The Meaning Of Life
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Meaning of Life Thesis by Tracy Marks - Frankl, May, Buber, Maslow
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The Meaning of Life According to Seven Philosophers, Psychologists and Theologians An independent study project in psychology of religion, by Tracy Marks, Tufts University, spring 1972 copyright 1972 by Tracy Marks
from the Conclusion Summary Here we have seven different but related interpretations of the problem of meaning in life and how it is attained. For Erich Fromm, man makes his life meaningful by living productively, and by using his powers of love and reason to their fullest capacity. For Abraham Maslow, meaning is experienced by the self-actualized, growth-motivated person who delights in using his creative powers for their own sake, and who can affirm himself and simultaneously transcend himself through peak experiences. For Rollo May, meaning is experienced by a person centered in himself, who is able to live by his highest values, who knows his own intentionality, feels the power of his will to choose, and is able to love. For Krishnamurti, the world is experienced as most meaningful when through the knowledge of self gained through selfobservation, man frees himself of the self and attains the state of passive awareness and self-forgetfulness which is love. For Paul Tillich, man can choose to make his life meaningful by surrendering in faith and love to Jesus. By opening to Jesus and experiencing His acceptance and forgiveness, one experiences the joy and freeeom of "new being" and the courage to be oneself. For Abraham Heschel, man experiences his life as a meaningful when he lives in God's presence - not simpy by encountering God in the world, but primarily by serving God in everyday life, infusing every moment with the spirit of God,
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and by dedicating himself to ends outside himself. Finally, for Viktor Frankl, meaning is experiencing by responding to the demands of the situation at hand, discovering and committing oneself to one's own unique task in life, and by allowing oneself to experience or trust in an ultimate meaning which one may or may not call God.
Self-Actualization and Self-Transcendence Having explored the philosophies of these seven theologians and psychologists, let us return to the questions asked earlier: What is self-actualization? What is self-transcendence? Is meaning found in self-actualization or self-transcendence? Or are they mutually exclusive? And finally, what concepts about the meaning of life, particularly in regard to self-actualization and self-transcendance, can we derive from comparing and synthesizing the philosophies of these seven life philosophers? Erich Fromm and Abraham Maslow are self-actualization psychologists, both explicitly concerned with the actualization of one's potentialities, with development of one's own powers. As Charlotte Buhler points out in her book, Values in Psychotherapy, both Fromm and Maslow emphasize DISCOVERING one's needs and powers and developing oneself, in contrast to the existential thinkers who emphasize CHOOSING actions in the world and COMMITTING oneself to the task at hand. Frankl and Heschel do not focus upon actualizing oneself, but upon choosing to dedicate oneself to an end outside the self. Their primary concern is involvement in and contribution TO THE WORLD. In Man's Search for Meaning, Frankl wrote, "Life ultimately means taking the responsibility to find the right answer to its problems and to fulfill the tasks which it constantly sets for each individual." (p.122) Comparing these two approaches, we might ask: Is there a contradiction here between self- actualization and selftranscendence? Does a contradiction exist when one of a person's potentials conflicts with another - when, for example, one has to choose at a given time between commiting to one's own intellectual or creative development OR responding to the needs of another person? And in such circumstances, how does one resolve the conflict?
