you are beautiful because essay

I believe I am beautiful, so I am

If you’re like me, you grew up with a low self-esteem, saw traditionally beautiful models all over social media, and perhaps even got bullied for your looks. And even if you were fortunate enough to not have had to experience this, stay here and join me on our journey of self-love! Let’s heal from these past experiences and thinking patterns and start a new lovely chapter!

Why you need to be independent

Let’s take a new step toward confidence and independence. And if I’m talking about independence, I am referring to your self-esteem and mental well-being not depending on someone else telling you that you’re beautiful. You don’t need approval from someone else for something so obvious! You already ARE beautiful, so be a little more confident! That’s it, the truth is as simple as that.

The subjectivity of being beautiful 

Beauty famously lies in the eye of the beholder, so why not be the person who genuinely believes in your beauty? I am deeply aware of the fact that this might not be too easy, especially if you have been told the opposite in the past. But why not heal from this experience by believing in the truth, your beauty? There will always be someone who will not see your true beauty, beauty is subjective, but do you really think it is benefiting you if you believe that you’re ugly? Have you tried telling yourself the opposite and paid attention to how you were feeling with thinking you’re beautiful instead of ugly?

Say it out loud

So how do I believe I’m beautiful if I’m convinced I’m ugly, you may ask. Well, firstly, you simply are not ugly, you ARE beautiful. Try to repeat this loudly or in your head multiple times at least once a day. Tricking your mind into believing you’re beautiful will eventually convince you that you are, as you should. It’s the same procedure as thinking one is ugly. Someone told you or you compared yourself to someone else and eventually told yourself that you’re ugly. Great that this is not an irreversible lie you told yourself. Remember, our goal is independence so you are almost obligated to believe in your beauty.

After telling yourself how beautiful you are, you will eventually start believing it (the truth). So what’s the next step?

Confidence is key!

Just because you feel beautiful does unfortunately not inevitably mean that you are or feel confident, however, that is what I want you to be! You have started to believe in yourself and your beauty, try to show it off now! Yes, you might have certain parts of your body you are feeling insecure about, that’s fine we all do. Nevertheless, you have at least equally as many parts of your body you consider to be beautiful, show these off and show everyone how beautiful you are. And even if you feel uncomfortable showing them off or finding them, fake your confidence then! I wish someone told me earlier how important confidence is and how no one is born with it. Confidence is learned and let me tell you, everyone once started with faking their confidence. Just fake it until you make it, deeply believe in it and wait for the outcome, you will be surprised!

I genuinely hope these tricks of mine were at least somewhat helpful. Please remember, beauty is subjective and if you don’t believe in your beauty, why should someone else? Why should someone else approve of your beauty if you’re convinced that you’re beautiful in the first place? Additionally, please note that this won’t happen overnight, it probably took me two years and I am still not free from insecurities, who is free from all their insecurities though? Yes, no one, it’s perfectly normal. Just put some trust in the process, believe me it will be worth the time and better that imagined.

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Essays About Beauty: Top 5 Examples and 10 Prompts

Writing essays about beauty is complicated because of this topic’s breadth. See our examples and prompts to you write your next essay.

Beauty is short for beautiful and refers to the features that make something pleasant to look at. This includes landscapes like mountain ranges and plains, natural phenomena like sunsets and aurora borealis, and art pieces such as paintings and sculptures. However, beauty is commonly attached to an individual’s appearance,  fashion, or cosmetics style, which appeals to aesthetical concepts. Because people’s views and ideas about beauty constantly change , there are always new things to know and talk about.

Below are five great essays that define beauty differently. Consider these examples as inspiration to come up with a topic to write about.

1. Essay On Beauty – Promise Of Happiness By Shivi Rawat

2. defining beauty by wilbert houston, 3. long essay on beauty definition by prasanna, 4. creative writing: beauty essay by writer jill, 5. modern idea of beauty by anonymous on papersowl, 1. what is beauty: an argumentative essay, 2. the beauty around us, 3. children and beauty pageants, 4. beauty and social media, 5. beauty products and treatments: pros and cons, 6. men and makeup, 7. beauty and botched cosmetic surgeries, 8. is beauty a necessity, 9. physical and inner beauty, 10. review of books or films about beauty.

“In short, appreciation of beauty is a key factor in the achievement of happiness, adds a zest to living positively and makes the earth a more cheerful place to live in.”

Rawat defines beauty through the words of famous authors, ancient sayings, and historical personalities. He believes that beauty depends on the one who perceives it. What others perceive as beautiful may be different for others. Rawat adds that beauty makes people excited about being alive.

“No one’s definition of beauty is wrong. However, it does exist and can be seen with the eyes and felt with the heart.”

Check out these essays about best friends .

Houston’s essay starts with the author pointing out that some people see beauty and think it’s unattainable and non-existent. Next, he considers how beauty’s definition is ever-changing and versatile. In the next section of his piece, he discusses individuals’ varying opinions on the two forms of beauty: outer and inner. 

At the end of the essay, the author admits that beauty has no exact definition, and people don’t see it the same way. However, he argues that one’s feelings matter regarding discerning beauty. Therefore, no matter what definition you believe in, no one has the right to say you’re wrong if you think and feel beautiful.

“The characteristic held by the objects which are termed “beautiful” must give pleasure to the ones perceiving it. Since pleasure and satisfaction are two very subjective concepts, beauty has one of the vaguest definitions.”

Instead of providing different definitions, Prasanna focuses on how the concept of beauty has changed over time. She further delves into other beauty requirements to show how they evolved. In our current day, she explains that many defy beauty standards, and thinking “everyone is beautiful” is now the new norm.

“…beauty has stolen the eye of today’s youth. Gone are the days where a person’s inner beauty accounted for so much more then his/her outer beauty.”

This short essay discusses how people’s perception of beauty today heavily relies on physical appearance rather than inner beauty. However, Jill believes that beauty is all about acceptance. Sadly, this notion is unpopular because nowadays, something or someone’s beauty depends on how many people agree with its pleasant outer appearance. In the end, she urges people to stop looking at the false beauty seen in magazines and take a deeper look at what true beauty is.

“The modern idea of beauty is taking a sole purpose in everyday life. Achieving beautiful is not surgically fixing yourself to be beautiful, and tattoos may have a strong meaning behind them that makes them beautiful.”

Beauty in modern times has two sides: physical appearance and personality. The author also defines beauty by using famous statements like “a woman’s beauty is seen in her eyes because that’s the door to her heart where love resides” by Audrey Hepburn. The author also tackles the issue of how physical appearance can be the reason for bullying, cosmetic surgeries, and tattoos as a way for people to express their feelings.

Looking for more? Check out these essays about fashion .

10 Helpful Prompts To Use in Writing Essays About Beauty

If you’re still struggling to know where to start, here are ten exciting and easy prompts for your essay writing:

While defining beauty is not easy, it’s a common essay topic. First, share what you think beauty means. Then, explore and gather ideas and facts about the subject and convince your readers by providing evidence to support your argument.

If you’re unfamiliar with this essay type, see our guide on how to write an argumentative essay .

Beauty doesn’t have to be grand. For this prompt, center your essay on small beautiful things everyone can relate to. They can be tangible such as birds singing or flowers lining the street. They can also be the beauty of life itself. Finally, add why you think these things manifest beauty.

Little girls and boys participating in beauty pageants or modeling contests aren’t unusual. But should it be common? Is it beneficial for a child to participate in these competitions and be exposed to cosmetic products or procedures at a young age? Use this prompt to share your opinion about the issue and list the pros and cons of child beauty pageants.

Today, social media is the principal dictator of beauty standards. This prompt lets you discuss the unrealistic beauty and body shape promoted by brands and influencers on social networking sites. Next, explain these unrealistic beauty standards and how they are normalized. Finally, include their effects on children and teens.

Countless beauty products and treatments crowd the market today. What products do you use and why? Do you think these products’ marketing is deceitful? Are they selling the idea of beauty no one can attain without surgeries? Choose popular brands and write down their benefits, issues, and adverse effects on users.

Although many countries accept men wearing makeup, some conservative regions such as Asia still see it as taboo. Explain their rationale on why these regions don’t think men should wear makeup. Then, delve into what makeup do for men. Does it work the same way it does for women? Include products that are made specifically for men.

There’s always something we want to improve regarding our physical appearance. One way to achieve such a goal is through surgeries. However, it’s a dangerous procedure with possible lifetime consequences. List known personalities who were pressured to take surgeries because of society’s idea of beauty but whose lives changed because of failed operations. Then, add your thoughts on having procedures yourself to have a “better” physique.

People like beautiful things. This explains why we are easily fascinated by exquisite artworks. But where do these aspirations come from? What is beauty’s role, and how important is it in a person’s life? Answer these questions in your essay for an engaging piece of writing.

Beauty has many definitions but has two major types. Discuss what is outer and inner beauty and give examples. Tell the reader which of these two types people today prefer to achieve and why. Research data and use opinions to back up your points for an interesting essay.

Many literary pieces and movies are about beauty. Pick one that made an impression on you and tell your readers why. One of the most popular books centered around beauty is Dave Hickey’s The Invisible Dragon , first published in 1993. What does the author want to prove and point out in writing this book, and what did you learn? Are the ideas in the book still relevant to today’s beauty standards? Answer these questions in your next essay for an exiting and engaging piece of writing.

Grammar is critical in writing. To ensure your essay is free of grammatical errors, check out our list of best essay checkers .

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“We must never be afraid to be a sign of contradiction for the world.” ~Mother Teresa

I’ve felt like I was different ever since I was in elementary school, when my personality started to settle and I came to realize I didn’t look, think, feel, learn, or act like my peers.

Back in the eighties and early nineties it seemed that there weren’t many labels to catalog people by, but still I knew I was different, and teachers and classmates made sure I knew it. “Freak” or “weirdo” were two of their favorite names.

In current times there would be many labels to identify me with: ADD, ADHD, dyslexic, depressive, and antisocial, among other medical terms. Socially, there are many other labels to box me in: problematic, troublemaker, weird, crazy, and dramatic, among others.

Labels seemed to be used to put me into boxes so shrinks, teachers, and the world could try to understand me.

The world tends to see what is different as something ugly and wrong, as if anything “abnormal” is something needing to be fixed.

If I were to see myself through the eyes of the world, I’d be frightened to look at myself in the mirror.

As the years went by the bullying didn’t stop. Everyone knew me by a thousand different names, except the one my mother had given me. I didn’t mind; I actually preferred for them not to use my name. I didn’t want them to taint it with their harsh voices.

In high school, I wanted to have friends and be a part of something; I wanted to feel like I wasn’t a freak. I tried really hard to fit in, but trying to be something I wasn’t became emotionally draining.

My father could see this and told me, “Ducks fly in flocks and eagles fly alone.”

I didn’t want to be an eagle. I wanted to be a duck, because they had company.

I started smoking to fit in with the “cool” group, dating boys I wasn’t even interested in (it was what girls my age did), and I learned to laugh and keep my mouth shut when I saw any injustice being done.

I once screamed and burst into tears when I saw one of my “friends” kill a bee out of fun. I couldn’t understand how someone could take away the life of such an innocent being intentionally.

After being bullied for my reaction, they started calling me “crazy” and so… what did I do? I started killing bees.

I loathed myself. I had turned into this person I didn’t like for the sole purpose of “fitting in.” But at the same time I hated what I was, I hated being oversensitive, stupid, a daydreamer, rebellious, and sad.

I wasn’t happy with my physical appearance either. The body I had at twelve years old remained the body I would have for the rest of my life—extremely skinny and no curves.

People, assuming I had an eating disorder, would thoughtlessly say, “Eat something. Skinny girls are not pretty.” It was just my anatomy, different to that of the voluptuous Mexican bodies women have in this part of the world.

Then, a boy came my way. We became good friends, and because he didn’t want to hurt my feelings and lead me on, he asked if I could pretend to be his girlfriend.

Marcus was gay. He couldn’t stand the idea of being different and showing it to the world. He needed a fake girlfriend to take home to his parents, to brag about to his friends, and to walk around town with, showing he was “normal.”

We were teenagers, and our self-esteem was determined by the acceptance of society.

He knew how I felt for being different and not being able to fit in. I had a different mindset and he had a different sexual orientation. It was in our differences where we found a unity that forged a beautiful friendship.

A few years later Marcus found the courage to “come out.” His parents supported him. He lost many friends but made new ones and could be entirely himself around them.

