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Definition of essay

 (Entry 1 of 2)

Definition of essay  (Entry 2 of 2)

transitive verb

• composition

attempt , try , endeavor , essay , strive mean to make an effort to accomplish an end.

attempt stresses the initiation or beginning of an effort.

try is often close to attempt but may stress effort or experiment made in the hope of testing or proving something.

endeavor heightens the implications of exertion and difficulty.

essay implies difficulty but also suggests tentative trying or experimenting.

strive implies great exertion against great difficulty and specifically suggests persistent effort.

Examples of essay in a Sentence

These examples are programmatically compiled from various online sources to illustrate current usage of the word 'essay.' Any opinions expressed in the examples do not represent those of Merriam-Webster or its editors. Send us feedback about these examples.

Word History

Middle French essai , ultimately from Late Latin exagium act of weighing, from Latin ex- + agere to drive — more at agent

14th century, in the meaning defined at sense 4

14th century, in the meaning defined at sense 2

Phrases Containing essay

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“Essay.” Merriam-Webster.com Dictionary , Merriam-Webster, https://www.merriam-webster.com/dictionary/essay. Accessed 5 Apr. 2024.

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What is an Essay?

10 May, 2020

11 minutes read

Author:  Tomas White

Well, beyond a jumble of words usually around 2,000 words or so - what is an essay, exactly? Whether you’re taking English, sociology, history, biology, art, or a speech class, it’s likely you’ll have to write an essay or two. So how is an essay different than a research paper or a review? Let’s find out!

Defining the Term – What is an Essay?

The essay is a written piece that is designed to present an idea, propose an argument, express the emotion or initiate debate. It is a tool that is used to present writer’s ideas in a non-fictional way. Multiple applications of this type of writing go way beyond, providing political manifestos and art criticism as well as personal observations and reflections of the author.

An essay can be as short as 500 words, it can also be 5000 words or more.  However, most essays fall somewhere around 1000 to 3000 words ; this word range provides the writer enough space to thoroughly develop an argument and work to convince the reader of the author’s perspective regarding a particular issue.  The topics of essays are boundless: they can range from the best form of government to the benefits of eating peppermint leaves daily. As a professional provider of custom writing, our service has helped thousands of customers to turn in essays in various forms and disciplines.

Origins of the Essay

Over the course of more than six centuries essays were used to question assumptions, argue trivial opinions and to initiate global discussions. Let’s have a closer look into historical progress and various applications of this literary phenomenon to find out exactly what it is.

Today’s modern word “essay” can trace its roots back to the French “essayer” which translates closely to mean “to attempt” .  This is an apt name for this writing form because the essay’s ultimate purpose is to attempt to convince the audience of something.  An essay’s topic can range broadly and include everything from the best of Shakespeare’s plays to the joys of April.

The essay comes in many shapes and sizes; it can focus on a personal experience or a purely academic exploration of a topic.  Essays are classified as a subjective writing form because while they include expository elements, they can rely on personal narratives to support the writer’s viewpoint.  The essay genre includes a diverse array of academic writings ranging from literary criticism to meditations on the natural world.  Most typically, the essay exists as a shorter writing form; essays are rarely the length of a novel.  However, several historic examples, such as John Locke’s seminal work “An Essay Concerning Human Understanding” just shows that a well-organized essay can be as long as a novel.

The Essay in Literature

The essay enjoys a long and renowned history in literature.  They first began gaining in popularity in the early 16 th century, and their popularity has continued today both with original writers and ghost writers.  Many readers prefer this short form in which the writer seems to speak directly to the reader, presenting a particular claim and working to defend it through a variety of means.  Not sure if you’ve ever read a great essay? You wouldn’t believe how many pieces of literature are actually nothing less than essays, or evolved into more complex structures from the essay. Check out this list of literary favorites:

• The Book of My Lives by Aleksandar Hemon
• Notes of a Native Son by James Baldwin
• Against Interpretation by Susan Sontag
• High-Tide in Tucson: Essays from Now and Never by Barbara Kingsolver
• Slouching Toward Bethlehem by Joan Didion
• Naked by David Sedaris
• Walden; or, Life in the Woods by Henry David Thoreau

Pretty much as long as writers have had something to say, they’ve created essays to communicate their viewpoint on pretty much any topic you can think of!

The Essay in Academics

Not only are students required to read a variety of essays during their academic education, but they will likely be required to write several different kinds of essays throughout their scholastic career.  Don’t love to write?  Then consider working with a ghost essay writer !  While all essays require an introduction, body paragraphs in support of the argumentative thesis statement, and a conclusion, academic essays can take several different formats in the way they approach a topic.  Common essays required in high school, college, and post-graduate classes include:

Five paragraph essay

This is the most common type of a formal essay. The type of paper that students are usually exposed to when they first hear about the concept of the essay itself. It follows easy outline structure – an opening introduction paragraph; three body paragraphs to expand the thesis; and conclusion to sum it up.

Argumentative essay

These essays are commonly assigned to explore a controversial issue.  The goal is to identify the major positions on either side and work to support the side the writer agrees with while refuting the opposing side’s potential arguments.

Compare and Contrast essay

This essay compares two items, such as two poems, and works to identify similarities and differences, discussing the strength and weaknesses of each.  This essay can focus on more than just two items, however.  The point of this essay is to reveal new connections the reader may not have considered previously.

Definition essay

This essay has a sole purpose – defining a term or a concept in as much detail as possible. Sounds pretty simple, right? Well, not quite. The most important part of the process is picking up the word. Before zooming it up under the microscope, make sure to choose something roomy so you can define it under multiple angles. The definition essay outline will reflect those angles and scopes.

Descriptive essay

Perhaps the most fun to write, this essay focuses on describing its subject using all five of the senses.  The writer aims to fully describe the topic; for example, a descriptive essay could aim to describe the ocean to someone who’s never seen it or the job of a teacher.  Descriptive essays rely heavily on detail and the paragraphs can be organized by sense.

Illustration essay

The purpose of this essay is to describe an idea, occasion or a concept with the help of clear and vocal examples. “Illustration” itself is handled in the body paragraphs section. Each of the statements, presented in the essay needs to be supported with several examples. Illustration essay helps the author to connect with his audience by breaking the barriers with real-life examples – clear and indisputable.

Informative Essay

Being one the basic essay types, the informative essay is as easy as it sounds from a technical standpoint. High school is where students usually encounter with informative essay first time. The purpose of this paper is to describe an idea, concept or any other abstract subject with the help of proper research and a generous amount of storytelling.

Narrative essay

This type of essay focuses on describing a certain event or experience, most often chronologically.  It could be a historic event or an ordinary day or month in a regular person’s life. Narrative essay proclaims a free approach to writing it, therefore it does not always require conventional attributes, like the outline. The narrative itself typically unfolds through a personal lens, and is thus considered to be a subjective form of writing.

