Summary of Garrett Thomson: On the Meaning of Life

Image result for Garrett Thomson, Professor of Philosophy at the College of Wooster in Ohio

Garrett Thomson, who received his Ph.D. from Oxford University in 1984, is the Elias Compton Professor of Philosophy at the College of Wooster in Ohio. His 2003 book, On the Meaning of Life, begins by contrasting the medieval worldview with the modern scientific one. The medieval worldview is more easily reconciled with the belief that life is meaningful because the modern one implies that “because everything is made of matter, we have no immaterial soul and so, very soon, each one of us shall die. There is probably no God … just inert matter.”[i] The question of the meaning of life is now an urgent one “partly because the modern scientific view has largely replaced the medieval view…”[ii]

The main point of his first chapter is to clarify the meaning of the question. He carefully distinguishes, as we did in our opening chapter, between unanswerable questions, unknowable answers, and there being no universal answers to the question. In sorting out the various ways to understand the question he comes to one basic conclusion “An understanding of the meaning of life must have some practical implications for the way that we conduct our lives.”[iii] The question of meaning is not asking for a piece of information but for some guidance in living and, if it cannot give such guidance, the advice is basically useless.

Thomson proceeds to investigate nine different mistakes that people make in thinking about the meaning of life. The first assumes that meaning depends upon the existence of and our relationship with a god. He replies that the mere fact that a god has a purpose for human life does not entail that we honor that purpose. The second is that the meaning of life is some goal or purpose, whether it was planted in us by a god or evolution, or whether it refers to our spiritual development. But if we regard our lives as meaningful merely as a means to some end or goal, we invariably miss life’s intrinsic meaning. The third is that meaning is the same as pleasure or desire. This is contradicted by the fact that something would be lacking in a pleasure machine. The fourth mistake is that meaning must be invented or is subjective. In contrast, he argues that activities are meaningful because of the real value associated with them. The fifth is that there can be no meaning given materialism. Thomson replies that values may be properties of material things; that material things may give rise to values; or that material things can be described as valuable. The sixth is that the value judgments are nothing more than reasons for actions. Thomson argues that there are values and meanings of which we are unaware, just like we are ignorant of some facts, and these have nothing to do with guiding actions. This implies the seventh mistake; that meaning cannot extend beyond our experiences. The eighth mistake is to assume only linguistic items can have meaning, and a ninth, that meaning is living in accord with a self-determined plan.

What all this leads to are the positive lessons of Thomson’s book. Foremost among these is that meaning is found in everyday life because that is where we reside. Individuals have intrinsic value as do the processes that constitute those lives. These processes are themselves composed of experiences and activities that constitute a life, hence meaningful lives consist of the most valuable and meaningful activities. Life can be made more meaningful by increasing our attention and appreciation of these valuable activities, as well as becoming more aware of values in the world that we have previously not appreciated.

However, we should try to make the world and our lives better. How do we do this? Not by acting in accord with every want or desire we have but by acting in accord with our interests, with what is intrinsically good for us. This leads to a conception of value that is neither absolute nor relative. The appreciation of value implies they can be recognized, they are in some sense out there, but values are not absolute since they depend on our interests. The meanings of life are determined by our interest in valuable things like beauty and friendship. This latter value is especially important since our meaning depends on recognizing the non-instrumental value of other persons. When we do recognize the value of others we transcend the limitations of our own lives.

We can also find meaning by connecting to values like goodness, beauty, and truth. Part of the value of our lives is found in things beyond ourselves so that the search for meaning attempts to transcend particular actions. If life has what is called spiritual significance, it is not because there is a transcendent state which denies the immanent meaning of life, but because we can appreciate the immanent values in life. Thomson’s states his conclusion regarding the meaning and significance of life as follows:

It must consist in the process of development, not according to an externally imposed divine plan or purpose, nor as a personally invented one, but rather in accordance with the fundamental nature of our interests. It should be conceived, in part, as the process of our reaching out to values beyond ourselves with our attention and actions.[iv]

Summary – The meanings of life are found in everyday life in objective values that include friendship, goodness, beauty, and truth, all of which both appeal to our nature and allow us to go beyond ourselves.


[i] Garrett Thomson, On the Meaning of Life (Belmont CA: Wadsworth, 2003), 3.
[ii] Thomson, On the Meaning of Life, 4.
[iii] Thomson, On the Meaning of Life, 10.
[iv] Thomson, On the Meaning of Life, 157.

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2 thoughts on “Summary of Garrett Thomson: On the Meaning of Life

  1. Ha! Here are 2 of my mantras/affirmations, devised in the total absence of reading any philosophy (except in poems) until this blog:

    What is important? Why?

    I am devoted to the good, the beautiful, and the true.

    This comment prompted by Thompson’s emphasis on the same 3.

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