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The Meaning of Life continued First, we may a need a hierarchy of values - a hierarchy which neither Fromm nor Maslow delineate. Krishnamurti, however, asserts that the topmost value or supreme value is LOVE. For Rollo May, too, LOVE is the supreme value - love united with WILL, which is essentially the personal power to make that love active in the world. May points out that self-awareness and care are necessary if one is to choose one's values, and a directed WILL is necessary in order to actualize them. Knowledge of self and development of one's will are indispensable is one is to attain inner strength, self-fulfillment and the capacity to love. For Paul Tillich, LOVE is the supreme value too - love united with faith in Jesus. Love and faith give us the freedom and courage to be ourselves, to realize ourselves, and enable us to transcend ourselves... Accepted by Jesus, we rise above the fear of death, the anxiety of guilt, and the despair of a meaningless existence. Tillich is concerned with our relationship to ourselves, but only as a means to freeing ourselves from the bondage of that self. Frankl too emphasizes love: In Man's Search for Meaning, he wrote, "The truth that love is the ultimate and the highest goal to which man can aspire...The salvation of man is through love and in love." (p.58). Frankl and Heschel, however, are most explicitly concerned with man's directedness toward the world. For them, the self is realized when our supreme values are realized in the world - through sacred deeds or one's chosen task. Thus it appears that self-actualization and self-transcendence do not have to be in opposition at all. If we choose goals and values outside ourselves and direct ourselves toward them, then we are actualizing ourselves THROUGH selftranscendence. Only when we choose the wrong values, relegate a lesser value to a higher priority, or lack the will to put our values into action are selfactualization and self-transcendence really in conflict. Charlotte Buhler wrote: "It seems to be true that we find our most complete fulfillment if we can be ourself and do what we like to do while dedicating ourself to a task we believe in. In this, we transcend ourselves, and simultaneously satisfy ourselves. One without the other throws us off balance." It is necessary, however, for us to know ourselves, care about ourselves, choose the right values, and will them into action if
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we are to actualize ourselves by transcending ourselves. For Frankl and Heschel, self-actualization is achieved through a chosen commitment in the world rather than through the constant preoccupation with self-development. For Frankl, one discovers meaning by responding to life "by being responsible." Various existential psychologists and religious thinkers, critiquing Fromm and Maslow, make a similar distinction. Peter Bertocci, in Personality and the Good, points out the Fromm and Maslow are oriented toward need-fulfillment rather than goal-attainment. They do not posit a direction or goal outside the self toward which one can strive. For them, the goal IS the self. In To Deny our Nothingness, Maurice Friedman noted that for Fromm there is "the curious inversion which makes the development of man's powers the end, that for which these powers to to be developed the means. " (p.234) Friedman then asserted, "Growth is not necessarily a good unless implicit in the concept of growth is growth in the direction which realizes values."(p.238) continue Since April 3, 1997, you are visitor
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The Meaning of Life continued from Maurice Friedman, p.240, To Deny our Nothingness Self-realization cannot be made the goal without vitiating its very meaning as the attainment of authentic existence. Such an existence cannot be measured in terms of the self alone but in terms of the the meaning that the self attains through giving itself ... to other selves and beings. If one means by self-realization no more than its realizing the empirical self that one is, then one is already at one's goal. If one means on the other hand a self one has not yet become but can become, then one must still discover which of the many selves one can become is one's "REAL" self. "Potentiality" is essentially neutral. Only the direction of "potentiality" makes it good or bad. Values cannot be based on self-realization or the realization of man's powers. On the contrary, we cannot define ourselves or our potentialities apart from the direction we give them, apart from what we become in relation to others. In response to this critique by Friedman, let us ask: Do Fromm and Maslow give us any direction at all toward which the development of one's potentialities should be oriented? Man has such a vast number of potentials - do they tell us at all which ones to develop, which ones are the most important? Develop the powers of love and reason, says Fromm. Creativity, peak experiencing and B-love are emphasized by Maslow. These are very general aims which one would find hard to dispute, but they are a start. One would then have to consider Friedman's critique as being too harsh - neither Fromm nor Maslow are concerned only with the self in relationships to the self, but both are concerned too with the relationship of the self and the other - the ability to love. Care, responsiblity, knowledge and respect are all essential to loving another person says Fromm. The focus of the selfactualized individuals, says Maslow, is not the self but the problem or person at hand. Love is not motivated by personal need, but is freely given.