There was no more pretending. He found acceptance within his heart, even if the world around him shamed him. He became comfortable within his own skin, and that to him was happiness.

I came to understand that the criticism came, not because we were wrong (we weren’t horrible human beings), but because we were different to them (society). In their mind, their way of thinking and acting was right, so anything that navigated away from that was wrong.

It was their limited mindset that created in them an inability to accept other people’s differences. But that wasn’t our problem; we weren’t what they saw.

Our problem came from the fact that we had given them the power to control our self-esteem instead of finding that acceptance and love within ourselves .

As more years passed, experience taught me a deeper understanding about my place in this world.

I came to forgive and love myself because I was never ugly, stupid, antisocial, or psychotic, as the world saw me. I felt like that because I was looking at myself through their eyes instead of my own.

Even through university I had to deal with the stigma of being considered stupid by my peers, for having bad grammar and spelling mistakes. To them my intellectual capacity was determined by my writing skills instead of the content of my writing.

Fortunately, professors admired the intellectual content of my papers and the different perspective I had for connecting the dots and analyzing issues. I graduated top of my class, because dyslexia is not a disability; it’s a different perspective to what ordinary learning offers.

ADD or ADHD have never existed in my mind. I simply block out lame and boring lectures I’m not interested in, and when I find myself in an environment I dislike, my mind travels away to the beautiful world of my imagination.

I am selective with my friends, not antisocial. I don’t wish to surround myself with people that undervalue me or with whom I don’t feel comfortable.

I am not a troublemaker, but I refuse to stand by while I see any injustice being done. I am not rebellious; I just refuse to follow rules that go against my values. I’m not dramatic, I am passionate.

Yes, I cry a lot. I was born crying and I’ve never stopped. However, it is not because I have chronic depression (I have battled depression and it is a term I wouldn’t use lightly).

It is because I am oversensitive, and even as a child I could see what people rarely saw or simply didn’t care about: corruption, poverty, injustice, and cruelty, among other issues. This affected me profoundly, and still does. I am empathetic toward others’ suffering.

I wasn’t a duck, and even if being an eagle can be lonely, the view from the top gives life a wider perspective and a deeper understanding. Although my journey hasn’t been entirely lonely, it is definitely a less traveled one.

I’ve met wonderful people with whom I can be myself, and even if I don´t have thousands of friends, I have a few who are worth the world.

Different is what I’ll always be, because I don’t match with the preferred educational, economic, religious, and social systems that want to shape me into a predesigned mold that I can’t fit into.

Everyone wants you to be what is best for them, not what is best for you. Wanting to please everyone and be what is socially acceptable stole my personality away.

However, by accepting myself, I came to realize that I am absolutely beautiful. Not because I am better or worse than anyone else, but because I am exactly what I am supposed to be.

Everyone is different in some way or another, but only a few dare to show it to the world. The majority try to fit into a mold that is too tight to feel free in.

Marcus is feeling incredibly comfortable in his amazing homosexual being. He has a wonderful partner and they have recently adopted a beautiful baby girl.

Once I asked him, “What would you like her to be when she grows up?

He replied: beautifully different.

Fish swimming against the stream image via Shutterstock

About Caroline D. James

Caroline D. James is the founder and writer of wanderside.com , where she explores a different perspective to ordinary life.

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The nature of beauty is one of the most enduring and controversial themes in Western philosophy, and is—with the nature of art—one of the two fundamental issues in the history of philosophical aesthetics. Beauty has traditionally been counted among the ultimate values, with goodness, truth, and justice. It is a primary theme among ancient Greek, Hellenistic, and medieval philosophers, and was central to eighteenth and nineteenth-century thought, as represented in treatments by such thinkers as Shaftesbury, Hutcheson, Hume, Burke, Kant, Schiller, Hegel, Schopenhauer, Hanslick, and Santayana. By the beginning of the twentieth century, beauty was in decline as a subject of philosophical inquiry, and also as a primary goal of the arts. However, there was revived interest in beauty and critique of the concept by the 1980s, particularly within feminist philosophy.

This article will begin with a sketch of the debate over whether beauty is objective or subjective, which is perhaps the single most-prosecuted disagreement in the literature. It will proceed to set out some of the major approaches to or theories of beauty developed within Western philosophical and artistic traditions.

1. Objectivity and Subjectivity

2.1 the classical conception, 2.2 the idealist conception, 2.3 love and longing, 2.4 hedonist conceptions, 2.5 use and uselessness, 3.1 aristocracy and capital, 3.2 the feminist critique, 3.3 colonialism and race, 3.4 beauty and resistance, other internet resources, related entries.

Perhaps the most familiar basic issue in the theory of beauty is whether beauty is subjective—located ‘in the eye of the beholder’—or rather an objective feature of beautiful things. A pure version of either of these positions seems implausible, for reasons we will examine, and many attempts have been made to split the difference or incorporate insights of both subjectivist and objectivist accounts. Ancient and medieval accounts for the most part located beauty outside of anyone’s particular experiences. Nevertheless, that beauty is subjective was also a commonplace from the time of the sophists. By the eighteenth century, Hume could write as follows, expressing one ‘species of philosophy’:

Beauty is no quality in things themselves: It exists merely in the mind which contemplates them; and each mind perceives a different beauty. One person may even perceive deformity, where another is sensible of beauty; and every individual ought to acquiesce in his own sentiment, without pretending to regulate those of others. (Hume 1757, 136)

And Kant launches his discussion of the matter in The Critique of Judgment (the Third Critique) at least as emphatically:

The judgment of taste is therefore not a judgment of cognition, and is consequently not logical but aesthetical, by which we understand that whose determining ground can be no other than subjective . Every reference of representations, even that of sensations, may be objective (and then it signifies the real [element] of an empirical representation), save only the reference to the feeling of pleasure and pain, by which nothing in the object is signified, but through which there is a feeling in the subject as it is affected by the representation. (Kant 1790, section 1)

However, if beauty is entirely subjective—that is, if anything that anyone holds to be or experiences as beautiful is beautiful (as James Kirwan, for example, asserts)—then it seems that the word has no meaning, or that we are not communicating anything when we call something beautiful except perhaps an approving personal attitude. In addition, though different persons can of course differ in particular judgments, it is also obvious that our judgments coincide to a remarkable extent: it would be odd or perverse for any person to deny that a perfect rose or a dramatic sunset was beautiful. And it is possible actually to disagree and argue about whether something is beautiful, or to try to show someone that something is beautiful, or learn from someone else why it is.

On the other hand, it seems senseless to say that beauty has no connection to subjective response or that it is entirely objective. That would seem to entail, for example, that a world with no perceivers could be beautiful or ugly, or perhaps that beauty could be detected by scientific instruments. Even if it could be, beauty would seem to be connected to subjective response, and though we may argue about whether something is beautiful, the idea that one’s experiences of beauty might be disqualified as simply inaccurate or false might arouse puzzlement as well as hostility. We often regard other people’s taste, even when it differs from our own, as provisionally entitled to some respect, as we may not, for example, in cases of moral, political, or factual opinions. All plausible accounts of beauty connect it to a pleasurable or profound or loving response, even if they do not locate beauty purely in the eye of the beholder.

Until the eighteenth century, most philosophical accounts of beauty treated it as an objective quality: they located it in the beautiful object itself or in the qualities of that object. In De Veritate Religione , Augustine asks explicitly whether things are beautiful because they give delight, or whether they give delight because they are beautiful; he emphatically opts for the second (Augustine, 247). Plato’s account in the Symposium and Plotinus’s in the Enneads connect beauty to a response of love and desire, but locate beauty itself in the realm of the Forms, and the beauty of particular objects in their participation in the Form. Indeed, Plotinus’s account in one of its moments makes beauty a matter of what we might term ‘formedness’: having the definite shape characteristic of the kind of thing the object is.

We hold that all the loveliness of this world comes by communion in Ideal-Form. All shapelessness whose kind admits of pattern and form, as long as it remains outside of Reason and Idea, is ugly from that very isolation from the Divine-Thought. And this is the Absolute Ugly: an ugly thing is something that has not been entirely mastered by pattern, that is by Reason, the Matter not yielding at all points and in all respects to Ideal-Form. But where the Ideal-Form has entered, it has grouped and coordinated what from a diversity of parts was to become a unity: it has rallied confusion into co-operation: it has made the sum one harmonious coherence: for the Idea is a unity and what it moulds must come into unity as far as multiplicity may. (Plotinus, 22 [ Ennead I, 6])

In this account, beauty is at least as objective as any other concept, or indeed takes on a certain ontological priority as more real than particular Forms: it is a sort of Form of Forms.

Though Plato and Aristotle disagree on what beauty is, they both regard it as objective in the sense that it is not localized in the response of the beholder. The classical conception ( see below ) treats beauty as a matter of instantiating definite proportions or relations among parts, sometimes expressed in mathematical ratios, for example the ‘golden section.’ The sculpture known as ‘The Canon,’ by Polykleitos (fifth/fourth century BCE), was held up as a model of harmonious proportion to be emulated by students and masters alike: beauty could be reliably achieved by reproducing its objective proportions. Nevertheless, it is conventional in ancient treatments of the topic also to pay tribute to the pleasures of beauty, often described in quite ecstatic terms, as in Plotinus: “This is the spirit that Beauty must ever induce: wonderment and a delicious trouble, longing and love and a trembling that is all delight” (Plotinus 23, [ Ennead I, 3]).

At latest by the eighteenth century, however, and particularly in the British Isles, beauty was associated with pleasure in a somewhat different way: pleasure was held to be not the effect but the origin of beauty. This was influenced, for example, by Locke’s distinction between primary and secondary qualities. Locke and the other empiricists treated color (which is certainly one source or locus of beauty), for example, as a ‘phantasm’ of the mind, as a set of qualities dependent on subjective response, located in the perceiving mind rather than of the world outside the mind. Without perceivers of a certain sort, there would be no colors. One argument for this was the variation in color experiences between people. For example, some people are color-blind, and to a person with jaundice much of the world allegedly takes on a yellow cast. In addition, the same object is perceived as having different colors by the same the person under different conditions: at noon and midnight, for example. Such variations are conspicuous in experiences of beauty as well.

Nevertheless, eighteenth-century philosophers such as Hume and Kant perceived that something important was lost when beauty was treated merely as a subjective state. They saw, for example, that controversies often arise about the beauty of particular things, such as works of art and literature, and that in such controversies, reasons can sometimes be given and will sometimes be found convincing. They saw, as well, that if beauty is completely relative to individual experiencers, it ceases to be a paramount value, or even recognizable as a value at all across persons or societies.

Hume’s “Of the Standard of Taste” and Kant’s Critique Of Judgment attempt to find ways through what has been termed ‘the antinomy of taste.’ Taste is proverbially subjective: de gustibus non est disputandum (about taste there is no disputing). On the other hand, we do frequently dispute about matters of taste, and some persons are held up as exemplars of good taste or of tastelessness. Some people’s tastes appear vulgar or ostentatious, for example. Some people’s taste is too exquisitely refined, while that of others is crude, naive, or non-existent. Taste, that is, appears to be both subjective and objective: that is the antinomy.

Both Hume and Kant, as we have seen, begin by acknowledging that taste or the ability to detect or experience beauty is fundamentally subjective, that there is no standard of taste in the sense that the Canon was held to be, that if people did not experience certain kinds of pleasure, there would be no beauty. Both acknowledge that reasons can count, however, and that some tastes are better than others. In different ways, they both treat judgments of beauty neither precisely as purely subjective nor precisely as objective but, as we might put it, as inter-subjective or as having a social and cultural aspect, or as conceptually entailing an inter-subjective claim to validity.

Hume’s account focuses on the history and condition of the observer as he or she makes the judgment of taste. Our practices with regard to assessing people’s taste entail that judgments of taste that reflect idiosyncratic bias, ignorance, or superficiality are not as good as judgments that reflect wide-ranging acquaintance with various objects of judgment and are unaffected by arbitrary prejudices. Hume moves from considering what makes a thing beautiful to what makes a critic credible. “Strong sense, united to delicate sentiment, improved by practice, perfected by comparison, and cleared of all prejudice, can alone entitle critics to this valuable character; and the joint verdict of such, wherever they are to be found, is the true standard of taste and beauty” (“Of the Standard of Taste” 1757, 144).

