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  1. E. M. Adams (2002). The Meaning of Life. International Journal for Philosophy of Religion 51 (2):71-81.
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  2. R. T. Allen (1991). The Meaning of Life and Education. Journal of Philosophy of Education 25 (1):47–58.
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  3. Francis J. Ambrosio (2009). Philosophy, Religion, and the Meaning of Life. Teaching Co..
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  4. Roger Ames (1999). The Meaning of Life. Philosophy Now 24:22-23.
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  5. Ron Amundson (2010). Quality of Life, Disability, and Hedonic Psychology. Journal for the Theory of Social Behaviour 40 (4):374-392.
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  6. Jami L. Anderson (2014). A Life Not Worth Living. In David P. Pierson (ed.), Breaking Bad: Critical Essays on the Contexts, Politics, Style, and Reception of the Television Series. Lexington Press 103-118.
    What is so striking about Breaking Bad is how centrally impairment and disability feature in the lives of the characters of this series. It is unusual for a television series to cast characters with visible or invisible impairments. On the rare occasions that television shows do have characters with impairments, these characters serve no purpose other than to contribute to their ‘Otherness.’ Breaking Bad not only centralizes impairment, but impairment drives and sustains the story lines. I use three interrelated themes (...)
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  7. N. Athanassoulis (2005). Jeff McMahan, the Ethics of Killing: Problems at the Margins of Life, New York, Oxford University Press, 2002, Pp. VII+540. Utilitas 17 (1):117-119.
  8. Julian Baggini (2005). What's It All About?: Philosophy and the Meaning of Life. Oxford University Press.
    What is the meaning of life? It is a question that has intrigued the great philosophers--and has been hilariously lampooned by Monty Python. Indeed, the whole idea strikes many of us as vaguely pompous, a little absurd. Is there one profound and mysterious meaning to life, a single ultimate purpose behind human existence? In What's It All About?, Julian Baggini says no, there is no single meaning. Instead, Baggini argues meaning can be found in a variety of ways, in this (...)
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  9. Philip Ball (2010). Making Life: A Comment on 'Playing God in Frankenstein's Footsteps: Synthetic Biology and the Meaning of Life' by Henk van den Belt (2009). NanoEthics 4 (2):129-132.
    Van den Belt recently examined the notion that synthetic biology and the creation of ‘artificial’ organisms are examples of scientists ‘playing God’. Here I respond to some of the issues he raises, including some of his comments on my previous discussions of the value of the term ‘life’ as a scientific concept.
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  10. Kathy Behrendt (2015). The Senses of and Ending. In Patrick Stokes (ed.), Narrative, Identity, and the Kierkegaardian Self. 186-202.
    Many philosophical discussions of the narrative self touch upon the end of life. End-related terms and concepts that occur in these discussions include finitude, completion, closure, telos, retroactive meaning-conferral, life shape, and a closed beginning-middle-and-end structure. Those who emphasise life’s end in non-philosophical narrative contexts are perhaps clearer on its significance. The end is thought to play a key role in the story of a life, securing or enhancing the life narrative’s meaning or value, and thereby warranting special treatment and (...)
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  11. Kathy Behrendt (2014). Whole Lives and Good Deaths. Metaphilosophy 45 (3):331-347.
    This article discusses two views associated with narrative conceptions of the self. The first view asserts that our whole life is reasonably regarded as a single unit of meaning. A prominent strand of the philosophical narrative account of the self is the representative of this view. The second view—which has currency beyond the confines of the philosophical narrative account—is that the meaning of a life story is dependent on what happens at the end of it. The article argues that the (...)
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  12. Philip Bellamy (2004). The Meaning of Life. Philosophy Now 47:51-54.
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  13. David Benatar (ed.) (2009). Life, Death, and Meaning: Key Philosophical Readings on the Big Questions. Rowman & Littlefield Publishers, Inc..
    Introduction -- Part I: The meaning of life -- Richard Taylor, The meaning of life -- Thomas Nagel, The absurd -- Richard Hare, Nothing matters -- W.D. Joske, Philosophy and the meaning of life -- Robert Nozick, Philosophy and the meaning of life -- David Schmidtz, The meanings of life -- Part II: Creating people -- Derek Parfit, Whether causing someone to exist can benefit this person -- John Leslie, Why not let life ecome extinct? -- James Lenman, On becoming (...)
