In this article I survey philosophical literature on the topic of what, if anything, makes a person’s life meaningful, focusing on systematic texts that are written in English and that have appeared in the last five years (2002-2007). My aims are to present overviews of the most important, fresh, Anglo-American positions on meaning in life and to raise critical questions about them worth answering in future work.

Narrativists about well-being claim that our lives go better for us if they make good stories—if they exhibit cohesion, thematic consistency, and narrative arc. Yet narrativism leads to mistaken assessments of well-being: prioritizing narrative makes it harder to balance and change pursuits, pushes us toward one-dimensionality, and can’t make sense of the diversity of good lives. Some ways of softening key narrativist claims mean that the view can’t tell us very much about how to live a good life that we (...) can’t find in other theories of well-being; while there are smaller-scale ways we can incorporate narrativist insights into our views of well-being, narrativism should not be a universal organizing principle for our lives. (shrink)

While most people believe the best possible life they could lead would be an immortal one, so‐called “immortality curmudgeons” disagree. Following Bernard Williams, they argue that, at best, we have no prudential reason to live an immortal life, and at worst, an immortal life would necessarily be bad for creatures like us. In this article, we examine Bernard Williams' seminal argument against the desirability of immortality and the subsequent literature it spawned. We first reconstruct and motivate Williams' somewhat cryptic argument (...) in three parts. After that, we elucidate and motivate the three best (and most influential) counterarguments to Williams' seminal argument. Finally, we review, and critically examine, two further distinct arguments in favor of the anti‐immortality position. (shrink)

As things currently stand, our deaths are unavoidable and our lifespans short. It might be thought that these qualities leave room for improvement. According to a prominent line of argument in philosophy, however, this thought is mistaken. Against the idea that a longer life would be better, it is claimed that negative psychological states, such as boredom, would be unavoidable if our lives were significantly longer. Against the idea that a deathless life would be better, it is claimed that such (...) a life would be lacking in important sources of value, because death is a precondition for many of our valuing attitudes. I argue that these problems are avoided by very long lives that incorporate fading memory, limited ignorance of future events, and temporal scarcity. I conclude that very long lives are, in principle, desirable, and that death does not play an essential role in our valuing attitudes. (shrink)

Samuel Scheffler defends “The Afterlife Conjecture”: the view that the continued existence of humanity after our deaths—“the afterlife”—lies in the background of our valuing; were we to lose confidence in it, many of the projects we engage in would lose their meaning. The Afterlife Conjecture, in his view, also brings out the limits of our egoism, showing that we care more about yet unborn strangers than about personal survival. But why does the afterlife itself matter to us? Examination of Scheffler’s (...) second argument helps answer this question, thereby undermining his argument. Our concern for the afterlife involves bootstrapping: we care more about the afterlife than about personal survival precisely because the latter has such salient limits that our lives are structured by adaptation to mortality, and it is only because the afterlife does provide a measure of personal survival that it can give meaning to our projects. (shrink)

It is often argued, most recently by Samuel Scheffler, that we should reconcile with our mortality as constitutive of our existence: as essential to its temporal structure, to the nature of deliberation, and to our basic motivations and values. Against this reconciliatory strategy, I argue that there is a kind of immortal existence that is coherently conceivable and potentially desirable. First, I argue against the claim that our existence has a temporal structure with a trajectory that necessarily culminates in an (...) ending. This claim is based on two false assumptions: that a life as a whole calls for narrative structure, and that narratives necessarily require closure as temporal endings. Second, I reject the proposal that temporal finitude is constitutive of the basic elements of diachronic agency, including the nature of deliberation and of our values. I argue that only finitude as scarcity of opportunities is constitutive of these elements. Additionally, scarcity might be present in an endless existence. Therefore, it is not incoherent to conceive of a recognizable and potentially desirable immortality that grounds the core features of diachronic agency. Thus, against the reconciliatory strategy, I conclude that we might never fully reconcile with mortality. Although we might embrace our inescapable mortality as essential to a fuller range of features of our existence, we can still justifiably regret our missing on an immortal existence. (shrink)

