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What Are People’s Basic Needs? Six Things You Really Can’t Live Without

By Abby Watkins | July 10, 2019

People are united everywhere by a set of basic needs. These needs are key requirements not just for essential survival, but for long-term physical and mental well-being. As the world expands and changes, the definition of basic needs expands and changes as well. For instance, something like the Internet would not have been considered a “need” 20 years ago, but in 2019, Internet access is crucial to ensuring access to information for people everywhere.

The definition of a basic need is anything that is fundamentally connected to an individual’s physical or mental well-being.

These are humans’ six basic needs in the 21st century

Food is the basic source of energy and one of the most immediate requirements for day to day survival. The energy that food gives us is measured in calories and the number of calories a person needs is typically around 2000-2500 calories a day.

2. Drinking Water and Sanitation

Drinking water is water that is free of disease or pollutants, and is safe to be used for drinking or food preparation. Sanitation refers to services and facilities that properly dispose of human waste.

3. Healthcare

Healthcare is consistent access to medical treatment from trained professionals. Sufficient healthcare both treats immediate conditions and provides ongoing support to prevent future ailments.

Shelter is a permanent structure where people can take refuge from adverse weather and other outside conditions. Adequate shelter is durable, provides some degree of privacy, and is connected to the infrastructure of surrounding communities.

5. Education

Education is the process of teaching and learning critical skills including literacy and mathematics. Education boosts quality of life and is a necessary prerequisite for long-term self-sufficiency.

6. Access to Information

Access to information is a person’s ability to freely find and use information and make independent decisions on the basis of that information. Today, much of that access is facilitated through the Internet.

Meeting people’s needs now and in the future

International organizations continually reassess what a person needs to be fully integrated into our global society. When the United Nations first proposed this list of basic needs in the 1970s, the world looked significantly different than it does in 2019—among other things, the world population was less than half of what it is today. Even now, meeting these basic needs requires different things for different people: shelter should always be safe and durable, but what that means in southern Florida is not the same as what it means in Alaska.

Stay tuned for a follow-up post where we’ll explore the current status of each of these basic needs for people around the world, given today’s realities and projections for the future.

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Basic Needs

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Core needs ; Human needs ; Minimal needs

Basic needs (BN) are generally defined in terms of a minimal list of elements that human beings necessitate, in order to fulfill basic requirements and achieve a decent life. Typically, the list includes basic commodities, such as food, clothing, and shelter, as well as essential services, as access to drinking water, to sanitation, to education, to healthcare facilities, and to public transportation. Broader definitions of basic needs further extend the attention to other psychological and social needs – such as participation, self-reliance, autonomy, and self-expression.

A basic needs approach (BNA) to development is a strategy according to which development is defined by the fulfillment of everyone’s basic necessities, together with the participatory involvement of people in the decision-making process of policies that shall affect them.

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The concept of basic needs dates back to the first half of the...

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Chiappero-Martinetti, E. (2014). Basic Needs. In: Michalos, A.C. (eds) Encyclopedia of Quality of Life and Well-Being Research. Springer, Dordrecht. https://doi.org/10.1007/978-94-007-0753-5_150

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A Practical Guide to Maslow’s Basic Human Needs for Understanding Motivation

OVERVIEW: The purpose of this in-depth guide is to provide a practical understanding of Maslow’s 5 basic human needs. This guide illustrates how to use Maslow’s 5 basic needs to understand your motivations and help facilitate psychological growth.

______________

What motivates you? What drives you to get out of bed and do what you do each day?

If you’re working on a big project, why are you doing it?

If you exercise, what are the reasons you tell yourself? To stay fit? To look good?

If you’re focused on your career, why are you investing so much time in that area? Yes, money is one answer, but unless you don’t have enough food to eat and a roof over your head, it’s probably not the main one.

In today’s guide, we’ll explore profound insights from psychologist Abraham Maslow. Our goal is to understand the hidden drivers behind our behavior.

Let’s dive in…

The Truth Behind Motivation

We want to believe we know the “why” behind our actions. If asked, we can provide reasons for every action, purchase, or statement we make.

Study after study, however, reveals a different truth: most of the time we don’t know why we do what we do. That is, we’re unconscious of our real motivations. 1 See, for example, Daniel Kahneman’s Thinking Fast and Slow . Also: Bargh JA, Morsella E. The Unconscious Mind. Perspect Psychol Sci . 2008;3(1):73–79. doi:10.1111/j.1745-6916.2008.00064.x

Discovering our true motivations can be a sobering experience because doing so challenges the identity we often hold about ourselves.

For example, you may think you purchased a sweater because you liked the color or fit. In reality, however, you likely bought the item because it reminded you of something: maybe someone you secretly envy (like a celebrity) or someone you subconsciously compete with wore a similar sweater.

We buy particular brands because they make us feel a certain way. The source or trigger of these feelings is largely unknown to us (unconscious).

Upon reading this, an internal voice may arise, “No. I’m not shallow or superficial like that.” (I have this voice too.)

We often deny these primary motivations because they are inconsistent with how we perceive ourselves. This denial makes it difficult to observe what forces influence us “below the surface.”

Savvy marketers and advertisers, however, understand these hidden motivations and exploit them to get us to purchase their products.

Abraham Maslow’s 5 Basic Human Needs

You may already be familiar with Maslow’s basic human needs. He identified the needs as follows:

• Physiological needs include air, water, food, proper nutrition, homeostasis, and sex .
• Safety needs include shelter, clothes, routine, and familiarity.
• Belonging and love needs like affection and connection to family, friends, and colleagues.
• Esteem needs include self-respect and respect from others, high evaluation of oneself, achievement, and reputation/prestige.
• Self-actualization needs include self-growth, skill building, and actualizing one’s innate potential.

Technically, Maslow outlined four basic needs (not 5) in his original treatise. However, the esteem need has both an internal and external component, so it be broken into two separate categories (yielding a total of 5 basic needs).

In Maslow’s model, self-actualization is not considered a “basic human need.” Instead, it represents a “growth need.”

Maslow’s Basic Human Needs Hierarchy

Abraham Maslow’s Basic Human Needs

Most sources illustrate Maslow’s hierarchy of needs in a triangle even though Maslow didn’t present it this way.

He did, however, express a hierarchical relationship between the basic human needs, going from the lowest or most basic need (physiological) to higher-level needs.

In A Theory of Human Motivation , Maslow explains: 2 Maslow, Motivation and Personality , 1954, 83.

At once other (and higher) needs emerge and these, rather than physiological hungers, dominate the organism. And when these in turn are satisfied, again new (and still higher) needs emerge, and so on. This is what we mean by saying that the basic human needs are organized into a hierarchy of relative prepotency.

Now, we’ll explore each of these basic human needs more closely. These needs can appear “academic” until we relate them to our daily experiences.

The 5 Basic Human Needs

All of the needs below self-actualization are basic human needs .

Maslow also called these basic human needs neurotic needs or deficient needs because if we’re focused on meeting these needs, we have anxiety.

We don’t feel ourselves. Life isn’t fulfilling. We can’t operate from a calm, quiet center . We lack positive mental health.

Any unmet or ungratified basic human need causes problems and tensions that we seek to resolve.

Physiological Needs

Physiological needs are the requirements of all biological creatures. Without air, water, and food, biological organisms perish.

When we need food, we eat. If we don’t have food, we get anxious.

Physiological Needs Examples

When you have to pee during a flight, and there are six people in front of you waiting in line to use the lavatory, your physiological needs are threatened.

In some parts of the world, many individuals can’t meet their physiological needs. It’s estimated that over a billion people don’t have sufficient food to eat, basic nutrition, or clean water to drink.

Physiological needs can also remain unmet even in individuals who aren’t in an environment of lack.

If as a child, for example, meals were withheld as a form of punishment, a part of you (a child part) might always be seeking food (even when your body isn’t hungry). In this way, psychological trauma in childhood can threaten our basic human needs in adulthood.

Safety Needs

At its most fundamental level, to meet our safety needs, we need shelter from the elements, clothes to cover our bodies, and some semblance of the familiar.

Safety Needs Examples

If you don’t have enough money to pay for rent (or your mortgage and taxes), clothes (for protection, not fashion), and transportation (to get food and make money), your safety needs aren’t being met.

Here again, many people in the world are not able to meet these basic human needs. Here too, there are psychological ways that the basic need for safety goes unmet.

If a part of you felt physically or psychologically unsafe as a child (which is sadly true for many of us), then that part is continually seeking security.

Even as an adult living in your own home, a fearful part of you can make you feel like something terrible is about to happen. For this reason, many adults leave lights on in their homes after dark. It’s also why many people keep televisions, radios, or music running in the background at all times.

Also, when you’re in a period of transition, your basic security needs easily get triggered. Safety implies a certain degree of normalcy and control.

When your need for safety is threatened, you feel out of control. Naturally, you’ll want to get a grip on things. Routines help us do that. But when you’re in the midst of a major life transition—for example, moving, out of work, or getting a divorce—you may feel unsafe.

Love and Belonging Needs

Belonging is a psychological need predominant in adolescence (called identity crisis in Erik Erikson’s model), and this need often remains unmet in adulthood.

Belonging is a feeling of connection with and approval from others. It starts with our immediate family, then bridges out to friends, religious groups, and other social groups (like sports teams or clubs). This need to belong later extends into professional relationships and a significant other.

Love and Belonging Needs Examples

When you’re born into a genuinely loving and accepting family and grow up surrounded by mature, mentally healthy adults who can support, guide, and defend you when needed, a feeling of love and belonging can grow within you.

You become that guiding light for those around you in adulthood and can bless others in need. You also no longer need to be around others to feel okay or complete.

But most of us—I day say, virtually all —didn’t have such an experience in childhood (even though we sometimes delude ourselves into believing we did). Our parents may have done the best they could, but they were also psychologically immature, wounded, and unconscious of the majority of their behaviors, thoughts, feelings, and impulses.

As a consequence, most of us have a longing to belong that stems from a fear of being abandoned (which we subconsciously experienced as children).

This unmet need to belong drives us to identify with social groups, religious institutions, and other special-interest groups in adulthood. It also fuels a lot of people’s impulse to invest time in social media.

Esteem Needs

Self-esteem, the last of Maslow’s neurotic needs, dominates most of our behaviors in public. Our image-driven culture pushes us to be more concerned with what other people think than with how we feel about ourselves. We seek approval from others instead of self-acceptance.

Esteem Needs Examples

This unmet basic human need also stems from being rejected and disapproved of during childhood (in explicit or subconscious ways).

For example, unmet external esteem needs influence the majority of Facebook and Instagram usage. Most social media users are posting things they are doing with a subconscious message of “ Look at me. Look at how great I am. ”

Each person is continually comparing, competing, and envying each other. Numerous research studies link Facebook usage to increased depression and jealousy. 3 Dylan Walsh, Study: Social media use linked to decline in mental health, MIT Sloan , September 2022. These suppressed and repressed emotions get triggered because of an unrecognized basic human need for self-esteem.

If that wasn’t challenging enough, there’s another dimension to our esteem needs: internal esteem , or how we perceive ourselves. All of the judgment, criticism, and rejection we experience from our parents, teachers, and friends as children get internalized as the voice of an “inner parent.”

Some individuals have inner parents who are nurturing, accepting, and understanding, who guide their behavior not with shame and guilt, but with self-compassion. These, however, are a small minority. Most of us have harsher inner parents who scold, berate, and judge us. We often call this voice our inner critic, judge, or saboteur.

A Quick Assessment of Your Basic Human Needs

How do you know if you have unmet basic human needs?

Here’s a simple test:

• If you can’t just sit down and “be”—if you feel like you need to constantly be “doing something” or consuming something (food, media, drugs, work, etc.)—your basic needs aren’t being internally gratified.
• Do you feel like you must be in a relationship at all times? Do you find yourself needy or clinging in your primary relationship? This neediness relates to a childhood wound.
• Are you investing at least a portion of your time in internal growth and development? If not, one or more of your basic human needs are unmet.

We all share the same needs. These needs are our birthright as human beings. But when something blocks or challenges these inalienable rights, we begin to exhibit strange behavior.

Driven by fear because we don’t feel accepted, loved, or respected, we often behave irrationally and impulsively in our attempt to resolve an unmet basic human need.

Generally speaking, the true motivation behind our irrational behavior exists outside of our awareness. That is, when something threatens our physiological, safety, social, or esteem needs, we don’t see why we’re behaving as we do.

How Unmet Basic Human Needs Rule Our Behavior

All of the neurotic needs we highlighted above hold us back. They keep us from actualizing our potential and being ourselves.

These unmet basic human needs force us into set patterns of behavior that reflect specific archetypes .

Belonging & Esteem Needs Examples

When we’re overly concerned with how people perceive us, we act in a manner we think will meet their approval.

Different archetypes have different patterns of behavior. If, for example, you have unmet esteem needs, you’re going to seek status and approval from others. If someone in your environment is playing the “cool guy” (or cool girl) archetype, you might copy their behaviors and mannerisms to appear “cool” too.

Or, if someone behaves like an aristocrat (smug, arrogant, elitist, “high society”) and looks down on you, you’ll react in a specific way if you’re unconscious of this esteem need.

You might feel small in comparison to this person, but then you’ll seek out someone else you can dominate to feel better about yourself (in an attempt to raise your internal esteem).

Most of Our Behavior is Unconscious

Keep in mind that these archetypal patterns of behavior mostly operate outside of our conscious awareness—unless you’re doing extensive inner work .

We might think we are behaving one way, but in fact, we are presenting ourselves in an entirely different manner. We often rationalize our motives while our true motivation is hidden from us.

Research suggests that over 95% of our behavior is unconscious. 4 Emma Young, “Lifting the lid on the unconscious,” New Scientist , July 25, 2018. While this statistic is potentially shocking to the layperson, it’s a basic insight within the field of depth psychology .

The unconscious, not the conscious, rules most of our lives— until we build consciousness.

This insight speaks to the importance of getting to know one’s shadow. The existence of these archetypes—driven by unmet basic human needs and psychic wounds from childhood—is the cause of these unconscious patterns of behavior.

Why These Basic Human Needs Often Plague Us

Psychologist David Richo explains in How To Be An Adult :

“We are born with inalienable emotional needs for love, safety, acceptance, freedom, attention, validation of our feelings, and physical holding. Healthy identity is based on the fulfillment of these needs … These needs are felt and remembered cellularly throughout our lives, though we may not always be intellectually aware of them. They were originally experienced in a survival context of dependency. We may still feel, as adults, that our very survival is based on finding someone to fulfill our basic needs. “But early, primal needs can be fulfilled fully only in childhood (since only then were we fully dependent). In adulthood the needs can be fulfilled only flexibly or partially, since we are interdependent and our needs are no longer connected to survival.”

For most of us, our “inalienable emotional needs” were not met sufficiently in childhood. As adults, we are still trying to meet these basic human needs externally .

How to Resolve the Tensions of Unmet Basic Human Needs

However we can’t meet these basic human needs externally , or rather we can, but only “flexibly or partially.”

Richo continues:

“Our problem is not that as children our needs were unmet, but that as adults they are still unmourned! The hurt, bereft, betrayed Child is still inside of us, wanting to cry for what he missed and wanting thereby to let go of the pain and the stressful present neediness he feels in relationships. In fact, neediness itself tells us nothing about how much we need from others; it tells us how much we need to grieve the irrevocably barren past and evoke our own inner sources of nurturance.”

So ultimately, it’s a Child part within us that’s driven by these basic human needs. Until we grieve and come to terms with the loss this child experienced, we cannot root ourselves in our Adult part and access our full potential.

Maslow’s Self-Actualization Need

What set Abraham Maslow apart from other psychologists is that he didn’t want to study neurotic people, which was the exclusive focus of his field at the time. (Arguably, the same is the case today.)

Instead, Maslow set out to understand positive mental health . This task required him to seek out individuals who weren’t struggling to meet their basic human needs.

Maslow looked for what he called self-actualizing people. Self-actualization is the need to become what one has the potential to be.

See this guide on self-actualization for the thirteen characteristics Maslow identified in self-actualizing individuals.

Because self-actualizing individuals were focused on their internal growth instead of meeting their external needs, Maslow classified these people as mentally healthy. However, he found it challenging to find enough of these individuals to study.

Since Maslow, developmental and transpersonal psychologists have also examined these same individuals. Generally speaking, they represent a very small percentage of the population.

What Motivates the Average Person

Basic human needs like food, water, sex, shelter, friends, family, and reputation are all external needs . We cannot meet them within ourselves . We seek to meet these needs through the environment and other people.

As Maslow writes in Religions, Values, and Peak-Experiences ,

“Basic human needs can be fulfilled only by and through other human beings, i.e., society.”

So what happens once individuals fulfill their basic human needs? The individual’s attention makes a 180-degree turn: their attention shifts from what’s outside to what’s inside of them .

Subconscious questions behind most human activity include:

• What will other people think of me?
• Will others like/approve of me?
• How do I compare or size up to other people?

Notice how these questions focus on the external world (i.e. basic human needs).

What Motivates Individuals with Positive Mental Health

In contrast, human beings with positive mental health—what Maslow called self-actualizing individuals —are guided by different internal questions:

• What am I really capable of?
• What’s my purpose here?
• How do I find meaning in my life?
• How can I actualize the best version of myself?

Notice how all of these questions relate to the individual . The question of capability or potential isn’t about someone else. When individuals compare themselves to others, external esteem needs, not self-actualization, are motivating their behavior.

The Shift From Basic Human Needs to Self-Actualization

At first glance, this shift toward oneself appears selfish or egotistical. But it’s just the opposite.

When Driven By Basic Human Needs …

Individuals necessarily act selfishly when basic human needs drive them.

Why? Because unmet basic needs stem from deficiency , from a feeling of lack, from a fear of not having or being enough.

These basic human needs stem from a prevailing sense of separation, and they tend to trigger the fight-or-flight mechanism in our brains.

When this happens, we can’t assess situations from our more advanced prefrontal cortex because the primitive brain center (the limbic system) is in control.

When Motivated by Self-Actualization …

Once individuals meet their basic needs, the anxiety that drives these needs falls away. Individuals can then relax into themselves .

The need to impress or get approval from others doesn’t influence their behavior (even though they’re aware that others judge them). They no longer seek a group or idea to define their identity.

Dropping the need to compare themselves to others, they begin to individuate. They can now establish their unique path to self-mastery .

Psychologically mature adults no longer hold external rules of right and wrong. Instead, they have their internal moral compass, personal values , and ethics based on what Maslow called B-values or being values .

Being values include truth, wholeness, justice, beauty, aliveness, richness, simplicity, effortlessness, and self-sufficiency.

Only such individuals can act genuinely selflessly. Otherwise, our actions are mere posturing, driven by some other unmet needs (usually external esteem or wanting to belong in “civilized societies”). This shift of attention from basic human needs to growth needs coincides with a shift in an individual’s consciousness.

A Practical Approach to Basic Human Needs

The reality is that in daily life, most of us are pursuing all of these basic human needs simultaneously to varying degrees. Instead of focusing on which need you’re attempting to meet, consider the overall direction of your life.

Instead of stacking the needs, one on top of the other, psychologist Clayton Alderfer, illustrated them on a horizontal continuum. 5 Alderfer, Clayton P. (1969). “An empirical test of a new theory of human needs”. Organizational Behavior and Human Performance . 4 (2): 142–75. doi:10.1016/0030-5073(69)90004-X

If you’re investing an increasing effort in your growth, you probably feel more satisfied and fulfilled. This satisfaction will likely fuel your growth efforts further.

Research by psychologist Martin Seligman confirms this. Seligman, the founder of positive psychology, finds that people feel more gratification (lasting happiness) when they are pursuing growth by  playing to their natural strengths .

If, however, your emphasis is turning to unmet relatedness and existence needs, your frustration is building. Frustration diminishes your motivation to grow.

Takeaway Lessons from Maslow’s Hierarchy of Needs

Here are four key takeaways based on Maslow’s theory of motivation:

• We are all more alike than we are different. We truly are part of a human family.
• Most of us are feeling more insecure, unloved, and unworthy than we admit to ourselves or others. These unmet basic human needs fuel our unconscious behavior.
• True positive mental health, or mature psychological development, is reached when we resolve these hidden tensions within ourselves . Only then can we access our innate potential as mature adults.
• Focus on your overall life direction. Are you moving in the direction of growth (and feeling greater satisfaction)? Or are you regressing in an attempt to meet your basic human needs and feeling frustrated?

I know there’s a lot to digest in this guide. Reviewing the descriptions of Maslow’s needs above can help you become more conscious of how they operate in your daily life. This self-awareness is key to psychological development.

The Goal of Self-Actualization

If we strip away all of our unmet basic human needs and the drives of the archetypes they represent, we arrive at ourselves:

Authentic human beings with natural abilities and capacities that can be cultivated over time .

As Jungian author Robert Moore used to say in his lectures,

“Being an archetype is easy. Being a human takes work.”

In truth, a self-actualizing individual is more human .

Through psychological development, we strip away everything we are not and learn how to hold the psychic tensions within us.

Jung called this the process of individuation . We separate ourselves or individuate from the archetypes and behavioral patterns of our culture and society to discover what we are—our True Self .

It is in this sacred space that our true humanity lies. It represents an end to fear, unconscious behavior, and needless suffering that we are inflicting on ourselves and others each day.

Self-liberation, then, is the goal of psychological work and it’s why “know thyself” was an essential dictum in Ancient Greece.  It brings us to personal freedom or what the ancients called Moksha (self-liberation). It liberates us from our unconscious motivations and habits of the past. THIS is everyone’s birthright.

Where Do We Go From Here?

The process of self-actualization, individuation, and realizing our potential is synonymous with the hero’s journey . It’s the developmental path from adolescence to full psychological adulthood, which takes heroic persistence, courage, and will.

On this journey, we learn to:

• Confront our fears
• Resolve our anger
• Experience our grief
• Accept our guilt and shame
• Uncover our true motivation
• Assert ourselves
• Integrate different parts of our psyche
• Get to know our shadow
• Pierce through our self-deception
• Locate authority within ourselves ( recollect our projections )

To accomplish all of this, we must first cultivate self-awareness and self-leadership , become honest with ourselves, and learn to abide in our center . These practices allow us to reflect on our lives and better understand ourselves.

As this alchemical process unfolds, we walk forward on the path to our unique destiny.

Four Stages of Learning Anything

Peak Experiences: A Complete Guide

A Definitive Guide to Understanding Intrinsic Motivation

About the Author

Scott Jeffrey is the founder of CEOsage, a self-leadership resource publishing in-depth guides read by millions of self-actualizing individuals. He writes about self-development, practical psychology, Eastern philosophy, and integrated practices. For 25 years, Scott was a business coach to high-performing entrepreneurs, CEOs, and best-selling authors. He's the author of four books including Creativity Revealed .

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Life Crafting as a Way to Find Purpose and Meaning in Life

Having a purpose in life is one of the most fundamental human needs. However, for most people, finding their purpose in life is not obvious. Modern life has a way of distracting people from their true goals and many people find it hard to define their purpose in life. Especially at younger ages, people are searching for meaning in life, but this has been found to be unrelated to actually finding meaning. Oftentimes, people experience pressure to have a “perfect” life and show the world how well they are doing, instead of following up on their deep-felt values and passions. Consequently, people may need a more structured way of finding meaning, e.g., via an intervention. In this paper, we discuss evidence-based ways of finding purpose, via a process that we call “life crafting.” This process fits within positive psychology and the salutogenesis framework – an approach focusing on factors that support human health and well-being, instead of factors that cause disease. This process ideally starts with an intervention that entails a combination of reflecting on one’s values, passions and goals, best possible self, goal attainment plans, and other positive psychology intervention techniques. Important elements of such an intervention are: (1) discovering values and passion, (2) reflecting on current and desired competencies and habits, (3) reflecting on present and future social life, (4) reflecting on a possible future career, (5) writing about the ideal future, (6) writing down specific goal attainment and “if-then” plans, and (7) making public commitments to the goals set. Prior research has shown that personal goal setting and goal attainment plans help people gain a direction or a sense of purpose in life. Research findings from the field of positive psychology, such as salutogenesis, implementation intentions, value congruence, broaden-and-build, and goal-setting literature, can help in building a comprehensive evidence-based life-crafting intervention. This intervention can aid individuals to find a purpose in life, while at the same time ensuring that they make concrete plans to work toward this purpose. The idea is that life crafting enables individuals to take control of their life in order to optimize performance and happiness.

The best day of your life is the one on which you decide your life is your own. No apologies or excuses. No one to lean on, rely on, or blame. The gift is yours – it is an amazing journey – and you alone are responsible for the quality of it. This is the day your life really begins . —Bob Moawad

Introduction

Whether you love him or hate him, Arnold Schwarzenegger is an example of a person who has been planning his life and setting goals throughout. Given that he came from a small town in Austria, the chances of him becoming the person he is today were very slim. Although even his parents thought that his ideas of becoming a great body builder were outrageous and his fellow cadets made fun of him when he put in extra hours of training while he was in the military, holding on to his vision and dreams paid off in the end (see Schwarzenegger and Hall, 2012 ). So even though it was not obvious that he would achieve the goals he had set for himself, he made a plan and stuck to his plan to achieve his goals.

Now consider this story: Brian is CEO of a large bank, and seems by all standards to be living a fulfilling live. Although he is overseeing 1,200 employees, earns a good salary, has a nice house at the beach, and a wife and kids, he feels very unhappy with his current life. One day he decides that he does not want to live this life anymore and quits his job. He becomes a consultant (and his wife divorces him) but still struggles to find his passion. As he knows that the job he is doing is not his passion, he starts exploring what he would like to do. Unfortunately, having done things for so long that have not brought him satisfaction, only status and money, he seems to have trouble connecting to his “inner self.” In his search for why he has ended up this way, he realizes that he has been living the life his father had in mind for him. This leads him to think that, if it had not been for his father, he would probably have studied psychology instead of management.

