Life Meaning and Sign Meaning

Abstract

Philosophers once dismissed questions about meaning in life as conceptually confused. Only language and related phenomena, it was thought, can have meaning; thus, to ask about the meaning of life is to misapply the concept. Recent work by Susan Wolf, Thaddeus Metz, Aaron Smuts, and others has brought new attention and respectability to the topic. However, while talk of life meaning is no longer considered nonsense, most theorists continue to assume that such talk has nothing to do with meaning in the ‘sign’ sense that applies to language. In this paper I argue that this assumption is not well justified and that reflection on the example of Sherlock Holmes's life can help us to see why.     

Need for Meaning,Meaning Confusion,Meaning Anxiety,and Meaning Avoidance: Additional Dimensions of Meaning in Life

Two aspects of meaning in life have drawn much attention in previous research: presence of meaning and search for meaning. We proposed four additional aspects concerning individuals’ thoughts and feelings about meaning in life: need for meaning, meaning confusion, meaning avoidance, and meaning anxiety. We developed items to measure these dimensions. Exploratory and confirmatory factor analysis indicated that the data fit the factors well. Convergent and discriminant validities of the four dimensions were demonstrated though their distinct patterns of correlations with other variables, such as personality traits, need satisfaction, personal aspirations, life satisfaction, anxiety and depression. Moreover, cluster analysis revealed that individuals could be divided into meaningful groups according to these dimensions, with each group demonstrating unique psychological features. Implications for future studies on meaning in life are discussed.     

意思、心里的意思、意义

本文的主题是说话人的意思／意指（meinen）这个概念以及它与语词、语句的意思（Bedeutung）之间的关系。文中讨论了维特根斯坦对这两种观点的批评：1．意指是一种心灵活动、心灵过程;2．意指为所说的句子赋予了意义,“注入了灵魂”。文章的最后一部分对“意义”与“意思”的概念区分作一小结。     

疾病的意义与意义关怀

意义是人类关怀传达的基本要素和内容.意义关怀是医务人员在对患者及其家属现时疾病意义理解、认知的基础上,通过互动交流,形成共享意义的过程.理解意义是意义关怀的起点,疾病的意义包括现实意义和符号意义.意义关怀过程包括构建伙伴关系、有效的互动交流、形成共享意义三个阶段.     

Demystifying Meaning

Abstract

Some philosophers find linguistic meaning mysterious. Two approaches suggest themselves for removing the felt mystery, or demystifying meaning. One involves providing a substantive account of meaning in meaning-free terms. Although this approach has come under serious attack in recent years, Paul Horwich has recently presented a version of the approach that might be thought impervious. A preliminary attempt is made to argue that Horwich's version is vulnerable to the considerations felt to undermine other versions of the substantive approach to demystification. That leaves the second approach, quietism, which involves showing that although meaning is primitive it is un-mysterious. It is suggested that this approach is worthy of exploration.     

Making Meaning

SUMMARY

In this article, the author outlines the responsibilities of the therapist as a host in Existential Couples Therapy. In this approach, the functions of the therapist-host include helping the client couple discover, actualize and make use of the meaning potentials in intimate life. The activities of the host include joining, assessment, creative fidelity, primary and secondary reflection, evaluation and termination. Clinical material is offered to illustrate the process of being a host in Existential Couples Therapy.     

Rediscovering Meaning

The present crisis of the Western countries involves not just the world of politics, finance, and the economy, but also the ecosystem balance, the world of the values on which the model of social organization and economic development is based. The crisis is therefore systemic, epoch-making, and overcoming it will require radical changes, above all in the way we think, in our scale of values, and therefore our culture. On the other hand, for decades the world—in particular the West—has been experiencing a cultural sea-change that is challenging many of the pillars of society that have stood for centuries. The young people of today and their use of technological social networks to develop non-profit initiatives for social change may create a more positive future while maintaining our human values.     

The Meaning of Lives and the Meaning of Things

Meaning in life is an important aspect of human well-being and motivation. But as the notion of ‘meaning in life’ is not easily assimilated to that of semantic meaning, it is difficult to define. While meaning in life is standardly discussed in terms of meaningful ways of living, I here take the alternative approach of discussing the meaningfulness of things for agents. I claim that such meaningfulness, or significance, consists in the ways in which things invite agent-relevant responses. Meaningfulness in that sense is important for understanding, not just meaning in life for mature human beings, but also meaning for children, meaning in the arts, the continuity between ‘mere’ living and living meaningfully, and the connection between meaning in life and semantic meaning.     

Miraculous Meaning: Threatened Meaning Increases Belief in Miracles

For many, religious belief is a source of meaning and a resource for coping with life stressors that have the potential to undercut meaning. In the present study, we sought to further probe the connection between religion and meaning by focusing on the potential for threatened meaning to inspire belief in miraculous testimonials. We threatened meaning with a meaninglessness manipulation and then had participants read testimonials in which people described miraculous experiences involving supernatural agents and rate the extent to which they believed these testimonials to be credible and true. Meaning threat, relative to a control condition, increased belief in miraculous stories.     

Meaning and beauty

What place do experiences of beauty have in a meaningful life? A marginal one, at best, it would seem, if one looks at the current literature in analytic philosophy. Treatments of beauty within so-called “analytic existentialism” tend to suffer from four limitations: beauty is neglected, reduced to artistic production, saddled to theology, or taken as a mere application of a broader theoretical framework. These discussions fail to engage with the rich tradition of philosophical aesthetics. In this essay, I begin by responding to the contention that experiences of beauty cannot lend life meaning because they are passive. Drawing on work in philosophical aesthetics, I then argue that encounters with the beautiful count as genuinely meaning-conferring because they have features commonly taken as marks of meaningfulness.     

Meaning without fulfilment

Some philosophers argue that a necessary component of a meaningful life is positive affect. The implication of this type of view is that a meaningful life necessarily feels good. I respond primarily to Susan Wolf's version of this type of view; for Wolf, meaningful lives are necessarily fulfilling lives. In contrast to Wolf, I argue that people do sometimes find parts of their lives to be meaningful when the feeling of fulfilment is absent. I propose an alternative subjective condition that does not involve positive affect. I argue that meaningful parts of our lives obtain their value through their relationship to our practical identities.