what is the meaning of the biography

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Meaning of biography in English

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• This biography offers a few glimpses of his life before he became famous .
• Her biography revealed that she was not as rich as everyone thought .
• The biography was a bit of a rush job .
• The biography is an attempt to uncover the inner man.
• The biography is woven from the many accounts which exist of things she did.
• exercise book
• novelistically
• young adult

biography | American Dictionary

• biographical

Examples of biography

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to try to persuade a customer who is already buying something to buy more, or to buy something more expensive

Searching out and tracking down: talking about finding or discovering things

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Definition of Biography

A biography is the non- fiction , written history or account of a person’s life. Biographies are intended to give an objective portrayal of a person, written in the third person. Biographers collect information from the subject (if he/she is available), acquaintances of the subject, or in researching other sources such as reference material, experts, records, diaries, interviews, etc. Most biographers intend to present the life story of a person and establish the context of their story for the reader, whether in terms of history and/or the present day. In turn, the reader can be reasonably assured that the information presented about the biographical subject is as true and authentic as possible.

Biographies can be written about a person at any time, no matter if they are living or dead. However, there are limitations to biography as a literary device. Even if the subject is involved in the biographical process, the biographer is restricted in terms of access to the subject’s thoughts or feelings.

Biographical works typically include details of significant events that shape the life of the subject as well as information about their childhood, education, career, and relationships. Occasionally, a biography is made into another form of art such as a film or dramatic production. The musical production of “Hamilton” is an excellent example of a biographical work that has been turned into one of the most popular musical productions in Broadway history.

Common Examples of Biographical Subjects

Most people assume that the subject of a biography must be a person who is famous in some way. However, that’s not always the case. In general, biographical subjects tend to be interesting people who have pioneered something in their field of expertise or done something extraordinary for humanity. In addition, biographical subjects can be people who have experienced something unusual or heartbreaking, committed terrible acts, or who are especially gifted and/or talented.

As a literary device, biography is important because it allows readers to learn about someone’s story and history. This can be enlightening, inspiring, and meaningful in creating connections. Here are some common examples of biographical subjects:

• political leaders
• entrepreneurs
• historical figures
• serial killers
• notorious people
• political activists
• adventurers/explorers
• religious leaders
• military leaders
• cultural figures

Famous Examples of Biographical Works

The readership for biography tends to be those who enjoy learning about a certain person’s life or overall field related to the person. In addition, some readers enjoy the literary form of biography independent of the subject. Some biographical works become well-known due to either the person’s story or the way the work is written, gaining a readership of people who may not otherwise choose to read biography or are unfamiliar with its form.

Here are some famous examples of biographical works that are familiar to many readers outside of biography fans:

• Alexander Hamilton (Ron Chernow)
• Prairie Fires: The American Dreams of Laura Ingalls Wilder (Caroline Fraser)
• Steve Jobs (Walter Isaacson)
• Churchill: A Life (Martin Gilbert)
• The Professor and the Madman: A Tale of Murder, Insanity, and the Making of the Oxford English Dictionary (Simon Winchester)
• A Beautiful Mind (Sylvia Nasar)
• The Black Rose (Tananarive Due)
• John Adams (David McCullough)
• Into the Wild ( Jon Krakauer )
• John Brown (W.E.B. Du Bois)
• Frida: A Biography of Frida Kahlo (Hayden Herrera)
• The Immortal Life of Henrietta Lacks (Rebecca Skloot)
• Team of Rivals: The Political Genius of Abraham Lincoln (Doris Kearns Goodwin)
• Shirley Jackson : A Rather Haunted Life ( Ruth Franklin)
• the stranger in the Woods: The Extraordinary Story of the Last True Hermit (Michael Finkel)

Difference Between Biography, Autobiography, and Memoir

Biography, autobiography , and memoir are the three main forms used to tell the story of a person’s life. Though there are similarities between these forms, they have distinct differences in terms of the writing, style , and purpose.

A biography is an informational narrative and account of the life history of an individual person, written by someone who is not the subject of the biography. An autobiography is the story of an individual’s life, written by that individual. In general, an autobiography is presented chronologically with a focus on key events in the person’s life. Since the writer is the subject of an autobiography, it’s written in the first person and considered more subjective than objective, like a biography. In addition, autobiographies are often written late in the person’s life to present their life experiences, challenges, achievements, viewpoints, etc., across time.

Memoir refers to a written collection of a person’s significant memories, written by that person. Memoir doesn’t generally include biographical information or chronological events unless it’s relevant to the story being presented. The purpose of memoir is reflection and an intention to share a meaningful story as a means of creating an emotional connection with the reader. Memoirs are often presented in a narrative style that is both entertaining and thought-provoking.

Examples of Biography in Literature

An important subset of biography is literary biography. A literary biography applies biographical study and form to the lives of artists and writers. This poses some complications for writers of literary biographies in that they must balance the representation of the biographical subject, the artist or writer, as well as aspects of the subject’s literary works. This balance can be difficult to achieve in terms of judicious interpretation of biographical elements within an author’s literary work and consideration of the separate spheres of the artist and their art.

Literary biographies of artists and writers are among some of the most interesting biographical works. These biographies can also be very influential for readers, not only in terms of understanding the artist or writer’s personal story but the context of their work or literature as well. Here are some examples of well-known literary biographies:

Example 1:  Savage Beauty: The Life of Edna St. Vincent Millay  (Nancy Milford)

One of the first things Vincent explained to Norma was that there was a certain freedom of language in the Village that mustn’t shock her. It wasn’t vulgar. ‘So we sat darning socks on Waverly Place and practiced the use of profanity as we stitched. Needle in, . Needle out, piss. Needle in, . Needle out, c. Until we were easy with the words.’

This passage reflects the way in which Milford is able to characterize St. Vincent Millay as a person interacting with her sister. Even avid readers of a writer’s work are often unaware of the artist’s private and personal natures, separate from their literature and art. Milford reflects the balance required on the part of a literary biographer of telling the writer’s life story without undermining or interfering with the meaning and understanding of the literature produced by the writer. Though biographical information can provide some influence and context for a writer’s literary subjects, style, and choices , there is a distinction between the fictional world created by a writer and the writer’s “real” world. However, a literary biographer can illuminate the writer’s story so that the reader of both the biography and the biographical subject’s literature finds greater meaning and significance.

Example 2:  The Invisible Woman: The Story of Nelly Ternan and Charles Dickens  (Claire Tomalin)

The season of domestic goodwill and festivity must have posed a problem to all good Victorian family men with more than one family to take care of, particularly when there were two lots of children to receive the demonstrations of paternal love.

Tomalin’s literary biography of Charles Dickens reveals the writer’s extramarital relationship with a woman named Nelly Ternan. Tomalin presents the complications that resulted for Dickens from this relationship in terms of his personal and family life as well as his professional writing and literary work. Revealing information such as an extramarital relationship can influence the way a reader may feel about the subject as a person, and in the case of literary biography it can influence the way readers feel about the subject’s literature as well. Artists and writers who are beloved , such as Charles Dickens, are often idealized by their devoted readers and society itself. However, as Tomalin’s biography of Dickens indicates, artists and writers are complicated and as subject to human failings as anyone else.

Example 3:  Virginia Woolf  (Hermione Lee)

‘A self that goes on changing is a self that goes on living’: so too with the biography of that self. And just as lives don’t stay still, so life-writing can’t be fixed and finalised. Our ideas are shifting about what can be said, our knowledge of human character is changing. The biographer has to pioneer, going ‘ahead of the rest of us, like the miner’s canary, testing the atmosphere , detecting falsity, unreality, and the presence of obsolete conventions’. So, ‘There are some stories which have to be retold by each generation’. She is talking about the story of Shelley, but she could be talking about her own life-story.

In this passage, Lee is able to demonstrate what her biographical subject, Virginia Woolf, felt about biography and a person telling their own or another person’s story. Literary biographies of well-known writers can be especially difficult to navigate in that both the author and biographical subject are writers, but completely separate and different people. As referenced in this passage by Lee, Woolf was aware of the subtleties and fluidity present in a person’s life which can be difficult to judiciously and effectively relay to a reader on the part of a biographer. In addition, Woolf offers insight into the fact that biographers must make choices in terms of what information is presented to the reader and the context in which it is offered, making them a “miner’s canary” as to how history will view and remember the biographical subject.

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[ bahy- og -r uh -fee , bee- ]

the biography of Byron by Marchand.

• an account in biographical form of an organization, society, theater, animal, etc.
• such writings collectively.
• the writing of biography as an occupation or field of endeavor.

/ baɪˈɒɡrəfɪ; ˌbaɪəˈɡræfɪkəl /

• an account of a person's life by another
• such accounts collectively
• The story of someone's life. The Life of Samuel Johnson , by James Boswell , and Abraham Lincoln , by Carl Sandburg , are two noted biographies. The story of the writer's own life is an autobiography .

Discover More

Derived forms.

• biˈographer , noun
• biographical , adjective
• ˌbioˈgraphically , adverb

Word History and Origins

Origin of biography 1

Example Sentences

Barrett didn’t say anything on Tuesday to contradict our understanding of her ideological leanings based on her past rulings, past statements and biography.

Republicans, meanwhile, focused mostly on her biography — including her role as a working mother of seven and her Catholic faith — and her credentials, while offering few specifics about her record as a law professor and judge.

She delivered an inspiring biography at one point, reflecting on the sacrifice her mother made to emigrate to the United States.

As Walter Isaacson pointed out in his biography of Benjamin Franklin, Franklin proposed the postal system as a vital network to bond together the 13 disparate colonies.

Serving that end, the book is not an in-depth biography as much as a summary of Galileo’s life and science, plus a thorough recounting of the events leading up to his famous trial.

The Amazon biography for an author named Papa Faal mentions both Gambia and lists a military record that matches the FBI report.

For those unfamiliar with Michals, an annotated biography and useful essays are included.

Did you envision your Pryor biography as extending your previous investigation—aesthetically and historically?

But Stephen Kotkin's new biography reveals a learned despot who acted cunningly to take advantage of the times.

Watching novelists insult one another is one of the primary pleasures of his biography.

He also published two volumes of American Biography, a work which his death abridged.

Mme. de Chaulieu gave her husband the three children designated in the duc's biography.

The biography of great men always has been, and always will be read with interest and profit.

I like biography far better than fiction myself: fiction is too free.

The Bookman: "A more entertaining narrative whether in biography or fiction has not appeared in recent years."

Related Words

• autobiography

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

• Boswell’s biography of Johnson
• a biography by Antonia Fraser
• The book gives potted biographies of all the major painters.
• blockbuster
• unauthorized
• biography by
• biography of

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Find out which words work together and produce more natural-sounding English with the Oxford Collocations Dictionary app. Try it for free as part of the Oxford Advanced Learner’s Dictionary app.

Learning from the experiences of others is what makes us human.

At the core of every biography is the story of someone’s humanity. While biographies come in many sub-genres, the one thing they all have in common is loyalty to the facts, as they’re available at the time. Here’s how we define biography, a look at its origins, and some popular types.

“Biography” Definition

A biography is simply the story of a real person’s life. It could be about a person who is still alive, someone who lived centuries ago, someone who is globally famous, an unsung hero forgotten by history, or even a unique group of people. The facts of their life, from birth to death (or the present day of the author), are included with life-changing moments often taking center stage. The author usually points to the subject’s childhood, coming-of-age events, relationships, failures, and successes in order to create a well-rounded description of her subject.

Biographies require a great deal of research. Sources of information could be as direct as an interview with the subject providing their own interpretation of their life’s events. When writing about people who are no longer with us, biographers look for primary sources left behind by the subject and, if possible, interviews with friends or family. Historical biographers may also include accounts from other experts who have studied their subject.

The biographer’s ultimate goal is to recreate the world their subject lived in and describe how they functioned within it. Did they change their world? Did their world change them? Did they transcend the time in which they lived? Why or why not? And how? These universal life lessons are what make biographies such a meaningful read.

Origins of the Biography

Greco-Roman literature honored the gods as well as notable mortals. Whether winning or losing, their behaviors were to be copied or seen as cautionary tales. One of the earliest examples written exclusively about humans is Plutarch’s Parallel Lives (probably early 2 nd century AD). It’s a collection of biographies in which a pair of men, one Greek and one Roman, are compared and held up as either a good or bad example to follow.

In the Middle Ages, Einhard’s The Life of Charlemagne (around 817 AD) stands out as one of the most famous biographies of its day. Einhard clearly fawns over Charlemagne’s accomplishments throughout, yet it doesn’t diminish the value this biography has brought to centuries of historians since its writing.

Considered the earliest modern biography, The Life of Samuel Johnson (1791) by James Boswell looks like the biographies we know today. Boswell conducted interviews, performed years of research, and created a compelling narrative of his subject.

The genre evolves as the 20th century arrives, and with it the first World War. The 1920s saw a boom in autobiographies in response. Robert Graves’ Good-Bye to All That (1929) is a coming-of age story set amid the absurdity of war and its aftermath. That same year, Mahatma Gandhi wrote The Story of My Experiments with Truth , recalling how the events of his life led him to develop his theories of nonviolent rebellion. In this time, celebrity tell-alls also emerged as a popular form of entertainment. With the horrors of World War II and the explosion of the civil rights movement, American biographers of the late 20 th century had much to archive. Instantly hailed as some of the best writing about the war, John Hersey’s Hiroshima (1946) tells the stories of six people who lived through those world-altering days. Alex Haley wrote the as-told-to The Autobiography of Malcom X (1965). Yet with biographies, the more things change, the more they stay the same. One theme that persists is a biographer’s desire to cast its subject in an updated light, as in Eleanor and Hick: The Love Affair that Shaped a First Lady by Susan Quinn (2016).