Heidegger, like Kierkegaard, has recently been claimed as a narrativist about selves. From this Heideggerian perspective, we can see how narrative expands upon the psychological view, adding a vital teleological dimension to the understanding of selfhood while denying the reductionism implicit in the psychological approach. Yet the narrative approach also inherits the neo-Lockean emphasis on the past as determining identity, whereas the self is fundamentally about the future. Death is crucial on this picture, not as allowing for the possibility of (...) a final meaning to our lives, but as determining Dasein as ‘pure unactualizable possibility.’ Ultimately, therefore, narrative is not what constitutes selfhood – but this does not mean that narrative is not relevant to personal identity, because narrative allows identity to be expressed in action. (shrink)

In this paper, we aim to clarify and evaluate the contention that immortality would be necessarily boring . It will emerge that, just as there are various importantly different kinds of immortality, there are various distinct kinds of boredom. To evaluate the Necessary Boredom Thesis, we need to specify the kind of immortality and the kind of boredom. We argue against the thesis, on various specifications of “immortality” and “boredom.”.

John Fischer has recently argued that the value of acting freely is the value of self-expression. Drawing on David Velleman’s earlier work, Fischer holds that the value of a life is a narrative value and free will is valuable insofar as it allows us to shape the narrative structure of our lives. This account rests on Fischer’s distinction between regulative control and guidance control. While we lack the former kind of control, on Fischer’s view, the latter is all that is (...) needed for self-expression. I first develop Fischer’s narrative account, focusing on his reliance on temporal loops as giving us control over the value of our lives. Second, I argue that the narrative account grants us greater power over the past than Fischer would allow: since narrative allows not only for changes in how we feel about episodes in our past but what those episodes in fact were, it allows for a kind of retroactive self-constitution. Finally, I suggest that this modification of the narrative view opens the possibility of a conception of freedom far stronger than guidance control. It does not give us the libertarian control over whether to choose A or B in the present, but it does provide a measure of control over the sort of person an agent has been, and thus whether she is the sort of person who will choose A or B in the future. (shrink)

‘The Meaning of Life’ and ‘The Philosophy of Religion’ have meant different things to different people, and so I do well to alert my reader to what these phrases mean to me and thus to the subject area of this review of recent work on their intersection. First, ‘The Meaning of Life’: within the analytic tradition, an idea has gained widespread assent; whatever the vague and enigmatic nature of the phrase ‘the meaning of life’, we may sensibly speak of meaningfulness (...) in a life as a particular, positive, normative feature that some individuals’ lives may well have, and this feature is to be distinguished from, though closely related to, other positive features – satisfaction, wellbeing, virtue and so forth. There has been much work done on these assumptions in recent years. An excellent summary of this work up to its date of publication is given by Thaddeus Metz (in his 2007 a). Many – though by no means all – philosophers retain an instinctive scepticism toward the phrase ‘the meaning of life’ and a reluctance to engage with it, for it seems to connote vague and/or impossible-to-fulfil cosmic expectations. (See Thomson , chapter 11 and Seachris 2009 for attempts to engage with it nonetheless.) But philosophers are not generally now so sceptical about talk of meaningfulness in life and thus not so sceptical about the phrase ‘the meaning of life’ if it is taken to be referring merely to this. And that is how I shall be taking it. Secondly, ‘The Philosophy of Religion’: in the analytic tradition, this has usually been taken to be philosophical reflection on the rational acceptability or otherwise of classical theism and on what God's existence, should He exist, entails ontologically, metaphysically, metaethically and so forth. Therefore, I shall be talking about recent reflection in the analytic tradition on the relationship between the God of classical theism's existence (or lack of it) and meaningfulness (or lack of it) in human lives. (shrink)

In this article, I consider several different ways of unpacking the metaphor of self-authorship, asking what an author might be and how authorship thus understood might be related to personal autonomy. First, I consider authors as makers or creators in a generic sense. Next, I consider authors as a particular sort of creator (the creator of a text), and, finally, authors as an interpretive construct implied by a text. Ultimately, I argue that we both construct ourselves as authors and take (...) responsibility for our self-constructs through narrative self-interpretation. Importantly, however, narrative self-interpretation is not simply a process of individual self-narration. Given the limitations placed on the autobiographical perspective by our temporal and subjective locations and the intersection of any one person's story with the stories of others, I argue that both autonomy and autobiography are best understood as relational. (shrink)

