The ideal life is characterized by the successful pursuit of one’s ideals and mission. However, even in situations where one is unable to realize one’s vision—because of sickness or external circumstances—one may still feel that one has lived a worthy life because of one’s personal sacrifice for a worthy cause. All the great humanitarians, such as Albert Schweitzer, Maya Angelou, Oskar Schindler and Mahatma Gandhi, devoted their lives to a noble mission. In contrast, those who pursue money, power and wealth can achieve only a shallow life at best; when they fail in their egotistic goals, they are more likely to become bitter, angry and depressed than those who failed in pursuing a meaningful life (Christensen, 2012; Huffington, 2013; Lyubomirsky, 2013).

The practical implications for this meaning fulfillment dimension are both significant and wide-ranging. It is possible for individuals and society to be transformed; meaningless strife may be turned into harmony, compassion and well-being.

I have developed a Life Orientation Scale (LOS) to measure the meaning mindset. A high LOS score reflects a positive and self-transcendental mindset with strong emphasis on moral excellence and altruism. We can also predict that people who score high in LOS will be more likely to devote themselves to humanitarian relief work, social reform advocacy, or religious vocations. Such individuals are more likely to show more altruism, more eudaimonia—or happiness—and more spirituality. I believe that a meaning-mindset is exactly what we need to create a culture that values social responsibility, civic virtues, and service to humanity. Ultimately, educating people with a meaning-mindset will result in a kinder and more harmonious society and more sustainable development.

Self-Transcendence and Virtue

Virtue is an indispensable dimension of the good life for individuals and society because virtue is not only good in its own right, but also benefits others. Viktor Frankl (1985) emphasizes the need for a radical shift from self-focus to meaning-focus as the most promising way to lift up individuals from the dark pit of despair to a higher ground of flourishing. Frankl’s (1985) concept of ethical responsibility is the foundation for acting well morally and imbuing life with meaning.

While subjective well-being is up to each individual to decide, virtue requires a relational and objective criterion, as proposed by Aristotle. Whether a certain behavior or certain individual is deemed virtuous is always based on some kind of social norm regarding one’s impact on other people and society. That is why virtue exists primarily in the social realm.

Acting badly would not make anyone’s life worthy of living and admiration, even when one is hugely successful as a drug dealer or gangster. Aristotle’s theory of virtue ethics stands in sharp contrast to the value-neutral stance of positive psychology (Seligman, 2002). Haybron (2013) says very well: “One should not be an asshole in the pursuit of happiness” (p. 97). It is worth noting that like Aristotle, Viktor Frankl (1985) also emphasizes the need for objective values as the basis for the subjective experience of meaningfulness.

The Central Importance of Self-Transcendence

Only when we redirect our focus from self-interest to something bigger than and beyond ourselves can we experience meaning in life. Frankl is unique in pinpointing self-transcendence as the hallmark of the spiritual nature and as the end state of becoming fully human: “Only when we lift ourselves in to the dimension of spirit do we become fully human” (Fabry, 1994, p. 19). Thus, Frankl elevates commitment to the spiritual act of serving a higher purpose for the greater good.

Horizontally, self-transcendence transcends ego-concerns and self-interest to serve others. It is intrinsically compassionate and altruistic, given its spiritual nature. In self- transcendence, other people matter in their own right because of their intrinsic value. Loving our neighbours is its own reward. Showing kindness to strangers is its own reward. We engage in deeds of compassion and kindness because we are simply expressing our spiritual nature. This is fundamentally different from using other people as instruments for our own advancement and happiness.

The Role of Meaning in Well-Being

Well-being is based on several dimensions: self-acceptance, personal growth, purpose in life, environmental mastery, autonomy, and positive relationships with others. These dimensions cover much of the same domain as sources of meaning (Wong, 1998). I propose that meaning serves at least three important functions in maintaining positive mental health:

(1) Sources of Meaning as Contributors to Well-Being

The Personal Meaning Profile (Wong, 1998) is related to both presence of well-being and absence of mental illness. Mascaro (2006) found that PMP (Wong, 1998) was negatively related to depressive symptoms, depression and hopelessness, and positively related to meaning fulfillment, hope, and internal locus of control. Although all these studies are correlational, there are some perspectives and longitudinal studies that show that meaning can predict future well- being (Mascaro, 2014; Mascaro & Rosen, 2008).