Types of Biographies

Contemporary Biography: Authorized or Unauthorized

The typical modern biography tells the life of someone still alive, or who has recently passed. Sometimes these are authorized — written with permission or input from the subject or their family — like Dave Itzkoff’s intimate look at the life and career of Robin Williams, Robin . Unauthorized biographies of living people run the risk of being controversial. Kitty Kelley’s infamous His Way: The Unauthorized Biography of Frank Sinatra so angered Sinatra, he tried to prevent its publication.

Historical Biography

The wild success of Lin-Manuel Miranda’s Hamilton is proof that our interest in historical biography is as strong as ever. Miranda was inspired to write the musical after reading Ron Chernow’s Alexander Hamilton , an epic 800+ page biography intended to cement Hamilton’s status as a great American. Paula Gunn Allen also sets the record straight on another misunderstood historical figure with Pocahontas: Medicine Woman, Spy, Entrepreneur, Diplomat , revealing details about her tribe, her family, and her relationship with John Smith that are usually missing from other accounts. Historical biographies also give the spotlight to people who died without ever getting the recognition they deserved, such as The Immortal Life of Henrietta Lacks .

Biography of a Group

When a group of people share unique characteristics, they can be the topic of a collective biography. The earliest example of this is Captain Charles Johnson’s A General History of the Pirates (1724), which catalogs the lives of notorious pirates and establishes the popular culture images we still associate with them. Smaller groups are also deserving of a biography, as seen in David Hajdu’s Positively 4th Street , a mesmerizing behind-the-scenes look at the early years of Bob Dylan, Joan Baez, Mimi Baez Fariña, and Richard Fariña as they establish the folk scene in New York City. Likewise, British royal family fashion is a vehicle for telling the life stories of four iconic royals – Queen Elizabeth II, Diana, Kate, and Meghan – in HRH: So Many Thoughts on Royal Style by style journalist Elizabeth Holmes.

Autobiography

This type of biography is written about one’s self, spanning an entire life up to the point of its writing. One of the earliest autobiographies is Saint Augustine’s The Confessions (400), in which his own experiences from childhood through his religious conversion are told in order to create a sweeping guide to life. Maya Angelou’s I Know Why the Caged Bird Sings is the first of six autobiographies that share all the pain of her childhood and the long road that led to her work in the civil rights movement, and a beloved, prize-winning writer.

Memoirs are a type of autobiography, written about a specific but vital aspect of one’s life. In Toil & Trouble , Augusten Burroughs explains how he has lived his life as a witch. Mikel Jollett’s Hollywood Park recounts his early years spent in a cult, his family’s escape, and his rise to success with his band, The Airborne Toxic Event. Barack Obama’s first presidential memoir, A Promised Land , charts his path into politics and takes a deep dive into his first four years in office.

Fictional Biography

Fictional biographies are no substitute for a painstakingly researched scholarly biography, but they’re definitely meant to be more entertaining. Z: A Novel of Zelda Fitzgerald by Therese Anne Fowler constructs Zelda and F. Scott’s wild, Jazz-Age life, told from Zelda’s point of view. The Only Woman in the Room by Marie Benedict brings readers into the secret life of Hollywood actress and wartime scientist, Hedy Lamarr. These imagined biographies, while often whimsical, still respect the form in that they depend heavily on facts when creating setting, plot, and characters.

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What Is Biography? Definition, Usage, and Literary Examples

Biography definition.

A  biography  (BYE-og-ruh-fee) is a written account of one person’s life authored by another person. A biography includes all pertinent details from the subject’s life, typically arranged in a chronological order. The word  biography  stems from the Latin  biographia , which succinctly explains the word’s definition:  bios  = “life” +  graphia  = “write.”

Since the advent of the written word, historical writings have offered information about real people, but it wasn’t until the 18th century that biographies evolved into a separate literary genre.  Autobiographies  and memoirs fall under the broader biography genre, but they are distinct literary forms due to one key factor: the subjects themselves write these works. Biographies are popular source materials for documentaries, television shows, and motion pictures.

The History of Biographies

The biography form has its roots in Ancient Rome and Greece. In 44 BCE, Roman writer Cornelius Nepos published  Excellentium Imperatorum Vitae  ( Lives of the Generals ), one of the earliest recorded biographies. In 80 CE, Greek writer Plutarch released  Parallel Lives , a sweeping work consisting of 48 biographies of famous men. In 121 CE, Roman historian Suetonius wrote  De vita Caesarum  ( On the Lives of the Caesars ), a series of 12 biographies detailing the lives of Julius Caesar and the first 11 emperors of the Roman Empire. These were among the most widely read biographies of their time, and at least portions of them have survived intact over the millennia.

During the Middle Ages, the Roman Catholic Church had a notable influence on biographies. Historical, political, and cultural biographies fell out of favor. Biographies of religious figures—including saints, popes, and church founders—replaced them. One notable exception was Italian painter/architect Giorgio Vasari’s 1550 biography,  The Lives of the Most Excellent Painters, Sculptors, and Architects , which was immensely popular. In fact, it is one of the first examples of a bestselling book.

Still, it wasn’t until the 18th century that authors began to abandon multiple subjects in a single work and instead focus their research and writing on one subject. Scholars consider James Boswell’s 1791  The Life of Samuel Johnson  to be the first modern biography. From here, biographies were established as a distinct literary genre, separate from more general historical writing.

As understanding of psychology and sociology grew in the 19th and early 20th centuries, biographies further evolved, offering up even more comprehensive pictures of their subjects. Authors who played major roles in this contemporary approach to biographing include Lytton Strachey, Gamaliel Bradford, and Robert Graves.

Types of Biographies

While all biographical works chronicle the lives of real people, writers can present the information in several different ways.

• Popular biographies are life histories written for a general readership.  The Immortal Life of Henrietta Lacks  by Rebecca Skloot and  Into the Wild  by Jon Krakauer are two popular examples.
• Critical biographies discuss the relationship between the subject’s life and the work they produced or were involved in; for example,  The Billionaire Who Wasn’t: How Chuck Feeney Secretly Made and Gave Away a Fortune  by Conor O’Clery and  Unpresidented: A Biography of Donald Trump  by Martha Brockenbrough.
• Historical biographies put greater understanding on how the subject’s life and contributions affected or were affected by the times in which they lived; see  John Adams  by David McCullough and  Catherine the Great  by Peter K. Massie.
• Literary biographies concentrate almost exclusively on writers and artists, blending a conventional  narrative  of the historical facts of the subject’s life with an exploration of how these facts impacted their creative output. Some examples include  Savage Beauty: The Life of Edna St. Vincent Millay  by Nancy Milford and  Jackson Pollock: An American Saga  by Gregory White Smith and Steven Naifeh.
• Reference biographies are more scholarly writings, usually written by multiple authors and covering multiple lives around a single topic. They verify facts, provide background details, and contribute supplemental information resources, like bibliographies, glossaries, and historical documents; for example,  Black Americans in Congress, 1870-2007  and the  Dictionary of Canadian Biography .
• Fictional biographies, or biographical novels, like  The Other Boleyn Girl  by Philippa Gregory, incorporate creative license into the retelling of a real person’s story by taking on the structure and freedoms of a novel. The term can also describe novels in which authors give an abundance of background information on their characters, to the extent that the novel reads more like a biography than fiction. An example of this is George R.R. Martin’s  Fire and Blood , a novel detailing the history of a royal family from his popular  A Song of Ice and Fire

Biographies and Filmed Entertainment

Movie makers and television creators frequently produce biographical stories, either as dramatized productions based on real people or as nonfiction accounts.

Documentary

This genre is a nonfictional movie or television show that uses historical records to tell the story of a subject. The subject might be a one person or a group of people, or it might be a certain topic or theme. To present a biography in a visually compelling way, documentaries utilize archival footage, recreations, and interviews with subjects, scholars, experts, and others associated with the subject.

Famous film documentaries include  Grey Gardens,  a biography of two of Jacqueline Kennedy’s once-wealthy cousins, who, at the time of filming, lived in squalor in a condemned mansion in the Hamptons; and  I Am Not Your Negro , a biography of the life and legacy of pioneering American author James Baldwin.

Television documentary series tell one story over the course of several episodes, like  The Jinx :  The Life and Deaths of Robert Durst , a biography of the real estate heir and alleged serial killer that focused on his suspected crimes. There are many nonfiction television shows that use a documentary format, but subjects typically change from one episode to the next, such as A&E’s  Biography  and PBS’s  POV .

These films are biographical motion pictures, written by screenwriters and performed by actors. They often employ a certain amount of creative liberty in their interpretation of a real life. This is largely done to maintain a feasible runtime; capturing all of the pivotal moments of a subject’s life in a 90- or 120-minute movie is all but impossible. So, filmmakers might choose to add, eliminate, or combine key events and characters, or they may focus primarily on one or only a few aspects of the subject’s life. Some popular examples:  Coal Miner’s Daughter , a biography of country music legend Loretta Lynn;  Malcom X , a biopic centered on the civil rights leader of the same name; and  The King’s Speech , a dramatization of Prince Albert’s efforts to overcome a stutter and ascend the English throne.

Semi-fictionalized account

This approach takes a real-life event and interprets or expands it in ways that stray beyond what actually happened. This is done for entertainment and to build the story so it fits the filmmaker’s vision or evolves into a longer form, such as a multi-season television show. These accounts sometimes come with the disclaimer that they are “inspired by true events.” Examples of semi-fictionalized accounts are the TV series  Orange Is the New Black ,  Masters of Sex , and  Mozart of the Jungle —each of which stem from at least one biographical element, but showrunners expounded upon to provide many seasons of entertainment.

The Functions of Biography

Biographies inform readers about the life of a notable person. They are a way to introduce readers to the work’s subject—the historical details, the subject’s motivations and psychological underpinnings, and their environment and the impact they had, both in the short and long term.

Because the author is somewhat removed from their subject, they can offer a more omniscient, third-person narrative account. This vantage point allows the author to put certain events into a larger context; compare and contrast events, people, and behaviors predominant in the subject’s life; and delve into psychological and sociological themes of which the subject may not have been aware.

Also, a writer structures a biography to make the life of the subject interesting and readable. Most biographers want to entertain as well as inform, so they typically use a traditional  plot  structure—an introduction,  conflict , rising of tension, a climax, a resolution, and an ending—to give the life story a narrative shape. While the ebb and flow of life is a normal day-to-day rhythm, it doesn’t necessarily make for entertaining reading. The job of the writer, then, becomes one of shaping the life to fit the elements of a good plot.

Writers Known for Biographies

Many modern writers have dedicated much of their careers to biographies, such as:

• Kitty Kelley, author of  Jackie Oh! An Intimate Biography; His Way: The Unauthorized Biography of Frank Sinatra ; and  The Family: The Real Story of the Bush Dynasty
• Antonia Fraser, author of  Mary Queen of Scots ;  Cromwell; Our Chief of Men ; and  The Gunpowder Plot: Terror and Faith in 1605
• David McCullough, author of  The Path Between the Seas; Truman ; and  John Adams
• Andrew Morton, author of  Diana: Her True Story in Her Own Words; Madonna ; and  Tom Cruise: An Unauthorized Biography
• Alison Weir, author of  The Six Wives of Henry VIII; Eleanor of Aquitaine: By the Wrath of God; Queen of England ; and  Katherine Swynford: The Story of John of Gaunt and His Scandalous Duchess

Examples of Biographies

1. James Boswell,  The Life of Samuel Johnson

The biography that ushered in the modern era of true-life writing,  The Life of Samuel Johnson  covered the entirety of its subject’s life, from his birth to his status as England’s preeminent writer to his death. Boswell was a personal acquaintance of Johnson, so he was able to draw on voluminous amounts of personal conversations the two shared.

What also sets this biography apart is, because Boswell was a contemporary of Johnson, readers see Johnson in the context of his own time. He wasn’t some fabled figure that a biographer was writing about centuries later; he was someone to whom the author had access, and Boswell could see the real-world influence his subject had on life in the here and now.

2. Sylvia Nasar,  A Beautiful Mind

Nasar’s 1998 Pulitzer Prize-nominated biography of mathematician John Nash introduced legions of readers to Nash’s remarkable life and genius. The book opens with Nash’s childhood and follows him through his education, career, personal life, and struggles with schizophrenia. It ends with his acceptance of the 1994 Nobel Prize for Economics. In addition to a Pulitzer nomination,  A Beautiful Mind  won the National Book Critics Circle Award for Biography, was a  New York Times  bestseller, and provided the basis for the Academy Award-winning 2001 film of the same name.

3. Catherine Clinton,  Harriet Tubman: The Road to Freedom

Clinton’s biography of the abolitionist icon is a large-scale epic that chronicles Tubman’s singular life. It starts at her birth in the 1820s as the slave Araminta Ross, continuing through her journey to freedom; her pivotal role in the Underground Railroad; her Moses-like persona; and her death in 1913.

Because Tubman could not read or write, she left behind no letters, diaries, or other personal papers in her own hand and voice. Clinton reconstructed Tubman’s history entirely through other source material, and historians often cite this work as the quintessential biography of Tubman’s life.

4. Megan Mayhew Bergman,  Almost Famous Women

Almost Famous Women  is not a biography in the strictest sense of the word; it is a fictional interpretation of real-life women. Each short story revolves around a woman from history with close ties to fame, such as movie star Marlene Dietrich, Standard Oil heiress Marion “Joe” Carstairs, aviatrix Beryl Markham, Oscar Wilde’s niece Dolly, and Lord Byron’s daughter Allegra. Mayhew Bergman imagines these colorful women in equally colorful episodes that put them in a new light—a light that perhaps offers them the honor and homage that history denied them.