Persuasive essay

The purpose of the persuasive essay is to provide the audience with a 360-view on the concept idea or certain topic – to persuade the reader to adopt a certain viewpoint. The viewpoints can range widely from why visiting the dentist is important to why dogs make the best pets to why blue is the best color.  Strong, persuasive language is a defining characteristic of this essay type.

The Essay in Art

Several other artistic mediums have adopted the essay as a means of communicating with their audience.  In the visual arts, such as painting or sculpting, the rough sketches of the final product are sometimes deemed essays.  Likewise, directors may opt to create a film essay which is similar to a documentary in that it offers a personal reflection on a relevant issue.  Finally, photographers often create photographic essays in which they use a series of photographs to tell a story, similar to a narrative or a descriptive essay.

Drawing the line – question answered

“What is an Essay?” is quite a polarizing question. On one hand, it can easily be answered in a couple of words. On the other, it is surely the most profound and self-established type of content there ever was. Going back through the history of the last five-six centuries helps us understand where did it come from and how it is being applied ever since.

If you must write an essay, follow these five important steps to works towards earning the “A” you want:

• Understand and review the kind of essay you must write
• Brainstorm your argument
• Find research from reliable sources to support your perspective
• Cite all sources parenthetically within the paper and on the Works Cited page
• Follow all grammatical rules

Generally speaking, when you must write any type of essay, start sooner rather than later!  Don’t procrastinate – give yourself time to develop your perspective and work on crafting a unique and original approach to the topic.  Remember: it’s always a good idea to have another set of eyes (or three) look over your essay before handing in the final draft to your teacher or professor.  Don’t trust your fellow classmates?  Consider hiring an editor or a ghostwriter to help out!

If you are still unsure on whether you can cope with your task – you are in the right place to get help. HandMadeWriting is the perfect answer to the question “Who can write my essay?”

A life lesson in Romeo and Juliet taught by death

Due to human nature, we draw conclusions only when life gives us a lesson since the experience of others is not so effective and powerful. Therefore, when analyzing and sorting out common problems we face, we may trace a parallel with well-known book characters or real historical figures. Moreover, we often compare our situations with […]

Ethical Research Paper Topics

Writing a research paper on ethics is not an easy task, especially if you do not possess excellent writing skills and do not like to contemplate controversial questions. But an ethics course is obligatory in all higher education institutions, and students have to look for a way out and be creative. When you find an […]

Art Research Paper Topics

Students obtaining degrees in fine art and art & design programs most commonly need to write a paper on art topics. However, this subject is becoming more popular in educational institutions for expanding students’ horizons. Thus, both groups of receivers of education: those who are into arts and those who only get acquainted with art […]

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Meaning of essay in English

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• I want to finish off this essay before I go to bed .
• His essay was full of spelling errors .
• Have you given that essay in yet ?
• Have you handed in your history essay yet ?
• I'd like to discuss the first point in your essay.
• boilerplate
• composition
• dissertation
• essay question
• peer review
• go after someone
• go all out idiom
• go down swinging/fighting idiom
• go for it idiom
• go for someone
• shoot the works idiom
• smarten (someone/something) up
• smarten up your act idiom
• square the circle idiom
• step on the gas idiom

essay | Intermediate English

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What Are the Different Types and Characteristics of Essays?

• An Introduction to Punctuation
• Ph.D., Rhetoric and English, University of Georgia
• M.A., Modern English and American Literature, University of Leicester
• B.A., English, State University of New York

The term essay comes from the French for "trial" or "attempt." French author Michel de Montaigne coined the term when he assigned the title Essais to his first publication in 1580. In "Montaigne: A Biography" (1984), Donald Frame notes that Montaigne "often used the verb essayer (in modern French, normally to try ) in ways close to his project, related to experience, with the sense of trying out or testing."

An essay is a short work of nonfiction , while a writer of essays is called an essayist. In writing instruction, essay is often used as another word for composition . In an essay, an authorial voice  (or narrator ) typically invites an implied reader  (the audience ) to accept as authentic a certain textual mode of experience. 

Definitions and Observations

• "[An essay is a] composition , usually in prose .., which may be of only a few hundred words (like Bacon's "Essays") or of book length (like Locke's "Essay Concerning Human Understanding") and which discusses, formally or informally, a topic or a variety of topics." (J.A. Cuddon, "Dictionary of Literary Terms". Basil, 1991)
• " Essays are how we speak to one another in print — caroming thoughts not merely in order to convey a certain packet of information, but with a special edge or bounce of personal character in a kind of public letter." (Edward Hoagland, Introduction, "The Best American Essays : 1999". Houghton, 1999)
• "[T]he essay traffics in fact and tells the truth, yet it seems to feel free to enliven, to shape, to embellish, to make use as necessary of elements of the imaginative and the fictive — thus its inclusion in that rather unfortunate current designation ' creative nonfiction .'" (G. Douglas Atkins, "Reading Essays: An Invitation". University of Georgia Press, 2007)

Montaigne's Autobiographical Essays "Although Michel de Montaigne, who fathered the modern essay in the 16th century, wrote autobiographically (like the essayists who claim to be his followers today), his autobiography was always in the service of larger existential discoveries. He was forever on the lookout for life lessons. If he recounted the sauces he had for dinner and the stones that weighted his kidney, it was to find an element of truth that we could put in our pockets and carry away, that he could put in his own pocket. After all, Philosophy — which is what he thought he practiced in his essays, as had his idols, Seneca and Cicero, before him — is about 'learning to live.' And here lies the problem with essayists today: not that they speak of themselves, but that they do so with no effort to make their experience relevant or useful to anyone else, with no effort to extract from it any generalizable insight into the human condition." (Cristina Nehring, "What’s Wrong With the American Essay." Truthdig, Nov. 29, 2007)

The Artful Formlessness of the Essay "[G]ood essays are works of literary art. Their supposed formlessness is more a strategy to disarm the reader with the appearance of unstudied spontaneity than a reality of composition. . . . "The essay form as a whole has long been associated with an experimental method. This idea goes back to Montaigne and his endlessly suggestive use of the term essai for his writing. To essay is to attempt, to test, to make a run at something without knowing whether you are going to succeed. The experimental association also derives from the other fountain-head of the essay, Francis Bacon , and his stress on the empirical inductive method, so useful in the development of the social sciences." (Phillip Lopate, "The Art of the Personal Essay". Anchor, 1994)

