belief in life essay

Student Essays

5 Essays on Believe in Yourself | Self Belief, Meaning & Importance

Self belief is the most important thing in life which helps a person to fight against all odds and achieve success in their lives by leading a happy and contended life. Self belief does not come overnight, it comes with efforts and then only you can achieve your goal easily. Read the following short and long essay for students on self belief.

Essay on Self Belief | Meaning, Importance of Self Belief For Children and Students

Self belief is defined as a feeling or consciousness of one’s own powers or of reliance on one’s own efforts. In simple words, self-belief is a strong faith and confidence in yourself.

If you have self belief then others will believe that you can achieve anything what ever you want to do. You will feel strong and active within yourself. You will be able to face any difficult situation or circumstances with courage and confidence. You will not lose hope in your abilities and skills even if you face many hurdles on the way.

However, if you lack self-belief others will not have faith in you. You may not be able to make a success of your life because of lack of motivation and strength from within. In other words, this means that the road to success is only for those who do have a strong belief in themselves. Self-confidence without self-belief is of little use.

>>>> Related Post: Essay on Character & its Importance in Life

Self belief is important for all of us because nobody can succeed without it whereas success is the only thing that can bring self-belief in you which will help you to cope up with any difficult situation.

Importance of Self Belief in Life

Five major reasons why self belief is important in life are:

1) Self Belief is important for a student because he has to work hard and get good grades in order to get a good job. In this competitive world, an average or below average student cannot find a suitable job easily. If you have strong belief in your abilities then you will have confidence in yourself that you can achieve anything what ever you want to. It is the self belief that makes a student responsible for his actions and decisions because, without having trust in oneself no one can be brave enough to take decisions confidently.

2) Similarly, when it comes to choosing a profession or taking any important decision in life, self belief is an important criterion. It will help you to take firm decisions and achieve success in your career by leading a happy and contended life.

3) If you have a strong belief in yourself then it will be easy for others to trust you because they know that whatever promises you make them, whatever tasks assigned to you, you will accomplish them successfully.

4) Self-belief is also helpful in making sound decisions because it gives courage to handle any situation that may come up during the course of your life.

5) Successful people have a strong belief in themselves and others too believe in them so they get success easily. They have the ability to influence and motivate others to work hard and achieve success.

Thus, we can say that having a strong belief in yourself will help you to build strong relationships with your family members , friends and colleagues which will give support to each other and result into achieving greater heights of success.

Self Belief for Students

Successful students are always confident and have a strong belief in themselves. They do not allow their failures to discourage them from achieving their goal or goal. They wait for the right time, gather all resources and then make a plan to achieve success. Successful students learn from their mistakes and never waste an opportunity given by god because they know that opportunities are rare. A person who does not have self-belief always makes excuses for his failures and blames others for his shortcomings.

In an era where competition has become cut throat, it is very important that a student believes in his own potential and abilities to achieve high scores. If he lacks self belief then he will make mistakes which will decrease his percentage. And often this

Conclusion

To conclude, it can be said that having a strong belief in oneself is very important because if you have a strong conviction about yourself then nobody will be able to discourage you from achieving your goal. If you want to achieve success in any field of life, all you have to do is to believe in yourself and gather all the necessary resources and tools.

What is Self Essay:

Self essay is a form of writing in which an individual shares their personal experiences, opinions, and thoughts. It allows the writer to reflect on their own life and share their unique perspective with others. A self essay can cover a wide range of topics including personal growth, relationships, challenges, accomplishments, and more.

One of the main purposes of writing a self essay is self-discovery. It gives the writer an opportunity to explore their own thoughts and feelings, which can lead to a deeper understanding of oneself. Through self-reflection, one can uncover hidden motivations, values, and beliefs that may have influenced their actions and decisions in life.

Moreover, self essay writing can also be a form of self-expression. It allows individuals to freely express themselves without fear of judgment or criticism. It can be a therapeutic outlet for releasing emotions and processing experiences. Writing about personal struggles, successes, and lessons learned can also inspire and resonate with others who may be going through similar situations.

Self essays are not only beneficial for the writer but also for the readers. By sharing their personal stories, individuals can connect with others on a deeper level and create a sense of empathy and understanding. It can also serve as a source of inspiration and motivation for others who may be facing similar challenges.

In today’s digital age, self essays have become increasingly popular through various platforms such as personal blogs, social media, and online publications. This provides individuals with a platform to freely express themselves and share their stories with a wider audience.

In conclusion, self essay writing is a powerful tool for self-discovery, self-expression, and connecting with others. It allows individuals to reflect on their own experiences and share their unique perspectives with the world.

Essay on Believe in Yourself :

Believing in oneself is often cited as one of the most important factors for achieving success. It is the foundation upon which all other aspects of personal growth and development are built. Yet, many struggle with self-doubt and lack of confidence, hindering their ability to achieve their goals and dreams. In this essay, we will explore the concept of self-belief and its crucial role in achieving success.

What is self-belief?

Self-belief can be defined as having confidence in one’s abilities and worth. It is a deep-seated belief that you are capable of accomplishing your goals and overcoming challenges. It is not about being arrogant or overestimating oneself, but rather having a realistic understanding of your strengths and potential. Self-belief is also closely linked to self-esteem, which refers to how you perceive and value yourself.

The power of self-belief

Believing in oneself has the power to shape our thoughts, actions, and ultimately our destiny. It gives us the motivation and determination to pursue our dreams despite obstacles and setbacks. When we have a strong sense of self-belief, we are more likely to take risks and push ourselves out of our comfort zones. This opens up new opportunities for growth and success.

On the other hand, lacking self-belief can lead to feelings of fear, doubt, and insecurity. This can hold us back from reaching our full potential and living a fulfilling life. Without self-belief, we may settle for less than what we are capable of and miss out on opportunities for growth and achievement.

Building self-belief

The good news is that self-belief is not a fixed trait. It can be nurtured and developed with conscious effort. Here are some ways to cultivate a strong sense of self-belief:

Recognize your strengths and achievements: Take time to reflect on your past successes and the qualities that helped you achieve them. This will remind you of your capabilities and boost your confidence.
Surround yourself with positive influences: The people we surround ourselves with can greatly impact our self-belief. Choose to spend time with those who support and uplift you, rather than those who bring you down.
Challenge negative thoughts: We all have an inner critic that can undermine our confidence. When you notice negative self-talk, challenge it and replace it with positive affirmations.
Set achievable goals: Setting and achieving realistic goals is a great way to build self-belief. Start small and gradually work towards bigger goals as you gain more confidence in yourself.
Celebrate your progress: Acknowledge and celebrate your progress, no matter how small. This will help you stay motivated and reinforce your belief in your abilities.

The role of self-belief in success

Self-belief is often considered the key to achieving success because it provides the necessary foundation for taking action towards our goals. Without a strong sense of belief in ourselves, we may lack the courage and determination to pursue our dreams. In contrast, when we truly believe in ourselves and our abilities, we are more likely to take the necessary steps towards success.

Moreover, self-belief also helps us bounce back from failures and setbacks. It allows us to learn from our mistakes and use them as stepping stones towards future success. As famous basketball player Michael Jordan once said, “I can accept failure, everyone fails at something. But I can’t accept not trying.”

In conclusion, self-belief is a vital ingredient for achieving success in any aspect of life. It gives us the courage, motivation, and resilience to pursue our dreams and overcome challenges. While it may not come naturally to everyone, self-belief can be developed through conscious effort and practice. So, believe in yourself and your abilities, and you will be amazed by what you can achieve. As the saying goes, “Whether you think you can or you think you can’t, you’re right.” So, choose to believe in yourself and see how it transforms your life for the better.

Short Speech on Believe in Yourself:

As we go through our daily lives, we encounter various challenges that may seem impossible to overcome. In such situations, it is important to have self-belief and confidence in ourselves. Believe in yourself is more than just a phrase, it is a mindset that can help us achieve great things.

When we believe in ourselves, we are able to push through obstacles and setbacks, and work towards our goals with determination. It allows us to stay focused on the positive aspects of our lives and not get discouraged by failures.

Moreover, when we have faith in ourselves, it inspires others around us to believe in themselves as well. As leaders, it is important for us to instill this belief in those around us, especially in times of uncertainty.

Believe in yourself also means acknowledging our strengths and weaknesses, and constantly working on improving ourselves. It is about having a growth mindset and not being afraid to take risks.

In conclusion, having self-belief is essential for personal growth and success. Let us remember to always believe in ourselves, no matter what challenges come our way. As Henry Ford once said, “Whether you think you can, or you think you can’t – you’re right.” So let us choose to believe in ourselves and strive towards achieving our dreams. The possibilities are endless when we have faith in ourselves.

If you Believe in Yourself anything is Possible Essay:

As human beings, we all have dreams and aspirations that we want to achieve in life. These goals may vary from person to person, but they are ultimately what motivate us to strive for excellence. However, the path towards achieving our dreams is not always smooth. There will be obstacles and challenges along the way that can make us doubt ourselves and our abilities.

In such moments, it is important to remind ourselves that if we believe in ourselves, anything is possible.

Believing in oneself means having confidence and faith in our own abilities. It means acknowledging our strengths and weaknesses and trusting that we have what it takes to overcome any difficulties that come our way. When we truly believe in ourselves, we are able to turn our dreams into reality because we have the determination and perseverance to keep pushing forward, even when things get tough.

One of the main reasons why believing in ourselves is so crucial is because it allows us to take risks and step out of our comfort zones. Without self-belief, we may hesitate to pursue opportunities or try new things because we are afraid of failure. However, if we have faith in ourselves, we are more willing to take chances and explore different paths. And even if we do fail, we are able to bounce back stronger because our self-belief gives us the courage to keep going.

Moreover, when we believe in ourselves, we are not easily swayed by the opinions or judgments of others. We trust our own judgment and decisions, which allows us to stay true to ourselves and our goals. This is essential in a world where there will always be people who doubt us or try to bring us down. By believing in ourselves, we are able to rise above these negative influences and stay focused on what truly matters.

>>>> Related Post: Essay on Trust & its Importance in Life

In conclusion, if we believe in ourselves, anything is possible. Our self-belief gives us the strength and resilience to overcome obstacles, take risks, and stay true to ourselves. So let us hold onto our dreams and have faith in ourselves, for it is through self-belief that we can achieve great things and make our wildest aspirations a reality.

Q: Why is it important to believe in yourself?

A: Believing in yourself is important because it boosts self-confidence, motivation, and resilience, helping you overcome challenges and achieve your goals.

Q: What makes you believe in yourself?

A: Believing in yourself often comes from self-awareness, setting achievable goals, receiving support, and learning from both successes and failures.

Q: What is believing in yourself summary?

A: Believing in yourself is having confidence in your abilities and worth, which empowers you to pursue your ambitions and face life’s obstacles with determination.

Q: What does it mean to believe in yourself?

A: Believing in yourself means having faith in your capabilities, judgment, and value as an individual. It involves self-assurance and a positive self-image, which drives personal growth and success

Essay About Beliefs: Top 5 Examples and 8 Prompts

To write an essay about beliefs, you need to know the different beliefs people hold; continue reading this article for examples and prompts to help!

Beliefs are a person’s perception of what they believe to be true. However, not everybody’s belief system is accurate. Beliefs are not necessarily religious or spiritual. It can also be political, philosophical, or societal. Our beliefs are formed early based on our environment – what we are told, heard, observed, and experienced. Below are essay examples to help you understand other writers’ viewpoints about beliefs.

IMAGE	PRODUCT
	Grammarly
	ProWritingAid

1. Christianity Beliefs in The Exorcism of Emily Rose by Penny Silva

2. a personal believe that god does not exist by lauren trauscht, 3. my beliefs by patrick of shrewsbury, massachusetts, 4. irrational beliefs by vincent bridges, 5. my ethical beliefs by blanche allen, 1. your thoughts about the definition of belief, 2. what influenced your belief on a certain subject, 3. an experience that shaped your beliefs, 4. thoughts about the role of religion, 5. your personal political beliefs, 6. your stand on gender identity, 7. opinions about the connection between social media and suicide, 8. the belief system of millenials.

“This means that she believes it is a fact that if there is a God, there is a devil, and if there is a devil, there is God.”