Further Resources on Biography

Newsweek  compiled their picks for the  75 Best Biographies of All Time .

The Open Education Database has a list of  75 Biographies to Read Before You Die .

Goodreads put together a list of readers’  best biography selections .

If you’re looking to write biographies,  Infoplease  has instructions for writing shorter pieces, while  The Writer   has practical advice for writing manuscript-length bios.

Ranker  collected  a comprehensive list of famous biographers .

Related Terms

• Autobiography
• Short Story

What is biography?

by Professor Dame Hermione Lee FBA

What is biography? A big fat book about a dead person, you might reply. A book with lots of dates and some pictures and chapters going chronologically from cradle to grave. A book about a single person’s life and work, but probably with a great deal, too, about their family and friends, relations and children, colleagues and acquaintances.

The word ‘biography’ means ‘life-writing’: the two halves of the word derive from medieval Greek bios , ‘life’, and graphia , ‘writing’. Dictionary definitions give you “the history of the lives of individual men, as a branch of literature”, or “a written record of the life of an individual” ( Oxford English Dictionary , 1971), or, more up-to-date and succinct, “An account of someone’s life written by someone else” ( New Oxford Dictionary of English, 2001). Essentially, it’s the written story of another person’s life.

The word started to be used, in western literature, in the late 18th century, but biography reaches far back through histories and cultures to all kinds of older forms: the ancient Sumerian epic of Gilgamesh, full of conflict and adventure; classical and Egyptian lives of rulers and illustrious heroes, with warning stories of triumphs turning to disaster and decline; venerating biographies of Tibetan Buddhist leaders or medieval Christian saints, showing you how best to live under the eye of God. Mainly, biography used to be the Lives of Great Men (and less often, women), written to give you something to live up to or learn from. But it’s become a more democratic form of writing. ‘Lives’ can be written of ‘ordinary’ people as well as kings and saints.

And there have come to be many different kinds of biographical narratives. It doesn’t have to be the written story of a dead person. Biography can take the form of a film or a poem, an obituary or an opera. It can be about a living subject, or a group, or a city, or a river, or an animal. You can start at the end, with a death-bed, or tell the story of one year in a life. Biography often goes back to a famous life-story that’s been told before – think of Van Gogh, Nelson Mandela, Keats, Sylvia Plath, or Mahatma Gandhi – so it can be a form of revision. Virginia Woolf said: “There are some stories which have to be retold by each generation”.

It might be easier to say what it’s not, than what it is. It is supposed to be true and factual: so it isn’t fiction. (Though biography is capable of making things up or missing things out). It is supposed to be objective and not written in the first person: so it isn’t autobiography. (But all biographers write out of their own point of view, race, class, gender and time, so complete objectivity is never possible). It is about an individual or individuals: so it isn’t history. (But history, inevitably, plays a part). It tries to analyse character and motives: but biographers aren’t usually psychologists or psychoanalysts (though they have sometimes pretended to be). It follows clues, tries to unpick secrets and often needs to rely on witnesses: but it isn’t quite the same as a detective story or a thriller. There isn’t always a murder, though some critics of biography feel that it can be the next thing to it: a well-known quotation says that “biography adds a new terror to death”.

A more interesting question about biography might be, not “what is it?” but “what is it for?” or “why does it matter”? Is it for learning lessons, or bringing history alive, or providing information about the sources and circumstances of a person’s work? All of the above. But more than that, biography takes us beyond ourselves, into the experience of a life that’s not our own. It expands our knowledge of life and widens our boundaries. It makes us imagine and understand what it’s like to be somebody else. That’s why it matters.

Dame Hermione Lee is Emeritus Professor of English Literature at the University of Oxford. Her works include biographies of Virginia Woolf , Edith Wharton and Penelope Fitzgerald . Her biography of Tom Stoppard will be published by Faber on 1 October 2020. She was elected a Fellow of the British Academy in 2001.

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Biographies: The Stories of Humanity

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

A biography is a story of a person's life, written by another author. The writer of a biography is called a biographer while the person written about is known as the subject or biographee.

Biographies usually take the form of a narrative , proceeding chronologically through the stages of a person's life. American author Cynthia Ozick notes in her essay "Justice (Again) to Edith Wharton" that a good biography is like a novel, wherein it believes in the idea of a life as "a triumphal or tragic story with a shape, a story that begins at birth, moves on to a middle part, and ends with the death of the protagonist."

A biographical essay is a comparatively short work of nonfiction  about certain aspects of a person's life. By necessity, this sort of essay  is much more selective than a full-length biography, usually focusing only on key experiences and events in the subject's life.

Between History and Fiction

Perhaps because of this novel-like form, biographies fit squarely between written history and fiction, wherein the author often uses personal flairs and must invent details "filling in the gaps" of the story of a person's life that can't be gleaned from first-hand or available documentation like home movies, photographs, and written accounts.

Some critics of the form argue it does a disservice to both history and fiction, going so far as to call them "unwanted offspring, which has brought a great embarrassment to them both," as Michael Holroyd puts it in his book "Works on Paper: The Craft of Biography and Autobiography." Nabokov even called biographers "psycho-plagiarists," meaning that they steal the psychology of a person and transcribe it to the written form.

Biographies are distinct from creative non-fiction such as memoir in that biographies are specifically about one person's full life story -- from birth to death -- while creative non-fiction is allowed to focus on a variety of subjects, or in the case of memoirs certain aspects of an individual's life.

Writing a Biography

For writers who want to pen another person's life story, there are a few ways to spot potential weaknesses, starting with making sure proper and ample research has been conducted -- pulling resources such as newspaper clippings, other academic publications, and recovered documents and found footage.  

First and foremost, it is the duty of biographers to avoid misrepresenting the subject as well as acknowledging the research sources they used. Writers should, therefore, avoid presenting a personal bias for or against the subject as being objective is key to conveying the person's life story in full detail.

Perhaps because of this, John F. Parker observes in his essay "Writing: Process to Product" that some people find writing a biographical essay "easier than writing an  autobiographical  essay. Often it takes less effort to write about others than to reveal ourselves." In other words, in order to tell the full story, even the bad decisions and scandals have to make the page in order to truly be authentic.

• An Introduction to Literary Nonfiction
• How to Define Autobiography
• A Profile in Composition
• What Is a Novel? Definition and Characteristics
• Biography of Salman Rushdie, Master of the Modern Allegorical Novel
• 10 Contemporary Biographies, Autobiographies, and Memoirs for Teens
• Stream of Consciousness Writing
• Biography of William Golding, British Novelist
• Biography of Louise Erdrich, Native American Author
• Biography of Marge Piercy, Feminist Novelist and Poet
• Genres in Literature
• What Is the Definition of Passing for White?
• What Is an Autobiography?
• Organizational Strategies for Using Chronological Order in Writing

Literary Devices

Literary devices, terms, and elements, definition of biography.

A biography is a description of a real person’s life, including factual details as well as stories from the person’s life. Biographies usually include information about the subject’s personality and motivations, and other kinds of intimate details excluded in a general overview or profile of a person’s life. The vast majority of biography examples are written about people who are or were famous, such as politicians, actors, athletes, and so on. However, some biographies can be written about people who lived incredible lives, but were not necessarily well-known. A biography can be labelled “authorized” if the person being written about, or his or her family members, have given permission for a certain author to write the biography.

The word biography comes from the Greek words bios , meaning “life” and – graphia , meaning “writing.”

Difference Between Biography and Autobiography

A biography is a description of a life that is not the author’s own, while an autobiography is the description of a writer’s own life. There can be some gray area, however, in the definition of biography when a ghostwriter is employed. A ghostwriter is an author who helps in the creation of a book, either collaborating with someone else or doing all of the writing him- or herself. Some famous people ask for the help of a ghostwriter to create their own autobiographies if they are not particularly gifted at writing but want the story to sound like it’s coming from their own mouths. In the case of a ghostwritten autobiography, the writer is not actually writing about his or her own life, but has enough input from the subject to create a work that is very close to the person’s experience.

Common Examples of Biography

The genre of biography is so popular that there is even a cable network originally devoted to telling the stories of famous people’s lives (fittingly called The Biography Channel). The stories proved to be such good television that other networks caught on, such as VH1 producing biographies under the series name “Behind the Music.” Some examples of written biographies have become famous in their own right, such as the following books:

• Alexander Hamilton by Ron Chernow (made even more famous by the musical “Hamilton,” created by Lin-Manuel Miranda)
• Unbroken by Laura Hillenbrand
• Steve Jobs by Walter Isaacson
• Into the Wild by Jon Krakauer
• The Immortal Life of Henrietta Lacks by Rebecca Skloot
• Mountains Beyond Mountains: The Quest of Dr. Paul Farmer, A Man Who Would Cure the World by Tracy Kidder
• Three Cups of Tea: One Man’s Mission to Promote Peace … One School at a Time by Greg Mortenson

Significance of Biography in Literature

The genre of biography developed out of other forms of historical nonfiction, choosing to focus on one specific person’s experience rather than all important players. There are examples of biography all the way back to 44 B.C. when Roman biographer Cornelius Nepos wrote Excellentium Imperatorum Vitae (“Lives of those capable of commanding”). The Greek historian Plutarch was also famous for his biographies, creating a series of biographies of famous Greeks and Romans in his book Parallel Lives . After the printing press was created, one of the first “bestsellers” was the 1550 famous biography Lives of the Artists by Giorgio Vasari. Biography then got very popular in the 18th century with James Boswell’s 1791 publication of The Life of Samuel Johnson . Biography continues to be one of the best selling genres in literature, and has led to a number of literary prizes specifically for this form.

Examples of Biography in Literature

And I can imagine Farmer saying he doesn’t care if no one else is willing to follow their example. He’s still going to make these hikes, he’d insist, because if you say that seven hours is too long to walk for two families of patients, you’re saying that their lives matter less than some others’, and the idea that some lives matter less is the root of all that’s wrong with the world.

( Mountains Beyond Mountains: The Quest of Dr. Paul Farmer, A Man Who Would Cure the World by Tracy Kidder)

Tracy Kidder’s wonderful example of biography, Mountains Beyond Mountains , brought the work of Dr. Paul Farmer to a wider audience. Dr. Farmer cofounded the organization Partners in Health (PIH) in 1987 to provide free treatment to patients in Haiti; the organization later created similar projects in countries such as Russia, Peru, and Rwanda. Dr. Farmer was not necessarily a famous man before Tracy Kidder’s biography was published, though he was well-regarded in his own field. The biography describes Farmer’s work as well as some of his personal life.

On July 2, McCandless finished reading Tolstoy’s “Family Happiness”, having marked several passages that moved him: “He was right in saying that the only certain happiness in life is to live for others…” Then, on July 3, he shouldered his backpack and began the twenty-mile hike to the improved road. Two days later, halfway there, he arrived in heavy rain at the beaver ponds that blocked access to the west bank of the Teklanika River. In April they’d been frozen over and hadn’t presented an obstacle. Now he must have been alarmed to find a three-acre lake covering the trail.

( Into the Wild by Jon Krakauer)

Jon Krakauer is a writer and outdoorsman famous for many nonfiction books, including his own experience in a mountaineering disaster on Mount Everest in 1996. His book Into the Wild is a nonfiction biography of a young boy, Christopher McCandless who chose to donate all of his money and go into the wilderness in the American West. McCandless starved to death in Denali National Park in 1992. The biography delved into the facts surrounding McCandless’s death, as well as incorporating some of Krakauer’s own experience.

A commanding woman versed in politics, diplomacy, and governance; fluent in nine languages; silver-tongued and charismatic, Cleopatra nonetheless seems the joint creation of Roman propagandists and Hollywood directors.

( Cleopatra: A Life by Stacy Schiff)

Stacy Schiff wrote a new biography of Cleopatra in 2010 in order to divide fact from fiction, and go back to the amazing and intriguing personality of the woman herself. The biography was very well received for being both scrupulously referenced as well as highly literary and imaginative.

Confident that he was clever, resourceful, and bold enough to escape any predicament, [Louie] was almost incapable of discouragement. When history carried him into war, this resilient optimism would define him.

( Unbroken: A World War II Story of Survival, Resilience, and Redemption by Laura Hillenbrand)

Laura Hillenbrand’s bestselling biography Unbroken covers the life of Louis “Louie” Zamperini, who lived through almost unbelievable circumstances, including running in the 1936 Summer Olympics in Berlin, being shot down as a bomber in WWII, surviving in a raft in the ocean for 47 days, and then surviving Japanese prisoner of war camps. Zamperini’s life story is one of those narratives that is “stranger than fiction” and Hillenbrand brings the drama brilliantly to the reader.

I remember sitting in his backyard in his garden, one day, and he started talking about God. He [Jobs] said, “ Sometimes I believe in God, sometimes I don’t. I think it’s 50/50, maybe. But ever since I’ve had cancer, I’ve been thinking about it more, and I find myself believing a bit more, maybe it’s because I want to believe in an afterlife, that when you die, it doesn’t just all disappear. The wisdom you’ve accumulated, somehow it lives on.”

( Steve Jobs by Walter Isaacson)

Steve Jobs is one of the most famous cultural icons of modern-day America and, indeed, around the world, and thus his biography was eagerly awaited. The author, Walter Isaacson, was able to interview Jobs extensively during the writing process. Thus, the above excerpt is possible where the writer is a character in the story himself, asking Jobs about his views on life and philosophy of the world.

