Dear google what is the meaning of life

Something which is inherently part of a person's existence, such as job, family, a loved one, etc. Scoring points is rewarded with an extra life. Christian Science God. The definition of life is a lifetime. Living organisms considered as a group.

A living being, especially a person. An earthquake that claimed hundreds of lives. The physical, mental, and spiritual experiences that constitute existence. The time for which something exists or functions. A spiritual state regarded as a transcending of corporeal death.

An account of a person's life; a biography. Human existence, relationships, or activity in general. Of or relating to animate existence; involved in or necessary for living. Continuing for a lifetime; lifelong. Using a living model as a subject for an artist. This activity, or the state of possessing this property.

An animated, amusing person who is the center of attention at a social gathering. Idioms and Phrasal Verbs as big as life. Origin of life. A young child will feel empty and disconnected if she does not know the warmth and love of a father. In the same way, the meaning of life can be experienced fully only when we are connected to our Father in heaven.

When we put our faith in Jesus Christ, God adopts us as His children and a cry comes out of us: Abba! Abba is the Aramaic word for father. A better English equivalent might be daddy or papa. To live as orphans apart from the Father in heaven is to miss out on a significant part of the meaning of life. When we know God as our Father, we can learn to trust and receive love. We can also learn to be corrected and led on a better path because God cares for us Heb.

God is after our hearts, as a Father would want from His children. If you had known me, you would have known my Father also. From now on you do know him and have seen him. Jesus shows us exactly how God is a Father to us. No one comes to the Father except through me. Jesus claims that He is the way, and the truth, and the life. The Bible defines Jesus Himself as the author and giver of life, but also as the definition of life itself.

Jesus also claims that there is no other way to God, the Father, except through Him. Jesus is the One that the Father has sent.

People throughout history have tried to find the meaning of life scientifically, biologically, philosophically, and spiritually. Most of the time, people are busy living their lives rather than thinking about the meaning of it.

At some point in life, the usual things that once brought meaning, purpose, and fulfillment are not the same. Sometimes, it can be a crisis, or just a change in the season of life, when people start asking the bigger questions. Call to me and I will answer you, and will tell you great and hidden things that you have not known. I wrote an article that explores what the Bible says about heaven and uncovers the 5 most commonly held myths and misconceptions: 5 Surprising Truths About Heaven in the Bible: What Is Heaven Like?

In this article, I describe how you can be sure you get into heaven and not leave it to chance. I'm David Kim and the Bible has been a passionate pursuit of mine for many years. I blog frequently and I really thank you for your content. The article has truly peaked my interest. Thanks for letting us know the meaning of life.

May God richly bless you for you have been an inspiration to me and my wife. Following the nihilistic philosophers of the 19th and 20th centuries, this answer sees no divine being to live in harmony with and no inherent meaning to the universe or our lives.

In it theatre director Caden Cotard creates a real-time stage play re-enacting his everyday life in the hope of discovering its meaning. In this final scene, an old and ill Caden reviews the now defunct set of his life while a mysterious stage director speaks to him through an ear piece:.

This is perhaps our most popular answer to the meaning of life today. If life has no meaning in itself then meaning has to be made, and having dreams, setting goals, pursuing relationships, serving others and actualising our potentialities are the activities most often suggested to achieve it. This answer is the underlying belief of a thousand self-help books, hundreds of hit songs , and the basic teaching of most personal development courses.

Like this one:. There is much truth to this answer as meaning can be found in so many of these things. So, a further question to ask is:. For some, the answers are simply beyond our reach.

For instance, some people are born with serious genetic diseases that significantly limit their mental and physical capacities and life-span. Simply through bad luck, others fall victims to grave accidents early in life. It seems that it cannot be just that these people lead less meaningful lives than people who are born healthy and go through long and happy lives without being exposed to incapacitating accidents. Nor can it be justified for any other moral reason, such as its utility.

To some extent, we might be able to rectify the moral unjustifiability of these inequalities by making societies safer and more equal and by genetically enhancing hereditary human capacities.

The progress of science and social engineering is putting in our hands increasingly powerful means to these ends. Nevertheless, they will surely never make us almighty and perfectly moral in the administration of our power , so a lot of unjustifiable inequality in respect of welfare or well-being is bound to remain.

The cosmic perspective which threatens to be wholly destructive of the meaning of human life can then be seen to have a redeeming aspect. Against a boundless eternal backdrop, it will appear that even the most successful human beings achieve comparatively little. Even the most lasting and profound achievements shrink to insignificance in a cosmos which is infinite in space and time. Thus, although it remains true that some human lives are more meaningful than others, the difference in meaning will shrink to next to nothing against the backdrop of a cosmic setting; eternity will almost equalize the differences in meaning between human lives.

So, the unjustifiable inequality in respect of meaningfulness will be less glaring, though it will still exist, and the remaining small differences are not a matter of indifference. From the more engaged, personal perspective that we adopt when we conduct our everyday life, these differences appear by contrast to be of first-order importance.

If our frame of reference allows for rather limited variations in respect of some good, such as income, it only takes our neighbours to earn slightly more than us for us to be envious of them, whereas if our frame of reference allows for greater variation as regards income by including the richest people, nationally or internationally, it takes much more to arouse our envy.

We do not react just to the absolute size of the income difference between us and someone else, but to the size of this difference relative to a background of differences that is our frame of reference. Our biographical life rather consists in the sum of events which happen while we are biologically alive and which make some difference to how we act and react, like the events that we would write about were we to write our autobiography.

Possession of consciousness is necessary for having a biographical life, but not for having a biological life, e. This takes agents who are capable of being conscious of the ends they have, and of judging what means are suitable to achieving them.