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Likewise, Krishnamurti, with his emphasis on self-observation, is not concerned with self-expansion, but with selfforgetfulness. He stresses preocuupation with the self only as a means to understanding oneself, which is in turn a means toward the greater end of transcending the self, responding to the world and other person's with awareness, receptiveness and love. It is easy to see how Fromm, Maslow and Krishnamurti's emphasis upon the SELF can lead us to assume that for them the self is an end. But while analytical concern with the problem of the self is their starting point, man's involvement with the world is indeed their end (although unstated) concern.. Frankl expresses the relationship between self-actualization and self-transcendence more clearly than do any of the other meaning of life philosophers. In Man's Search for Meaning, he wrote: "The true meaning of life is to be found in the world rather than within man or his own psyche, as though it were a closed system....Human experience is essentially self-transcendence rather than self-actualization. Self-actualization is not a possible aim at all, for the simple reason that the more a man would strive for it, the more he would miss it.... In other words, self-actualization cannot be attained if it is made an end in itself, but only as a side effect of self-transcendence." (p.175) Synthesizing the approaches of all these thinkers in the light of Frankl's statement, we might regard self-actualization as achieved through self-transcendence, and indeed a by-product of self- transcendence. At the same time, the striving for self-actualization is a means to self-transcendence, for in order to transcend oneself one must first be preoccupied enough with self-actualization to determine one's values and integrate them into one's life. Thus we have a process which repeats itself over and over - from self-concern to self-integration to self-transcendence, through a loving commitment in the world. The results for the individual are twofold: the experience of self-actualization, and the satisfaction of deeds well done. continue
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The Meaning of Life continued In Dimensions of Value, R. Mukerjee wrote of the relationship between self-actualization and self-transcendence: "Man's true and essential being is at the same time his avenue of rapport with his neighbor, society and God - the source of his intrinsic and ultimate values. " (p.122) "Fullest self-transcendence is fullest self-regulation, self-expression and self-actualization. The needs for identity, self-actualization and self-transcendence are linked with one another, involving the processes of self-love and love for fellow-man and cosmos." (p.53-54) "The growing or maturing person finds meaning in life, accepts responsibility, and loses himself in his commitment, disregarding his egoistic impulses of tension reduction, pleasure and pride. He extends step by step the boundaries of the self, ultimately identifying himself with the highest values that can be comprehended." (p.54) "If the value schemata does not give top status to the cosmos...the individual suffers from chronic anxiety and fear, and the society from anhedonia, nihilism and despair. Only cosmic values can safeguard man and society from a neurotic state of distortion and separation from the totality of life." (pp. 60-61) "When the validation of values stems from man's unity with himself and his real being.... this is the phase of identification of selfactualization with self-transcendence, of the values of individuality with the values of society and cosmos. (p.62) In conclusion, such discussion of the problem of self-actualization and self-transcendence should enable us to formulate a conception of the meaningful life which takes into consideration all seven contemporary thinkers discusses here. Can we not
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then conclude that that indeed there are many sources of meaning in life, but that there is also an ultimate meaning, and an ideal state of psychological development in which this meaning is most fully realized? A man who has attained this state knows the freedom which comes from trust in an ultimate reality; he has reached a state of self-awareness in which he has transcended and has own fears and desires and consciously chosen his values. From these values, he has set up corresponding goals for himself, taking into consideration his relationship to society and the cosmos. Finally, he has mobilized his will to the extent that he can to realize these values in the world. In other words, the meaning of life is most fully realized when, after having reflected upon one's self and one's values, and having integrated one's needs, desires and fears with ones primary values, one actualizes oneself through: (1) commitment toward other persons; (2) through service to society at large; (3) and (if one hears His call) through listening and responding to the voice of God within oneself. NOTE: Since this paper was written 25 years ago, and all but the first and last few pages were lost, portions of it were lost, a complete bibliographhy is not available. The following authors and books were quoted in the conclusion: Bertocci, Peter, Personality and the Good Buhler, Charlotte Frankl. Viktor, Man's Search for Meaning Friedman, Maurice, To Deny our Nothingness Mukerjee, R., Dimensions of Value
Go to: ADDENDUM to The Meaning of Life: A PERSONAL STATEMENT A Philosophy of Life based upon the above paper.