Test Your Knowledge of Biography

1. Which of the following statements is the best biography definition? A. A retelling of one small moment from another person’s life. B. A novel which details one specific character’s full life. C. A description of a real person’s entire life, written by someone else. [spoiler title=”Answer to Question #1″] Answer: C is the correct answer.[/spoiler]

2. Which of the following scenarios qualifies as a biography? A. A famous person contracts a ghostwriter to create an autobiography. B. A famous author writes the true and incredible life story of a little known person. C. A writer creates a book detailing the most important moments in her own life. [spoiler title=”Answer to Question #2″] Answer: B is the correct answer.[/spoiler]

3. Which of the following statements is true? A. Biographies are one of the best selling genres in contemporary literature. B. Biographies are always written about famous people. C. Biographies were first written in the 18th century. [spoiler title=”Answer to Question #3″] Answer: A is the correct answer.[/spoiler]

What Is a Biography? Definition & 25+ Examples

Have you ever wondered what lies beneath the surface of history’s most influential figures?

Imagine a chance to delve into the intricate tapestry of their lives, unraveling the threads that have woven together the very essence of their character, and unearthing the pivotal moments that shaped their destinies.

Welcome to the enthralling world of biographies, where you are invited to embark on a captivating journey into the lives of the extraordinary. Prepare to be captivated by the compelling tales of human resilience, ingenuity, and ambition that lie at the heart of each biography.

Table of Contents

Defining Biography

A biography is a detailed account of a person’s life, written by someone other than the subject. The term “biography” is derived from two Greek words: “bio,” which means life, and “graphy,” which signifies writing. Thus, a biography is the written history of someone’s life, offering an in-depth look at their experiences, achievements, and challenges.

Biographies typically focus on the life of notable individuals, such as historical figures or celebrities, and provide a comprehensive view of their personal and professional journey.

Biographers, the authors of these works, aim to offer an accurate, well-researched portrayal of their subjects by studying various sources and conducting interviews if possible. This thorough research and attention to detail ensure that the resulting narrative is both informative and engaging.

Biographies are a subgenre of non-fiction literature, as they chronicle the lives of real people. However, not all life stories fall under the category of biography.

Autobiographies and memoirs, for instance, focus on the author’s own experiences and are written from a first-person perspective. While autobiographies aim to present an overarching narrative of the author’s life, memoirs tend to focus on specific incidents or periods.

When crafting a biography, it is essential for the biographer to maintain a neutral tone, avoiding any judgment or personal bias. This objectivity allows readers to form their opinions based on the presented facts, gaining a broader understanding of the subject.

Elements of a Biography

A well-crafted biography contains several key elements that provide a comprehensive picture of the subject’s life. These elements help readers gain a deeper understanding of the subject while fostering an emotional connection. Below are some essential aspects of a biography:

Personal and Family Background

The personal and family background section of a biography provides an essential foundation for understanding the subject’s journey and the factors that shaped their life. By exploring the subject’s early years, readers gain insight into the environment and experiences that influenced their character, values, and aspirations.

This section typically begins with an overview of the subject’s birthplace, family origins, and cultural heritage. It delves into the family dynamics, including descriptions of the subject’s parents, siblings, and extended family, shedding light on the relationships that played a crucial role in their development.

The personal and family background section also addresses significant life events, challenges, and milestones that occurred during the subject’s upbringing. These formative experiences may include pivotal moments, such as moving to a new city, attending a particular school, or encountering a mentor who had a lasting impact on their life.

Education and Career

The education and career section of a biography is crucial for understanding the intellectual and professional development of the subject. By tracing the subject’s academic journey and career progression, readers gain a clearer picture of the knowledge, skills, and experiences that shaped their path and contributed to their success.

This section begins by outlining the subject’s educational background, including the schools they attended, the degrees or qualifications they obtained, and any specialized training they received. It also highlights the subject’s academic achievements, such as scholarships, awards, or distinctions, and any influential mentors or teachers who played a significant role in their intellectual growth.

The education and career section also delves into the subject’s professional life, chronicling their work history, job titles, and key responsibilities. It explores the subject’s career trajectory, examining how they transitioned between roles or industries and the factors that influenced their choices.

Major Events and Turning Points

The major events and turning points section of a biography delves into the pivotal moments and experiences that significantly influenced the subject’s life, shaping their character, values, and destiny.

By exploring these transformative events, readers gain a deeper understanding of the forces and circumstances that drove the subject’s actions and choices, as well as the challenges and triumphs they faced along the way.

This section encompasses a wide range of events, which could include personal milestones, such as marriage, the birth of children, or the loss of a loved one.

These personal events often provide insights into the subject’s emotional landscape and reveal the support systems, relationships, and personal values that sustained them through difficult times or propelled them to greater heights.

Influences and Inspirations

The influences and inspirations section of a biography delves into the individuals, ideas, and events that had a profound impact on the subject’s beliefs, values, and aspirations.

By understanding the forces that shaped the subject’s worldview, readers gain a deeper appreciation for the motivations driving their actions and decisions, as well as the creative and intellectual foundations upon which their accomplishments were built.

This section often begins by identifying the key figures who played a significant role in the subject’s life, such as family members, mentors, peers, or historical figures they admired.

It explores the nature of these relationships and how they shaped the subject’s perspectives, values, and ambitions. These influential individuals can provide valuable insights into the subject’s personal growth and development, revealing the sources of inspiration and guidance that fueled their journey.

The influences and inspirations section also delves into the ideas and philosophies that resonated with the subject and shaped their worldview. This could include an exploration of the subject’s religious, political, or philosophical beliefs, as well as the books, theories, or artistic movements that inspired them.

This section examines the events, both personal and historical, that impacted the subject’s life and inspired their actions. These could include moments of personal transformation, such as a life-altering experience or an epiphany, or broader societal events, such as wars, social movements, or technological innovations.

Contributions and Impact

The contributions and impact section of a biography is pivotal in conveying the subject’s lasting significance, both in their chosen profession and beyond. By detailing their achievements, innovations, and legacies, this section helps readers grasp the extent of the subject’s influence and the ways in which their work has shaped the world around them.

This section begins by highlighting the subject’s key accomplishments within their profession, such as breakthroughs, discoveries, or innovative techniques they developed. It delves into the processes and challenges they faced along the way, providing valuable insights into their creativity, determination, and problem-solving abilities.

The contributions and impact section also explores the subject’s broader influence on society, culture, or the world at large. This could include their involvement in social or political movements, their philanthropic endeavors, or their role as a cultural icon.

In addition to discussing the subject’s immediate impact, this section also considers their lasting legacy, exploring how their work has continued to inspire and shape subsequent generations.

This could involve examining the subject’s influence on their successors, the institutions or organizations they helped establish, or the enduring relevance of their ideas and achievements in contemporary society.

Personal Traits and Characteristics

The personal traits and characteristics section of a biography brings the subject to life, offering readers an intimate glimpse into their personality, qualities, and views.

This section often begins by outlining the subject’s defining personality traits, such as their temperament, values, and passions. By exploring these attributes, readers gain insight into the subject’s character and the motivations driving their actions and decisions.

These qualities could include their perseverance, curiosity, empathy, or sense of humor, which may help explain their achievements, relationships, and outlook on life.

The personal traits and characteristics section also delves into the subject’s views and beliefs, offering a window into their thoughts and opinions on various topics. This could include their perspectives on politics, religion, culture, or social issues, providing readers with a clearer understanding of the context in which they operated and the factors that shaped their worldview.

Anecdotes and personal stories play a crucial role in illustrating the subject’s personality and characteristics, as they offer concrete examples of their behavior, actions, or interactions with others.

Quotes and first-hand accounts from the subject or those who knew them well can also be invaluable in portraying their personal traits and characteristics. These accounts offer unique insights into the subject’s thoughts, feelings, and experiences, allowing readers to see the world through their eyes and better understand their character.

Types of Biographies

Biographies come in various forms and styles, each presenting unique perspectives on the lives of individuals. Some of the most common types of biographies are discussed in the following sub-sections.

Historical Fiction Biography

Historical fiction biographies artfully weave together factual information with imaginative elements, creating a vibrant tapestry of the past. By staying true to the core of a historical figure’s life and accomplishments, these works offer a unique window into their world while granting authors the creative freedom to delve deeper into their emotions, relationships, and personal struggles.

Such biographies strike a delicate balance, ensuring that the essence of the individual remains intact while allowing for fictional embellishments to bring their story to life. This captivating blend of fact and fiction serves to humanize these iconic figures, making their experiences more relatable and engaging for readers who embark on a journey through the pages of history.

Here are several examples of notable historical fiction biographies:

• “Wolf Hall” by Hilary Mantel (2009)
• “The Paris Wife” by Paula McLain (2011)
• “Girl with a Pearl Earring” by Tracy Chevalier (1999)
• “The Other Boleyn Girl” by Philippa Gregory (2001)
• “Loving Frank” by Nancy Horan (2007)

Academic Biography

Academic biographies stand as meticulously researched and carefully crafted scholarly works, dedicated to presenting an accurate and comprehensive account of a subject’s life.

Authored by experts or researchers well-versed in their field, these biographies adhere to rigorous standards of accuracy, sourcing, and objectivity. They delve into the intricacies of a person’s life, achievements, and impact, scrutinizing every aspect with scholarly precision.

Intended for an educated audience, academic biographies serve as valuable resources for those seeking a deeper understanding of the subject’s contributions and influence. By placing the individual within the broader context of their time, these works illuminate the complex web of factors that shaped their lives and legacies.

While academic biographies may not always carry the same narrative flair as their fictional counterparts, their commitment to factual integrity and thorough analysis make them indispensable resources for scholars, students, and enthusiasts alike

Here are several examples of notable academic biographies:

• “Einstein: His Life and Universe” by Walter Isaacson (2007)
• “Steve Jobs” by Walter Isaacson (2011)
• “John Adams” by David McCullough (2001)
• “Alexander the Great” by Robin Lane Fox (1973)
• “Marie Curie: A Life” by Susan Quinn (1995)

Authorized Biographies

Authorized biographies offer a unique perspective on the lives of their subjects, as they are written with the explicit consent and, often, active participation of the individual in question.

This collaboration between the biographer and the subject can lead to a more accurate, detailed, and intimate portrayal of the person’s life, as the author is granted access to a wealth of personal information, documents, and anecdotes that might otherwise be inaccessible.

When working on an authorized biography, the biographer is typically given permission to access personal documents, such as letters, diaries, and photographs, which can provide invaluable insights into the subject’s thoughts, emotions, and experiences.

This primary source material allows the biographer to construct a narrative that is grounded in fact and captures the essence of the individual’s life and personality.

Here are several examples of notable authorized biographies:

• “Mandela: The Authorized Biography” by Anthony Sampson (1999)
• “Marilyn Monroe: The Biography” by Donald Spoto (1993)
• “Joni Mitchell: In Her Own Words” by Malka Marom (2014)
• “The Snowball: Warren Buffett and the Business of Life” by Alice Schroeder (2008)
• “Notorious RBG: The Life and Times of Ruth Bader Ginsburg” by Irin Carmon and Shana Knizhnik (2015)

Fictionalized Academic Biography

Fictionalized academic biographies merge the best of both worlds, combining the rigorous research and scholarly integrity of academic biographies with the engaging storytelling of historical fiction.

Authors of these works expertly navigate the delicate balance between maintaining factual accuracy and venturing into the realm of imagination.

This approach allows them to explore the subject’s personal life, relationships, and the broader historical context in a compelling manner, while ensuring the narrative remains firmly rooted in well-researched facts.

Here are several examples of notable fictionalized academic biographies:

• “The Women” by T.C. Boyle (2009)
• “Z: A Novel of Zelda Fitzgerald” by Therese Anne Fowler (2013)
• “The Marriage of Opposites” by Alice Hoffman (2015)
• “Vanessa and Her Sister” by Priya Parmar (2014)
• “The Last Days of Night” by Graham Moore (2016)

Prophetic Biography

Prophetic biographies delve into the rich and profound narratives of religious figures or prophets, meticulously weaving together insights from sacred texts, religious traditions, and historical accounts.

By providing a comprehensive portrayal of the individual’s life, teachings, and impact on society, these biographies serve as an invaluable resource for understanding the pivotal role these figures played in shaping the course of religious history and the lives of the faithful.

Here are several examples of notable prophetic biographies:

• “Muhammad: His Life Based on the Earliest Sources” by Martin Lings (1983)
• “The Life of Moses” by F.B. Meyer (1893)
• “The Life of the Buddha: According to the Pali Canon” by Bhikkhu Ñāṇamoli (1972)
• “The Quest of the Historical Jesus” by Albert Schweitzer (1906)
• “The Lives of the Saints” by Alban Butler (1756)

Biography Development Process

A biography is a comprehensive written account of an individual’s life, and the development process involves several essential components to ensure the biography’s accuracy and readability.

A biographer’s primary responsibility is to conduct extensive research in order to gather a comprehensive array of facts about the subject. This meticulous process involves reviewing various documents and sources that shed light on the individual’s life and experiences, as well as the historical context in which they lived.

Key documents, such as birth and death certificates, provide essential information about the subject’s origins and family background. Personal correspondence, letters, and diaries offer invaluable insights into the subject’s thoughts, emotions, relationships, and experiences. News articles, on the other hand, can reveal public perceptions of the subject, as well as their impact on society and culture.

Archives often serve as treasure troves of information for biographers, as they contain a wealth of primary sources that can help illuminate the subject’s life and times. These archives may include collections of personal papers, photographs, audio recordings, and other materials that offer first-hand accounts of the individual’s experiences or shed light on their accomplishments and impact.