These two, seemingly unrelated anecdotes, tell something very important: no matter how successful a person is in life, self-endorsed goals will enhance well-being while the pursuit of heteronomous goals will not (for a review see Ryan and Deci, 2001 ). This is an important statement and key to self-determination theory (SDT, Ryan and Deci, 2000 ), a macro-theory of human motivation, stressing the importance of self-motivated and self-determined goals to guide behavior for well-being and happiness. Goal attainment from self-concordant goals, or goals that fulfill basic needs and are aligned with one’s values and passions, has been related to greater subjective well-being ( Sheldon, 2002 ), higher vitality ( Nix et al., 1999 ), higher levels of meaningfulness ( McGregor and Little, 1998 ), and lower symptoms of depression ( Sheldon and Kasser, 1998 ). Self-concordant goals satisfy basic psychological needs of autonomy, competence, and relatedness, key attributes of SDT ( Ryan and Deci, 2001 ), and have been found to be important across cultures (see Sheldon et al., 2004 ). With an increasing number of young people experiencing mental health problems, increasing health care costs and an aging society, the interest in cost-effective behavioral interventions that can improve mental and physical health is burgeoning (e.g., Oettingen, 2012 ; Fulmer et al., 2018 ; Chan et al., 2019 ; Wilson et al., 2019 ; for reviews see Wilson, 2011 ; Walton, 2014 ). Especially promising is the research on the topic of meaning and purpose in life ( Steger, 2012 ). People with a purpose in life are less likely to experience conflict when making health-related decisions and are more likely to self-regulate when making these decisions and consequently experience better (mental) health outcomes ( Kang et al., 2019 ). Furthermore, having a purpose in life can aid in overcoming stress, depression, anxiety, and other psychological problems (see Kim et al., 2014 ; Freedland, 2019 ). Finally, purpose in life has been related to a decrease in mortality across all ages ( Hill and Turiano, 2014 ). It thus appears that many benefits may be gained by enhancing meaning and purpose in life. However, even if people realize they are in need of a purpose, the search for meaning does not automatically lead to its presence, and people searching for meaning are no more or less likely to plan for and anticipate their future ( Steger et al., 2008b ). This somewhat counterintuitive finding, showing that among undergraduate students the search for meaning is even inversely related to presence of meaning, points to the fact that the strategies people use to find meaning may not be very effective ( Steger et al., 2008b ). Early in life, the search for meaning is not negatively related to well-being, but the relationship between search for meaning and well-being becomes increasingly negative in later life stages ( Steger et al., 2009 ). This means that even if people search for meaning, they may not find it, unless they are prompted to do so in an evidence-based manner, e.g., via a positive psychology intervention. Especially adolescents and young adults should be stimulated to search for meaning in an organized manner in order to experience higher levels of well-being early in life so that they can be more likely to have an upward cycle of positive experiences. An intervention to bring about purpose in life may be a promising way to achieve this. Recent research suggests that interventions aimed at enhancing purpose in life can be particularly effective if they are done early on, during adolescence and/or as part of the curriculum in schools ( Morisano et al., 2010 ; Bundick, 2011 ; Schippers et al., 2015 ).

These interventions address an important contemporary problem, as illustrated by the two anecdotes above, namely that, many people drift aimlessly through life or keep changing their goals, running around chasing “happiness” ( Donaldson et al., 2015 ). Others, as in the example of Brian above, live the life that their parents or significant others have in mind for them ( Kahl, 1953 ). Several authors have indeed noted that the role of parents in students’ study and career choices has been under-researched ( Jodl et al., 2001 ; Taylor et al., 2004 ), but choosing one’s study and career path according to one’s own preferences is likely to be more satisfying than living the life that others have in mind for one. Recently, it has been noted that especially “socially prescribed” perfectionism where people try to live up to the standards of other and also seek their approval is related to burn-out, depression and a lack of experienced meaning ( Suh et al., 2017 ; Garratt-Reed et al., 2018 ; Curran and Hill, 2019 ). In our society, education is highly valued, but less emphasis is placed on structured reflection about values, goals, and plans for what people want in life. Oftentimes, education fosters maladaptive forms of perfectionism, instead of adaptive forms ( Suh et al., 2017 ). Even if parents and educators do ask children what they want to become when they grow up, this most important question is not addressed in a consistent way that helps them to make an informed choice ( Rojewski, 2005 ). Parents and educators tend to look at the children’s competences, rather than what they want to become and what competences they would need to develop in order to become that person ( Nurra and Oyserman, 2018 ). Consequently, many people only occupy themselves with the daily events in their lives, while others try to keep every aspect of their lives under control and live the life that others have in mind for them. Some have an idea of what they want but have not thought about it carefully. Others may have too many goals, or conflicting goals, which is also detrimental to health and well-being ( Kelly et al., 2015 ). Finally, parents and others with the best of intentions sometimes have goals in mind for children to pursue ( Williams et al., 2000 ; Tamis-LeMonda et al., 2008 ).

A study by Nurra and Oyserman (2018) showed that children that were guided to experience connection between their current and adult future self, worked more and attained better school grades than children guided to experience low connection. Importantly, this was moderated to the extent that children saw school as the path to one’s adult future self. It seems important that people formulate and think about their (ideal) future self and that the present and future self are connected, e.g., by means of a goal-setting intervention. Studies among students also showed the importance of goal congruence. For instance, Sheldon and Kasser (1998) found that although students with stronger social and self-regulatory skills made more progress in their goals, and goal progress predicted subjective well-being (SWB), while the increase in well-being depended on the level of goal-congruence. Similarly, Sheldon and Houser-Marko (2001) found that entering freshman students with self-concordant motivation had an upward spiral of goal-attainment, increased adjustment, self-concordance, higher ego development, and academic performance after the first year. This points to the importance of making sure people reflect on and develop self-concordant goals ( Locke and Schippers, 2018 ). If people have not formulated their own goals, there is a chance that they will lose contact with their core values and passions,” ( Seto and Schlegel, 2018 ) as was the case in the anecdote of Brian. It may even feel as if they are living someone else’s life. For several reasons, it is important that people take matters into their own hands and reflect on and formulate their own goals in important areas of life ( Williams et al., 2000 ). Indeed, people may have more influence on their own life than they think. Studies have already shown the beneficial effects of both job crafting—where employees actively reframe their work physically, cognitively, and socially (e.g., Wrzesniewski and Dutton, 2001 ; Demerouti, 2014 ; Vogt et al., 2016 ; Wessels et al., 2019 )—and leisure crafting ( Petrou and Bakker, 2016 ; Vogel et al., 2016 ; Petrou et al., 2017 ). A recent study by Demerouti et al. (2019) suggested that the beneficial implications of job crafting transcend life boundaries, which the authors state have also consequences in terms of experiencing meaning in life.

Building on the above, we suggest that the conscious process of “life crafting” could be similarly beneficial in helping people to find fulfillment and happiness (see Berg et al., 2010 ; Schippers, 2017 ). Importantly, life crafting is related to the most important areas of life, and thus allows for a more holistic approach in terms of shaping one’s life. We formally define life crafting as: a process in which people actively reflect on their present and future life, set goals for important areas of life—social, career, and leisure time—and, if required, make concrete plans and undertake actions to change these areas in a way that is more congruent with their values and wishes.

The process of life crafting fits with positive psychology and specifically the salutogenesis framework, which states that the extent to which people view their life as having positive influence on their health, explains why people in stressful situations stay well and may even be able to improve adaptive coping ( Antonovsky, 1996 ). Salutogenesis focuses on factors that can support health, well-being, and happiness, as opposed to factors that cause disease (pathogenesis). The salutogenetic model with its’ central element “sense of coherence” is concerned with relationships around health, stress, and coping ( Johnson, 2004 ). In his approach, Antonovsky views health and illness as a continuum, rather than a dichotomy ( Langeland et al., 2007 ). Importantly, the framework assumes that people have resources available (biological, material, and psychosocial) that enable them to construct coherent life experiences ( Mittelmark et al., 2017 ). The idea of salutogenesis is also closely tied to the literature on human flourishing that states that health defined as the absence of illness or disease does not do justice to what it means to be well and thriving ( Ryff and Singer, 2000 ). Broaden-and-build theory can be used to make sense of how this may work out in practice: if people imagine a better future, they will be on the lookout for resources, because they have developed a more positive and optimistic mindset ( Fredrickson, 2001 ; Meevissen et al., 2011 ). Over time, this broader mindset helps them to acquire more skills and resources and this may in turn lead to better health, happiness, and performance ( Garland et al., 2010 ). When people have a purpose in life and are more balanced, this may have positive ripple effects on the people around them ( Barsade, 2002 ; Quinn, 2005 ; Quinn and Quinn, 2009 ). Recent research suggests that health benefits of having stronger purpose in life are attributable to focused attention to and engagement in healthier behaviors ( Kang et al., 2019 ). Indeed, stronger purpose in life is associated with greater likelihood of using preventative health services and better health outcomes ( Kim et al., 2014 ). Importantly, the process through which purpose leads to health outcomes seems to be that people with a purpose in life are better able to respond positively to health messages. They showed reduced conflict-related neural activity during health decision-making relevant to longer-term lifestyle changes. Thus, having a purpose in life makes it easier for people to self-regulate ( Kang et al., 2019 ). These results are very promising, as it seems that having a purpose in life can have both mental and physical health benefits, and behavioral interventions to increase purpose in life have been shown to be very cost-effective (e.g., Wilson et al., 2019 ). Importantly, purpose in life by writing about personal goals has been associated with improved academic performance ( Morisano et al., 2010 ; Schippers et al., 2015 , 2019 ; Travers et al., 2015 ; Schippers, 2017 ; Locke and Schippers, 2018 ).

Even so, thinking about how to attain a purpose in life via a process of life crafting can raise many questions. These include: what is the best way to set personal, self-congruent goals and start the process of life crafting? How does it work? Does the type of goal matter? Does the act of writing the goals down make a difference? Does it increase resourcefulness, self-efficacy, and self-regulation?

Research suggests that reflecting on and writing down personal goals is especially important in helping people to find purpose and live a fulfilling life ( King and Pennebaker, 1996 ; King, 2001 ), and that in general writing sessions longer than 15 min have larger effects ( Frattaroli, 2006 ). Indeed, the research on writing about life goals has been noted by Edwin Locke as a very important future development of goal-setting theory ( Locke, 2019 ). Recent research shows that goals need not be specific, as long as plans are, and that writing about life goals and plans in a structured way is especially effective ( Locke and Schippers, 2018 ; for a review see Morisano et al., 2010 ; Morisano, 2013 ; Schippers et al., 2015 ; Travers et al., 2015 ). As goal-relevant actions may be encouraged by embodied cognition, and embodied cognition has been related to (dynamic) self-regulation, this may be the process through which written goals lead to action (see Balcetis and Cole, 2009 ). Specifically, through the link between cognition and behavior, it can be seen as beneficial to write down intended actions as this will lay the path to act out the intended actions. The processing of the language facilitates the actions, as it consolidates the imagined actions ( Addis et al., 2007 ; Balcetis and Cole, 2009 ; Peters et al., 2010 ; Meevissen et al., 2011 ). It has been suggested that goal-relevant actions may be encouraged by embodied cognition, through the process of self-regulation ( Balcetis and Cole, 2009 ). Writing about actions one wants to take and very detailed experience in how it would feel to reach those goals, may make it much more likely for people to subtly change their behavior and actions into goal-relevant ones (e.g., looking for opportunities to reach ones goal, thinking more clearly if one wants to spend time on certain activities or not, etc.). Also, the writing can make sure that people realize the gap between actual and desired states regarding goals, and act as a starting point for self-regulatory actions (see King and Pennebaker, 1996 ). According to Karoly (1993 , p. 25), “The processes of self-regulation are initiated when routinized activity is impeded or when goal-directedness is otherwise made salient (e.g., the appearance of a challenge, the failure of habitual action patterns, etc.). Self-regulation may be said to encompass up to five interrelated and iterative component phases of (1) goal selection, (2) goal cognition, (3) directional maintenance, (4) directional change or reprioritization, and (5) goal termination.” We believe that the process of writing about self-concordant goals makes (1) the necessity of goal-directed action salient, (2) starts a process of embodied cognition and dynamic self-regulation, and (3) starts an upward spiral of goal-congruence, goal attainment, and (academic) performance. Dynamic self-regulation is needed in the context of multiple goal pursuits where people manage competing demands on time and resources ( Iran-Nejad and Chissom, 1992 ; Neal et al., 2017 ). In short, although goals are an important part of any intervention involving life crafting, the intervention and its effects are much broader. Such an intervention may be especially beneficial for college students, as it has been shown that students have lower goal-autonomy than their parents and parents reported higher levels of positive affect, lower levels of negative affect, as well as greater life-satisfaction ( Sheldon et al., 2006 ).

In the interventions to date, which have been mainly conducted with students, individuals write about their envisioned future life and describe how they think they can achieve this life, including their plans for how to overcome obstacles and monitor their goals (i.e., goal attainment plans or GAP; e.g., Schippers et al., 2015 ). Both goal setting and goal attainment plans have been shown to help people gain a direction or a sense of purpose in life. Research in the area of positive psychology explains that people with a purpose in life live longer, have a better immune system, and perform better, even when one controls for things such as lifestyle, personality, and other factors relating to longevity (for a review see Schippers, 2017 ). At the same time, it has been suggested that relatively small interventions can have a huge impact on people’s lives ( Walton, 2014 ). Writing about values, passion, and goals is an example of such an intervention, and we claim that having a purpose in life is fundamental and has ripple effects to all areas of life, including health, longevity, self-regulation, engagement, happiness, and performance ( Schippers, 2017 ).

In order to provide a stronger theoretical foundation for this claim, we will describe the development of a comprehensive evidence-based life-crafting intervention that can help people find a purpose in life. The intervention shows very specific actions people can take to fulfill that meaning. We start by assessing existing interventions aimed at setting personal goals and will explore the theoretical and evidence-based foundation for those interventions. After that, we describe what a life-crafting intervention should ideally look like. We end with various recommendations for to how to ensure that many people can profit from this intervention (see also Schippers et al., 2015 ).

Ikigai, Meaning in Life, and Life Crafting

The meaning of life used to be an elusive concept for scientists, but in the last couple of years much progress has been made in this area. According to Buettner and Skemp (2016) , ikigai—a Japanese term for purpose in life—was one of the reasons why people in certain areas of the world, known as “longevity hotspots,” had such long lives (see also Buettner, 2017 ). As our medical knowledge of longevity is increasing (e.g., Oeppen and Vaupel, 2002 ; Menec, 2003 ; Kontis et al., 2017 ), so too is our understanding of the associated psychological factors. These days, we have more knowledge of how people can live a meaningful life. Research has shown that ikigai, or purpose in life is related to increases in health and longevity across cultures, sexes, and age groups ( Sone et al., 2008 ; Boyle et al., 2009 ). This relationship has been found even when things such as lifestyle, positive relationships with others, and general affect were controlled for in the analyses ( Hill and Turiano, 2014 ). Note that, although a purpose in life sounds rather unclear or undefinable, people can derive a purpose in life from many different activities. It has been found that these activities can range from volunteering to giving social support to the elderly or even taking care of pets, and all of these have been shown to be related to an increase in happiness, better health outcomes, and greater longevity (for a review see McKnight and Kashdan, 2009 ). Indeed, in a study of 43,391 Japanese adults, it was found that, over a seven-year follow-up period, mortality was lower among those subjects who indicated that they had found a sense of ikigai or purpose in life (see also Sone et al., 2008 ; Schippers, 2017 ). Research among Japanese students has shown that enjoyable and effortful leisure pursuits can enhance student’s perception of ikigai. Ikigai was defined by the authors as “the subjective perceptions that one’s daily life is worth living and that it is full of energy and motivation” ( Kono et al., 2019 ). They also found that leisure activity participation, general satisfaction with leisure activities, and the positive evaluation of leisure experiences were related to higher perception of ikigai ( Kono, 2018 ; Kono and Walker, 2019 ). ( Martela and Steger, 2016 ) suggested that meaning in life has three components: coherence, purpose, and significance. They state that “meaning in life necessarily involves (1) people feeling that their lives matter, (2) making sense of their lives, and (3) determining a broader purpose for their lives” ( Martela and Steger, 2016 ). Also, Heintzelman et al. (2013) note that there are numerous positive physical and mental outcomes associated with self-reported meaning in life, such as health, occupational adjustment, adaptive coping, lower incidence of psychological disorders, slower age-related cognitive decline, and decreased mortality. Both the theory of ikigai and salutogenesis stress the coherence and purpose part, and other researchers have also picked up on these important elements (e.g., Urry et al., 2004 ; Martela and Steger, 2016 ). A review by Martela and Steger (2016) distinguished coherence, purpose, and significance as defining elements of meaning in life. Relatedly, theorizing around ikigai has shown that a sense of coherence develops around three distinct mechanisms, (1) valued experiences, (2) authentic relationships, and (3) directionality ( Kono, 2018 ).

Practically, the importance of happiness to cultures and nations across the world has been indicated clearly by the value placed on it by the United Nations (UN). In 2012, UN Secretary-General Ban Ki-moon commissioned the first World Happiness Report, ranking countries according to people’s level of happiness. The UN’s 2016 Sustainable Development Goals Report included the goal of ensuring sustainable social and economic progress worldwide. In the UN’s 2017 happiness report, “eudaimonia,” a sense of meaning or purpose in life similar to ikigai, is mentioned as an important factor. This is based on research showing the importance of eudaimonic well-being. Indeed a review of research on hedonic and eudaimonic well-being concluded that autonomy and the integration of goals are important predictors of vitality and health ( Ryan and Deci, 2001 ; Huppert et al., 2004 ) see also ( Ryff, 2014 ). Self-determination theory, a macro theory of human motivation and personality, proposes that only self-endorsed goals will enhance well-being ( Ryan and Deci, 2000 ). This pattern of findings is congruent with the examples we started with (i.e., the self-endorsed goals of Schwarzenegger and the heteronomous goals of Brian) and has also been supported in cross-cultural research, showing that the autonomy of goal pursuit matters in collectivistic and individualistic cultures, and for males and females ( Hayamizu, 1997 ; Vallerand et al., 1997 ; Chirkov and Ryan, 2001 ; Ryan and Deci, 2001 ). As Ryan and Deci (2001 , p. 161) conclude: “It is clear that, as individuals pursue aims they find satisfying or pleasurable, they may create conditions that make more formidable the attainment of well-being by others. An important issue, therefore, concerns the extent to which factors that foster individual well-being can be aligned or made congruent with factors that facilitate wellness at collective or global levels.”

The above shows that finding a purpose in life can have far-reaching consequences for individual happiness and performance but also for the well-being and happiness of people around them ( Ryan and Deci, 2001 ). However, finding a purpose in life often requires a lengthy search, and some people never manage to find purpose in life ( Schippers, 2017 ). The developments in terms of ensuring people find their true passion and at the same time help make the world a better place coincide with exciting developments in the area of social psychology. Positive psychology, or the scientific study of human flourishing that aims to optimize human functioning within communities and organizations, has become very influential both within and outside the scientific community ( Gable and Haidt, 2005 ; Donaldson et al., 2015 ; Al Taher, 2019 ). It should be noted, however, that this area of study has also faced some criticism, as positive psychology behaviors such as forgiveness may not be functional in all contexts and circumstances ( McNulty and Fincham, 2012 ). Nevertheless, several studies have shown that human flourishing is related to mental and physical health (e.g., Park et al., 2016 ), and reviews and meta-analyses have shown that positive psychology interventions work in terms of improving well-being and (academic) performance ( Sin and Lyubomirsky, 2009 ; Durlak et al., 2011 ; Mongrain and Anselmo-Matthews, 2012 ; Waters, 2012 ). Thus, making sure that people receive positive psychology interventions, especially those relating to purpose in life, seems a viable and inexpensive way to help millions of people to have a better and healthier life ( Menec, 2003 ; Seligman et al., 2005 ). Personal goal setting and life crafting seem the best way forward in this respect.

Values, Passion, and Personal Goal Setting

Life choices can be seen as crucial turning points in someone’s existence. Yet, most people find it difficult to make such important decisions. In particular, young adults struggle with the important life decisions they are expected to make as they move into early adulthood ( Sloan, 2018 ). Recent research has shown that people with a purpose in life are less likely to experience regulatory issues during health decision-making and find it easier to make positive health-related lifestyle decisions ( Kang et al., 2019 ), and it may be especially important to find a purpose in life for young adults ( Schippers, 2017 ). Without such a purpose in life, a lot of time and energy is often “fretted away” on social media and on “busyness,” for instance ( Bruch and Ghoshal, 2002 , 2004 ; for a review see Schippers and Hogenes, 2011 ). At the same time, many people complain of having a lack of time, and it seems that it is more and more important to make conscious decisions on what to spend time on ( Menzies, 2005 ). Life crafting using a personal goal setting intervention seems an important prerequisite in making these decisions. While in the past goal-setting theory has always stressed the importance of specific measurable goals ( Locke and Latham, 2002 ), the act of writing about personal goals seems to be effective by defining very broad goals and linking these to specific goal-attainment plans. Research on the act of writing about personal goals started with Pennebaker’s research on traumatic writing ( Pennebaker, 1997 ; Pennebaker and Chung, 2011 ). It was shown that writing about traumatic events was related to a decrease in depression and an increase in mental health ( Gortner et al., 2006 ; Pennebaker and Chung, 2011 ). King (2001) suggested that future-oriented writing about one’s “best possible self” has a similar positive effect on an individual’s well-being, without the short-lived negative effect on mood that occurred after writing about traumatic events. Indeed, it has been shown that imagining one’s best possible self increases optimism and lowers depression (for a meta-analysis see Peters et al., 2010 ; Malouff and Schutte, 2017 ). Oyserman et al. (2006) found that a brief intervention that connected the positive “academic possible selves” of low-income minority high-school students with specific goal-attainment strategies improved their grades, standardized test scores, and moods.

Viktor Frankl, an Austrian neurologist and psychiatrist who had survived the holocaust, used his experience to formulate a theory on the meaning of life. He concluded that life can have meaning even in the most impoverished circumstances ( Frankl, 1985 , 2014 ). This is interesting, since this also means that good conditions are not an absolute prerequisite for formulating a goal in life. In contrast, it seems that having a goal in life can make people more resilient in terms of surviving harsh conditions. Wong (2014) described the logotherapy developed by Frankl as consisting of five testable hypotheses, including the self-transcendence hypothesis, the ultimate meaning hypothesis, and the meaning mindset hypothesis. These predict among other things that belief in the intrinsic meaning and value of life, regardless of circumstances contributes to well-being, and that a “meaning mindset,” as compared to a “success mindset,” leads to greater eudaimonic happiness and resilience ( Wong, 2014 ). While this is important in terms of knowing what works for well-being and happiness, when people do not have a clear sense of purpose in life or know what they value in life and why, writing down their thoughts and formulating a strategy for their life is important. That does not have to be a lengthy process, but spending a few hours every couple of years might be enough (and is more than most people do).

People who keep searching for meaning without finding it, or who have conflicting goals, are often dissatisfied with themselves and their relationships ( Steger et al., 2009 ). It is quite natural that in earlier stages of their life, people are often still searching for a sense of purpose or meaning in life. However, as stated before, later in life the search for meaning is related to lower levels of well-being ( Steger et al., 2009 ). There is some evidence that having a sense of purpose is associated with organized goal structures and pursuit of goals and provides centrality in a person’s identity ( Emmons, 1999 ; McKnight and Kashdan, 2009 ). It is thus important that people start thinking about their purpose in life as early as possible and repeat this process at all stages of life when they feel they should readdress their goals, such as when going to college, starting a new job, etc.

Warding Off Anxiety and Having a Fulfilling Life—Two Side of the Same Coin?

Another line of research has focused on the role of purpose as a protective mechanism against various types of psychological threat, such as mortality salience, or the awareness of an individual that death is inevitable, causing existential anxiety (for a meta-analysis see Burke et al., 2010 ). These are anxiety-provoking experiences and are common for most people. Ways of coping include having a purpose in life and striving for and accomplishing goals as well as strengthening close relationships ( Pyszczynski et al., 2004 ; Hart, 2014 ). In line with this, research in the area of terror management has shown that self-esteem as well as a worldview that renders existence meaningful, coherent and permanent buffers against existential anxiety resulting from mortality salience ( Burke et al., 2010 ; Pyszczynski et al., 2015 ). Indeed, death reflection, a cognitive state in which people put their life in context and contemplate about meaning and purpose, as well as review how others will perceive them after they have passed ( Cozzolino et al., 2004 ), has been proposed as an important prerequisite for prosocial motivation sometimes influencing career decisions ( Grant and Wade-Benzoni, 2009 ). Reducing anxiety and living a fulfilling and meaningful life are two sides of the same coin, since having a purpose in life gives people the idea that their life will continue to have meaning, even after their death ( Ryan and Deci, 2004 ; McKnight and Kashdan, 2009 ).

The Science of Wise Interventions

Starting with the work of Kurt Lewin (e.g., Lewin, 1938 ), and after decades of research and testing, we now have a much better sense of what works and what does not in terms of psychological interventions. Most of these interventions aim to change behavior and improve people’s lives. In general, these work by changing people’s outlook on life: by giving them a sense of purpose. This is the basis of most interventions that also deal with coping with stressors and life transitions, for instance. Goal setting with the aim of formulating a purpose in life is one of the psychology’s most powerful interventions, and it has been shown that even a short and seemingly simple intervention can have profound effects ( Wilson, 2011 ; Walton, 2014 ). In his review, Walton (2014) describes the “new science of wise interventions”: precise interventions aimed at altering specific psychological processes that contribute to major social problems or prevent people from flourishing. These “wise” interventions are capable of producing significant benefits and do so over time ( Walton, 2014 ). These interventions are “psychologically precise, often brief, and often aim to alter self-reinforcing processes that unfold over time and, thus, to improve people’s outcomes in diverse circumstances and long into the future” ( Walton, 2014 , p. 74). Writing down personal goals in a guided writing exercise seems to constitute such an intervention.

How and Why Does It Work?

Narrative writing has been shown to help people in transition phases cope with life stressors ( Pennebaker et al., 1990 ). Students writing about their thoughts and feelings about entering college showed better health outcomes and improved their grades more significantly than students in a control condition. Also, the experimental group had less home-sickness and anxiety 2–3 months after the writing exercise.

Locke (2019) notes that “…writing about goals in an academic setting for two hours or more would connect with grade goals by implication even if the students did not mention them. The writing process would presumably have motivated them to generalize, to think about what they wanted to achieve in many aspects of their lives and encouraged commitment to purposeful action in more domains than were mentioned” (p. 3). On the same page, he also states that “The above issues could occupy interested researchers for many years.”

Broaden-and-build theory suggests that thinking about an idealized future will be associated with positive thoughts about this future, leading to increased levels of self-regulation, resilience, self-efficacy, and in turn engagement (e.g., Tugade et al., 2004 ; Tugade and Fredrickson, 2004 ; Ceja and Navarro, 2009 ; Fay and Sonnentag, 2012 ). Self-regulation is defined as “self-generated thoughts, feelings, and actions that are planned and cyclically related to the attainment of personal goals” ( Boekaerts et al., 2005 , p. 14). Many authors contend that goal setting enhances self-regulation and agree that this is the mechanism by which goals are related to action ( Latham and Locke, 1991 ; Oettingen et al., 2000 ; Hoyle and Sherrill, 2006 ).