Hume argues further that the verdicts of critics who possess those qualities tend to coincide, and approach unanimity in the long run, which accounts, for example, for the enduring veneration of the works of Homer or Milton. So the test of time, as assessed by the verdicts of the best critics, functions as something analogous to an objective standard. Though judgments of taste remain fundamentally subjective, and though certain contemporary works or objects may appear irremediably controversial, the long-run consensus of people who are in a good position to judge functions analogously to an objective standard and renders such standards unnecessary even if they could be identified. Though we cannot directly find a standard of beauty that sets out the qualities that a thing must possess in order to be beautiful, we can describe the qualities of a good critic or a tasteful person. Then the long-run consensus of such persons is the practical standard of taste and the means of justifying judgments about beauty.

Kant similarly concedes that taste is fundamentally subjective, that every judgment of beauty is based on a personal experience, and that such judgments vary from person to person.

By a principle of taste I mean a principle under the condition of which we could subsume the concept of the object, and thus infer, by means of a syllogism, that the object is beautiful. But that is absolutely impossible. For I must immediately feel the pleasure in the representation of the object, and of that I can be persuaded by no grounds of proof whatever. Although, as Hume says, all critics can reason more plausibly than cooks, yet the same fate awaits them. They cannot expect the determining ground of their judgment [to be derived] from the force of the proofs, but only from the reflection of the subject upon its own proper state of pleasure or pain. (Kant 1790, section 34)

But the claim that something is beautiful has more content merely than that it gives me pleasure. Something might please me for reasons entirely eccentric to myself: I might enjoy a bittersweet experience before a portrait of my grandmother, for example, or the architecture of a house might remind me of where I grew up. “No one cares about that,” says Kant (1790, section 7): no one begrudges me such experiences, but they make no claim to guide or correspond to the experiences of others.

By contrast, the judgment that something is beautiful, Kant argues, is a disinterested judgment. It does not respond to my idiosyncrasies, or at any rate if I am aware that it does, I will no longer take myself to be experiencing the beauty per se of the thing in question. Somewhat as in Hume—whose treatment Kant evidently had in mind—one must be unprejudiced to come to a genuine judgment of taste, and Kant gives that idea a very elaborate interpretation: the judgment must be made independently of the normal range of human desires—economic and sexual desires, for instance, which are examples of our ‘interests’ in this sense. If one is walking through a museum and admiring the paintings because they would be extremely expensive were they to come up for auction, for example, or wondering whether one could steal and fence them, one is not having an experience of the beauty of the paintings at all. One must focus on the form of the mental representation of the object for its own sake, as it is in itself. Kant summarizes this as the thought that insofar as one is having an experience of the beauty of something, one is indifferent to its existence. One takes pleasure, rather, in its sheer representation in one’s experience:

Now, when the question is whether something is beautiful, we do not want to know whether anything depends or can depend on the existence of the thing, either for myself or anyone else, but how we judge it by mere observation (intuition or reflection). … We easily see that, in saying it is beautiful , and in showing that I have taste, I am concerned, not with that in which I depend on the existence of the object, but with that which I make out of this representation in myself. Everyone must admit that a judgement about beauty, in which the least interest mingles, is very partial and is not a pure judgement of taste. (Kant 1790, section 2)

One important source of the concept of aesthetic disinterestedness is the Third Earl of Shaftesbury’s dialogue The Moralists , where the argument is framed in terms of a natural landscape: if you are looking at a beautiful valley primarily as a valuable real estate opportunity, you are not seeing it for its own sake, and cannot fully experience its beauty. If you are looking at a lovely woman and considering her as a possible sexual conquest, you are not able to experience her beauty in the fullest or purest sense; you are distracted from the form as represented in your experience. And Shaftesbury, too, localizes beauty to the representational capacity of the mind. (Shaftesbury 1738, 222)

For Kant, some beauties are dependent—relative to the sort of thing the object is—and others are free or absolute. A beautiful ox would be an ugly horse, but abstract textile designs, for example, may be beautiful without a reference group or “concept,” and flowers please whether or not we connect them to their practical purposes or functions in plant reproduction (Kant 1790, section 16). The idea in particular that free beauty is completely separated from practical use and that the experiencer of it is not concerned with the actual existence of the object leads Kant to conclude that absolute or free beauty is found in the form or design of the object, or as Clive Bell (1914) put it, in the arrangement of lines and colors (in the case of painting). By the time Bell writes in the early twentieth century, however, beauty is out of fashion in the arts, and Bell frames his view not in terms of beauty but in terms of a general formalist conception of aesthetic value.

Since in reaching a genuine judgment of taste one is aware that one is not responding to anything idiosyncratic in oneself, Kant asserts (1790, section 8), one will reach the conclusion that anyone similarly situated should have the same experience: that is, one will presume that there ought to be nothing to distinguish one person’s judgment from another’s (though in fact there may be). Built conceptually into the judgment of taste is the assertion that anyone similarly situated ought to have the same experience and reach the same judgment. Thus, built into judgments of taste is a ‘universalization’ somewhat analogous to the universalization that Kant associates with ethical judgments. In ethical judgments, however, the universalization is objective: if the judgment is true, then it is objectively the case that everyone ought to act on the maxim according to which one acts. In the case of aesthetic judgments, however, the judgment remains subjective, but necessarily contains the ‘demand’ that everyone should reach the same judgment. The judgment conceptually entails a claim to inter-subjective validity. This accounts for the fact that we do very often argue about judgments of taste, and that we find tastes that are different than our own defective.

The influence of this series of thoughts on philosophical aesthetics has been immense. One might mention related approaches taken by such figures as Schopenhauer (1818), Hanslick (1891), Bullough (1912), and Croce (1928), for example. A somewhat similar though more adamantly subjectivist line is taken by Santayana, who defines beauty as ‘objectified pleasure.’ The judgment of something that it is beautiful responds to the fact that it induces a certain sort of pleasure; but this pleasure is attributed to the object, as though the object itself were having subjective states.

We have now reached our definition of beauty, which, in the terms of our successive analysis and narrowing of the conception, is value positive, intrinsic, and objectified. Or, in less technical language, Beauty is pleasure regarded as the quality of a thing. … Beauty is a value, that is, it is not a perception of a matter of fact or of a relation: it is an emotion, an affection of our volitional and appreciative nature. An object cannot be beautiful if it can give pleasure to nobody: a beauty to which all men were forever indifferent is a contradiction in terms. … Beauty is therefore a positive value that is intrinsic; it is a pleasure. (Santayana 1896, 50–51)

It is much as though one were attributing malice to a balky object or device. The object causes certain frustrations and is then ascribed an agency or a kind of subjective agenda that would account for its causing those effects. Now though Santayana thought the experience of beauty could be profound or could even be the meaning of life, this account appears to make beauty a sort of mistake: one attributes subjective states (indeed, one’s own) to a thing which in many instances is not capable of having subjective states.

It is worth saying that Santayana’s treatment of the topic in The Sense of Beauty (1896) was the last major account offered in English for some time, possibly because, once beauty has been admitted to be entirely subjective, much less when it is held to rest on a sort of mistake, there seems little more to be said. What stuck from Hume’s and Kant’s treatments was the subjectivity, not the heroic attempts to temper it. If beauty is a subjective pleasure, it would seem to have no higher status than anything that entertains, amuses, or distracts; it seems odd or ridiculous to regard it as being comparable in importance to truth or justice, for example. And the twentieth century also abandoned beauty as the dominant goal of the arts, again in part because its trivialization in theory led artists to believe that they ought to pursue more urgent and more serious projects. More significantly, as we will see below, the political and economic associations of beauty with power tended to discredit the whole concept for much of the twentieth century. This decline is explored eloquently in Arthur Danto’s book The Abuse of Beauty (2003).

However, there was a revival of interest in beauty in something like the classical philosophical sense in both art and philosophy beginning in the 1990s, to some extent centered on the work of art critic Dave Hickey, who declared that “the issue of the 90s will be beauty” (see Hickey 1993), as well as feminist-oriented reconstruals or reappropriations of the concept (see Brand 2000, Irigaray 1993). Several theorists made new attempts to address the antinomy of taste. To some extent, such approaches echo G.E. Moore’s: “To say that a thing is beautiful is to say, not indeed that it is itself good, but that it is a necessary element in something which is: to prove that a thing is truly beautiful is to prove that a whole, to which it bears a particular relation as a part, is truly good” (Moore 1903, 201). One interpretation of this would be that what is fundamentally valuable is the situation in which the object and the person experiencing are both embedded; the value of beauty might include both features of the beautiful object and the pleasures of the experiencer.

Similarly, Crispin Sartwell in his book Six Names of Beauty (2004), attributes beauty neither exclusively to the subject nor to the object, but to the relation between them, and even more widely also to the situation or environment in which they are both embedded. He points out that when we attribute beauty to the night sky, for instance, we do not take ourselves simply to be reporting a state of pleasure in ourselves; we are turned outward toward it; we are celebrating the real world. On the other hand, if there were no perceivers capable of experiencing such things, there would be no beauty. Beauty, rather, emerges in situations in which subject and object are juxtaposed and connected.

Alexander Nehamas, in Only a Promise of Happiness (2007), characterizes beauty as an invitation to further experiences, a way that things invite us in, while also possibly fending us off. The beautiful object invites us to explore and interpret, but it also requires us to explore and interpret: beauty is not to be regarded as an instantaneously apprehensible feature of surface. And Nehamas, like Hume and Kant, though in another register, considers beauty to have an irreducibly social dimension. Beauty is something we share, or something we want to share, and shared experiences of beauty are particularly intense forms of communication. Thus, the experience of beauty is not primarily within the skull of the experiencer, but connects observers and objects such as works of art and literature in communities of appreciation.

Aesthetic judgment, I believe, never commands universal agreement, and neither a beautiful object nor a work of art ever engages a catholic community. Beauty creates smaller societies, no less important or serious because they are partial, and, from the point of view of its members, each one is orthodox—orthodox, however, without thinking of all others as heresies. … What is involved is less a matter of understanding and more a matter of hope, of establishing a community that centers around it—a community, to be sure, whose boundaries are constantly shifting and whose edges are never stable. (Nehamas 2007, 80–81)

2. Philosophical Conceptions of Beauty

Each of the views sketched below has many expressions, some of which may be incompatible with one another. In many or perhaps most of the actual formulations, elements of more than one such account are present. For example, Kant’s treatment of beauty in terms of disinterested pleasure has obvious elements of hedonism, while the ecstatic neo-Platonism of Plotinus includes not only the unity of the object, but also the fact that beauty calls out love or adoration. However, it is also worth remarking how divergent or even incompatible with one another many of these views are: for example, some philosophers associate beauty exclusively with use, others precisely with uselessness.

The art historian Heinrich Wölfflin gives a fundamental description of the classical conception of beauty, as embodied in Italian Renaissance painting and architecture:

The central idea of the Italian Renaissance is that of perfect proportion. In the human figure as in the edifice, this epoch strove to achieve the image of perfection at rest within itself. Every form developed to self-existent being, the whole freely co-ordinated: nothing but independently living parts…. In the system of a classic composition, the single parts, however firmly they may be rooted in the whole, maintain a certain independence. It is not the anarchy of primitive art: the part is conditioned by the whole, and yet does not cease to have its own life. For the spectator, that presupposes an articulation, a progress from part to part, which is a very different operation from perception as a whole. (Wölfflin 1932, 9–10, 15)

The classical conception is that beauty consists of an arrangement of integral parts into a coherent whole, according to proportion, harmony, symmetry, and similar notions. This is a primordial Western conception of beauty, and is embodied in classical and neo-classical architecture, sculpture, literature, and music wherever they appear. Aristotle says in the Poetics that “to be beautiful, a living creature, and every whole made up of parts, must … present a certain order in its arrangement of parts” (Aristotle, volume 2, 2322 [1450b34]). And in the Metaphysics : “The chief forms of beauty are order and symmetry and definiteness, which the mathematical sciences demonstrate in a special degree” (Aristotle, volume 2, 1705 [1078a36]). This view, as Aristotle implies, is sometimes boiled down to a mathematical formula, such as the golden section, but it need not be thought of in such strict terms. The conception is exemplified above all in such texts as Euclid’s Elements and such works of architecture as the Parthenon, and, again, by the Canon of the sculptor Polykleitos (late fifth/early fourth century BCE).