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The Meaning of Life continued ADDENDUM: A PERSONAL STATEMENT (written seven years later) copyright 1979 by Tracy Marks
Since writing the above paper, my life has focused upon the process of developing and integrating myself, and aligning myself with higher values, so that I can better hear and discover my own purpose in this world, and express it fully. In the process, influenced by the philosophers that I studied in college, I have developed my own personal philosophy which is enabling me to progress in my own ability to give my life meaning, and to make a meaningful contribution to society. The primary influences upon my thinking have been the works of Rollo May, Martin Buber, and most especially, Viktor Frankl. Here are some of the discoveries I have made, and the issues I have considered in the process of further developing my own philosophy:
The Three Choices In every circumstance, one can find meaning and satisfaction through fulfilling one of these values: a) love or service (personal love or universal love); b) pleasure or personal satisfaction; c) integrity, self-esteem and self-mastery; If love and pleasure are impossible, then one can always make a choice which maintains one's integrity and builds one's selfesteem. Such a choice often involves mastery of the feelings, needs and desires which interfere with one's ability to make the often difficult choice of integrity. The most fulfilling experiences of life are often those which satisfy all three of the the above values - they open us to love and enable us to be more of service to others; they provide considerable personal happiness; and they build our self-esteem by requiring us to master difficult feelings or insistent desires in order to choose the most beneficial course of action.
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Integration and Alignment As one aligns one's own desires, values and goals with the good of others, and with the call to use one's skills and talents to be of service as fully as possible, the desires of the self become less at odds with the tasks demanded by the world. One becomes identified more fully with one's spiritual self, and able to make choices that honor that self, respond with love to others, and fulfill one's responsibilities and sense of mission. Over time, one learns to make every choice with an awareness of and commitment to one's higher values.. As a result, one becomes able to sacrifice lesser values to higher values. Every NO to a personal desire is a YES to the values that one most reveres.
The Three Circles Life is not as simple as theory. Sometimes, higher values conflict, or one has difficulty hearing one's inner guidance, or determining the choice of integrity. Sometimes also the demands of necessity (earning a living, coping with illness etc.) interfere with one's ability to make the choices one feels called to make. To this end I have benefited considerably by thinking in terms of three intersecting circles - self, other, and society.
The circle of the self pertains to the desires and needs of the personal self, which at best intersect fully with the spiritual self. The circle of other pertains to meeting the needs of the people in our lives. We might consider here two divisions - our inner circle of loved ones, and everyone else. The circle of society pertains to earning a living through working in the world and fulfilling our responsibilities to obey the laws and respect our government. We might consider here too another intersecting circle of our chosen contributions through non-income-producing volunteer work or service.
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The Meaning of Life ADDENDUM: A PERSONAL STATEMENT continued When we commit ourselves to paths that fulfill the self, but do not contribute to our relationships or our role in society, we often feel alienated from others and the world in which we live. Likewise, when we commit ourselves to our personal relationships, but sacrifice ourselves in the process, and neglect making a contribution to the world, we give away our center of gravity to others, and remain dependent and internally empty. Finally, when we commit ourselves work or a role in society which does not honor our individual selves, and neglects interpersonal relationships, we are likely to feel disconnected, drained, unfulfilled, and unable to make a satisfying contribution. The greatest sense of meaning as well as personal fulfillment and contribution to society are likely to result when we live from the intersection points - not merely between two of the circles - self/other, self/society, or other/society, although these indeed may provide satisfaction and meaning, but rather from the intersection point between all three circles.
At the intersection point, where self, other and society meet, we honor the needs and talents of our personal selves; we
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connect lovingly with others, and we experience ourselves earning our way in the world and contributing to the society in which we live. In such experiences, and with such life choices, we are likely to experience fully the meaning of life and to be able to express the fullness of that meaning in our relationships and our work. In Man's Search for Meaning, Viktor Frankl wrote: "Ultimately, man should not ask what the meaning of his life is, but rather must recognize that it is he who is asked. In a word, each man is questioned by life; and he can only answer to life by answering for his own life; to life he can only respond by being responsible." (p.172) This is a viable philosophy, but one which may not be concrete enough for us when we are faced with important decisions, and grappling with a variety of choices, none which feel right, and all which may raise conflicts between our needs or values. What is life asking of us at such a time, when we cannot access our clearest inner guidance? Or when we have lost our center of gravity and cannot hear the call of our task or mission? The answer may not come easily, but if we can clarify our highest values, and aim to make choices and discover opportunities that enable us to live from the intersection points of self, other and society, we are likely to make the best choices and as a result, to experience considerable meaning in our lives. Infused with that meaning, we are then able to give from an open heart and a full, abundant spirit, and to become increasingly more capable of knowing and responding to our unique life tasks. finis This document is copyright 1972, 1979, 1997 by Tracy Marks. Please feel free to contact the author by clicking on the above link.