Silva’s essay discusses the movie “The Exorcism of Emily Rose,” – a film based on the true story of Anneliese Michel. It’s about a court case concerning the death of a girl. She was either possessed by a demon or was suffering from a severe mental illness.

Viewers of the movie are free to believe what they think happened to Emily as it demonstrates the apparition of both the devil and the However, divine. Silva believes that it’s a must-watch if one wants to understand the accurate interpretation of the works of evil.

“…how could anybody keep up on the Bible for thousands and thousands of years? The stories in there had to have gotten mixed up… if there is a God, then who created God? ”

Trauscht’s many questions about a divine existence lead him to believe there is no God. The author shares these reasons in a simple essay about his beliefs.

“ I have no stronger link to anything else in this world than my family… This belief … was something that was one hundred percent infused in me through my parents.”

The author grew up a family-oriented person, and there’s nothing more important to him than his family. He believes he is today because his parents influenced his life. His belief made him a better person.

“I can always distract myself from negative, judgmental thoughts by simply telling myself, “STOP!” Then replace my blaming, complaining, or excusing with something positive. Wisely choosing the thoughts that occupy my mind and avoiding automatic, negative thoughts that undermine my self-esteem will also help.”

Bridges shares his experience with irrational beliefs that made him think negatively, which affected his behavior and self-esteem. He also talks about how he overcame his irrational beliefs when someone believed in him until he finally started to believe in himself, turning the negative thoughts into positive ones.

Looking for more? Check out these essays about religion .

“In a way, ethics are like a set of rules that govern human behaviors and serve as a basis for right conduct principles.”

Allen argues that we have a different understanding of ethics and how we use it in our everyday lives. He says fairness is one of the ethics he applied in his life. Before concluding, he considers the good and bad effects. He believes ethics should be used to reach a fair decision.

8 Writing Prompts on Essay About Beliefs

After reading the examples above, you now better understand what beliefs are. Below are prompts that can help you in writing your essay.

If you want to properly convey your reasons why you believe in a topic, here is a guide on how to write an argumentative essay .

Since all of us may have varying ideas about the definition of beliefs, you can write an essay about your understanding of what belief is all about. You can also provide answers to the following questions: Is belief something you unconsciously developed or something you consciously made? Do you agree that some of your beliefs may not be authentic?

Many factors can influence why we think what we think. This includes our environment, what we hear and see, and our observations and experiences.

Pick a particular belief you have and relay to your readers how you came to consider it as fact. You can also talk about something you didn’t believe before, then tell your audience how you came to support it.

If a particular experience forced you to develop a belief about something consciously, you could explore it via your essay. For example, you grew up not believing in God, but due to a near-death experience where you were forced to pray and were saved, you finally accepted that there is an existing God.

Or, if you previously believed in God but suffered a painful death of a loved one, you start to question His existence. There are so many experiences out there that may have contributed to what we believe in today. Feel free to write them all down.

Essay About Beliefs: Thoughts about the role of religion

You might have heard adults complaining about the morality of the youth today. Does the decreasing interest of young people in religion have to do with moral degeneration? Explain your thoughts about the relationship between religion and morality.

Your political beliefs have to do with what you consider a prosperous country. “Success” can be defined as a booming or not-so-great economy, but one where the citizens are happy, safe, and accessible. Discuss why you favor a particular political system, including aspects that you want to change.

Gender identity is an ever-controversial subject that still divides many groups today.

However, it also has many subtopics you can focus on. For example, some parents would let their minor children undergo procedures and treatments to change their sex, believing they are supporting their child’s decision. Do you agree with the parents’ beliefs, or would you instead want the parents to wait for the child to be of legal age before undergoing such a procedure?

If you want to expand your knowledge on diversity, here are 21 essays about diversity for students and writers .

With social media’s popularity, cyberbullying also increased. Research found that children and people below 25 years old cyberbullying victims are twice more likely to present suicidal behaviors and self-harm. The same study also found that bullies or perpetrators risk experiencing suicidal ideation and self-harm. What is your opinion on this matter, and do you believe that social media has to do with it? Do parents also have liability on this matter?

During challenging times, more people seek God. However, during the pandemic, millennials in the US-led the shift away from religious organizations. If you belong to the Gen Z or millennials, what’s your stand on this matter?

50 I Believe Essay Topics

To better train students on how to present their personal opinions on subjective matters, teachers will assign what is known as an “I Believe” or “This I Believe” essay writing assignment.

Designed to provide the reader with insight into the writer’s character, these essays are typically written in first-person point of view. The writer shares their beliefs on a particular topic – ranging from religion and politics to more personal subjects such as love and happiness – and offers supporting arguments for why they hold these beliefs.

The Challenges of Writing “I Believe” Essays

This type of essay prompt is a welcome break from more detail-oriented or researched-based writing assignments for many students. However, “I believe” essay writing assignments aren’t always easy.

It can be challenging for students to articulate their beliefs in a clear and concise way that isn’t argumentative or offensive to the reader. Students may also struggle to explain their reasoning behind these beliefs in a thorough and not overly simplistic way.

Despite these challenges, “I believe” essays can be an excellent opportunity for students to share their thoughts and feelings on important topics and learn more about themselves in the process.

Tips for Writing “I Believe” Essays

If you’re given an “I believe” essay assignment, here are a few tips to help you get started:

Start by defining what it is that you believe. This may seem like a simple task, but it can be challenging to identify your core beliefs. If you’re struggling, start by jotting down a list of topics that are important to you – from politics and religion to family and friendship.
Reflect on why each topic is important to you. Think about the reasoning behind your choices and how these reasons evolved over time. After all, your core beliefs are likely to have changed or grown since you reached adolescence.
Determine which of your beliefs are the most important. Focusing on developing thought processes that support your beliefs. For extra help, consider sharing these thoughts with a trusted friend or family member for advice.

By reflecting upon your core beliefs and developing clear arguments to support them, you can craft a powerful “I believe” essay that will truly reflect your thoughts and feelings.

How to Write an “I Believe” Essay

To craft a well-written “I Believe” essay, students must forgo the typical essay structure of introduction, body, and conclusion.

Instead, the essay should be organized around a series of specific beliefs that the writer wishes to share. Each thought should be introduced with a clear thesis statement, followed by supporting arguments and examples.

The conclusion of the essay should wrap up the main points that have been made and leave the reader with a final thought to ponder.

Here is an example of how an “I Believe” essay might be structured:

Thesis: I believe that everyone has the right to love and be loved.

Argument: Everyone deserves to find love and experience happiness in their lives. This should not be limited by race, religion, socioeconomic status, or any other factor.

Example: I saw a video of a man proposing to his girlfriend at Fenway Park. She said yes and the crowd went wild! Now that is love. If they can find it, then so can we all!

Conclusion: Society should not stand in the way of love. Love is the most powerful force in the world, and we should all embrace it.

As you can see, the “I Believe” essay structure allows for a great deal of flexibility. Students can choose to focus on a variety of topics and can organize their essays in different ways. An “I Believe” essay can be an excellent opportunity for students to present their thoughts on important issues under a few simple guidelines. With a bit of planning and organization, this type of essay writing assignment can be a breeze!

What You Shouldn’t Do When Writing an “I Believe” Essay

To ensure that you are writing an “I Believe” essay and not another form of an argumentative or persuasive essay, avoid doing the following:

Don’t provide evidence or use statistics to support your position – this is not an essay that calls for research.
Don’t attack or criticize the beliefs of others – your goal is to share your own opinions, not to tear down those of others.
Don’t go off on tangents – stay focused on the main points you want to make.
Don’t speak objectively or in the third person – for example, don’t say “people believe that” or “studies show.”
Don’t use filler words and phrases such as “I think,” “I feel,” and “it seems like.”

Use any of these 50 “I Believe” essay topics to help you brainstorm ideas for your essay!

I Believe Essay Topics About Life

I believe that life is too short to spend time with people who bring you down.
I believe that laughter is the best medicine
I believe that we should make time for quiet reflection every day.
I believe that the only thing that matters in life is love.
I believe that we are all capable of change.
I believe that it is never too late to learn and grow.
I believe in the power of positive thinking.
I believe that we should always be kind, even when it is difficult.
I believe that there is no such thing as a coincidence.
I believe in the saying “what goes around, comes around.”
I believe that we are all responsible for our own happiness.
I believe that the best things in life are free.
I believe that it is essential to be grateful for what we have.
I believe that it is never too late to achieve our dreams.
I believe that we should surround ourselves with people who make us better.
I believe that you can either love or hate something; there is no in-between.

I Believe Essay Topics About Education & School

I believe that education is the key to a bright future
I believe that children are our future and should be treasured as such.
I believe that there is no such thing as a dumb question.
I believe that schools should do more to celebrate diversity.
I believe that homework is essential, but it should not be excessive.
I believe in the importance of having a strong support system while attending school.
I believe that standardized tests are not an accurate measure of a student’s knowledge.
I believe that it is vital to find a balance between work and play while in school.
I believe that everyone should have the opportunity to learn how to swim.
I believe in the importance of recess and physical activity in students’ lives.
I believe that there is no such thing as a bad grade.
I believe that teachers deserve more respect and better pay.
I believe that it is never too early to learn a foreign language.
I believe that education should be free for everyone.

I Believe Essay Topics About Friends & Family

I believe that family is the most important thing in life.
I believe that friends are the family we choose for ourselves.
I believe that it is essential to maintain close relationships with friends and family.
I believe that there is no substitute for quality time spent with loved ones.
I believe that family is not defined by blood but by love and commitment.
I believe that we should spend more time with the people we care about and less time worrying about material things.
I believe that it is better to have a few close friends than many superficial ones.
I believe that it is healthy for friends to grow apart.
I believe that competition between friends is healthy.

I Believe Essay Topics About Money

I believe that money cannot buy happiness.
I believe that it is essential to be happy with what you have, not what you want.
I believe that people are more important than things.
I believe that it is okay to splurge on something even if it means going into debt.
I believe that it is better to give than to receive.
I believe that money can’t buy everything.
I believe that the love of money is the root of all evil.
I believe in saving for a rainy day.
I believe in investing in oneself.
I believe in the saying, “money doesn’t grow on trees.”
I believe that rich people should be forced to pay more taxes.

These 50 I Believe essay topics are sure to inspire your own original beliefs and help you create a powerful and unique essay. When writing your I Believe essay, be sure to focus on the beliefs that are most important to you and that you feel passionate about discussing. The best I Believe essays are the ones that are personal and reflective, so don’t be afraid to share your own thoughts and experiences.

120 Exploratory Essay Topics
Persuasive Speech Topics for High School & College Students
90 Heart of Darkness Essay Topics
145 Informational Essay Topics
110 Music Essay Topics

Undergraduate	Studying for 1st degree
Master	Studying for Master’s degree
PhD	Pursuing Doctoral degree

Testimonials

Table of Contents
Random Entry
Chronological
Editorial Information
About the SEP
Editorial Board
How to Cite the SEP
Special Characters
Advanced Tools
Support the SEP
PDFs for SEP Friends
Make a Donation
SEPIA for Libraries
Entry Contents

Bibliography

Academic tools.

Friends PDF Preview
Author and Citation Info
Back to Top

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).

