others. Show this different world.
• The subject of sex is never boring.

37. Joan Didion – On Keeping A Notebook

Slouching Towards Bethlehem is one of the most famous collections of essays of all time. In it, you will find a curious piece called On Keeping A Notebook. It’s not only a meditation about keeping a journal. It’s also Didion’s reconciliation with her past self. After reading it, you will seriously reconsider your life’s choices and look at your life from a wider perspective.

• When you write things down in your journal, be more specific – unless you want to write a deep essay about it years later.
• Use the beauty of the language to relate to the past: “I have already lost touch with a couple of people I used to be; one of them, a seventeen-year-old, presents little threat, although it would be of some interest to me to know again what it feels like to sit on a river levee drinking vodka-and-orange-juice and listening to Les Paul and Mary Ford and their echoes sing ‘How High the Moon’ on the car radio”.
• Drop some brand names if you want to feel posh.

38. Joan Didion – Goodbye To All That

This one touched me because I also lived in New York City for a while. I don’t know why, but stories about life in NYC are so often full of charm and this eerie-melancholy-jazz feeling. They are powerful. They go like this: “There was a hard blizzard in NYC. As the sound of sirens faded, Tony descended into the dark world of hustlers and pimps.” That’s pulp literature but in the context of NYC, it always sounds cool. Anyway, this essay is amazing in too many ways. You just have to read it.

• Talk about New York City. They will read it.
• Talk about the human experience: “It did occur to me to call the desk and ask that the air conditioner be turned off, I never called, because I did not know how much to tip whoever might come—was anyone ever so young?”
• Look back at your life and reexamine it. Draw lessons from it.

39. George Orwell – Reflections on Gandhi

George Orwell could see things as they were. No exaggeration, no romanticism – just facts. He recognized totalitarianism and communism for what they were and shared his worries through books like 1984 and Animal Farm . He took the same sober approach when dealing with saints and sages. Today, we regard Gandhi as one of the greatest political leaders of the twentieth century – and rightfully so. But did you know that when asked about the Jews during World War II, Gandhi said that they should commit collective suicide and that it: “would have aroused the world and the people of Germany to Hitler’s violence.” He also recommended utter pacifism in 1942, during the Japanese invasion, even though he knew it would cost millions of lives. But overall he was a good guy. Read the essay and broaden your perspective on the Bapu of the Indian Nation.

• Share a philosophical thought that stops the reader for a moment: “No doubt alcohol, tobacco, and so forth are things that a saint must avoid, but sainthood is also a thing that human beings must avoid”.
• Be straightforward in your writing – no mannerisms, no attempts to create ‘style’, and no invocations of the numinous – unless you feel the mystical vibe.

40. George Orwell – Politics and the English Language

Let Mr. Orwell give you some writing tips. Written in 1946, this essay is still one of the most helpful documents on writing in English. Orwell was probably the first person who exposed the deliberate vagueness of political language. He was very serious about it and I admire his efforts to slay all unclear sentences (including ones written by distinguished professors). But it’s good to make it humorous too from time to time. My favorite examples of that would be the immortal Soft Language sketch by George Carlin or the “Romans Go Home” scene from Monty Python’s Life of Brian. Overall, it’s a great essay filled with examples from many written materials. It’s a must-read for any writer.

• Listen to the master: “This mixture of vagueness and sheer incompetence is the most marked characteristic of modern English prose.” Do something about it.
• This essay is all about writing better, so go to the source if you want the goodies.

Other Essays You May Find Interesting

The list that I’ve prepared is by no means complete. The literary world is full of exciting essays and you’ll never know which one is going to change your life. I’ve found reading essays very rewarding because sometimes, a single one means more than reading a whole book. It’s almost like wandering around and peeking into the minds of the greatest writers and thinkers that ever lived. To make this list more comprehensive, below I included more essays you may find interesting.

Oliver Sacks – On Libraries

One of the greatest contributors to the knowledge about the human mind, Oliver Sacks meditates on the value of libraries and his love of books.

Noam Chomsky – The Responsibility of Intellectuals

Chomsky did probably more than anyone else to define the role of the intelligentsia in the modern world . There is a war of ideas over there – good and bad – intellectuals are going to be those who ought to be fighting for the former.

Sam Harris – The Riddle of The Gun

Sam Harris, now a famous philosopher and neuroscientist, takes on the problem of gun control in the United States. His thoughts are clear of prejudice. After reading this, you’ll appreciate the value of logical discourse overheated, irrational debate that more often than not has real implications on policy.

Tim Ferriss – Some Practical Thoughts on Suicide

This piece was written as a blog post , but it’s worth your time. The author of the NYT bestseller The 4-Hour Workweek shares an emotional story about how he almost killed himself, and what can you do to save yourself or your friends from suicide.