The Canon was not only a statue deigned to display perfect proportion, but a now-lost treatise on beauty. The physician Galen characterizes the text as specifying, for example, the proportions of “the finger to the finger, and of all the fingers to the metacarpus, and the wrist, and of all these to the forearm, and of the forearm to the arm, in fact of everything to everything…. For having taught us in that treatise all the symmetriae of the body, Polyclitus supported his treatise with a work, having made the statue of a man according to his treatise, and having called the statue itself, like the treatise, the Canon ” (quoted in Pollitt 1974, 15). It is important to note that the concept of ‘symmetry’ in classical texts is distinct from and richer than its current use to indicate bilateral mirroring. It also refers precisely to the sorts of harmonious and measurable proportions among the parts characteristic of objects that are beautiful in the classical sense, which carried also a moral weight. For example, in the Sophist (228c-e), Plato describes virtuous souls as symmetrical.

The ancient Roman architect Vitruvius epitomizes the classical conception in central, and extremely influential, formulations, both in its complexities and, appropriately enough, in its underlying unity:

Architecture consists of Order, which in Greek is called taxis , and arrangement, which the Greeks name diathesis , and of Proportion and Symmetry and Decor and Distribution which in the Greeks is called oeconomia . Order is the balanced adjustment of the details of the work separately, and as to the whole, the arrangement of the proportion with a view to a symmetrical result. Proportion implies a graceful semblance: the suitable display of details in their context. This is attained when the details of the work are of a height suitable to their breadth, of a breadth suitable to their length; in a word, when everything has a symmetrical correspondence. Symmetry also is the appropriate harmony arising out of the details of the work itself: the correspondence of each given detail to the form of the design as a whole. As in the human body, from cubit, foot, palm, inch and other small parts come the symmetric quality of eurhythmy. (Vitruvius, 26–27)

Aquinas, in a typically Aristotelian pluralist formulation, says that “There are three requirements for beauty. Firstly, integrity or perfection—for if something is impaired it is ugly. Then there is due proportion or consonance. And also clarity: whence things that are brightly coloured are called beautiful” ( Summa Theologica I, 39, 8).

Francis Hutcheson in the eighteenth century gives what may well be the clearest expression of the view: “What we call Beautiful in Objects, to speak in the Mathematical Style, seems to be in a compound Ratio of Uniformity and Variety; so that where the Uniformity of Bodys is equal, the Beauty is as the Variety; and where the Variety is equal, the Beauty is as the Uniformity” (Hutcheson 1725, 29). Indeed, proponents of the view often speak “in the Mathematical Style.” Hutcheson goes on to adduce mathematical formulae, and specifically the propositions of Euclid, as the most beautiful objects (in another echo of Aristotle), though he also rapturously praises nature, with its massive complexity underlain by universal physical laws as revealed, for example, by Newton. There is beauty, he says, “In the Knowledge of some great Principles, or universal Forces, from which innumerable Effects do flow. Such is Gravitation, in Sir Isaac Newton’s Scheme” (Hutcheson 1725, 38).

A very compelling series of refutations of and counter-examples to the idea that beauty can be a matter of any specific proportions between parts, and hence to the classical conception, is given by Edmund Burke in A Philosophical Enquiry into the Origin of our Ideas of the Beautiful and the Sublime :

Turning our eyes to the vegetable kingdom, we find nothing there so beautiful as flowers; but flowers are of every sort of shape, and every sort of disposition; they are turned and fashioned into an infinite variety of forms. … The rose is a large flower, yet it grows upon a small shrub; the flower of the apple is very small, and it grows upon a large tree; yet the rose and the apple blossom are both beautiful. … The swan, confessedly a beautiful bird, has a neck longer than the rest of its body, and but a very short tail; is this a beautiful proportion? we must allow that it is. But what shall we say of the peacock, who has comparatively but a short neck, with a tail longer than the neck and the rest of the body taken together? … There are some parts of the human body, that are observed to hold certain proportions to each other; but before it can be proved, that the efficient cause of beauty lies in these, it must be shewn, that wherever these are found exact, the person to whom they belong is beautiful. … For my part, I have at several times very carefully examined many of these proportions, and found them to hold very nearly, or altogether alike in many subjects, which were not only very different from one another, but where one has been very beautiful, and the other very remote from beauty. … You may assign any proportions you please to every part of the of the human body; and I undertake, that a painter shall observe them all, and notwithstanding produce, if he pleases, a very ugly figure. (Burke 1757, 84–89)

There are many ways to interpret Plato’s relation to classical aesthetics. The political system sketched in the Republic characterizes justice in terms of the relation of part and whole. But Plato was also no doubt a dissident in classical culture, and the account of beauty that is expressed specifically in the Symposium —perhaps the key Socratic text for neo-Platonism and for the idealist conception of beauty—expresses an aspiration toward beauty as perfect unity.

In the midst of a drinking party, Socrates recounts the teachings of his instructress, one Diotima, on matters of love. She connects the experience of beauty to the erotic or the desire to reproduce (Plato, 558–59 [ Symposium 206c–207e]). But the desire to reproduce is associated in turn with a desire for the immortal or eternal: “And why all this longing for propagation? Because this is the one deathless and eternal element in our mortality. And since we have agreed that the lover longs for the good to be his own forever, it follows that we are bound to long for immortality as well as for the good—which is to say that Love is a longing for immortality” (Plato, 559, [ Symposium 206e–207a]). What follows is, if not classical, at any rate classic:

The candidate for this initiation cannot, if his efforts are to be rewarded, begin too early to devote himself to the beauties of the body. First of all, if his preceptor instructs him as he should, he will fall in love with the beauty of one individual body, so that his passion may give life to noble discourse. Next he must consider how nearly related the beauty of any one body is to the beauty of any other, and he will see that if he is to devote himself to loveliness of form it will be absurd to deny that the beauty of each and every body is the same. Having reached this point, he must set himself to be the lover of every lovely body, and bring his passion for the one into due proportion by deeming it of little or no importance. Next he must grasp that the beauties of the body are as nothing to the beauties of the soul, so that wherever he meets with spiritual loveliness, even in the husk of an unlovely body, he will find it beautiful enough to fall in love with and cherish—and beautiful enough to quicken in his heart a longing for such discourse as tends toward the building of a noble nature. And from this he will be led to contemplate the beauty of laws and institutions. And when he discovers how every kind of beauty is akin to every other he will conclude that the beauty of the body is not, after all, of so great moment. … And so, when his prescribed devotion to boyish beauties has carried our candidate so far that the universal beauty dawns upon his inward sight, he is almost within reach of the final revelation. … Starting from individual beauties, the quest for universal beauty must find him mounting the heavenly ladder, stepping from rung to rung—that is, from one to two, and from two to every lovely body, and from bodily beauty to the beauty of institutions, from institutions to learning, and from learning in general to the special lore that pertains to nothing but the beautiful itself—until at last he comes to know what beauty is. And if, my dear Socrates, Diotima went on, man’s life is ever worth living, it is when he has attained this vision of the very soul of beauty. (Plato, 561–63 [ Symposium 210a–211d])

Beauty here is conceived—perhaps explicitly in contrast to the classical aesthetics of integral parts and coherent whole—as perfect unity, or indeed as the principle of unity itself.

Plotinus, as we have already seen, comes close to equating beauty with formedness per se: it is the source of unity among disparate things, and it is itself perfect unity. Plotinus specifically attacks what we have called the classical conception of beauty:

Almost everyone declares that the symmetry of parts towards each other and towards a whole, with, besides, a certain charm of colour, constitutes the beauty recognized by the eye, that in visible things, as indeed in all else, universally, the beautiful thing is essentially symmetrical, patterned. But think what this means. Only a compound can be beautiful, never anything devoid of parts; and only a whole; the several parts will have beauty, not in themselves, but only as working together to give a comely total. Yet beauty in an aggregate demands beauty in details; it cannot be constructed out of ugliness; its law must run throughout. All the loveliness of colour and even the light of the sun, being devoid of parts and so not beautiful by symmetry, must be ruled out of the realm of beauty. And how comes gold to be a beautiful thing? And lightning by night, and the stars, why are these so fair? In sounds also the simple must be proscribed, though often in a whole noble composition each several tone is delicious in itself. (Plotinus, 21 [ Ennead I,6])

Plotinus declares that fire is the most beautiful physical thing, “making ever upwards, the subtlest and sprightliest of all bodies, as very near to the unembodied. … Hence the splendour of its light, the splendour that belongs to the Idea” (Plotinus, 22 [ Ennead I,3]). For Plotinus as for Plato, all multiplicity must be immolated finally into unity, and all roads of inquiry and experience lead toward the Good/Beautiful/True/Divine.

This gave rise to a basically mystical vision of the beauty of God that, as Umberto Eco has argued, persisted alongside an anti-aesthetic asceticism throughout the Middle Ages: a delight in profusion that finally merges into a single spiritual unity. In the sixth century, Pseudo-Dionysius the Areopagite characterized the whole of creation as yearning toward God; the universe is called into being by love of God as beauty (Pseudo-Dionysius, 4.7; see Kirwan 1999, 29). Sensual/aesthetic pleasures could be considered the expressions of the immense, beautiful profusion of God and our ravishment thereby. Eco quotes Suger, Abbot of St Denis in the twelfth century, describing a richly-appointed church:

Thus, when—out of my delight in the beauty of the house of God—the loveliness of the many-colored gems has called me away from external cares, and worthy meditation has induced me to reflect, transferring that which is material to that which is immaterial, on the diversity of the sacred virtues: then it seems to me that I see myself dwelling, as it were, in some strange region of the universe which neither exists entirely in the slime of the earth nor entirely in the purity of Heaven; and that, by the grace of God, I can be transported from this inferior to that higher world in an anagogical manner. (Eco 1959, 14)

This conception has had many expressions in the modern era, including in such figures as Shaftesbury, Schiller, and Hegel, according to whom the aesthetic or the experience of art and beauty is a primary bridge (or to use the Platonic image, stairway or ladder) between the material and the spiritual. For Shaftesbury, there are three levels of beauty: what God makes (nature); what human beings make from nature or what is transformed by human intelligence (art, for example); and finally, the intelligence that makes even these artists (that is, God). Shaftesbury’s character Theocles describes “the third order of beauty,”

which forms not only such as we call mere forms but even the forms which form. For we ourselves are notable architects in matter, and can show lifeless bodies brought into form, and fashioned by our own hands, but that which fashions even minds themselves, contains in itself all the beauties fashioned by those minds, and is consequently the principle, source, and fountain of all beauty. … Whatever appears in our second order of forms, or whatever is derived or produced from thence, all this is eminently, principally, and originally in this last order of supreme and sovereign beauty. … Thus architecture, music, and all which is of human invention, resolves itself into this last order. (Shaftesbury 1738, 228–29)

Schiller’s expression of a similar series of thoughts was fundamentally influential on the conceptions of beauty developed within German Idealism:

The pre-rational concept of Beauty, if such a thing be adduced, can be drawn from no actual case—rather does itself correct and guide our judgement concerning every actual case; it must therefore be sought along the path of abstraction, and it can be inferred simply from the possibility of a nature that is both sensuous and rational; in a word, Beauty must be exhibited as a necessary condition of humanity. Beauty … makes of man a whole, complete in himself. (1795, 59–60, 86)

For Schiller, beauty or play or art (he uses the words, rather cavalierly, almost interchangeably) performs the process of integrating or rendering compatible the natural and the spiritual, or the sensuous and the rational: only in such a state of integration are we—who exist simultaneously on both these levels—free. This is quite similar to Plato’s ‘ladder’: beauty as a way to ascend to the abstract or spiritual. But Schiller—though this is at times unclear—is more concerned with integrating the realms of nature and spirit than with transcending the level of physical reality entirely, a la Plato. It is beauty and art that performs this integration.

In this and in other ways—including in the tripartite dialectical structure of his account—Schiller strikingly anticipates Hegel, who writes as follows.

The philosophical Concept of the beautiful, to indicate its true nature at least in a preliminary way, must contain, reconciled within itself, both the extremes which have been mentioned [the ideal and the empirical] because it unites metaphysical universality with real particularity. (Hegel 1835, 22)

Beauty, we might say, or artistic beauty at any rate, is a route from the sensuous and particular to the Absolute and to freedom, from finitude to the infinite, formulations that—while they are influenced by Schiller—strikingly recall Shaftesbury, Plotinus, and Plato.

Hegel, who associates beauty and art with mind and spirit, holds with Shaftesbury that the beauty of art is higher than the beauty of nature, on the grounds that, as Hegel puts it, “the beauty of art is born of the spirit and born again ” (Hegel 1835, 2). That is, the natural world is born of God, but the beauty of art transforms that material again by the spirit of the artist. This idea reaches is apogee in Benedetto Croce, who very nearly denies that nature can ever be beautiful, or at any rate asserts that the beauty of nature is a reflection of the beauty of art. “The real meaning of ‘natural beauty’ is that certain persons, things, places are, by the effect which they exert upon one, comparable with poetry, painting, sculpture, and the other arts” (Croce 1928, 230).