Agar, N., 2013, Humanity’s End: Why We Should Reject Radical Enhancement , Cambridge, MA: MIT Press.
Alexis., A., 2011, The Meaning of Life: A Modern Secular Answer to the Age-Old Fundamental Question , CreateSpace Independent Publishing Platform.
Arpaly, N., 2006, Merit, Meaning, and Human Bondage , Princeton: Princeton University Press.
Audi, R., 2005, “Intrinsic Value and Meaningful Life”, Philosophical Papers , 34: 331–55.
Ayer, A. J., 1947, “The Claims of Philosophy”, repr. in The Meaning of Life, 2 nd Ed. , E. D. Klemke (ed.), New York: Oxford University Press, 2000: 219–32.
Baier, K., 1957, “The Meaning of Life”, repr. in The Meaning of Life, 2 nd Ed. , E. D. Klemke (ed.), New York: Oxford University Press, 2000: 101–32.
Barnes, H., 1967, An Existentialist Ethics , New York: Alfred A. Knopf.
Belliotti, R., 2019, Is Human Life Absurd? A Philosophical Inquiry into Finitude, Value, and Meaning . Leiden: Brill.
Belshaw, C., 2021, The Value and Meaning of Life , London: Routledge.
Benatar, D., 2006, Better Never to Have Been: The Harm of Coming into Existence , New York: Oxford University Press.
–––, 2017, The Human Predicament , New York: Oxford University Press.
Bennett-Hunter, G., 2014, Ineffability and Religious Experience , Oxford: Routledge.
Blumenfeld, D., 2009, “Living Life over Again”, Philosophy and Phenomenological Research , 79: 357–86.
Bradford, G., 2015, Achievement , New York: Oxford University Press.
Brännmark, J., 2003, “Leading Lives”, Philosophical Papers , 32: 321–43.
Brogaard, B. and Smith, B., 2005, “On Luck, Responsibility, and the Meaning of Life”, Philosophical Papers , 34: 443–58.
Calhoun, C., 2018, Doing Valuable Time: The Present, the Future, and Meaningful Living , New York: Oxford University Press.
Campbell, S., and Nyholm, S., 2015, “Anti-Meaning and Why It Matters”, Journal of the American Philosophical Association , 1: 694–711.
Caruso, G. and Flanagan, O. (eds.), 2018, Neuroexistentialism: Meaning, Morals, and Purpose in an Age of Neuroscience , New York: Oxford University Press.
Cooper, D., 2003, Meaning . Durham: Acumen Publishing.
Cottingham, J., 2005, The Spiritual Dimension: Religion, Philosophy and Human Value , Cambridge: Cambridge University Press.
–––, 2016, “Meaningfulness, Eternity, and Theism”, in God and Meaning , J. Seachris and S. Goetz (eds.), New York: Bloomsbury Academic: 123–36.
Craig, W., 1994, “The Absurdity of Life Without God”, repr. in Exploring the Meaning of Life: An Anthology and Guide , J. Seachris (ed.), Malden, MA: Wiley-Blackwell, 2013: 153–72.
Danaher, J., 2017, “Will Life Be Worth Living in a World Without Work? Technological Unemployment and the Meaning of Life”, Science and Engineering Ethics , 23: 41–64.
Darwall, S., 1983, Impartial Reason , Ithaca, NY: Cornell University Press.
Davis, W., 1987, “The Meaning of Life”, Metaphilosophy , 18: 288–305.
de Bres, H., 2018, “Narrative and Meaning in Life”, Journal of Moral Philosophy , 15: 545–71.
Dorsey, D., 2015, “The Significance of a Life’s Shape”, Ethics , 125: 303–30.
Egerstrom, K., 2015, “ Practical Identity and Meaninglessness ”, PhD Dissertation, Syracuse University.
Ellin, J., 1995, Morality and the Meaning of Life , Ft. Worth, TX: Harcourt Brace.
Evers, D., 2017, “Meaning in Life and the Metaphysics of Value”, De Ethica , 4: 27–44.
Feinberg, J., 1980, “Absurd Self-Fulfillment,” repr. in Freedom and Fulfillment: Philosophical Essays , Princeton: Princeton University Press, 1992: 297–330.
Ferracioli, L., 2018, “Procreative-parenting, Love’s Reasons, and the Demands of Morality”, The Philosophical Quarterly , 68: 77–97.
Fischer, J. M., 2009, Our Stories: Essays on Life, Death, and Free Will , New York: Oxford University Press.
–––, 2019, Death, Immortality, and Meaning in Life , New York: Oxford University Press.
Frankfurt, H., 1988, The Importance of What We Care About , New York: Cambridge University Press.
–––, 2004, The Reasons of Love , Princeton: Princeton University Press.
Gewirth, A., 1998, Self-Fulfillment , Princeton: Princeton University Press.
Goetz, S., 2012, The Purpose of Life: A Theistic Perspective , New York: Continuum.
Goldman, A., 2018, Life’s Values: Pleasure, Happiness, Well-Being, and Meaning , Oxford: Oxford University Press.
Greene, P., 2021, “It Doesn’t Matter Because One Day It Will End”, Ethical Theory and Moral Practice , 24: 165–82.
Hanfling, O., 1987, The Quest for Meaning , New York: Basil Blackwell Inc.
Hare, R. M., 1957, “Nothing Matters”, repr. in Applications of Moral Philosophy , London: Macmillan, 1972: 32–47.
Hauskeller, M. and Hallich, O. (eds.), 2022, “Would It Be Better if We Had Never Existed? David Benatar's Anti-Natalism”, special issue of The Journal of Value Inquiry , 56: 1–151.
Hooker, B., 2008, “The Meaning of Life: Subjectivism, Objectivism, and Divine Support”, in The Moral Life: Essays in Honour of John Cottingham , N. Athanassoulis and S. Vice (eds.), New York: Palgrave Macmillan: 184–200.
Hosseini, R., 2015, Wittgenstein and Meaning in Life: In Search of the Human Voice , New York: Palgrave Macmillan.
Kahane, G., 2011, “Should We Want God to Exist?”, Philosophy and Phenomenological Research , 82: 674–96.
–––, 2014, “Our Cosmic Insignificance”, Noûs , 48: 745–72.
Kamm, F. M., 2013, Bioethical Prescriptions: To Create, End, Choose, and Improve Lives , New York: Oxford University Press.
Kass, L., 2002, Life, Liberty, and the Defense of Dignity: The Challenge for Bioethics , San Francisco: Encounter Books.
Kauppinen, A., 2012, “Meaningfulness and Time”, Philosophy and Phenomenological Research , 82: 345–77.
Kekes, J., 1986, “The Informed Will and the Meaning of Life”, Philosophy and Phenomenological Research , 47: 75–90.
–––, 2000, “The Meaning of Life”, in Midwest Studies in Philosophy, Volume 24; Life and Death: Metaphysics and Ethics , P. French and H. Wettstein (eds.), Malden, MA: Blackwell Publishers: 17–34.
Kraay, K. (ed.), 2018, Does God Matter? Essays on the Axiological Consequences of Theism , New York: Routledge.
Landau, I., 1997, “Why Has the Question of the Meaning of Life Arisen in the Last Two and a Half Centuries?”, Philosophy Today , 41: 263–70.
–––, 2017, Finding Meaning in an Imperfect World , New York: Oxford University Press.
Le Bihan, B., 2019, “The No-Self View and the Meaning of Life”, Philosophy East and West , 69: 419–38.
Levinson, J., 2004, “Intrinsic Value and the Notion of a Life”, The Journal of Aesthetics and Art Criticism , 62: 319–29.
Levy, N., 2005, “Downshifting and Meaning in Life”, Ratio , 18: 176–89.
Lougheed, K., 2020, The Axiological Status of Theism and Other Worldviews , New York: Palgrave Macmillan.
Mackie, J. L., 1977, Ethics: Inventing Right and Wrong , repr. London: Penguin Books, 1990.
Markus, A., 2003, “Assessing Views of Life, A Subjective Affair?”, Religious Studies , 39: 125–43.
Martela, F., 2017, “Meaningfulness as Contribution”, Southern Journal of Philosophy , 55: 232–56.
Matheson, D., 2017, “The Worthwhileness of Meaningful Lives”, Philosophia , 48: 313–24.
–––, 2018, “Creativity and Meaning in Life”, Ratio , 31: 73–87.
Mawson, T., 2016, God and the Meanings of Life , London: Bloomsbury Publishing.
–––, 2019, Monotheism and the Meaning of Life , Cambridge: Cambridge University Press.
May, T., 2009, Death , Stocksfield: Acumen.
–––, 2015, A Significant Life: Human Meaning in a Silent Universe , Chicago: University of Chicago Press.
McPherson, D., 2020, Virtue and Meaning: A Neo-Aristotelian Perspective , Cambridge: Cambridge University Press.
Metz, T., 2002, “Recent Work on the Meaning of Life”, Ethics , 112: 781–814.
–––, 2013, Meaning in Life: An Analytic Study , Oxford: Oxford University Press.
–––, 2019, God, Soul and the Meaning of Life , Cambridge: Cambridge University Press.
Mintoff, J., 2008, “Transcending Absurdity”, Ratio , 21: 64–84.
Moreland, J. P., 1987, Scaling the Secular City: A Defense of Christianity , Grand Rapids, MI: Baker Book House.
Morris, T., 1992, Making Sense of It All: Pascal and the Meaning of Life , Grand Rapids, MI: Willliam B. Eerdmans Publishing Company.
Mulgan, T., 2015, Purpose in the Universe: The Moral and Metaphysical Case for Ananthropocentric Purposivism , Oxford: Oxford University Press.
Murphy, J., 1982, Evolution, Morality, and the Meaning of Life , Totowa, NJ: Rowman and Littlefield.
Nagel, T., 1970, “The Absurd”, Journal of Philosophy , 68: 716–27.
–––, 1986, The View from Nowhere , New York: Oxford University Press.
Nozick, R., 1974, Anarchy, State and Utopia , New York: Basic Books.
–––, 1981, Philosophical Explanations , Cambridge, MA: Harvard University Press.
–––, 1989, The Examined Life , New York: Simon and Schuster.
Nussbaum, M., 1989, “Mortal Immortals: Lucretius on Death and the Voice of Nature”, Philosophy and Phenomenological Research , 50: 303–51.
Olson, N., 2016, “Medical Researchers’ Ancillary Care Obligations”, Bioethics , 30: 317–24.
Pereboom, D., 2014, Free Will, Agency, and Meaning in Life , Oxford: Oxford University Press.
Pisciotta, T., 2013, “ Determinism and Meaningfulness in Lives ”, PhD Dissertation, University of Melbourne.
Purves, D. and Delon, N., 2018, “Meaning in the Lives of Humans and Other Animals”, Philosophical Studies , 175: 317–38.
Quinn, P., 2000, “How Christianity Secures Life’s Meanings”, in The Meaning of Life in the World Religions , J. Runzo and N. Martin (eds.), Oxford: Oneworld Publications: 53–68.
Raz, J., 2001, Value, Respect, and Attachment , Cambridge: Cambridge University Press.
Repp, C., 2018, “Life Meaning and Sign Meaning”, Philosophical Papers , 47: 403–27.
Ruse, M. and Wilson, E., 1986, “Moral Philosophy as Applied Science”, Philosophy , 61: 173–92.
Scarre, G., 2007, Death . Stocksfield: Acumen.
Schinkel, A., De Ruyter, D., and Aviram, A., 2015, “Education and Life’s Meaning”, Journal of Philosophy of Education , 50: 398–418.
Seachris, J., 2011, “Death, Futility, and the Proleptic Power of Narrative Ending”, Religious Studies , 47: 141–63.
–––, 2013, “General Introduction”, in Exploring the Meaning of Life: An Anthology and Guide , J. Seachris (ed.), Oxford: Wiley-Blackwell: 1–20.
–––, 2016, “From the Meaning Triad to Meaning Holism: Unifying Life’s Meaning”, Human Affairs , 29: 363–78.
Singer, I., 1996, Meaning in Life, Volume 1: The Creation of Value , Baltimore: Johns Hopkins University Press.
Singer, P., 1995, How Are We to Live? Amherst, NY: Prometheus Books.
Smith, Q., 1997, Ethical and Religious Thought in Analytic Philosophy of Language , New Haven: Yale University Press.
–––, 2003, “Moral Realism and Infinite Spacetime Imply Moral Nihilism”, in Time and Ethics: Essays at the Intersection , H. Dyke (ed.), Dordrecht: Kluwer Academic Publishers: 43–54.
Smuts, A., 2011, “Immortality and Significance”, Philosophy and Literature , 35: 134–49.
–––, 2018, Welfare, Meaning, and Worth , New York: Routledge
Solomon, R., 1993, The Passions: Emotions and the Meaning of Life , Indianapolis: Hackett Publishing Company.
Street, S., 2015, “Does Anything Really Matter or Did We Just Evolve to Think So?”, in The Norton Introduction to Philosophy , G. Rosen et al. (eds.), New York: W. W. Norton & Company, Inc.: 685–95.
Svensson, F., 2017, “A Subjectivist Account of Meaning in Life”, De Ethica , 4: 45–66.
Swenson, D., 1949, “The Dignity of Human Life”, repr. in The Meaning of Life, 2 nd Ed. , E. D. Klemke (ed.), New York: Oxford University Press, 2000: 21–30.
Swinburne, R., 2016, “How God Makes Life a Lot More Meaningful”, in God and Meaning , J. Seachris and S. Goetz (eds.), New York: Bloomsbury Academic: 151–63.
Tabensky, P., 2003, “Parallels Between Living and Painting”, The Journal of Value Inquiry , 37: 59–68.
Tartaglia, J., 2015, Philosophy in a Meaningless Life , London: Bloomsbury.
Taylor, C., 1989, Sources of the Self , Cambridge, MA: Harvard University Press.
–––, 1992, The Ethics of Authenticity , Cambridge, MA: Harvard University Press.
Taylor, R., 1970, “The Meaning of Life”, in Good and Evil , repr. Amherst, NY: Prometheus Boooks, 2000: 319–34.
–––, 1987, “Time and Life’s Meaning”, The Review of Metaphysics , 40: 675–86.
Thomas, J., 2018, “Can Only Human Lives Be Meaningful?”, Philosophical Papers , 47: 265–97.
–––, 2019, “Meaningfulness as Sensefulness”, Philosophia , 47: 1555–77.
Thomson, G., 2003, On the Meaning of Life , South Melbourne: Wadsworth.
Tooley, M., 2018, “Axiology: Theism Versus Widely Accepted Monotheisms”, in Does God Matter? Essays on the Axiological Consequences of Theism , K. Kraay, (ed.), New York: Routledge: 46–69.
Trisel, B. A., 2002, “Futility and the Meaning of Life Debate”, Sorites , 14: 70–84.
–––, 2004, “Human Extinction and the Value of Our Efforts”, The Philosophical Forum , 35: 371–91.
–––, 2016, “Human Extinction, Narrative Ending, and Meaning of Life”, Journal of Philosophy of Life , 6: 1–22.
Velleman, J. D., 2015, Beyond Price: Essays on Birth and Death , Cambridge: Open Book Publishers.
Visak, T., 2017, “Understanding ‘Meaning of Life’ in Terms of Reasons for Action”, The Journal of Value Inquiry , 51: 507–30.
Waghorn, N., 2014, Nothingness and the Meaning of Life: Philosophical Approaches to Ultimate Meaning through Nothing and Reflexivity , London: Bloomsbury.
Wielenberg, E., 2005, Value and Virtue in a Godless Universe , Cambridge: Cambridge University Press.
Wiggins, D., 1988, “Truth, Invention, and the Meaning of Life”, rev. edn. in Essays on Moral Realism , G. Sayre-McCord (ed.), Ithaca: Cornell University Press: 127–65.
Williams, B., 1973, “The Makropulos Case: Reflections on the Tedium of Immortality”, in Problems of the Self , Cambridge: Cambridge University Press: 82–100.
–––, 1976, “Persons, Character and Morality”, in The Identities of Persons , A. O. Rorty (ed.), Berkeley: University of California Press: 197–216.
Williams, C., 2020, Religion and the Meaning of Life: An Existential Approach , Cambridge: Cambridge University Press.
Wolf, S., 2010, Meaning in Life and Why It Matters , Princeton: Princeton University Press.
–––, 2015, The Variety of Values: Essays on Morality, Meaning, and Love , New York: Oxford University Press.
–––, 2016, “Meaningfulness: A Third Dimension of the Good Life”, Foundations of Science , 21: 253–69.
Wong, W., 2008, “Meaningfulness and Identities”, Ethical Theory and Moral Practice , 11: 123–48.
Buber, M., 1923, I and Thou , W. Kaufmann (tr.), New York: Simon & Schuster Inc., 1970.
Camus, A., 1942, The Myth of Sisyphus , J. O’Brian (tr.), London: H. Hamilton, 1955.
James, W., 1899, “What Makes a Life Significant?”, in On Some of Life’s Ideals , New York: Henry Holt and Company, 1900.
Jaspers, K., 1931, Man in the Modern Age , E. Paul and C. Paul (tr.), New York: Routledge, 2010.
Kant, I., 1791, Critique of the Power of Judgment , P. Guyer and E. Mathews (tr.), New York: Cambridge University Press, 2000.
Kierkegaard, S., 1849, The Sickness unto Death , H. V. Hong and E. H. Hong (tr.), Princeton: Princeton University Press, 1980.
Marx, K., 1844, Economic and Philosophical Manuscripts , in Karl Marx Selected Writings, 2 nd Ed. , D. McLellan (ed., tr.), Oxford: Oxford University Press, 2000.
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.).

