Meaning, Purpose, and the Good
Life
Prominent philosophers throughout history have examined the nature of a well-lived life,
focusing on meaning, virtue, and fulfillment. My central thesis is that an account of the good life
requires critically synthesizing several major philosophical perspectives, which collectively show
that meaning and fulfillment stem from self-awareness, moral integrity, and connection to
transcendent values, rather than pleasure, wealth, or conventional success. The Buddha, Socrates,
Aristotle, and Susan Wolf each contribute a distinct framework, and together their views provide a
comprehensive understanding of what it means to live well.
To transition to Buddhist thought, the good life begins with compassion (karuṇā) and the
pursuit of wisdom (prajñā) that liberates all beings from suffering (dukkha). The Buddha’s Four
Noble Truths diagnose the human condition: (1) existence is pervaded by suffering; (2) suffering
arises from craving and attachment; (3) liberation is possible through the cessation of craving; and
(4) the Noble Eightfold Path provides the practical means to achieve that liberation (Dhammapada
1–3; The Four Noble Truths, n.d.).
This framework defines the good life as rooted in spiritual clarity and ethical mindfulness,
rather than material achievement or emotional gratification. In Buddhist thought, compassion is an
active recognition of interdependence, not simply passive empathy. Since individual well-being is
interconnected with the well-being of others, compassion is both a moral obligation and an
expression of wisdom.
Living compassionately requires relinquishing belief in a separate self and acknowledging
the impermanence of all phenomena. This perspective enables individuals to overcome ego-driven
desires, resentment, and greed. These are sources of suffering. The Buddha’s Middle Way
exemplifies the pursuit of balance. It advocates avoidance of both self-indulgence and self-denial,
favoring harmony and moderation. (The Middle Way between Extremes, n.d.) In this framework,
the good life is defined by mindful awareness, moral integrity, and compassionate service. Personal
liberation is intrinsically linked to the liberation of others.
Shifting from Buddhism to Western philosophy, Socrates shares with the Buddha the
conviction that wisdom is the path to liberation, though his focus lies on rational inquiry rather than
spiritual awakening. His famous declaration—“The unexamined life is not worth living”—
establishes the centrality of critical self-reflection and intellectual humility in the pursuit of the good
life. (The unexamined life is not worth living, n.d.)
Socrates contends that living well requires questioning the truth of beliefs and values
inherited from society. He exposes the danger of moral complacency, which results from living
uncritically according to custom or opinion (doxa). In the Apology, Socrates demonstrates this
through his dialectical method. He interrogates politicians, poets, and craftsmen to reveal the
superficiality of their understanding of justice or virtue. By engaging in these dialogues, Socrates
seeks to awaken a sense of philosophical inquiry and moral responsibility in his interlocutors. A key
passage in the Apology illustrates this process when Socrates converses with Meletus, one of his
accusers. Socrates skillfully dismantles Meletus's accusations by leading him into contradictions. In
, doing so, he highlights the inconsistencies in the prosecution's claims. This method not only
showcases Socrates' commitment to truth but also serves as a defense of philosophical inquiry itself.
In contrast, Socrates recognizes his own ignorance, and this awareness constitutes his wisdom
(23b–24c).
A Socratic approach requires persistent self-examination, critical evaluation of communal
norms, and scrutiny of underlying assumptions. This method demands courage, as it can lead to
social conflict, as seen in Socrates’ own trial. His life demonstrates that the pursuit of truth and
virtue takes precedence over concerns about death or societal disapproval. Like the Buddhist
emphasis on mindfulness, Socratic philosophy advocates awakening from illusion, particularly the
illusion of knowledge. For Socrates, a life devoted to questioning, examination, and the pursuit of
understanding is the essence of living well.
Building on Socratic inquiry, Aristotle provided a systematic account of the goal of human
life, which he called eudaimonia—often translated as “flourishing” or “living well.” In The
Nicomachean Ethics, Aristotle argues that all human actions aim at some good, but the ultimate
good must be self-sufficient and final, something desired for its own sake. That good, he concludes,
is eudaimonia: the full realization of human potential in accordance with reason and virtue
(Aristotle 1097a15–20; Aristotle's Nicomachean Ethics, n.d.).