Next to this, the intervention itself may be a form of embodied writing, an act of embodiment, entwining in words our senses with the senses of the world ( Anderson, 2001 ), stimulating what has been written down to act out in real life. However, theorizing around embodied writing and the act of writing as a form of embodied cognition is still in an embryonic stage. Especially research around the effect on writing on our daily actions is lacking in evidence. There is plenty of evidence that these small, written interventions have an effect and can even play a role in redirecting people (e.g., Wilson, 2011 ) and that these interventions can have a powerful effects in terms of behavioral change ( Yeager and Walton, 2011 ; Walton, 2014 ). At the same time, it should be noted that these psychological interventions are powerful but context-dependent tools that should not be seen as quick fixes ( Yeager and Walton, 2011 ). However, in the intervention described in the current paper, people are asked to think about their deepest feelings and motivations and write them down, and embodied cognition may very well play a role in the upward spiral resulting from such an intervention.

Goal Domain

An important discussion in the literature is whether having a self-serving purpose ( hedonistic , focused on attainment of pleasure and avoidance of pain) or one that is oriented toward helping others ( eudaimonic , focused on meaning and self-realization) is more beneficial for happiness ( Ryan and Deci, 2001 ; Keyes et al., 2002 ). Hedonistic and eudaimonic well-being seem to represent two different kinds of happiness ( Kashdan et al., 2008 ). Although recent research has confirmed that both are related to well-being ( Henderson et al., 2013 ), it is also conceivable that a purely hedonistic lifestyle may be unrelated to psychological well-being in the long run (see Huppert et al., 2004 ; Anić and Tončić, 2013 ; Baumeister et al., 2013 ). According to Schippers (2017 , p. 21), “prior research has shown that altruistic goals may be particularly helpful in terms of optimizing happiness. Studies on ‘random acts of kindness’—selfless acts to help or cheer up other people—have shown that these acts strengthen the well-being at least of the person performing that act ( Otake et al., 2006 ; Nelson et al., 2016 ).” Other research has shown that helping others is better for one’s well-being than giving oneself treats ( Nelson et al., 2016 ). A study by ( Steger et al., 2008a ) suggested that “doing good” may be an important avenue by which people create meaningful and satisfying lives. Also, it has been found that pursuing happiness through social engagement is related to higher well-being ( Ford et al., 2015 ).

Toward an Integrated Life-Crafting Intervention

The elements discussed above provide the context for developing a potentially effective life-crafting intervention. Although most agree that describing an ideal vision of the future would be a key element of such an intervention, below we identify other elements that should be included, whether the intervention is designed to improve well-being, happiness, performance, or all of these. According to McKnight and Kashdan (2009) , “the creation of goals consistent with one’s purpose may be critical to differentiating between real purpose and illusory purpose” (p. 249). Recent research also showed that it is better to have no calling than an unfulfilled calling (see Berg et al., 2010 ; Gazica and Spector, 2015 ), making it also a boundary condition that people follow through on this. The importance of following through was shown in a 15-week study aimed at finding out whether engaging in trait-typical behaviors predicted trait change ( Hudson et al., 2018 ). In this study, students provided self-report ratings of their personality and were required to complete weekly “challenges”—prewritten behavioral goals (e.g., “Before you go to bed, reflect on a positive social experience you had during the day and what you liked about it”). These challenges were aimed at aligning their thoughts, feelings, and behaviors with their desired traits (in case of the example this was extraversion). Importantly, results indicated that the mere acceptance of challenges was unrelated to trait changes. Only actually completing the challenges and performing these behaviors predicted trait change ( Hudson et al., 2018 ). This may also hold true for the intervention described below and may be an important boundary condition. Although we have not found any negative effects of the intervention so far, theoretically it is possible that students formulate an “unanswered calling” which may impact happiness, well-being, and performance negatively. So far, only one study did not find the positive effects of a goal-setting intervention on academic outcomes ( Dobronyi et al., 2019 ). This might indicate that for some groups (in this case economy students) the (brief) intervention is not effective in bringing about behavioral change and increasing academic achievement. Other studies showed a positive effect among management students ( Schippers et al., 2015 ) and self-nominated struggling students ( Morisano et al., 2010 ).

Below we provide broad outlines of one such evidence-based intervention, having first set out in brief the case for this particular intervention. Aligning itself to the UN’s sustainable development goals (SDGs), which relate to economic growth, social inclusion, and environmental protection ( Stafford-Smith et al., 2017 ), Rotterdam School of Management (RSM) changed its mission to being a force for positive change in the world ( Rood, 2019 ). As RSM is educating future leaders, in 2011, it introduced a goal-setting intervention so that first-year students could reflect on their personal goals and values. This is a three-stage intervention. In the first part, students write about their values and wishes as well as their ideal life and the life they wish to avoid, and in the second, they describe their specific goals and goal plans. The third part involves a photoshoot with a professional photographer, where students formulate a statement starting with “I WILL…,” (e.g., I WILL pursue my goal, I WILL inspire and facilitate sustainable development, I WILL create healthier businesses for a healthier world, and I WILL lead by example and inspire others to reach their goals). 1 This statement and the photo are then put on social media and displayed throughout the school.

The evidence-based goal-setting intervention has had a positive effect on study success, as has been shown by higher academic achievement and decreased dropout rates ( Locke et al., 2014 ; Locke and Schippers, 2018 ). This was particularly true for ethnic minority and male students, who had underperformed in previous years ( Schippers et al., 2015 ; for an elaborate description of the intervention see the supplementary material). In the meantime, plans have been made to make sure that the intervention is an integral part of the curriculum, so that students will develop skills for self-management and management of others and will consider what impact they can have on the world.

Elements of the Life-Crafting Intervention

Although developed for students, this intervention could also be useful for people who wish to discover a meaning in life and write down their goals. In the first part of this intervention, people discover what is important to them in all areas of life and write about what they feel passionate about. While this part is aimed at making sure they discover their values and passions, the second part is designed to enable them to put those values and passions into a number of goals and to ensure they formulate plans and back-up plans for achieving those goals ( Schippers et al., 2015 ). In terms of the intervention in this paper, the practical questions that address these issues are shown in section 3 of Table 1 .

Elements and description of a life-crafting intervention.

Discovering Values and Passion

Discovering one’s passion has two sides: Doing what you “like” is often said to be important, but it seems that discovering what you find “important” is more helpful in igniting passion, as this is more values-based and will contribute to self-concordance ( Sheldon and Houser-Marko, 2001 ; Ryff and Singer, 2008 ). Recent research (e.g., Jachimowicz et al., 2017 ) has shown that it is important that people pursue a career that is in line with what they find to be “important,” rather than engaging in activities that they “like”; it found that those who engaged in activities that they liked (feelings-oriented mindset) exhibited less passion than those who engaged in activities that they thought were important (values-oriented mindset). Thus, while it is important that people discover what they feel passionate about, ideally this passion should also be aligned with values that they hold dear, such as collaboration, equality, and honesty ( Sheldon, 2002 ).

There is, however, also a difference between harmonious and obsessive passion (for a meta-analysis, see Vallerand et al., 2003 ; Curran et al., 2015 ). People with an obsessive work passion experience more conflict between work and other areas of life, and work is more related to their self-worth ( Vallerand et al., 2003 ). Harmonious passion was shown to be related to positive outcomes such as flow and enhanced performance, whereas obsessive passion was related more to negative outcomes, such as excessive rumination and decreased vitality ( Curran et al., 2015 ). Discovering a (harmonious) passion is not always easy.

In a life-crafting intervention, questions on this area could be similar to those listed in section 1 of Table 1 , involving also life style choices. In particular, choosing a lifestyle that involves physical activity seems to be a powerful way not only to increase self-regulation and self-control (for a review see Baumeister et al., 2006 ; Oaten and Cheng, 2006 ), but also to prevent mental illness, foster positive emotions, buffer individuals against the stresses of life, and help people thrive when they have experienced adversity ( Faulkner et al., 2015 , p. 207).

Gap Between Current Versus Future State: Current and Desired Competencies and Habits

In order to achieve a match between values and passion, it is important to become aware of one’s current habits and competencies as a first step in changing/adapting (cf., Schippers et al., 2014 ). Being aware of the habits you would like to change is important in promoting positive behavioral change ( Holland et al., 2006 ; Graybiel and Smith, 2014 ). Since most of our daily behavior is habitual, and this is usually functional in that it allows us to perform many tasks with minimum cognitive effort, but this same mechanism also makes habits hard to break ( Jager, 2003 ). Being aware of our habits and reflecting on them can be a first step in breaking them ( Schippers and Hogenes, 2011 ; Schippers et al., 2014 ); implementation intentions (i.e., if-then plans: “If situation Y is encountered, then I will initiate goal-directed behavior X!”) have also been shown to help in breaking old habits and forming new ones ( Holland et al., 2006 ). Many people have habits they would like to change (relating, for example, to eating behaviors, physical health, or substance use). However, it has been shown that the effect of good intentions such as New Year’s resolutions is very minimal ( Marlatt and Kaplan, 1972 ; Pope et al., 2014 ) and that it is the extent to which people have self-concordant goals, coupled with implementation intentions, that leads to successful changes in behavior ( Mischel, 1996 ; Koestner et al., 2002 ). Self-concordant goals are personal goals that are pursued out of intrinsic interest and are also congruent with people’s identity. Research has shown that if people pursue goals because they align with their own values and interests, rather than because others urge them to pursue them, they typically exhibit greater well-being ( Sheldon and Houser-Marko, 2001 ). This was shown to be true across many cultures ( Sheldon et al., 2004 ). In a life-crafting intervention, questions on this area could be similar to those listed in section 2 of Table 1 .

Present and Future Social Life

Research shows that people with a strong social network live longer and are healthier and happier ( Demir et al., 2015 ; Haslam et al., 2016 ). This network does not necessarily have to be very big, and it seems that, as one grows older, the quality of the relationships in this network becomes more important than the quantity ( Carmichael et al., 2015 ). Recent research places more emphasis on the quality of relationships, specifically showing that quality in terms of the social and emotional dimensions of relationships is related to mental well-being ( Hyland et al., 2019 ). The quality of the network has also been shown to be helpful during a transition to college ( Pittman and Richmond, 2008 ). Although at first sight it may seem odd to think about what kind of acquaintances and friends one would like to have, it may pay off to think about this carefully. Certain kinds of relationships, so called high-maintenance relationships, require a lot of time and energy ( Schippers and Hogenes, 2011 ; Fedigan, 2017 ) and often are characterized by negative interactions that can even influence self-regulation ( Finkel et al., 2006 ). It seems important that in general people seek out interaction with others who are supportive and from which they receive energy rather than those that cost energy. In a life-crafting intervention, questions on this area could be similar to those listed in section 3 of Table 1 . Practical questions in the intervention in this respect could be: think about your current friends and acquaintances. What kind of relationships energize you? What kind of relationships require energy? Why is that? What kind of friends and acquaintances do you need? What kind of friends and acquaintances would you like to have in the future? What does your ideal family life and broader social life look like?

Future Life: Career

Work is an important part of life. For many it is important to have a job that suits them, and a job which they feel passionate about and from which they can get energy (see Werner et al., 2016 ; Downes et al., 2017 ). However, research on mental illness prevails the literature in occupational health psychology, despite a call for a shift toward more research into positive psychology as antipode for work-related health problems such as job burnout. Especially in times where employees are required to be proactive and responsible for their own professional development, and to commit to high quality performance standards, it is important to think about activities that energize people and make them feel engaged with their work ( Bakker et al., 2008 ; Schippers and Hogenes, 2011 ). Relatedly, research on job crafting shows that people can actively enhance the personal meaning of their work and make it more enjoyable by changing cognitive, task, or relational aspects to shape interactions and relationships with others at work ( Wrzesniewski and Dutton, 2001 ). Consequently, it is not always the job itself but the meaning you give to it that is important ( Demerouti et al., 2015 ). It is also important to think about when and where you do each particular task, in order to manage your daily energy ( Wessels et al., 2019 ).

It should be noted, however, that it is also important to see work in relation to other areas of life. Christensen (2010) noted that many of his contemporaries ended up working 70-h working weeks and also were often divorced and estranged from their children over time. They could not imagine that this end result was a deliberate choice, so it seems important to choose the kind of person you want to become not only in your career but also in other areas of life ( Christensen, 2010 ). This also means making strategic decisions about how to allocate your time and energy, instead of letting daily hassles make these decisions for you ( Christensen, 2017 ). In a life-crafting intervention, participants could be asked to think about what they would ideally like to do in their job, and what kinds of people they might be working with, either directly or indirectly. They could be asked to reflect on their education and their career, and to consider what they feel to be important in a job and what their ideal colleagues would be like. The questions would thus be similar in nature to those shown in section 4 of Table 1 .

Of course, some people choose a job that they do not necessarily like a lot but then make sure their leisure time is filled with meaningful activities ( Berg et al., 2010 ), and leisure crafting has been shown to make up to a certain extent for having few opportunities for job crafting. So weighing up the balance between work life and leisure activities and making conscious decisions in this respect seems very important.

Key Element: Ideal Future Versus Future If You Do Not Take Action

As people are able to think about and fantasize a future ( Oettingen et al., 2018 ), it is key that the future they envisage is one that is attractive to them. Likewise it is vital they formulate plans of how to achieve their desired future (implementation intentions) and contrast this in their minds with an undesired future ( Oettingen and Gollwitzer, 2010 ; Oettingen et al., 2013 ). In a university context, and more generally in order to stay engaged, it is important that people choose goals that are self-concordant. It has been shown that if people formulate such goals implicitly by visualizing their best possible self, this can be very powerful and has a stronger effect on well-being than exercises such as gratitude letters ( Sheldon and Lyubomirsky, 2006 ). Other research has shown that writing about the best possible self in three domains—personal, relational, and professional—leads to increased optimism ( Meevissen et al., 2011 ). A meta-analysis showed that best possible self was a particularly powerful intervention in terms of enhancing optimism ( Malouff and Schutte, 2017 ). If this optimism is also turned into concrete plans for the future, there is an increased chance that this positive envisioned future will become a reality (cf., Schippers et al., 2015 ).

Based on the theorizing above, it should be stressed that in the intervention students formulate goals that they find important, not ones that others (parents, peers, or friends) find important or that are pursued solely for reasons of status. In the instructions in the intervention, the students are advised to choose goals that they think are important and want to pursue and not to choose goals that others (parents, peers, and friends) think are important. Otherwise, they will live someone else’s life. In order to make sure that they do not choose goals that will be detrimental to themselves or others, they are also advised to not describe an ideal life that includes harming themselves or others.

Additionally, it is also important that people imagine the future they are likely to face if they do not do anything . This represents a goal-framing effect, or the finding that people are more likely to take action when they are confronted with the possible consequences of not doing so ( Tversky and Kahneman, 1981 ). It might be useful to ask participants to visualize both a desirable and an undesirable future and to get them to contrast the two (see Oettingen, 2012 ; Brodersen and Oettingen, 2017 ). This would be a form of “metacognitive self-regulatory strategy of goal pursuit” ( Duckworth et al., 2013 , p. 745; cf. Schippers et al., 2013 ; see also Schippers et al., 2015 ). Other research has shown that positive “deliberate mental time travel” (or MTT) was related to a significant increase in happiness but not when the MTT was negative or neutral. However, neutral MTT was related to a reduction in stress ( Quoidbach et al., 2009 ). In the intervention (see also Table 1 , section 5), participants are asked what their future would look like if they did not change anything. What would their life look like 5–10 years down the road?

Goal Attainment Plans

After finishing the elements as described above, it is important for intervention participants to formulate concrete goals and plans. In the meta-analysis undertaken by Koestner et al. (2002) , it was concluded that it is important for personal goal setting to be combined with if-then plans. Self-concordance—the feeling that people pursue goals because they fit with their own values and interests—and goal attainment plans are important for goal progress ( Locke and Schippers, 2018 ). Since the rewards that come from achieving a significant life goal are often attained in the future, it is important to formulate concrete goals and also to identify the small steps toward them (see Trope and Liberman, 2003 ). While the first part of the student intervention is aimed at discovering their passions and ideas about their ideal life, the second part is much more concrete and follows the steps set out in research on goal setting, SMART goals, and if-then plans ( Oettingen et al., 2013 , 2018 ). The idea is that by making concrete plans and identifying obstacles (if-then plans), people are better able to visualize their desired future and will be less tempted to engage in activities that distract them from their goal ( Mischel, 1996 ; Mischel and Ayduk, 2004 ).

In this part of the intervention, ideally any obstacles to the plans will also be identified. In addition to the research on mental contrasting, which generally indicates that one should visualize both the goal and the obstacles to it (e.g., Sevincer et al., 2017 ), it is important that one should also visualize a way of overcoming those obstacles. This may be a vital element, as research has shown that mental contrasting works best for people who are very confident about succeeding ( Sevincer et al., 2017 ). The elements are outlined in Table 1 , section 6. The idea is that, based on what participants write when describing their ideal future, they then identify a number of goals (usually about six to eight), which could be personal, career, and/or social goals (e.g., Morisano et al., 2010 ; Schippers et al., 2015 ; Locke and Schippers, 2018 ). As detailed implementation plans have been shown to aid progress toward goals ( Gollwitzer, 1996 ), it is vital for participants to set down a detailed strategy for how they will achieve their goals. This part of the intervention asks participants about their motivations for their goals and gets them to consider the personal and social impact of those goals. They should also be asked to identify potential obstacles and how to overcome them and monitor progress toward the goals they have set. Participants should be instructed to be specific and concrete—for instance, to write down things that they will do weekly or daily to further their goals ( Morisano et al., 2010 ; Schippers et al., 2015 ). It may also be useful to get participants to make a concrete plan of action for the upcoming week and to make them specify for each day the hours they will spend working on the goal they have in mind.

Public Commitment

In this part of the intervention, participants can either write down a number of goals and make them public (read them out to others) or have a photo taken to accompany a public (“I WILL…”) statement, as was the case in the RSM intervention (see the examples mentioned earlier). Prior research has found that public commitment can enhance goal attainment ( Hollenbeck et al., 1989 ). This part seems to be related to enhanced commitment to goals as a result of self-presentation ( Schienker et al., 1994 ). Shaun Tomson, a former surfing champion and inspirational speaker, invites audiences to come up with goals and 12 lines, all starting with: “I will…” These lines are spoken aloud in a group as a form of public commitment ( Tomson and Moser, 2013 ). This makes it more likely that people will be more self-regulating toward goal-attainment and will put more effort into reaching their goals, especially if they are highly committed to reaching this goal ( McCaul et al., 1987 ).

Formulating clear goals has been shown to contribute to student well-being and academic success ( Morisano et al., 2010 ; Schippers et al., 2015 , 2019 ; Locke and Schippers, 2018 ). However, this has been often neglected in education and work settings resulting in a lack of evidence based tools. The effects of goal setting on the well-being of students have hardly been tested. Recently, calls have been made for positive psychology interventions to be made part of the educational curriculum in order to teach students life skills and to combat the rising number of mental health problems such as depression (e.g., Clonan et al., 2004 ; Seligman et al., 2009 ; Schippers, 2017 ).

Informed by the theoretical frameworks of salutogenesis, embodied cognition, dynamic self-regulation, and goal-setting theory, in this paper, we outlined a life-crafting intervention in which participants complete a series of online writing exercises using expressive writing to shape their ideal future. Important elements of such an intervention that were covered are: (1) discovering values and passion, (2) reflecting on current and desired competencies and habits, (3) reflecting on present and future social life and (4) future career, (5) writing about the ideal future, (6) goal attainment plans, and finally (7) public commitment to goals.

The idea is to use the fantasized ideal future to deduce goals and formulate a strategy to reach these goals. Finally, participants commit to their intentions by having a photo taken to accompany their goal statement, which is then made public. We described the key elements of this intervention and outlined the theoretical rationale for each of these elements. As previous research has shown that developing life skills, such as being able to set goals and make plans to achieve them (i.e., goal setting), increases the resilience, well-being, and study success of students ( Schippers et al., 2015 , 2019 ; Locke and Schippers, 2018 ), it may be important to make this intervention available to a wider population.

Future Research and Developments

As research shows that students in higher education are increasingly experiencing psychological problems, such as depression, anxiety, and burn-out ( Gilchrist, 2003 ; Snyder et al., 2016 ), an add-on to the goal-setting program as described above is recommended. Rapid developments in the field of artificial intelligence (AI), especially areas such as emotion recognition, natural language processing, and machine learning have great potential to aid students experiencing study-related mental health problems ( Kavakli et al., 2012 ; Oh et al., 2017 ). For example, a goal-setting exercise could be enhanced by incorporating a digital coach in the form of a goal-setting chatbot. With this type of intervention, students are given immediate, personalized feedback after their writing assignments. After two longer writing assignments, which are part of the curriculum, the chatbot can help students to by asking questions on specific topics ( Fulmer et al., 2018 ). For instance, through personalized questions and feedback the chatbot could stimulate students to regularly reflect on their progress toward reaching a certain goal (“Did I invest enough time into my goals? What could I do to improve this? Which smaller sub-goals could help me to achieve my objective? What obstacles do I face? What ways do I see to overcome them?”). Depending on the answers the chatbot could also provide the students with different strategies. In addition, the chatbot can remind students of their goals and objectives during the year.

The expectation is that this addition to the intervention will allow students to reflect better on their own goals, so that a positive effect on student well-being can be expected and more serious problems can be prevented. What is also innovative is that the chatbot can ask additional questions about the students’ well-being. This gives the chatbot an important role in identifying possible problems. For students who have no problems or whose problems are minor, setting goals and receiving online feedback and coaching will be sufficient. In cases of more severe problems, the chatbot can offer more intensive coaching, or can refer them to the university’s psychological support or other professional services if necessary. In summary, the chatbot could provide a better connection between goal setting and the needs of the individual student and could help to integrate the life-crafting intervention into early stages of students’ academic career and can also deliver mental health care for students. Moreover, it could help integrate the life-crafting intervention with interactional forms of mental health care provided by the chatbot, thereby possibly increasing its effectiveness. In addition, goal diaries might form a way to provide insights into whether students are able to achieve important goals. Such diaries could also be used to assess their level of happiness and well-being and might be easily integrated into the interaction with the chatbot.

Next to examining how promising the intervention is in terms of its effects on students, future research could look at the effects of the life-crafting intervention in organizations. Prior research has shown that the effects from positive psychology interventions in organizations are promising ( Meyers et al., 2012 ). The relationship between different areas of life and decision making with regard to how to spend one’s time seems to be key ( Menzies, 2005 ; Schippers and Hogenes, 2011 ). Researchers could also examine what role life crafting might play at the team level.

Despite the obvious upside of experiencing meaning in life and having life goals as described in this paper, many people have difficulty choosing between the seemingly endless number of possibilities. The good news is that it is in principle never too late to find a purpose in life, although recent research suggests that it may be most beneficial to find a direction in life earlier rather than later (see Steger et al., 2009 ; Bundick, 2011 ; Hill and Turiano, 2014 ). It seems that interventions of the kind we have described above may be particularly helpful when one is entering into a new phase of life, such as when starting one’s study or just before entering the job market (see Kashdan and Steger, 2007 ).

The problem so far has been that most interventions are not easily taken to scale (for an exception see Schippers et al., 2015 ). Given the relatively low amount of costs and administrative work that the implementation of the outlined life crafting intervention entails, especially when compared to the potential benefits, we recommend its inclusion in student’s curriculums. Getting many (young) people to take part in an online life crafting intervention may be an important step in achieving not only higher academic performance, but also better well-being, happiness, health, and greater longevity (see Schippers et al., 2015 ). Using technology to assist with life crafting via a goal-setting intervention seems to be a particularly promising avenue as this is an approach that can be easily scaled up. Ideally then, these scalable and affordable interventions should not be regarded as an extra-curricular activity; it would be advisable to make them a formal part of the curriculum for all students. In a work context, employees could also benefit as this type of activity might be something that companies could easily offer. In short, life-crafting is about (1) finding out what you stand for (i.e., values and passions), (2) finding out how to make it happen (i.e., goal-attainment plans), and (3) telling someone about your plans (i.e., public commitment). Concluding, it seems that life crafting is about taking control of one’s life and finding purpose. Based on recent findings, it would be well-advised for many of us to carve out time to do an evidence-based life-crafting intervention.

Author Contributions

MS has written the draft of the manuscript. NZ provided important intellectual input at all stages and helped to develop, review, and revise the manuscript.

Conflict of Interest

The authors declare that the research was conducted in the absence of any commercial or financial relationships that could be construed as a potential conflict of interest.

Acknowledgments

The authors would like to thank the members of the Erasmus Centre for Study and Career Success ( https://www.erim.eur.nl/erasmus-centre-for-study-and-career-success/ ) and Christina Wessels for their useful comments on an earlier version of this paper.

1 see https://www.rsm.nl/iwilleveryone/ .

A student, participating in the intervention, described its effect on him as follows (see also Singeling, 2017 ).

“I studied, or at least I attempted to study, a lot of different things before I came here. But usually I stopped halfway through. And then I ended up here and I liked the courses well enough, but once again it was completely unplanned. I came here because, well, it was expected of me to finish some kind of university course.

When I got here, and all the “I WILL” stuff [life crafting/goal setting] happened, I thought it was a complete and utter joke. I thought: who needs this kind of stuff? Between the second and the third [trimester], so towards the end of the second really, I started to realize that: you know those silly goals I put down? I’m actually close to completing some of those. That got me inspired to apply for the position of mentor for the BA business skills course. And in the third year, for my minor, I took a teaching class. A few of my students who started off basically slacking through everything, they are taking their assignments more seriously. Instead of doing everything the evening beforehand, they are dedicating a week beforehand. It’s tiny steps, but they are tiny steps that would not have happened without the goal setting.

Quite simply, I’m proud of the things that I have been doing, such as teaching, and I’m proud that it came through goal setting. It’s why in the end I have changed my I WILL statement: “I will help the next generation to be better.”

From this extract, it can be seen that the intervention seemed to inspire the student to be clearer about his goals, to dedicate time to them, and also to use them to help other students. Furthermore, it serves to illustrate the concept of an upward spiral ( Sheldon and Houser-Marko, 2001 ; Sekerka et al., 2012 ), where trough tiny steps (starting to study for an exam earlier) goals are attained.

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Five Basic Survival Needs of Human Beings

Home - Blog - Human Needs

August 11, 2017

We hear the word “sustainability” and realize that it often means different things to different people.  But when you strip away all of the niceties, and really get down to it, sustainability is simply long-term survival.  To establish sustainability, we believe that there must be a radical change in the thinking of what is essential in society, and in the economic infrastructure within which society functions.

Early economies were based on these simple survival essentials.  As societies developed, economies grew to be more complex.  This article reflects a move back to the basics – focusing only on what we need for survival.  It offers much food for thought, and puts needs in opposition to wants.

What do human beings need to physically survive? This list presents the five very basic physical items that people need to survive on this Earth. This list presents only the basic human needs to survive; people may need other items to grow, adapt and thrive.