Accessibility

Support SEP

Mirror sites.

View this site from another server:

Info about mirror sites

Library of Congress Catalog Data: ISSN 1095-5054

Presentations made painless

Get Premium

112 Personal Values Essay Topic Ideas & Examples

Inside This Article

Personal values are the beliefs and principles that guide our decisions and actions in life. They are the core of who we are and what we stand for. Identifying and understanding our personal values is crucial for living a fulfilling and authentic life.

To help you explore and reflect on your personal values, we have compiled a list of 112 essay topic ideas and examples. These topics cover a wide range of values, from honesty and integrity to compassion and empathy. Whether you are writing an essay for a class assignment or simply reflecting on your values, these prompts will help you delve deep into what matters most to you.

The importance of honesty in relationships
How integrity shapes our character
The value of perseverance in achieving our goals
Why empathy is essential for understanding others
The role of compassion in building a more caring society
The significance of gratitude in fostering happiness
How courage helps us overcome challenges
The power of forgiveness in healing relationships
The impact of generosity on others
The value of respect in building trust
Why humility is important in personal growth
The role of responsibility in being a good citizen
The importance of loyalty in friendships
How authenticity leads to self-acceptance
The significance of kindness in a world filled with negativity
Why fairness is essential for justice
The value of patience in dealing with difficult situations
How self-discipline leads to success
The impact of open-mindedness on personal growth
The role of independence in making our own choices
Why self-care is crucial for mental health
The importance of self-reflection in personal development
How mindfulness leads to a more peaceful life
The value of perseverance in overcoming obstacles
Why self-respect is key to self-esteem
The significance of self-awareness in understanding our emotions
How self-compassion leads to self-acceptance
The impact of self-confidence on our actions
The role of self-control in managing impulses
Why self-expression is important for creativity
The value of self-improvement in reaching our full potential
How self-reliance leads to independence
The importance of selflessness in helping others
Why selflessness is essential for building strong relationships
The significance of service to others in making a difference
How simplicity leads to a more meaningful life
The impact of sincerity on building trust
The role of solidarity in standing up for others
Why spirituality is important for inner peace
The value of stewardship in protecting the environment
How strength of character leads to resilience
The importance of teamwork in achieving common goals
Why tolerance is crucial for diversity
The significance of trust in building relationships
How truthfulness leads to authenticity
The impact of understanding on resolving conflicts
The role of unity in creating harmony
Why uprightness is essential for moral integrity
The value of virtue in guiding our actions
How wisdom leads to sound decision-making
The importance of work ethic in achieving success
Why ambition is crucial for reaching our goals
The significance of balance in maintaining harmony
How beauty leads to appreciation of life
The impact of belief in oneself on achieving dreams
The role of boldness in taking risks
Why creativity is essential for innovation
The value of curiosity in learning new things
How determination leads to achievement
The importance of diligence in pursuing excellence
Why enthusiasm is crucial for motivation
The significance of flexibility in adapting to change
How focus leads to productivity
The impact of freedom on individual rights
The role of friendship in providing support
Why fun is essential for a balanced life
The value of generosity in giving back
How growth leads to personal development
The importance of harmony in relationships
Why health is crucial for overall well-being
The significance of honesty in communication
How humor leads to laughter and joy
The impact of independence on autonomy
The role of innovation in progress
Why justice is essential for fairness
The value of leadership in guiding others
How love leads to compassion
Why moderation is crucial for balance
The significance of optimism in facing challenges
How passion leads to fulfillment
The impact of patience in waiting for results
The role of perseverance in achieving long-term goals
Why positivity is essential for a healthy mindset
The value of purpose in finding meaning in life
How resilience leads to bouncing back from setbacks
The importance of responsibility in taking ownership
Why service to others is crucial for community
The significance of simplicity in decluttering our lives
How sincerity leads to trustworthiness
The impact of social justice on equality
The role of solidarity in standing up for what is right
Why spirituality is essential for inner peace
The value of stewardship in caring for the environment

These essay topics are just a starting point for exploring your personal values. Take the time to reflect on what matters most to you and why these values are important in your life. By understanding and living by your personal values, you can lead a more authentic and fulfilling life.

Want to research companies faster?

Instantly access industry insights

Let PitchGrade do this for me

Leverage powerful AI research capabilities

We will create your text and designs for you. Sit back and relax while we do the work.

Explore More Content

Dr. Jennifer B. Bernstein

Success Stories
One-Time Consultation
All-In-One & Comprehensive Private Support

One of the Common Application essay prompts asks you to “reflect on a time when you questioned or challenged a belief or idea. What prompted your thinking? What was the outcome?”

Why Colleges Want to Read Essays on Your Experience Questioning or Challenging a “Belief or Idea” (which also gives you important hints about the types of underlying things you want to reveal about yourself in your anecdotes)
What Not to Do in an Essay on a “Time When You Questioned a Belief or Idea” (to help you avoid falling prey to a common mistake)
Essay Example by Cornell Admit

2020 UPDATE & Why Most Students Don’t Write About a Time They “Questioned or Challenged a Belief or Idea”

Most students don’t write their Common App essays on challenging a belief or idea.

But you’re not aiming to be like most students, right?

Consider what the Common App team points out in their 2020-2021 update on the essay topics:

“While students aren’t inclined to discuss a time when they challenged a belief or idea, members appreciate what those essays reveal about the students who write them .”

[Just FYI: Members are the colleges that use the Common App.]

It’s interesting to get this feedback from the Common App because it aligns with the patterns I’ve observed with my own students.

Many of my students have immediately dismissed this essay topic, especially when it used to be phrased this way: “Reflect on a time when you challenged a belief or idea. What prompted you to act? Would you make the same decision again?”

They felt they couldn’t write a Common App essay on this topic because they. . .

never questioned or challenged a major belief or idea
challenged a belief or idea but that didn’t necessarily involve taking some big action
didn’t want to “rock the boat” in their essay.

However, I want you to notice the BIG change in the Common App’s phrasing of the topic.

The emphasis is no longer just on challenging a belief or idea.

Now you’re also invited to consider writing about a time when you questioned a belief or idea and asked to shed more light on your thinking (rather than just your action).

There are so many interesting possibilities for the “questioned or challenged a belief or idea” essay topic, so I want you to keep an open mind and see if it could be a good fit for you.

Why Colleges Want to Read Essays on Your Experience Questioning or Challenging a “Belief or Idea”

Why do schools that use the Common App say that they “appreciate” what essays a “time you questioned or challenged a belief or idea” demonstrate “about the students who write them”?

Let’s consider some possibilities.

REASON #1: Colleges value students who are open to exploring and respecting perspectives other than their own. Sometimes this involves questioning or challenging your own beliefs or ideas and sometimes it involves challenging those of others.

A significant part of the intellectual and social experience of college involves opening yourself up to new perspectives and getting to know people from a wide range of backgrounds.

Some of the most interesting discussions and learning experiences occur when there’s a range of beliefs or interpretations shared during class discussions, while working on projects, or in student organizations.

Remember that this essay prompt is asking you about a “time when you questioned or challenged a belief or idea.”

That DOESN’T necessarily mean CHANGING them.

Questioning or challenging ideas or beliefs can also involve enlarging, developing, or refining them.

It could involve realizing that someone’s perspective (including your own) is limited and only applicable in certain circumstances.

REASON #2: Admissions officers are interested in your habits of mind, including your ability to engage in critical thinking.

Even if you’re writing about standing up against a significant injustice, you can’t just write an essay about squashing it.

You have to reveal how you grappled with the issues at hand and how best to address them.

Although the phrase “critical thinking” doesn’t appear in the wording of this Common App essay prompt, that’s one of the things admissions officers want to learn about when reading your essay.

The way you demonstrate your critical thinking in this essay is through your description of “what prompted your thinking.”

Let’s clarify what’s meant by critical thinking.