Edmund Burke, expressing an ancient tradition, writes that, “by beauty I mean, that quality or those qualities in bodies, by which they cause love, or some passion similar to it” (Burke 1757, 83). As we have seen, in almost all treatments of beauty, even the most apparently object or objectively-oriented, there is a moment in which the subjective qualities of the experience of beauty are emphasized: rhapsodically, perhaps, or in terms of pleasure or ataraxia , as in Schopenhauer. For example, we have already seen Plotinus, for whom beauty is certainly not subjective, describe the experience of beauty ecstatically. In the idealist tradition, the human soul, as it were, recognizes in beauty its true origin and destiny. Among the Greeks, the connection of beauty with love is proverbial from early myth, and Aphrodite the goddess of love won the Judgment of Paris by promising Paris the most beautiful woman in the world.

There is an historical connection between idealist accounts of beauty and those that connect it to love and longing, though there would seem to be no entailment either way. We have Sappho’s famous fragment 16: “Some say thronging cavalry, some say foot soldiers, others call a fleet the most beautiful sights the dark world offers, but I say it’s whatever you love best” (Sappho, 16). (Indeed, at Phaedrus 236c, Socrates appears to defer to “the fair Sappho” as having had greater insight than himself on love [Plato, 483].)

Plato’s discussions of beauty in the Symposium and the Phaedrus occur in the context of the theme of erotic love. In the former, love is portrayed as the ‘child’ of poverty and plenty. “Nor is he delicate and lovely as most of us believe, but harsh and arid, barefoot and homeless” (Plato, 556 [Symposium 203b–d]). Love is portrayed as a lack or absence that seeks its own fulfillment in beauty: a picture of mortality as an infinite longing. Love is always in a state of lack and hence of desire: the desire to possess the beautiful. Then if this state of infinite longing could be trained on the truth, we would have a path to wisdom. The basic idea has been recovered many times, for example by the Romantics. It fueled the cult of idealized or courtly love through the Middle Ages, in which the beloved became a symbol of the infinite.

Recent work on the theory of beauty has revived this idea, and turning away from pleasure has turned toward love or longing (which are not necessarily entirely pleasurable experiences) as the experiential correlate of beauty. Both Sartwell and Nehamas use Sappho’s fragment 16 as an epigraph. Sartwell defines beauty as “the object of longing” and characterizes longing as intense and unfulfilled desire. He calls it a fundamental condition of a finite being in time, where we are always in the process of losing whatever we have, and are thus irremediably in a state of longing. And Nehamas writes that “I think of beauty as the emblem of what we lack, the mark of an art that speaks to our desire. … Beautiful things don’t stand aloof, but direct our attention and our desire to everything else we must learn or acquire in order to understand and possess, and they quicken the sense of life, giving it new shape and direction” (Nehamas 2007, 77).

Thinkers of the 18 th century—many of them oriented toward empiricism—accounted for beauty in terms of pleasure. The Italian historian Ludovico Antonio Muratori, for example, in quite a typical formulation, says that “By beautiful we generally understand whatever, when seen, heard, or understood, delights, pleases, and ravishes us by causing within us agreeable sensations” (see Carritt 1931, 60). In Hutcheson it is not clear whether we ought to conceive beauty primarily in terms of classical formal elements or in terms of the viewer’s pleasurable response. He begins the Inquiry Into the Original of Our Ideas of Beauty and Virtue with a discussion of pleasure. And he appears to assert that objects which instantiate his ‘compound ratio of uniformity and variety’ are peculiarly or necessarily capable of producing pleasure:

The only Pleasure of sense, which our Philosophers seem to consider, is that which accompanys the simple Ideas of Sensation; But there are vastly greater Pleasures in those complex Ideas of objects, which obtain the Names of Beautiful, Regular, Harmonious. Thus every one acknowledges he is more delighted with a fine Face, a just Picture, than with the View of any one Colour, were it as strong and lively as possible; and more pleased with a Prospect of the Sun arising among settled Clouds, and colouring their Edges, with a starry Hemisphere, a fine Landskip, a regular Building, than with a clear blue Sky, a smooth Sea, or a large open Plain, not diversify’d by Woods, Hills, Waters, Buildings: And yet even these latter Appearances are not quite simple. So in Musick, the Pleasure of fine Composition is incomparably greater than that of any one Note, how sweet, full, or swelling soever. (Hutcheson 1725, 22)

When Hutcheson then goes on to describe ‘original or absolute beauty,’ he does it, as we have seen, in terms of the qualities of the beautiful thing (a “compound ratio” of uniformity and variety), and yet throughout, he insists that beauty is centered in the human experience of pleasure. But of course the idea of pleasure could come apart from Hutcheson’s particular aesthetic preferences, which are poised precisely opposite Plotinus’s, for example. That we find pleasure in a symmetrical rather than an asymmetrical building (if we do) is contingent. But that beauty is connected to pleasure appears, according to Hutcheson, to be necessary, and the pleasure which is the locus of beauty itself has ideas rather than things as its objects.

Hume writes in a similar vein in the Treatise of Human Nature :

Beauty is such an order and construction of parts as, either by the primary constitution of our nature, by custom, or by caprice, is fitted to give a pleasure and satisfaction to the soul. … Pleasure and pain, therefore, are not only necessary attendants of beauty and deformity, but constitute their very essence. (Hume 1740, 299)

Though this appears ambiguous as between locating the beauty in the pleasure or in the impression or idea that causes it, Hume is soon talking about the ‘sentiment of beauty,’ where sentiment is, roughly, a pleasurable or painful response to impressions or ideas, though the experience of beauty is a matter of cultivated or delicate pleasures. Indeed, by the time of Kant’s Third Critique and after that for perhaps two centuries, the direct connection of beauty to pleasure is taken as a commonplace, to the point where thinkers are frequently identifying beauty as a certain sort of pleasure. Santayana, for example, as we have seen, while still gesturing in the direction of the object or experience that causes pleasure, emphatically identifies beauty as a certain sort of pleasure.

One result of this approach to beauty—or perhaps an extreme expression of this orientation—is the assertion of the positivists that words such as ‘beauty’ are meaningless or without cognitive content, or are mere expressions of subjective approval. Hume and Kant were no sooner declaring beauty to be a matter of sentiment or pleasure and therefore to be subjective than they were trying to ameliorate the sting, largely by emphasizing critical consensus. But once this fundamental admission is made, any consensus seems contingent. Another way to formulate this is that it appears to certain thinkers after Hume and Kant that there can be no reasons to prefer the consensus to a counter-consensus assessment. A.J. Ayer writes:

Such aesthetic words as ‘beautiful’ and ‘hideous’ are employed … not to make statements of fact, but simply to express certain feelings and evoke a certain response. It follows…that there is no sense attributing objective validity to aesthetic judgments, and no possibility of arguing about questions of value in aesthetics. (Ayer 1952, 113)

All meaningful claims either concern the meaning of terms or are empirical, in which case they are meaningful because observations could confirm or disconfirm them. ‘That song is beautiful’ has neither status, and hence has no empirical or conceptual content. It merely expresses a positive attitude of a particular viewer; it is an expression of pleasure, like a satisfied sigh. The question of beauty is not a genuine question, and we can safely leave it behind or alone. Most twentieth-century philosophers did just that.

Philosophers in the Kantian tradition identify the experience of beauty with disinterested pleasure, psychical distance, and the like, and contrast the aesthetic with the practical. “ Taste is the faculty of judging an object or mode of representing it by an entirely disinterested satisfaction or dissatisfaction. The object of such satisfaction is called beautiful ” (Kant 1790, 45). Edward Bullough distinguishes the beautiful from the merely agreeable on the grounds that the former requires a distance from practical concerns: “Distance is produced in the first instance by putting the phenomenon, so to speak, out of gear with our practical, actual self; by allowing it to stand outside the context of our personal needs and ends” (Bullough 1912, 244).

On the other hand, many philosophers have gone in the opposite direction and have identified beauty with suitedness to use. ‘Beauty’ is perhaps one of the few terms that could plausibly sustain such entirely opposed interpretations.

According to Diogenes Laertius, the ancient hedonist Aristippus of Cyrene took a rather direct approach.

Is not then, also, a beautiful woman useful in proportion as she is beautiful; and a boy and a youth useful in proportion to their beauty? Well then, a handsome boy and a handsome youth must be useful exactly in proportion as they are handsome. Now the use of beauty is, to be embraced. If then a man embraces a woman just as it is useful that he should, he does not do wrong; nor, again, will he be doing wrong in employing beauty for the purposes for which it is useful. (Diogenes Laertius, 94)

In some ways, Aristippus is portrayed parodically: as the very worst of the sophists, though supposedly a follower of Socrates. And yet the idea of beauty as suitedness to use finds expression in a number of thinkers. Xenophon’s Memorabilia puts the view in the mouth of Socrates, with Aristippus as interlocutor:

Socrates : In short everything which we use is considered both good and beautiful from the same point of view, namely its use. Aristippus : Why then, is a dung-basket a beautiful thing? Socrates : Of course it is, and a golden shield is ugly, if the one be beautifully fitted to its purpose and the other ill. (Xenophon, Book III, viii)

Berkeley expresses a similar view in his dialogue Alciphron , though he begins with the hedonist conception: “Every one knows that beauty is what pleases” (Berkeley 1732, 174; see Carritt 1931, 75). But it pleases for reasons of usefulness. Thus, as Xenophon suggests, on this view, things are beautiful only in relation to the uses for which they are intended or to which they are properly applied. The proper proportions of an object depend on what kind of object it is and, again, a beautiful car might make an ugly tractor. “The parts, therefore, in true proportions, must be so related, and adjusted to one another, as they may best conspire to the use and operation of the whole” (Berkeley 1732, 174–75; see Carritt 1931, 76). One result of this is that, though beauty remains tied to pleasure, it is not an immediate sensible experience. It essentially requires intellection and practical activity: one has to know the use of a thing and assess its suitedness to that use.

This treatment of beauty is often used, for example, to criticize the distinction between fine art and craft, and it avoids sheer philistinism by enriching the concept of ‘use,’ so that it might encompass not only performing a practical task, but performing it especially well or with an especial satisfaction. Ananda Coomaraswamy, the Ceylonese-British scholar of Indian and European medieval arts, adds that a beautiful work of art or craft expresses as well as serves its purpose.

A cathedral is not as such more beautiful than an airplane, … a hymn than a mathematical equation. … A well-made sword is not less beautiful than a well-made scalpel, though one is used to slay, the other to heal. Works of art are only good or bad, beautiful or ugly in themselves, to the extent that they are or are not well and truly made, that is, do or do not express, or do or do not serve their purpose. (Coomaraswamy 1977, 75)

Roger Scruton, in his book Beauty (2009) returns to a modified Kantianism with regard to both beauty and sublimity, enriched by many and varied examples. “We call something beautiful,” writes Scruton, “when we gain pleasure from contemplating it as an individual object, for its own sake, and in its presented form ” (Scruton 2009, 26). Despite the Kantian framework, Scruton, like Sartwell and Nehamas, throws the subjective/objective distinction into question. He compares experiencing a beautiful thing to a kiss. To kiss someone that one loves is not merely to place one body part on another, “but to touch the other person in his very self. Hence the kiss is compromising – it is a move from one self toward another, and a summoning of the other into the surface of his being” (Scruton 2009, 48). This, Scruton says, is a profound pleasure.

3. The Politics of Beauty

Kissing sounds nice, but some kisses are coerced, some pleasures obtained at a cost to other people. The political associations of beauty over the last few centuries have been remarkably various and remarkably problematic, particularly in connection with race and gender, but in other aspects as well. This perhaps helps account for the neglect of the issue in early-to-mid twentieth-century philosophy as well as its growth late in the century as an issue in social justice movements, and subsequently in social-justice oriented philosophy.