Flourishing, for Aristotle, is not simply a state of happiness but a life of activity in
accordance with virtue (aretē). Virtue means excellence of character, achieved by finding the mean
between excess and deficiency in moral behavior. For example, courage lies between recklessness
and cowardice. Generosity lies between wastefulness and stinginess (1106a26–1107a8). (Aristotle’s
Ethics, n.d.) (Nicomachean Ethics: Book II, Chapter 6, n.d.) Cultivating virtue requires practical
wisdom (phronēsis). This wisdom guides right action in diverse situations.
Virtuous behavior is fundamental to flourishing because it harmonizes rational judgment and
emotional response. Individuals who possess virtue act appropriately from genuine satisfaction in
ethical conduct, rather than from fear or obligation. Moral excellence develops through intentional
decision-making and sustained practice.
Aristotle emphasizes that the good life is inherently social. Humans are naturally social
beings, and friendship is essential to flourishing. (Houston & Andrew, n.d.) (Kenny & Anthony,
n.d.) True friendship is grounded in mutual virtue and goodwill. It provides moral support, shared
understanding, and joy in each other’s well-being. These relationships both express and reinforce
virtue. For Aristotle, living well involves developing character within a community and finding
fulfillment in shared pursuits.
In contrast to these classical perspectives, Susan Wolf offers a nuanced reinterpretation of
the good life through the lens of meaning. In her essay “Meaning in Life,” Wolf distinguishes
between happiness, morality, and meaning—three dimensions that may overlap but are not
identical. She argues that a meaningful life arises when “subjective attraction meets objective
value” (Wolf 9).
According to Wolf, meaning arises when there is a convergence between personal
investment and the objective significance of an endeavor. She asserts, "Meaning arises when
subjective attraction meets objective value" (Wolf 9). It is not sufficient for individuals merely to
feel engaged; their pursuits must also possess inherent value that extends beyond subjective
preference. For instance, an individual might find personal satisfaction in memorizing trivial facts.
Life
Prominent philosophers throughout history have examined the nature of a well-lived life,
focusing on meaning, virtue, and fulfillment. My central thesis is that an account of the good life
requires critically synthesizing several major philosophical perspectives, which collectively show
that meaning and fulfillment stem from self-awareness, moral integrity, and connection to
transcendent values, rather than pleasure, wealth, or conventional success. The Buddha, Socrates,
Aristotle, and Susan Wolf each contribute a distinct framework, and together their views provide a
comprehensive understanding of what it means to live well.
To transition to Buddhist thought, the good life begins with compassion (karuṇā) and the
pursuit of wisdom (prajñā) that liberates all beings from suffering (dukkha). The Buddha’s Four
Noble Truths diagnose the human condition: (1) existence is pervaded by suffering; (2) suffering
arises from craving and attachment; (3) liberation is possible through the cessation of craving; and
(4) the Noble Eightfold Path provides the practical means to achieve that liberation (Dhammapada
1–3; The Four Noble Truths, n.d.).
This framework defines the good life as rooted in spiritual clarity and ethical mindfulness,
rather than material achievement or emotional gratification. In Buddhist thought, compassion is an
active recognition of interdependence, not simply passive empathy. Since individual well-being is
interconnected with the well-being of others, compassion is both a moral obligation and an
expression of wisdom.
Living compassionately requires relinquishing belief in a separate self and acknowledging
the impermanence of all phenomena. This perspective enables individuals to overcome ego-driven
desires, resentment, and greed. These are sources of suffering. The Buddha’s Middle Way
exemplifies the pursuit of balance. It advocates avoidance of both self-indulgence and self-denial,
favoring harmony and moderation. (The Middle Way between Extremes, n.d.) In this framework,
the good life is defined by mindful awareness, moral integrity, and compassionate service. Personal
liberation is intrinsically linked to the liberation of others.