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The Meaning of Life According to Seven Philosophers, Psychologists and Theologians An independent study project in psychology of religion, by Tracy Marks, Tufts University, spring 1972 copyright 1972 by Tracy Marks
from the Conclusion Summary Here we have seven different but related interpretations of the problem of meaning in life and how it is attained. For Erich Fromm, man makes his life meaningful by living productively, and by using his powers of love and reason to their fullest capacity. For Abraham Maslow, meaning is experienced by the self-actualized, growth-motivated person who delights in using his creative powers for their own sake, and who can affirm himself and simultaneously transcend himself through peak experiences. For Rollo May, meaning is experienced by a person centered in himself, who is able to live by his highest values, who knows his own intentionality, feels the power of his will to choose, and is able to love. For Krishnamurti, the world is experienced as most meaningful when through the knowledge of self gained through selfobservation, man frees himself of the self and attains the state of passive awareness and self-forgetfulness which is love. For Paul Tillich, man can choose to make his life meaningful by surrendering in faith and love to Jesus. By opening to Jesus and experiencing His acceptance and forgiveness, one experiences the joy and freeeom of "new being" and the courage to be oneself. For Abraham Heschel, man experiences his life as a meaningful when he lives in God's presence - not simpy by encountering God in the world, but primarily by serving God in everyday life, infusing every moment with the spirit of God,
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and by dedicating himself to ends outside himself. Finally, for Viktor Frankl, meaning is experiencing by responding to the demands of the situation at hand, discovering and committing oneself to one's own unique task in life, and by allowing oneself to experience or trust in an ultimate meaning which one may or may not call God.
Self-Actualization and Self-Transcendence Having explored the philosophies of these seven theologians and psychologists, let us return to the questions asked earlier: What is self-actualization? What is self-transcendence? Is meaning found in self-actualization or self-transcendence? Or are they mutually exclusive? And finally, what concepts about the meaning of life, particularly in regard to self-actualization and self-transcendance, can we derive from comparing and synthesizing the philosophies of these seven life philosophers? Erich Fromm and Abraham Maslow are self-actualization psychologists, both explicitly concerned with the actualization of one's potentialities, with development of one's own powers. As Charlotte Buhler points out in her book, Values in Psychotherapy, both Fromm and Maslow emphasize DISCOVERING one's needs and powers and developing oneself, in contrast to the existential thinkers who emphasize CHOOSING actions in the world and COMMITTING oneself to the task at hand. Frankl and Heschel do not focus upon actualizing oneself, but upon choosing to dedicate oneself to an end outside the self. Their primary concern is involvement in and contribution TO THE WORLD. In Man's Search for Meaning, Frankl wrote, "Life ultimately means taking the responsibility to find the right answer to its problems and to fulfill the tasks which it constantly sets for each individual." (p.122) Comparing these two approaches, we might ask: Is there a contradiction here between self- actualization and selftranscendence? Does a contradiction exist when one of a person's potentials conflicts with another - when, for example, one has to choose at a given time between commiting to one's own intellectual or creative development OR responding to the needs of another person? And in such circumstances, how does one resolve the conflict?