Edward Said – Reflections on Exile

The life of Edward Said was a truly fascinating one. Born in Jerusalem, he lived between Palestine and Egypt and finally settled down in the United States, where he completed his most famous work – Orientalism. In this essay, he shares his thoughts about what it means to be in exile.

Richard Feynman – It’s as Simple as One, Two, Three…

Richard Feynman is one of the most interesting minds of the twentieth century. He was a brilliant physicist, but also an undeniably great communicator of science, an artist, and a traveler. By reading this essay, you can observe his thought process when he tries to figure out what affects our perception of time. It’s a truly fascinating read.

Rabindranath Tagore – The Religion of The Forest

I like to think about Tagore as my spiritual Friend. His poems are just marvelous. They are like some of the Persian verses that praise love, nature, and the unity of all things. By reading this short essay, you will learn a lot about Indian philosophy and its relation to its Western counterpart.

Richard Dawkins – Letter To His 10-Year-Old Daughter

Every father should be able to articulate his philosophy of life to his children. With this letter that’s similar to what you find in the Paris Review essays , the famed atheist and defender of reason, Richard Dawkins, does exactly that. It’s beautifully written and stresses the importance of looking at evidence when we’re trying to make sense of the world.

Albert Camus – The Minotaur (or, The Stop In Oran)

Each person requires a period of solitude – a period when one’s able to gather thoughts and make sense of life. There are many places where you may attempt to find quietude. Albert Camus tells about his favorite one.

Koty Neelis – 21 Incredible Life Lessons From Anthony Bourdain

I included it as the last one because it’s not really an essay, but I just had to put it somewhere. In this listicle, you’ll find the 21 most original thoughts of the high-profile cook, writer, and TV host, Anthony Bourdain. Some of them are shocking, others are funny, but they’re all worth checking out.

Lucius Annaeus Seneca – On the Shortness of Life

It’s similar to the Rubaiyat of Omar Khayyam because it praises life. Seneca shares some of his stoic philosophy and tells you not to waste your time on stupidities. Drink! – for once dead you shall never return.

Bertrand Russell – In Praise of Idleness

This old essay is a must-read for modern humans. We are so preoccupied with our work, our phones, and all the media input we drown in our business. Bertrand Russell tells you to chill out a bit – maybe it will do you some good.

James Baldwin – Stranger in the Village

It’s an essay on the author’s experiences as an African-American in a Swiss village, exploring race, identity, and alienation while highlighting the complexities of racial dynamics and the quest for belonging.

Bonus – More writing tips from two great books

The mission to improve my writing skills took me further than just going through the essays. I’ve come across some great books on writing too. I highly recommend you read them in their entirety. They’re written beautifully and contain lots of useful knowledge. Below you’ll find random (but useful) notes that I took from The Sense of Style and On Writing.

The Sense of Style – By Steven Pinker

• Style manuals are full of inconsistencies. Following their advice might not be the best idea. They might make your prose boring.
• Grammarians from all eras condemn students for not knowing grammar. But it just evolves. It cannot be rigid.
• “Nothing worth learning can be taught” – Oscar Wilde. It’s hard to learn to write from a manual – you have to read, write, and analyze.
• Good writing makes you imagine things and feel them for yourself – use word pictures.
• Don’t fear using voluptuous words.
• Phonesthetics – or how the words sound.
• Use parallel language (consistency of tense).
• Good writing finishes strong.
• Write to someone. Never write for no one in mind. Try to show people your view of the world.
• Don’t tell everything you are going to say in summary (signposting) – be logical, but be conversational.
• Don’t be pompous.
• Don’t use quotation marks where they don’t “belong”. Be confident about your style.
• Don’t hedge your claims (research first, and then tell it like it is).
• Avoid clichés and meta-concepts (concepts about concepts). Be more straightforward!
• Not prevention – but prevents or prevented – don’t use dead nouns.
• Be more vivid while using your mother tongue – don’t use passive where it’s not needed. Direct the reader’s gaze to something in the world.
• The curse of knowledge – the reader doesn’t know what you know – beware of that.
• Explain technical terms.
• Use examples when you explain a difficult term.
• If you ever say “I think I understand this” it probably means you don’t.
• It’s better to underestimate the lingo of your readers than to overestimate it.
• Functional fixedness – if we know some object (or idea) well, we tend to see it in terms of usage, not just as an object.
• Use concrete language instead of an abstraction.
• Show your work to people before you publish (get feedback!).
• Wait for a few days and then revise, revise, revise. Think about clarity and the sound of sentences. Then show it to someone. Then revise one more time. Then publish (if it’s to be serious work).
• Look at it from the perspective of other people.
• Omit needless words.
• Put the heaviest words at the end of the sentence.
• It’s good to use the passive, but only when appropriate.
• Check all text for cohesion. Make sure that the sentences flow gently.
• In expository work, go from general to more specific. But in journalism start from the big news and then give more details.
• Use the paragraph break to give the reader a moment to take a breath.
• Use the verb instead of a noun (make it more active) – not “cancellation”, but “canceled”. But after you introduce the action, you can refer to it with a noun.
• Avoid too many negations.
• If you write about why something is so, don’t spend too much time writing about why it is not.