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  14. Guy Bennett-Hunter (2016). Review of "Philosophy in a Meaningless Life: A System of Nihilism, Consciousness, and Reality” by James Tartaglia. [REVIEW] Notre Dame Philosophical Reviews 201604.
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  15. Guy Bennett-Hunter (2014). Ineffability and Religious Experience. Routledge.
    Ineffability—that which cannot be explained in words—lies at the heart of the Christian mystical tradition. It has also been part of every discussion of religious experience since the early twentieth century. Despite this centrality, ineffability is a concept that has largely been ignored by philosophers of religion. In this book, Bennett-Hunter builds on the recent work of David E. Cooper, who argues that the meaning of life can only be understood in terms of an ineffable source on which life depends, (...)
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  16. Caitlin E. Borgmann, The Meaning of "Life": Belief and Reason in the Abortion Debate.
    This Article criticizes how both sides in the abortion debate have treated the concepts of "human life" and personhood. Much legal scholarship has focused on whether abortion should be permitted, but little attention has been cast on the role of rhetoric in the debate. The Article argues that appeals to "human life" are vague and deceptive, since most conservatives would not consistently treat a fetus as a legal person. Conservatives can commit only to a "thin" conception of life (an embryo (...)
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  17. Lisa Bortolotti (2010). Agency, Life Extension, and the Meaning of Life. The Monist 93 (1):38-56.
    Contemporary philosophers and bioethicists argue that life extension is bad for the individual. According to the agency objection to life extension, being constrained as an agent adds to the meaningfulness of human life. Life extension removes constraints, and thus it deprives life of meaning. In the paper, I concede that constrained agency contributes to the meaningfulness of human life, but reject the agency objection to life extension in its current form. Even in an extended life, decision-making remains constrained, and many (...)
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  18. Lisa Bortolotti (2010). Agency, Life Extension, and the Meaning of Life. The Monist 93 (1):38-56.
    Contemporary philosophers and bioethicists argue that life extension is bad for the individual. According to the agency objection to life extension, being constrained as an agent adds to the meaningfulness of human life. Life extension removes constraints, and thus it deprives life of meaning. In the paper, I concede that constrained agency contributes to the meaningfulness of human life, but reject the agency objection to life extension in its current form. Even in an extended life, decision-making remains constrained, and many (...)
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  19. Lisa Bortolotti (ed.) (2009). Philosophy and Happiness. Palgrave MacMillan.
    Philosophy and Happiness addresses the need to situate any meaningful discourse about happiness in a wider context of human interests, capacities and circumstances. How is happiness manifested and expressed? Can there be any happiness if no worthy life projects are pursued? How is happiness affected by relationships, illness, or cultural variants? Can it be reduced to preference satisfaction? Is it a temporary feeling or a persistent way of being? Is reflection conducive to happiness? Is mortality necessary for it? These are (...)
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  20. Lisa Bortolotti (ed.) (2008). The Philosophy of Happiness. Palgrave.
    Philosophy and Happiness addresses the need to situate any meaningful discourse about happiness in a wider context of human interests, capacities and circumstances. How is happiness manifested and expressed? Can there be any happiness if no worthy life projects are pursued? How is happiness affected by relationships, illness, or cultural variants? Can it be reduced to preference satisfaction? Is it a temporary feeling or a persistent way of being? Is reflection conducive to happiness? Is mortality necessary for it? These are (...)
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  21. Costica Bradatan (2011). On the Meaning of Life in the Age of the Most Meaningless Death. Angelaki 15 (3):67-85.
    (2010). On the Meaning of Life in the age of the Most Meaningless Death. Angelaki: Vol. 15, The Unbearable Charm of Fragility Philosophizing in/on Eastern Europe, pp. 67-85.
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  22. Raymond Bradley, The Meaning of Life Reflections on God, Immortality, and Free Will.
    Philosophers, and other thinking people, have long pondered three grand questions about the nature of reality and our status and significance within it.
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  23. Ben Bramble (2015). Consequentialism About Meaning in Life. Utilitas 27 (4):445-459.
    What is it for a life to be meaningful? In this article, I defend what I call Consequentialism about Meaning in Life, the view that one's life is meaningful at time t just in case one's surviving at t would be good in some way, and one's life was meaningful considered as a whole just in case the world was made better in some way for one's having existed.
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  24. Ben Bramble (2015). On Susan Wolf’s “Good-for-Nothings". Ethical Theory and Moral Practice 18 (5):1071-1081.