Wikipedia provides this definition of critical thinking . It involves:

“being inquisitive and curious,

being open-minded to different sides,

being able to think systematically,

being analytical, . . .and

being mature.”

In a previous version of this Wikipedia entry, I found this definition as well. Critical thinking. . .

“clarifies goals,

examines assumptions,

discerns hidden values,

evaluates evidence,

accomplishes actions, and

assesses conclusions.”

Someone who thinks critically doesn’t just take things at face value (even if they seem obviously wrong or bad).

They look beneath the surface to figure out the assumptions and values informing the information and situations they encounter. They also know how to evaluate evidence and consider what types of evidence are–and are not–being provided.

When you’re writing about “what prompted your thinking” in terms of challenging a particular belief or idea, you want to show evidence of these ways of thinking–of these ways of examining your beliefs and ideas and those of others. You definitely don’t have to demonstrate all of them.

REASON #3: The “challenged a belief or idea” essay is a great way to demonstrate your “intellectual vitality” that all colleges, not just Stanford, are looking for in applicants.

This reason combines the first two that we’ve covered but pushes them to the next level.

Let’s consider what the former director of Columbia University’s graduate nonfiction program has to say. In To Show and To Tell: The Craft of Literary Nonfiction , Phillip Lopate points out:

“In the best nonfiction,. . .you’re always made aware that you are being engaged with a supple mind at work . The story line or plot in nonfiction consists of the twists and turns of a thought process working itself out ” (6).

Many students just don’t yet realize that “ follow[ing] a live, candid mind thinking on the page ” is extremely interesting and important for admissions officers (43).

Just as importantly, most students don’t know how to make their thinking processes spring to life in their writing. It takes time and lots of guidance to master the art of writing this way.

However, it’s this kind of writing that demonstrates the “intellectual vitality” that admissions officers are hunting for when they read your application material.

Many times it’s not the surface level of your narrative (in this case, the specific belief or idea you questioned or challenged) that matters most to admissions officers. It’s your process of thinking and acting.

What Not to Do in an Essay on a “Time You Questioned a Belief or Idea”

One of my former students wanted to focus on a time when he stood up for a student at his school who was being bullied (which involved challenging one of the bully’s core beliefs)

That was actually a good initial idea.

Even though it might seem like a cliched approach to responding to the essay prompt, it’s in the details–in the vivid anecdotes and insights–that you can stand out and make the essay your own.

However, this student had two friends who were constantly ripping his draft to shreds.

“More DRAMA!!!!”

“Don’t tell, SHOW!!!”

Those are the kinds of notes I’d see in the margins of his draft.

His friends eventually convinced him to create an essay that was so exaggerated that it was unbelievable and stripped his writing of his deeper, more significant thoughts and feelings about the situation.

Yes, your essay needs internal and external tension or conflict, but it doesn’t have to be blown out of proportion.

Nuance and subtlety often have more power than you realize.

Yes, you need to show, but you also need to tell.

I strongly recommend checking out these two articles , which reveal effective strategies to use in your Common App essays.

“Techniques Used in the Best College Application Essays”

“Two Elements of the Best Common Application Essays”

“Challenged a Belief or Idea” Essay Example by Cornell Admit

Background Info: One of my students who was accepted to Cornell Engineering wrote about her experience challenging a Science Olympiad judge’s conclusion about the vehicle she created with her partner.

Click here to read my article on how to successfully position yourself for engineering programs.

You can watch the video or read about her essay down below.

ESSAY STRUCTURE, MOODS, AND TONES:

PARAGRAPH #1:

To generate immediate interest, she plunged readers right into the moment before the event, a great strategy for helping readers feel like they’re there with you.

NEXT FEW PARAGRAPHS:

Instead of jumping right into what happened during the event, she flashed back to the painstaking process she and her partner went through while preparing for the event.

She didn’t just tell admissions officers they’d spent all this time and energy on the project—she showed it through vivid, sometimes funny, examples about experimenting with various materials.

In this part of her essay, she was providing insight into her work ethic, attention to even the minutest details, ability to handle setbacks, and capacity to collaborate .

By this point, the student was in the middle of her essay, but the reader still didn’t know that she’s writing about a time she challenged someone’s idea or belief.

That’s totally fine!

You’re not writing an academic essay on challenging a belief or idea.

You’re immersing admissions officers in your world—taking them behind the scenes in your life—and, when the moment’s right, you can “tap” on the essay prompt.

SHIFTS IN MOOD AND TONE:

She started by creating an anticipatory mood , mixed the seriousness of preparation with a certain degree of humor , and then, after the flashback, gets to the serious part. She’s bringing readers back to the present moment to describe the engineering event itself and the judge’s decision. Because she so effectively described the process, readers feel the let down when something goes wrong.

Readers feel like they’re going on a journey.

That’s a good thing.

NEXT PARAGRAPHS:

The student then described how she and her partner were so taken aback by the results and how they tried to make sense of what happened.

Through these anecdotes she demonstrates her critical thinking skills . She didn’t just jump to the conclusion that the judge was wrong.

She described how, when she realized the problem was with a certain measurement, her partner didn’t want her to say anything about it. She feared speaking up against the authority figure and felt they might suffer some sort of other penalty.

However, even though my student felt kind of queasy about challenging the judge, she did it and the decision was changed in their favor.

She drew her essay to a close with some insights into how this process of learning to speak up for herself—something she hadn’t really done before—changed her life in other ways. It’s not like she’s now always challenging authority but she feels more confident.

Your Next Steps for Writing a Great Common App Essay

Click here to gain access to my complete set of articles on Common App essays and supplemental essays.

Blog post images in order of use: ©claireandy/unsplash.com

Give Yourself A Competitive Edge!

Benefit from my unique approach, insider’s perspective, & great results

Get FREE instant access to

"What Really Matters to College Admissions Officers (and Why): Surprising Facts About What You Need to Be Doing in 9th, 10th, 11th, & 12th Grade"

Browse Articles On...

Social Justice
Environment
Health & Happiness
Get YES! Emails
Teacher Resources

Give A Gift Subscription
Teaching Sustainability
Teaching Social Justice
Teaching Respect & Empathy
Student Writing Lessons
Visual Learning Lessons
Tough Topics Discussion Guides
About the YES! for Teachers Program
Student Writing Contest

Follow YES! For Teachers

Eight brilliant student essays on what matters most in life.

Read winning essays from our spring 2019 student writing contest.

For the spring 2019 student writing contest, we invited students to read the YES! article “Three Things That Matter Most in Youth and Old Age” by Nancy Hill. Like the author, students interviewed someone significantly older than them about the three things that matter most in life. Students then wrote about what they learned, and about how their interviewees’ answers compare to their own top priorities.

The Winners

From the hundreds of essays written, these eight were chosen as winners. Be sure to read the author’s response to the essay winners and the literary gems that caught our eye. Plus, we share an essay from teacher Charles Sanderson, who also responded to the writing prompt.

Middle School Winner: Rory Leyva

High School Winner: Praethong Klomsum

University Winner: Emily Greenbaum

Powerful Voice Winner: Amanda Schwaben

Powerful Voice Winner: Antonia Mills

Powerful Voice Winner: Isaac Ziemba

Powerful Voice Winner: Lily Hersch

“Tell It Like It Is” Interview Winner: Jonas Buckner

From the Author: Response to Student Winners

Literary Gems

From A Teacher: Charles Sanderson

From the Author: Response to Charles Sanderson

Middle School Winner

Village Home Education Resource Center, Portland, Ore.

The Lessons Of Mortality

“As I’ve aged, things that are more personal to me have become somewhat less important. Perhaps I’ve become less self-centered with the awareness of mortality, how short one person’s life is.” This is how my 72-year-old grandma believes her values have changed over the course of her life. Even though I am only 12 years old, I know my life won’t last forever, and someday I, too, will reflect on my past decisions. We were all born to exist and eventually die, so we have evolved to value things in the context of mortality.

One of the ways I feel most alive is when I play roller derby. I started playing for the Rose City Rollers Juniors two years ago, and this year, I made the Rosebud All-Stars travel team. Roller derby is a fast-paced, full-contact sport. The physicality and intense training make me feel in control of and present in my body.

My roller derby team is like a second family to me. Adolescence is complicated. We understand each other in ways no one else can. I love my friends more than I love almost anything else. My family would have been higher on my list a few years ago, but as I’ve aged it has been important to make my own social connections.

Music led me to roller derby. I started out jam skating at the roller rink. Jam skating is all about feeling the music. It integrates gymnastics, breakdancing, figure skating, and modern dance with R & B and hip hop music. When I was younger, I once lay down in the DJ booth at the roller rink and was lulled to sleep by the drawl of wheels rolling in rhythm and people talking about the things they came there to escape. Sometimes, I go up on the roof of my house at night to listen to music and feel the wind rustle my hair. These unique sensations make me feel safe like nothing else ever has.

My grandma tells me, “Being close with family and friends is the most important thing because I haven’t

always had that.” When my grandma was two years old, her father died. Her mother became depressed and moved around a lot, which made it hard for my grandma to make friends. Once my grandma went to college, she made lots of friends. She met my grandfather, Joaquin Leyva when she was working as a park ranger and he was a surfer. They bought two acres of land on the edge of a redwood forest and had a son and a daughter. My grandma created a stable family that was missing throughout her early life.

My grandma is motivated to maintain good health so she can be there for her family. I can relate because I have to be fit and strong for my team. Since she lost my grandfather to cancer, she realizes how lucky she is to have a functional body and no life-threatening illnesses. My grandma tries to eat well and exercise, but she still struggles with depression. Over time, she has learned that reaching out to others is essential to her emotional wellbeing.

Caring for the earth is also a priority for my grandma I’ve been lucky to learn from my grandma. She’s taught me how to hunt for fossils in the desert and find shells on the beach. Although my grandma grew up with no access to the wilderness, she admired the green open areas of urban cemeteries. In college, she studied geology and hiked in the High Sierras. For years, she’s been an advocate for conserving wildlife habitat and open spaces.

Our priorities may seem different, but it all comes down to basic human needs. We all desire a purpose, strive to be happy, and need to be loved. Like Nancy Hill says in the YES! Magazine article “Three Things That Matter Most in Youth and Old Age,” it can be hard to decipher what is important in life. I believe that the constant search for satisfaction and meaning is the only thing everyone has in common. We all want to know what matters, and we walk around this confusing world trying to find it. The lessons I’ve learned from my grandma about forging connections, caring for my body, and getting out in the world inspire me to live my life my way before it’s gone.

Rory Leyva is a seventh-grader from Portland, Oregon. Rory skates for the Rosebuds All-Stars roller derby team. She loves listening to music and hanging out with her friends.

High School Winner

Praethong Klomsum

Santa Monica High School, Santa Monica, Calif.

Time Only Moves Forward

Sandra Hernandez gazed at the tiny house while her mother’s gentle hands caressed her shoulders. It wasn’t much, especially for a family of five. This was 1960, she was 17, and her family had just moved to Culver City.

Flash forward to 2019. Sandra sits in a rocking chair, knitting a blanket for her latest grandchild, in the same living room. Sandra remembers working hard to feed her eight children. She took many different jobs before settling behind the cash register at a Japanese restaurant called Magos. “It was a struggle, and my husband Augustine, was planning to join the military at that time, too.”

In the YES! Magazine article “Three Things That Matter Most in Youth and Old Age,” author Nancy Hill states that one of the most important things is “…connecting with others in general, but in particular with those who have lived long lives.” Sandra feels similarly. It’s been hard for Sandra to keep in contact with her family, which leaves her downhearted some days. “It’s important to maintain that connection you have with your family, not just next-door neighbors you talk to once a month.”

Despite her age, Sandra is a daring woman. Taking risks is important to her, and she’ll try anything—from skydiving to hiking. Sandra has some regrets from the past, but nowadays, she doesn’t wonder about the “would have, could have, should haves.” She just goes for it with a smile.

Sandra thought harder about her last important thing, the blue and green blanket now finished and covering

her lap. “I’ve definitely lived a longer life than most, and maybe this is just wishful thinking, but I hope I can see the day my great-grandchildren are born.” She’s laughing, but her eyes look beyond what’s in front of her. Maybe she is reminiscing about the day she held her son for the first time or thinking of her grandchildren becoming parents. I thank her for her time and she waves it off, offering me a styrofoam cup of lemonade before I head for the bus station.