• Interest in basic human survival has surged since the productions of television shows like Man vs. Wild and Survivor Man . Even though they don’t explicitly mention these five basic needs, Bear Grylls and Les Stroud spend each episode of their respective shows giving tips that expound on these to everyday people who may run into a survival situation while they brave the outdoors.

In order to best prepare yourself for the unpredictable, it is important to have a certain amount of knowledge regarding these factors. Each of these items represents fundamentals that have kept humans alive from the dawn of time to today. While each of these has changed and been adapted over the millions of years humans thrived, the principles remain the same.

1 > Oxygen

Oxygen is possibly our most basic human need. People can begin to experience brain damage after as few as five minutes without oxygen. There are several things that may prevent you from getting the oxygen you need. Environmental risks such as high amounts of smoke, high altitudes or carbon monoxide can prevent you from breathing in oxygen. Some medical issues may prevent your body from receiving oxygen like cardiac arrest, stroke, drowning and others.

Without a consistent supply of oxygen, you can experience a condition called cerebral hypoxia which affects our brains. After 15 minutes without oxygen, the brain damage can be so severe that most people will not recover.

Other than the air we breathe, water is the most essential component for human survival. It is estimated that a person cannot survive for more than 3-4 days without water.

In hot weather, it is recommended that the average person needs to consume two quarts of water a day to replace the amount lost due to sweating, respiration and excretion to maintain a balance of body fluids. In moderate climates, you may be able to get by on less. Some foods can also provide you with water, though you should avoid food and drink that could dehydrate you.

When the hydration balance is unable to be maintained the body will start to go through the dehydration process. A 2.5 percent loss in water volume in a person leads to a 25 percent reduction in blood volume. This means the blood gets thicker and the heart has to work harder to pump nutrients throughout the body. This lower blood volume also reduces flow to the extremities, leading to numbness in the fingers and toes. The thicker blood also has a harder time making its way through the small capillaries in the brain. The lack of oxygen to parts of the brain can make it impossible to concentrate or focus for any period of time.

The length of time one can survive without water depends on activity level and environmental temperature. Higher activity will invariably reduce life span, as will higher temperatures. With no water, the maximum length of time a person can survive is 10 days. Starting at 80 degrees Fahrenheit life expectancy is reduced to 9 days. With every five-degree increase in temperature, the life span decreases a day.  

If you have a good water supply the next essential need is that of sustenance. A body that does not have food can survive for quite a long time by subsisting on the fat reserves in the body and, eventually, the glycogen reserves in the liver and the proteins in the muscles.

The first two to three days without food, the body will depend solely on the fat reserves to run the muscles of the body. Unfortunately, these fatty acids can’t cross the blood-brain barrier. The brain relies on the glycogen reserves to send glucose to the brain.

After day three, the liver begins to synthesize ketones (short strand fatty acids) that can cross the blood-brain barrier. The ketone stage can last for up to two weeks. Once the fat reserves are used up, the body will begin breaking down the musculature into proteins that can be converted into amino acids that are then transformed into glucose. Muscles break down quickly, within one week. Once this process has completed there is no other internal source of energy and the body dies.

>Most individuals who experience starvation don’t die directly from it. Most die due to infectious diseases that attack the body as it eats its own defenses. Signs of starvation include apathy, listlessness, withdrawal, changes in hair color, flaky skin, and massive edema in the abdomen and lower limbs, all of which lead to a higher chance of infection.

A shelter that helps to keep your body at a constant temperature is also a necessity. This could also include appropriate clothing. When a person is exposed to the elements, water loss is increased. Cold temperatures and high winds can strip away valuable moisture as quickly as high temperatures can cause sweat related loss. A shelter should consist of a place to make fire to create heat as well as protection from the wind and rain.

Without the ability to keep a constant temperature, a person runs the risk of hypothermia or heat stroke. A person’s normal temperature in 98.7 degrees Fahrenheit. If the core temperature drops to 91.4, a body will go unconscious. At 86.0 degrees, the body loses the ability to control internal temperature. At 82.4 degrees, there is complete muscle failure.

On the other end of the spectrum, a temperature of 107.6 degrees results in a breakdown of the central nervous system. At slightly over 111 degrees, the brain overheats and causes death.

Extreme temperature fluctuations can cause hallucinations and illogical behavior, which can cause a person to fail to take the proper steps to keep himself alive.

For a long time sleep was not considered a basic human need. Studies on sleep deprivation helped to change this in the 20th century. In terms of human need, sleep is one of the five most important elements. Sleep deprivation can cause a myriad of problems ranging from decreased body temperature to cognitive impairment and hallucination.

Although the mechanisms of sleep are not well understood, the problems associated with lack of sleep are. Headaches can begin as soon as 24 hours after missing sleep. 72 hours in, memory is impaired and temporal and spatial distortion start to occur. After 96 hours without sleep, cognition is markedly impaired. After 144 hours, hallucinations ensue and there is a considerable loss of attention and manual dexterity.

The longer a person goes without sleep the less coherent thought patterns become. This lack of clear thinking can be detrimental on its own, if coupled with a lacking in any of the other basic needs areas it could be life threatening.

There are other things you could add to this list like sex, emotional connection, sense of belonging, etc. The difference is that although sex is needed for the species to survive an individual can live without it. Emotional connection and a sense of belonging are group needs, not individual survival needs. The truth is, there are only five basic needs; Clean Air, Water, Nutrients, Shelter and Sleep.

Beyond our health, the simple fact is that our entire society is based primarily on the existence and leveraging of these five factors. They are the basis for concepts like family, wealth, health and, at times, governments. Without air, water, food, sleep or shelter, none of us would see it past our first few days on Earth.

• Nuts and Raisins courtesy of Christmas Stock Images.com http://christmasstockimages.com/free/food-dining/slides/nuts_and_rasins.htm
• Water image courtesy of SNAP @ Flickr http://www.flickr.com/photos/snapr/484776493/sizes/m/in/photostream/
• NASA “Human Needs” http://www.nasa.gov/pdf/162514main_Human_Needs.pdf
• “Survival in the Wilderness.” Wilderness Survival Skills for Safe Wilderness Travel . Web. 08 Aug. 2011. http://www.wilderness-survival-skills.com/survival-in-the-wilderness.html
• “Survival Needs – Human.” Water: Science and Issues . Web. 08 Aug. 2011. http://www.waterencyclopedia.com/St-Ts/Survival-Needs.html
• Sleep Deprivation Image – http://en.wikipedia.org/wiki/File:Effects_of_sleep_deprivation.svg
• “Going Without Water | Survival Topics.” Survival Topics | Your Online Survival Kit! http://www.wilderness-survival-skills.com/going-without-water.html
• Shelter Image courtesy of DominicsPics @ FlickR http://www.flickr.com/photos/dominicspics/3400028576/sizes/m/in/photostream/
• Cerebral hypoxia – http://www.healthcentral.com/ency/408/001435.html?ic=506048

Article written by: Kenneth Sleight

Originally published by Bright Hub

Written by Tracy Edmonds

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Eight brilliant student essays on what matters most in life.

Read winning essays from our spring 2019 student writing contest.

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

The Winners

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

Middle School Winner: Rory Leyva

High School Winner:  Praethong Klomsum

University Winner:  Emily Greenbaum

Powerful Voice Winner: Amanda Schwaben

Powerful Voice Winner: Antonia Mills

Powerful Voice Winner:  Isaac Ziemba

Powerful Voice Winner: Lily Hersch

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

From the Author: Response to Student Winners

Literary Gems

From A Teacher: Charles Sanderson

From the Author: Response to Charles Sanderson

Middle School Winner

Village Home Education Resource Center, Portland, Ore.

The Lessons Of Mortality 

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

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

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

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

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

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

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

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

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

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

High School Winner

Praethong Klomsum

  Santa Monica High School, Santa Monica, Calif.

Time Only Moves Forward

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

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

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

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

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

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

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

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

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

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

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

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

University Winner

Emily Greenbaum

Kent State University, Kent, Ohio 

The Life-Long War

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

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

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

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

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

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

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

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

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

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

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

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

Powerful Voice Winner

Amanda Schwaben

Wise Words From Winnie the Pooh

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

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

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

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

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

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

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

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

Antonia Mills

Rachel Carson High School, Brooklyn, N.Y. 

Decoding The Butterfly

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

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

Humans are similar to butterflies. As a caterpillar

Suzanna Ruby/Getty Images

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

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

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

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

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

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

  Powerful Voice Winner

   Isaac Ziemba

Odyssey Multiage Program, Bainbridge Island, Wash. 

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

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

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

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

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

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

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

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

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

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

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

Lily Hersch

 The Crest Academy, Salida, Colo.

The Phone Call

Dear Grandpa,

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

Dedicated to my Gramps.

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

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

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

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

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

So, what’s important to you, Gramps?

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

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

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

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

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

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

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

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

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

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

  “Tell It Like It Is” Interview Winner

Jonas Buckner

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

Lessons My Nana Taught Me

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

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

I said, “Hey Nana.”

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

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

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

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

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

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

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

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

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

She responded with “Nah.”

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

She said, “No, not really.”

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

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

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

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

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

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

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

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

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

From The Author: Responses to Student Winners

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

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

The three things I found most inspirational about your essays:

You listened.

You connected.

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

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

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

Individual observations

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

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

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

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

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

Lily (quoting your grandfather):

“Kindness makes the world go round.”

“Everything should matter to us.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

—Luke Steinkamp, Kent State University, Kent, Ohio

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

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

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

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

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

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

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

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

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

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

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

—Noah Smith, Kent State University, Kent, Ohio

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

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

From A Teacher

Charles Sanderson

Wellness, Business and Sports School, Woodburn, Ore. 

The Birthday Gift

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

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

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

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

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

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

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

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

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

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

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

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

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

From   The Author: Response to Charles Sanderson

Dear Charles Sanderson,

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

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

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

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

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Food is one of the basic necessities of life. Food contains nutrients—substances essential for the growth, repair, and maintenance of body tissues and for the regulation of vital processes.

Biology, Ecology, Geography, Anthropology

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Food  is one of the basic necessities of life. Food contains  nutrients —substances  essential  for the growth, repair, and maintenance of body tissues and for the regulation of vital processes . Nutrients provide the  energy  our bodies need to function. The energy in food is measured in units called  calories . Age, sex, weight, height, and level of activity determine the number of calories a person needs each day. Depending on age, sex, and activity level, the recommended daily caloric intake for a child aged 11 to 14 can range anywhere from 1,600 to 2,600 calories per day, with sedentary girls needing the fewest calories and active boys needing the most. For adults, this can range from 1,800 to about 3,000. Kinds of Nutrients Scientists divide nutrients into six major groups: carbohydrates , fats , proteins , minerals , vitamins , and water. Most foods contain all or most nutrient groups, in different amounts. Carbohydrates provide energy for the body. Nearly all the carbohydrates we eat come from plants. They include  starches found in cereal   grains and plants like potatoes and yams.  Sugars , found in fruits , vegetables , and milk , are also carbohydrates . Sugarcane and sugar beets are grown specifically for their high sugar content. Many of the starches and sugars we eat have been processed into products, such as  flour  and  corn syrup . These processed carbohydrates are used in cookies, cakes, breads, pastas, and pies. Fats provide more than twice as much energy as carbohydrates . They also help p rotect and insulate the body and its  internal organs . Common fats include  vegetable oils , such as soybean, cotton seed , and corn oil. They are used in cooking and in the processing of many foods . Fats that come from animal products include butter and  lard . Eggs, milk , cheese, meats ,  poultry , and fish also contain high levels of fats . P roteins are the body’s chief  tissue -builders. They help keep skin, bones, muscles, and blood healthy. P roteins also help regulate bodily processes , including transporting  oxygen  and nutrients into and out of cells ; the  clotting of blood; and the formation of antibodies, which help fight  disease . Animal products, such as beef, fish, poultry , eggs, and dairy products, are high in p rotein . Grains , nuts, and some beans are also p rotein -rich foods . Minerals and  vitamins are called  micronutrients because they are needed in very small quantities compared with carbohydrates , fats , and p roteins (known as  macronutrients ). Minerals provide building materials for the body and help regulate its activities, much as p roteins do.  Calcium  and  phosphorus  build strong bones and teeth,  iron  contributes to healthy blood, and  iodine  helps keep the  thyroid gland working. Vitamins help the body make full use of other nutrients by assisting the chemical reactions that make those nutrients work. For example, vitamin B1, or  thiamine , helps regulate the release of energy from carbohydrates , promotes a healthy  appetite , and aids the functioning of the  nervous system .  Vitamin D  helps in the growth and maintenance of healthy bones. Other essentials for the body’s health include water, oxygen , and  fiber . Some scientists include water in the list of basic nutrients . Water makes up more than half of a human body’s weight. It is involved in most body processes , such as the regulation of temperature, the transporting of nutrients into  cells , and the elimination of waste products from cells . Oxygen is not a nutrient , since it is breathed in and not eaten, but it is essential to life. It permits the release of energy from food inside the body. Fiber is  indigestible  material found in most plant foods . It adds bulk to the diet , helping to keep the  intestines healthy. Fiber -rich foods include whole grains , dried beans, and fresh fruits and vegetables . A healthy diet contains a balanced mix of different foods that together provide all essential nutrients .  Malnutrition  is the lack of a balanced diet . Too few nutrients , too many nutrients , or an imbalance of nutrients (too many carbohydrates , for instance, and not enough fruits and vegetables ) can lead to mal nutrition . Under nutrition is a form of mal nutrition . It is usually linked to  hunger . Under nutrition happens when the body does not get enough food to meet its needs. Many diseases and even death are caused by lack of food . Death due to lack of food is called  starvation . To get the right amounts of nutrients , people need to select from a range of food types: cereal grains ; fruits and vegetables ;  legumes , meat , poultry , fish, and eggs; and milk and dairy products. A  food pyramid  outlines the suggested amount of these different types of foods people should eat each day. Cereal Grains Cereal grains are the  edible   seeds of certain grasses . People have grown them since the beginning of  agriculture . Today, the most commonly grown grains are wheat , rice , and corn ( maize ). Other important grains are  sorghum ,  millet , barley , oats , and rye . Worldwide, cereal grains are the most important   food staples . They are eaten almost daily by large populations. They supply a significant percentage of the calories consumed by the world’s population. Cereal grains and the products made from them provide food not only for people, but also for livestock , such as cattle , chickens, and hogs. Throughout the world, more  wheat  is planted than any other grain . Wheat is the chief ingredient in most breads, cookies, cakes, crackers, pastas, and some break fast cereals . China, the United States, Russia, Ukraine, India, France, and Canada are major wheat -producing countries. Wheat , often eaten as bread, serves as the principal food grain for people living in regions with  temperate   climates . Rice , an Asian tropical grass , is a food staple for more than half the world’s population. More than 90 percent of the world’s total rice crop is produced and eaten in South and East Asia. Rice is also a food staple for people in parts of Africa and Latin America. This cereal grain thrives in a warm ,  humid climate with heavy rainfall or wet ground. It is often grown in flooded fields called rice paddies. Hominy grits , corn bread, pop corn , and  tortillas are all made with  corn . Outside the United States, this grain is called maize . Although native to the Americas, maize is now  cultivated throughout most of the world and is a staple food in many areas. It grows in various  soils and  climates and at different  elevations . American farmers produce over 30 percent of the world’s corn ; of that 40 percent, most of it is used to feed  livestock . Corn is also used to produce sweeteners, such as corn syrup and  cornstarch . Sorghum and millet are other grains commonly used as livestock feeds. These grains are also staple foods for people in parts of Africa and Asia, where they are used in breads,  porridges , and cakes. Three other grains — barley ,  oats , and  rye —are important in many regions. Barley thrives in a wide range of climates . One type of barley is the source of  malt  for making  beer . Barley is also used in making  vinegar , malt extract, and beverages similar to milk . Pearl barley , the most popular form of this grain , is often used in soups and other foods . Oats and rye were domesticated much later than other grains . Oats are used mainly as livestock feed, but also go into oatmeal and other break fast cereals . After wheat , rye is the second most common grain used as a bread flour ; the two are often mixed together in breads. Bread made with rye alone, called  black bread , is popular in many European countries. Fruits and Vegetables The term “ fruit ” has several meanings. To a  botanist , it means the part of a plant that contains seeds . According to this definition, fruits include most nuts, as well as vegetables , such as cucumbers and tomatoes. To most of us, though, “ fruit ” is defined as the soft, edible , seed -bearing part of a  perennial  plant. A perennial is a plant that lives for more than one growing season. Fresh fruits are rich in carbohydrates , vitamins , minerals , and fiber . They can be preserved by freezing, canning, or drying. Different fruits grow in different climates , and may not grow well in climates that are too cold, hot, dry, or wet. Based on the kind of climate in which they grow, fruits can be classified in different groups: temperate fruits , subtropical fruits , and tropical fruits . Temperate fruits grow best where there is a well-defined cold season, as in the U.S. states of Washington and Oregon. Temperate fruits include apples, berries, grapes, pears, plums, and peaches. Sub tropical   fruits thrive where temperatures are mostly warm year-round. The area around the Mediterranean Sea has a sub tropical climate .  Citrus   fruits , such as lemons, oranges, grape fruits , dates, pomegranates, and some types of avocadoes, are sub tropical fruits . Tropical fruits require a hot climate to grow. Tropical fruits , such as bananas, mangoes, and papayas, grow in hot, humid areas like the Philippines. Vegetables are the edible parts of  herbaceous plants . Herbaceous plants , sometimes just called  herbs , have  stems that are softer and less woody than those of trees and sh rubs . Vegetables are good sources of fiber , minerals , and vitamins . Most vegetables are  annuals , living for only one growing season. Vegetables can be  roots , leaves, stems , seeds , or  bulbs . For example, car rots , radishes, and beets are roots . Cabbage, celery, lettuce, and spinach are leaves or leafstalks . Heads of broccoli are flower stalks topped by thick clusters of flower buds. Asparagus is a stem . Cucumbers, eggplants, and tomatoes contain the seeds of the plant. Garlic, leeks, and onions are bulbs . Some plants, called  tubers , have a special type of underground stem that can be eaten fresh as a vegetable or used as an ingredient in other dishes. In temperate regions, the most important tuber is the potato. The potato was first a food staple to  indigenous   cultures of the Andes of South America. Today, major potato-growing countries include Russia, China, and Poland. Important tropical tubers include yams,  cassavas , and  taros . These tubers are staple foods in many cultures . For instance, taro is a major food crop of the islands of Polynesia, as well as West Africa. Cassava is a staple food for more than 500 million people in Africa and Latin America. Legumes, Meat, Poultry, Fish, and Eggs Legumes are plants that are raised for their edible seeds or seed pods. Peas, lima beans, soybeans, peanuts, and  lentils are all legumes . Legumes that are harvested for their dry seeds , such as beans or lentils , are called  pulses . Pulses are food staples in India and Pakistan. Legumes and pulses contain high amounts of p rotein . In addition, they supply iron , other minerals , and vitamins . The term “ meat ” usually refers to the edible flesh of  mammals , such as cattle , pigs, and sheep. Meat is a high- p rotein food and is rich in other nutrients , as well. The United States, Australia, Russia, and Argentina raise much of the world’s beef cattle . Beef can come from cows , bulls , or steers .  Cows are adult female cattle .  Bulls are adult male cattle capable of reproduction.  Steers are adult male cattle that have been  castrated , or been made incapable of reproduction. Meat from very young cattle , or calves, is called  veal . The world’s major hog producers include China, the European Union, the United States, Brazil, and Russia. Meat from hogs is called pork . Lamb is meat from sheep less than a year old. It is especially popular in the Middle East, Australia, and the United Kingdom.  Mutton , meat from mature sheep, has a stronger flavor and a rougher texture than lamb. New Zealand and Australia are the world’s largest exporters of lamb and mutton . Bison , water buffalo, camels, g oats , and yaks are all sources of meat . Wild animals, such as rabbits and deer, are also eaten as meat . Meat from wild animals is called  game . “ Poultry ” refers to domesticated birds that are raised for meat and eggs. Chickens are an important food source for most of the world’s population. Raising chickens is a major industry in many countries, including China, the United States, Russia, and across the European Union. Ducks, turkeys, geese, and  guinea fowl  are also raised for food in many parts of the world. Fish and  shellfish  are probably the most popular meats worldwide. Fish provide about 15 percent of all animal p roteins consumed by the world’s population. Fish and shellfish are ex cellent sources of vitamins and minerals . People eat fish raw or cooked, and preserve it by canning, freezing, drying, salting, smoking, or pickling. Most of the fish and shellfish people eat come from the ocean. Tuna is one of the most popular ocean fish. Other fish come from inland bodies of fresh water, such as lakes and rivers. Bass, perch, and carp are popular freshwater fish worldwide. An increasing amount of fish comes from fish farms, where fish and shellfish are raised commercially . The cultivation of fish and shellfish is called  aquaculture . Clams, oysters, crabs, and shrimp are popular types of shellfish . Abalone, a kind of  mollusk , is another type of seafood .  Conch , a large type of sea snail, is eaten in the Florida Keys and in the West Indies. Eels, octopuses, squids, and mussels are other popular sea foods . Eggs are a source of p roteins , fats , minerals , and vitamins . Boiled, fried, scrambled, or deviled, chicken eggs are popular around the world. They are also used in a variety of baked goods. People also eat the eggs of other birds, such as ducks and quail, and those of reptiles , such as turtles and crocodiles. The eggs of certain fish, mainly  sturgeon , are prepared as a  delicacy  known as  caviar . Milk and Dairy Products Much of the world’s milk , cream, butter ,  yogurt , and cheese come from  dairy   cows . However, g oats , camels, reindeer, sheep, yaks, and water buffalo supply milk products as well. In much of Asia, people have traditionally consumed “ milk ” made from soybeans.  Soy milk  is made from soaking and grinding soybeans with water. Soy milk contains about the same p rotein as cow ’s milk . Milk and dairy products supply p roteins , carbohydrates , fats , and essential vitamins and minerals . The  Maasai  people of East Africa use milk as a staple food , and it constitutes a huge part of their diet . Yogurt , a  fermented milk product, is a staple food in parts of the Middle East and India. Diet People’s  diets vary from one country to another. Diets can also vary within a single country.  Geographic  differences explain part of this variation. For example, people who live near the ocean might eat greater amounts of fish than people who live farther inland. People living in cool regions with short growing seasons depend on crops that mature quickly, such as potatoes. In warm , wet lowlands where the soil retains water, rice is often a staple. Geographic factors are less important today than they were a century ago. Improved methods of agri culture and transportation , as well as increased  trade  and tourism , have made more types of food available to a wider variety of people. Improved methods of  food processing , preservation,  storage , and shipping allow many people to enjoy foods produced far from their homes. Spanish  olive oil , French cheeses, and  sardines from Norway, for example, are eaten as far away as Australia. Local traditions and customs play a role in determining what foods people eat and how they are prepared. English tradition encourages roast beef and  Yorkshire pudding , a type of bread, be eaten together. Many Asians serve rice with almost every meal. Economic  factors also affect what people eat. In the U.S. state of Maine,  lobster  is usually a relatively inexpensive food . The shellfish is native to the state’s coastal areas and has been a traditional food for hundreds of years. However, lobster is a  luxury  item in the Midwest, where it must be flown in. Lobster dishes served in Iowa may cost two to three times what they do in Maine. In developed countries, many people have enough money to buy a variety of nutritious foods . Mal nutrition is not a large problem, and people have a long lifespan. But even in these countries, there are many people who cannot buy these foods because resources are not evenly distributed throughout the population. In some places, healthy, nutritious food can be more expensive than so-called “ junk food ,” which has many calories but little nutritional benefit. Even those who can afford healthy food may eat poorly. The diets of many people in developed countries are too high in the fats , salt, and refined sugars found in junk food . These diets are too low in fruits , vegetables , and fiber . In developing countries, mal nutrition is more common. A poor  harvest ,  flood , or  drought  may cause  famine , because the community or nation is not economically able to import food . The diets of the urban and  rural  populations of developing countries are often quite different. People in urban areas eat more processed foods , while people who live in rural areas may have access to fresh milk , fruits , and vegetables . However, people living in rural areas are the first to be affected by a poor harvest . Food and Culture People do not eat only to obtain nutrients and ward off hunger and starvation . People’s eating habits are strongly influenced by culture .  Rituals around preparing, sharing, and consuming food serve social roles as well as biological ones. Religion  sometimes plays a role in what, and when, people eat. Followers of the  Jain   religion , for example, strongly believe in nonviolence to ward all living things. Strict Jains never eat meat . Many Jains also refrain from eating potatoes and other tubers because many small organisms are harmed as the tubers are pulled from the earth. Jewish kashrut  law and Muslim dhabihah  law outline many rules for eating. Both include a ban on pork . Food that is prepared according to kashrut law is called  kosher , while food that is prepared according to dhabihah law is called  halal . During the month of  Ramadan ,  Muslims   fast , or avoid eating, during daylight hours. Typically, Muslims will eat one meal before dawn and one after sunset, but nothing at all while the sun is shining. Ramadan is considered a time for inner reflection, devotion to God, and self-control. Feasting is also an important ritual , both for religious and nonreligious reasons. Most religious fasting periods, such as Ramadan , are followed by  holiday   feasts .  Eid al-Fitr  is the Islamic holiday following Ramadan . One of the ways Muslims celebrate Eid is to donate food to the poor. Nonreligious holidays often include feasts as well. In the United States, people gather to eat turkey, stuffing, cranberry sauce, and pumpkin pie on Thanksgiving. In China, families celebrate the Chinese New Year with foods that symbolize luck and prosperity, such as long noodles, chickens, fish, oysters, dumplings, tangerines, oranges, and sticky rice cakes. Many people make dietary choices based on  ethics —beliefs about what is right and wrong. For instance, some people choose not to eat meat out of concern for the env ironment . Livestock is one of the leading contributors to  carbon emissions , and some people reduce the amount of beef they eat to reduce their “ carbon footprint .” Many people avoid eating meat out of concern for animal  welfare . Vegetarians avoid eating all meat and fish.  Vegans avoid all animal products, including eggs, milk , cheese, and honey. Some people who are not vegetarians may raise or buy  humanely produced animal products such as  free-range  chicken and  grass-fed beef . Other ethics -based food practices include choosing  organic  or locally grown foods . People who choose organic foods may do so because of the reduced number of chemicals in the food . Organic food relies little on  genetic modification  or  pesticides . Organic food also releases fewer chemicals into the env ironment in the form of  runoff . The “ locavore ” movement values the reduced env ironmental impact of local foods . There are fewer transportation costs, such as  greenhouse gas  emissions, with local foods . The way we serve and eat food is as culturally important as what foods we consume. In East Asian countries, most people use  chopsticks  to pick up their food . In Europe and the Americas, a variety of  utensils serve different purposes. A full, formal place setting can include a salad fork, dinner fork, dessert fork, teaspoon, soup spoon, butter knife, and dinner knife. In other countries, such as India and Ethiopia, many foods are picked up with pieces of flat bread rather than utensils . Table  manners  vary widely from culture to culture . Manners include rules about how and where people should sit, when to begin eating, which utensils to use in certain situations and with which hand, and what behaviors might be considered rude. In East Asian countries, it is considered rude to point at people with your chopsticks , or to rest your chopsticks standing upright in your rice . In Malaysia, eating with your left hand is considered unclean. In Japan, it is acceptable and even encouraged to make slurping noises while eating hot noodles, but not while eating soup. In Russia, it is considered polite to leave a bit of food after eating, but in Brazil, people are expected to eat everything on their plates. Cuisine Food and food preparation associated with a specific region are known as that region’s  cuisine . Cuisine can be national, such as the fresh fish and noodles associated with Japanese food . Cuisine can also be regional or local.  California cuisine , for instance, is known for mixing different types of national cuisines , such as French and Chinese. A food ’s adaptability to a specific region can define that region. Maize , native to North and Central America, is considered one of Mexico’s greatest “national treasures.” An image of  Xochipilli , the  Aztec  god of maize , appears on Mexico's 100- peso bill. Most cuisines feature staple foods of the region. In the Democratic Republic of Congo, boiled cassava root is a staple food . The large leaves of the cassava and a fiery pepper sauce called pili-pili are often part of a traditional Congolese meal. Fresh-picked bananas, papayas, and pineapples are frequently eaten. Animal p roteins from poultry , fish, and crocodiles are also popular foods in the Democratic Republic of Congo. Climate can also impact the cuisine of a region. Much of Russia faces cold winters, so few crops grow there. Warm soups are a large part of Russian cuisine .  Borscht , or beet soup, is probably the most familiar Russian soup. Beets are vegetables that are capable of growing in the cold, hard ground. Grains that grow well in cold climates are also popular in Russian cuisine .  Kasha , for example, is cooked grains , such as  buckwheat , barley , or  semolina .  Blini , or buck wheat pancakes, are served with caviar , smoked fish, butter , and sour cream. Pickles , cucumbers, and onions are widely eaten. Since Japan is surrounded by the ocean, fish is a  mainstay  of Japanese cuisine . It is prepared in a variety of ways.  Sashimi , for example, is raw fish dipped in seasoned  soy sauce .  Tempura  is prawns or slices of fish and vegetables dipped in batter and fried. Most sushi  is made from flavored rice covered with slices of raw or cooked fish and vegetables . Even non-native foods can define a region. Potatoes were introduced to Ireland in the early 17th century , probably by the explorer Sir  Walter Raleigh , who brought the tubers home with him after exploring the Americas. Potatoes, especially the “ lumper ” variety, grow well in cold climates and rocky soil . Within 200 years, the population of Ireland was dependent on lumpers for most of their carbohydrates . A potato disease , or  blight , struck Ireland in the mid-19th century , causing the so-called  Irish Potato Famine . More than a million Irish people died of mal nutrition , and a million more were forced to  immigrate . Often, cuisine reflects a country or region’s history.  Pho , for instance, is a Vietnamese noodle soup made with large chunks of meat , vegetables , and spices, such as basil. Vietnam was a French  colony  from the 19th century to the middle of the 20th century . French colonists brought French cuisine with them, including the stew called  pot au feu . Pho is an adaptation of pot au feu , with the most significant addition being rice noodles, which are native to Southeast Asia. “ Pho ” even sounds like “feu.” The growing number of immigrants in many cities has broadened people’s tastes in food . Many foods associated with national cuisines are inventions of immigrants.  Chicken tikka masala , for example, is one of the most popular “Indian” dishes in the world. Chicken tikka masala was invented by an immigrant Pakistani  chef  in Glasgow, Scotland. Often, immigrants will adapt their traditional diet with foods not available in their homeland. Chinese-American food , for instance, often features tomatoes and potatoes, foods that are not native to Asia. Cuisine varies widely, even within a specific region and a specific food . In the  Carolinas  region of the United States, for example, there are more than a dozen types of traditional barbecue. In this region, pork is the most familiar barbecued meat , although chicken and beef are also barbecued. Some barbecues feature a mustard-based sauce, while others feature tomato, vinegar , or molasses . Still other traditional barbecues are “dry,” and feature spice-based  rubs instead of sauce. World Food Supply Feeding the world population requires a massive supply of food . Since the late 1940s, grain supplies have  fluctuated , but worldwide there has been a  surplus , or more than enough food to feed everyone. Yet millions go hungry. Of the over seven billion people on Earth, more than one billion are  undernourished , according to the United Nations  Food and Agriculture Organization (FAO) . Each year, poor nutrition plays a role in about half of deaths of children under five years old. Why do so many people  starve  when the world produces enough food to feed everyone? One reason is that resources, such as farmland and money, are not evenly distributed among the world’s people. Many developed countries have millions of acres of  fertile  land. This huge agricultural economy allows nations like Canada, the United States, and Australia to have a strong food supply for  consumption  as well as  export of grain , livestock , and produce. Most hunger is not the result of a lack of fertile land, however. Most hunger is the result of  poverty . Many people in developing countries are too poor to grow or buy the food they need. Crisis  situations contribute to hunger and starvation . Severe droughts , floods , and other  natural disasters can create famines . In many developing counties, especially in sub-Saharan Africa , the population is growing faster than the rate of food production. In some countries, years of continuous  war  have severely disrupted food production. During conflicts, millions of people flee their homes, often leaving crops to  rot  in the fields. The region’s uncertainty and fear mean fewer crops are planted and cultivated . Food Aid These natural and manmade crises can lead millions of people to become dependent on international  food aid . Food aid , usually in the form of grain and other starches , is distributed to either the government or local communities. Food aid can also mean money for people or governments to buy their own food . Food aid is  controversial , for both recipients and donors . Some receiving countries are not allowed as much independence as they would like. Sometimes, food aid comes with  restrictions or rules that might have little to do with food . The governments of countries donating food may disagree with the politics or decisions of the country receiving the food aid . Food aid may be reduced if the donating country disagrees with the receiving country’s politics , such as  nuclear weapons development. Scientists debate the relationship between economic security and  food security . Food security is the access a person, family, or community has to healthy foods . Growing food to export may increase a nation’s food security if the exports bring in more money to buy food imported from elsewhere in the country or abroad. However, access to food may be reduced, and the nation may become dependent on foreign food sources. To help solve the problem of hunger and increase local food production, farmers in many developing countries need economic assistance in acquiring new  agricultural technology , such as tractors . Small-scale farmers may also benefit from healthy  draft animals , such as water buffalo or oxen, which are used to operate  machinery , such as plows . Agricultural technology also includes improved varieties of seeds . Seeds may withstand longer periods of drought or flood , or they may resist disease . Better transportation , communications sy stems , and storage facilities can help improve food distribution.