Articles vs. Essays "[W]hat finally distinguishes an essay from an article may just be the author's gumption, the extent to which personal voice, vision, and style are the prime movers and shapers, even though the authorial 'I' may be only a remote energy, nowhere visible but everywhere present." (Justin Kaplan, ed. "The Best American Essays: 1990". Ticknor & Fields, 1990) "I am predisposed to the essay with knowledge to impart — but, unlike journalism, which exists primarily to present facts, the essays transcend their data, or transmute it into personal meaning. The memorable essay, unlike the article, is not place or time-bound; it survives the occasion of its original composition. Indeed, in the most brilliant essays, language is not merely the medium of communication ; it is communication." (Joyce Carol Oates, quoted by Robert Atwan in "The Best American Essays, College Edition", 2nd ed. Houghton Mifflin, 1998) "I speak of a 'genuine' essay because fakes abound. Here the old-fashioned term poetaster may apply, if only obliquely. As the poetaster is to the poet — a lesser aspirant — so the average article is to the essay: a look-alike knockoff guaranteed not to wear well. An article is often gossip. An essay is reflection and insight. An article often has the temporary advantage of social heat — what's hot out there right now. An essay's heat is interior. An article can be timely, topical, engaged in the issues and personalities of the moment; it is likely to be stale within the month. In five years it may have acquired the quaint aura of a rotary phone. An article is usually Siamese-twinned to its date of birth. An essay defies its date of birth — and ours, too. (A necessary caveat: some genuine essays are popularly called 'articles' — but this is no more than an idle, though persistent, habit of speech. What's in a name? The ephemeral is the ephemeral. The enduring is the enduring.)" (Cynthia Ozick, "SHE: Portrait of the Essay as a Warm Body." The Atlantic Monthly, September 1998)

The Status of the Essay "Though the essay has been a popular form of writing in British and American periodicals since the 18th century, until recently its status in the literary canon has been, at best, uncertain. Relegated to the composition class, frequently dismissed as mere journalism, and generally ignored as an object for serious academic study, the essay has sat, in James Thurber's phrase, ' on the edge of the chair of Literature.' "In recent years, however, prompted by both a renewed interest in rhetoric and by poststructuralist redefinitions of literature itself, the essay — as well as such related forms of 'literary nonfiction' as biography , autobiography , and travel and nature writing — has begun to attract increasing critical attention and respect." (Richard Nordquist, "Essay," in "Encylopedia of American Literature", ed. S. R. Serafin. Continuum, 1999)

The Contemporary Essay "At present, the American magazine essay , both the long feature piece and the critical essay, is flourishing, in unlikely circumstances... "There are plenty of reasons for this. One is that magazines, big and small, are taking over some of the cultural and literary ground vacated by newspapers in their seemingly unstoppable evaporation. Another is that the contemporary essay has for some time now been gaining energy as an escape from, or rival to, the perceived conservatism of much mainstream fiction... "So the contemporary essay is often to be seen engaged in acts of apparent anti-novelization: in place of plot , there is drift or the fracture of numbered paragraphs; in place of a frozen verisimilitude, there may be a sly and knowing movement between reality and fictionality; in place of the impersonal author of standard-issue third-person realism, the authorial self pops in and out of the picture, with a liberty hard to pull off in fiction." (James Wood, "Reality Effects." The New Yorker, Dec. 19 & 26, 2011)

The Lighter Side of Essays: "The Breakfast Club" Essay Assignment "All right people, we're going to try something a little different today. We are going to write an essay of not less than a thousand words describing to me who you think you are. And when I say 'essay,' I mean 'essay,' not one word repeated a thousand times. Is that clear, Mr. Bender?" (Paul Gleason as Mr. Vernon) Saturday, March 24, 1984 Shermer High School Shermer, Illinois 60062 Dear Mr. Vernon, We accept the fact that we had to sacrifice a whole Saturday in detention for whatever it was we did wrong. What we did was wrong. But we think you're crazy to make us write this essay telling you who we think we are. What do you care? You see us as you want to see us — in the simplest terms, in the most convenient definitions. You see us as a brain, an athlete, a basket case, a princess and a criminal. Correct? That's the way we saw each other at seven o'clock this morning. We were brainwashed... But what we found out is that each one of us is a brain and an athlete and a basket case, a princess, and a criminal. Does that answer your question? Sincerely yours, The Breakfast Club (Anthony Michael Hall as Brian Johnson, "The Breakfast Club", 1985)

• What Is a Personal Essay (Personal Statement)?
• The Difference Between an Article and an Essay
• The Essay: History and Definition
• What Is Expository Writing?
• 'Whack at Your Reader at Once': Eight Great Opening Lines
• Classic British and American Essays and Speeches
• Definition and Examples of Analysis in Composition
• The Title in Composition
• What is a Familiar Essay in Composition?
• Understanding Organization in Composition and Speech
• Development in Composition: Building an Essay
• What Is Tone In Writing?
• List (Grammar and Sentence Styles)
• Point of View in Grammar and Composition
• A Guide to Using Quotations in Essays
• Compose a Narrative Essay or Personal Statement

• Literary Terms
• Definition & Examples
• When & How to Write an Essay

I. What is an Essay?

An essay is a form of writing in paragraph form that uses informal language, although it can be written formally. Essays may be written in first-person point of view (I, ours, mine), but third-person (people, he, she) is preferable in most academic essays. Essays do not require research as most academic reports and papers do; however, they should cite any literary works that are used within the paper.

When thinking of essays, we normally think of the five-paragraph essay: Paragraph 1 is the introduction, paragraphs 2-4 are the body covering three main ideas, and paragraph 5 is the conclusion. Sixth and seventh graders may start out with three paragraph essays in order to learn the concepts. However, essays may be longer than five paragraphs. Essays are easier and quicker to read than books, so are a preferred way to express ideas and concepts when bringing them to public attention.

II. Examples of Essays

Many of our most famous Americans have written essays. Benjamin Franklin, Thomas Paine, and Thomas Jefferson wrote essays about being good citizens and concepts to build the new United States. In the pre-Civil War days of the 1800s, people such as:

• Ralph Waldo Emerson (an author) wrote essays on self-improvement
• Susan B. Anthony wrote on women’s right to vote
• Frederick Douglass wrote on the issue of African Americans’ future in the U.S.

Through each era of American history, well-known figures in areas such as politics, literature, the arts, business, etc., voiced their opinions through short and long essays.

The ultimate persuasive essay that most students learn about and read in social studies is the “Declaration of Independence” by Thomas Jefferson in 1776. Other founding fathers edited and critiqued it, but he drafted the first version. He builds a strong argument by stating his premise (claim) then proceeds to give the evidence in a straightforward manner before coming to his logical conclusion.

III. Types of Essays

A. expository.

Essays written to explore and explain ideas are called expository essays (they expose truths). These will be more formal types of essays usually written in third person, to be more objective. There are many forms, each one having its own organizational pattern.  Cause/Effect essays explain the reason (cause) for something that happens after (effect). Definition essays define an idea or concept. Compare/ Contrast essays will look at two items and show how they are similar (compare) and different (contrast).

b. Persuasive

An argumentative paper presents an idea or concept with the intention of attempting to change a reader’s mind or actions . These may be written in second person, using “you” in order to speak to the reader. This is called a persuasive essay. There will be a premise (claim) followed by evidence to show why you should believe the claim.

c. Narrative

Narrative means story, so narrative essays will illustrate and describe an event of some kind to tell a story. Most times, they will be written in first person. The writer will use descriptive terms, and may have paragraphs that tell a beginning, middle, and end in place of the five paragraphs with introduction, body, and conclusion. However, if there is a lesson to be learned, a five-paragraph may be used to ensure the lesson is shown.

d. Descriptive

The goal of a descriptive essay is to vividly describe an event, item, place, memory, etc. This essay may be written in any point of view, depending on what’s being described. There is a lot of freedom of language in descriptive essays, which can include figurative language, as well.