The French revolutionaries of 1789 associated beauty with the French aristocracy and with the Rococo style of the French royal family, as in the paintings of Fragonard: hedonist expressions of wealth and decadence, every inch filled with decorative motifs. Beauty itself became subject to a moral and political critique, or even to direct destruction, with political motivations (see Levey 1985). And by the early 20th century, beauty was particularly associated with capitalism (ironically enough, considering the ugliness of the poverty and environmental destruction it often induced). At times even great art appeared to be dedicated mainly to furnishing the homes of rich people, with the effect of concealing the suffering they were inflicting. In response, many anti-capitalists, including many Marxists, appeared to repudiate beauty entirely. And in the aesthetic politics of Nazism, reflected for example in the films of Leni Riefenstahl, the association of beauty and right wing politics was sealed to devastating effect (see Spotts 2003).

Early on in his authorship, Karl Marx could hint that the experience of beauty distinguishes human beings from all other animals. An animal “produces only under the dominion of immediate physical need, whilst man produces even when he is free from physical need and only truly produces in freedom therefrom. Man therefore also forms objects in accordance with the laws of beauty” (Marx 1844, 76). But later Marx appeared to conceive beauty as “superstructure” or “ideology” disguising the material conditions of production. Perhaps, however, he also anticipated the emergence of new beauties, available to all both as makers and appreciators, in socialism.

Capitalism, of course, uses beauty – at times with complete self-consciousness – to manipulate people into buying things. Many Marxists believed that the arts must be turned from providing fripperies to the privileged or advertising that helps make them wealthier to showing the dark realities of capitalism (as in the American Ashcan school, for example), and articulating an inspiring Communist future. Stalinist socialist realism consciously repudiates the aestheticized beauties of post-impressionist and abstract painting, for example. It has urgent social tasks to perform (see Bown and Lanfranconi 2012). But the critique tended at times to generalize to all sorts of beauty: as luxury, as seduction, as disguise and oppression. The artist Max Ernst (1891–1976), having survived the First World War, wrote this about the radical artists of the early century: “To us, Dada was above all a moral reaction. Our rage aimed at total subversion. A horrible futile war had robbed us of five years of our existence. We had experienced the collapse into ridicule and shame of everything represented to us as just, true, and beautiful. My works of that period were not meant to attract, but to make people scream” (quoted in Danto 2003, 49).

Theodor Adorno, in his book Aesthetic Theory , wrote that one symptom of oppression is that oppressed groups and cultures are regarded as uncouth, dirty, ragged; in short, that poverty is ugly. It is art’s obligation, he wrote, to show this ugliness, imposed on people by an unjust system, clearly and without flinching, rather to distract people by beauty from the brutal realities of capitalism. “Art must take up the cause of what is proscribed as ugly, though no longer to integrate or mitigate it or reconcile it with its own existence,” Adorno wrote. “Rather, in the ugly, art must denounce the world that creates and reproduces the ugly in its own image” (Adorno 1970, 48–9).

The political entanglements of beauty tend to throw into question various of the traditional theories. For example, the purity and transcendence associated with the essence of beauty in the realm of the Forms seems irrelevant, as beauty shows its centrality to politics and commerce, to concrete dimensions of oppression. The austere formalism of the classical conception, for example, seems neither here nor there when the building process is brutally exploitative.

As we have seen, the association of beauty with the erotic is proverbial from Sappho and is emphasized relentlessly by figures such as Burke and Nehamas. But the erotic is not a neutral or universal site, and we need to ask whose sexuality is in play in the history of beauty, with what effects. This history, particularly in the West and as many feminist theorists and historians have emphasized, is associated with the objectification and exploitation of women. Feminists beginning in the 19th century gave fundamental critiques of the use of beauty as a set of norms to control women’s bodies or to constrain their self-presentation and even their self-image in profound and disabling ways (see Wollstonecraft 1792, Grimké 1837).

In patriarchal society, as Catherine MacKinnon puts it, the content of sexuality “is the gaze that constructs women as objects for male pleasure. I draw on pornography for its form and content,” she continues, describing her treatment of the subject, “for the gaze that eroticizes the despised, the demeaned, the accessible, the there-to-be-used, the servile, the child-like, the passive, and the animal. That is the content of sexuality that defines gender female in this culture, and visual thingification is its method” (MacKinnon 1987, 53–4). Laura Mulvey, in “Visual Pleasure and Narrative Cinema,” reaches one variety of radical critique and conclusion: “It is said that analyzing pleasure, or beauty, destroys it. That is the intention of this article” (Mulvey 1975, 60).

Mulvey’s psychoanalytic treatment was focused on the scopophilia (a Freudian term denoting neurotic sexual pleasure configured around looking) of Hollywood films, in which men appeared as protagonists, and women as decorative or sexual objects for the pleasure of the male characters and male audience-members. She locates beauty “at the heart of our oppression.” And she appears to have a hedonist conception of it: beauty engenders pleasure. But some pleasures, like some kisses, are sadistic or exploitative at the individual and at the societal level. Art historians such as Linda Nochlin (1988) and Griselda Pollock (1987) brought such insights to bear on the history of painting, for example, where the scopophilia is all too evident in famous nudes such as Titian’s Venus of Urbino or Velazquez’s Rokeby Venus , which a feminist slashed with knife in 1914 because “she didn’t like the way men gawked at it”.

Feminists such as Naomi Wolf in her book The Beauty Myth , generalized such insights into a critique of the ways women are represented throughout Western popular culture: in advertising, for example, or music videos. Such practices have the effect of constraining women to certain acceptable ways of presenting themselves publicly, which in turn greatly constrains how seriously they are taken, or how much of themselves they can express in public space. As have many other commentators, Wolf connects the representation of the “beautiful” female body, in Western high art but especially in popular culture, to eating disorders and many other self-destructive behaviors, and indicates that a real overturning of gender hierarchy will require deeply re-construing the concept of beauty.

The demand on women to create a beautiful self-presentation by male standards, Wolf argues, fundamentally compromises women’s action and self-understanding, and makes fully human relationships between men and women difficult or impossible. In this Wolf follows, among others, the French thinker Luce Irigaray, who wrote that “Female beauty is always considered as finery ultimately designed to attract the other into the self. It is almost never perceived as a manifestation of, an appearance of, a phenomenon expressive of interiority – whether of love, of thought, of flesh. We look at ourselves in the mirror to please someone , rarely to interrogate the state of our body or our spirit, rarely for ourselves and in search of our becoming” (quoted in Robinson 2000, 230).

“Sex is held hostage by beauty,” Wolf remarks, “and its ransom terms are engraved in girls’ minds early and deeply with instruments more beautiful that those which advertisers or pornographers know how to use: literature, poetry, painting, and film” (Wolf 1991f, 157).

Early in the 20th century, black nationalist leader Marcus Garvey (1887–1940) described European or white standards of beauty as a deep dimension of oppression, quite similarly to the way Naomi Wolf describes beauty standards for women. These standards are relentlessly reinforced in authoritative images, but they are incompatible with black skin, black bodies, and also traditional African ways of understanding human beauty. White standards of beauty, Garvey argued, devalue black bodies. The truly oppressive aspects of such norms can be seen in the way they induce self-alienation, as Wolf argues with regard to sexualized images of women. “Some of us in America, the West Indies, and Africa believe that the nearer we approach the white man in color, the greater our social standing and privilege,” he wrote (Garvey 1925 [1986], 56). He condemns skin bleaching and hair straightening as ways that black people are taught to devalue themselves by white standards of beauty. And he connects such standards to ‘colorism’ or prejudice in the African-American community toward darker-skinned black people.

Such observations suggest some of the strengths of cultural relativism as opposed to subjectivism or universalism: standards of beauty appear in this picture not to be idiosyncratic to individuals, nor to be universal among all people, but to be tied to group identities and to oppression and resistance.

In his autobiography, Malcolm X (1925–1965), whose parents were activists in the Garvey movement, describes ‘conking’ or straightening his hair with lye products as a young man. “This was my first really big step toward self-degradation,” he writes, “when I endured all of that pain, literally burning my flesh to have it look like a white man’s hair. I had joined that multitude of Negro men and women in America who are brainwashed into believing that black people are ‘inferior’ – and white people ‘superior’ – that they will even violate and mutilate their God-created bodies to try to look ‘pretty’ by white standards” (X 1964, 56–7). For both Marcus Garvey and Malcolm X, a key moment in the transformation of racial oppression would be the affirmation of standards of black beauty that are not parasitic on white standards, and hence not directly involved in racial oppression. This was systematically developed after Malcolm’s death in the “natural” hairstyles and African fabrics in the Black Power movement. Certainly, people have many motivations for straightening or coloring their hair, for example. But the critical examination of the racial content of beauty norms was a key moment in black liberation movements, many of which, around 1970, coalesced around the slogan Black is beautiful . These are critiques of specific standards of beauty; they are also tributes to beauty’s power.

Imposing standards of beauty on non-Western cultures, and, in particular, misappropriating standards of beauty and beautiful objects from them, formed one of the most complex strategies of colonialism. Edward Said famously termed this dynamic “orientalism.” Novelists such as Nerval and Kipling and painters such as Delacroix and Picasso, he argued, used motifs drawn from Asian and African cultures, treating them as “exotic” insertions into Western arts. Such writers and artists might even have understood themselves to be celebrating the cultures they depicted in pictures of Arabian warriors or African masks. But they used this imagery precisely in relation to Western art history. They distorted what they appropriated.

“Being a White Man, in short,” writes Said, “was a very concrete manner of being-in-the-world, a way of taking hold of reality, language, and thought. It made a specific style possible” (Said 1978, 227). This style might be encapsulated in the outfits of colonial governors, and their mansions. But it was also typified by an appropriative “appreciation” of “savage” arts and “exotic” beauties, which were of course not savage or exotic in their own context. Even in cases where the beauty of such objects was celebrated, the appreciation was mixed with condescension and misapprehension, and also associated with stripping colonial possessions of their most beautiful objects (as Europeans understood beauty)—shipping them back to the British Museum, for example. Now some beautiful objects, looted in colonialism, are being returned to their points of origin (see Matthes 2017), but many others remain in dispute.

However, if beauty has been an element in various forms of oppression, it has also been an element in various forms of resistance, as the slogan “Black is beautiful” suggests. The most compelling responses to oppressive standards and uses of beauty have given rise to what might be termed counter-beauties . When fighting discrimination against people with disabilities, for example, one may decry the oppressive norms that regard disabled bodies as ugly and leave it at that. Or one might try to discover what new standards of beauty and subversive pleasures might arise in the attempt to regard disabled bodies as beautiful (Siebers 2005). For that matter, one might uncover the ways that non-normative bodies and subversive pleasures actually do fulfill various traditional criteria of beauty. Indeed, for some decades there has been a disability arts movement, often associated with artists such as Christine Sun Kim and Riva Lehrer, which tries to do just that (see Siebers 2005).

The exploration of beauty, in some ways flipping it over into an instrument of feminist resistance, or showing directly how women’s beauty could be experienced outside of patriarchy, has been a theme of much art by women of the 20th and 21st centuries. Georgia O’Keeffe’s flowers and Judy Chicago’s “Dinner Party” place settings undertake to absorb and reverse the objectifying gaze. The exploration of the meaning of the female body in the work of performance artists such as Hannah Wilke, Karen Finley, and Orlan, tries both to explore the objectification of the female body and to affirm women’s experience in its concrete realities from the inside: to make of it emphatically a subject rather than an object (see Striff 1997).

“Beauty seems in need of rehabilitation today as an impulse that can be as liberating as it has been deemed enslaving,” wrote philosopher Peg Zeglin Brand in 2000. “Confident young women today pack their closets with mini-skirts and sensible suits. Young female artists toy with feminine stereotypes in ways that make their feminist elders uncomfortable. They recognize that … beauty can be a double-edged sword – as capable of destabilizing rigid conventions and restrictive behavioral models as it is of reinforcing them” (Brand 2000, xv). Indeed, vernacular norms of beauty as expressed in media and advertising have shifted in virtue of the feminist and anti-racist attacks on dominant body norms, as the concept’s long journey continues.

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aesthetics: British, in the 18th century | aesthetics: French, in the 18th century | Aquinas, Thomas | Aristotle | Ayer, Alfred Jules | Burke, Edmund | Croce, Benedetto: aesthetics | feminist philosophy, interventions: aesthetics | hedonism | Hegel, Georg Wilhelm Friedrich: aesthetics | Hume, David: aesthetics | Kant, Immanuel: aesthetics and teleology | Kant, Immanuel: theory of judgment | medieval philosophy | Neoplatonism | Plato: aesthetics | Plotinus | Santayana, George | Schiller, Friedrich | Schopenhauer, Arthur | Scottish Philosophy: in the 18th Century | Shaftesbury, Lord [Anthony Ashley Cooper, 3rd Earl of]

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The True Meaning of Beauty

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Personal acceptance, inner qualities, societal values, counterargument and rebuttal.