Foodies Foodies are people who are fascinated by food, food preparation, the food industry, and the culture surrounding food. Unlike professional chefs, cooks, or farmers, foodies do not usually have an economic interest in food. For foodies, food is a hobby.

Deadly Dish Fugu is a Japanese delicacy made from the meat of the pufferfish. The fish contains a deadly poison called tetrodotoxin. If fugu is prepared incorrectly, it can kill the people who eat it. So chefs need a special license to prepare the dish. In recent times, scientists have bred non-toxic pufferfish for fugu, so perhaps this fish will lose its risky reputation.

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Biology library

Course: biology library   >   unit 1.

• Preparing to study biology
• Biology overview

What is life?

Introduction

Properties of life, 1. organization, 2. metabolism, 3. homeostasis, 5. reproduction, 6. response, 7. evolution, is this the definitive list, separating living and non-living things, what counts as life is still being defined., what do you think, works cited:.

• Eveleth, R. "There Are 37.2 Trillion Cells in Your Body." Smithsonian.com. October 24, 2013. http://www.smithsonianmag.com/smart-news/there-are-372-trillion-cells-in-your-body-4941473/?no-ist .
• Koshland, D. E. "The Seven Pillars of Life." Science 295, no. 5563 (2002): 2215-216. http://dx.doi.org/10.1126/science.1068489 .
• Mullen, L. "Defining Life: Q&A with Scientist Gerald Joyce." Space.com. August 1, 2013. http://www.space.com/22210-life-definition-gerald-joyce-interview.html .

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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.).
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REVIEW article

Life crafting as a way to find purpose and meaning in life.

• Department of Technology and Operations Management, Rotterdam School of Management, Erasmus University, Rotterdam, Netherlands

Having a purpose in life is one of the most fundamental human needs. However, for most people, finding their purpose in life is not obvious. Modern life has a way of distracting people from their true goals and many people find it hard to define their purpose in life. Especially at younger ages, people are searching for meaning in life, but this has been found to be unrelated to actually finding meaning. Oftentimes, people experience pressure to have a “perfect” life and show the world how well they are doing, instead of following up on their deep-felt values and passions. Consequently, people may need a more structured way of finding meaning, e.g., via an intervention. In this paper, we discuss evidence-based ways of finding purpose, via a process that we call “life crafting.” This process fits within positive psychology and the salutogenesis framework – an approach focusing on factors that support human health and well-being, instead of factors that cause disease. This process ideally starts with an intervention that entails a combination of reflecting on one’s values, passions and goals, best possible self, goal attainment plans, and other positive psychology intervention techniques. Important elements of such an intervention are: (1) discovering values and passion, (2) reflecting on current and desired competencies and habits, (3) reflecting on present and future social life, (4) reflecting on a possible future career, (5) writing about the ideal future, (6) writing down specific goal attainment and “if-then” plans, and (7) making public commitments to the goals set. Prior research has shown that personal goal setting and goal attainment plans help people gain a direction or a sense of purpose in life. Research findings from the field of positive psychology, such as salutogenesis, implementation intentions, value congruence, broaden-and-build, and goal-setting literature, can help in building a comprehensive evidence-based life-crafting intervention. This intervention can aid individuals to find a purpose in life, while at the same time ensuring that they make concrete plans to work toward this purpose. The idea is that life crafting enables individuals to take control of their life in order to optimize performance and happiness.

The best day of your life is the one on which you decide your life is your own. No apologies or excuses. No one to lean on, rely on, or blame. The gift is yours – it is an amazing journey – and you alone are responsible for the quality of it. This is the day your life really begins . —Bob Moawad

Introduction

Whether you love him or hate him, Arnold Schwarzenegger is an example of a person who has been planning his life and setting goals throughout. Given that he came from a small town in Austria, the chances of him becoming the person he is today were very slim. Although even his parents thought that his ideas of becoming a great body builder were outrageous and his fellow cadets made fun of him when he put in extra hours of training while he was in the military, holding on to his vision and dreams paid off in the end (see Schwarzenegger and Hall, 2012 ). So even though it was not obvious that he would achieve the goals he had set for himself, he made a plan and stuck to his plan to achieve his goals.

Now consider this story: Brian is CEO of a large bank, and seems by all standards to be living a fulfilling live. Although he is overseeing 1,200 employees, earns a good salary, has a nice house at the beach, and a wife and kids, he feels very unhappy with his current life. One day he decides that he does not want to live this life anymore and quits his job. He becomes a consultant (and his wife divorces him) but still struggles to find his passion. As he knows that the job he is doing is not his passion, he starts exploring what he would like to do. Unfortunately, having done things for so long that have not brought him satisfaction, only status and money, he seems to have trouble connecting to his “inner self.” In his search for why he has ended up this way, he realizes that he has been living the life his father had in mind for him. This leads him to think that, if it had not been for his father, he would probably have studied psychology instead of management.

These two, seemingly unrelated anecdotes, tell something very important: no matter how successful a person is in life, self-endorsed goals will enhance well-being while the pursuit of heteronomous goals will not (for a review see Ryan and Deci, 2001 ). This is an important statement and key to self-determination theory (SDT, Ryan and Deci, 2000 ), a macro-theory of human motivation, stressing the importance of self-motivated and self-determined goals to guide behavior for well-being and happiness. Goal attainment from self-concordant goals, or goals that fulfill basic needs and are aligned with one’s values and passions, has been related to greater subjective well-being ( Sheldon, 2002 ), higher vitality ( Nix et al., 1999 ), higher levels of meaningfulness ( McGregor and Little, 1998 ), and lower symptoms of depression ( Sheldon and Kasser, 1998 ). Self-concordant goals satisfy basic psychological needs of autonomy, competence, and relatedness, key attributes of SDT ( Ryan and Deci, 2001 ), and have been found to be important across cultures (see Sheldon et al., 2004 ). With an increasing number of young people experiencing mental health problems, increasing health care costs and an aging society, the interest in cost-effective behavioral interventions that can improve mental and physical health is burgeoning (e.g., Oettingen, 2012 ; Fulmer et al., 2018 ; Chan et al., 2019 ; Wilson et al., 2019 ; for reviews see Wilson, 2011 ; Walton, 2014 ). Especially promising is the research on the topic of meaning and purpose in life ( Steger, 2012 ). People with a purpose in life are less likely to experience conflict when making health-related decisions and are more likely to self-regulate when making these decisions and consequently experience better (mental) health outcomes ( Kang et al., 2019 ). Furthermore, having a purpose in life can aid in overcoming stress, depression, anxiety, and other psychological problems (see Kim et al., 2014 ; Freedland, 2019 ). Finally, purpose in life has been related to a decrease in mortality across all ages ( Hill and Turiano, 2014 ). It thus appears that many benefits may be gained by enhancing meaning and purpose in life. However, even if people realize they are in need of a purpose, the search for meaning does not automatically lead to its presence, and people searching for meaning are no more or less likely to plan for and anticipate their future ( Steger et al., 2008b ). This somewhat counterintuitive finding, showing that among undergraduate students the search for meaning is even inversely related to presence of meaning, points to the fact that the strategies people use to find meaning may not be very effective ( Steger et al., 2008b ). Early in life, the search for meaning is not negatively related to well-being, but the relationship between search for meaning and well-being becomes increasingly negative in later life stages ( Steger et al., 2009 ). This means that even if people search for meaning, they may not find it, unless they are prompted to do so in an evidence-based manner, e.g., via a positive psychology intervention. Especially adolescents and young adults should be stimulated to search for meaning in an organized manner in order to experience higher levels of well-being early in life so that they can be more likely to have an upward cycle of positive experiences. An intervention to bring about purpose in life may be a promising way to achieve this. Recent research suggests that interventions aimed at enhancing purpose in life can be particularly effective if they are done early on, during adolescence and/or as part of the curriculum in schools ( Morisano et al., 2010 ; Bundick, 2011 ; Schippers et al., 2015 ).

These interventions address an important contemporary problem, as illustrated by the two anecdotes above, namely that, many people drift aimlessly through life or keep changing their goals, running around chasing “happiness” ( Donaldson et al., 2015 ). Others, as in the example of Brian above, live the life that their parents or significant others have in mind for them ( Kahl, 1953 ). Several authors have indeed noted that the role of parents in students’ study and career choices has been under-researched ( Jodl et al., 2001 ; Taylor et al., 2004 ), but choosing one’s study and career path according to one’s own preferences is likely to be more satisfying than living the life that others have in mind for one. Recently, it has been noted that especially “socially prescribed” perfectionism where people try to live up to the standards of other and also seek their approval is related to burn-out, depression and a lack of experienced meaning ( Suh et al., 2017 ; Garratt-Reed et al., 2018 ; Curran and Hill, 2019 ). In our society, education is highly valued, but less emphasis is placed on structured reflection about values, goals, and plans for what people want in life. Oftentimes, education fosters maladaptive forms of perfectionism, instead of adaptive forms ( Suh et al., 2017 ). Even if parents and educators do ask children what they want to become when they grow up, this most important question is not addressed in a consistent way that helps them to make an informed choice ( Rojewski, 2005 ). Parents and educators tend to look at the children’s competences, rather than what they want to become and what competences they would need to develop in order to become that person ( Nurra and Oyserman, 2018 ). Consequently, many people only occupy themselves with the daily events in their lives, while others try to keep every aspect of their lives under control and live the life that others have in mind for them. Some have an idea of what they want but have not thought about it carefully. Others may have too many goals, or conflicting goals, which is also detrimental to health and well-being ( Kelly et al., 2015 ). Finally, parents and others with the best of intentions sometimes have goals in mind for children to pursue ( Williams et al., 2000 ; Tamis-LeMonda et al., 2008 ).

A study by Nurra and Oyserman (2018) showed that children that were guided to experience connection between their current and adult future self, worked more and attained better school grades than children guided to experience low connection. Importantly, this was moderated to the extent that children saw school as the path to one’s adult future self. It seems important that people formulate and think about their (ideal) future self and that the present and future self are connected, e.g., by means of a goal-setting intervention. Studies among students also showed the importance of goal congruence. For instance, Sheldon and Kasser (1998) found that although students with stronger social and self-regulatory skills made more progress in their goals, and goal progress predicted subjective well-being (SWB), while the increase in well-being depended on the level of goal-congruence. Similarly, Sheldon and Houser-Marko (2001) found that entering freshman students with self-concordant motivation had an upward spiral of goal-attainment, increased adjustment, self-concordance, higher ego development, and academic performance after the first year. This points to the importance of making sure people reflect on and develop self-concordant goals ( Locke and Schippers, 2018 ). If people have not formulated their own goals, there is a chance that they will lose contact with their core values and passions,” ( Seto and Schlegel, 2018 ) as was the case in the anecdote of Brian. It may even feel as if they are living someone else’s life. For several reasons, it is important that people take matters into their own hands and reflect on and formulate their own goals in important areas of life ( Williams et al., 2000 ). Indeed, people may have more influence on their own life than they think. Studies have already shown the beneficial effects of both job crafting—where employees actively reframe their work physically, cognitively, and socially (e.g., Wrzesniewski and Dutton, 2001 ; Demerouti, 2014 ; Vogt et al., 2016 ; Wessels et al., 2019 )—and leisure crafting ( Petrou and Bakker, 2016 ; Vogel et al., 2016 ; Petrou et al., 2017 ). A recent study by Demerouti et al. (2019) suggested that the beneficial implications of job crafting transcend life boundaries, which the authors state have also consequences in terms of experiencing meaning in life.

Building on the above, we suggest that the conscious process of “life crafting” could be similarly beneficial in helping people to find fulfillment and happiness (see Berg et al., 2010 ; Schippers, 2017 ). Importantly, life crafting is related to the most important areas of life, and thus allows for a more holistic approach in terms of shaping one’s life. We formally define life crafting as: a process in which people actively reflect on their present and future life, set goals for important areas of life—social, career, and leisure time—and, if required, make concrete plans and undertake actions to change these areas in a way that is more congruent with their values and wishes.

The process of life crafting fits with positive psychology and specifically the salutogenesis framework, which states that the extent to which people view their life as having positive influence on their health, explains why people in stressful situations stay well and may even be able to improve adaptive coping ( Antonovsky, 1996 ). Salutogenesis focuses on factors that can support health, well-being, and happiness, as opposed to factors that cause disease (pathogenesis). The salutogenetic model with its’ central element “sense of coherence” is concerned with relationships around health, stress, and coping ( Johnson, 2004 ). In his approach, Antonovsky views health and illness as a continuum, rather than a dichotomy ( Langeland et al., 2007 ). Importantly, the framework assumes that people have resources available (biological, material, and psychosocial) that enable them to construct coherent life experiences ( Mittelmark et al., 2017 ). The idea of salutogenesis is also closely tied to the literature on human flourishing that states that health defined as the absence of illness or disease does not do justice to what it means to be well and thriving ( Ryff and Singer, 2000 ). Broaden-and-build theory can be used to make sense of how this may work out in practice: if people imagine a better future, they will be on the lookout for resources, because they have developed a more positive and optimistic mindset ( Fredrickson, 2001 ; Meevissen et al., 2011 ). Over time, this broader mindset helps them to acquire more skills and resources and this may in turn lead to better health, happiness, and performance ( Garland et al., 2010 ). When people have a purpose in life and are more balanced, this may have positive ripple effects on the people around them ( Barsade, 2002 ; Quinn, 2005 ; Quinn and Quinn, 2009 ). Recent research suggests that health benefits of having stronger purpose in life are attributable to focused attention to and engagement in healthier behaviors ( Kang et al., 2019 ). Indeed, stronger purpose in life is associated with greater likelihood of using preventative health services and better health outcomes ( Kim et al., 2014 ). Importantly, the process through which purpose leads to health outcomes seems to be that people with a purpose in life are better able to respond positively to health messages. They showed reduced conflict-related neural activity during health decision-making relevant to longer-term lifestyle changes. Thus, having a purpose in life makes it easier for people to self-regulate ( Kang et al., 2019 ). These results are very promising, as it seems that having a purpose in life can have both mental and physical health benefits, and behavioral interventions to increase purpose in life have been shown to be very cost-effective (e.g., Wilson et al., 2019 ). Importantly, purpose in life by writing about personal goals has been associated with improved academic performance ( Morisano et al., 2010 ; Schippers et al., 2015 , 2019 ; Travers et al., 2015 ; Schippers, 2017 ; Locke and Schippers, 2018 ).

Even so, thinking about how to attain a purpose in life via a process of life crafting can raise many questions. These include: what is the best way to set personal, self-congruent goals and start the process of life crafting? How does it work? Does the type of goal matter? Does the act of writing the goals down make a difference? Does it increase resourcefulness, self-efficacy, and self-regulation?

Research suggests that reflecting on and writing down personal goals is especially important in helping people to find purpose and live a fulfilling life ( King and Pennebaker, 1996 ; King, 2001 ), and that in general writing sessions longer than 15 min have larger effects ( Frattaroli, 2006 ). Indeed, the research on writing about life goals has been noted by Edwin Locke as a very important future development of goal-setting theory ( Locke, 2019 ). Recent research shows that goals need not be specific, as long as plans are, and that writing about life goals and plans in a structured way is especially effective ( Locke and Schippers, 2018 ; for a review see Morisano et al., 2010 ; Morisano, 2013 ; Schippers et al., 2015 ; Travers et al., 2015 ). As goal-relevant actions may be encouraged by embodied cognition, and embodied cognition has been related to (dynamic) self-regulation, this may be the process through which written goals lead to action (see Balcetis and Cole, 2009 ). Specifically, through the link between cognition and behavior, it can be seen as beneficial to write down intended actions as this will lay the path to act out the intended actions. The processing of the language facilitates the actions, as it consolidates the imagined actions ( Addis et al., 2007 ; Balcetis and Cole, 2009 ; Peters et al., 2010 ; Meevissen et al., 2011 ). It has been suggested that goal-relevant actions may be encouraged by embodied cognition, through the process of self-regulation ( Balcetis and Cole, 2009 ). Writing about actions one wants to take and very detailed experience in how it would feel to reach those goals, may make it much more likely for people to subtly change their behavior and actions into goal-relevant ones (e.g., looking for opportunities to reach ones goal, thinking more clearly if one wants to spend time on certain activities or not, etc.). Also, the writing can make sure that people realize the gap between actual and desired states regarding goals, and act as a starting point for self-regulatory actions (see King and Pennebaker, 1996 ). According to Karoly (1993 , p. 25), “The processes of self-regulation are initiated when routinized activity is impeded or when goal-directedness is otherwise made salient (e.g., the appearance of a challenge, the failure of habitual action patterns, etc.). Self-regulation may be said to encompass up to five interrelated and iterative component phases of (1) goal selection, (2) goal cognition, (3) directional maintenance, (4) directional change or reprioritization, and (5) goal termination.” We believe that the process of writing about self-concordant goals makes (1) the necessity of goal-directed action salient, (2) starts a process of embodied cognition and dynamic self-regulation, and (3) starts an upward spiral of goal-congruence, goal attainment, and (academic) performance. Dynamic self-regulation is needed in the context of multiple goal pursuits where people manage competing demands on time and resources ( Iran-Nejad and Chissom, 1992 ; Neal et al., 2017 ). In short, although goals are an important part of any intervention involving life crafting, the intervention and its effects are much broader. Such an intervention may be especially beneficial for college students, as it has been shown that students have lower goal-autonomy than their parents and parents reported higher levels of positive affect, lower levels of negative affect, as well as greater life-satisfaction ( Sheldon et al., 2006 ).

In the interventions to date, which have been mainly conducted with students, individuals write about their envisioned future life and describe how they think they can achieve this life, including their plans for how to overcome obstacles and monitor their goals (i.e., goal attainment plans or GAP; e.g., Schippers et al., 2015 ). Both goal setting and goal attainment plans have been shown to help people gain a direction or a sense of purpose in life. Research in the area of positive psychology explains that people with a purpose in life live longer, have a better immune system, and perform better, even when one controls for things such as lifestyle, personality, and other factors relating to longevity (for a review see Schippers, 2017 ). At the same time, it has been suggested that relatively small interventions can have a huge impact on people’s lives ( Walton, 2014 ). Writing about values, passion, and goals is an example of such an intervention, and we claim that having a purpose in life is fundamental and has ripple effects to all areas of life, including health, longevity, self-regulation, engagement, happiness, and performance ( Schippers, 2017 ).

In order to provide a stronger theoretical foundation for this claim, we will describe the development of a comprehensive evidence-based life-crafting intervention that can help people find a purpose in life. The intervention shows very specific actions people can take to fulfill that meaning. We start by assessing existing interventions aimed at setting personal goals and will explore the theoretical and evidence-based foundation for those interventions. After that, we describe what a life-crafting intervention should ideally look like. We end with various recommendations for to how to ensure that many people can profit from this intervention (see also Schippers et al., 2015 ).