(2) Meaning as a Protective/Preventive Factor

However, when people are going through very difficult times, meaning, rather than positive emotions, becomes more important in maintaining some level of well-being (Frankl, 1985; Wong, 2010; Wong, 2011). According to the meaning-centered approach to well-being, the ABCDE strategy serves the function of transforming negatives into positives, as well as making suffering more bearable. The ABCDE acronym stands for acceptance, belief, commitment, discovery, and evaluation/enjoyment. I have given a detailed account on how these components contribute to resilience and well-being in adverse situations (Wong, 2010; Wong & Wong, 2012).

(3) Meaning as the Basis for Hope in Extreme Situations

The important role of hope in maintaining one’s well-being and health has been well documented (Snyder, 2000). Hope provides the motivation to strive and improve one’s life. However, in extreme situations such as the Holocaust or dying from incurable cancer, one needs a different kind of hope that is not based on confidence in one’s own competence or positive expectations of a good outcome. Viktor Frankl (1985) developed the concept of tragic optimism, which enabled him to survive the Nazi death camps. I have identified the key components of tragic optimism as consisting of acceptance, affirmation, faith in God, self-transcendence, and courage. Only meaning-oriented hope can survive unimaginable horrors and sufferings.

In another post I will discuss my three-factor model of my meaning-centered approach to a good life, drawing more connections between Well-being, Virtue, and Meaning.

References

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Fabry, J. B. (1994). The pursuit of meaning (New revised edition). Abilene, TX: Institute of Logotherapy Press.

Frankl, V. E. (1985). Man’s search for meaning (Revised and updated). New York, NY: Washington Square Press.

Haybron, D. M. (2013). Happiness: A very short introduction. Oxford: Oxford University Press.

Huffington, A. (2013, May 29). Beyond money and power (and stress and burnout): In search of a new definition of success [Web log post]. Retrieved from http://www.huffingtonpost.com/arianna-huffington/third-metric-redefining- success_b_3354525.html

Lyubomirsky, S. (2013). The myths of happiness: What should make you happy, but doesn’t, what shouldn’t make you happy, but does. New York, NY: The Penguin Press.

Mascaro, N. (2006). Longitudinal analysis of the relationship of existential meaning with depression and hope. Doctoral Dissertation, Texas A&M University, College Station, Texas.

Mascaro, N. (2014). Meaning sensitive psychotherapy: Binding clinical, existential, and positive psychological perspectives. In A. Batthyany and P. Russo-Netzer (Eds.), Meaning in Positive and Existential Psychology (pp. 269-289). New York, NY: Springer.

Mascaro, N., & Rosen, D. H. (2008). Assessment of existential meaning and its longitudinal relations with depressive symptoms. Journal of Social and Clinical Psychology, 27(6), 576-599.

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Wong, P. T. P. (1998). Implicit theories of meaningful life and the development of the Personal Meaning Profile (PMP). In P. T. P. Wong & P. Fry (Eds.), The human quest for meaning: A handbook of psychological research and clinical applications (pp. 111-140). Mahwah, NJ: Lawrence Erlbaum Associates, Inc., Publishers.

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Wong, P. T. P. (2011). Positive psychology 2.0: Towards a balanced interactive model of the good life. Canadian Psychology, 52(2), 69–81.

Wong, P. T. P. (in press, a). Meaning-seeking, self-transcendence, and well-being. Annual Review of Logotherapy and Existential Analysis.

Wong, P. T. P., & Weiner, B. (1981). When people ask “Why” questions and the heuristic of attributional search. Journal of Personality and Social Psychology, 40, 650-663.

Wong, P. T. P., & Wong, L. C. J. (2012). A meaning-centered approach to building youth resilience. In P. T. P. Wong (Ed.), The human quest for meaning: Theories, research, and applications (2nd ed., pp. 585-617). New York, NY: Routledge.

Wong, P. T. P. (in press, b). A decade of meaning: Past, present and future. Journal of Constructivist Psychology.

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Paul Wong is Professor Emeritus, Trent University, Adjunct Professor, Saybrook University and a scholar with the Virtue, Happiness, and Meaning of Life project.