On Writing Well – By William Zinsser

• Writing is a craft. You need to sit down every day and practice your craft.
• You should re-write and polish your prose a lot.
• Throw out all the clutter. Don’t keep it because you like it. Aim for readability.
• Look at the best examples of English literature . There’s hardly any needless garbage there.
• Use shorter expressions. Don’t add extra words that don’t bring any value to your work.
• Don’t use pompous language. Use simple language and say plainly what’s going on (“because” equals “because”).
• The media and politics are full of cluttered prose (because it helps them to cover up for their mistakes).
• You can’t add style to your work (and especially, don’t add fancy words to create an illusion of style). That will look fake. You need to develop a style.
• Write in the “I” mode. Write to a friend or just for yourself. Show your personality. There is a person behind the writing.
• Choose your words carefully. Use the dictionary to learn different shades of meaning.
• Remember about phonology. Make music with words .
• The lead is essential. Pull the reader in. Otherwise, your article is dead.
• You don’t have to make the final judgment on any topic. Just pick the right angle.
• Do your research. Not just obvious research, but a deep one.
• When it’s time to stop, stop. And finish strong. Think about the last sentence. Surprise them.
• Use quotations. Ask people. Get them talking.
• If you write about travel, it must be significant to the reader. Don’t bother with the obvious. Choose your words with special care. Avoid travel clichés at all costs. Don’t tell that the sand was white and there were rocks on the beach. Look for the right detail.
• If you want to learn how to write about art, travel, science, etc. – read the best examples available. Learn from the masters.
• Concentrate on one big idea (“Let’s not go peeing down both legs”).
• “The reader has to feel that the writer is feeling good.”
• One very helpful question: “What is the piece really about?” (Not just “What the piece is about?”)

Now immerse yourself in the world of essays

By reading the essays from the list above, you’ll become a better writer , a better reader, but also a better person. An essay is a special form of writing. It is the only literary form that I know of that is an absolute requirement for career or educational advancement. Nowadays, you can use an AI essay writer or an AI essay generator that will get the writing done for you, but if you have personal integrity and strong moral principles, avoid doing this at all costs. For me as a writer, the effect of these authors’ masterpieces is often deeply personal. You won’t be able to find the beautiful thoughts they contain in any other literary form. I hope you enjoy the read and that it will inspire you to do your writing. This list is only an attempt to share some of the best essays available online. Next up, you may want to check the list of magazines and websites that accept personal essays .

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Definitions of a Good Life

At all times, philosophers and thinkers have been pondering what the Good Life is. This concept is subjective and can differ for every person because everyone views the world through the lens of their own values, beliefs, and experiences. As for me, the Good Life is the one where you are happy and satisfied with yourself and what you bring into the world. It is a life where you have the inner balance and feel like you are doing the right thing at every given moment. This paper aims to discuss the concepts related to the idea of the Good Life and reflect on what our society should aspire to achieve.

The concept of the Good Life refers to a meaningful and fulfilled life and is interwoven with the concept of a good society, with developed structure, values, and culture. Greek philosophers Plato and Aristotle viewed morality, ethics, and flourishment as an integral part of the Good Life for each individual (Hobbs, 2018). Besides, Aristotle believed that people are hardwired to live in a polis or city; hence, he linked politics and social structure with ethics and moral choices (Hobbs, 2018). I agree with this idea and think that as a society, we should focus on growing together and making the world a better place. It can be achieved by managing resources wisely, maintaining sustainability, and providing equity and opportunities for everyone. The community where every individual is guided by morale and ethics is a key to the Good Life, and this is the state our society should aspire to achieve.

I believe our focus should be on sufficiency, equity, development, and improvement to ensure a good society and a good life. This perspective is consistent with the ideas discussed by O’Neill et al. (2018), who suggested strategies to enhance the quality of life and resource use within planetary boundaries. As per the World Health Organization, quality of life is “an individual’s perception of their position in life … in relation to their goals, expectations, standards and concerns” (as cited in Carlquist et al., 2017, p. 481). Therefore, it seems utopian to attempt to provide the Good Life for everyone as the concept is subjective. For instance, for me, it includes being healthy, feeling comfortable and satisfied with myself, working toward my goals, and continuously growing as a person. At the same time, another person might see the Good Life as one where their basic needs are covered. The view of the universal Good Life suggested by O’Neill et al. (2018) is idealistic. However, with sufficient quality of life, everyone can be closer to their concept of happiness and satisfaction.