Ikigai, Meaning in Life, and Life Crafting

The meaning of life used to be an elusive concept for scientists, but in the last couple of years much progress has been made in this area. According to Buettner and Skemp (2016) , ikigai—a Japanese term for purpose in life—was one of the reasons why people in certain areas of the world, known as “longevity hotspots,” had such long lives (see also Buettner, 2017 ). As our medical knowledge of longevity is increasing (e.g., Oeppen and Vaupel, 2002 ; Menec, 2003 ; Kontis et al., 2017 ), so too is our understanding of the associated psychological factors. These days, we have more knowledge of how people can live a meaningful life. Research has shown that ikigai, or purpose in life is related to increases in health and longevity across cultures, sexes, and age groups ( Sone et al., 2008 ; Boyle et al., 2009 ). This relationship has been found even when things such as lifestyle, positive relationships with others, and general affect were controlled for in the analyses ( Hill and Turiano, 2014 ). Note that, although a purpose in life sounds rather unclear or undefinable, people can derive a purpose in life from many different activities. It has been found that these activities can range from volunteering to giving social support to the elderly or even taking care of pets, and all of these have been shown to be related to an increase in happiness, better health outcomes, and greater longevity (for a review see McKnight and Kashdan, 2009 ). Indeed, in a study of 43,391 Japanese adults, it was found that, over a seven-year follow-up period, mortality was lower among those subjects who indicated that they had found a sense of ikigai or purpose in life (see also Sone et al., 2008 ; Schippers, 2017 ). Research among Japanese students has shown that enjoyable and effortful leisure pursuits can enhance student’s perception of ikigai. Ikigai was defined by the authors as “the subjective perceptions that one’s daily life is worth living and that it is full of energy and motivation” ( Kono et al., 2019 ). They also found that leisure activity participation, general satisfaction with leisure activities, and the positive evaluation of leisure experiences were related to higher perception of ikigai ( Kono, 2018 ; Kono and Walker, 2019 ). ( Martela and Steger, 2016 ) suggested that meaning in life has three components: coherence, purpose, and significance. They state that “meaning in life necessarily involves (1) people feeling that their lives matter, (2) making sense of their lives, and (3) determining a broader purpose for their lives” ( Martela and Steger, 2016 ). Also, Heintzelman et al. (2013) note that there are numerous positive physical and mental outcomes associated with self-reported meaning in life, such as health, occupational adjustment, adaptive coping, lower incidence of psychological disorders, slower age-related cognitive decline, and decreased mortality. Both the theory of ikigai and salutogenesis stress the coherence and purpose part, and other researchers have also picked up on these important elements (e.g., Urry et al., 2004 ; Martela and Steger, 2016 ). A review by Martela and Steger (2016) distinguished coherence, purpose, and significance as defining elements of meaning in life. Relatedly, theorizing around ikigai has shown that a sense of coherence develops around three distinct mechanisms, (1) valued experiences, (2) authentic relationships, and (3) directionality ( Kono, 2018 ).

Practically, the importance of happiness to cultures and nations across the world has been indicated clearly by the value placed on it by the United Nations (UN). In 2012, UN Secretary-General Ban Ki-moon commissioned the first World Happiness Report, ranking countries according to people’s level of happiness. The UN’s 2016 Sustainable Development Goals Report included the goal of ensuring sustainable social and economic progress worldwide. In the UN’s 2017 happiness report, “eudaimonia,” a sense of meaning or purpose in life similar to ikigai, is mentioned as an important factor. This is based on research showing the importance of eudaimonic well-being. Indeed a review of research on hedonic and eudaimonic well-being concluded that autonomy and the integration of goals are important predictors of vitality and health ( Ryan and Deci, 2001 ; Huppert et al., 2004 ) see also ( Ryff, 2014 ). Self-determination theory, a macro theory of human motivation and personality, proposes that only self-endorsed goals will enhance well-being ( Ryan and Deci, 2000 ). This pattern of findings is congruent with the examples we started with (i.e., the self-endorsed goals of Schwarzenegger and the heteronomous goals of Brian) and has also been supported in cross-cultural research, showing that the autonomy of goal pursuit matters in collectivistic and individualistic cultures, and for males and females ( Hayamizu, 1997 ; Vallerand et al., 1997 ; Chirkov and Ryan, 2001 ; Ryan and Deci, 2001 ). As Ryan and Deci (2001 , p. 161) conclude: “It is clear that, as individuals pursue aims they find satisfying or pleasurable, they may create conditions that make more formidable the attainment of well-being by others. An important issue, therefore, concerns the extent to which factors that foster individual well-being can be aligned or made congruent with factors that facilitate wellness at collective or global levels.”

The above shows that finding a purpose in life can have far-reaching consequences for individual happiness and performance but also for the well-being and happiness of people around them ( Ryan and Deci, 2001 ). However, finding a purpose in life often requires a lengthy search, and some people never manage to find purpose in life ( Schippers, 2017 ). The developments in terms of ensuring people find their true passion and at the same time help make the world a better place coincide with exciting developments in the area of social psychology. Positive psychology, or the scientific study of human flourishing that aims to optimize human functioning within communities and organizations, has become very influential both within and outside the scientific community ( Gable and Haidt, 2005 ; Donaldson et al., 2015 ; Al Taher, 2019 ). It should be noted, however, that this area of study has also faced some criticism, as positive psychology behaviors such as forgiveness may not be functional in all contexts and circumstances ( McNulty and Fincham, 2012 ). Nevertheless, several studies have shown that human flourishing is related to mental and physical health (e.g., Park et al., 2016 ), and reviews and meta-analyses have shown that positive psychology interventions work in terms of improving well-being and (academic) performance ( Sin and Lyubomirsky, 2009 ; Durlak et al., 2011 ; Mongrain and Anselmo-Matthews, 2012 ; Waters, 2012 ). Thus, making sure that people receive positive psychology interventions, especially those relating to purpose in life, seems a viable and inexpensive way to help millions of people to have a better and healthier life ( Menec, 2003 ; Seligman et al., 2005 ). Personal goal setting and life crafting seem the best way forward in this respect.

Values, Passion, and Personal Goal Setting

Life choices can be seen as crucial turning points in someone’s existence. Yet, most people find it difficult to make such important decisions. In particular, young adults struggle with the important life decisions they are expected to make as they move into early adulthood ( Sloan, 2018 ). Recent research has shown that people with a purpose in life are less likely to experience regulatory issues during health decision-making and find it easier to make positive health-related lifestyle decisions ( Kang et al., 2019 ), and it may be especially important to find a purpose in life for young adults ( Schippers, 2017 ). Without such a purpose in life, a lot of time and energy is often “fretted away” on social media and on “busyness,” for instance ( Bruch and Ghoshal, 2002 , 2004 ; for a review see Schippers and Hogenes, 2011 ). At the same time, many people complain of having a lack of time, and it seems that it is more and more important to make conscious decisions on what to spend time on ( Menzies, 2005 ). Life crafting using a personal goal setting intervention seems an important prerequisite in making these decisions. While in the past goal-setting theory has always stressed the importance of specific measurable goals ( Locke and Latham, 2002 ), the act of writing about personal goals seems to be effective by defining very broad goals and linking these to specific goal-attainment plans. Research on the act of writing about personal goals started with Pennebaker’s research on traumatic writing ( Pennebaker, 1997 ; Pennebaker and Chung, 2011 ). It was shown that writing about traumatic events was related to a decrease in depression and an increase in mental health ( Gortner et al., 2006 ; Pennebaker and Chung, 2011 ). King (2001) suggested that future-oriented writing about one’s “best possible self” has a similar positive effect on an individual’s well-being, without the short-lived negative effect on mood that occurred after writing about traumatic events. Indeed, it has been shown that imagining one’s best possible self increases optimism and lowers depression (for a meta-analysis see Peters et al., 2010 ; Malouff and Schutte, 2017 ). Oyserman et al. (2006) found that a brief intervention that connected the positive “academic possible selves” of low-income minority high-school students with specific goal-attainment strategies improved their grades, standardized test scores, and moods.

Viktor Frankl, an Austrian neurologist and psychiatrist who had survived the holocaust, used his experience to formulate a theory on the meaning of life. He concluded that life can have meaning even in the most impoverished circumstances ( Frankl, 1985 , 2014 ). This is interesting, since this also means that good conditions are not an absolute prerequisite for formulating a goal in life. In contrast, it seems that having a goal in life can make people more resilient in terms of surviving harsh conditions. Wong (2014) described the logotherapy developed by Frankl as consisting of five testable hypotheses, including the self-transcendence hypothesis, the ultimate meaning hypothesis, and the meaning mindset hypothesis. These predict among other things that belief in the intrinsic meaning and value of life, regardless of circumstances contributes to well-being, and that a “meaning mindset,” as compared to a “success mindset,” leads to greater eudaimonic happiness and resilience ( Wong, 2014 ). While this is important in terms of knowing what works for well-being and happiness, when people do not have a clear sense of purpose in life or know what they value in life and why, writing down their thoughts and formulating a strategy for their life is important. That does not have to be a lengthy process, but spending a few hours every couple of years might be enough (and is more than most people do).

People who keep searching for meaning without finding it, or who have conflicting goals, are often dissatisfied with themselves and their relationships ( Steger et al., 2009 ). It is quite natural that in earlier stages of their life, people are often still searching for a sense of purpose or meaning in life. However, as stated before, later in life the search for meaning is related to lower levels of well-being ( Steger et al., 2009 ). There is some evidence that having a sense of purpose is associated with organized goal structures and pursuit of goals and provides centrality in a person’s identity ( Emmons, 1999 ; McKnight and Kashdan, 2009 ). It is thus important that people start thinking about their purpose in life as early as possible and repeat this process at all stages of life when they feel they should readdress their goals, such as when going to college, starting a new job, etc.

Warding Off Anxiety and Having a Fulfilling Life—Two Side of the Same Coin?

Another line of research has focused on the role of purpose as a protective mechanism against various types of psychological threat, such as mortality salience, or the awareness of an individual that death is inevitable, causing existential anxiety (for a meta-analysis see Burke et al., 2010 ). These are anxiety-provoking experiences and are common for most people. Ways of coping include having a purpose in life and striving for and accomplishing goals as well as strengthening close relationships ( Pyszczynski et al., 2004 ; Hart, 2014 ). In line with this, research in the area of terror management has shown that self-esteem as well as a worldview that renders existence meaningful, coherent and permanent buffers against existential anxiety resulting from mortality salience ( Burke et al., 2010 ; Pyszczynski et al., 2015 ). Indeed, death reflection, a cognitive state in which people put their life in context and contemplate about meaning and purpose, as well as review how others will perceive them after they have passed ( Cozzolino et al., 2004 ), has been proposed as an important prerequisite for prosocial motivation sometimes influencing career decisions ( Grant and Wade-Benzoni, 2009 ). Reducing anxiety and living a fulfilling and meaningful life are two sides of the same coin, since having a purpose in life gives people the idea that their life will continue to have meaning, even after their death ( Ryan and Deci, 2004 ; McKnight and Kashdan, 2009 ).

The Science of Wise Interventions

Starting with the work of Kurt Lewin (e.g., Lewin, 1938 ), and after decades of research and testing, we now have a much better sense of what works and what does not in terms of psychological interventions. Most of these interventions aim to change behavior and improve people’s lives. In general, these work by changing people’s outlook on life: by giving them a sense of purpose. This is the basis of most interventions that also deal with coping with stressors and life transitions, for instance. Goal setting with the aim of formulating a purpose in life is one of the psychology’s most powerful interventions, and it has been shown that even a short and seemingly simple intervention can have profound effects ( Wilson, 2011 ; Walton, 2014 ). In his review, Walton (2014) describes the “new science of wise interventions”: precise interventions aimed at altering specific psychological processes that contribute to major social problems or prevent people from flourishing. These “wise” interventions are capable of producing significant benefits and do so over time ( Walton, 2014 ). These interventions are “psychologically precise, often brief, and often aim to alter self-reinforcing processes that unfold over time and, thus, to improve people’s outcomes in diverse circumstances and long into the future” ( Walton, 2014 , p. 74). Writing down personal goals in a guided writing exercise seems to constitute such an intervention.

How and Why Does It Work?

Narrative writing has been shown to help people in transition phases cope with life stressors ( Pennebaker et al., 1990 ). Students writing about their thoughts and feelings about entering college showed better health outcomes and improved their grades more significantly than students in a control condition. Also, the experimental group had less home-sickness and anxiety 2–3 months after the writing exercise.

Locke (2019) notes that “…writing about goals in an academic setting for two hours or more would connect with grade goals by implication even if the students did not mention them. The writing process would presumably have motivated them to generalize, to think about what they wanted to achieve in many aspects of their lives and encouraged commitment to purposeful action in more domains than were mentioned” (p. 3). On the same page, he also states that “The above issues could occupy interested researchers for many years.”

Broaden-and-build theory suggests that thinking about an idealized future will be associated with positive thoughts about this future, leading to increased levels of self-regulation, resilience, self-efficacy, and in turn engagement (e.g., Tugade et al., 2004 ; Tugade and Fredrickson, 2004 ; Ceja and Navarro, 2009 ; Fay and Sonnentag, 2012 ). Self-regulation is defined as “self-generated thoughts, feelings, and actions that are planned and cyclically related to the attainment of personal goals” ( Boekaerts et al., 2005 , p. 14). Many authors contend that goal setting enhances self-regulation and agree that this is the mechanism by which goals are related to action ( Latham and Locke, 1991 ; Oettingen et al., 2000 ; Hoyle and Sherrill, 2006 ).

Next to this, the intervention itself may be a form of embodied writing, an act of embodiment, entwining in words our senses with the senses of the world ( Anderson, 2001 ), stimulating what has been written down to act out in real life. However, theorizing around embodied writing and the act of writing as a form of embodied cognition is still in an embryonic stage. Especially research around the effect on writing on our daily actions is lacking in evidence. There is plenty of evidence that these small, written interventions have an effect and can even play a role in redirecting people (e.g., Wilson, 2011 ) and that these interventions can have a powerful effects in terms of behavioral change ( Yeager and Walton, 2011 ; Walton, 2014 ). At the same time, it should be noted that these psychological interventions are powerful but context-dependent tools that should not be seen as quick fixes ( Yeager and Walton, 2011 ). However, in the intervention described in the current paper, people are asked to think about their deepest feelings and motivations and write them down, and embodied cognition may very well play a role in the upward spiral resulting from such an intervention.

Goal Domain

An important discussion in the literature is whether having a self-serving purpose ( hedonistic , focused on attainment of pleasure and avoidance of pain) or one that is oriented toward helping others ( eudaimonic , focused on meaning and self-realization) is more beneficial for happiness ( Ryan and Deci, 2001 ; Keyes et al., 2002 ). Hedonistic and eudaimonic well-being seem to represent two different kinds of happiness ( Kashdan et al., 2008 ). Although recent research has confirmed that both are related to well-being ( Henderson et al., 2013 ), it is also conceivable that a purely hedonistic lifestyle may be unrelated to psychological well-being in the long run (see Huppert et al., 2004 ; Anić and Tončić, 2013 ; Baumeister et al., 2013 ). According to Schippers (2017 , p. 21), “prior research has shown that altruistic goals may be particularly helpful in terms of optimizing happiness. Studies on ‘random acts of kindness’—selfless acts to help or cheer up other people—have shown that these acts strengthen the well-being at least of the person performing that act ( Otake et al., 2006 ; Nelson et al., 2016 ).” Other research has shown that helping others is better for one’s well-being than giving oneself treats ( Nelson et al., 2016 ). A study by ( Steger et al., 2008a ) suggested that “doing good” may be an important avenue by which people create meaningful and satisfying lives. Also, it has been found that pursuing happiness through social engagement is related to higher well-being ( Ford et al., 2015 ).

Toward an Integrated Life-Crafting Intervention

The elements discussed above provide the context for developing a potentially effective life-crafting intervention. Although most agree that describing an ideal vision of the future would be a key element of such an intervention, below we identify other elements that should be included, whether the intervention is designed to improve well-being, happiness, performance, or all of these. According to McKnight and Kashdan (2009) , “the creation of goals consistent with one’s purpose may be critical to differentiating between real purpose and illusory purpose” (p. 249). Recent research also showed that it is better to have no calling than an unfulfilled calling (see Berg et al., 2010 ; Gazica and Spector, 2015 ), making it also a boundary condition that people follow through on this. The importance of following through was shown in a 15-week study aimed at finding out whether engaging in trait-typical behaviors predicted trait change ( Hudson et al., 2018 ). In this study, students provided self-report ratings of their personality and were required to complete weekly “challenges”—prewritten behavioral goals (e.g., “Before you go to bed, reflect on a positive social experience you had during the day and what you liked about it”). These challenges were aimed at aligning their thoughts, feelings, and behaviors with their desired traits (in case of the example this was extraversion). Importantly, results indicated that the mere acceptance of challenges was unrelated to trait changes. Only actually completing the challenges and performing these behaviors predicted trait change ( Hudson et al., 2018 ). This may also hold true for the intervention described below and may be an important boundary condition. Although we have not found any negative effects of the intervention so far, theoretically it is possible that students formulate an “unanswered calling” which may impact happiness, well-being, and performance negatively. So far, only one study did not find the positive effects of a goal-setting intervention on academic outcomes ( Dobronyi et al., 2019 ). This might indicate that for some groups (in this case economy students) the (brief) intervention is not effective in bringing about behavioral change and increasing academic achievement. Other studies showed a positive effect among management students ( Schippers et al., 2015 ) and self-nominated struggling students ( Morisano et al., 2010 ).

Below we provide broad outlines of one such evidence-based intervention, having first set out in brief the case for this particular intervention. Aligning itself to the UN’s sustainable development goals (SDGs), which relate to economic growth, social inclusion, and environmental protection ( Stafford-Smith et al., 2017 ), Rotterdam School of Management (RSM) changed its mission to being a force for positive change in the world ( Rood, 2019 ). As RSM is educating future leaders, in 2011, it introduced a goal-setting intervention so that first-year students could reflect on their personal goals and values. This is a three-stage intervention. In the first part, students write about their values and wishes as well as their ideal life and the life they wish to avoid, and in the second, they describe their specific goals and goal plans. The third part involves a photoshoot with a professional photographer, where students formulate a statement starting with “I WILL…,” (e.g., I WILL pursue my goal, I WILL inspire and facilitate sustainable development, I WILL create healthier businesses for a healthier world, and I WILL lead by example and inspire others to reach their goals). 1 This statement and the photo are then put on social media and displayed throughout the school.

The evidence-based goal-setting intervention has had a positive effect on study success, as has been shown by higher academic achievement and decreased dropout rates ( Locke et al., 2014 ; Locke and Schippers, 2018 ). This was particularly true for ethnic minority and male students, who had underperformed in previous years ( Schippers et al., 2015 ; for an elaborate description of the intervention see the supplementary material). In the meantime, plans have been made to make sure that the intervention is an integral part of the curriculum, so that students will develop skills for self-management and management of others and will consider what impact they can have on the world.

Elements of the Life-Crafting Intervention

Although developed for students, this intervention could also be useful for people who wish to discover a meaning in life and write down their goals. In the first part of this intervention, people discover what is important to them in all areas of life and write about what they feel passionate about. While this part is aimed at making sure they discover their values and passions, the second part is designed to enable them to put those values and passions into a number of goals and to ensure they formulate plans and back-up plans for achieving those goals ( Schippers et al., 2015 ). In terms of the intervention in this paper, the practical questions that address these issues are shown in section 3 of Table 1 .

Table 1 . Elements and description of a life-crafting intervention.

Discovering Values and Passion

Discovering one’s passion has two sides: Doing what you “like” is often said to be important, but it seems that discovering what you find “important” is more helpful in igniting passion, as this is more values-based and will contribute to self-concordance ( Sheldon and Houser-Marko, 2001 ; Ryff and Singer, 2008 ). Recent research (e.g., Jachimowicz et al., 2017 ) has shown that it is important that people pursue a career that is in line with what they find to be “important,” rather than engaging in activities that they “like”; it found that those who engaged in activities that they liked (feelings-oriented mindset) exhibited less passion than those who engaged in activities that they thought were important (values-oriented mindset). Thus, while it is important that people discover what they feel passionate about, ideally this passion should also be aligned with values that they hold dear, such as collaboration, equality, and honesty ( Sheldon, 2002 ).

There is, however, also a difference between harmonious and obsessive passion (for a meta-analysis, see Vallerand et al., 2003 ; Curran et al., 2015 ). People with an obsessive work passion experience more conflict between work and other areas of life, and work is more related to their self-worth ( Vallerand et al., 2003 ). Harmonious passion was shown to be related to positive outcomes such as flow and enhanced performance, whereas obsessive passion was related more to negative outcomes, such as excessive rumination and decreased vitality ( Curran et al., 2015 ). Discovering a (harmonious) passion is not always easy.

In a life-crafting intervention, questions on this area could be similar to those listed in section 1 of Table 1 , involving also life style choices. In particular, choosing a lifestyle that involves physical activity seems to be a powerful way not only to increase self-regulation and self-control (for a review see Baumeister et al., 2006 ; Oaten and Cheng, 2006 ), but also to prevent mental illness, foster positive emotions, buffer individuals against the stresses of life, and help people thrive when they have experienced adversity ( Faulkner et al., 2015 , p. 207).

Gap Between Current Versus Future State: Current and Desired Competencies and Habits

In order to achieve a match between values and passion, it is important to become aware of one’s current habits and competencies as a first step in changing/adapting (cf., Schippers et al., 2014 ). Being aware of the habits you would like to change is important in promoting positive behavioral change ( Holland et al., 2006 ; Graybiel and Smith, 2014 ). Since most of our daily behavior is habitual, and this is usually functional in that it allows us to perform many tasks with minimum cognitive effort, but this same mechanism also makes habits hard to break ( Jager, 2003 ). Being aware of our habits and reflecting on them can be a first step in breaking them ( Schippers and Hogenes, 2011 ; Schippers et al., 2014 ); implementation intentions (i.e., if-then plans: “If situation Y is encountered, then I will initiate goal-directed behavior X!”) have also been shown to help in breaking old habits and forming new ones ( Holland et al., 2006 ). Many people have habits they would like to change (relating, for example, to eating behaviors, physical health, or substance use). However, it has been shown that the effect of good intentions such as New Year’s resolutions is very minimal ( Marlatt and Kaplan, 1972 ; Pope et al., 2014 ) and that it is the extent to which people have self-concordant goals, coupled with implementation intentions, that leads to successful changes in behavior ( Mischel, 1996 ; Koestner et al., 2002 ). Self-concordant goals are personal goals that are pursued out of intrinsic interest and are also congruent with people’s identity. Research has shown that if people pursue goals because they align with their own values and interests, rather than because others urge them to pursue them, they typically exhibit greater well-being ( Sheldon and Houser-Marko, 2001 ). This was shown to be true across many cultures ( Sheldon et al., 2004 ). In a life-crafting intervention, questions on this area could be similar to those listed in section 2 of Table 1 .

Present and Future Social Life

Research shows that people with a strong social network live longer and are healthier and happier ( Demir et al., 2015 ; Haslam et al., 2016 ). This network does not necessarily have to be very big, and it seems that, as one grows older, the quality of the relationships in this network becomes more important than the quantity ( Carmichael et al., 2015 ). Recent research places more emphasis on the quality of relationships, specifically showing that quality in terms of the social and emotional dimensions of relationships is related to mental well-being ( Hyland et al., 2019 ). The quality of the network has also been shown to be helpful during a transition to college ( Pittman and Richmond, 2008 ). Although at first sight it may seem odd to think about what kind of acquaintances and friends one would like to have, it may pay off to think about this carefully. Certain kinds of relationships, so called high-maintenance relationships, require a lot of time and energy ( Schippers and Hogenes, 2011 ; Fedigan, 2017 ) and often are characterized by negative interactions that can even influence self-regulation ( Finkel et al., 2006 ). It seems important that in general people seek out interaction with others who are supportive and from which they receive energy rather than those that cost energy. In a life-crafting intervention, questions on this area could be similar to those listed in section 3 of Table 1 . Practical questions in the intervention in this respect could be: think about your current friends and acquaintances. What kind of relationships energize you? What kind of relationships require energy? Why is that? What kind of friends and acquaintances do you need? What kind of friends and acquaintances would you like to have in the future? What does your ideal family life and broader social life look like?

Future Life: Career

Work is an important part of life. For many it is important to have a job that suits them, and a job which they feel passionate about and from which they can get energy (see Werner et al., 2016 ; Downes et al., 2017 ). However, research on mental illness prevails the literature in occupational health psychology, despite a call for a shift toward more research into positive psychology as antipode for work-related health problems such as job burnout. Especially in times where employees are required to be proactive and responsible for their own professional development, and to commit to high quality performance standards, it is important to think about activities that energize people and make them feel engaged with their work ( Bakker et al., 2008 ; Schippers and Hogenes, 2011 ). Relatedly, research on job crafting shows that people can actively enhance the personal meaning of their work and make it more enjoyable by changing cognitive, task, or relational aspects to shape interactions and relationships with others at work ( Wrzesniewski and Dutton, 2001 ). Consequently, it is not always the job itself but the meaning you give to it that is important ( Demerouti et al., 2015 ). It is also important to think about when and where you do each particular task, in order to manage your daily energy ( Wessels et al., 2019 ).

It should be noted, however, that it is also important to see work in relation to other areas of life. Christensen (2010) noted that many of his contemporaries ended up working 70-h working weeks and also were often divorced and estranged from their children over time. They could not imagine that this end result was a deliberate choice, so it seems important to choose the kind of person you want to become not only in your career but also in other areas of life ( Christensen, 2010 ). This also means making strategic decisions about how to allocate your time and energy, instead of letting daily hassles make these decisions for you ( Christensen, 2017 ). In a life-crafting intervention, participants could be asked to think about what they would ideally like to do in their job, and what kinds of people they might be working with, either directly or indirectly. They could be asked to reflect on their education and their career, and to consider what they feel to be important in a job and what their ideal colleagues would be like. The questions would thus be similar in nature to those shown in section 4 of Table 1 .

Of course, some people choose a job that they do not necessarily like a lot but then make sure their leisure time is filled with meaningful activities ( Berg et al., 2010 ), and leisure crafting has been shown to make up to a certain extent for having few opportunities for job crafting. So weighing up the balance between work life and leisure activities and making conscious decisions in this respect seems very important.

Key Element: Ideal Future Versus Future If You Do Not Take Action

As people are able to think about and fantasize a future ( Oettingen et al., 2018 ), it is key that the future they envisage is one that is attractive to them. Likewise it is vital they formulate plans of how to achieve their desired future (implementation intentions) and contrast this in their minds with an undesired future ( Oettingen and Gollwitzer, 2010 ; Oettingen et al., 2013 ). In a university context, and more generally in order to stay engaged, it is important that people choose goals that are self-concordant. It has been shown that if people formulate such goals implicitly by visualizing their best possible self, this can be very powerful and has a stronger effect on well-being than exercises such as gratitude letters ( Sheldon and Lyubomirsky, 2006 ). Other research has shown that writing about the best possible self in three domains—personal, relational, and professional—leads to increased optimism ( Meevissen et al., 2011 ). A meta-analysis showed that best possible self was a particularly powerful intervention in terms of enhancing optimism ( Malouff and Schutte, 2017 ). If this optimism is also turned into concrete plans for the future, there is an increased chance that this positive envisioned future will become a reality (cf., Schippers et al., 2015 ).

Based on the theorizing above, it should be stressed that in the intervention students formulate goals that they find important, not ones that others (parents, peers, or friends) find important or that are pursued solely for reasons of status. In the instructions in the intervention, the students are advised to choose goals that they think are important and want to pursue and not to choose goals that others (parents, peers, and friends) think are important. Otherwise, they will live someone else’s life. In order to make sure that they do not choose goals that will be detrimental to themselves or others, they are also advised to not describe an ideal life that includes harming themselves or others.