The bus is sparsely filled. A voice in my head reminds me to finish my 10-page history research paper before spring break. I take a window seat and pull out my phone and earbuds. My playlist is already on shuffle, and I push away thoughts of that dreaded paper. Music has been a constant in my life—from singing my lungs out in kindergarten to Barbie’s “I Need To Know,” to jamming out to Taylor Swift’s “Blank Space” in sixth grade, to BTS’s “Intro: Never Mind” comforting me when I’m at my lowest. Music is my magic shop, a place where I can trade away my fears for calm.

I’ve always been afraid of doing something wrong—not finishing my homework or getting a C when I can do better. When I was 8, I wanted to be like the big kids. As I got older, I realized that I had exchanged my childhood longing for the 48 pack of crayons for bigger problems, balancing grades, a social life, and mental stability—all at once. I’m going to get older whether I like it or not, so there’s no point forcing myself to grow up faster. I’m learning to live in the moment.

The bus is approaching my apartment, where I know my comfy bed and a home-cooked meal from my mom are waiting. My mom is hard-working, confident, and very stubborn. I admire her strength of character. She always keeps me in line, even through my rebellious phases.

My best friend sends me a text—an update on how broken her laptop is. She is annoying. She says the stupidest things and loves to state the obvious. Despite this, she never fails to make me laugh until my cheeks feel numb. The rest of my friends are like that too—loud, talkative, and always brightening my day. Even friends I stopped talking to have a place in my heart. Recently, I’ve tried to reconnect with some of them. This interview was possible because a close friend from sixth grade offered to introduce me to Sandra, her grandmother.

I’m decades younger than Sandra, so my view of what’s important isn’t as broad as hers, but we share similar values, with friends and family at the top. I have a feeling that when Sandra was my age, she used to love music, too. Maybe in a few decades, when I’m sitting in my rocking chair, drawing in my sketchbook, I’ll remember this article and think back fondly to the days when life was simple.

Praethong Klomsum is a tenth-grader at Santa Monica High School in Santa Monica, California. Praethong has a strange affinity for rhyme games and is involved in her school’s dance team. She enjoys drawing and writing, hoping to impact people willing to listen to her thoughts and ideas.

University Winner

Emily Greenbaum

Kent State University, Kent, Ohio

The Life-Long War

Every morning we open our eyes, ready for a new day. Some immediately turn to their phones and social media. Others work out or do yoga. For a certain person, a deep breath and the morning sun ground him. He hears the clink-clank of his wife cooking low sodium meat for breakfast—doctor’s orders! He sees that the other side of the bed is already made, the dogs are no longer in the room, and his clothes are set out nicely on the loveseat.

Today, though, this man wakes up to something different: faded cream walls and jello. This person, my hero, is Master Chief Petty Officer Roger James.

I pulled up my chair close to Roger’s vinyl recliner so I could hear him above the noise of the beeping dialysis machine. I noticed Roger would occasionally glance at his wife Susan with sparkly eyes when he would recall memories of the war or their grandkids. He looked at Susan like she walked on water.

Roger James served his country for thirty years. Now, he has enlisted in another type of war. He suffers from a rare blood cancer—the result of the wars he fought in. Roger has good and bad days. He says, “The good outweighs the bad, so I have to be grateful for what I have on those good days.”

When Roger retired, he never thought the effects of the war would reach him. The once shallow wrinkles upon his face become deeper, as he tells me, “It’s just cancer. Others are suffering from far worse. I know I’ll make it.”

Like Nancy Hill did in her article “Three Things that Matter Most in Youth and Old Age,” I asked Roger, “What are the three most important things to you?” James answered, “My wife Susan, my grandkids, and church.”

Roger and Susan served together in the Vietnam war. She was a nurse who treated his cuts and scrapes one day. I asked Roger why he chose Susan. He said, “Susan told me to look at her while she cleaned me up. ‘This may sting, but don’t be a baby.’ When I looked into her eyes, I felt like she was looking into my soul, and I didn’t want her to leave. She gave me this sense of home. Every day I wake up, she makes me feel the same way, and I fall in love with her all over again.”

Roger and Susan have two kids and four grandkids, with great-grandchildren on the way. He claims that his grandkids give him the youth that he feels slowly escaping from his body. This adoring grandfather is energized by coaching t-ball and playing evening card games with the grandkids.

The last thing on his list was church. His oldest daughter married a pastor. Together they founded a church. Roger said that the connection between his faith and family is important to him because it gave him a reason to want to live again. I learned from Roger that when you’re across the ocean, you tend to lose sight of why you are fighting. When Roger returned, he didn’t have the will to live. Most days were a struggle, adapting back into a society that lacked empathy for the injuries, pain, and psychological trauma carried by returning soldiers. Church changed that for Roger and gave him a sense of purpose.

When I began this project, my attitude was to just get the assignment done. I never thought I could view Master Chief Petty Officer Roger James as more than a role model, but he definitely changed my mind. It’s as if Roger magically lit a fire inside of me and showed me where one’s true passions should lie. I see our similarities and embrace our differences. We both value family and our own connections to home—his home being church and mine being where I can breathe the easiest.

Master Chief Petty Officer Roger James has shown me how to appreciate what I have around me and that every once in a while, I should step back and stop to smell the roses. As we concluded the interview, amidst squeaky clogs and the stale smell of bleach and bedpans, I looked to Roger, his kind, tired eyes, and weathered skin, with a deeper sense of admiration, knowing that his values still run true, no matter what he faces.

Emily Greenbaum is a senior at Kent State University, graduating with a major in Conflict Management and minor in Geography. Emily hopes to use her major to facilitate better conversations, while she works in the Washington, D.C. area.

Powerful Voice Winner

Amanda Schwaben

Wise Words From Winnie the Pooh

As I read through Nancy Hill’s article “Three Things That Matter Most in Youth and Old Age,” I was comforted by the similar responses given by both children and older adults. The emphasis participants placed on family, social connections, and love was not only heartwarming but hopeful. While the messages in the article filled me with warmth, I felt a twinge of guilt building within me. As a twenty-one-year-old college student weeks from graduation, I honestly don’t think much about the most important things in life. But if I was asked, I would most likely say family, friendship, and love. As much as I hate to admit it, I often find myself obsessing over achieving a successful career and finding a way to “save the world.”

A few weeks ago, I was at my family home watching the new Winnie the Pooh movie Christopher Robin with my mom and younger sister. Well, I wasn’t really watching. I had my laptop in front of me, and I was aggressively typing up an assignment. Halfway through the movie, I realized I left my laptop charger in my car. I walked outside into the brisk March air. Instinctively, I looked up. The sky was perfectly clear, revealing a beautiful array of stars. When my twin sister and I were in high school, we would always take a moment to look up at the sparkling night sky before we came into the house after soccer practice.

I think that was the last time I stood in my driveway and gazed at the stars. I did not get the laptop charger from

my car; instead, I turned around and went back inside. I shut my laptop and watched the rest of the movie. My twin sister loves Winnie the Pooh. So much so that my parents got her a stuffed animal version of him for Christmas. While I thought he was adorable and a token of my childhood, I did not really understand her obsession. However, it was clear to me after watching the movie. Winnie the Pooh certainly had it figured out. He believed that the simple things in life were the most important: love, friendship, and having fun.

I thought about asking my mom right then what the three most important things were to her, but I decided not to. I just wanted to be in the moment. I didn’t want to be doing homework. It was a beautiful thing to just sit there and be present with my mom and sister.

I did ask her, though, a couple of weeks later. Her response was simple. All she said was family, health, and happiness. When she told me this, I imagined Winnie the Pooh smiling. I think he would be proud of that answer.

I was not surprised by my mom’s reply. It suited her perfectly. I wonder if we relearn what is most important when we grow older—that the pressure to be successful subsides. Could it be that valuing family, health, and happiness is what ends up saving the world?

Amanda Schwaben is a graduating senior from Kent State University with a major in Applied Conflict Management. Amanda also has minors in Psychology and Interpersonal Communication. She hopes to further her education and focus on how museums not only preserve history but also promote peace.

Antonia Mills

Rachel Carson High School, Brooklyn, N.Y.

Decoding The Butterfly

For a caterpillar to become a butterfly, it must first digest itself. The caterpillar, overwhelmed by accumulating tissue, splits its skin open to form its protective shell, the chrysalis, and later becomes the pretty butterfly we all know and love. There are approximately 20,000 species of butterflies, and just as every species is different, so is the life of every butterfly. No matter how long and hard a caterpillar has strived to become the colorful and vibrant butterfly that we marvel at on a warm spring day, it does not live a long life. A butterfly can live for a year, six months, two weeks, and even as little as twenty-four hours.

I have often wondered if butterflies live long enough to be blissful of blue skies. Do they take time to feast upon the sweet nectar they crave, midst their hustling life of pollinating pretty flowers? Do they ever take a lull in their itineraries, or are they always rushing towards completing their four-stage metamorphosis? Has anyone asked the butterfly, “Who are you?” instead of “What are you”? Or, How did you get here, on my windowsill? How did you become ‘you’?

Humans are similar to butterflies. As a caterpillar

Suzanna Ruby/Getty Images

becomes a butterfly, a baby becomes an elder. As a butterfly soars through summer skies, an elder watches summer skies turn into cold winter nights and back toward summer skies yet again. And as a butterfly flits slowly by the porch light, a passerby makes assumptions about the wrinkled, slow-moving elder, who is sturdier than he appears. These creatures are not seen for who they are—who they were—because people have “better things to do” or they are too busy to ask, “How are you”?

Our world can be a lonely place. Pressured by expectations, haunted by dreams, overpowered by weakness, and drowned out by lofty goals, we tend to forget ourselves—and others. Rather than hang onto the strands of our diminishing sanity, we might benefit from listening to our elders. Many elders have experienced setbacks in their young lives. Overcoming hardship and surviving to old age is wisdom that they carry. We can learn from them—and can even make their day by taking the time to hear their stories.

Nancy Hill, who wrote the YES! Magazine article “Three Things That Matter Most in Youth and Old Age,” was right: “We live among such remarkable people, yet few know their stories.” I know a lot about my grandmother’s life, and it isn’t as serene as my own. My grandmother, Liza, who cooks every day, bakes bread on holidays for our neighbors, brings gifts to her doctor out of the kindness of her heart, and makes conversation with neighbors even though she is isn’t fluent in English—Russian is her first language—has struggled all her life. Her mother, Anna, a single parent, had tuberculosis, and even though she had an inviolable spirit, she was too frail to care for four children. She passed away when my grandmother was sixteen, so my grandmother and her siblings spent most of their childhood in an orphanage. My grandmother got married at nineteen to my grandfather, Pinhas. He was a man who loved her more than he loved himself and was a godsend to every person he met. Liza was—and still is—always quick to do what was best for others, even if that person treated her poorly. My grandmother has lived with physical pain all her life, yet she pushed herself to climb heights that she wasn’t ready for. Against all odds, she has lived to tell her story to people who are willing to listen. And I always am.

I asked my grandmother, “What are three things most important to you?” Her answer was one that I already expected: One, for everyone to live long healthy lives. Two, for you to graduate from college. Three, for you to always remember that I love you.

What may be basic to you means the world to my grandmother. She just wants what she never had the chance to experience: a healthy life, an education, and the chance to express love to the people she values. The three things that matter most to her may be so simple and ordinary to outsiders, but to her, it is so much more. And who could take that away?

Antonia Mills was born and raised in Brooklyn, New York and attends Rachel Carson High School. Antonia enjoys creative activities, including writing, painting, reading, and baking. She hopes to pursue culinary arts professionally in the future. One of her favorite quotes is, “When you start seeing your worth, you’ll find it harder to stay around people who don’t.” -Emily S.P.

Powerful Voice Winner

Isaac Ziemba

Odyssey Multiage Program, Bainbridge Island, Wash.

This Former State Trooper Has His Priorities Straight: Family, Climate Change, and Integrity

I have a personal connection to people who served in the military and first responders. My uncle is a first responder on the island I live on, and my dad retired from the Navy. That was what made a man named Glen Tyrell, a state trooper for 25 years, 2 months and 9 days, my first choice to interview about what three things matter in life. In the YES! Magazine article “The Three Things That Matter Most in Youth and Old Age,” I learned that old and young people have a great deal in common. I know that’s true because Glen and I care about a lot of the same things.