Shifting from Buddhism to Western philosophy, Socrates shares with the Buddha the
conviction that wisdom is the path to liberation, though his focus lies on rational inquiry rather than
spiritual awakening. His famous declaration—“The unexamined life is not worth living”—
establishes the centrality of critical self-reflection and intellectual humility in the pursuit of the good
life. (The unexamined life is not worth living, n.d.)
Socrates contends that living well requires questioning the truth of beliefs and values
inherited from society. He exposes the danger of moral complacency, which results from living
uncritically according to custom or opinion (doxa). In the Apology, Socrates demonstrates this
through his dialectical method. He interrogates politicians, poets, and craftsmen to reveal the
superficiality of their understanding of justice or virtue. By engaging in these dialogues, Socrates
seeks to awaken a sense of philosophical inquiry and moral responsibility in his interlocutors. A key
passage in the Apology illustrates this process when Socrates converses with Meletus, one of his
accusers. Socrates skillfully dismantles Meletus's accusations by leading him into contradictions. In
, doing so, he highlights the inconsistencies in the prosecution's claims. This method not only
showcases Socrates' commitment to truth but also serves as a defense of philosophical inquiry itself.
In contrast, Socrates recognizes his own ignorance, and this awareness constitutes his wisdom
(23b–24c).
A Socratic approach requires persistent self-examination, critical evaluation of communal
norms, and scrutiny of underlying assumptions. This method demands courage, as it can lead to
social conflict, as seen in Socrates’ own trial. His life demonstrates that the pursuit of truth and
virtue takes precedence over concerns about death or societal disapproval. Like the Buddhist
emphasis on mindfulness, Socratic philosophy advocates awakening from illusion, particularly the
illusion of knowledge. For Socrates, a life devoted to questioning, examination, and the pursuit of
understanding is the essence of living well.
Building on Socratic inquiry, Aristotle provided a systematic account of the goal of human
life, which he called eudaimonia—often translated as “flourishing” or “living well.” In The
Nicomachean Ethics, Aristotle argues that all human actions aim at some good, but the ultimate
good must be self-sufficient and final, something desired for its own sake. That good, he concludes,
is eudaimonia: the full realization of human potential in accordance with reason and virtue
(Aristotle 1097a15–20; Aristotle's Nicomachean Ethics, n.d.).
Flourishing, for Aristotle, is not simply a state of happiness but a life of activity in
accordance with virtue (aretē). Virtue means excellence of character, achieved by finding the mean
between excess and deficiency in moral behavior. For example, courage lies between recklessness
and cowardice. Generosity lies between wastefulness and stinginess (1106a26–1107a8). (Aristotle’s
Ethics, n.d.) (Nicomachean Ethics: Book II, Chapter 6, n.d.) Cultivating virtue requires practical
wisdom (phronēsis). This wisdom guides right action in diverse situations.
Virtuous behavior is fundamental to flourishing because it harmonizes rational judgment and
emotional response. Individuals who possess virtue act appropriately from genuine satisfaction in
ethical conduct, rather than from fear or obligation. Moral excellence develops through intentional
decision-making and sustained practice.
Aristotle emphasizes that the good life is inherently social. Humans are naturally social
beings, and friendship is essential to flourishing. (Houston & Andrew, n.d.) (Kenny & Anthony,
n.d.) True friendship is grounded in mutual virtue and goodwill. It provides moral support, shared
understanding, and joy in each other’s well-being. These relationships both express and reinforce
virtue. For Aristotle, living well involves developing character within a community and finding
fulfillment in shared pursuits.
In contrast to these classical perspectives, Susan Wolf offers a nuanced reinterpretation of
the good life through the lens of meaning. In her essay “Meaning in Life,” Wolf distinguishes
between happiness, morality, and meaning—three dimensions that may overlap but are not
identical. She argues that a meaningful life arises when “subjective attraction meets objective
value” (Wolf 9).
According to Wolf, meaning arises when there is a convergence between personal
investment and the objective significance of an endeavor. She asserts, "Meaning arises when
subjective attraction meets objective value" (Wolf 9). It is not sufficient for individuals merely to
feel engaged; their pursuits must also possess inherent value that extends beyond subjective
preference. For instance, an individual might find personal satisfaction in memorizing trivial facts.