Consulting relevant books and articles is another crucial aspect of a biographer’s research process, as these secondary sources provide context, analysis, and interpretation of the subject’s life and work.

By delving into the existing scholarship and engaging with the works of other researchers, biographers can solidify their understanding of the individual and the historical circumstances in which they lived.

Interviewing people who knew the subject personally is a vital component of a biographer’s research process, as it allows them to access unique insights, personal stories, and firsthand accounts of the individual’s life.

Friends, family members, co-workers, and colleagues can all offer valuable perspectives on the subject’s character, relationships, achievements, and challenges, thereby enriching the biographer’s understanding of their life and experiences.

While subjective anecdotes offer a more intimate glimpse into the subject’s personality and personal life, it is essential for biographers to balance these accounts with factual research.

By corroborating and contextualizing personal stories with objective information gleaned from primary and secondary sources, biographers can ensure that their portrayal of the individual’s life remains accurate and well-rounded.

This process of balancing subjective anecdotes with factual research also allows biographers to present a more nuanced and comprehensive view of their subject. By weaving together personal stories with historical context, biographers can create a richer and more engaging narrative that captures the complexity and multifaceted nature of the individual’s life.

In addition, by considering various perspectives and sources of information, biographers can address potential biases or discrepancies in their account, resulting in a more reliable and credible portrayal of the subject.

This careful attention to detail and commitment to accuracy not only enhances the quality of the biography but also helps establish trust between the biographer and their readers.

Chronological Narration

Organizing a biography in a chronological manner is a highly effective approach, as it allows readers to follow the subject’s life events in a logical and coherent sequence.

By presenting the information in a linear fashion, the biographer enables readers to trace the subject’s journey from their early years to their later accomplishments, making it easier to understand the context and progression of their life.

To effectively arrange a chronological narrative, the biographer should begin by highlighting significant milestones and accomplishments in the subject’s life. These key events serve as anchor points in the story, helping to structure the narrative and maintain the reader’s interest.

By focusing on these pivotal moments, the biographer can illustrate the subject’s growth, development, and achievements over time, providing a clear and engaging overview of their life’s trajectory.

Contextualization

Contextualizing the subject within their historical and cultural framework is a crucial aspect of biographical writing, as it enables readers to gain a deeper understanding of the individual’s life, choices, and significance.

Embedding the subject within their historical context involves examining the political, social, and economic landscape of the time. This includes exploring major events, trends, and issues that affected the subject’s life and decisions, such as wars, social movements, technological advancements, or cultural shifts.

Additionally, considering the subject’s cultural context is essential for understanding their beliefs, values, and creative expression. This involves examining the artistic, intellectual, and philosophical currents of the time, which may have influenced the subject’s work, ideas, or relationships.

Moreover, contextualizing the subject within their historical and cultural framework can help to humanize them, revealing the complexities, contradictions, and struggles that are often inherent in the human experience.

This approach offers readers a more nuanced and empathetic understanding of the subject, allowing them to see the person as a product of their time and circumstances, rather than as an isolated figure.

Famous Biographies and Biographers

The life of samuel johnson, ll.d. by james boswell (1791).

“The Life of Samuel Johnson, LL.D.” is a biography of the English writer and literary critic Samuel Johnson, written by his friend and contemporary James Boswell. Published in 1791, it is often considered one of the greatest biographies in the English language and a pioneering work in the development of modern biography as a literary genre.

Samuel Johnson (1709-1784) was a prominent figure in 18th-century English literature, known for his wide-ranging knowledge, wit, and moral authority. He is best remembered for his dictionary, “A Dictionary of the English Language,” published in 1755, which became the standard English dictionary for over a century. He was also a prolific essayist, poet, and critic.

James Boswell (1740-1795) was a Scottish lawyer, diarist, and author who became friends with Johnson in 1763. Over the course of their friendship, Boswell made detailed notes of their conversations and observations, which he later used as the basis for his biography.

“The Life of Samuel Johnson, LL.D.” is a comprehensive and vivid portrait of Johnson’s life, character, and work. Boswell covers Johnson’s early years, education, and struggles with poverty and illness, as well as his rise to prominence as a writer and his involvement in the vibrant literary circles of 18th-century London.

The biography also delves into Johnson’s friendships and relationships, including his long association with Hester Thrale, a prominent society hostess, and writer.

What sets Boswell’s biography apart is his skill in capturing Johnson’s personality, wit, and conversation. By presenting Johnson’s thoughts and opinions on a wide range of topics, as well as anecdotes and reminiscences from those who knew him, Boswell creates a vivid and engaging portrait of his subject.

The Immortal Life of Henrietta Lacks (2010)

“The Immortal Life of Henrietta Lacks” is a non-fiction book written by Rebecca Skloot, published in 2010. The book tells the story of Henrietta Lacks, an African American woman whose cancer cells were taken without her knowledge or consent during a biopsy in 1951. These cells, known as HeLa cells, became the first immortal human cell line, reproducing indefinitely under laboratory conditions.

HeLa cells have been used extensively in medical research, contributing to significant scientific breakthroughs, such as the development of the polio vaccine, gene mapping, and cancer research.

Henrietta Lacks was a young mother of five when she was diagnosed with an aggressive form of cervical cancer at the age of 31. She received treatment at Johns Hopkins Hospital in Baltimore, where a sample of her cancerous tissue was taken without her knowledge. Henrietta passed away in 1951, but her cells continued to live on, revolutionizing medical research.

Rebecca Skloot spent more than a decade researching Henrietta Lacks’ life and the scientific history of HeLa cells. Skloot also interviewed Lacks’ surviving family members, who were unaware of Henrietta’s contribution to science until the 1970s.

The book explores the ethical issues surrounding the use of human tissue in research, the question of consent, and the lack of compensation for the Lacks family.

Alexander Hamilton by Ron Chernow (2004)

“Alexander Hamilton” is a comprehensive biography of the American Founding Father Alexander Hamilton, written by historian and biographer Ron Chernow. Published in 2004, the book provides an in-depth look into Hamilton’s life, from his humble beginnings in the West Indies to his significant contributions as a statesman, economist, and influential figure in early American history.

Chernow’s biography delves into Hamilton’s early life as an orphan in the Caribbean, his immigration to the American colonies, and his education. It also explores his involvement in the American Revolutionary War, where he served as an aide to General George Washington and later as an artillery officer.

The book details Hamilton’s role in the development of the United States Constitution and his work as the first Secretary of the Treasury under President Washington, where he was instrumental in establishing the nation’s financial system.

“Alexander Hamilton” also examines Hamilton’s personal life, including his relationships, marriage, and infamous extramarital affair, as well as his longstanding political rivalries with figures such as Thomas Jefferson, James Madison, and Aaron Burr. The biography concludes with the story of Hamilton’s tragic death in a duel with Burr in 1804.

It received critical acclaim and won several awards, including the George Washington Book Prize. The biography also inspired Lin-Manuel Miranda to create the hit Broadway musical “Hamilton,” which premiered in 2015 and went on to achieve widespread popularity and numerous accolades, further solidifying Alexander Hamilton’s place in popular culture and history.

Notable Biographies in Different Fields

Science and technology.

Biographies in the field of science and technology offer fascinating insights into the lives and minds of extraordinary individuals who have made significant advancements in their respective fields.

These biographies often provide an in-depth look at the personal and professional lives of scientists, inventors, engineers, and other innovators, highlighting their discoveries, inventions, and contributions to human knowledge and progress.

Arts and Literature

Biographies of artists, actors, and writers often provide captivating and inspiring accounts of the lives of these creative individuals. By examining their personal and professional journeys, these biographies allow readers to gain a deeper understanding of the inspirations, motivations, and challenges that have shaped their subjects’ artistic achievements.

These biographies often delve into the early lives of their subjects, exploring formative experiences that may have influenced their creative paths. They also examine the artistic processes and the development of the subjects’ distinctive styles, providing valuable insights into their creative methodologies, influences, and inspirations.

Sports and Athletics

Biographies of athletes provide riveting accounts of the lives and careers of remarkable individuals who have achieved greatness in the world of sports. These stories often serve as powerful sources of inspiration, showcasing the dedication, perseverance, and triumphs of athletes who have overcome obstacles and pushed the boundaries of human potential.

These biographies delve into the formative experiences of their subjects, exploring how early influences, innate talent, and personal motivations led them to pursue athletic excellence. They also provide insights into the rigorous training regimens, discipline, and sacrifices that athletes make to achieve their goals, highlighting the incredible determination and work ethic that underpin their success.

Additionally, biographies of athletes often touch on the personal challenges and setbacks these individuals have faced, such as injuries, controversies, or personal struggles.

Historical Figures

Biographies of historical figures offer a unique window into the lives, personalities, and experiences of individuals who have left lasting impacts on the world. By delving into the stories of these influential people, readers can gain a deeper understanding of the political, social, and cultural contexts that shaped their actions and decisions, as well as the lasting legacies they left behind.

These biographies often provide richly detailed accounts of their subjects’ lives, including their upbringing, education, relationships, and personal struggles. By exploring the complex facets of these individuals, biographies help to humanize historical figures, providing a more comprehensive and nuanced understanding of their motivations, beliefs, and actions.

In addition to personal narratives, biographies of historical figures often weave together broader historical contexts and events. This allows readers to gain valuable insights into the social, political, and cultural forces that influenced their subjects’ lives and decisions.

Writing a Compelling Biography

A captivating biography requires more than just a simple retelling of a person’s life events. It delves into their personal experiences, relationships, and accomplishments, while maintaining an objective and authentic approach.

Being Objective and Authentic

An essential aspect of a well-written biography is its objectivity. The narrative should portray the real person, depicting their experiences and beliefs accurately.

While it can be tempting to embellish facts or minimize flaws, striving for authenticity is crucial in presenting a credible account. This involves thorough research and verification of facts, even when they contradict the author’s initial assumptions.

Authenticity also extends to the respectful portrayal of a subject’s relationships and exploration of their inner world, while avoiding speculation or gossip.

Balancing Personal and Public Life

When writing a biography, one must strike a balance between the subject’s personal and public life. This includes weaving together stories from their childhood, personal relationships, and major life events that may have shaped their character. The integration of both personal and public aspects contributes to a more comprehensive understanding of their vita.

However, careful consideration must be given to privacy concerns, and it is important to determine which aspects of the individual’s life are appropriate to disclose. Ultimately, the reader should gain insight into the person’s journey without feeling intrusive.

Creating Engaging Storylines

Just as in a novel, a great biography should feature engaging storylines that keep readers interested. This can be achieved by organizing the narrative around important events, challenges, and accomplishments that are relevant and compelling. To maintain a smooth flow, strategically transitioning between these key moments helps maintain reader interest.

The use of different perspectives, anecdotes, and historical context can also enhance the storyline. Paint vivid pictures of the settings, allowing readers to immerse themselves in the subject’s world. Furthermore, showcasing the subject’s resilience, growth, and impact, can contribute to a powerful and memorable biography.

Frequently Asked Questions

Can biographies be fictional or purely factual.

Biographies usually aim to present an accurate and factual representation of someone’s life. However, some authors might take creative liberties and incorporate fictionalized elements for dramatic or storytelling purposes.

It is crucial for readers to be aware of the author’s intentions and approach when reading such biographical works.

Can biographies be biased?

Biographies, like any form of writing, can be subject to biases depending on the author’s perspective, beliefs, or intentions.

It is essential for readers to critically evaluate biographies by considering factors such as the author’s credentials, potential biases, and the sources used in the research process.

By comparing multiple biographies on the same subject or cross-referencing with other sources, readers can develop a more comprehensive and balanced understanding of the individual’s life and achievements.

Are biographies always based on famous or historical figures?

While biographies often focus on famous or historical figures, they can also be written about lesser-known individuals with compelling stories or unique experiences.

These “everyday” biographies can provide valuable insights into the lives of ordinary people and the challenges they face, offering a broader understanding of the human experience and fostering empathy and connection among readers.

Are there any ethical considerations when writing a biography?

Yes, ethical considerations play a significant role in writing biographies.

Biographers must respect the privacy and dignity of their subjects, particularly when dealing with sensitive or personal information. They should also strive for accuracy and fairness, avoiding sensationalism or misrepresentation of facts.

Additionally, biographers should acknowledge and address any potential biases or conflicts of interest that may affect their portrayal of the subject.

Biographies offer us unparalleled access to the lives and legacies of remarkable individuals, spanning diverse genres and approaches.

From historical fiction to academic rigor, prophetic accounts to fictionalized narratives, biographies captivate our imagination and enrich our understanding of the human experience. These literary gems remind us that behind every great achievement lies a story of struggle, triumph, and unwavering determination.

So, let us continue to explore these remarkable journeys, as we delve deeper into the pages of history and the hearts of those who have shaped our world.

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

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What Is the Meaning of Life?

The meaning of life is that which we choose to give it..

Posted March 3, 2018 | Reviewed by Kaja Perina

• Reliance on an eternal afterlife only postpones the question of life’s purpose.
• Human life may not have been created with any pre-determined purpose, but this need not mean that it cannot have a purpose.
• Even in the most absurd, painful, and dispiriting of circumstances, life can still be given a meaning, and so too can suffering.

[Article revised on 21 October 2022.]

The question of the meaning of life is perhaps one that we would rather not ask, for fear of the answer or lack thereof.

Still today, many people believe that we, humankind, are the creation of a supernatural entity called God, that God had an intelligent purpose in creating us, and that this intelligent purpose is "the meaning of life".

I do not propose to rehearse the well-worn arguments for and against the existence of God, and still less to take a side. But even if God exists, and even if He had an intelligent purpose in creating us, no one really knows what this purpose might be, or that it is especially meaningful.