IV. The Importance of Essays

Essays are an important piece of literature that can be used in a variety of situations. They’re a flexible type of writing, which makes them useful in many settings . History can be traced and understood through essays from theorists, leaders, artists of various arts, and regular citizens of countries throughout the world and time. For students, learning to write essays is also important because as they leave school and enter college and/or the work force, it is vital for them to be able to express themselves well.

V. Examples of Essays in Literature

Sir Francis Bacon was a leading philosopher who influenced the colonies in the 1600s. Many of America’s founding fathers also favored his philosophies toward government. Bacon wrote an essay titled “Of Nobility” in 1601 , in which he defines the concept of nobility in relation to people and government. The following is the introduction of his definition essay. Note the use of “we” for his point of view, which includes his readers while still sounding rather formal.

 “We will speak of nobility, first as a portion of an estate, then as a condition of particular persons. A monarchy, where there is no nobility at all, is ever a pure and absolute tyranny; as that of the Turks. For nobility attempers sovereignty, and draws the eyes of the people, somewhat aside from the line royal. But for democracies, they need it not; and they are commonly more quiet, and less subject to sedition, than where there are stirps of nobles. For men’s eyes are upon the business, and not upon the persons; or if upon the persons, it is for the business’ sake, as fittest, and not for flags and pedigree. We see the Switzers last well, notwithstanding their diversity of religion, and of cantons. For utility is their bond, and not respects. The united provinces of the Low Countries, in their government, excel; for where there is an equality, the consultations are more indifferent, and the payments and tributes, more cheerful. A great and potent nobility, addeth majesty to a monarch, but diminisheth power; and putteth life and spirit into the people, but presseth their fortune. It is well, when nobles are not too great for sovereignty nor for justice; and yet maintained in that height, as the insolency of inferiors may be broken upon them, before it come on too fast upon the majesty of kings. A numerous nobility causeth poverty, and inconvenience in a state; for it is a surcharge of expense; and besides, it being of necessity, that many of the nobility fall, in time, to be weak in fortune, it maketh a kind of disproportion, between honor and means.”

A popular modern day essayist is Barbara Kingsolver. Her book, “Small Wonders,” is full of essays describing her thoughts and experiences both at home and around the world. Her intention with her essays is to make her readers think about various social issues, mainly concerning the environment and how people treat each other. The link below is to an essay in which a child in an Iranian village she visited had disappeared. The boy was found three days later in a bear’s cave, alive and well, protected by a mother bear. She uses a narrative essay to tell her story.

VI. Examples of Essays in Pop Culture

Many rap songs are basically mini essays, expressing outrage and sorrow over social issues today, just as the 1960s had a lot of anti-war and peace songs that told stories and described social problems of that time. Any good song writer will pay attention to current events and express ideas in a creative way.

A well-known essay written in 1997 by Mary Schmich, a columnist with the Chicago Tribune, was made into a popular video on MTV by Baz Luhrmann. Schmich’s thesis is to wear sunscreen, but she adds strong advice with supporting details throughout the body of her essay, reverting to her thesis in the conclusion.

VII. Related Terms

Research paper.

Research papers follow the same basic format of an essay. They have an introductory paragraph, the body, and a conclusion. However, research papers have strict guidelines regarding a title page, header, sub-headers within the paper, citations throughout and in a bibliography page, the size and type of font, and margins. The purpose of a research paper is to explore an area by looking at previous research. Some research papers may include additional studies by the author, which would then be compared to previous research. The point of view is an objective third-person. No opinion is allowed. Any claims must be backed up with research.

VIII. Conclusion

Students dread hearing that they are going to write an essay, but essays are one of the easiest and most relaxed types of writing they will learn. Mastering the essay will make research papers much easier, since they have the same basic structure. Many historical events can be better understood through essays written by people involved in those times. The continuation of essays in today’s times will allow future historians to understand how our new world of technology and information impacted us.

List of Terms

• Alliteration
• Amplification
• Anachronism
• Anthropomorphism
• Antonomasia
• APA Citation
• Aposiopesis
• Autobiography
• Bildungsroman
• Characterization
• Circumlocution
• Cliffhanger
• Comic Relief
• Connotation
• Deus ex machina
• Deuteragonist
• Doppelganger
• Double Entendre
• Dramatic irony
• Equivocation
• Extended Metaphor
• Figures of Speech
• Flash-forward
• Foreshadowing
• Intertextuality
• Juxtaposition
• Literary Device
• Malapropism
• Onomatopoeia
• Parallelism
• Pathetic Fallacy
• Personification
• Point of View
• Polysyndeton
• Protagonist
• Red Herring
• Rhetorical Device
• Rhetorical Question
• Science Fiction
• Self-Fulfilling Prophecy
• Synesthesia
• Turning Point
• Understatement
• Urban Legend
• Verisimilitude
• Essay Guide
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a short literary composition on a particular theme or subject, usually in prose and generally analytic, speculative, or interpretative.

anything resembling such a composition: a picture essay.

an effort to perform or accomplish something; attempt.

Philately . a design for a proposed stamp differing in any way from the design of the stamp as issued.

Obsolete . a tentative effort; trial; assay.

to try; attempt.

to put to the test; make trial of.

Origin of essay

Other words from essay.

• es·say·er, noun
• pre·es·say, verb (used without object)
• un·es·sayed, adjective
• well-es·sayed, adjective

Words that may be confused with essay

• assay , essay

Words Nearby essay

• essay question

Dictionary.com Unabridged Based on the Random House Unabridged Dictionary, © Random House, Inc. 2024

How to use essay in a sentence

As several of my colleagues commented, the result is good enough that it could pass for an essay written by a first-year undergraduate, and even get a pretty decent grade.

GPT-3 also raises concerns about the future of essay writing in the education system.

This little essay helps focus on self-knowledge in what you’re best at, and how you should prioritize your time.

As Steven Feldstein argues in the opening essay , technonationalism plays a part in the strengthening of other autocracies too.

He’s written a collection of essays on civil engineering life titled Bridginess, and to this day he and Lauren go on “bridge dates,” where they enjoy a meal and admire the view of a nearby span.

I think a certain kind of compelling essay has a piece of that.

The current attack on the Jews,” he wrote in a 1937 essay , “targets not just this people of 15 million but mankind as such.

The impulse to interpret seems to me what makes personal essay writing compelling.

To be honest, I think a lot of good essay writing comes out of that.

Someone recently sent me an old Joan Didion essay on self-respect that appeared in Vogue.

There is more of the uplifted forefinger and the reiterated point than I should have allowed myself in an essay .

Consequently he was able to turn in a clear essay upon the subject, which, upon examination, the king found to be free from error.