Another important concept associated with the Good Life is progress and its impact on society. Progress refers to a movement toward a better state or a higher stage. In this regard, the desire for the Good Life prompts society to evolve and develop. Progress is often defined as economic growth; however, some researchers criticize this perspective. For example, according to Coccia & Bellitto (2018), “the concept is stratified in manifold factors and includes both positive and negative dimensions in society” (p. 1). In other words, several complex factors of social and psychological nature can influence human behavior and, in turn, human progress. I can’t entirely agree with such criticism as I believe that economic growth contributes significantly to the quality of life and should be viewed as one of the primary contributions to the Good Life. For example, providing nations with quality health care, education, and job opportunities is progress as it allows for the improvement of life for individuals and society as a whole. On the contrary, maintaining the same level of living standards cannot be viewed as progress since it does not mean upgrading to a higher stage.

The idea of the Good Life is based on human values, such as equality, equity, and opportunity. Eliminating opportunity gaps in education and jobs is critical to provide more people with a foundation for the Good Life (Jonas & Yacek, 2018). I support this idea even though the ultimate equality seems unachievable in the real world. Nevertheless, we should value freedom and independence, assisting others in order to create a healthier society. Similarly, racial, ethnic, and gender equality needs to be provided, and people need to be protected from violence. I believe that the promotion of social and environmental justice is crucial for ensuring equal treatment for people and the good society.

In this regard, understanding the importance of concepts like progress, equity, and development contributed to my intention to enroll in my degree in Social Science Psychology. I believe that the program will help me develop a better understanding of the diversity and complexity of our society and the world where we live. Thus, I will be able to apply my knowledge to contribute to welfare promotion.

To sum up, different perspectives on the Good Life and ideas related to it are discussed in this paper. Every individual needs to determine their values and aspirations since they largely define a person’s view of the Good Life. A mindful and tolerant approach to organizing our society can help us consider different perspectives of happiness and provide people with equity and opportunities for growth.

Carlquist, E., Ulleberg, P., Delle Fave, A., Nafstad, H. E., & Blakar, R. M. (2017). Everyday understandings of happiness, good life, and satisfaction: Three different facets of well-being. Applied Research in Quality of Life, 12 (2), 481-505.

Coccia, M., & Bellitto, M. (2018). Human progress and its socioeconomic effects in society. Journal of Economic and Social Thought , 5 (2), 160-178. Web.

Hobbs, A. (2018) Philosophy and the good life. Journal of Philosophy in Schools, 5 (1), 20-37.

Jonas, M. E., & Yacek, D. W. (2018). Nietzsche’s philosophy of education: Rethinking ethics, equality and the good life in a democratic age . Routledge.

O’Neill, D. W., Fanning, A. L., Lamb, W. F., & Steinberger, J. K. (2018). A good life for all within planetary boundaries. Nature Sustainability , 1 (2), 88-95.

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Julius Caesar Leadership Analysis

This essay about Julius Caesar evaluates his effectiveness as a leader by examining his military, political, and administrative achievements. Caesar’s military conquests, particularly in Gaul, expanded Roman territory and secured economic advantages, showcasing his ability to inspire and command loyalty from his troops. Politically, he employed a mix of populism and strategic ruthlessness to ascend to power, advocating for reforms that favored the lower classes while also undermining the traditional Republican structures. His role as dictator perpetuo ended the Roman Republic’s tradition of temporary and shared power, a move criticized as tyrannical but also argued as necessary for dealing with state inefficiencies. Administratively, Caesar implemented significant reforms like the Julian calendar and restructuring of debts, highlighting his focus on improving societal infrastructure. The essay concludes that Caesar’s leadership was multifaceted—effective and transformative but also controversial for its ethical implications and impact on Roman democratic ideals.

How it works

Julius Caesar is a figure that looms large in the annals of history, not just for his dramatic death but for his remarkable life and leadership. Assessing whether he was a good leader involves peering into his military conquests, political maneuvers, and the administrative reforms he instituted, all of which left indelible marks on Roman society and the broader course of Western history.

Caesar’s military prowess is undoubtedly one of his most celebrated attributes. His conquest of Gaul, detailed in his own *Commentarii de Bello Gallico*, expanded Roman territories to the English Channel and the Rhine, which not only secured a buffer against barbaric invasions but also boosted Rome’s economic standing through new lands and slaves.

His ability to win loyalty from his troops, ensuring their dedication through both charisma and rewards, showcases a critical aspect of effective leadership: the capacity to inspire and motivate.