• "Effects of Media on Body Image." American Psychological Association, n.d., www.apa.org/pi/women/resources/reports/body-image.
• "Curie, Marie." Encyclopedia Britannica, n.d., www.britannica.com/biography/Marie-Curie.

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Loving yourself is life's best dance move!

Beautifully Simply You

Beauty is Believing In Yourself and Knowing You Are Worth It

When you hear the word “beauty”, what do you immediately think of? Do you think of outward appearance? Do you think of a celebrity who you always thought was drop dead gorgeous? Or do you think about internal beauty?

Do you base your beauty off of what you see in the mirror or what you feel on the inside? 

Society has told us to base our beauty on our outward appearance. If we aren’t the perfect body type or if we don’t have the perfect skin, then we are told we are not beautiful, and we in turn struggle with self-confidence. When in reality, society again has lied to us because our beauty starts within us and radiates outwardly from within. If we feel beautiful inside, we are far more beautiful overall than if we only meet society’s standards of outward beauty. We have all met that person who we thought was absolutely stunning on the outside, only to find out they were a pretty rude and rotten person on the inside? Those encounters usually make us find that person a little or a lot less attractive. So does outward appearance even matter as much, if the beauty inside us dictates how people feel about us? It shouldn’t and it doesn’t matter as much, but we have been taught our entire lives that outward appearance does matter. But what would happen as a society if the dynamic switched and instead we immediately thought of beautiful people not because of how they looked, but because of who they were?

When you think of the word beauty, instead of immediately thinking about your outward appearance, think about what light and beauty you bring to this world simply by being you. Beauty is being exactly who you are. Beauty is believing in yourself and remembering that you are worth it. Beauty is being kind to others and also being kind to yourself. Beauty is being able to give and receive love. Beauty is accepting yourself for who you are and standing tall in that truth. Beauty is being your best self, unapologetically.

Today I challenge you to think of at least 3 things that make you beautiful. When you look in the mirror, look deeper than the surface. Recognize that you are amazing and beautiful on the inside and outside. You can certainly do things to make you feel more beautiful on the outside, you can color your hair or put on makeup, but make sure the focus doesn’t only remain on your outer beauty – don’t forget how much beauty you also have inside of you.

3 Things About Me That Make Me Beautiful:

• I am a strong woman who goes after her goals.
• I am a caring person and a great friend and I am there for those around me.
• I am a positive person, and I can use my positive mindset to fight the inevitable negative thoughts, which is so incredibly brave.

I am beautiful just by being me. You are beautiful simply by being you. It isn’t always easy to challenge society’s expectations and look inwards, but we are in this together. 

Beauty is deeper than what is on the outside. Beauty is believing in yourself every day and knowing that you are worthy of all things.

How beautiful is that?

Be Beautifully Simply You 

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3 thoughts on “ beauty is believing in yourself and knowing you are worth it ”.

Hi Ivy! Brenda here, I don’t know if you recall the conversation that we had, messaging about a week ago, about my friend Liz.  She is the friend that has MS and had a horrific childhood very abusive in foster homes Etc. I told you about how she is not open at all to new things to help improve her life and so I had decided I was not going to do anything but just be a good friend and listen and be there for her. But I guess my love for her and after speaking to you and realizing how much your video reminded me of her that I decided to do one last thing and that was to just simply send her a link to your video.  I really didn’t expect the response I got from her. She texted me saying OMG! Someone who finally gets me. She was so impressed and connected with you that she watched the other video and that she couldn’t wait to watch the second one and is really looking forward to following you. This was not the response I expected it was far better and just made me feel so good. So I want to thank you for all the wonderful things you’re doing to help people with mental illness like myself and people like Liz.  I know you mentioned about wanting to do this full-time and I definitely would agree that this is your calling. Looking forward to your next video!  With love,Brenda  Sent from Yahoo Mail on Android

Like Liked by 1 person

Hi Brenda! Yes, of course I remember you reaching out last week, so good to chat with you and I am so glad that your love for your friend made you try another approach, and I am so over the moon that she felt connected with me and my story! I am so happy for you and for your friend, Liz. This means so much to me as I think about my transition to full time speaking. I appreciate this so much xoxo

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The True Meaning of Beauty Expository Essay

• To find inspiration for your paper and overcome writer’s block
• As a source of information (ensure proper referencing)
• As a template for you assignment

Meaning of Beautiful

True meaning of beauty, self-esteem (se) in the social world, misconstrued meaning of true love, true meaning of beauty within the social world.

People often perceive beauty as the external or physical appearance while despising or lacking clear perception of the inner beauty. Generally, people therefore boast the idea that beauty is the perception or thoughts that other people have regarding ones’ appearances. This meaning of beauty is stronger when someone is associated with work, career or financial success.

The aspect of self-esteem in this case depends on others’ point of view, their thought and their articulation about your appearances. The physical beauty also has a link to association, interaction and friendship. If one works with physically appearing women, then they think of being in possession of beauty. When one receives favours that closely connect to their physical appearances, it is easy to form the egotistical and self-cantered personality.

Those who are concern of their physical appearances spend a lot of time on enhancing the self-image, since they are eager to improve or attract more attention and hence may end up as self-centred persons who easily despise others. According to Schutt (2006) “Their life-styles depends on the hair, clothing and overall physical attractiveness”

Beauty is not necessarily the physical appearance. Beauty is the inner aspect of the heart that causes humanitarian reactions. True meaning of beauty therefore touches on personality and self-esteem. Self-believe brings out the true meaning and feeling of beauty since one is able to love and accept oneself as well as others, thus creating confidence, inner security of personality, better character and strong self-esteem.

In Line with Ballantine and Roberts (2008), Self-esteem is the estimate or consideration of self-worthiness and this is therefore what makes up the true inner beauty. The self-esteem concept therefore indicates truthfulness of beauty as an internal trait that presents the overall sum of all traits of a person. This assists people in finding individual perceptions, personalities, temperaments or individuality.

People are generally interesting, boring, fun-filled or dull. This reaction depends highly on the internal beauty of a person. The personal roles, personal successes/failures, others views, social identity and comparisons are the main factors influencing the development of self-concepts.

People have different roles to play such as parenting, offering services/goods or guiding others. If you present a new role to someone, the role would initially feel alien, but with time, it becomes part of the self-concept for instance the parenting roles. This is an indication that one can be in a position to bring out success over challenging tasks through adjustment and improvement of the self-concepts.

Unfair comparisons to others set the loopholes for disappointments over performances. When based on the external or physical appearances, interpretation of beauty causes people to endeavour in protection of a wounded self-esteem since there are possibilities of rationalizing the competitor as having advantage for better performance. Self-identity defines the race, gender, and performance among other issues.

Being aware of a social identity changes the self-concept because when one belongs to a minority group, the social identity changes. Contrary to this concept, social comparison can involve unenthusiastic evaluation of others abilities or opinions. The meaning of beauty can thus cause people to have a comparison that alters the self-concepts and esteem.

True meaning of beauty affects both the self-esteem and self-efficacy. These two aspects are completely difference because of dissimilarity on the sense of competency and effectiveness. The tough achievements and fine manipulations improve the efficacy because one feels good about his/her abilities to set and meet challenging goals. Personal believes and feelings towards achievements thus determine the existence of self-efficacy and appreciation of the true beauty within a personality.

Ballantine, J. H., & Roberts, K. A. (2008) Our Social World: Introduction to Sociology. London, UK: Sage Publishers. Print.

Schutt, R. K. (2006). Investigating the social world: the process and practice of Research: Part three. California, CA: Pine Forge Press Publishers. Print.

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IvyPanda. (2018, July 21). The True Meaning of Beauty. https://ivypanda.com/essays/the-true-meaning-of-beauty/

"The True Meaning of Beauty." IvyPanda , 21 July 2018, ivypanda.com/essays/the-true-meaning-of-beauty/.

IvyPanda . (2018) 'The True Meaning of Beauty'. 21 July.

IvyPanda . 2018. "The True Meaning of Beauty." July 21, 2018. https://ivypanda.com/essays/the-true-meaning-of-beauty/.

1. IvyPanda . "The True Meaning of Beauty." July 21, 2018. https://ivypanda.com/essays/the-true-meaning-of-beauty/.

Bibliography

IvyPanda . "The True Meaning of Beauty." July 21, 2018. https://ivypanda.com/essays/the-true-meaning-of-beauty/.

André Aciman: Why Beauty Is So Important to Us

By André Aciman Dec. 7, 2019

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A quest for our better selves

Humans have engaged with the concept of beauty for millennia, trying to define it while being defined by it.

Plato thought that merely contemplating beauty caused “the soul to grow wings.” Ralph Waldo Emerson found beauty in Raphael’s “The Transfiguration,” writing that “a calm benignant beauty shines over all this picture, and goes directly to the heart.” In “My Skin,” Lizzo sings: “The most beautiful thing that you ever seen is even bigger than what we think it means.”

We asked a group of artists, scientists, writers and thinkers to answer this simple question: Why is beauty, however defined, so important in our lives? Here are their responses.

We’ll do anything to watch a sunset on a clear summer day at the beach. We’ll stand and stare and remain silent, as suffused shades of orange stretch over the horizon. Meanwhile, the sun, like a painter who keeps changing his mind about which colors to use, finally resolves everything with shades of pink and light yellow, before sinking, finally, into stunning whiteness.

Suddenly, we are marveled and uplifted, pulled out of our small, ordinary lives and taken to a realm far richer and more eloquent than anything we know.

Call it enchantment, the difference between the time-bound and the timeless, between us and the otherworldly. All beauty and art evoke harmonies that transport us to a place where, for only seconds, time stops and we are one with the world. It is the best life has to offer.

Under the spell of beauty, we experience a rare condition called plenitude, where we want for nothing. It isn’t just a feeling. Or if it is, then it’s a feeling like love — yes, exactly like love. Love, after all, is the most intimate thing we know. And feeling one with someone or something isn’t just an unrivaled condition, but one we do not want to live without.

We fall in love with sunsets and beaches, with tennis, with works of art, with places like Tuscany and the Rockies and the south of France, and, of course, with other people — not just because of who or what they are, but because they promise to realign us with our better selves, with the people we’ve always known we were but neglected to become, the people we crave to be before our time runs out.

André Aciman is the author of “Call Me by Your Name” and “Find Me.”

The marketing machines of modern life would have us believe that beauty is about physical attributes. With the benefit of the wisdom we have attained after many years spent traversing the planet as conservation photographers, we know otherwise.

Beauty has less to do with the material things around us, and more to do with how we spend our time on earth. We create true beauty only when we channel our energy to achieve a higher purpose, build strong communities and model our behavior so that others can find inspiration to do better by each other and our planet. Beauty has nothing to do with the latest makeup or fashion trends, and everything to do with how we live on this planet and act to protect it.

Every day we learn that species, landscapes and indigenous knowledge are vanishing before our eyes. That’s why we’ve dedicated our lives to reminding the world of the fragile beauty of our only home, and to protecting nature, not just for humanity’s sake, but for the benefit of all life on earth.

Committing our time, energy and resources to achieve these goals fills our lives with beauty.

Cristina Mittermeier and Paul Nicklen are conservation photographers and the founders of SeaLegacy .

Science enriches us by bringing us beauty in multiple forms.

Sometimes it can be found in the simplest manifestations of nature: the pattern of a nautilus shell; the colors and delicate shapes of a eucalyptus tree in full flower; the telescopic images of swirling galaxies, with their visual message of great mystery and vastness.

Sometimes it is the intricacy of the barely understood dynamics of the world’s molecules, cells, organisms and ecosystems that speaks to our imagination and wonder.

Sometimes there is beauty in the simple idea of science pursuing truth, or in the very process of scientific inquiry by which human creativity and ingenuity unveil a pattern within what had looked like chaos and incomprehensibility.

And isn’t there beauty and elegance in the fact that just four DNA nucleotides are patterned to produce the shared genetic information that underlies myriad seemingly unrelated forms of life?

Elizabeth Blackburn is a co-recipient of the 2009 Nobel Prize in Physiology or Medicine.

A person’s definition of beauty is an abstract, complicated and highly personal ideal that becomes a guiding light throughout life. We crave what we consider beautiful, and that craving can easily develop into desire, which in turn becomes the fuel that propels us into action. Beauty has the power to spawn aspiration and passion, thus becoming the impetus to achieve our dreams.