It is no part of the present essay to attempt to detail the particulars of a code of social legislation.

But angels and ministers of grace defend us from ministers of religion who essay art criticism!

It is fit that the imagination, which is free to go through all things, should essay such excursions.

British Dictionary definitions for essay

a short literary composition dealing with a subject analytically or speculatively

an attempt or endeavour; effort

a test or trial

to attempt or endeavour; try

to test or try out

Collins English Dictionary - Complete & Unabridged 2012 Digital Edition © William Collins Sons & Co. Ltd. 1979, 1986 © HarperCollins Publishers 1998, 2000, 2003, 2005, 2006, 2007, 2009, 2012

Cultural definitions for essay

A short piece of writing on one subject, usually presenting the author's own views. Michel de Montaigne , Francis Bacon (see also Bacon ), and Ralph Waldo Emerson are celebrated for their essays.

The New Dictionary of Cultural Literacy, Third Edition Copyright © 2005 by Houghton Mifflin Harcourt Publishing Company. Published by Houghton Mifflin Harcourt Publishing Company. All rights reserved.

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Definition of essay noun from the Oxford Advanced Learner's Dictionary

• I have to write an essay this weekend.
• essay on something an essay on the causes of the First World War
• essay about somebody/something Have you done your essay about Napoleon yet?
• in an essay He made some very good points in his essay.
• Essays handed in late will not be accepted.
• Have you done your essay yet?
• He concludes the essay by calling for a corrective.
• I finished my essay about 10 o'clock last night!
• Lunch was the only time she could finish her essay assignment.
• We have to write an essay on the environment.
• You have to answer 3 out of 8 essay questions in the exam.
• the teenage winner of an essay contest
• We have to write an essay on the causes of the First World War.
• be entitled something
• be titled something
• address something
• in an/​the essay
• essay about

Join our community to access the latest language learning and assessment tips from Oxford University Press!

• essay (by somebody) a collection of essays by prominent African American writers
• essay on somebody/something The book contains a number of interesting essays on women in society.
• essay about somebody/something Pierce contributes a long essay about John F. Kennedy.
• in an essay I discuss this in a forthcoming essay.
• A version of this essay was presented at the Astronomical Society.
• In 2001 she published a collection of essays.
• The essays explore Einstein's personal development.
• the fifteen essays collected in this volume
• ‘An Essay on the Principle of Population’ by Thomas Malthus
• an essay entitled ‘Memory’
• This essay provides a comprehensive overview of the subject.
• His first essay in politics was a complete disaster.

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An Essay on Nothing

Sophia gottfried meditates on the emptiness of non-existence..

In philosophy there is a lot of emphasis on what exists. We call this ontology , which means, the study of being. What is less often examined is what does not exist.

It is understandable that we focus on what exists, as its effects are perhaps more visible. However, gaps or non-existence can also quite clearly have an impact on us in a number of ways. After all, death, often dreaded and feared, is merely the lack of existence in this world (unless you believe in ghosts). We are affected also by living people who are not there, objects that are not in our lives, and knowledge we never grasp.

Upon further contemplation, this seems quite odd and raises many questions. How can things that do not exist have such bearing upon our lives? Does nothing have a type of existence all of its own? And how do we start our inquiry into things we can’t interact with directly because they’re not there? When one opens a box, and exclaims “There is nothing inside it!”, is that different from a real emptiness or nothingness? Why is nothingness such a hard concept for philosophy to conceptualize?

Let us delve into our proposed box, and think inside it a little. When someone opens an empty box, they do not literally find it devoid of any sort of being at all, since there is still air, light, and possibly dust present. So the box is not truly empty. Rather, the word ‘empty’ here is used in conjunction with a prior assumption. Boxes were meant to hold things, not to just exist on their own. Inside they might have a present; an old family relic; a pizza; or maybe even another box. Since boxes have this purpose of containing things ascribed to them, there is always an expectation there will be something in a box. Therefore, this situation of nothingness arises from our expectations, or from our being accustomed. The same is true of statements such as “There is no one on this chair.” But if someone said, “There is no one on this blender”, they might get some odd looks. This is because a chair is understood as something that holds people, whereas a blender most likely not.

The same effect of expectation and corresponding absence arises with death. We do not often mourn people we only might have met; but we do mourn those we have known. This pain stems from expecting a presence and having none. Even people who have not experienced the presence of someone themselves can still feel their absence due to an expectation being confounded. Children who lose one or both of their parents early in life often feel that lack of being through the influence of the culturally usual idea of a family. Just as we have cultural notions about the box or chair, there is a standard idea of a nuclear family, containing two parents, and an absence can be noted even by those who have never known their parents.

This first type of nothingness I call ‘perceptive nothingness’. This nothingness is a negation of expectation: expecting something and being denied that expectation by reality. It is constructed by the individual human mind, frequently through comparison with a socially constructed concept.

Pure nothingness, on the other hand, does not contain anything at all: no air, no light, no dust. We cannot experience it with our senses, but we can conceive it with the mind. Possibly, this sort of absolute nothing might have existed before our universe sprang into being. Or can something not arise from nothing? In which case, pure nothing can never have existed.

If we can for a moment talk in terms of a place devoid of all being, this would contain nothing in its pure form. But that raises the question, Can a space contain nothing; or, if there is space, is that not a form of existence in itself?

This question brings to mind what’s so baffling about nothing: it cannot exist . If nothing existed , it would be something . So nothing, by definition, is not able to ‘be’.

Is absolute nothing possible, then? Perhaps not. Perhaps for example we need something to define nothing; and if there is something, then there is not absolutely nothing. What’s more, if there were truly nothing, it would be impossible to define it. The world would not be conscious of this nothingness. Only because there is a world filled with Being can we imagine a dull and empty one. Nothingness arises from Somethingness, then: without being to compare it to, nothingness has no existence. Once again, pure nothingness has shown itself to be negation.

A world where there is nothing is just an empty shell, you might reply; but the shell itself exists, is something. And even if there were no matter, arguably space could still exist, so could time; and these are not nothing.

Someday we may come face to face with pure space, that is a nothingness waiting to be filled. Possibly, when scientists find a way to safely pilot spaceships into black holes, or are able to create a pure vacuum, we will be forced to look straight into the void. But even if that really is nothing, by entering into that nothingness, humans will destroy it by filling it. Or perhaps we will be consumed by it and all traces left of our existence will be erased.

Death, the ultimate void for humans, makes people uneasy for obvious reasons: all that they are will be forever reduced to a blank space felt only by loved ones, and even that absence will be forgotten someday. However, let us not steer away from these questions about nothingness, even if they may take us to bleak places. When one looks a little closer at the big questions, even though it may seem contradictory, nothingness appears everywhere. And if we want to learn how something came from nothing, or if there ever was nothing, we can not shy away from looking into the scary void a little closer.

© Sophia Gottfried 2020

Sophia Gottfried is the philosophy club president at the Harker School in San Jose.