However, leadership encompasses more than military achievements. Politically, Caesar demonstrated both acumen and ambition. His ascent to power was marked by a combination of popular appeal and strategic ruthlessness. By championing the cause of the populares, he positioned himself against the entrenched power of the Senate and the optimates, advocating for laws that favored the lower classes, such as land reforms and debt relief. His tactics included both legitimate legislative reforms and less savory maneuvers, such as the use of gangs to intimidate opponents. This blend of populism and force raises questions about the nature of good leadership, balancing effective governance with ethical considerations.

Caesar’s dictatorship is perhaps the most contentious aspect of his leadership. In 49 BCE, crossing the Rubicon marked the start of a civil war, culminating in Caesar’s declaration as dictator perpetuo, or dictator for life. This move ended the Roman Republic’s long-standing tradition of shared and temporary rule, concentrating power in the hands of one man. Critics argue that this was a tyrannical grab for power, detrimental to the principles of Roman governance. Supporters, however, might view it as a necessary centralization of authority in a state too rife with corruption and inefficiency to function effectively otherwise.

Administratively, Caesar showed foresight and innovation. His reforms of the calendar, creation of the Julian calendar, and restructuring of debts are evidence of his efforts to improve societal infrastructure and efficiency. Such reforms suggest a leader concerned with the practical and everyday aspects of governance, not just personal glory.

In evaluating Caesar’s leadership, it becomes evident that he was multifaceted—brilliant yet controversial, innovative yet ruthless. His leadership brought significant benefits to Rome, including territorial expansion, economic boosts, and administrative improvements. However, these gains came at the cost of political turmoil and the erosion of the Republic’s democratic ideals.

Whether Julius Caesar was a good leader depends significantly on the metrics by which we measure leadership. If effectiveness, impact, and transformative power are the primary criteria, Caesar certainly ranks high. However, if ethical considerations and the preservation of democratic norms are included, his evaluation might be less favorable. What is undeniable is that his leadership was transformative, shaping the trajectory of Roman history and leaving a legacy that would influence leaders and political thinkers for millennia.

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Guest Essay

Gardens of Good and Evil

By Olivia Laing

Ms. Laing is the author of the forthcoming book “The Garden Against Time.”

I’ve always thought of gardens as benign, even virtuous places. It wasn’t until the lockdowns of 2020 that the garden began to take on a more sinister aspect in my mind, as havens of sunny privilege to which the fortunate could retreat while the less fortunate were trapped indoors.

That unsettling feeling was powerfully reinforced in Jonathan Glazer’s Oscar-winning British film “The Zone of Interest,” set in a lovely walled garden belonging to the commander of Auschwitz and his family. On the far side of the wall, audible but unseen, are all the horrors of the concentration camp. Inside, life is pleasant and calm. “It’s a paradise garden,” a visitor exclaims.

The film is a painful exposure of how easy it is to turn a blind eye to cruelty and injustice. So much for that most famous of moral injunctions: Voltaire’s “We must cultivate our own garden.”

The Auschwitz garden is an extreme example, but a startling number of great gardens were founded on regimes of brutality and cruelty that remain concealed from view. While researching their complicated history, I investigated the Anglo-American Middleton family, who used the grotesque profits from their slave plantations in South Carolina in the 18th century to fund exceptionally grand gardens, including Middleton Place, believed to be the oldest surviving landscape garden in America, and Shrubland Hall in England, visited by Queen Victoria’s husband, Prince Albert, in 1851. The Middletons’ obsessive garden-making was apparently a way to cleanse their money and climb the class ladder, similar to how the Sackler family used art to launder their reputations.

The idea of the garden as a place of sinister seclusion has found its way to the world of high fashion. The theme of the 2024 Met Gala on Monday will be “The Garden of Time,” a reference to a short story by J.G. Ballard. In Ballard’s characteristically bleak tale, a desperate mob advances on an elegant garden, where Count Axel and his wife live out a civilized, secluded existence. The count plucks mysterious “time flowers” to stave off the inevitable incursion, knowing the horde spells ruin to their cultivated life. Perhaps Anna Wintour, the editor in chief of Vogue and long-term co-chair of the Gala, was thinking about time and loss, but for me the story articulated the most dangerous aspect of the garden, as a place to hide from reality in a private paradise.

For a gardener like myself, these stories are hard to confront. While very few of us create gardens on a robber-baron scale, the experience of the pandemic made it clear that they can still be a privileged and exclusionary zone. According to a 2021 study , white Americans are nearly twice as likely to live in a home with access to a garden as Black or Asian Americans. The selfish gardener of the 21st century creates idyllic vistas that rely on fertilizers and pesticides that poison the wider ecosystem or demand water in a time of drought.