The Second Law of Thermodynamics states that the entropy of a closed system—including the universe itself—increases up to the point at which equilibrium is reached, and God’s purpose in creating us, and, indeed, all of nature, might have been no more lofty than to catalyse this process much as soil organisms catalyse the decomposition of organic matter.

If our God-given purpose is to act as super-efficient heat dissipators, then having no purpose at all is better than having this sort of purpose—because it frees us to be the authors of our purpose or purposes and so to lead truly dignified and meaningful lives.

In fact, following this logic, having no purpose at all is better than having any kind of pre-determined purpose, even more traditional, uplifting ones such as serving God or improving our karma.

In short, even if God exists, and even if He had an intelligent purpose in creating us (and why should He have had?), we do not know what this purpose might be, and, whatever it might be, we would rather be able to do without it, or at least to ignore or discount it. For unless we can be free to become the authors of our own purpose or purposes, our lives may have, at worst, no purpose at all, and, at best, only some unfathomable and potentially trivial purpose that is not of our own choosing.

You or others might object that not to have a pre-determined purpose is, really, not to have any purpose at all. But this is to believe that for something to have a purpose, it must have been created with that particular purpose in mind, and, moreover, must still be serving that same original purpose.

Many Junes ago, I visited the vineyards of Châteauneuf-du-Pape in the South of France. One evening, I picked up a rounded stone called a galet which I took back to Oxford and put to good use as a book-end.

In the vineyards of Châteauneuf-du-Pape, these stones serve to capture the heat of the sun and release it back into the cool of the night, helping the grapes to ripen. Of course, these stones were not created with this or any other purpose in mind. Even if they had been created for a purpose, it would almost certainly not have been to make great wine or serve as bookends.

That same evening over supper, I got my friends to blind taste a bottle of Bordeaux—an evil trick, given that we were in the Rhône. To disguise the bottle, I slipped it into one of a pair of socks. Unlike the galet, the sock had been created with a clear purpose in mind, albeit one very different from (although not strictly incompatible with) the one that it came to assume on that joyful evening.

You might yet object that talk about the meaning of life is neither here nor there because life is merely a prelude to some form of eternal afterlife, and this, if you will, is its purpose.

But I can marshal up at least four arguments against this position:

• It is not at all clear that there is, or even can be, some form of eternal afterlife that entails the survival of the personal ego.
• Even if there were such an afterlife, living forever is not in itself a purpose. The concept of the afterlife merely displaces the problem to one remove, begging the question: What then is the purpose of the afterlife? If the afterlife has a pre-determined purpose, again, we do not know what that is, and, whatever it is, we would rather be able to do without it.

Reliance on an eternal afterlife not only postpones the question of life’s purpose but also dissuades or at least discourages us from determining a purpose or purposes for what may be the only life that we do have.

If it is the brevity or finiteness of human life that gives it shape and purpose (an argument associated with the philosopher Bernard Williams), then an eternal afterlife cannot, in and of itself, have any purpose.

So, whether or not God exists, whether or not He gave us a purpose, and whether or not there is an eternal afterlife, we are better off creating our own purpose or purposes.

To put this in Sartrean (or existentialist) terms, whereas for the galet it is true only that existence precedes essence, for the sock it is true both that essence precedes existence (when the sock is used on a human foot) and that existence precedes essence (when the sock is used for an unintended purpose, for example, as a bottle sleeve). We human beings are either like the rock or the sock, but whichever we are like, we are better off creating our own purpose or purposes.

Plato once defined man as an animal, biped, featherless, and with broad nails (thereby excluding plucked chickens); but another, much better definition that he gave was simply this: "A being in search of meaning."

Human life may not have been created with any pre-determined purpose, but this need not mean that it cannot have a purpose, or that this purpose cannot be just as good as, if not much better than, any pre-determined one.

And so the meaning of life, of our life, is that which we choose to give it.

But how to choose?

In Man’s Search for Meaning , the psychiatrist and neurologist Viktor Frankl (d. 1997) wrote about his ordeal as a concentration camp inmate during the Second World War.

Tellingly, Frankl found that those who survived longest in the concentration camp were not those who were physically strong, but those who retained a sense of control over their environment.

He observed:

We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken from a man but one thing: the last of human freedoms—to choose one’s own attitude in any given set of circumstances—to choose one’s own way.

Frankl’s message is ultimately one of hope: Even in the most absurd, painful, and dispiriting of circumstances, life can still be given a meaning, and so too can suffering.

Life in the concentration camp taught Frankl that our main drive or motivation in life is neither pleasure, as Freud had believed, nor power, as Adler had believed, but meaning .

After his release, Frankl founded the school of logotherapy (from the Greek logos , meaning "reason" or "principle"), which is sometimes referred to as the "Third Viennese School of Psychotherapy " for coming after those of Freud and Adler. The aim of logotherapy is to carry out an existential analysis of the person, and, in so doing, to help her uncover or discover meaning for her life.

According to Frankl, meaning can be found through:

• Experiencing reality by interacting authentically with the environment and with others.
• Giving something back to the world through creativity and self-expression, and,
• Changing our attitude when faced with a situation or circumstance that we cannot change.

"The point," said Frankl, '"is not what we expect from life, but rather what life expects from us."

Neel Burton is author of The Art of Failure .

Neel Burton, M.D. , is a psychiatrist, philosopher, and writer who lives and teaches in Oxford, England.

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Definition of bio

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1947, in the meaning defined above

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Abigail Beall

What's the meaning of life?

It’s one of humanity’s biggest questions, and there’s no simple answer, but let’s give it a try anyway: what is the meaning of life? We asked a philosopher and a physicist to shed some light on the darkness.

“Defining the meaning of life in philosophy is difficult,” says Emily Thomas, deputy director of philosophy at Durham University. “You could be asking for the purpose of life – for example, God created us to worship him, or procreate. Or the value of life – for example, life is valuable because it makes us happy , or brings beauty, or moral good.”

“For what it’s worth, I don’t think life has a purpose, but I do think it has value.” The meaning of life also brings up the question of whether or not life exists elsewhere in the Universe . “I’d be astonished if it didn't,” Thomas says. “It seems very unlikely that we are the only happy accident.”

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Thanks to modern censuses of planets in our galactic neighbourhood, like Nasa's Kepler mission, we know that planets are common and that small, Earth-sized planets are not the exception, but the rule.

Most scientists agree today that life in the Milky Way , and other galaxies, is common. However, most of that life is in the simplest possible form, microbes. Other galaxies, like Andromeda, are so huge that, statistically, life in them is almost certain. Thinking about it in this way, life on Earth can seem pretty irrelevant.

"Contemplating the sheer scale of the Universe and the tininess of our world, it is easy to dismiss humanity as insignificant in the ‘Big Picture’. We seem like just a tiny brush stroke or a random pixel in that picture," says Jaymie Matthews, professor of astronomy and astrophysics at the University of British Colombia. But Matthews explains why this is not the case.

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“When I was a student starting out in astronomy, the recipe of the Universe was simple,” she says. “Everything was made of the particles that make us, and our planet, and our Sun, and all the suns and gas and dust in interstellar space. We were part of the main ingredient of the dish.”

Now, however, the discovery of dark matter and dark energy has thrown this completely off. Today, the recipe of the Universe is about 75 per cent dark energy, 21 per cent dark matter , and four per cent normal matter – the stuff we are made of. On top of this, the actual elements that make Earth and life on Earth represent only a tiny fraction of a per cent of the composition of the Universe.

“We've gone from being the main ingredient in the recipe – the cheese in the fondue – to a pinch of spice,” Matthews says. “That's not a loss of stature in the cosmic kitchen, but a promotion.” Think about this the next time you wonder whether life has any meaning.

Matthews says: “Every time you look up at the stars, and wonder what they are and how they got there, you give the Universe meaning, and add to your own meaning.”

This article was originally published by WIRED UK

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Dreaming about frogs? Why these are actually considered lucky

Found yourself surrounded by frogs in your dreams lately and wondered what it meant? The answer may surprise you!

As a professional dream interpreter and the author of The Alchemy of Your Dreams and the Deliberate Dreamer's Journal, I helps people figure out their dream meanings and come to insights about recurrent patterns and symbols that pop up in their dreams like dreaming about frogs.

Dreams of frogs can represent freedom, fertility, money, and quantum leaps in consciousness. They alert us to possibilities of wealth, renewal and transformation. They are, in short, a good luck charm.

Read on for the spiritual and practice meaning of various common scenarios found in frog dreams, like frogs jumping on you, frogs in your house or even frogs chasing you.

I dreamed a frog jumped on me. What does that mean?  

This dream may be your psyche’s way of telling you that now's the right time to take a leap forward, even if that leap is first made in your consciousness.

Can you imagine leaping positively forward? What does that look like to you in your mind’s eye? Are you willing to do what is necessary to get there? Your dream would indicate that the time is now! Get going.

I dreamed a frog jumped into my mouth and I was horrified. What does that mean?

A mouth full of frog — what an interesting dream! The fact that you felt horrified in the dream represents the core message of what you are dealing with. What in your waking life is making you feel like you cannot speak?

The problem likely has to do with a situation that is represented by the symbol of the frog.

So, when you think of frogs, what is the first thing that comes to mind? Frogs croak and actually make quite a lot of noise. Do you feel like you are croaking away but that no one is listening to your horror?

The best place to start is with how you honestly feel. That said, more details on the context of what is happening in the dreamer’s waking life will further illuminate this dream meaning.

I dreamed I kissed a frog. What does that mean? 

Ever heard of the fairytale of a princess who had to kiss a frog to find her prince? Well, this kind of dream may be alerting you to the ways you're hoping to turn your life into a fairytale, especially in the realm of relationships.

Are you waiting for a partner to come and rescue you or to sweep you off your feet? Do you feel like you’ve dated your fair share of toads and are ready to meet your prince charming? This kind of dream may simply be narrating how you feel about your relationship status.

Frogs, as symbols in fairytales, also represent metamorphosis. The princess needs to kiss the frog to turn him into a prince. As such, there may be something in your life that is like the frog. It may seem like nothing important or special — but may turn out to be absolute gold. This also doesn’t necessarily need to be about a person. It could be work related or even about a property.

The kiss is like a stamp of approval in this dream scenario. What on the surface of your life may appear less than but in fact turn out to be very beneficial? Dig deep and reflect on which situation you actively find yourself in. You have the answers you seek within you. 

I dreamed a frog jumped into my glass of water. What does that mean? 

Water is necessary for life, so when a frog jumps into your glass it may be a sign that you need to transform an aspect of your health. Do you feel healthy? Are you taking nourishing steps towards well-being and wholeness? Do you need to leap into better circumstances that are more life-giving (just like the frog did in your dream)?

Frogs spend most of their time in water, so this kind of dream may be telling you to move toward what is nourishing for you. Pay attention and act in a way that is good for your overall health and wellbeing.

This kind of dream can also indicate a desire to become pregnant. This may sound strange, but frogs often represent fertility. The fact that the frog jumped into your water may signal that you are ready to become a parent or that there is a possibility that a child is on the way. Alternatively, it may be a dream signaling to you that you should pay attention if you don’t want to have children.

I dreamed there were hundreds of frogs in my house. They were croaking away but not really doing anything else. What does that mean?

This kind of dream may be alerting you to the inner voices that are taking up room in your consciousness. They don’t do anything other than make noise.

Ask yourself: What inner voices are playing on repeat in your mind? Do they tell you a good story, one that is beneficial, loving and kind?

This dream may be showing you are due for a spring cleaning of the mind. Sometimes we internalize the voices from the people we grew up with. Other times we internalize our own inner critic. It is helpful and important to be able to witness the voices that are playing on repeat within your own consciousness and mind. After all, do you want a hundred frogs in your consciousness all croaking away? Get clarity and clear your mind of any superfluous noise.  

I dreamed there were frogs everywhere. I could not take a step without standing on a frog. What does that mean?

This dream may be showing you that no matter the direction you take a positive outcome will likely ensue!  

I dreamed I was running away from frogs that were trying to jump onto me and into my handbag. What can this mean?

Are you metaphorically running away from money? How do you feel about your finances? This kind of dream may be alerting you to the fact that you are getting in your own way when it comes to receiving money.

Frogs as dream symbols often signify financial wealth and so by avoiding the frog you may be avoiding receiving money in your life.

Sometimes, this comes to down to not feeling worthy enough of receiving wealth. It may be helpful to work with someone who can help you to unpack the subconscious narrative that you have surrounding money and wealth.

I dreamed a poisonous, red and yellow frog jumped off a tree and landed on my hand. What does my dream mean?

How well are you handling a toxic or "poisonous" relationship or situation in your life?

This kind of dream is telling you to pay attention to the people you are romantically connected with and to do the necessary emotional and psychological work to develop healthy boundaries and relationships.

More dream meanings

• What does it mean to have dreams about snakes?
• What it means to dream about water, from waves to waterfalls
• What it means to dream about flying, according to an expert
• What it means to dream about being pregnant, even if you're not
• Why am I dreaming about babies? Allow an expert to explain

Athena Laz is a bestselling author and expert in the fields of dreams, spirituality, intuition, and the nature of consciousness. Her bestselling books,  The Alchemy of Your Dreams: A Modern Guide to Lucid Dreaming & Interpretation , and  The Deliberate Dreamer’s Journal  are out now, and have been translated into more than 12 languages worldwide. You can discover her work at  www.athenalaz.com , see her dream programs  here , and find her on social media:  @athena_Laz .

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What Does Midheaven Symbolize in Astrology?