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The Meaning of Life

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

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

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

1. The Meaning of “Meaning”

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

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

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

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

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

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

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

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

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

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

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

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

2. Supernaturalism

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

3. Naturalism

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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So much is at stake in writing a conclusion. This is, after all, your last chance to persuade your readers to your point of view, to impress yourself upon them as a writer and thinker. And the impression you create in your conclusion will shape the impression that stays with your readers after they've finished the essay.

The end of an essay should therefore convey a sense of completeness and closure as well as a sense of the lingering possibilities of the topic, its larger meaning, its implications: the final paragraph should close the discussion without closing it off.

To establish a sense of closure, you might do one or more of the following:

• Conclude by linking the last paragraph to the first, perhaps by reiterating a word or phrase you used at the beginning.
• Conclude with a sentence composed mainly of one-syllable words. Simple language can help create an effect of understated drama.
• Conclude with a sentence that's compound or parallel in structure; such sentences can establish a sense of balance or order that may feel just right at the end of a complex discussion.

To close the discussion without closing it off, you might do one or more of the following:

• Conclude with a quotation from or reference to a primary or secondary source, one that amplifies your main point or puts it in a different perspective. A quotation from, say, the novel or poem you're writing about can add texture and specificity to your discussion; a critic or scholar can help confirm or complicate your final point. For example, you might conclude an essay on the idea of home in James Joyce's short story collection,  Dubliners , with information about Joyce's own complex feelings towards Dublin, his home. Or you might end with a biographer's statement about Joyce's attitude toward Dublin, which could illuminate his characters' responses to the city. Just be cautious, especially about using secondary material: make sure that you get the last word.
• Conclude by setting your discussion into a different, perhaps larger, context. For example, you might end an essay on nineteenth-century muckraking journalism by linking it to a current news magazine program like  60 Minutes .
• Conclude by redefining one of the key terms of your argument. For example, an essay on Marx's treatment of the conflict between wage labor and capital might begin with Marx's claim that the "capitalist economy is . . . a gigantic enterprise of dehumanization "; the essay might end by suggesting that Marxist analysis is itself dehumanizing because it construes everything in economic -- rather than moral or ethical-- terms.
• Conclude by considering the implications of your argument (or analysis or discussion). What does your argument imply, or involve, or suggest? For example, an essay on the novel  Ambiguous Adventure , by the Senegalese writer Cheikh Hamidou Kane, might open with the idea that the protagonist's development suggests Kane's belief in the need to integrate Western materialism and Sufi spirituality in modern Senegal. The conclusion might make the new but related point that the novel on the whole suggests that such an integration is (or isn't) possible.

Finally, some advice on how not to end an essay:

• Don't simply summarize your essay. A brief summary of your argument may be useful, especially if your essay is long--more than ten pages or so. But shorter essays tend not to require a restatement of your main ideas.
• Avoid phrases like "in conclusion," "to conclude," "in summary," and "to sum up." These phrases can be useful--even welcome--in oral presentations. But readers can see, by the tell-tale compression of the pages, when an essay is about to end. You'll irritate your audience if you belabor the obvious.
• Resist the urge to apologize. If you've immersed yourself in your subject, you now know a good deal more about it than you can possibly include in a five- or ten- or 20-page essay. As a result, by the time you've finished writing, you may be having some doubts about what you've produced. (And if you haven't immersed yourself in your subject, you may be feeling even more doubtful about your essay as you approach the conclusion.) Repress those doubts. Don't undercut your authority by saying things like, "this is just one approach to the subject; there may be other, better approaches. . ."

Copyright 1998, Pat Bellanca, for the Writing Center at Harvard University

Home — Essay Samples — Education — Homework — The Meaning Of No Homework Policy

The Meaning of No Homework Policy

• Categories: Education System Homework

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Words: 582 |

Published: Apr 29, 2022

Words: 582 | Page: 1 | 3 min read

Works Cited

• Cooper, H. (2007). The Battle Over Homework: Common Ground for Administrators, Teachers , and Parents (3rd ed.). Corwin Press.
• Kohn, A. (2006). The Homework Myth: Why Our Kids Get Too Much of a Bad Thing. Da Capo Press.
• National Education Association. (2020). NEA Policy Brief: Student Homework. Retrieved from https://www.nea.org/sites/default/files/2020-10/Student%20Homework%20-%20Policy%20Brief.pdf
• National PTA. (2019). National PTA Position Statement: Homework. Retrieved from https://www.pta.org/home/family-resources/back-to-school/homework-help/homework-resolution
• Paschal, R. A., Weinstein, T., & Walberg, H. J. (1984). The Effects of Homework on Learning: A Quantitative Synthesis. Journal of Educational Research, 78(2), 97-104.
• Pope, D. (2014). Overloaded and Underprepared: Strategies for Stronger Schools and Healthy, Successful Kids. Jossey-Bass.
• Ravitch, D. (2010). The Death and Life of the Great American School System: How Testing and Choice Are Undermining Education. Basic Books.
• Trautwein, U. (2007). The Homework-Achievement Relation Reconsidered: Differentiating Homework Time, Homework Frequency, and Homework Effort. Learning and Instruction, 17(3), 372-388.
• Trautwein, U., & Koller, O. (2003). The Relationship Between Homework and Achievement: Still Much of a Mystery. Educational Psychology Review, 15(2), 115-145.
• Xu, J. (2021). Homework and Academic Achievement : A Meta-Analytic Review of Research. Review of Educational Research, 91(2), 341-376.

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Opinion Christine Blasey Ford is no hero, if justice is the measure

An earlier version of this column misspelled the name of Mollie Hemingway. This version has been corrected.

Christine Blasey Ford is promoting her new memoir to acclaim from certain quarters, including a glowing review by the New York Times. Meanwhile, the man she accused of being a witness to her alleged sexual assault by now-Supreme Court Justice Brett M. Kavanaugh more than 40 years ago can’t get his own book reviewed or even mentioned by mainstream newspapers.

You know me. I can’t resist flipping over a cow patty to see what’s underneath.

Ford, you’ll recall, is the California psychologist with two front doors in her house who, in testimony to the Senate Judiciary Committee in 2018, accused Kavanaugh of assaulting her at a high-school-era party while another boy, Mark Judge, allegedly stood by. Judge, who kept his distance and silence during Kavanaugh’s confirmation hearings — in part, he has said , to avoid further harassment by Democratic interlocutors — released his own version of those events and the aftermath in “ The Devil’s Triangle: Mark Judge vs the New American Stasi ” (2022).

As with Kavanaugh, Ford’s accusation against Judge was embraced by most of the news media despite an absence of evidence or corroborating testimony. No one who was supposed to have been at the party where Ford was allegedly assaulted remembered it, or her. Ford herself was unable to nail down the year the party took place (but settled on 1982 after several stabs) or where it was held, how she got there, how she got home or any other details, except that she herself had consumed just one beer, according to her testimony. Her claims against Kavanaugh ultimately were unsubstantiated.