Gardens don’t have to be like this: sealed, exclusive and defended. Ballard’s story reminded me of Iris Origo, an Anglo-American aristocrat who made the exquisite gardens of La Foce in Tuscany in the 1920s and 30s. In her gripping memoir of the Second World War, “War in Val d’Orcia,” she describes a similar tide of desperate humanity approaching her garden gate. Unlike Ballard’s Count Axel, she didn’t seek to repel them, retiring to the library to dust her statues. Instead, she converted her grand house and garden into a haven for refugees, partisans and escaping soldiers, despite the risk of imprisonment or death.

One of the most exciting things I discovered in my research was a study carried out at Great Dixter, a well-known garden in the south of England, established by the horticulturist and writer Christopher Lloyd and cultivated after his death by Fergus Garrett. In 2017, he and his team commissioned a full biodiversity audit of the estate. To the amazement of the participating scientists, the greatest diversity wasn’t in the woods, meadows or ponds that surround the house, but in the formal garden itself.

This garden hadn’t been rewilded, or left to its devices. On the contrary, it was the human intervention that made it so biologically rich. Mr. Garrett had phased out pesticides and fertilizers, and had a relaxed attitude to rotting logs and weeds, which provided a habitat for a diverse array of species. But it was the sheer density of the ornamental planting, its aesthetic exuberance and abundance, that was the key. The borders, with their plumes of giant fennel, their riots of poppies and mullein, provided a constant supply of nourishment, while the regular disturbance by the gardeners created a rich habitat for insects and mammals.

It was the antithesis of the selfish garden, hospitable to many types of life. As Mr. Garrett observed in Gardens Illustrated , environmentalists had previously thought that gardens contributed to habitat and species loss, sterile spaces created solely for human pleasure. The Great Dixter experiment demonstrated that gardening could be both aesthetically satisfying and environmentally beneficial.

This February, a study led by the University of Surrey analyzed how green spaces in cities can have a cooling effect in heat waves. While street trees, parks and wetlands all had an effect, the most pronounced results came from botanical gardens, which lowered temperatures in adjacent city streets by an average of 9 degree Fahrenheit.

This is the kind of visionary garden state I want to see flourish everywhere. You can glimpse its potential in projects like the landscape architect Nigel Dunnett’s Grey to Green, which transformed a rundown, traffic-heavy area in the English city of Sheffield into a series of interconnected rain gardens and bioswales . These capture extreme rainfall, reducing the risk of catastrophic flooding. That area is now a luminous patchwork of foxtail lilies, alliums and yarrow, interspersed with trees and grasses. The garden helps cool the city in heat waves, provides a corridor for wildlife and gives sheer pleasure to a mass of people, whether they can afford to own a garden or not.

Olivia Laing is the author of the forthcoming book “ The Garden Against Time .”

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Opinion Dogs are our greatest creation. And we might be theirs.

Tommy Tomlinson is the author of “ Dogland .” He lives in Charlotte with his wife, her mother and a cat named Jack Reacher.

The dog is humankind’s greatest invention. The wheel, the lightbulb, concrete — all amazing. Top of the line. But nothing in human creation has been as essential and adaptable as the countless descendants of the ancient gray wolf.

How did we do it? I spent three years following the traveling carnival of American dog shows — like a Grateful Dead tour with Milk-Bones — in search of the answer. My journey culminated in the dog world’s most prestigious event: the Westminster Dog Show. Show dogs are bred from the purest stock, culled from litters at just a few weeks old, trained with the dedication of Olympic gymnasts — and groomed like supermodels. They’d be unrecognizable to their ancient kin — and to ours.

The American Kennel Club, arbiter of bloodlines, now recognizes about 200 breeds, while tracking crossbreeds like goldendoodles, and even mutts. From the most massive mastiff to the tiniest teacup chihuahua, all dogs trace back to the same common ancestors.

Scientists think this weird and powerful companionship of humans and dogs might have started somewhere between 15,000 and 30,000 years ago. Humans of that era were mainly hunters traveling in camps. They ate meat by the fire. The cooking meat attracted wolves who were drawn to the aroma but stayed safely out of range of the flames. Every so often, a human would fling a bone into the darkness. The wolves gnawed on the bones. They trailed the humans to the next campsite, still keeping their distance. There was an unspoken arrangement. The wolves alerted the humans to intruders, and the humans fed the wolves well.

Over time the wolves crept closer. One fateful night a curious wolf came all the way into the firelight. The humans didn’t chase it off.

Slowly, the humans mingled with the wolves. After days or months or generations or centuries, a wolf curled up at a human’s feet. Maybe got its belly rubbed. That was the first dog.