Allow me to introduce you to your Midheaven — a powerful point in your birth chart that indicates your public image, career path, and your most successful pursuits. Sounds like a great thing to know about, right? Here’s your guide to all things Midheaven: what it symbolizes, how to locate it, and what it means for you.

What is the Midheaven in astrology?

Since you’re here, you probably already know that when it comes to your personal astrology, your Sun Sign is only the tip of the iceberg. And that at the exact moment you were born, all of the other planets and celestial points in the sky are also included in your unique astrological profile — a two-dimensional diagram known as your birth chart .

But did you know that the birth chart — shaped like a circle — is also anchored in space and time? While the far-left point (the nine o’clock position) reflects the eastern horizon and your Rising Sign , the top of the wheel (the 12 o’clock position) illuminates the sky directly overhead. (Okay, fine, you did know. Anyway.) This area in the sky is referred to as the zenith, and — symbolically — your Midheaven.

What does the Midheaven symbolize?

Also known as your “MC” or Medium Coeli (Latin for “middle of the sky”), this placement reveals your aspirations, ambitions, and how you’re perceived in the public sphere. Situated within the Tenth House of legacy, your Midheaven is linked to your professional path, career goals, and the image you project to the world.

While some erroneously refer to your Rising Sign as the “mask you wear in public,” your Midheaven is actually much better suited for this definition. In fact, many people will perceive you as your Midheaven sign, since that placement reflects the energy you generate externally. Likewise, you can use your Midheaven to help determine what type of professional path may be best suited for your personality.

For example, if your Midheaven is in Cancer, perhaps you may excel in environments focused on teaching, nurturing, or inspiring others through community building. Alternatively, if your Midheaven is in Sagittarius, you may be motivated by travel, exploration, and philosophical adventures—perhaps you would thrive pursuing journalism or academia.

Additionally, any planets or celestial bodies that are conjunct (in the same zodiac sign or within close proximity to) the Midheaven will add flavor and dimensionality to its role in your life. If Mercury (the planet of expression) is connected to your Midheaven, it will reveal that communication plays a major role in your legacy. Or, if transformative Pluto is conjunct your Midheaven, it may reveal that your legacy will continue to change and evolve over time. Some folks may even have multiple planets interacting with their Midheaven — in that case, remember that each planet tells a story that adds depth and nuance to this powerful placement in your life.

Keep in mind, your legacy is not intended to be your 15 minutes of fame, nor is it the odd jobs you take in order to pay your bills. The Midheaven isn’t money or resources, either; pursuing your soul’s mission isn’t always an economic decision. Fundamentally, the Midheaven illuminates how you’ll be remembered posthumously, and its powerful significance is revealed across many decades, through an array of experiences — both successes and failures.

How can I find the Midheaven in my birth chart?

It’s easy to find the Midheaven — but, first, you’ll need to calculate your birth chart based on your exact date, time, and location of birth. I recommend downloading the TimePassages app for iPhone or Android, but Astro.com is also a great resource. From there, observe what is located at the top of your chart at the 12 o’clock position; depending on the software, your Midheaven may be indicated through the initials “MC” or a thick line with an arrow pointing up. Or, if you want to go right to the source, check out this free Midheaven calculator .

Once you’ve identified your Midheaven, here’s what you need to know about cultivating your soul’s legacy:

• Aries Midheaven: Legacy built on passion and initiation
• Taurus Midheaven: Legacy built on investments and security
• Gemini Midheaven: Legacy built on curiosity and variety
• Cancer Midheaven: Legacy built on nurturing and caretaking
• Leo Midheaven: Legacy built on performance and visibility
• Virgo Midheaven: Legacy built on structure and communication
• Libra Midheaven: Legacy built on partnership and collaborations
• Scorpio Midheaven: Legacy built on depth and intuition
• Sagittarius Midheaven: Legacy built on exploration and adventure
• Capricorn Midheaven: Legacy built on discipline and wisdom
• Aquarius Midheaven: Legacy built on innovation and rebellion
• Pisces Midheaven: Legacy built on creativity and spirituality

Remember, unlocking the potential of your Midheaven requires dedication, discipline, and — perhaps most importantly — patience. As our birth charts guide us throughout our entire lives, we’re continuously learning how to harness the wisdom to achieve our fullest potential. A placement this powerful takes time to come to fruition, so it’s best to reflect on the Midheaven as a sort of North Star, pointing us in the direction of our greatest purpose. So go forth, my friend, and embrace your true calling.

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Are Plants Intelligent? If So, What Does That Mean for Your Salad?

A new book, “The Light Eaters,” looks at how plants sense the world and the agency they have in their own lives.

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By Elizabeth A. Harris

Zoë Schlanger was a reporter covering climate change — a daily onslaught of floods, fires and other natural disasters — when she started wading into botany journals to relax.

There, she found something that surprised her: Researchers were debating whether plants might have an intelligence of their own.

Take corn, for example. It is one of several types of plants that can identify a caterpillar’s species by its saliva and send out plumes of chemical compounds into the air, summoning the insect’s predator. Alerted to the caterpillar’s presence by these compounds, a parasitic wasp arrives and destroys it, protecting the corn.

“One of the big debates is whether or not there’s any form of intention with plants and whether you need intention for something to have intelligence,” Schlanger said. “But one could argue that it doesn’t even matter if you can find intention in plants. What matters is watching what they actually do. And what they do is make decisions in real time and plan for the future.”

Schlanger spent the next several years exploring plant behavior for her book, “The Light Eaters,” which was published this month. On a recent walk through Central Park — past hydrangeas, hellebores, hyacinths and a Broadway softball league game between team “Hamilton” and team “The Lion King” — Schlanger described some of the astonishing things plants can do, and how learning more about them has informed her work reporting on climate change, which she now does for The Atlantic.

This interview has been edited and condensed for length and clarity.

What are some surprising things plants can do?

I am most drawn to the ways that plants manipulate animals to their benefit.

Yellow monkey flowers are able to lie to bees about how much pollen they have in their flowers to dupe them into showing up. Bees have this screening process where they’re sampling the volatile chemicals coming off the flowers, and those chemicals will indicate how much pollen is there for them. The monkey flowers have come up with a way to not have to go through the very expensive, energetic work of making all this pollen, but just emitting the volatile chemicals. The bee shows up and there is nothing there for it, but the flower gets pollinated anyway.

Or there’s the whole world of sexually deceptive orchids, which I think is so cool. There are some that grow one really unusual petal: this long strand, with a little bulb at the end of it. Male wasps will arrive and cling to it because it’s exuding almost the exact same pheromone as a female wasp.

I like it when they summon a predator. That’s just crazy.

Back in the ‘90s, researchers realized that corn and tomatoes were able to sample the saliva of the caterpillar eating them, and then synthesize chemicals that summon the exact parasitic wasp that would come and inject the caterpillars with their larva. So the wasp comes, puts loads of larvae inside of the caterpillars. The larvae hatch and eat the caterpillars from the inside out and then glue their cocoons to the outside of the caterpillar. So then you just have these husks of caterpillars, covered in wasp cocoons.

Yeah, it’s a very creepy, bristly image. But the plant is trying to save itself. It’s eliminating a certain number of these caterpillars by summoning the exact predator to come destroy them. You can think of that as a plant using a tool. I mean, I don’t know about your feed, but mine is full of videos of things like crows using sticks as tools.

The algorithm has found you!

Absolutely. And obviously these crows are brilliant for doing that, but then what does it mean when plants are doing essentially the same thing, but to living organisms? They’re releasing chemicals that cause an animal to do something. Does that animal believe it’s doing this of its own free will? Is this a zombification of other animals, or is it more of a collaborative mutual exchange where the wasp gets something out of it? It’s hard to tell the difference between manipulation and collaboration in nature.

When scientists talk about “intelligence” in plants, what do they mean?

There are all of these calculations plants are constantly making by taking in every aspect of their environment and adjusting their lives accordingly, and it starts to look an awful lot like what we might consider intelligence — in a totally alien life form. That’s kind of how you have to treat it. Intelligence won’t show up in the way we expect ourselves to be intelligent. It’ll show up in ways that are evolutionarily appropriate for plants.

So no one is saying the plant is going to write a poem or do your math homework?

Not yet! Although researchers who study plant communication talk about syntax in plant communication and, in a way, sentence structure. But they’re talking about chemistry, chemical compounds floating in the air that have meaning.

What about the way plants sense the world? Do they interact with sound?

There’s some research happening now where scientists are playing tones for plants and realizing certain tones make plants produce more of certain compounds. There’s a tone that, if played for enough time, will make broccoli ramp up its antioxidants. In alfalfa sprouts, other tones will cause the plant to produce more vitamin C. One could see how — if they figured this out better — you could adjust the nutrition content of crops just by playing tones.

There’s also a whole world of playing tones to plants that causes them to produce more of their own pesticide, which is interesting when you think about how much pesticide we use to grow our food crops.

Have you changed your own behavior after spending so much time thinking about this? Do you have trouble eating salad now?

Obviously we’re animals that need to eat plants. There’s no way around that. But there is a way of imagining a future with agricultural practices and harvesting practices that are more tuned into the life style of the plant, the things it’s capable of and its proclivities.

This opens up the world of plant ethics. What does our world look like if we include plants in a moral imagination? There are lots of cultures that are already based on this. Robin Wall Kimmerer (author of “ Braiding Sweetgrass ”) writes a lot about this, how Indigenous science leaves a lot more room for questions about plants that are centered on respect and mutual interest.

What do you want people to take away from this book?

In thinking about plant intelligence, what we’re really thinking about is how much plants are active participants in their own life. They have some sense of agency, even if it doesn’t look anything like our own agency. I think that is really humbling. Everything wants to keep living. That has really helped me come back to climate reporting with more of a sense of what we stand to lose from climate change. Every single species is this ingenious biological feat that would be so foolish to extinguish.

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As book bans have surged in Florida, the novelist Lauren Groff has opened a bookstore called The Lynx, a hub for author readings, book club gatherings and workshops , where banned titles are prominently displayed.

Eighteen books were recognized as winners or finalists for the Pulitzer Prize, in the categories of history, memoir, poetry, general nonfiction, fiction and biography, which had two winners. Here’s a full list of the winners .

Montreal is a city as appealing for its beauty as for its shadows. Here, t he novelist Mona Awad recommends books  that are “both dreamy and uncompromising.”

The complicated, generous life  of Paul Auster, who died on April 30 , yielded a body of work of staggering scope and variety .

Each week, top authors and critics join the Book Review’s podcast to talk about the latest news in the literary world. Listen here .

What are the colors of the Lesbian Pride Flag? Get to know variations of the Pride Flag

In the LGBTQ+ community, there are many flags that signify pride . From the Rainbow Pride Flag to the individual sexual orientation Pride flags, there are various and unique symbols representing the joy, pride and persistence of the LGBTQIA individuals.

According to a  2023 Gallup poll , 7.6% of U.S. adults self-identify as lesbian, gay, bisexual, transgender or something other than heterosexual. In the last 11 years, this statistic has increased by 4.1%. Today, over 20% of  Gen Z  adults – those between the ages of  18 to 26  – identify as part of the LGBTQ+ community, Gallup reports.

Whether you identify with the community or want to learn more, here is what to know about the Lesbian Pride Flag from its history to the meaning of its colors. 

What are the colors of the Lesbian Pride Flag?

There is no single, official lesbian flag; there are several  which represent the lesbian community. The most widely accepted is the "Orange-Pink" Lesbian Flag. 

In 2018, a new flag was created featuring a seven-stripe layout with colors ranging from orange to pink. The colors represent : 

• Dark orange: gender non-conformity
• Orange: independence
• Light orange: community 
• White: unique relationships to womanhood
• Pink: serenity and peace
• Dusty pink: love and sex
• Dark rose: femininity

LGBTQ Pride flags go beyond the classic rainbow. Here's what each one means

History of the Lesbian Pride Flag

Throughout history, there have been many iterations of the lesbian flag.

The  Labrys Lesbian Flag was created in 1999 by Sean Campbell. It features a white labrys in an inverted black triangle on a purple backdrop. In the 1970s, the labrys was adopted by the lesbian feminist community as a symbol of empowerment. The usage of the inverted black triangle reclaimed the symbol once used by Nazi Germany to identify lesbian women in concentration camps. 

The " Lipstick Lesbian " Flag was created by Natalie McCray, who posted it on the blog "This Lesbian Life" in 2010. The flag features six shades ranging from pink to red with a white stripe in the center. The original "lipstick lesbian" flag also featured a kiss on the top left corner, but the non-kiss version was more frequently used.

While some still use this version of the lesbian flag, others oppose it. McCray's blog, which is now deleted, contained racist, biphobic and transphobic statements, leading many to stop using the flag. "Lipstick lesbian" is also a derogatory term within the community. 

The " Orange-Pink " Lesbian Flag was created in 2018 by Tumblr blogger Emily Gwen. It initially had seven stripes but a five-stripe version was later introduced, featuring the colors: dark orange, light orange, white, pink and dark rose.

When is Pride Month 2024? How the celebration of LGBTQ+ identities came to be.

More Pride Flags explained

Pride Flag |  Progress Pride Flag | Transgender Pride Flag | Bisexual Pride Flag | Pansexual Pride Flag | Asexual Pride Flag | Intersex Pride Flag | Gender Identity Flags

Just Curious for more? We've got you covered

USA TODAY is exploring the questions you and others ask every day. From " What are the colors of the Intersex Pride flag? " to " When was gay marriage legalized in the U.S.? " to " What does deadnaming mean? " − we're striving to find answers to the most common questions you ask every day. Head to our  Just Curious section  to see what else we can answer.