    According to welfarism about value, something is good simpliciter just in case it is good for some being or beings. In her recent Presidential Address to the American Philosophical Association, “Good-For-Nothings”, Susan Wolf argues against welfarism by appeal to great works of art, literature, music, and philosophy. Wolf provides three main arguments against this view, which I call The Superfluity Argument, The Explanation of Benefit Argument, and The Welfarist’s Mistake. In this paper, I reconstruct these arguments and explain where, in (...)
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  25. Ben Bramble (2014). On William James’s “Is Life Worth Living?”. Ethics 125 (1):217-219,.
  26. Reinhard Brandt (2001). Philosophie: Eine Einführung. Reclam.
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  27. Karl Britton (1969). Philosophy and the Meaning of Life. London, Cambridge U.P..
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  28. Berit Brogaard & Barry Smith (2005). On Luck, Responsibility and the Meaning of Life. Philosophical Papers 34 (3):443-458.
    A meaningful life, we shall argue, is a life upon which a certain sort of valuable pattern has been imposed by the person in question?a pattern which involves in serious ways the person having an effect upon the world. Meaningfulness is thus a special kind of value which a human life can bear. Two interrelated difficulties face ths proposal. One concerns responsiblity: how are we to account for the fact that a life that satisfies the above criteria can have more (...)
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  29. Robert Burch (1999). Very Little... Almost Nothing. Review of Metaphysics 53 (2):438-440.
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  30. Stephen M. Campbell & Sven Nyholm (2015). Anti-Meaning and Why It Matters. Journal of the American Philosophical Association 1 (4): 694-711.
    It is widely recognized that lives and activities can be meaningful or meaningless, but few have appreciated that they can also be anti-meaningful. Anti-meaning is the polar opposite of meaning. Our purpose in this essay is to examine the nature and importance of this new and unfamiliar topic. In the first part, we sketch four theories of anti-meaning that correspond to leading theories of meaning. In the second part, we argue that anti-meaning has significance not only for our attempts to (...)
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  31. Anthony J. Cascardi (1995). A Pragmatist Philosophy of Life in Ortega y Gasset. [REVIEW] Philosophy and Literature 19 (2):374-376.
    Excerpt in lieu of an Abstract: The work of José Ortega y Gasset (1883-1955) is vast, varied, and now largely forgotten. The thinker who was identified by E. R. Curtius as one of "the dozen peers of the European intellect," who was invited to help launch the Aspen Institute in 1949, and who was once nominated for a Nobel prize, has been mainly overlooked by contemporary philosophers and theorists, who have nonetheless followed lines surprisingly close to those sketched out by (...)
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  32. Wayne D. Christensen (2004). Representation and the Meaning of Life. In Hugh Clapin (ed.), Representation in Mind. Elsevier
    Also published in Representation in mind : new approaches to mental representation / Hugh Clapin, Phillil Staines, Peter Slezak (eds.) : ISBN 008044394X.
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  33. Christopher Ciocchetti (2012). Veganism and Living Well. Journal of Agricultural and Environmental Ethics 25 (3):405-417.
    I argue that many philosophical arguments for veganism underestimate what is at stake for humans who give up eating animal products. By saying all that’s at stake for humans is taste and characterizing taste in simplistic terms, they underestimate the reasonable resistance that arguments for veganism will meet. Taste, they believe, is trivial. Omnivores, particular those that I label meaningful omnivores, disagree. They believe that eating meat provides a more meaningful meal, though just how this works proves elusive. Meaningful omnivores (...)
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  34. Claire Colebrook (2010). Deleuze and the Meaning of Life. Continuum.
    Introduction: The problem of vitalism : active/passive -- Brain, system, model : the affective turn -- Vitalism and theoria -- Inorganic art -- Inorganic vitalism -- The vital order after theory -- On becoming -- Living systems, extended minds, gaia -- Conclusion.
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  35. David E. Cooper (2005). Life and Meaning. Ratio 18 (2):125–137.
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  36. John Cottingham (2002). On the Meaning of Life. Routledge.
    The question "What is the meaning of life?" is one of the most fascinating, oldest and most difficult questions human beings have ever posed themselves. Often linked to the religious issue of whether we are part of a larger, divine scheme, even in an increasingly secularized culture it remains a question to which we are ineluctably and powerfully drawn. In this acute and thoughtful book, John Cottingham asks why the question vexes us so much and assesses some of the most (...)
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  37. Harry Lewis Custard (1967). Seeing Life Whole. Arlington, Va.,Unity of Knowledge Publications.