For Glen, family is at the top of his list of important things. “My wife was, and is, always there for me. My daughters mean the world to me, too, but Penny is my partner,” Glen said. I can understand why Glen’s wife is so important to him. She’s family. Family will always be there for you.

Glen loves his family, and so do I with all my heart. My dad especially means the world to me. He is my top supporter and tells me that if I need help, just “say the word.” When we are fishing or crabbing, sometimes I

think, what if these times were erased from my memory? I wouldn’t be able to describe the horrible feeling that would rush through my mind, and I’m sure that Glen would feel the same about his wife.

My uncle once told me that the world is always going to change over time. It’s what the world has turned out to be that worries me. Both Glen and I are extremely concerned about climate change and the effect that rising temperatures have on animals and their habitats. We’re driving them to extinction. Some people might say, “So what? Animals don’t pay taxes or do any of the things we do.” What we are doing to them is like the Black Death times 100.

Glen is also frustrated by how much plastic we use and where it ends up. He would be shocked that an explorer recently dived to the deepest part of the Pacific Ocean—seven miles!— and discovered a plastic bag and candy wrappers. Glen told me that, unfortunately, his generation did the damage and my generation is here to fix it. We need to take better care of Earth because if we don’t, we, as a species, will have failed.

Both Glen and I care deeply for our families and the earth, but for our third important value, I chose education and Glen chose integrity. My education is super important to me because without it, I would be a blank slate. I wouldn’t know how to figure out problems. I wouldn’t be able to tell right from wrong. I wouldn’t understand the Bill of Rights. I would be stuck. Everyone should be able to go to school, no matter where they’re from or who they are. It makes me angry and sad to think that some people, especially girls, get shot because they are trying to go to school. I understand how lucky I am.

Integrity is sacred to Glen—I could tell by the serious tone of Glen’s voice when he told me that integrity was the code he lived by as a former state trooper. He knew that he had the power to change a person’s life, and he was committed to not abusing that power. When Glen put someone under arrest—and my uncle says the same—his judgment and integrity were paramount. “Either you’re right or you’re wrong.” You can’t judge a person by what you think, you can only judge a person from what you know.”

I learned many things about Glen and what’s important in life, but there is one thing that stands out—something Glen always does and does well. Glen helps people. He did it as a state trooper, and he does it in our school, where he works on construction projects. Glen told me that he believes that our most powerful tools are writing and listening to others. I think those tools are important, too, but I also believe there are other tools to help solve many of our problems and create a better future: to be compassionate, to create caring relationships, and to help others. Just like Glen Tyrell does each and every day.

Isaac Ziemba is in seventh grade at the Odyssey Multiage Program on a small island called Bainbridge near Seattle, Washington. Isaac’s favorite subject in school is history because he has always been interested in how the past affects the future. In his spare time, you can find Isaac hunting for crab with his Dad, looking for artifacts around his house with his metal detector, and having fun with his younger cousin, Conner.

Lily Hersch

The Crest Academy, Salida, Colo.

The Phone Call

Dear Grandpa,

In my short span of life—12 years so far—you’ve taught me a lot of important life lessons that I’ll always have with me. Some of the values I talk about in this writing I’ve learned from you.

Dedicated to my Gramps.

In the YES! Magazine article “Three Things That Matter Most in Youth and Old Age,” author and photographer Nancy Hill asked people to name the three things that mattered most to them. After reading the essay prompt for the article, I immediately knew who I wanted to interview: my grandpa Gil.

My grandpa was born on January 25, 1942. He lived in a minuscule tenement in The Bronx with his mother,

father, and brother. His father wasn’t around much, and, when he was, he was reticent and would snap occasionally, revealing his constrained mental pain. My grandpa says this happened because my great grandfather did not have a father figure in his life. His mother was a classy, sharp lady who was the head secretary at a local police district station. My grandpa and his brother Larry did not care for each other. Gramps said he was very close to his mother, and Larry wasn’t. Perhaps Larry was envious for what he didn’t have.

Decades after little to no communication with his brother, my grandpa decided to spontaneously visit him in Florida, where he resided with his wife. Larry was taken aback at the sudden reappearance of his brother and told him to leave. Since then, the two brothers have not been in contact. My grandpa doesn’t even know if Larry is alive.

My grandpa is now a retired lawyer, married to my wonderful grandma, and living in a pretty house with an ugly dog named BoBo.

So, what’s important to you, Gramps?

He paused a second, then replied, “Family, kindness, and empathy.”

“Family, because it’s my family. It’s important to stay connected with your family. My brother, father, and I never connected in the way I wished, and sometimes I contemplated what could’ve happened. But you can’t change the past. So, that’s why family’s important to me.”

Family will always be on my “Top Three Most Important Things” list, too. I can’t imagine not having my older brother, Zeke, or my grandma in my life. I wonder how other kids feel about their families? How do kids trapped and separated from their families at the U.S.-Mexico border feel? What about orphans? Too many questions, too few answers.

“Kindness, because growing up and not seeing a lot of kindness made me realize how important it is to have that in the world. Kindness makes the world go round.”

What is kindness? Helping my brother, Eli, who has Down syndrome, get ready in the morning? Telling people what they need to hear, rather than what they want to hear? Maybe, for now, I’ll put wisdom, not kindness, on my list.

“Empathy, because of all the killings and shootings [in this country.] We also need to care for people—people who are not living in as good circumstances as I have. Donald Trump and other people I’ve met have no empathy. Empathy is very important.”

Empathy is something I’ve felt my whole life. It’ll always be important to me like it is important to my grandpa. My grandpa shows his empathy when he works with disabled children. Once he took a disabled child to a Christina Aguilera concert because that child was too young to go by himself. The moments I feel the most empathy are when Eli gets those looks from people. Seeing Eli wonder why people stare at him like he’s a freak makes me sad, and annoyed that they have the audacity to stare.

After this 2 minute and 36-second phone call, my grandpa has helped me define what’s most important to me at this time in my life: family, wisdom, and empathy. Although these things are important now, I realize they can change and most likely will.

When I’m an old woman, I envision myself scrambling through a stack of storage boxes and finding this paper. Perhaps after reading words from my 12-year-old self, I’ll ask myself “What’s important to me?”

Lily Hersch is a sixth-grader at Crest Academy in Salida, Colorado. Lily is an avid indoorsman, finding joy in competitive spelling, art, and of course, writing. She does not like Swiss cheese.

“Tell It Like It Is” Interview Winner

Jonas Buckner

KIPP: Gaston College Preparatory, Gaston, N.C.

Lessons My Nana Taught Me

I walked into the house. In the other room, I heard my cousin screaming at his game. There were a lot of Pioneer Woman dishes everywhere. The room had the television on max volume. The fan in the other room was on. I didn’t know it yet, but I was about to learn something powerful.

I was in my Nana’s house, and when I walked in, she said, “Hey Monkey Butt.”

I said, “Hey Nana.”

Before the interview, I was talking to her about what I was gonna interview her on. Also, I had asked her why I might have wanted to interview her, and she responded with, “Because you love me, and I love you too.”

Now, it was time to start the interview. The first

question I asked was the main and most important question ever: “What three things matter most to you and you only?”

She thought of it very thoughtfully and responded with, “My grandchildren, my children, and my health.”

Then, I said, “OK, can you please tell me more about your health?”

She responded with, “My health is bad right now. I have heart problems, blood sugar, and that’s about it.” When she said it, she looked at me and smiled because she loved me and was happy I chose her to interview.

I replied with, “K um, why is it important to you?”

She smiled and said, “Why is it…Why is my health important? Well, because I want to live a long time and see my grandchildren grow up.”

I was scared when she said that, but she still smiled. I was so happy, and then I said, “Has your health always been important to you.”

She responded with “Nah.”

Then, I asked, “Do you happen to have a story to help me understand your reasoning?”

She said, “No, not really.”

Now we were getting into the next set of questions. I said, “Remember how you said that your grandchildren matter to you? Can you please tell me why they matter to you?”

Then, she responded with, “So I can spend time with them, play with them, and everything.”

Next, I asked the same question I did before: “Have you always loved your grandchildren?”

She responded with, “Yes, they have always been important to me.”

Then, the next two questions I asked she had no response to at all. She was very happy until I asked, “Why do your children matter most to you?”

She had a frown on and responded, “My daughter Tammy died a long time ago.”

Then, at this point, the other questions were answered the same as the other ones. When I left to go home I was thinking about how her answers were similar to mine. She said health, and I care about my health a lot, and I didn’t say, but I wanted to. She also didn’t have answers for the last two questions on each thing, and I was like that too.

The lesson I learned was that no matter what, always keep pushing because even though my aunt or my Nana’s daughter died, she kept on pushing and loving everyone. I also learned that everything should matter to us. Once again, I chose to interview my Nana because she matters to me, and I know when she was younger she had a lot of things happen to her, so I wanted to know what she would say. The point I’m trying to make is that be grateful for what you have and what you have done in life.

Jonas Buckner is a sixth-grader at KIPP: Gaston College Preparatory in Gaston, North Carolina. Jonas’ favorite activities are drawing, writing, math, piano, and playing AltSpace VR. He found his passion for writing in fourth grade when he wrote a quick autobiography. Jonas hopes to become a horror writer someday.

From The Author: Responses to Student Winners

Dear Emily, Isaac, Antonia, Rory, Praethong, Amanda, Lily, and Jonas,

Your thought-provoking essays sent my head spinning. The more I read, the more impressed I was with the depth of thought, beauty of expression, and originality. It left me wondering just how to capture all of my reactions in a single letter. After multiple false starts, I’ve landed on this: I will stick to the theme of three most important things.

The three things I found most inspirational about your essays:

You listened.

You connected.

We live in troubled times. Tensions mount between countries, cultures, genders, religious beliefs, and generations. If we fail to find a way to understand each other, to see similarities between us, the future will be fraught with increased hostility.

You all took critical steps toward connecting with someone who might not value the same things you do by asking a person who is generations older than you what matters to them. Then, you listened to their answers. You saw connections between what is important to them and what is important to you. Many of you noted similarities, others wondered if your own list of the three most important things would change as you go through life. You all saw the validity of the responses you received and looked for reasons why your interviewees have come to value what they have.

It is through these things—asking, listening, and connecting—that we can begin to bridge the differences in experiences and beliefs that are currently dividing us.

Individual observations

Each one of you made observations that all of us, regardless of age or experience, would do well to keep in mind. I chose one quote from each person and trust those reading your essays will discover more valuable insights.

“Our priorities may seem different, but they come back to basic human needs. We all desire a purpose, strive to be happy, and work to make a positive impact.”

“You can’t judge a person by what you think , you can only judge a person by what you know .”

Emily (referencing your interviewee, who is battling cancer):

“Master Chief Petty Officer James has shown me how to appreciate what I have around me.”

Lily (quoting your grandfather):

“Kindness makes the world go round.”

“Everything should matter to us.”

Praethong (quoting your interviewee, Sandra, on the importance of family):

“It’s important to always maintain that connection you have with each other, your family, not just next-door neighbors you talk to once a month.”

“I wonder if maybe we relearn what is most important when we grow older. That the pressure to be successful subsides and that valuing family, health, and happiness is what ends up saving the world.”

“Listen to what others have to say. Listen to the people who have already experienced hardship. You will learn from them and you can even make their day by giving them a chance to voice their thoughts.”

I end this letter to you with the hope that you never stop asking others what is most important to them and that you to continue to take time to reflect on what matters most to you…and why. May you never stop asking, listening, and connecting with others, especially those who may seem to be unlike you. Keep writing, and keep sharing your thoughts and observations with others, for your ideas are awe-inspiring.

I also want to thank the more than 1,000 students who submitted essays. Together, by sharing what’s important to us with others, especially those who may believe or act differently, we can fill the world with joy, peace, beauty, and love.

We received many outstanding essays for the Winter 2019 Student Writing Competition. Though not every participant can win the contest, we’d like to share some excerpts that caught our eye:

Whether it is a painting on a milky canvas with watercolors or pasting photos onto a scrapbook with her granddaughters, it is always a piece of artwork to her. She values the things in life that keep her in the moment, while still exploring things she may not have initially thought would bring her joy.