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The Meaning of Life continued First, we may a need a hierarchy of values - a hierarchy which neither Fromm nor Maslow delineate. Krishnamurti, however, asserts that the topmost value or supreme value is LOVE. For Rollo May, too, LOVE is the supreme value - love united with WILL, which is essentially the personal power to make that love active in the world. May points out that self-awareness and care are necessary if one is to choose one's values, and a directed WILL is necessary in order to actualize them. Knowledge of self and development of one's will are indispensable is one is to attain inner strength, self-fulfillment and the capacity to love. For Paul Tillich, LOVE is the supreme value too - love united with faith in Jesus. Love and faith give us the freedom and courage to be ourselves, to realize ourselves, and enable us to transcend ourselves... Accepted by Jesus, we rise above the fear of death, the anxiety of guilt, and the despair of a meaningless existence. Tillich is concerned with our relationship to ourselves, but only as a means to freeing ourselves from the bondage of that self. Frankl too emphasizes love: In Man's Search for Meaning, he wrote, "The truth that love is the ultimate and the highest goal to which man can aspire...The salvation of man is through love and in love." (p.58). Frankl and Heschel, however, are most explicitly concerned with man's directedness toward the world. For them, the self is realized when our supreme values are realized in the world - through sacred deeds or one's chosen task. Thus it appears that self-actualization and self-transcendence do not have to be in opposition at all. If we choose goals and values outside ourselves and direct ourselves toward them, then we are actualizing ourselves THROUGH selftranscendence. Only when we choose the wrong values, relegate a lesser value to a higher priority, or lack the will to put our values into action are selfactualization and self-transcendence really in conflict. Charlotte Buhler wrote: "It seems to be true that we find our most complete fulfillment if we can be ourself and do what we like to do while dedicating ourself to a task we believe in. In this, we transcend ourselves, and simultaneously satisfy ourselves. One without the other throws us off balance." It is necessary, however, for us to know ourselves, care about ourselves, choose the right values, and will them into action if
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we are to actualize ourselves by transcending ourselves. For Frankl and Heschel, self-actualization is achieved through a chosen commitment in the world rather than through the constant preoccupation with self-development. For Frankl, one discovers meaning by responding to life "by being responsible." Various existential psychologists and religious thinkers, critiquing Fromm and Maslow, make a similar distinction. Peter Bertocci, in Personality and the Good, points out the Fromm and Maslow are oriented toward need-fulfillment rather than goal-attainment. They do not posit a direction or goal outside the self toward which one can strive. For them, the goal IS the self. In To Deny our Nothingness, Maurice Friedman noted that for Fromm there is "the curious inversion which makes the development of man's powers the end, that for which these powers to to be developed the means. " (p.234) Friedman then asserted, "Growth is not necessarily a good unless implicit in the concept of growth is growth in the direction which realizes values."(p.238) continue Since April 3, 1997, you are visitor
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The Meaning of Life continued from Maurice Friedman, p.240, To Deny our Nothingness Self-realization cannot be made the goal without vitiating its very meaning as the attainment of authentic existence. Such an existence cannot be measured in terms of the self alone but in terms of the the meaning that the self attains through giving itself ... to other selves and beings. If one means by self-realization no more than its realizing the empirical self that one is, then one is already at one's goal. If one means on the other hand a self one has not yet become but can become, then one must still discover which of the many selves one can become is one's "REAL" self. "Potentiality" is essentially neutral. Only the direction of "potentiality" makes it good or bad. Values cannot be based on self-realization or the realization of man's powers. On the contrary, we cannot define ourselves or our potentialities apart from the direction we give them, apart from what we become in relation to others. In response to this critique by Friedman, let us ask: Do Fromm and Maslow give us any direction at all toward which the development of one's potentialities should be oriented? Man has such a vast number of potentials - do they tell us at all which ones to develop, which ones are the most important? Develop the powers of love and reason, says Fromm. Creativity, peak experiencing and B-love are emphasized by Maslow. These are very general aims which one would find hard to dispute, but they are a start. One would then have to consider Friedman's critique as being too harsh - neither Fromm nor Maslow are concerned only with the self in relationships to the self, but both are concerned too with the relationship of the self and the other - the ability to love. Care, responsiblity, knowledge and respect are all essential to loving another person says Fromm. The focus of the selfactualized individuals, says Maslow, is not the self but the problem or person at hand. Love is not motivated by personal need, but is freely given.