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  38. William H. Davis (1987). The Meaning of Life. Metaphilosophy 18 (3-4):288-305.
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  39. J. J. Degenaar (1986). Art and the Meaning of Life: These Lectures Were Presented at the 1986 Uct Summer School. Dept. Of Adult Education and Extra-Mural Studies, University of Cape Town.
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  40. Ernest Dempsey (2010). The Meaning of Life. Philosophy Now 78:38-39.
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  41. Jacques Derrida (1993). Aporias: Dying--Awaiting (One Another at) the "Limits of Truth" (Mourir--S'attendre aux "Limites De La Vérité"). Stanford University Press.
    'My death - is it possible?' - That is the question asked, explored, and analysed in Jacques Derrida's new book. How is this question to be understood? How and by whom can it be asked, can it be quoted, can it be an appropriate question, and can it be asked in the appropriate moment, the moment of 'my death'? This book bears a special significance because in it Derrida focuses on an issue that has informed the whole of his work. (...)
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  42. Ulrich Diehl (2010). Che cos' e la disperazione? Un esperimento filosofico. In Gian Franco Frigo (ed.), Disperazione. Saggi sulla condizione umana tra filosofia, scienza e arte. Mimesis
  43. Ilham Dilman (1965). Life and Meaning. Philosophy 40 (154):320 - 333.
    People sometimes ask whether their lives are meaningful or not, whether or not their lives add up to anything. Sometimes they also ask whether life as such is meaningful or not. These are not unconnected questions. Still they are not questions which everyone asks himself. Nor do we always readily recognise what one who asks these questions wants to know. There are some people who will not even find such questions sensible. Some will regard them not as questions but simply (...)
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  44. Will Durant (1932). On the Meaning of Life. New York, R. Long & R.R. Smith, Inc..
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  45. Terry Eagleton (2008). The Meaning of Life: A Very Short Introduction. Oxford University Press.
    The phrase "the meaning of life" for many seems a quaint notion fit for satirical mauling by Monty Python or Douglas Adams. But in this spirited Very Short Introduction, famed critic Terry Eagleton takes a serious if often amusing look at the question and offers his own surprising answer. Eagleton first examines how centuries of thinkers and writers--from Marx and Schopenhauer to Shakespeare, Sartre, and Beckett--have responded to the ultimate question of meaning. He suggests, however, that it is only in (...)
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  46. Terry Eagleton (2007). The Meaning of Life. Oxford University Press.
    The phrase "the meaning of life" for many seems a quaint notion fit for satirical mauling by Monty Python or Douglas Adams. But in this spirited, stimulating, and quirky enquiry, famed critic Terry Eagleton takes a serious if often amusing look at the question and offers his own surprising answer. Eagleton first examines how centuries of thinkers and writers--from Marx and Schopenhauer to Shakespeare, Sartre, and Beckett--have responded to the ultimate question of meaning. He suggests, however, that it is only (...)
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  47. J. Edward Barrett (1968). A Theology of the Meaning of Life. Zygon 3 (2):169-182.
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  48. Fiona Ellis (2011). Desire, Infinity, and the Meaning of Life. Philosophy 86 (04):483-502.
    In his paper `Truth, Invention, and the Meaning of Life' David Wiggins identifies a certain framework in terms of which to tackle the question of life's meaning. I argue that his criticisms of this framework are justified, and develop an alternative which trades upon some themes from Hegel, Schopenhauer, and Levinas. This alternative remains in the spirit of Wiggins' own preferred standpoint, although he would take issue with its theological implications. I argue that such misgivings are misplaced, and that a (...)
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  49. Andrzej Elżanowski (2009). Wartość życia podmiotowego z perspektywy nauki. Przeglad Filozoficzny - Nowa Seria 18 (3 (71)):81-96.
    In the evolution of the vertebrates and probably a few other animals (Metazoa), biological values have been translated (subjectivized) into affective experience that necessarily involves the consciousness of external objects/events (as different from one’s body), which is tantamount to the origins of subjectivity. Mammals, birds and other vertebrates are experiencing subjects even though their negative and positive experience greatly vary in scope. Some mammals are capable of vicarious experience and may act as empathic agents, and some of them, at least (...)
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  50. Joaquín Esteban Ortega (2003). Vida y verdad en Ortega y Gasset / Life and Truth in Ortega y Gasset. Naturaleza y Gracia: Revista Cuatrimestral de Ciencias Eclesiásticas 1:175-192.
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