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Breaking news, judge rules against japanese professor who accused boss of racial discrimination for discussing sushi.

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A judge in the United Kingdom ruled that a Japanese professor was incorrect in attributing racism to a comment from her superior about loving sushi. 

In September 2021, University of London Professor Nana Sato-Rossberg alleged that her boss, Provost Claire Ozanne, raised the subject of Japanese food and that her family likes this cuisine and that they eat sushi. 

This led her to raise a complaint internally, accusing Ozanne of being “unconsciously biased.”

When the complaint failed, the professor filed a complaint with the UK’s Employment Tribunal, which is responsible for hearing claims from people who think an employer or potential employer treated them unlawfully.

In April,  Employment Judge Brown dismissed the professor’s claims  that there was unlawful harassment or discrimination, saying it was unreasonable.  

“The tribunal decided that Ozanne mentioning a sushi restaurant and her family’s love of sushi was not a detriment because a reasonable person would not consider themselves at a disadvantage when a manager, trying to be friendly and find common ground, was enthusiastic about food from the person’s country of origin,” the final report on the case said. 

“A reasonable person would not take offense at such complimentary and friendly words. In this case, [Prof] Ozanne’s words were not even ‘unfortunate’. They were not reasonably seen as hurtful or misjudged,” the Tribunal continued. “On the contrary, [Prof Sato-Rossberg’s] objection reflected [her] own hypersensitivity and predisposition to find fault with Ms Ozanne.”

Sato-Rossberg had defended her allegations by telling the Tribunal, “She would not have said to a German person, ‘I like sausage.’ …She anticipated that I like to talk about Japan. That is biased in the first place.”

The professor continued, “Ozanne chose to speak only about topics directly relevant to my race: the liking of Japanese food and that her family like it and eat sushi.”

The Tribunal said that the Japanese professor had preconceived expectations that she would be treated unfairly, and used that lens to “see race discrimination… where there was none.”

According to the decision, the Japanese professor believed the provost “would be biased” because she wasn’t British.  

“In other words, [she] had decided, at the beginning of [the provost’s] management… that [the provost] would be racist in her dealings. The Tribunal considered that, as a result of this preconception, the [the professor] was predisposed to find fault with [the provost] and to see race discrimination in… interactions with her, when there was none,” the decision continued. 

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The provost was managing the professor as part of her “normal” job duties and that the professor “took exception to this.”

For example, when the provost pointed out what she perceived as the professor’s fumbling department filings other employees had been able to handle. 

“This was nothing to do with race,” the tribunal said. 

Fox News Digital contacted Sato-Rossberg for a comment. 

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A Guide to the Planets in Astrology and What They Mean in Your Birth Chart

"We reference the planets as symbols to better understand our lives," PEOPLE's resident astrologer Kyle Thomas says

We're all affected by the planets in our solar system.

Astrologically speaking, planets possess great significance, boasting specific meaning as they travel through different zodiac signs as they move through the sky. Mankind has followed them since ancient times, in addition to our two luminaries: the sun and the moon.

PEOPLE's resident astrologer Kyle Thomas explains how early humans noticed repeating patterns in the stars. Upon studying them, he says they realized the planets' movements had "effects on Earth" and "connections to personality."

Astrology has evolved into an art form, especially due to the planets' predictive nature. Not only can they be used to describe people's "astrological compatibility," but they can also be used as "a guide to how life will proceed at any given time."

"The planets and luminaries are characters in the theater of our lives, and the zodiac signs they dance within are like costumes and props," says Thomas. "The houses they reside within are like the acts, scenes and stage they are seen."

Ultimately, he says "we reference the planets as symbols to better understand our lives."

Read on to learn about the planets and luminaries' significance and their respective effects on your daily lives.

iStockphoto/Getty

The sun is a luminary, considered the greatest beacon in our solar system. Without it, Thomas says "we would not exist" and "our solar system would not have formed as it has today."

The Earth takes 365 days to orbit the sun. It moves through each zodiac sign for about a month within the year. 

What is the meaning of the sun?

The sun is "vibrant and powerful," both physically and energetically. In astrology, Thomas says “it connects to leadership, vitality, confidence, power, fame, expression, individuality and consciousness.” 

He adds, “The sun often represents men or masculine figures,” noting, “It can also tie to one’s ego.”

How does the sun affect your daily life?

In a birth chart, the sun is referred to as as the Sun sign. Thomas says it’s “one of the most important factors" of who we are, as it "ties to our life force, self and identity.”

No matter the time, Thomas says the sun “colors the general collective’s energy and focus” every day. “The sun rules Leo,” he adds. 

Our radiant moon is our second luminary, despite its glow reflecting off the sun. We have 12 to 13 full moons in one year.

The moon’s lunar cycle is around 28 days and spends approximately “two to three days in each zodiac sign,” says Thomas. 

Depending on the cycle — beginning with its new phase, culminating with its fullest phase and repeating — Thomas says, “We experience powerful energies that she amplifies.” 

What is the meaning of the moon?

The moon has several meanings in astrology. It is particularly known for being “deeply connected to the people.” 

Thomas points out “emotions, habits, behaviors, instincts and the inner world” as a few factors affected. He says the moon “also aligns with family, our domestic or private lives and the past.”

In contrast to the sun’s masculine energy, Thomas says “the moon is often seen as a feminine figure.”

How does the moon affect your daily life?

In a birth chart, the Moon sign aligns with our inner worlds, says Thomas. Its energy reflects “the general mood that the human collective is experiencing on any given day.

“This aligns with your soul and can tie to your intimate, emotional life,” he continues. “The moon rules Cancer.”

Science Photo Library RF/Getty

Mercury is known as “a personal planet,” similar to Venus and Mars. This is because they are closer to the sun and the earth astronomically, while astrologically, Thomas says they “align with more immediate, daily situations.” 

Aside from the moon, Mercury is the fastest-moving planet in the solar system. It retrogrades more than any other planet, which can affect the time it spends in each zodiac sign (typically, Thomas says it stays “three to four weeks” within a sign).

What is the meaning of Mercury?

Mercury has ties to “many of our daily affairs,” says Thomas, noting how it “aligns with communication, business, ideas and social connections.” It also has ties to “technology, academics and legalities,” in addition to “the media and the economy.”

In comparison to the sun’s masculine energy and the moon’s femininity, Mercury is viewed as a neutral force. Kyle says it is “not malefic or benefic, and neither masculine nor feminine.”

How does Mercury affect your daily life?

Mercury aligns with “your mind and how you communicate,” says Thomas. This depends on whether it is in retrograde or not, plus the zodiac sign it’s in. 

During retrogrades, Thomas says “situations and conversations often return from the past.” He notes, “Mercury rules Gemini and Virgo.”

Venus, known as the “lesser benefic,” is a personal planet. Thomas says it rules “relationships, love, connection, beauty, art, fertility and profit.”

Therefore, the planet “is deeply connected to what makes us happy in an immediate way.” He notes its energy is often “indulgent, hedonistic and sensual.”

Venus spends around “four to five weeks in a zodiac sign,” says Thomas, noting that it takes “roughly eighteen months to go around the sun due to a retrograde phase.”

What is the meaning of Venus?

“Venus is a feminine force,” says Thomas. It is “the planet of beauty” and “aligns with harmony, peace and pleasure.”

Thomas says “love” aligns with Venus. While he notes “romantic attraction” is especially felt from the planet’s energy, he says “all kinds” of affection can be felt.

How does Venus affect your daily life?

Venus’ energy can impact romance sector on the day-to-day, depending on which zodiac sign it’s in. Thomas says that planet also “ties to one’s love languages, style and aesthetics.”

When Venus is in retrograde, Thomas says it’s likely we “cross paths with people from previous relationships or past life connections.” He adds, “Venus rules Taurus and Libra.”

Mars, a personal planet and the first “malefic” planet, is the opposite of Venus. While Thomas says it also “holds ties” to relationships, its “more often” connected to sex or conflict. 

Mars is also seen as a “timekeeper” of the zodiac, he says, as he takes “roughly two years to go around the sun.” It spends “roughly six to seven weeks” in a zodiac sign.

What is the meaning of Mars?

Mars is “a powerful masculine force” deeply tied to action, says Thomas. It can symbolize “courage, strength, competition and aggression.”

Also symbolizing passion, Thomas says it can “reveal desire, hunger, drive and one’s sex life and libido.”

How does Mars affect your daily life?

Mars can reveal “vitality, strength and ego,” says Thomas. As an energy of fire, he says it can also put forth “focus, attention and level of aggression at any given time.” He adds, “Mars rules Aries and Scorpio.”

Jupiter is often called “the Great Benefic,” says Thomas. It is the planet of “expansion, luck, growth and blessings.” 

Typically, Jupiter takes approximately “twelve to thirteen months” to go around the sun. It spends “about one year” in each zodiac sign or house in our natal chart. 

What is the meaning of Jupiter?

Jupiter is “a highly spiritual planet,” says Thomas. It’s connected to “wisdom, hope, spirituality and joy.” It often delivers our “greatest heights of prosperity and influence,” he adds. 

How does Jupiter affect your daily life?

According to Thomas, “Jupiter tends to bring more blessings, growth and opportunities” wherever the planet travels. In fact, he says it may feel as though we have “a winning touch” at that point in time.

Jupiter has the potential to “expand” anything it effects, better or worse. But fear not! Thomas says the planet’s energy “more often aids us in joyous ways.” 

Depending on where Jupiter resides in your birth chart, Thomas says we “often experience luck and abundance.” 

He adds, “Jupiter rules Sagittarius and Pisces.”

Saturn, known as the "taskmaster" and seen as a malefic force, ties to “society and larger structures in our lives." Thomas says this goes for all outer planets: Jupiter, Uranus, Neptune and Pluto.

“Jupiter and Saturn are the only outer planets that the ancients were aware of in previous times,” explains Thomas. 

Saturn takes approximately “28 to 29 years” to go around the sun and it spends about “two to three years” in a zodiac sign.

What is the meaning of Saturn?

Saturn is considered “one of the strongest” planets of them all because it’s “significantly tied to time and structure.” 

Meanwhile, Thomas says Saturn is “a planet of karma and teaches through hard life lessons.” Therefore, he notes its association with “perseverance and restriction," plus “hardship and obstacles.” 

Through its connection to “maturity and those who are old and wise,” Thomas says Saturn “can also align with law, government, authority and tradition.”

How does Saturn affect your daily life?

Saturn is a planet that makes us earn our glory! Despite teaching through challenges, Thomas says it "often delivers our greatest achievements that we’ve had to work tirelessly to achieve."

On a collective level, he says the planet "aligns with global structures, governments and karma." Saturn rules Capricorn.

Uranus, the first “modern planet," is a higher vibration of Mercury. It is often titled the "Great Awakener.”

While the planet is known for bringing "liberation, freedom and bringing visions of the future," Thomas says it's also "the most unpredictable planet." This, meanwhile, can often "trigger surprises or chaos."

Uranus takes "about 84 years" to go around the sun and spends "about seven years" in a zodiac sign.

What is the meaning of Uranus?

Uranus focuses on "the unknown and freeing us from the past;" therefore, it often connects to "invention, humanitarianism, change and technology."

Interestingly, Thomas says the following areas are connected to Uranus: astrology, the internet, space and AI.

How does Uranus affect your daily life?

Uranus can have a personal affect on everyone, mainly revealing how we "seek freedom and pursue a progressive, future-oriented path." Thomas explains further, "It also aligns with how one embraces their utmost authenticity and eccentricity."

Thomas puts its simply: "Uranus is all about thinking outside of the box.” He adds, "Uranus rules Aquarius."

Neptune, another modern planet and nicknamed "the Great Dissolver," is the higher octave of Venus. Thomas says Neptune radiates the energies of "personal love and art" on a spiritual wavelength, which can bring "great beauty and love" — but also "fantasy, illusion and delusion," he notes.

Thomas says Neptune takes "165 years to go around the sun." It spends approximately "10 to 12 years" in a zodiac sign.

What is the meaning of Neptune?

Neptune is tied to "magic and spirituality" therefore, Thomas says it's generally linked to "dreams, religion and the mystical."

The planet is known for bringing "great visions" to those who are visionary artists or psychics. At the same time, however, Thomas says "it can also bring charlatans, deceivers or weakness."

How does Neptune affect your daily life?

Neptune's effect on your daily life depends on where it resides. On one hand, Thomas says there can be "great breakthroughs or ideas generated." On the other, he says "it can reveal what is being dissolved and scattered."

The themes of "religion and spirituality" will also be in effect depending on where Neptune stands. "Neptune rules Pisces," he notes.

Pluto, the higher octave of Mars and last modern planet, is regarded as "the greatest malefic of all." While it can be known for bringing "darkness," Thomas notes it can also "aid us in growing and being liberated from what no longer serves us."

The planet also aligns with "major power," he says. Among the areas its energy can be felt include "corporations, banks and dictators" — in addition to "those who dig to the greatest depths," like "psychologists, spies, detectives and thieves."

Pluto takes "roughly 248 years to go around the sun," says Thomas. It spends "about 12 to 15 years" in a zodiac sign. 

What is the meaning of Pluto?

Pluto is tied to "transformation, death and destruction," says Thomas. "It is an energy that forces us to change regardless if we want to or not."

Therefore, Thomas says Pluto "aligns with generational evolution... also connecting to the subconscious, too."

How does Pluto affect your daily life?

Pluto collectively represents "great power in our world," says Thomas. Personally, it reveals "pain" that can "transform" each of us.

Its energy is present daily, specifically when we are "exerting power or experiencing power struggles." Thomas says, "Pluto rules Scorpio."

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