As far as we can tell, dogs are the first animals that humans ever tamed. The wolves that hung out with humans found themselves changing inside and out. They developed shorter muzzles and smaller teeth. Their instinct to run became a desire to stay close. With time, dogs were manufactured through breeding to meet different human needs. We made huskies to pull sleds and Newfoundlands to pull fish nets and dachshunds to catch badgers.

Dogs taught humans the early science of designer genes. In the mid-19th century, as we moved off the farm and into the factory, we created dogs we could bring indoors at the end of a workday. And we created dogs we could bring to work: French bulldogs (now the most popular breed in America ) started out as literal lap dogs for lace-makers in France. We molded dogs to be friends, companions, playmates and unofficial therapists.

So dogs are not just humanity’s greatest invention but also its longest-running experiment.

That’s one way to look at it.

Now switch out the frame. Swap the subject and the object. Change the verbs.

Here’s another view:

Around the time early humans evolved, Neanderthals also walked the planet. At some point — roughly 40,000 years ago — humans started to thrive while Neanderthals died off. And this is about the time when those first curious wolves began to evolve into dogs. Some scientists believe the timing is not a coincidence. Maybe the dog was the key advantage in the triumph of humankind.

Dogs enabled humans to settle down and stop their endless wandering. Dogs protected humans at this vulnerable transition from nomadic to settled life. Dogs did work that humans did not have the strength or stamina to do: guarding, herding, hunting, pulling sleds. They created time for humans to build and think and create without having to focus every moment on the next meal or the next threat.

We domesticated dogs, and they domesticated us.

Today, dogs provide not just companionship but also an uncomplicated kind of love in an ever more complicated world. And for those restless souls wandering from town to town, chasing job after job — nomads again — a dog can be an anchor, something to hold on to on a lonely night.

From the gray wolf by the ancient fire to a coifed Pomeranian prancing around the show ring, dogs have been with us nearly as long as we have been human.

They might be our greatest creation. And we might be theirs.

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Aegis | Harford police officer honored with Do Good…

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Aegis | Harford police officer honored with Do Good Heroes Award

The National Life Group Foundation, part of a life insurance and financial services company based on Vermont, sponsors the award program, which honors fire rescue and police personnel and departments who perform community service activities above and beyond their public safety duty.

Myers was nominated by Ryan Behnken of Worthington Financial Partners for her dedication and service to the citizens of Harford County, according to the release. Over the past 27 years, she has served as a correctional officer, deputy, detective for the Child Advocacy Center, and corporal.

Through Pathfinders for Autism, Myers helped establish a community partnership to help facilitate safe interactions between law enforcement and intellectually/developmentally disabled individuals, the release said.

“I’d like to recognize Corporal Myers’ dedication to serving their community and going above and beyond their duty to make a positive impact,” Behnken said in the release. “This recognition is a testament to their hard work and commitment to making a difference. I’m honored to nominate Corporal Myers for this award and recognize their service to the community.”

As a Do Good Heroes award winner, Myers received $1,000 to donate to Pathfinders for Autism. She was recognized during a celebration on April 25 at Bel Air Church.

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Annuities are key to retirement. So why are so few of us buying them?

Annuities are an essential component of the American retirement system, starting with Social Security. Why, then, do so few Americans understand them?

Most of us, it seems, are pretty much clueless about annuities. In one recent study , the American College of Financial Services gave older Americans a score of 12% out of a possible 100% for their knowledge of annuities, based on their performance on a short quiz.

Among a dozen knowledge areas measured in the school’s Retirement Income Literacy Study, the annuity ranked dead last . Respondents knew more about Medicare, life insurance and long-term care than annuities. The college surveyed 3,765 Americans ages 50 to 75 in August 2023.

In another recent survey , researchers from the TIAA Institute and Stanford University tested Americans on annuity literacy with a multiple-choice question that could not have been much simpler:

" Susan worries about living a long life and running out of money, the survey instructed. What is the best way for her to address that possibility? "

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The quiz offered these choices: She could buy an annuity. She could buy life insurance. There is nothing she can do. I don’t know.

Roughly half of the surveyed adults chose correctly. The January poll covered 3,876 adults.

“There is this question of why people don’t buy annuities. Part of it is that they don’t understand them,” said Gal Wettstein , a senior research economist at the Center for Retirement Research at Boston College.

What is an annuity, anyway?

Broadly stated, an annuity is a series of fixed, predictable payments made at regular intervals over multiple years. You can purchase an annuity yourself, or acquire one through work. A pension is an annuity an employer pays to a retired employee. Social Security is an annuity the government pays to you.

“I think it’s important for people to understand they already have an annuity, and it’s called Social Security,” said Chester Spatt , a professor of finance at Carnegie Mellon University.