—Ondine Grant-Krasno, Immaculate Heart Middle School, Los Angeles, Calif.

“Ganas”… It means “desire” in Spanish. My ganas is fueled by my family’s belief in me. I cannot and will not fail them.

—Adan Rios, Lane Community College, Eugene, Ore.

I hope when I grow up I can have the love for my kids like my grandma has for her kids. She makes being a mother even more of a beautiful thing than it already is.

—Ashley Shaw, Columbus City Prep School for Girls, Grove City, Ohio

You become a collage of little pieces of your friends and family. They also encourage you to be the best you can be. They lift you up onto the seat of your bike, they give you the first push, and they don’t hesitate to remind you that everything will be alright when you fall off and scrape your knee.

— Cecilia Stanton, Bellafonte Area Middle School, Bellafonte, Pa.

Without good friends, I wouldn’t know what I would do to endure the brutal machine of public education.

—Kenneth Jenkins, Garrison Middle School, Walla Walla, Wash.

My dog, as ridiculous as it may seem, is a beautiful example of what we all should aspire to be. We should live in the moment, not stress, and make it our goal to lift someone’s spirits, even just a little.

—Kate Garland, Immaculate Heart Middle School, Los Angeles, Calif.

I strongly hope that every child can spare more time to accompany their elderly parents when they are struggling, and moving forward, and give them more care and patience. so as to truly achieve the goal of “you accompany me to grow up, and I will accompany you to grow old.”

—Taiyi Li, Lane Community College, Eugene, Ore.

I have three cats, and they are my brothers and sisters. We share a special bond that I think would not be possible if they were human. Since they do not speak English, we have to find other ways to connect, and I think that those other ways can be more powerful than language.

—Maya Dombroskie, Delta Program Middle School, Boulsburg, Pa.

We are made to love and be loved. To have joy and be relational. As a member of the loneliest generation in possibly all of history, I feel keenly aware of the need for relationships and authentic connection. That is why I decided to talk to my grandmother.

—Luke Steinkamp, Kent State University, Kent, Ohio

After interviewing my grandma and writing my paper, I realized that as we grow older, the things that are important to us don’t change, what changes is why those things are important to us.

—Emily Giffer, Our Lady Star of the Sea, Grosse Pointe Woods, Mich.

The media works to marginalize elders, often isolating them and their stories, and the wealth of knowledge that comes with their additional years of lived experiences. It also undermines the depth of children’s curiosity and capacity to learn and understand. When the worlds of elders and children collide, a classroom opens.

—Cristina Reitano, City College of San Francisco, San Francisco, Calif.

My values, although similar to my dad, only looked the same in the sense that a shadow is similar to the object it was cast on.

—Timofey Lisenskiy, Santa Monica High School, Santa Monica, Calif.

I can release my anger through writing without having to take it out on someone. I can escape and be a different person; it feels good not to be myself for a while. I can make up my own characters, so I can be someone different every day, and I think that’s pretty cool.

—Jasua Carillo, Wellness, Business, and Sports School, Woodburn, Ore.

Notice how all the important things in his life are people: the people who he loves and who love him back. This is because “people are more important than things like money or possessions, and families are treasures,” says grandpa Pat. And I couldn’t agree more.

—Brody Hartley, Garrison Middle School, Walla Walla, Wash.

Curiosity for other people’s stories could be what is needed to save the world.

—Noah Smith, Kent State University, Kent, Ohio

Peace to me is a calm lake without a ripple in sight. It’s a starry night with a gentle breeze that pillows upon your face. It’s the absence of arguments, fighting, or war. It’s when egos stop working against each other and finally begin working with each other. Peace is free from fear, anxiety, and depression. To me, peace is an important ingredient in the recipe of life.

—JP Bogan, Lane Community College, Eugene, Ore.

From A Teacher

Charles Sanderson

Wellness, Business and Sports School, Woodburn, Ore.

The Birthday Gift

I’ve known Jodelle for years, watching her grow from a quiet and timid twelve-year-old to a young woman who just returned from India, where she played Kabaddi, a kind of rugby meets Red Rover.

One of my core beliefs as an educator is to show up for the things that matter to kids, so I go to their games, watch their plays, and eat the strawberry jam they make for the county fair. On this occasion, I met Jodelle at a robotics competition to watch her little sister Abby compete. Think Nerd Paradise: more hats made from traffic cones than Golden State Warrior ball caps, more unicorn capes than Nike swooshes, more fanny packs with Legos than clutches with eyeliner.

We started chatting as the crowd chanted and waved six-foot flags for teams like Mystic Biscuits, Shrek, and everyone’s nemesis The Mean Machine. Apparently, when it’s time for lunch at a robotics competition, they don’t mess around. The once-packed gym was left to Jodelle and me, and we kept talking and talking. I eventually asked her about the three things that matter to her most.

She told me about her mom, her sister, and her addiction—to horses. I’ve read enough of her writing to know that horses were her drug of choice and her mom and sister were her support network.

I learned about her desire to become a teacher and how hours at the barn with her horse, Heart, recharge her when she’s exhausted. At one point, our rambling conversation turned to a topic I’ve known far too well—her father.

Later that evening, I received an email from Jodelle, and she had a lot to say. One line really struck me: “In so many movies, I have seen a dad wanting to protect his daughter from the world, but I’ve only understood the scene cognitively. Yesterday, I felt it.”

Long ago, I decided that I would never be a dad. I had seen movies with fathers and daughters, and for me, those movies might as well have been Star Wars, ET, or Alien—worlds filled with creatures I’d never know. However, over the years, I’ve attended Jodelle’s parent-teacher conferences, gone to her graduation, and driven hours to watch her ride Heart at horse shows. Simply, I showed up. I listened. I supported.

Jodelle shared a series of dad poems, as well. I had read the first two poems in their original form when Jodelle was my student. The revised versions revealed new graphic details of her past. The third poem, however, was something entirely different.

She called the poems my early birthday present. When I read the lines “You are my father figure/Who I look up to/Without being looked down on,” I froze for an instant and had to reread the lines. After fifty years of consciously deciding not to be a dad, I was seen as one—and it felt incredible. Jodelle’s poem and recognition were two of the best presents I’ve ever received.

I know that I was the language arts teacher that Jodelle needed at the time, but her poem revealed things I never knew I taught her: “My father figure/ Who taught me/ That listening is for observing the world/ That listening is for learning/Not obeying/Writing is for connecting/Healing with others.”

Teaching is often a thankless job, one that frequently brings more stress and anxiety than joy and hope. Stress erodes my patience. Anxiety curtails my ability to enter each interaction with every student with the grace they deserve. However, my time with Jodelle reminds me of the importance of leaning in and listening.

In the article “Three Things That Matter Most in Youth and Old Age” by Nancy Hill, she illuminates how we “live among such remarkable people, yet few know their stories.” For the last twenty years, I’ve had the privilege to work with countless of these “remarkable people,” and I’ve done my best to listen, and, in so doing, I hope my students will realize what I’ve known for a long time; their voices matter and deserve to be heard, but the voices of their tias and abuelitos and babushkas are equally important. When we take the time to listen, I believe we do more than affirm the humanity of others; we affirm our own as well.

Charles Sanderson has grounded his nineteen-year teaching career in a philosophy he describes as “Mirror, Window, Bridge.” Charles seeks to ensure all students see themselves, see others, and begin to learn the skills to build bridges of empathy, affinity, and understanding between communities and cultures that may seem vastly different. He proudly teaches at the Wellness, Business and Sports School in Woodburn, Oregon, a school and community that brings him joy and hope on a daily basis.

From The Author: Response to Charles Sanderson

Dear Charles Sanderson,

Thank you for submitting an essay of your own in addition to encouraging your students to participate in YES! Magazine’s essay contest.

Your essay focused not on what is important to you, but rather on what is important to one of your students. You took what mattered to her to heart, acting upon it by going beyond the school day and creating a connection that has helped fill a huge gap in her life. Your efforts will affect her far beyond her years in school. It is clear that your involvement with this student is far from the only time you have gone beyond the classroom, and while you are not seeking personal acknowledgment, I cannot help but applaud you.

In an ideal world, every teacher, every adult, would show the same interest in our children and adolescents that you do. By taking the time to listen to what is important to our youth, we can help them grow into compassionate, caring adults, capable of making our world a better place.

Your concerted efforts to guide our youth to success not only as students but also as human beings is commendable. May others be inspired by your insights, concerns, and actions. You define excellence in teaching.

Get Stories of Solutions to Share with Your Classroom

Teachers save 50% on YES! Magazine.

Inspiration in Your Inbox

Get the free daily newsletter from YES! Magazine: Stories of people creating a better world to inspire you and your students.

Home / Essay Samples / Life / Values / My Values and Beliefs: Shaping My Identity

My Values and Beliefs: Shaping My Identity

Category: Philosophy , Life
Topic: Personal Identity , Values

Pages: 1 (504 words)

Downloads: -->

Introduction

Value of integrity, embrace of diversity, compassion and empathy.

--> ⚠️ Remember: This essay was written and uploaded by an--> click here.

Found a great essay sample but want a unique one?

are ready to help you with your essay

You won’t be charged yet!

Suffering Essays

Passion Essays

Loneliness Essays

Nostalgia Essays

Tolerance Essays

Related Essays

We are glad that you like it, but you cannot copy from our website. Just insert your email and this sample will be sent to you.

By clicking “Send”, you agree to our Terms of service and Privacy statement . We will occasionally send you account related emails.

Your essay sample has been sent.

In fact, there is a way to get an original essay! Turn to our writers and order a plagiarism-free paper.

samplius.com uses cookies to offer you the best service possible.By continuing we’ll assume you board with our cookie policy .--> -->

5 Essays on Believe in Yourself | Self Belief, Meaning & Importance

Essay on Self Belief | Meaning, Importance of Self Belief For Children and Students

Importance of Self Belief in Life

Self Belief for Students

What is Self Essay:

Essay on Believe in Yourself :

Short Speech on Believe in Yourself:

If you Believe in Yourself anything is Possible Essay:

Leave a Comment Cancel reply

Essay About Beliefs: Top 5 Examples and 8 Prompts

1. Christianity Beliefs in The Exorcism of Emily Rose by Penny Silva

8 Writing Prompts on Essay About Beliefs

50 I Believe Essay Topics

The Challenges of Writing “I Believe” Essays

Tips for Writing “I Believe” Essays

How to Write an “I Believe” Essay

What You Shouldn’t Do When Writing an “I Believe” Essay

I Believe Essay Topics About Life

I Believe Essay Topics About Education & School

I Believe Essay Topics About Friends & Family

I Believe Essay Topics About Money

Related Posts

Categories:

Recent posts:

Testimonials

Bibliography

The Meaning of Life

1. The Meaning of “Meaning”

2. Supernaturalism

3. Naturalism

Support SEP

112 Personal Values Essay Topic Ideas & Examples

Dr. Jennifer B. Bernstein

2020 UPDATE & Why Most Students Don’t Write About a Time They “Questioned or Challenged a Belief or Idea”

Why Colleges Want to Read Essays on Your Experience Questioning or Challenging a “Belief or Idea”

What Not to Do in an Essay on a “Time You Questioned a Belief or Idea”

“Challenged a Belief or Idea” Essay Example by Cornell Admit

Give Yourself A Competitive Edge!

Browse Articles On...

Follow YES! For Teachers

The Winners

Literary Gems

Middle School Winner

The Lessons Of Mortality

High School Winner

Time Only Moves Forward

University Winner

The Life-Long War

Powerful Voice Winner

Wise Words From Winnie the Pooh

Decoding The Butterfly

Powerful Voice Winner

This Former State Trooper Has His Priorities Straight: Family, Climate Change, and Integrity

The Phone Call

“Tell It Like It Is” Interview Winner

Lessons My Nana Taught Me

From The Author: Responses to Student Winners

From A Teacher

The Birthday Gift

From The Author: Response to Charles Sanderson

Get Stories of Solutions to Share with Your Classroom

Inspiration in Your Inbox

My Values and Beliefs: Shaping My Identity

Introduction

Related Essays