Even so, the awards and accolades for Ford keep coming. During a recent appearance on “The View,” she was nearly sanctified for her “bravery.” Not one of the “View” chin-wags seemed to have done any research. They merely checked the box next to “female” and continued to hold in contempt the male who became a Supreme Court justice. Whoopi Goldberg summed it up: “To face those people the way they were looking and dealing with you, that is bravery under a whole different kind of fire.”

A fair-minded person would also wonder what it was like to be in Kavanaugh’s seat.

And what about Judge? “Roadkill” is the way constitutional lawyer Jonathan Turley described Judge’s invisible role in this tale. Of course, Judge and Kavanaugh were and are distinct people whose adult lives could not be more different. Kavanaugh was the kind of boy who kept a detailed calendar of his busy activities and who had a stellar career as a federal judge.

Judge, who chronicled his heavy-drinking school days in his 1997 book, “ Wasted: Tales of a Gen X Drunk ,” was a teenage alcoholic who had to claw his way to sobriety and suffered accordingly. He told Martha MacCallum during a recent Fox News interview that the effects of being essentially locked in a stockade for public ridicule and condemnation included “suicidal ideation” and “economic issues.”

Under interrogation by Democrats on the Senate Judiciary Committee, Kavanaugh was forced to review his youthful beer consumption, which he admitted was gustatory. He wasn’t alone; Ford was a drinker, too, according to friends and outlined in the deeply researched book “ Justice on Trial ” by Mollie Hemingway and Carrie Severino.

In my own research for a book that never came to fruition, I also learned that Ford was a party girl, which means she and I would have been friends. Her real “best friend” at the time, Leland Keyser, was known as her designated driver in those days, according to several of her friends cited in yet another book, “ The Education of Brett Kavanaugh ” by New York Times writers Robin Pogrebin and Kate Kelly.

A straight-A student and athlete who became a professional golfer, Keyser had her driver’s license at the time of the alleged assault.

Keyser, who felt pressured by Ford’s supporters to confirm Ford’s story, testified to the FBI that she had no recollection of any such party and didn’t know Kavanaugh.

When intimidation didn’t work, Ford and her friends implied that Keyser’s testimony couldn’t be trusted because she had “significant health challenges,” as Ford put it during her testimony. It didn’t take long for the meaning here to become public. Keyser had at one point become addicted to painkillers prescribed for golf-related back and neck injuries. She has suffered years of surgeries and pain that continues today, thanks to her commitment to recovery. No meds. She also has had to cope with the psychological effects of her persecution by the anti-Kavanaugh brigade. At least one person from Team Ford tried to persuade her to adjust her story. She refused.

Meanwhile, after five years of silence, Judge has emerged from his bunker with both barrels blazing. One can stand only so much smearing. He was, after all, accused in the public arena of variously urging Kavanaugh on or trying to stop him, all the while laughing, according to Ford. Like Kavanaugh, Judge was presumed guilty — a tragic by-product of the “believe the woman” orthodoxy that emerged during the #MeToo movement — and justly wants to have his say.

It takes guts to try to breach the #MeToo iron curtain, as Judge is attempting to do. It takes no courage at all to enrich yourself at other people’s expense, as Ford has done. Even if she believes her own story or suffered some traumatic event at some time, in the absence of evidence or corroboration, a measure of doubt is called for. This doesn’t necessarily mean she lied, as Hemingway and Severino have noted.

Both Judge and Keyser, it seems, deserve the applause Ford is receiving for perpetuating a questionable history that has damaged so many people, not to mention the judicial system she says she has sought to protect. We know the truth is otherwise, thanks to a video capture of Ford’s lawyer, Debra Katz, saying that her client wanted to block Kavanaugh because of fears he would vote to reverse Roe v. Wade . Ford’s fears might have been justified, but her tactics — which have netted her $1 million in donations plus overnights at Oprah’s — were not.

Nothing good grows under a cow patty, but Ford sure did step in one.

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New York Takes Crucial Step Toward Making Congestion Pricing a Reality

The board of the Metropolitan Transportation Authority voted to approve a new $15 toll to drive into Manhattan. The plan still faces challenges from six lawsuits before it can begin in June.

By Winnie Hu and Ana Ley

New York City completed a crucial final step on Wednesday in a decades-long effort to become the first American city to roll out a comprehensive congestion pricing program, one that aims to push motorists out of their cars and onto mass transit by charging new tolls to drive into Midtown and Lower Manhattan.

The program could start as early as mid-June after the board of the Metropolitan Transportation Authority, the state agency that will install and manage the program, voted 11-to-1 to approve the final tolling rates, which will charge most passenger cars $15 a day to enter at 60th Street and below in Manhattan. The program is expected to reduce traffic and raise $1 billion annually for public transit improvements.

It was a historic moment for New York’s leaders and transportation advocates after decades of failed attempts to advance congestion pricing even as other gridlocked cities around the world, including London, Stockholm and Singapore, proved that similar programs could reduce traffic and pollution.

While other American cities have introduced related concepts by establishing toll roads or closing streets to traffic, the plan in New York is unmatched in ambition and scale.

Congestion pricing is expected to reduce the number of vehicles that enter Lower Manhattan by about 17 percent, according to a November study by an advisory committee reporting to the M.T.A. The report also said that the total number of miles driven in 28 counties across the region would be reduced.

“This was the right thing to do,” Janno Lieber, the authority’s chairman and chief executive, said after the vote. “New York has more traffic than any place in the United States, and now we’re doing something about it.”

Congestion pricing has long been a hard sell in New York, where many people commute by car from the boroughs outside of Manhattan and the suburbs, in part because some of them do not have access to public transit.

New York State legislators finally approved congestion pricing in 2019 after Gov. Andrew M. Cuomo helped push it through. A series of recent breakdowns in the city’s subway system had underscored the need for billions of dollars to update its aging infrastructure.

It has taken another five years to reach the starting line. Before the tolling program can begin, it must be reviewed by the Federal Highway Administration, which is expected to approve it.

Congestion pricing also faces legal challenges from six lawsuits that have been brought by elected officials and residents from across the New York region. Opponents have increasingly mobilized against the program in recent months, citing the cost of the tolls and the potential environmental effects from shifting traffic and pollution to other areas as drivers avoid the tolls.

A court hearing is scheduled for April 3 and 4 on a lawsuit brought by the State of New Jersey, which is seen as the most serious legal challenge. The mayor of Fort Lee, N.J., Mark J. Sokolich, has filed a related lawsuit.

Four more lawsuits have been brought in New York: by Ed Day, the Rockland County executive; by Vito Fossella, the Staten Island borough president, and the United Federation of Teachers; and by two separate groups of city residents.

Amid the litigation, M.T.A. officials have suspended some capital construction projects that were to be paid for by the program, and they said at a committee meeting on Monday that crucial work to modernize subway signals on the A and C lines had been delayed.