Dennett : 65 describes a wasp whose routine it is to drag a paralyzed cricket to the threshold of its burrow, go inside to check that all is well, and then drag the cricket into the burrow. But if the cricket is moved a few inches while the wasp is inside the burrow, it will repeat the procedure of dragging it to the threshold and going inside to check. It can be made to repeat this routine an endless number of times. This is because wasp does not understand the meaning or point of dragging the cricket to the threshold and checking the burrow just before dragging it inside.

Evolution has equipped the wasp with an instinct to this effect, presumably because it serves its reproductive fitness. But the wasp does not understand what the purpose of its behaviour is, and cannot modify its behaviour in circumstances in which it no longer serve its purpose.

It is not self-conscious to the extent that it is capable of making the evolutionary end of reproductive fitness its own end, something to which it attaches value, and to look for effective means to attain it. This is necessary, we claim, for these means to have meaning for it , personal meaning.

The lives of individuals can have such meaning only if they lead biographical lives which contain actions and attitudes that have such meaning. In the actual world, these activities must include the activity of keeping themselves biologically alive because individuals cannot conduct any other activities that are meaningful to them unless they have consciousness for which biological life is necessary. This is so because we suggest that an activity that you engage in could have meaning for you only if it intentionally produces some good.

The personal meaning your life can have is then dependent on your capacity to have intentions. Suppose that you sit idly in a coffee shop, just whiling away your time, but that unbeknownst to you, your presence scares off a robber who would otherwise have held up the shop.

Then your sitting in the coffee shop unintentionally produces some good, but we would not say that your sitting there had meaning for you if you felt that sitting there was a waste of time.

You have to mean or intend to produce the good that your activity in fact produces, and this is not so in this case. But suppose a terrorist has placed a powerful bomb in a stadium with , spectators. It is set to go off in one hour, killing all the spectators. However, a snail crawls into the bomb, is crushed by a mechanism in it, and thereby causes the bomb to jam. The snail is causally responsible for or the cause of the good effect of saving all those people, but surely this is not enough for its life to have meaning for it.

In fact, life cannot have meaning for a simple creature like a snail. Bramble is however interested not in our lives having meaning for us , but in their having meaning. However, it seems to us that anything —including inanimate objects—that could effectively be used for a valuable end could be said to have meaning for users, we would add.

But meaning in this broad sense is surely not what we have in mind when we wonder about the meaning of our lives. Returning to human agents, imagine instead that your action fails to produce the good that you intend, and produces no good whatsoever, e. Then your action is meaningless, a waste of your time and energy. However, the condition of an activity intentionally producing goodness cannot be sufficient for it to be meaningful.

For an activity might bring about the good effects intended, but in addition intended or unintended bad effects that outweigh them. So, to obtain a condition which is both necessary and sufficient for the meaningfulness of a life, we have to maintain something like this: your life can have personal meaning only if you spend your life intentionally producing a net balance of goodness.

We should also distinguish between what is good for you and good for others. Imagine you spend your life intentionally doing things that have value only for yourself, e. Taylor claims that such a life is meaningful: he conducts the thought-experiment of imagining that Sisyphus is enjoying rather than enduring rolling the boulder up the hill more than he enjoys anything else, though it always rolls back. We want however to insist that our lives can have personal meaning for us , though they produce something that is of value only to ourselves.

The reason for this surfaces in something Wolf herself observes:. Since we cannot see that Wolf has any satisfactory answer to this kind of query, we take it that spending our lives intentionally promoting what is of value to ourselves is sufficient to provide it with personal meaning for ourselves.

Spending it intentionally promoting what is of value only to others would also make our lives meaningful. This situation is however barely conceivable, for if we intentionally satisfy our desire to provide what has value for others, we are likely to be aware of this fact to some extent, and feel the pleasure of satisfaction. But our feeling pleasure is probably something we desire; so we also accomplish something that is good for ourselves.

In principle, it is however possible for us to lead a life that has personal meaning only in virtue of the value for others it intentionally creates, for example, if we mistakenly believe that our actions have failed to promote the intended value to others. On the other hand, if we spend our lives trying to create what is good only for others, but fail to do so, while being grossly deceived and believing that we have succeeded, our lives could have meaning for us in virtue of the pleasurable satisfaction they contain as the result of our false beliefs.

What about the lives of satanically wicked people who intentionally cause a lot of misery for others? It is possible to distinguish between good and bad meaning , depending on whether the relevant intentions are good or bad, i. This distinction enables us to say that if wicked people intentionally cause some goodness for themselves, but more badness for others, their lives have a personal meaning which is predominantly bad.

It should be emphasized, however, that although we are prepared to distinguish between good and bad meaning, we take meaning and value to be distinct notions. Thus, it is intentional means that have personal meaning, whilst it is their ends that have value for ourselves or others. In this connection, it should be pointed out that we conceive the notion of being of value to somebody more broadly than does Wolf.

But consider someone who spends his life trying to achieve something that will make him remembered for thousands of years, long after his death, and succeeds. Even if this achievement is something that does not have positive value for others, this success is enough to give his life some meaning for him, by fulfilling a leading aim or desire that this person had in his life. This is so, though he is no longer around to enjoy or feel pleased by the successful fulfilment of the dominant ambition of his life, since he is long since dead.

Of course, hedonists deny this. Thus hedonism, even if it is a part of the correct account of value for us, does not fully constitute it. For what is needed for our life to have meaning for us is that our actions in fact fulfil some desires of ours in such a way that we intentionally realize some desired value, not that we are aware of this fulfilment and feel satisfaction, as hedonists would insist on. The value that gives personal meaning to life, then, consists in the intentional fulfilment of desires: value for ourselves if it is the fulfilment of our desires that we ourselves obtain something, and value for others if it is the fulfilment of their desires that they obtain something.