Additionally, it is also important that people imagine the future they are likely to face if they do not do anything . This represents a goal-framing effect, or the finding that people are more likely to take action when they are confronted with the possible consequences of not doing so ( Tversky and Kahneman, 1981 ). It might be useful to ask participants to visualize both a desirable and an undesirable future and to get them to contrast the two (see Oettingen, 2012 ; Brodersen and Oettingen, 2017 ). This would be a form of “metacognitive self-regulatory strategy of goal pursuit” ( Duckworth et al., 2013 , p. 745; cf. Schippers et al., 2013 ; see also Schippers et al., 2015 ). Other research has shown that positive “deliberate mental time travel” (or MTT) was related to a significant increase in happiness but not when the MTT was negative or neutral. However, neutral MTT was related to a reduction in stress ( Quoidbach et al., 2009 ). In the intervention (see also Table 1 , section 5), participants are asked what their future would look like if they did not change anything. What would their life look like 5–10 years down the road?

Goal Attainment Plans

After finishing the elements as described above, it is important for intervention participants to formulate concrete goals and plans. In the meta-analysis undertaken by Koestner et al. (2002) , it was concluded that it is important for personal goal setting to be combined with if-then plans. Self-concordance—the feeling that people pursue goals because they fit with their own values and interests—and goal attainment plans are important for goal progress ( Locke and Schippers, 2018 ). Since the rewards that come from achieving a significant life goal are often attained in the future, it is important to formulate concrete goals and also to identify the small steps toward them (see Trope and Liberman, 2003 ). While the first part of the student intervention is aimed at discovering their passions and ideas about their ideal life, the second part is much more concrete and follows the steps set out in research on goal setting, SMART goals, and if-then plans ( Oettingen et al., 2013 , 2018 ). The idea is that by making concrete plans and identifying obstacles (if-then plans), people are better able to visualize their desired future and will be less tempted to engage in activities that distract them from their goal ( Mischel, 1996 ; Mischel and Ayduk, 2004 ).

In this part of the intervention, ideally any obstacles to the plans will also be identified. In addition to the research on mental contrasting, which generally indicates that one should visualize both the goal and the obstacles to it (e.g., Sevincer et al., 2017 ), it is important that one should also visualize a way of overcoming those obstacles. This may be a vital element, as research has shown that mental contrasting works best for people who are very confident about succeeding ( Sevincer et al., 2017 ). The elements are outlined in Table 1 , section 6. The idea is that, based on what participants write when describing their ideal future, they then identify a number of goals (usually about six to eight), which could be personal, career, and/or social goals (e.g., Morisano et al., 2010 ; Schippers et al., 2015 ; Locke and Schippers, 2018 ). As detailed implementation plans have been shown to aid progress toward goals ( Gollwitzer, 1996 ), it is vital for participants to set down a detailed strategy for how they will achieve their goals. This part of the intervention asks participants about their motivations for their goals and gets them to consider the personal and social impact of those goals. They should also be asked to identify potential obstacles and how to overcome them and monitor progress toward the goals they have set. Participants should be instructed to be specific and concrete—for instance, to write down things that they will do weekly or daily to further their goals ( Morisano et al., 2010 ; Schippers et al., 2015 ). It may also be useful to get participants to make a concrete plan of action for the upcoming week and to make them specify for each day the hours they will spend working on the goal they have in mind.

Public Commitment

In this part of the intervention, participants can either write down a number of goals and make them public (read them out to others) or have a photo taken to accompany a public (“I WILL…”) statement, as was the case in the RSM intervention (see the examples mentioned earlier). Prior research has found that public commitment can enhance goal attainment ( Hollenbeck et al., 1989 ). This part seems to be related to enhanced commitment to goals as a result of self-presentation ( Schienker et al., 1994 ). Shaun Tomson, a former surfing champion and inspirational speaker, invites audiences to come up with goals and 12 lines, all starting with: “I will…” These lines are spoken aloud in a group as a form of public commitment ( Tomson and Moser, 2013 ). This makes it more likely that people will be more self-regulating toward goal-attainment and will put more effort into reaching their goals, especially if they are highly committed to reaching this goal ( McCaul et al., 1987 ).

Formulating clear goals has been shown to contribute to student well-being and academic success ( Morisano et al., 2010 ; Schippers et al., 2015 , 2019 ; Locke and Schippers, 2018 ). However, this has been often neglected in education and work settings resulting in a lack of evidence based tools. The effects of goal setting on the well-being of students have hardly been tested. Recently, calls have been made for positive psychology interventions to be made part of the educational curriculum in order to teach students life skills and to combat the rising number of mental health problems such as depression (e.g., Clonan et al., 2004 ; Seligman et al., 2009 ; Schippers, 2017 ).

Informed by the theoretical frameworks of salutogenesis, embodied cognition, dynamic self-regulation, and goal-setting theory, in this paper, we outlined a life-crafting intervention in which participants complete a series of online writing exercises using expressive writing to shape their ideal future. Important elements of such an intervention that were covered are: (1) discovering values and passion, (2) reflecting on current and desired competencies and habits, (3) reflecting on present and future social life and (4) future career, (5) writing about the ideal future, (6) goal attainment plans, and finally (7) public commitment to goals.

The idea is to use the fantasized ideal future to deduce goals and formulate a strategy to reach these goals. Finally, participants commit to their intentions by having a photo taken to accompany their goal statement, which is then made public. We described the key elements of this intervention and outlined the theoretical rationale for each of these elements. As previous research has shown that developing life skills, such as being able to set goals and make plans to achieve them (i.e., goal setting), increases the resilience, well-being, and study success of students ( Schippers et al., 2015 , 2019 ; Locke and Schippers, 2018 ), it may be important to make this intervention available to a wider population.

Future Research and Developments

As research shows that students in higher education are increasingly experiencing psychological problems, such as depression, anxiety, and burn-out ( Gilchrist, 2003 ; Snyder et al., 2016 ), an add-on to the goal-setting program as described above is recommended. Rapid developments in the field of artificial intelligence (AI), especially areas such as emotion recognition, natural language processing, and machine learning have great potential to aid students experiencing study-related mental health problems ( Kavakli et al., 2012 ; Oh et al., 2017 ). For example, a goal-setting exercise could be enhanced by incorporating a digital coach in the form of a goal-setting chatbot. With this type of intervention, students are given immediate, personalized feedback after their writing assignments. After two longer writing assignments, which are part of the curriculum, the chatbot can help students to by asking questions on specific topics ( Fulmer et al., 2018 ). For instance, through personalized questions and feedback the chatbot could stimulate students to regularly reflect on their progress toward reaching a certain goal (“Did I invest enough time into my goals? What could I do to improve this? Which smaller sub-goals could help me to achieve my objective? What obstacles do I face? What ways do I see to overcome them?”). Depending on the answers the chatbot could also provide the students with different strategies. In addition, the chatbot can remind students of their goals and objectives during the year.

The expectation is that this addition to the intervention will allow students to reflect better on their own goals, so that a positive effect on student well-being can be expected and more serious problems can be prevented. What is also innovative is that the chatbot can ask additional questions about the students’ well-being. This gives the chatbot an important role in identifying possible problems. For students who have no problems or whose problems are minor, setting goals and receiving online feedback and coaching will be sufficient. In cases of more severe problems, the chatbot can offer more intensive coaching, or can refer them to the university’s psychological support or other professional services if necessary. In summary, the chatbot could provide a better connection between goal setting and the needs of the individual student and could help to integrate the life-crafting intervention into early stages of students’ academic career and can also deliver mental health care for students. Moreover, it could help integrate the life-crafting intervention with interactional forms of mental health care provided by the chatbot, thereby possibly increasing its effectiveness. In addition, goal diaries might form a way to provide insights into whether students are able to achieve important goals. Such diaries could also be used to assess their level of happiness and well-being and might be easily integrated into the interaction with the chatbot.

Next to examining how promising the intervention is in terms of its effects on students, future research could look at the effects of the life-crafting intervention in organizations. Prior research has shown that the effects from positive psychology interventions in organizations are promising ( Meyers et al., 2012 ). The relationship between different areas of life and decision making with regard to how to spend one’s time seems to be key ( Menzies, 2005 ; Schippers and Hogenes, 2011 ). Researchers could also examine what role life crafting might play at the team level.

Despite the obvious upside of experiencing meaning in life and having life goals as described in this paper, many people have difficulty choosing between the seemingly endless number of possibilities. The good news is that it is in principle never too late to find a purpose in life, although recent research suggests that it may be most beneficial to find a direction in life earlier rather than later (see Steger et al., 2009 ; Bundick, 2011 ; Hill and Turiano, 2014 ). It seems that interventions of the kind we have described above may be particularly helpful when one is entering into a new phase of life, such as when starting one’s study or just before entering the job market (see Kashdan and Steger, 2007 ).

The problem so far has been that most interventions are not easily taken to scale (for an exception see Schippers et al., 2015 ). Given the relatively low amount of costs and administrative work that the implementation of the outlined life crafting intervention entails, especially when compared to the potential benefits, we recommend its inclusion in student’s curriculums. Getting many (young) people to take part in an online life crafting intervention may be an important step in achieving not only higher academic performance, but also better well-being, happiness, health, and greater longevity (see Schippers et al., 2015 ). Using technology to assist with life crafting via a goal-setting intervention seems to be a particularly promising avenue as this is an approach that can be easily scaled up. Ideally then, these scalable and affordable interventions should not be regarded as an extra-curricular activity; it would be advisable to make them a formal part of the curriculum for all students. In a work context, employees could also benefit as this type of activity might be something that companies could easily offer. In short, life-crafting is about (1) finding out what you stand for (i.e., values and passions), (2) finding out how to make it happen (i.e., goal-attainment plans), and (3) telling someone about your plans (i.e., public commitment). Concluding, it seems that life crafting is about taking control of one’s life and finding purpose. Based on recent findings, it would be well-advised for many of us to carve out time to do an evidence-based life-crafting intervention.

Author Contributions

MS has written the draft of the manuscript. NZ provided important intellectual input at all stages and helped to develop, review, and revise the manuscript.

Conflict of Interest

The authors declare that the research was conducted in the absence of any commercial or financial relationships that could be construed as a potential conflict of interest.

Acknowledgments

The authors would like to thank the members of the Erasmus Centre for Study and Career Success ( https://www.erim.eur.nl/erasmus-centre-for-study-and-career-success/ ) and Christina Wessels for their useful comments on an earlier version of this paper.

1. see https://www.rsm.nl/iwilleveryone/ .

A student, participating in the intervention, described its effect on him as follows (see also Singeling, 2017 ).

“I studied, or at least I attempted to study, a lot of different things before I came here. But usually I stopped halfway through. And then I ended up here and I liked the courses well enough, but once again it was completely unplanned. I came here because, well, it was expected of me to finish some kind of university course.

When I got here, and all the “I WILL” stuff [life crafting/goal setting] happened, I thought it was a complete and utter joke. I thought: who needs this kind of stuff? Between the second and the third [trimester], so towards the end of the second really, I started to realize that: you know those silly goals I put down? I’m actually close to completing some of those. That got me inspired to apply for the position of mentor for the BA business skills course. And in the third year, for my minor, I took a teaching class. A few of my students who started off basically slacking through everything, they are taking their assignments more seriously. Instead of doing everything the evening beforehand, they are dedicating a week beforehand. It’s tiny steps, but they are tiny steps that would not have happened without the goal setting.

Quite simply, I’m proud of the things that I have been doing, such as teaching, and I’m proud that it came through goal setting. It’s why in the end I have changed my I WILL statement: “I will help the next generation to be better.”

From this extract, it can be seen that the intervention seemed to inspire the student to be clearer about his goals, to dedicate time to them, and also to use them to help other students. Furthermore, it serves to illustrate the concept of an upward spiral ( Sheldon and Houser-Marko, 2001 ; Sekerka et al., 2012 ), where trough tiny steps (starting to study for an exam earlier) goals are attained.

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Keywords: life crafting, meaning in life, scalable life-crafting intervention, Ikigai, goal setting, positive psychology, well-being and happiness, self-concordance

Citation: Schippers MC and Ziegler N (2019) Life Crafting as a Way to Find Purpose and Meaning in Life. Front. Psychol . 10:2778. doi: 10.3389/fpsyg.2019.02778

Received: 26 March 2019; Accepted: 25 November 2019; Published: 13 December 2019.

Reviewed by:

Copyright © 2019 Schippers and Ziegler. This is an open-access article distributed under the terms of the Creative Commons Attribution License (CC BY) . The use, distribution or reproduction in other forums is permitted, provided the original author(s) and the copyright owner(s) are credited and that the original publication in this journal is cited, in accordance with accepted academic practice. No use, distribution or reproduction is permitted which does not comply with these terms.

*Correspondence: Michaéla C. Schippers, [email protected]

Disclaimer: All claims expressed in this article are solely those of the authors and do not necessarily represent those of their affiliated organizations, or those of the publisher, the editors and the reviewers. Any product that may be evaluated in this article or claim that may be made by its manufacturer is not guaranteed or endorsed by the publisher.

• Research article
• Open access
• Published: 21 May 2018

Unmet basic needs negatively affect health-related quality of life in people aging with HIV: results from the Positive Spaces, Healthy Places study

• Phan Sok   ORCID: orcid.org/0000-0001-7817-1756 1 ,
• Sandra Gardner 2 ,
• Tsegaye Bekele 3 ,
• Jason Globerman 4 ,
• Mary V. Seeman 1 ,
• Saara Greene 5 , 9 ,
• Michael Sobota 6 ,
• Jay J. Koornstra 7 ,
• LaVerne Monette 8   an1 ,
• Keith Hambly 9 ,
• Stephen W. Hwang 10 ,
• James Watson 10 ,
• Glen Walker 11 ,
• Sean B. Rourke 10 , 12   na1 &

The Positive Spaces, Healthy Places Team

BMC Public Health volume  18 , Article number:  644 ( 2018 ) Cite this article

6084 Accesses

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Metrics details

Basic needs (e.g., food security and stable housing) are important determinants of health and well-being, yet their impact on health-related quality of life (HRQoL) in the context of HIV and aging has not been systematically investigated.

Multiple linear regression models examined the relationship between unmet basic needs, and physical and mental HRQoL by age strata (20-34, 35-49 and 50+) in a cross-sectional sample of 496 people living with HIV in Ontario, Canada.

An overwhelming majority of participants (87%) reported unmet needs related to food, clothing or housing. The prevalence of unmet basic needs in the two older groups appeared to be lower than among younger participants, but the difference did not reach statistical significance. The presence of unmet basic needs predicted substantially lower mean physical health and mental health summary scores in the two oldest groups. Notably, age moderated the influence of unmet basic needs on HRQoL.

Conclusions

The availability and accessibility of food security, appropriate clothing and stable housing for people living with HIV who are aging need to become a higher priority for program planners and decision makers.

Peer Review reports

Basic needs (e.g., food security and stable/affordable housing) are important determinants of health and well-being among people living with HIV. A study by Cunningham et al. [ 1 ] showed that when basic needs (food, clothing and housing) were unmet, more than one-third of HIV-positive people in the United States did not keep their medical appointments. Two other studies reported that unmet basic needs with respect to food, clothing and housing constituted the most important predictors of poor physical health and mental health in HIV-infected homeless women [ 2 ] and men [ 3 ]. A recent study showed that men living with HIV receiving community mental health supports had greater unmet health needs than HIV-negative men who did receive such supports [ 4 ].

Literature reviews of adults with HIV indicate that they face many challenges associated with health and well-being. These challenges encompass socioeconomics [ 5 , 6 ], depression [ 7 ], housing [ 8 ] and food security [ 9 , 10 ]. Older adults with HIV experience similar challenges [ 11 , 12 , 13 , 14 ]. In addition, they face issues of sexuality [ 15 , 16 ], high risk behaviours [ 17 , 18 ], premature age-related comorbidities [ 19 ], early frailty [ 20 ], poor physical function [ 21 ] and shortened life expectancy [ 22 ]. These added burdens contribute to negative health-related quality of life (HRQoL). We also know that the natural age process negatively impacts on physical health in the general population over age 65 [ 23 ] and on several dimensional subscales of HRQoL in people living with HIV [ 24 ]. What is still not clear is the degree to which unmet basic needs may impact HRQoL in the context of HIV and aging. This in critical as the effectiveness of combination antiretroviral therapy now allows people living with HIV to reach older age.

The objective of this study was to determine the degree to which unmet basic needs are associated with physical and mental HRQoL; specifically, whether these associations vary with increasing age. We hypothesized that unmet basic needs related to food, clothing or housing stability/affordability would significantly and negatively impact physical health and mental health quality of life among people living with HIV, especially with increasing age.

Study design and data

This cross-sectional study used baseline data (2006) from the Positive Spaces, Healthy Places (PSHP) study. The PSHP study is a five-year observational cohort of 602 individuals living with HIV in Ontario, Canada. It was designed to evaluate the effects of housing on health. We included 496 participants in the current study because 106 (17.6%) study participants were excluded due to missing data on one or more socioeconomic or clinical data points. Thirty-seven had no data on basic needs. We note that the overall mean physical health and mental health summary scores did not differ significantly between excluded and included participants. The PSHP study is supported by grants from the Canadian Institutes of Health Research (CBR-75568 and CBR-94036), the Ontario Ministry of Health and Long-Term Care, the Ontario AIDS Network, the Wellesley Institute and the Ontario HIV Treatment Network (CCB115).

To be eligible in the PSHP study, participants had to be HIV positive, 18-years or older, able to provide informed consent and reside in Ontario. To ensure people with unstable housing situations were included, participants were recruited from community-based AIDS service agencies, shelters, agencies serving women, Indigenous organizations, supportive housing agencies, transitional housing providers, agencies providing HIV programs and services for harder-to-reach populations (e.g., injection drug users, homeless people and those with unstable housing). All survey data were collected via face-to-face interviews conducted by trained peer researchers living with HIV. A 40 CAD honorarium was provided for participating. The study was approved by the Research Ethics Board at the University of Toronto (REB#25710). Additional details and descriptions of the PSHP cohort are available elsewhere [ 8 ].

Conceptualizing basic needs

We conceptualized basic needs as those essential to daily life. We evaluated basic needs in three steps. Step 1, we looked at four items on the 62-item PSHP questionnaire relating to food, clothing, housing-related costs and risk of homelessness. For food, the participants were asked “In the last 12 months, have you ever experienced difficulty in buying enough food?” The response was “yes or no” (Question 60a). For clothing, the participants were asked: “In the last 12 months, have you ever experienced difficulty in buying sufficient clothing for yourself or your dependent(s)?” The response was “yes or no” (Question 61a). For housing-related costs, the participants were asked: “Considering your income, how difficult is it for you to meet your monthly housing-related costs?” The responses were “very difficult, fairly difficult, very little difficult or not at all difficult” . We, however, collapsed “very difficult and fairly difficult” into “difficulty” and collapsed “very little difficulty and not at all difficult” into “non-difficulty” (Question 23). For risk of homelessness, the participants were asked: “How much do you pay in rent/mortgage every month?” (Question 57). We adapted the Canadian Definition of Homelessness [ 25 ] that defined the risk of homelessness as occurring when a person is spending 30% or more of his or her income (before taxes) on rent or mortgage. A formula was created and applied to each participant in the sample Footnote 1 : \( RH=\frac{inc}{mor\ } \) . In step 2, we differentiated between met (coding = 0) and unmet (coding = 1). Thus, unmet basic needs were defined as responding either yes to food, or yes to clothing, or difficulty to housing-related costs or being at risk of homelessness. Finally, step 3, we tested for the internal consistency of the four items [ 26 ] Cronbach’s alpha was somewhat low, 0.58, but, because we tested only four items and the value of Cronbach’s alpha is affected by the number of items tested [ 27 ]. We felt that this was adequate for our purpose.

Outcome variables

We derived physical health and mental health summary scores from the 35-item Medical Outcomes Study HIV Health Survey (MOS-HIV) [ 28 ]. The MOS-HIV has been criticized [ 29 ] but is, nevertheless, considered to be a robust tool for measuring HRQoL in people living with HIV and has been translated into 19 languages [ 30 ]. The instrument includes 10 dimensions of health: general health (5 items), physical functioning (6 items), role functioning (2 items), social functioning (2 items), energy (4 items), mental health (5 items), health distress (4 items), cognitive functioning (4 items), pain (2 items) and quality of life (1 item). All scales were linearly transformed into a 0 (worst health) to 100 (best health) scale and were then converted into z-scores in order to standardize them to the reference population of patients with HIV/AIDS. We then computed and created standardized scores for physical health and mental health summary scores as per instructions of the survey developers [ 31 ]. In this study, the 35-item MOS-HIV had a Cronbach’s alpha of 0.90. Prior studies have suggested that HRQoL summary scores are reproducible, reliable and valid tools for measuring HIV patient functioning and well-being [ 32 ].

We categorized participants into three age groups: young (20-34 years), middle- aged (35-49 years) and old (50+ years). We used the cut-off of age 50 for the beginning of old age as this cut-off is considered a clinically important threshold in this population [ 33 ].

Demographic variables included gender (female vs. male), ethnicity (Caucasian vs. other) and sexual orientation (heterosexual vs. other). Socioeconomic status variables included educational level (high school degree or above vs. no high school degree), employment status (employed vs. unemployed; unemployed included retired/disabled) and personal gross income (high vs. low income; low income meant below the cut-off of 1150 CAD/month , the median income of this study sample). Social factor variables included living arrangements (living with someone vs. living alone) and social support (high vs. low support; low support meant below the cut-off of 43, the median scores of this study sample). Social support scores were derived from the 19-item Medical Outcomes Study Social Support Survey [ 34 ]. HIV clinical marker variables included previous diagnosis of AIDS (absence vs. presence), CD4 T-cell count (above vs. below 200 cells/mL), years since HIV diagnosis and years since starting antiretroviral therapy. All variables were self-reported.

Statistical analysis

Descriptive analyses.

A descriptive analysis of sample characteristics was performed across three age strata. For categorical comparisons, a Chi-square (χ 2 ) or Fisher’s exact tests was used. For variance comparisons, a least square means analysis for unbalanced samples was applied [ 35 ].

Modeling approaches

To better understand the influence of the hypothesized relationships at different age levels [ 36 , 37 ], we separately performed a series of multivariable linear regressions for the physical health and the mental health summary models. The three age groups were entered as dummy variables when performing univariate and multivariate analyses. For each model, covariates were entered as blocks in the following order: demographics (step 1), socioeconomic status (step 2), social factors (step 3), HIV clinical markers (step 4) and unmet basic needs (step 5). To understand the effect of unmet basic needs across subject groups [ 37 ], we tested the interaction terms (step 6), which were unmet basic needs x the middle-aged group, and unmet basic needs x the older group. We assessed interaction effects via the visuographic method. We eliminated co-linearity, using the variance inflation factor and eigenvalue [ 35 ]. A two-sided p -value of less than 0.05 was used for statistically significant variables throughout. All analyses were performed using SAS software 9.3 (Cary, North Carolina, USA).

Sample characteristics

Mean age (SD) of the sample was 43.7 (8.4) years, [range 20-70] (Table  1 ). A majority of respondents (80.4%) in our sample reported being unemployed. Over half (52.0%) had been previously diagnosed with AIDS. The sample mean (SD) for physical health summary scores was 42.6 (10.8) [range14.9-64.6], and the sample mean (SD) for health summary scores was 43.4 (11.9) [range 8.7-68.6]. Role functioning scored lowest, 40.9 (10.4). The highest score was on the pain subscale, 47.8 (9.7).

Our sample significantly differed among age categories with respect to gender, sexual orientation and ethnicity. Gay or bisexual male participants were older than female same sex or heterosexual participants. There were no significant differences across educational level, employment status, gross income or social support. Compared to the two younger groups, the older group had lower mean physical health summary scores ( p  < 0.001).

• Basic needs

Over 85% of the respondents self-reported at least one unmet basic need. Substantially fewer individuals in the middle-aged and old age groups reported unmet basic needs than did those in the youngest group (Fig.  1 ) although the results were not statistically significant ( p  = 0.19). When analyzing basic needs across demographics, the prevalence of unmet basic needs did not differ by gender (men, 85.5% vs. women, 90.7%), ethnic group (Caucasians, 88.4% vs. other, 86.1%) or sexual preference (non-heterosexuals, 85.3% vs. other, 89.4%). Participants without a high school degree and those with no job at the time of interview were more likely to report unmet basic needs than their peers (93.1% vs. 85.0%, p  = 0.03 or 88.7% vs. 78.3%, p  = 0.007; respectively). Among those with personal gross income below 1150 CAD/month (51.4%), the two older groups were less likely than the youngest group to report unmet needs ( p  = 0.08). Among those who were unemployed, the two older groups were less likely to report unmet needs than the youngest group, but the results did not quite reach statistical significance. Among those who had not finished high school (20.6%), the oldest group (76%) was less likely to report unmet needs than the two younger groups ( p  = 0.01, Fisher’s exact).

Proportions of each unmet basic need by age group ( N  = 496).Chi-Square tests: ˥ Basic need unmet (p = 0.19); ˦ Unmet food need (p = 0.001); ˧ Unmet clothing need (p = 0.005)

Univariate analyses of HRQoL

The presence of unmet basic needs was associated with both poorer physical health and poorer mental health summary scores (β = − 6.4, p  < 0.001 and β = − 8.2, p  < 0.001, respectively, Table  2 ). The middle-aged group, the older group, unemployed individuals, Caucasians, those with a previous diagnosis of AIDS and with a longer duration since HIV diagnosis, all had significantly lower physical health summary scores. Being female, unemployed, heterosexual, having low social support and a personal income below 1150 CAD/month were all significantly associated with lower mental health summary scores.

Multivariate analyses of HRQoL

We employed a series of hierarchical multiple regression analyses to evaluate the effect of unmet basic needs on physical health summary scores (Table  3 ). We entered the following variables in order: demographics (step 1), socioeconomic status (step 2), social factors (step 3) and HIV clinical markers (step 4). After entering unmet basic needs (step 5), the proportion of variance increased from 19.2% to 22.1%. After entering the two interaction terms (step 6), the amount of variance increased significantly to 23.5%.

To evaluate the effect of unmet basic needs on mental health summary scores, we employed a series of hierarchical multiple regression analyses as shown in Table  4 . We repeated step 1 to 4 as we did previously. In step 5, after adding the unmet basic needs, the variance increased significantly from 19.2% to 22.4%. In step 6, after adding both interaction terms as we did before, the amount of variance increased significantly to 24.1%.

Interaction terms

We noted that unmet needs lowered physical health scores to a greater degree in the oldest group than they did in the middle-aged group (Fig.  2a ). On mental health summary scores, the slope was a bit steeper in the oldest group compared to the middle-aged group as a result of the effect of unmet needs (Fig. 2b ).