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Likewise, Krishnamurti, with his emphasis on self-observation, is not concerned with self-expansion, but with selfforgetfulness. He stresses preocuupation with the self only as a means to understanding oneself, which is in turn a means toward the greater end of transcending the self, responding to the world and other person's with awareness, receptiveness and love. It is easy to see how Fromm, Maslow and Krishnamurti's emphasis upon the SELF can lead us to assume that for them the self is an end. But while analytical concern with the problem of the self is their starting point, man's involvement with the world is indeed their end (although unstated) concern.. Frankl expresses the relationship between self-actualization and self-transcendence more clearly than do any of the other meaning of life philosophers. In Man's Search for Meaning, he wrote: "The true meaning of life is to be found in the world rather than within man or his own psyche, as though it were a closed system....Human experience is essentially self-transcendence rather than self-actualization. Self-actualization is not a possible aim at all, for the simple reason that the more a man would strive for it, the more he would miss it.... In other words, self-actualization cannot be attained if it is made an end in itself, but only as a side effect of self-transcendence." (p.175) Synthesizing the approaches of all these thinkers in the light of Frankl's statement, we might regard self-actualization as achieved through self-transcendence, and indeed a by-product of self- transcendence. At the same time, the striving for self-actualization is a means to self-transcendence, for in order to transcend oneself one must first be preoccupied enough with self-actualization to determine one's values and integrate them into one's life. Thus we have a process which repeats itself over and over - from self-concern to self-integration to self-transcendence, through a loving commitment in the world. The results for the individual are twofold: the experience of self-actualization, and the satisfaction of deeds well done. continue
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The Meaning of Life continued In Dimensions of Value, R. Mukerjee wrote of the relationship between self-actualization and self-transcendence: "Man's true and essential being is at the same time his avenue of rapport with his neighbor, society and God - the source of his intrinsic and ultimate values. " (p.122) "Fullest self-transcendence is fullest self-regulation, self-expression and self-actualization. The needs for identity, self-actualization and self-transcendence are linked with one another, involving the processes of self-love and love for fellow-man and cosmos." (p.53-54) "The growing or maturing person finds meaning in life, accepts responsibility, and loses himself in his commitment, disregarding his egoistic impulses of tension reduction, pleasure and pride. He extends step by step the boundaries of the self, ultimately identifying himself with the highest values that can be comprehended." (p.54) "If the value schemata does not give top status to the cosmos...the individual suffers from chronic anxiety and fear, and the society from anhedonia, nihilism and despair. Only cosmic values can safeguard man and society from a neurotic state of distortion and separation from the totality of life." (pp. 60-61) "When the validation of values stems from man's unity with himself and his real being.... this is the phase of identification of selfactualization with self-transcendence, of the values of individuality with the values of society and cosmos. (p.62) In conclusion, such discussion of the problem of self-actualization and self-transcendence should enable us to formulate a conception of the meaningful life which takes into consideration all seven contemporary thinkers discusses here. Can we not
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then conclude that that indeed there are many sources of meaning in life, but that there is also an ultimate meaning, and an ideal state of psychological development in which this meaning is most fully realized? A man who has attained this state knows the freedom which comes from trust in an ultimate reality; he has reached a state of self-awareness in which he has transcended and has own fears and desires and consciously chosen his values. From these values, he has set up corresponding goals for himself, taking into consideration his relationship to society and the cosmos. Finally, he has mobilized his will to the extent that he can to realize these values in the world. In other words, the meaning of life is most fully realized when, after having reflected upon one's self and one's values, and having integrated one's needs, desires and fears with ones primary values, one actualizes oneself through: (1) commitment toward other persons; (2) through service to society at large; (3) and (if one hears His call) through listening and responding to the voice of God within oneself. NOTE: Since this paper was written 25 years ago, and all but the first and last few pages were lost, portions of it were lost, a complete bibliographhy is not available. The following authors and books were quoted in the conclusion: Bertocci, Peter, Personality and the Good Buhler, Charlotte Frankl. Viktor, Man's Search for Meaning Friedman, Maurice, To Deny our Nothingness Mukerjee, R., Dimensions of Value
Go to: ADDENDUM to The Meaning of Life: A PERSONAL STATEMENT A Philosophy of Life based upon the above paper.
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The Meaning of Life continued ADDENDUM: A PERSONAL STATEMENT (written seven years later) copyright 1979 by Tracy Marks
Since writing the above paper, my life has focused upon the process of developing and integrating myself, and aligning myself with higher values, so that I can better hear and discover my own purpose in this world, and express it fully. In the process, influenced by the philosophers that I studied in college, I have developed my own personal philosophy which is enabling me to progress in my own ability to give my life meaning, and to make a meaningful contribution to society. The primary influences upon my thinking have been the works of Rollo May, Martin Buber, and most especially, Viktor Frankl. Here are some of the discoveries I have made, and the issues I have considered in the process of further developing my own philosophy:
The Three Choices In every circumstance, one can find meaning and satisfaction through fulfilling one of these values: a) love or service (personal love or universal love); b) pleasure or personal satisfaction; c) integrity, self-esteem and self-mastery; If love and pleasure are impossible, then one can always make a choice which maintains one's integrity and builds one's selfesteem. Such a choice often involves mastery of the feelings, needs and desires which interfere with one's ability to make the often difficult choice of integrity. The most fulfilling experiences of life are often those which satisfy all three of the the above values - they open us to love and enable us to be more of service to others; they provide considerable personal happiness; and they build our self-esteem by requiring us to master difficult feelings or insistent desires in order to choose the most beneficial course of action.