Nearly all the toll readers have been installed, and will automatically charge drivers for entering the designated congestion zone at 60th Street or below. There is no toll for leaving the zone or driving around in it. Through traffic on Franklin D. Roosevelt Drive and the West Side Highway will not be tolled.

Under the final tolling structure, which was based on recommendations by the advisory panel, most passenger vehicles will be charged $15 a day from 5 a.m. to 9 p.m. on weekdays, and from 9 a.m. to 9 p.m. on weekends. The toll will be $24 for small trucks and charter buses, and will rise to $36 for large trucks and tour buses. It will be $7.50 for motorcycles.

Those tolls will be discounted by 75 percent at night, dropping the cost for a passenger vehicle to $3.75.

Fares will go up by $1.25 for taxis and black car services, and by $2.50 for Uber and Lyft. Passengers will be responsible for paying the new fees, and they will be added to every ride that begins, ends or occurs within the congestion zone. There will be no nighttime discounts. (The new fees come on top of an existing congestion surcharge that was imposed on for-hire vehicles in 2019.)

The tolls will mostly be collected using the E-ZPass system. Electronic detection points have been placed at entrances and exits to the tolling zone. Drivers who do not use an E-ZPass will pay significantly higher fees — for instance, $22.50 instead of $15 during peak hours for passenger vehicles.

Emergency vehicles like fire trucks, ambulances and police cars, as well as vehicles carrying people with disabilities, were exempted from the new tolls under the state’s congestion pricing legislation .

As for discounts, low-income drivers who make less than $50,000 annually can apply to receive half off the daytime toll after their first 10 trips in a calendar month. In addition, low-income residents of the congestion zone who make less than $60,000 a year can apply for a state tax credit.

All drivers entering the zone directly from four tolled tunnels — the Lincoln, Holland, Hugh L. Carey and Queens-Midtown — will receive a “crossing credit” that will be applied against the daytime toll. The credit will be $5 round-trip for passenger vehicles, $12 for small trucks and intercity and charter buses, $20 for large trucks and tour buses, and $2.50 for motorcycles. No credits will be offered at night.

Grace Ashford contributed reporting.

Winnie Hu is a Times reporter covering the people and neighborhoods of New York City. More about Winnie Hu

Ana Ley is a Times reporter covering New York City’s mass transit system and the millions of passengers who use it. More about Ana Ley

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• How to write a narrative essay | Example & tips

How to Write a Narrative Essay | Example & Tips

Published on July 24, 2020 by Jack Caulfield . Revised on July 23, 2023.

A narrative essay tells a story. In most cases, this is a story about a personal experience you had. This type of essay , along with the descriptive essay , allows you to get personal and creative, unlike most academic writing .

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Table of contents

What is a narrative essay for, choosing a topic, interactive example of a narrative essay, other interesting articles, frequently asked questions about narrative essays.

When assigned a narrative essay, you might find yourself wondering: Why does my teacher want to hear this story? Topics for narrative essays can range from the important to the trivial. Usually the point is not so much the story itself, but the way you tell it.

A narrative essay is a way of testing your ability to tell a story in a clear and interesting way. You’re expected to think about where your story begins and ends, and how to convey it with eye-catching language and a satisfying pace.

These skills are quite different from those needed for formal academic writing. For instance, in a narrative essay the use of the first person (“I”) is encouraged, as is the use of figurative language, dialogue, and suspense.

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Narrative essay assignments vary widely in the amount of direction you’re given about your topic. You may be assigned quite a specific topic or choice of topics to work with.

• Write a story about your first day of school.
• Write a story about your favorite holiday destination.

You may also be given prompts that leave you a much wider choice of topic.

• Write about an experience where you learned something about yourself.
• Write about an achievement you are proud of. What did you accomplish, and how?

In these cases, you might have to think harder to decide what story you want to tell. The best kind of story for a narrative essay is one you can use to talk about a particular theme or lesson, or that takes a surprising turn somewhere along the way.

For example, a trip where everything went according to plan makes for a less interesting story than one where something unexpected happened that you then had to respond to. Choose an experience that might surprise the reader or teach them something.

Narrative essays in college applications

When applying for college , you might be asked to write a narrative essay that expresses something about your personal qualities.

For example, this application prompt from Common App requires you to respond with a narrative essay.

In this context, choose a story that is not only interesting but also expresses the qualities the prompt is looking for—here, resilience and the ability to learn from failure—and frame the story in a way that emphasizes these qualities.

An example of a short narrative essay, responding to the prompt “Write about an experience where you learned something about yourself,” is shown below.

Hover over different parts of the text to see how the structure works.

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

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

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

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

If you want to know more about AI tools , college essays , or fallacies make sure to check out some of our other articles with explanations and examples or go directly to our tools!

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If you’re not given much guidance on what your narrative essay should be about, consider the context and scope of the assignment. What kind of story is relevant, interesting, and possible to tell within the word count?

The best kind of story for a narrative essay is one you can use to reflect on a particular theme or lesson, or that takes a surprising turn somewhere along the way.

Don’t worry too much if your topic seems unoriginal. The point of a narrative essay is how you tell the story and the point you make with it, not the subject of the story itself.

Narrative essays are usually assigned as writing exercises at high school or in university composition classes. They may also form part of a university application.

When you are prompted to tell a story about your own life or experiences, a narrative essay is usually the right response.

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

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

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Caulfield, J. (2023, July 23). How to Write a Narrative Essay | Example & Tips. Scribbr. Retrieved April 4, 2024, from https://www.scribbr.com/academic-essay/narrative-essay/

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Angel Reese Bids Farewell to LSU, College Basketball With Heartfelt Video Essay

• Author: Karl Rasmussen

In this story:

Angel Reese announced Wednesday morning that she intends to enter the 2024 WNBA draft following LSU's season-ending defeat against Caitlin Clark and Iowa in Monday's Elite Eight .

Shortly after her announcement, Reese bid farewell to the Tigers and all of her fans across the country on a more personal level, sharing a heartfelt video essay to her social media accounts. In the video, Reese thanked her supporters and expressed her gratitude to those who helped her along her journey.

"I'm leaving college with everything I've ever wanted," Reese said. "A degree. A national championship. And this platform I could have never imagined. This is for the girls that look like me, that's going to speak up on what they believe in, it's unapologetically you. To grow up in sports and have an impact on what's coming next.

"This was a difficult decision, but I trust the next chapter because I know the author. Bayou Barbie, out."

Grateful for these last four years and excited for this next chapter. #BAYOUBARBIEOUT pic.twitter.com/EvkzUW08JV — Angel Reese (@Reese10Angel) April 3, 2024

Reese played two seasons at LSU after transferring from the University of Maryland. With the Tigers, she racked up a multitude of accolades and won a national championship last season, vaulting herself into the national spotlight in the process. Across 69 games for LSU, Reese averaged 20.9 points and 14.4 rebounds.

After wrapping up a legendary college career and bidding an emotional farewell to her fans, Reese has officially declared her intention to enter the WNBA draft, where she projects as a first-round pick in what figures to be a loaded draft class.

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