Adjusted models of interaction terms between unmet basic needs and age groups ( N  = 496). a Multivariate regression model: The effect of unmet basic needs on physical health summary score was steeper in the oldest group than the middle-aged group ( F test = 4.72, p = 0.009, R 2 = 0.02). b Multivariate regression model: Mental health summary score was reduced by the effect of unmet basic needs, with the slope a bit steeper in the oldest group than in the middle-aged group ( F test = 5.60, p = 0.004, R 2 = 0.02)

Our primary hypothesis was that unmet basic needs would be significantly and negatively associated with lower physical health or mental health quality of life summary scores even after controlling for potential confounders. Also, we predicted that the impact of unmet basic needs would vary across age groups, and increase with age. We found a very high prevalence of unmet basic needs in our HIV study participants in Ontario, Canada. We noted that age moderated the influence of unmet basic needs on HRQoL.

Our conceptualization of unmet basic needs as a predictor of poor health and well-being is consistent with previous studies related to basic subsistence needs in HIV-infected adults [ 1 , 2 , 3 ]. The very high prevalence of unmet basic needs among people living with HIV in our study may have been magnified by the nature of our sample, which was purposefully recruited to represent a population with unstable housing. This notwithstanding, it is important to note that, when examining the influence of demographics or socioeconomic status, the proportion of unmet basic needs did not differ by gender, race or sexual orientation. This suggests that problems meeting basic needs is an across-the-board challenge for people living with HIV in our province.

The fact that there was a trend (not quite reaching statistical significance) for the prevalence of unmet basic needs in the two older groups to be lower than that in the younger participants, can perhaps be explained by the demographic and socioeconomic profiles of the two older groups, which were very similar to study populations described in other reports [ 15 , 38 , 39 ]. Our two older groups were well-educated and enjoyed relatively high personal incomes. The high rate of unemployment in this older population was probably the result of their chronic illness. However, participants belonging to the two older groups who reported lower socioeconomic status had a significantly lower prevalence of unmet basic needs than the youngest group. As Joyce et al. [ 39 ] noted, older white and gay men with HIV enjoy greater financial stability than their younger peers. Previous studies have shown that older individuals with HIV have better adherence [ 40 ] and achieve a more rapid virologic response to antiretroviral treatments than younger peers [ 41 ]. Older adults with HIV, compared to younger adults, also tend to show greater resilience to stress [ 42 , 43 ]. This may increase physical, emotional and functional well-being, a sign of successful aging [ 44 , 45 ].

We found that age moderated the main effect of unmet basic needs on both physical health and mental health summaries. The effect of unmet basic needs on mean physical health summary scores was much greater in the oldest group than in the middle-aged group. In contrast, the effect of unmet basic needs on mean mental health summary scores was essentially similar. These findings have health policy implications and offer insights into public health priorities targeting HIV-positive aging populations.

Our findings that the presence of unmet basic needs reduced mean physical health and mental health summary scores in the middle-aged and the oldest groups also have clinical importance. Studies have shown that the effect of age has a negative impact on physical health among HIV-positive populations [ 24 , 46 ]. In our physical health summary model, when a basic need was not met, a decrement of 6- and 9-points in the middle-aged and the oldest groups, respectively, was observed. This is because the oldest group had significantly lower scores than the middle-aged group, and they were even lower than those of the youngest group, in all physical health subscales.

Studies have reported that age is associated with relatively good mental health quality of life [ 42 , 47 ]. In our mental health summary model, when a basic need was not met, a decrement of 7- and 9- points was observed in the middle-aged and oldest groups, respectively. This suggests that the effect of unmet basic needs influences the mean mental health scores of the two older groups. The insignificant difference between satisfied and unsatisfied basic needs for mean scores of HRQoL in the younger group does not necessarily imply that unmet basic needs will not influence this group. Rather, as these participants age, their health may be expected to deteriorate should they continue to face unmet basic needs. Also, this group was relatively smaller compared to the middle-aged and the oldest groups.

There are some limitations to note in our study. A validated instrument for measuring basic needs would have improved our findings. It is also evident that, using cross-sectional data, we cannot infer a direct causal pathway between unmet basic needs and poor HRQoL but can only point out the association. In addition, because the sample participants were mostly individuals seeking services at community-based AIDS service organizations, our results may not generalize to all HIV-positive persons in Ontario or beyond. Our results, of course, rely on the accuracy of self-reporting on the part of the participants. We also did not control for depression. The scores for this variable would have correlated with all dimensional subscales, particularly with the mental health summary components. Thus, they would have biased the results in favour of our hypothesis.

The strength of our study is that it confirms the relationship between unmet basic needs and physical and mental health quality of life by age group, using reliable statistical tests. We recommend that future studies: 1) develop a valid instrument for measuring basic needs; 2) determine the causes of the high prevalence of unmet basic needs in this population beyond demographic and socioeconomic factors; 3) examine the longitudinal influence of unmet basic needs on HRQoL, using a variety of instruments, not only the MOS-HIV; and 4) determine the influence of unmet basic needs on comorbidities and life expectancy.

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Acknowledgements

The authors wish to thank the study participants for their continued participation and the community-based AIDS service organizations in Ontario for their sustained support of the Positive Spaces, Healthy Places Study.

The PSHP study is supported by grants from the Canadian Institutes of Health Research (CBR-75568 and CBR-94036), the Ontario Ministry of Health and Long-Term Care, the Ontario AIDS Network, the Wellesley Institute, and the Ontario HIV Treatment Network (CCB115). The funders had no role whatsoever in the design of the study nor the collection, analysis, and interpretation of data nor in the writing of the manuscript.

Availability of data and materials

De-identified raw data and materials described in the manuscript are freely available from the corresponding author on reasonable request.

Author information

Sean B. Rourke is senior author.

Authors and Affiliations

Institute of Medical-Science, University of Toronto, Toronto, Canada

Phan Sok & Mary V. Seeman

Baycrest Health Sciences, Toronto, Canada

Sandra Gardner

Ontario HIV Treatment Network, Toronto, Canada

Tsegaye Bekele

Ministry of Health and Long-Term Care, Toronto, Canada

Jason Globerman

School of Social Work, McMaster University, Hamilton, Canada

Saara Greene

AIDS Thunder Bay, Thunder Bay, Canada

Michael Sobota

Bruce House, Ottawa, Canada

Jay J. Koornstra

Ontario Aboriginal HIV/AIDS Strategy, Toronto, Canada

• LaVerne Monette

Fife House, Toronto, Canada

Saara Greene & Keith Hambly

Centre for Urban Health Solutions, St. Michael’s Hospital, Toronto, Canada

Stephen W. Hwang, James Watson & Sean B. Rourke

Positive Living Niagara, St. Catherine, Canada

Glen Walker

Department of Psychiatry, University of Toronto, Toronto, Canada

Sean B. Rourke

Author notes

La verne monette is deceased. this paper is dedicated to her memory..

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Contributions

PS created the concept of basic needs, designed the study, conducted the in-depth data analyses and wrote and revised the manuscript. SGr contributed substantially to data analyses. SBR, JG, TB and MVS contributed to the design of the study and provided important intellectual content and critical feedback. SGe, MS, JK, KH, SH, JW and GW contributed to the critical revision of the manuscript. All these authors read and approved the final manuscript and take public responsibility for the content. LVM was responsible for the Aboriginal arm of this study and played a key role in developing the questionnaire, analyzing the data, and presenting the findings. She brought to our team her life experiences as an Aboriginal woman and her passion to help Aboriginal people living with and at risk of HIV. She understood the critical role of housing in health and quality of life, and was a strong advocate for research to identify the housing needs of Aboriginal people in Ontario and for policy change that will lead to safe, stable housing for all. LVM passed away on December 1, 2010. This article is dedicated to her memory.

Corresponding author

Correspondence to Phan Sok .

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The study was approved by the Research Ethics Board at the University of Toronto (REB#25710). All participants signed written consent forms.

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Sok, P., Gardner, S., Bekele, T. et al. Unmet basic needs negatively affect health-related quality of life in people aging with HIV: results from the Positive Spaces, Healthy Places study. BMC Public Health 18 , 644 (2018). https://doi.org/10.1186/s12889-018-5391-z

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More From Forbes

Six fundamental human needs we need to meet to live our best lives.

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What are fundamental human needs? originally appeared on Quora : the place to gain and share knowledge, empowering people to learn from others and better understand the world .

Answer by Nicole Gravagna , PhD Neuroscientist, President of NeuroEQ, on Quora :

When things get really tough in life, we have this deep urge to cut everything back to the bare essentials. Tiny houses, minimalism, less-is-more, back-to-basics - these are all strategies to make sure that we are getting our most basic needs met on a daily basis without getting distracted by the shiny objects in life.

Abraham Maslow, a psychologist, defined a list of human needs that people now call the Hierarchy of Human Needs. He published this list in the 1940s, and it has become the utmost referenced list of human needs [1] . However, we’ve learned a lot about the human brain, body, and mind since that time and Maslow’s list could use an update.

Maslow’s list includes many requirements that are not actually ingredients toward happiness. Instead, many of Maslow’s needs are descriptions of how people are when they are in a long-term state of contentedness. For example, self-esteem, a sense of security, a sense of belonging, and self-actualization are the side-effects of contentedness. They are not needs in their own right.

A modern list of 6 human needs

This list benefits from nearly 75 years of psychology, neuroscience, and sociology research beyond what was known when Maslow wrote his list.

• Food - The body needs calories and a variety of nutrients including protein, fat, and carbohydrates everyday to grow, function, and repair. Without food, the body begins to atrophy.
• Water - Ample hydration allows for the processes of the body to occur. Without water the body cannot process food or remove wastes.
• Shelter - We require protection from blazing sun, freezing temperatures, wind, and rain. Without shelter, human skin and organs are damaged from extreme temperatures.
• Sleep - 6–9 hours of sleep every 24 hours allows the brain to process new knowledge and deal with emotional information. Without ample sleep we cannot learn new things or get past emotional pain.
• Others - Adults require connection (physical or emotional) with other humans to release certain hormones like oxytocin. Human touch is so important that when we are young, our brains don’t develop correctly without it. Regular connection to others allows us to maintain a sense of well-being that allows for self-care.
• Novelty - Novelty creates the opportunity to learn and the potential to fail, which stimulates dopamine release in the brain. Without regular novelty, motivation wanes and a healthy sense of well-being is lost.

These 6 needs, when met, allow for a person to develop the self-esteem, security, belonging, actualization, and the other expressions of contentedness that Maslow described. Maslow’s list came from what he saw in successful and happy people versus those who were not as contented or accomplished. He was the first to study contented humans. Prior to Maslow’s work, Psychology focused on people who were described as mentally ill.

We now live in a world where coaching, therapy, and personal development is the norm. Psychology is expected to support all people in achieving their goals. This new modern list of needs assumes that if these 6 basic needs are met on a daily basis, that a person will have enough motivation, well-being, and physical stamina to seek out physical exercise, emotional stimulation, and creative expression as needed throughout their lives.

Unfortunately, when people go for a long time without having all 6 of these needs met, it becomes difficult for them to begin to allow for these needs to be met. A person who doesn't get enough sleep will insist that they can do without. A person who has grown up without deep connection to others will insist that they prefer to live as a loner. Those who have deeply rutted routines will resist change when it is offered to them.

It’s as though humans have a natural protective process that occurs when one of these 6 needs goes unfulfilled. We develop beliefs that we are special, somehow more capable than everyone else, because we can get along without having our needs fulfilled. The truth is that we are often in denial. Every single person on this planet needs food, water, shelter, sleep, others, and novelty on a regular basis to be their best selves.

[1] Maslow's hierarchy of needs - Wikipedia

This question originally appeared on Quora - the place to gain and share knowledge, empowering people to learn from others and better understand the world. You can follow Quora on Twitter , Facebook , and Google+ . More questions:

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Food – More than an essential need.

Food is one of the basic necessities of humans, and it stands first among all basic needs – food, shelter, and clothing. It is important as it nourishes the human body- sustaining the very existences of humans.

Over the years, food has taken a position beyond this. Food is now a social instrument. People meet each other over cups of tea or coffee or invite people over for a meal to initiate interpersonal relationships. Since food got out of the realm of necessity to social context, we find ourselves being surrounded by it all time. Therefore, now food has actually become even more critical than ever before.

Although we are surrounded by food all the time, the understanding of food is very poor. Most of us eat what comes in front of us. Lots of us appreciate the taste, very few appreciate finer nuances like texture, mouthfeel, the interplay of taste, and even fewer try to understand what it is made up of and what it can do once it enters our body.

The general understanding is that we will think about all this when the “right time” comes. Unfortunately, that “right time” is when things start going wrong. Health deteriorates, and then very strict dietary restrictions are imposed to get on right track. Then- the word DIET comes into their our lives. The word Diet actually comes from the Latin or Greek word – ‘diaita’, which means ‘a way of life.’ And, a way of life should be a way when you are in the best of health rather than when health is lost.

Today is the age of stress and strain, where we are observing a surge of lifestyle diseases, that too at a very young age. On the other hand, we also see a surge of health freaks who experiments with diets and exercises which are in extremes of restriction.

It compels us to ask a question – what is right? Is it okay to wait for this to go wrong or is it okay to be swept away by these lopsided diet and exercise fads? The answer to this million- dollar question is education. Education about food, its components and its interaction with the human body just not in a diseased state, but when healthy is the essence of a good lifestyle. This understanding is not required to make you into a health professional, but to hone your basic awareness skills – to ensure good food selection.

Eating food is a choice that you make at least 4 to 5 times a day. Most of the times, this choice is governed by availability, taste, and looks of the food. Rather than relying on optical and olfactory properties – let’s look at the food matrix in detail. This will help us to select the right food for us – not make us into nutritionist or dietitians – who are trained to use food as a disease therapeutic or preventive modality.

In this blog, we will try to introduce you to food, in a different way. The same food that you eat day in day out – but look at it in a new light.

Shilpa Joshi

Mumbai Diet and Health Center National Vice President, Indian Dietetic Association Hon. Secretary All India Association for Advancing Research in Obesity

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Things We Can’t Live Without: The List Has Grown in the Past Decade

Things we can’t live without: the list has grown in the past decade.

As Americans navigate increasingly crowded lives, the number of things they say they can’t live without has multiplied in the past decade, according to a new Pew Research Center survey that asks whether a broad array of everyday consumer products are luxuries or necessities.

Some of these goods, such as home computers, are relatively recent information era innovations that have been rapidly transformed in the public’s eyes from luxury toward necessity.

But other items – such as microwave ovens, dishwashers, air conditioning for the home and car, and clothes dryers – have also made substantial leaps in the past decade even though they’ve been fixtures on the consumer landscape for far longer.

For example, the percentage of American adults who describe microwave ovens as a necessity rather than a luxury has more than doubled in the past decade, to 68%. Home air conditioning is now considered a necessity by seven-in-ten adults, up from half (51%) in 1996. And more than eight-in-ten (83%) now think of a clothes dryer as a necessity, up from six-in-ten (62%) who said the same a decade ago in a survey conducted by the Washington Post, the Henry J. Kaiser Family Foundation, and Harvard University.

The Pew survey asked the “Luxury or Necessity?” question about 14 different consumer products designed to help make everyday life more productive, more convenient, more comfortable, more efficient or more entertaining. It was conducted by telephone from October 18 through November 9, 2006 among a randomly-selected nationally-representative sample of 2,000 adults.

Survey respondents placed the 14 items on a very broad range along the “necessity” scale — with a high of 91% describing a car as a necessity and a low of 3% saying the same about an iPod.

But one pattern was consistent: wherever there has been a significant change in the past decade in the public’s judgment about these items, it’s always been in the direction of necessity. And on those items for which there are longer term survey trends dating back to 1973, this march toward necessity has tended to accelerate in the past ten years.

The two most ubiquitous products of the information era – home computers and cell phones – are currently situated in the middle of the pack, with the public evenly divided about their status. Computers are deemed a necessity by 51% of the adult public, and cell phones by 49%.

But both of these products are making a swift climb up the necessity scale. A decade ago, just 26% of adults considered the home computer a necessity, and back in 1983, when computers were still a novelty, just 4% felt that way. Meantime, cell phones were still so exotic in 1996 that they weren’t even placed on the survey. The same holds for high-speed internet access; it didn’t exist as a consumer service in 1996, but it’s now considered a necessity by 29% of the adult public.

The old adage proclaims that “necessity is the mother of invention.” These findings serve as a reminder that the opposite is also true: invention is the mother of necessity. Throughout human history, from the wheel to the computer, previously unimaginable inventions have created their own demand, and eventually their own need. But you don’t have to take our word for it — just ask the American public.

The Pew survey finds that people of different ages often make these luxury-or-necessity calculations through different lenses. But the pattern varies. For some items (mainly information era technologies), it’s the younger respondents who are more prone to see a necessity. In other cases (mainly home appliances that offer convenience, comfort and entertainment), it’s the older respondents more inclined to see a necessity.

For example, more than twice as many younger adults (ages 18 to 29) than older adults (65 and over) consider home computers and high-speed internet access a necessity. ( However, among those who use the internet, these age differences largely disappear .)

Also, more younger than older adults say that cell phones are a necessity.

On the other hand, more older adults than younger adults consider home and car air conditioning, dishwashers and clothes washers and dryers to be a necessity. The same holds for television sets and for cable or satellite television services; older adults are more prone to see these, too, as necessities.

Not so, however, for two of the more recent entertainment product innovations – flat screen, plasma or high definition televisions and iPods. Here, the “necessity” skew is in the direction of younger adults, even though only a relative few (8%) of 18 to 29 years olds view these goods as necessities. (At least for now.)

Finally, there are a couple of items – a car and a microwave – for which age makes little or no difference in these assessments.

The views of those in the middle age groups (ages 30 to 49 and 50 to 64) are similar to those of their youngers (ages 18 to 29) on some of the items and more like those of their elders (ages 65 and older) for others. But when it comes to age, the overall findings tend to confirm what the philosophers and poets have observed through the millennia — life unfolds in phases, each with its own menu of wants, desires and needs.

However, as public attitudes on these luxury-or-necessity questions have migrated toward “necessity” in the past decade, for most items these changes have taken place at a similar pace among all age groups. One exception, has to do with views about the television . An identical percentage of 18-to-29 year olds now as in 1996 (53%) describe the television as a necessity. But among those over age 65, somewhat more respondents now (73%) than in 1996 (65%) say the TV is a necessity.

When it comes to income levels, the story is different. Here, the pattern tends to play out in one direction only : the more income a person has, the more likely he or she is to view goods and gadgets as necessities rather than luxuries.

However, the degree of variance varies. For some items, it is fairly significant and for others it is minor or non-existent.

Income makes a big difference when it comes to three information era items – home computers, high-speed internet access and cell phones. It also has an effect on attitudes toward one old warhorse of a home appliance – the dishwasher; and on one creature comfort – the car air conditioner.

It makes a smaller difference for cars and for clothes washers and dryers.

And it makes virtually no difference for a mixed bag of items, including home air conditioning, a microwave, and a battery of entertainment products, including a television, high definition television, satellite and cable TV services, and an iPod.

Overall, some 45% of adults with family incomes of $100,000 and above rate at least 10 of these 14 items as necessities, while just 15% of adults with incomes below $30,000 do the same. In short, the more money you have, the more things you need.

Other Demographic Correlations

When we analyzed the full battery of survey responses by a broad range of demographic traits – including gender, region, marriage and parenting status, race and ethnicity — we did not find any other characteristics that were as strong as age or income in predicting how people would respond. However, there are some other patterns worthy of note:

• Out in the country, a simpler life: Rural residents are less likely than those who live either in the city or the suburbs to view these 14 items as necessities. Of people living in rural areas, fully a third say just 0 to 5 of these items are necessities, compared with 23% of those in cities and 24% of those in suburbs. This difference holds even after controlling for income and internet use.
• Honey, it’s hot outside: More than eight-in-ten (84%) Sunbelt residents 1 think of home air conditioning as a necessity, compared with just 61% of those who live elsewhere in the country. There’s a similar but slightly smaller regional difference in views about car air conditioning – 69% of those in the Sunbelt say it’s a necessity, compared with 54% of everyone else.
• Men are slightly more inclined than women to view the two kitchen appliances on the list – microwave and dishwasher –as necessities. Women are slightly more inclined than men to see car air conditioning as a necessity. Other than that, there are no sizeable gender differences on this battery of questions.
• Differences by race and ethnicity are either modest or non-existent. However, the cell phone is an exception. Six-in-ten (59%) Hispanics consider them a necessity, compared with fewer than half of non-Hispanic whites (46%) and non-Hispanic blacks (47%). (According to the 2005 National Health Interview Survey, Hispanics are more likely than non-Hispanics to live in cell-only households. The Pew survey, however, is based on a landline sample of households and does not include the cell-only population.)

The more years of schooling a person has had, the more likely he or she is to view a home computer and a high-speed internet connection as a necessity . Also, as expected, being an internet user correlates very strongly with considering these items a necessity.

Does Necessity Line up with Ownership?

Having something can sometimes be a proxy for needing something. But not always.

For example, a nearly identical percentage of the public owns a car (92%) and considers a car a necessity (91%). On the other hand, nearly everyone (98%) owns a television, but just 64% of adults consider it a necessity. Also, more than eight-in-ten (82%) have a satellite or cable television service, but just a third consider it a necessity.

Two items on the list – a clothes washer and dryer – are anomalies for a different reason. They’re the only ones for which the percentage of the public that considers them a necessity is greater (albeit only slightly) than the percentage of the public that owns them.

About this Survey

Results for this survey are based on telephone interviews conducted with a nationally representative sample of adults, ages 18 years and older, living in continental U.S. telephone households.

• Interviews conducted Oct. 18 – Nov. 9, 2006
• 2,000 interviews
• Margin of sampling error is plus or minus 2.5 percentage points for results based on the total sample at the 95% confidence level. The margin of sampling error is higher for results based on subgroups of respondents.

Survey interviews conducted under the direction of Princeton Survey Research Associates International. Interviews were conducted in English and Spanish.

Bear in mind that question wording and practical difficulties in conducting surveys can introduce error or bias in the findings of opinion polls.

Read the full report for more details.

• U.S. Census definition of sunbelt includes 9 counties in CA, 1 county in NV, and all of NC, SC, GA, FL, AL, MS, LA, TN, AR, OK, TX, NM, AZ. ↩

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Essay on Importance of Science in Our Life

Science is a systematic process in which various theories, formulas, laws, and thoughts are analysed and evaluated in order to determine the truth about the facts of anything.

This systematic process studies and generates new knowledge from any kind of activity that occurs in the nature around us or in the universe, of which we are a tiny part.

Table of Contents

Science is essential.

• Importance of Science in Society
• Frequently Asked Questions – FAQs

Science is a methodical process of extracting true facts from any given thought by adhering to a set of rules known as methodology.

It includes the following:

• Observation: The observations are made based on the collected data and measurements.
• Evidence: If any evidence is gathered for further processing of data evaluation.
• Experiment : Using the data and evidence gathered, experiments are carried out to test the assumption.
• Initiation: Identify the facts based on data and evidence analysis.
• Re-examination and complex analysis: To ensure the veracity and authenticity of the results, the data and evidence are examined several times and critically analysed.
• Verification and review of the results: The results of the experiment are verified and tested by experts to ensure that they are correct.

Science is concerned with generating new knowledge and proving new hypotheses by collecting and analysing data in a systematic manner.

There are numerous scientific disciplines:

• Astrophysics
• Climate science
• Atmospheric science

Importance of science in society

Science and technology play an important role in today’s changing world. Everything from the road to the buildings, the shop to the educational instructions is the result of modern science and technology. Almost everything we see in society is the result of applied science and technology. Even the toothpaste we use to clean our teeth after waking up in the morning and before going to bed at night are products of science and technology.

Electricity

The discovery of electricity was the first modern scientific marvel. It has altered our way of life, society, and culture. It’s a fantastic source of power and energy.

The radio and television Lights, fans, electric irons, mills, factories, and refrigerators are all powered by electricity.

Transport and Communication

Science has simplified and shortened our communication. Ships, boats, trains, buses, and cars can be found on the seas, rivers, and roads. All of these are scientific gifts.

Telegraph, telephone, fax, and wireless communication are also important modes of communication. Trains, steamers, aeroplanes, buses, and other modes of transportation make communication quick and easy.

Medicine and Surgery

• It elevates one’s overall standard of living, quality of life, and life expectancy.
• It aids in detecting and treating diseases, ailments, and conditions.
• It dissects the molecular mechanism of any disease and helps to develop drugs and pharmaceuticals.
• Basic Medical Sciences, in addition to curative care, sow the seeds of preventive care.
• It teaches researchers, doctors, scientists, and even laypeople about living a healthy lifestyle.
• It fosters a fundamental understanding of medical science principles, which may be useful in the future.

Agriculture

A great deal of agricultural research was conducted, which resulted in the production of artificial fertilisers, which are now a basic requirement for all agricultural activities. Agricultural education is now taught in schools across the country. Scientists have gone so far as to study the genomic makeup of plants to select crops that can withstand harsh climate changes. Improved farming techniques have been developed using new technologies such as computer science and biotechnology.

Science has played an important role in agriculture, and the two cannot be separated. Science must be used to help produce better yields on a small piece of land for the world to be able to provide enough food for all of its citizens.

Read more: Chemistry of Life

New scientific understanding may result in new applications.

The discovery of the structure of DNA, for example, was a major breakthrough. It served as the foundation for research that would eventually lead to many practical applications, such as DNA fingerprinting, genetically engineered crops, and genetic disease tests.

New technological developments may result in new scientific discoveries.

For example, the development of DNA copying and sequencing technologies has resulted in significant advances in many areas of science.

Scientific research may be motivated by potential applications.

For example, the possibility of engineering microorganisms to produce drugs for diseases such as malaria motivates many microbe genetics researchers to continue their research.

Frequently Asked Questions on Essay on Importance of Science in Our Life

What role does science play in our lives.

It helps us live a longer and healthier life by monitoring our health, providing medicine to cure our diseases, alleviating aches and pains, assisting us in providing water for our basic needs – including our food – providing energy and making life more enjoyable by including sports, music, entertainment, and cutting-edge communication technology.

How has science influenced our daily lives?

Science has changed how we live and what we believe since the invention of the plough. Science has allowed man to pursue societal concerns such as ethics, aesthetics, education, and justice, to create cultures, and to improve human conditions by making life easier.

How has science made our lives easier?

When scientific discoveries are combined with technological advancements, machines make managing our lives easier. Science has created everything from household appliances to automobiles and aeroplanes. Farmers can now save their crops from pests and other problems thanks to advances in science.

What is the social significance of science and technology?

The essence of how science and technology contribute to society is the creation of new knowledge and then the application of that knowledge to improve human life and solve societal problems.

Why is science education important in the 21st century?

Exemplary science education can offer a rich context for developing many 21st-century skills, such as critical thinking, problem solving, and information literacy, especially when instruction addresses the nature of science and promotes the use of science practices.

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