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Integration and Alignment As one aligns one's own desires, values and goals with the good of others, and with the call to use one's skills and talents to be of service as fully as possible, the desires of the self become less at odds with the tasks demanded by the world. One becomes identified more fully with one's spiritual self, and able to make choices that honor that self, respond with love to others, and fulfill one's responsibilities and sense of mission. Over time, one learns to make every choice with an awareness of and commitment to one's higher values.. As a result, one becomes able to sacrifice lesser values to higher values. Every NO to a personal desire is a YES to the values that one most reveres.
The Three Circles Life is not as simple as theory. Sometimes, higher values conflict, or one has difficulty hearing one's inner guidance, or determining the choice of integrity. Sometimes also the demands of necessity (earning a living, coping with illness etc.) interfere with one's ability to make the choices one feels called to make. To this end I have benefited considerably by thinking in terms of three intersecting circles - self, other, and society.
The circle of the self pertains to the desires and needs of the personal self, which at best intersect fully with the spiritual self. The circle of other pertains to meeting the needs of the people in our lives. We might consider here two divisions - our inner circle of loved ones, and everyone else. The circle of society pertains to earning a living through working in the world and fulfilling our responsibilities to obey the laws and respect our government. We might consider here too another intersecting circle of our chosen contributions through non-income-producing volunteer work or service.
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The Meaning of Life ADDENDUM: A PERSONAL STATEMENT continued When we commit ourselves to paths that fulfill the self, but do not contribute to our relationships or our role in society, we often feel alienated from others and the world in which we live. Likewise, when we commit ourselves to our personal relationships, but sacrifice ourselves in the process, and neglect making a contribution to the world, we give away our center of gravity to others, and remain dependent and internally empty. Finally, when we commit ourselves work or a role in society which does not honor our individual selves, and neglects interpersonal relationships, we are likely to feel disconnected, drained, unfulfilled, and unable to make a satisfying contribution. The greatest sense of meaning as well as personal fulfillment and contribution to society are likely to result when we live from the intersection points - not merely between two of the circles - self/other, self/society, or other/society, although these indeed may provide satisfaction and meaning, but rather from the intersection point between all three circles.
At the intersection point, where self, other and society meet, we honor the needs and talents of our personal selves; we
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connect lovingly with others, and we experience ourselves earning our way in the world and contributing to the society in which we live. In such experiences, and with such life choices, we are likely to experience fully the meaning of life and to be able to express the fullness of that meaning in our relationships and our work. In Man's Search for Meaning, Viktor Frankl wrote: "Ultimately, man should not ask what the meaning of his life is, but rather must recognize that it is he who is asked. In a word, each man is questioned by life; and he can only answer to life by answering for his own life; to life he can only respond by being responsible." (p.172) This is a viable philosophy, but one which may not be concrete enough for us when we are faced with important decisions, and grappling with a variety of choices, none which feel right, and all which may raise conflicts between our needs or values. What is life asking of us at such a time, when we cannot access our clearest inner guidance? Or when we have lost our center of gravity and cannot hear the call of our task or mission? The answer may not come easily, but if we can clarify our highest values, and aim to make choices and discover opportunities that enable us to live from the intersection points of self, other and society, we are likely to make the best choices and as a result, to experience considerable meaning in our lives. Infused with that meaning, we are then able to give from an open heart and a full, abundant spirit, and to become increasingly more capable of knowing and responding to our unique life tasks. finis This document is copyright 1972, 1979, 1997 by Tracy Marks. Please feel free to contact the author by clicking on the above link.
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