Meaning and morality of One's life come from within oneself. Healthy, strong individuals seek self expansion by experimenting and by living dangerously. Life consists of an infinite number of possibilities and the healthy person explores as many of them as posible. Religions that teach pity, self-contempt, humility, self-restraint and guilt are incorrect. The good life is ever changing, challenging, devoid of regret, intense, creative and risky.

The good life, as I conceive it, is a happy life. I do not mean that if you are good you will be happy; I mean that if you are happy you will be good.

Do you know what a good life is? A good life is a life in which you never have to think about yourself again. You know why? Because you can't think about yourself without producing fear.

The good life is one inspired by love and guided by knowledge. Neither love without knowledge nor knowledge without love can produce a good life.

Meaning, values, morality, and the good life must relate to facts about the well-being of conscious creatures — and, in our case, must lawfully depend upon events in the world and upon states of the human brain. Rational, open-ended, honest inquiry has always been the true source of insight into such processes. Faith, if it is ever right about anything, is right by accident.

Achieving the good life is more a matter of being than of doing or giving. It calls for intense self-scrutiny, a relentless honesty about one's motives, and a persistent feeling that we are no better — and perhaps worse — than those we are trying to help.

The good life, from the point of view of my experience, is the process of movement in a direction which the human organism selects when it is inwardly free to move in any direction.

What is the meaning of human life, or, for that matter, of the life of any creature? To know the answer to this question means to be religious. You ask: Does it make any sense, then, to pose this question? I answer: The man who regards his fellow creatures as meaningless is not merely unhappy but hardly fit for life.

There are many elements of living a good life, but the first and most foundational is to love yourself and enjoy spending time with yourself.

Go do things on your own so you learn to trust your mind and view it as a welcome companion. If someone declared, "Tomorrow you must spend the day alone" the hope is that you would reply, "That sounds like a good day!"

The person who is at ease within finds every other space larger and more enjoyable."

"As far as I can tell, every great advance — whether in an individual life or the world at large — has come from dreams and attempts.

Devise more dreams. Make more attempts."

A philosophy I heard recently and have found useful:

"We look for reasons to say yes and only say no when we have to.

I have gradually come to one negative conclusion about the good life. It seems to me that the good life is not any fixed state. It is not, in my estimation, a state of virtue, or contentment, or nirvana, or happiness. It is not a condition in which the individual is adjusted or fulfilled or actualized. To use psychological terms, it is not a state of drive-reduction, or tension-reduction, or homeostasis

For most Americans, ethical matters are usually discussed either in utilitarian terms of weighing competing goods or balancing benefits and harms, looking to the greatest good for the greatest number, or in moralist terms of rules, rights and duties, "thou shalts" and "thou shalt nots." Our public ethical discourse is largely negative and "other-directed": We focus on condemning and avoiding misconduct by, or on correcting and preventing injustice to, other people, not on elevating or improving ourselves. How liberating and encouraging, then, to encounter an ethics focused on the question, "How to live?" and that situates what we call the moral life in the larger context of human ­flourishing. How eye-opening are arguments that suggest that happiness is not a state of passive feeling but a life of fulfilling activity, and especially of the unimpeded and excellent activity of our specifically human powers—of acting and making, of thinking and learning, of loving and befriending. How illuminating it is to see the ethical life discussed not in terms of benefits and harms or rules of right and wrong, but in terms of character, and to understand that good character, formed through habituation, is more than holding right opinions or having "good values," but is a binding up of heart and mind that both frees us from enslaving passions and frees us for fine and beautiful deeds. How encouraging it is to read an account of human life—the only such account in our philosophical tradition—that speaks at length and profoundly about friendship, culminating in the claim that the most fulfilling form of friendship is the sharing of speeches and thoughts.

One commonly held ideal of a possible good life is one spent in adoration of or service to the Supreme Being. It is hard to believe that the value of such a life is independent of whether there is, in fact, any such being to adore or serve. In sum, how we should live is a question that cannot be wholly separated from facts about how things are.

The good life is a process, not a state of being. It is a direction, not a destination. Today we have abundant opportunities to utilize our strengths and passions, do things we enjoy, and connect with people we love. Tomorrow might bring a world of exciting new possibilities, but today, wherever we stand on our journey, can be an adventure in itself.

The meaning of life is to give life meaning.