But when financial advisers talk about annuities, they are generally speaking about commercial annuities , a product sold by insurance companies that delivers a guaranteed income stream in retirement, generally until death. They come in several types. A fixed annuity, for example, delivers a guaranteed rate of return. A variable annuity yields variable returns, based on the earnings of an investment portfolio.

Only about 10% of Americans own commercial annuities , Wettstein said, citing Boston College research. Buyers tend to be upper-middle class, neither very rich nor poor. They are likely to live longer than the rest of us: Good genes, presumably, are one reason why they bought the annuity.

It would be great, many retirement scholars say, if a lot more of us bought annuities.

Why? Because most Americans count on Social Security to cover the bulk of their retirement expenses. And that annuity, alone, doesn’t provide enough monthly income to fund a comfortable retirement, at least not for many of us.

The average monthly Social Security benefit was $1,907 , as of January. Yet, the average household run by someone 65 or older spends $4,345 a month , according to an analysis of federal statistics by the investment firm BlackRock.

Americans don't understand Social Security very well, either

Speaking of annuity literacy: Only about two-fifths of Americans understand the nuances of Social Security, according to the TIAA Institute , a research arm of the financial services nonprofit.

That’s how many adults correctly spotted a false statement about Social Security among three items in a multiple-choice question:

" A worker receives Social Security benefit payments if he/she becomes disabled before retiring": True.

" Social Security benefit payments will continue as long as an individual is alive, no matter how long he/she lives": True.

" The amount someone receives in Social Security benefits depends upon his/her earnings during the last two years of full-time employment": False.

The size of your Social Security check depends on average earnings for up to 35 years of work.

That only two-fifths of Americans got the question right "was a surprising result to us," said David Richardson , head of research at TIAA Institute, because Social Security "is so fundamental to retirement security."

He added, "We're not asking deep, difficult questions."

Half a century ago, much of the private workforce supplemented Social Security with private pensions : annuities that offered a guaranteed monthly benefit in retirement.

Are 401(k)s and IRAs doing the job of securing American retirement?

Over the decades, pensions have given way to the 401(k) and IRA, tax-advantaged savings accounts that allow Americans to build their own retirement funds.

The problem with 401(k)s and IRAs, retirement scholars say, is that they aren’t doing the job of securing Americans in retirement.

Wealthy people amass massive sums in retirement accounts. But middle-income workers tend not to save nearly enough , economists say. Fewer than half of Americans have any kind of retirement account, according to Census data.

Millions of Americans risk outliving their savings , retirement researchers say. Subsisting on Social Security alone, they could face a diminished standard of living in their final years.

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Annuities could, in theory, erase that risk.

“If you’re within 10 years of retirement, you’d better be looking at annuities to create your own pension, if you don’t have one,” said Dan Casey , an investment adviser in Bloomfield Hills, Michigan. “I haven’t met a soul who can retire on Social Security alone.”

Researchers theorize that most Americans don’t seriously consider commercial annuities for several reasons. Annuities are complex. Buying one isn’t as easy as signing up for a 401(k) plan through an employer.

"It's not an easy thing to do," Richardson said. "There's a lot of discussion around making it an easier thing to do."

Annuities are expensive, and they’re counterintuitive: In effect, they insure us against the risk of living too long, which many of us don’t recognize as a risk.

“It’s the risk of outliving your assets because you lived longer than expected,” Wettstein said. “And that doesn’t sound like a bad thing, because everybody wants to live longer.”

Many Americans mistrust annuities

Many Americans mistrust annuities, sometimes with good cause.

“When you Google ‘annuities,’ you get these messages from people who just say, ‘I hate annuities, annuities are bad,’” said Michael Finke , a professor of wealth management at the American College of Financial Services, a private, nonprofit institution in King of Prussia, Pennsylvania.

“Annuities are a frequently abused financial product,” Finke said.

Regulators warn that the industry attracts scam artists, who try to con customers with deceptive sales practices, high-pressure pitches and inflated prices. The annuity industry is prone to scams, partly because the product itself is so complex, spelled out in contracts few people read .

Federal legislation has made it easier in recent years for employers to offer a high-quality commercial annuity as part of a 401(k) plan. And that could be a game changer, retirement experts say.

On Wednesday, BlackRock, the world’s largest asset manager, announced the availability of LifePath Paycheck , a retirement savings vehicle that allows older workers to shift some of their 401(k) contributions into an annuity, targeted to an expected retirement year.

“As a society, we focus a tremendous amount of energy on helping people live longer lives,” said Larry Fink, the BlackRock CEO, in his 2024 letter to investors . “But not even a fraction of that effort is spent helping people afford those extra years.”

Daniel de Visé covers personal finance for USA T ODAY and writes our free Daily Money newsletter , which offers finance tips and business news Monday through Friday.