Research on meaningful work has not embraced a shared definition of what it is, in part because many researchers and laypersons agree that it means different things to different people. However, subjective and social accounts of meaningful work have limited practical value to help people pursue it and to help scholars study it. The account of meaningful work advanced in this paper is inherently normative. It recognizes the relevance of subjective experience and social agreement to appraisals of meaningfulness but considers (...) them conceptually incomplete and practically limited. According to this normative account, meaningful work should be meaningful to oneself and to others and is also meaningful independent of them. It sets forth grounds for evaluating some work to be more meaningful than other work, asserting the possibility that one could be mistaken about the meaningfulness of one’s work. While it thus proscribes some claims to meaningful work, it also opens up potential new avenues of inquiry into, among other things, self-aggrandizing and harmful work that is experienced as meaningful, morally valuable work that is not experienced as meaningful, and the distinction between experienced and normative meaningfulness. (shrink)

It is only in the last few decades that analytic philosophers in particular have begun to pay any serious attention to the topic of life’s meaning. Such philosophers, however, do not usually attempt to answer or analyse the traditional question ‘What is the meaning of life?’, but rather the subtly different question ‘What makes a life meaningful?’ and it is generally assumed that the latter can be discussed independently of the former. Nevertheless, this paper will argue that the two questions (...) are indeed connected, and that identifying and expanding upon the most plausible analysis of the former will provide the resources necessary to determine the most plausible answer to the latter. Specifically, this paper will argue that the traditional question is simply a request for the information which constitutes a coherent answer to one or more of a certain set of questions regarding human existence that were salient to the asker. In simpler language, the meaning of life itself is the information a person needs to make sense of it. This analysis can then also be applied to individual lives, such that asking for the meaning of X’s life is an analogous request for the information necessary to make sense of that life in particular. Running with this concept of the ‘meaning’ of something as its ‘sense’, the paper then outlines an accompanying theory of ‘meaningfulness’ as ‘sensefulness’: a measure of the richness of certain aspects of the life, multiplied by their intelligibility. (shrink)

Philosophers once dismissed questions about meaning in life as conceptually confused. Only language and related phenomena, it was thought, can have meaning; thus, to ask about the meaning of life is to misapply the concept. Recent work by Susan Wolf, Thaddeus Metz, Aaron Smuts, and others has brought new attention and respectability to the topic. However, while talk of life meaning is no longer considered nonsense, most theorists continue to assume that such talk has nothing to do with meaning in (...) the ‘sign’ sense that applies to language. In this paper I argue that this assumption is not well justified and that reflection on the example of Sherlock Holmes's life can help us to see why. (shrink)

Drawing on Ezekiel Emanuel’s controversial piece ‘Why I hope to die at 75,’ I distinguish two types of concern in ethical debates about extending the human lifespan. The first focusses on the value of living longer from prudential and social perspectives. The second type of concern, which has received less attention, focusses on the value of aiming for longer life. This distinction, which is overlooked in the ethical literature on life extension, is significant because there are features of human psychology (...) and the structure of a life that should give pause when considering how long one should aim to live, but which do not neatly coincide with considerations about how valuable additional life is likely to be. I argue that, while Emanuel’s case for hoping to die at 75 is unconvincing, he nonetheless provides weak pro tanto considerations in favour of taking a moderate life span as a prudential aim around which to base at least some significant life plans. (shrink)

We can imagine agents who would have the moral status to demand contractualist justification but still lack an especially strong claim against interference. In contrast, agents who can conceive of their lives in a temporally unified way have a distinctive, strong interest in non‐interference. This contrast helps illuminate the moral importance of self‐authorship. The upshot is that ordinary persons have a more general and less variable right against interference than is often supposed. Self‐authorship can also help appreciate the sense in (...) which the value of persons may be characterized as ‘self‐existent’. (shrink)