In our professional lives as fashion designers, we often deal with beauty as a physical manifestation. But beauty can also be an emotional, creative and deeply spiritual force. Its very essence is polymorphic. It can take on limitless shapes, allowing us to define it by what makes the most sense to us.

We are extremely fortunate to be living at a time when so many examples of beauty are being celebrated and honored, and more inclusive and diverse standards are being set, regardless of race, gender, sexuality or creed. Individuality is beautiful. Choice is beautiful. Freedom is beautiful.

Beauty will always have the power to inspire us. It is that enigmatic, unknowable muse that keeps you striving to be better, to do better, to push harder. And by that definition, what we all need most in today’s world is perhaps simply more beauty.

Lazaro Hernandez and Jack McCollough are the co-founders and designers of Proenza Schouler.

Beauty is just another way the tendency of our society to create hierarchies and segregate people expresses itself. The fact that over the past century certain individuals and businesses realized that it is incredibly lucrative to push upon us ever-changing beauty standards has only made things worse.

The glorification of impossible ideals is the foundation of the diet and beauty industries. And because of it, we find ourselves constantly in flux, spending however much money and time it takes to meet society’s standards. First, we didn’t want ethnic features. Now, we are all about plumping our lips and getting eye lifts in pursuit of a slanted eye. Skin-bleaching treatments and tanning creams. The ideal is constantly moving, and constantly out of reach.

The concept of beauty is a permanent obsession that permeates cultures around the world.

Jameela Jamil is an actress and the founder of the “I Weigh” movement .

The Life of Beauty

The sung blessing of creation

Led her into the human story.

That was the first beauty.

Next beauty was the sound of her mother’s voice

Rippling the waters beneath the drumming skin

Of her birthing cocoon.

Next beauty the father with kindness in his hands

As he held the newborn against his breathing.

Next beauty the moon through the dark window

It was a rocking horse, a wish.

There were many beauties in this age

For everything was immensely itself:

Green greener than the impossibility of green,

the taste of wind after its slide through dew grass at dawn,

Or language running through a tangle of wordlessness in her mouth.

She ate well of the next beauty.

Next beauty planted itself urgently beneath the warrior shrines.

Next was beauty beaded by her mother and pinned neatly

To hold back her hair.

Then how tendrils of fire longing grew into her, beautiful the flower

Between her legs as she became herself.

Do not forget this beauty she was told.

The story took her far away from beauty. In the tests of her living,

Beauty was often long from the reach of her mind and spirit.

When she forgot beauty, all was brutal.

But beauty always came to lift her up to stand again.

When it was beautiful all around and within,

She knew herself to be corn plant, moon, and sunrise.

Death is beautiful, she sang, as she left this story behind her.

Even her bones, said time.

Were tuned to beauty.

Joy Harjo is the United States poet laureate. She is the first Native American to hold the position.

Beauty is a positive and dynamic energy that has the power to convey emotion and express individuality as well as collectiveness. It can be felt through each of our senses, yet it is more magnificent when it transcends all five.

Over more than 30 years as a chef, I have experienced beauty unfolding through my cooking and in the creation of new dishes. Recipes have shown me that beauty is not a singular ingredient, object or idea, but the sum of the parts. Each dish has an appearance, a flavor, a temperature, a smell, a consistency and a nutritional value, but its triumph is the story all those parts tell together.

When my team and I launched Milan’s Refettorio Ambrosiano, our first community kitchen, in 2015, beauty was the guiding principle in our mission to nourish the homeless. We collaborated with artists, architects, designers and chefs to build a place of warmth, where gestures of hospitality and dignity would be offered to all. What I witnessed by bringing different people and perspectives around the table was the profound ability of beauty to build community. In a welcoming space, our guests had the freedom to imagine who they would like to be and begin to change their lives. In that space, beauty wielded the power of transformation.

When I visit the Refettorios that Food for Soul, the nonprofit I founded, has built around the world over the years, what strikes me as most beautiful is neither a table nor a chair nor a painting on the wall. Beauty is the spontaneity of two strangers breaking bread. It is the proud smile of a man who feels he has a place in the world. It is the emotion of that moment, and its power to fill a room with the celebration of life.

Massimo Bottura is a chef and the founder of Food for Soul .

Who wouldn’t argue that some things are objectively beautiful? Much of what we can see in the natural world would surely qualify: sunsets, snow-capped mountains, waterfalls, wildflowers. Images of these scenes, which please and soothe our senses, are among the most reproduced in all of civilization.

It’s true, of course, that we’re not the only creatures attracted to flowers. Bees and butterflies can’t resist them either — but that’s because they need flowers to survive.

Lying at the opposite end of the beauty spectrum are reptiles. They’ve had it pretty bad. Across decades of science fiction, their countenance has served as the model for a long line of ugly monsters, from Godzilla to the Creature in the “Creature From the Black Lagoon” to the Gorn in “Star Trek.”

There may be a good reason for our instinctive attraction to some things and distaste for others. If our mammalian ancestors, running underfoot, hadn’t feared reptilian dinosaurs they would have been swiftly eaten. Similarly, nearly everyone would agree that the harmless butterfly is more beautiful than the stinger-equipped bee — with the possible exception of beekeepers.

Risk of bodily harm appears to matter greatly in our collective assessment of what is or is not beautiful. Beauty could very well be a way for our senses to reassure us when we feel safe in a dangerous universe.

If so, I can’t help but wonder how much beauty lies just out of reach, hidden in plain sight, simply because we have no more than five senses with which to experience the world.

Neil deGrasse Tyson is an astrophysicist with the American Museum of Natural History, where he also serves as the Frederick P. Rose director of the Hayden Planetarium. He is the author of “Letters From an Astrophysicist.”

Beauty can stop us in our tracks. It can inspire us, move us, bring us to tears. Beauty can create total chaos, and then total clarity. The best kind of beauty changes hearts and minds.

That’s why the bravery of our girls is so beautiful — it can do all these things.

Over the past year, girls have moved us to tears with impassioned speeches about gun control, sexual assault and climate change. They have challenged the status quo and brought us clarity with their vision of the future. They have changed the hearts and minds of generations that are older, but not necessarily wiser.

Girls like Greta Thunberg and Isra Hirsi are fighting for the environment. Young women like Diana Kris Navarro, a Girls Who Code alumna, are leading efforts against harassment in tech. Girls like Lauren Hogg, a Parkland shooting survivor, and Thandiwe Abdullah, a Black Lives Matter activist, are speaking out against gun violence. The list goes on and on and on.

These girls are wise and brave beyond their years. They speak up because they care, not because they have the attention of a crowd or a camera. And they persist even when they’re told they’re too young, too small, too powerless — because they know they’re not.

Their bravery is beauty, redefined. And it’s what we need now, more than ever.

Reshma Saujani is the founder and chief executive of Girls Who Code and the author of “Brave, Not Perfect.”

I spend most of my waking hours (and many of my nightly dreams) thinking about beauty and its meaning. My whole life’s work has been an attempt to express beauty through design.

I see beauty as something ineffable, and I experience it in many ways. For example, I love gardening. The form and color of the flowers I tend to fill me with awe and joy. The time I spend in my garden frequently influences the shape of my gowns, as well as the objects that I choose to surround myself with. It even brings me closer to the people who have the same passion for it.

As humans, we all are more or less attuned to beauty. And because of this, we all try to engage with it one way or another — be it by being in nature, through poetry or by falling in love. And though our interaction with it can be a solitary affair, in the best cases, it connects people who share the same appreciation for it.

Beauty is what allows us to experience the extraordinary richness of our surroundings. Sensing it is like having a visa to our inner selves and the rest of the world, all at once. The interesting thing about beauty is that there is simply no downside to it: It can only enhance our lives.

Zac Posen is a fashion designer.

“The purpose of sex is procreation,” a straight cisgender man once told me, trying to defend his homophobia. “So that proves that homosexuality is scientifically and biologically wrong. It serves no purpose.”

I was quiet for a moment. “Huh,” I then said, “so … what’s the science behind blow jobs?” That shut him up real quick.

I often hear arguments that reduce human existence to a biological function, as if survival or productivity were our sole purpose, and the “bottom line” our final word. That is an attractive stance to take because it requires the least amount of energy or imagination. And for most animals, it’s the only option — the hummingbird sipping nectar is merely satisfying her hunger. She does not know her own beauty; she doesn’t have the capacity to perceive it. But we do. We enjoy art, music, poetry. We build birdfeeders. We plant flowers.

Only humans can seek out and express beauty. Why would we have this unique ability if we weren’t meant to use it? Even quarks, those fundamental parts at the core of life, were originally named after “beauty” and “truth.”

That’s why beauty matters to me. When we find beauty in something, we are making the fullest use of our biological capacities. Another way of putting it: When we become aware of life’s beauty, that’s when we are most alive.

Constance Wu is a television and film actress.

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10 Personal Statement Essay Examples That Worked

What’s covered:, what is a personal statement.

• Essay 1: Summer Program
• Essay 2: Being Bangladeshi-American
• Essay 3: Why Medicine
• Essay 4: Love of Writing
• Essay 5: Starting a Fire
• Essay 6: Dedicating a Track
• Essay 7: Body Image and Eating Disorders
• Essay 8: Becoming a Coach
• Essay 9: Eritrea
• Essay 10: Journaling
• Is Your Personal Statement Strong Enough?

Your personal statement is any essay that you must write for your main application, such as the Common App Essay , University of California Essays , or Coalition Application Essay . This type of essay focuses on your unique experiences, ideas, or beliefs that may not be discussed throughout the rest of your application. This essay should be an opportunity for the admissions officers to get to know you better and give them a glimpse into who you really are.

In this post, we will share 10 different personal statements that were all written by real students. We will also provide commentary on what each essay did well and where there is room for improvement, so you can make your personal statement as strong as possible!

Please note: Looking at examples of real essays students have submitted to colleges can be very beneficial to get inspiration for your essays. You should never copy or plagiarize from these examples when writing your own essays. Colleges can tell when an essay isn’t genuine and will not view students favorably if they plagiarized. 

Personal Statement Examples

Essay example #1: exchange program.

The twisting roads, ornate mosaics, and fragrant scent of freshly ground spices had been so foreign at first. Now in my fifth week of the SNYI-L summer exchange program in Morocco, I felt more comfortable in the city. With a bag full of pastries from the market, I navigated to a bus stop, paid the fare, and began the trip back to my host family’s house. It was hard to believe that only a few years earlier my mom was worried about letting me travel around my home city on my own, let alone a place that I had only lived in for a few weeks. While I had been on a journey towards self-sufficiency and independence for a few years now, it was Morocco that pushed me to become the confident, self-reflective person that I am today.

As a child, my parents pressured me to achieve perfect grades, master my swim strokes, and discover interesting hobbies like playing the oboe and learning to pick locks. I felt compelled to live my life according to their wishes. Of course, this pressure was not a wholly negative factor in my life –– you might even call it support. However, the constant presence of my parents’ hopes for me overcame my own sense of desire and led me to become quite dependent on them. I pushed myself to get straight A’s, complied with years of oboe lessons, and dutifully attended hours of swim practice after school. Despite all these achievements, I felt like I had no sense of self beyond my drive for success. I had always been expected to succeed on the path they had defined. However, this path was interrupted seven years after my parents’ divorce when my dad moved across the country to Oregon.

I missed my dad’s close presence, but I loved my new sense of freedom. My parents’ separation allowed me the space to explore my own strengths and interests as each of them became individually busier. As early as middle school, I was riding the light rail train by myself, reading maps to get myself home, and applying to special academic programs without urging from my parents. Even as I took more initiatives on my own, my parents both continued to see me as somewhat immature. All of that changed three years ago, when I applied and was accepted to the SNYI-L summer exchange program in Morocco. I would be studying Arabic and learning my way around the city of Marrakesh. Although I think my parents were a little surprised when I told them my news, the addition of a fully-funded scholarship convinced them to let me go.

I lived with a host family in Marrakesh and learned that they, too, had high expectations for me. I didn’t know a word of Arabic, and although my host parents and one brother spoke good English, they knew I was there to learn. If I messed up, they patiently corrected me but refused to let me fall into the easy pattern of speaking English just as I did at home. Just as I had when I was younger, I felt pressured and stressed about meeting their expectations. However, one day, as I strolled through the bustling market square after successfully bargaining with one of the street vendors, I realized my mistake. My host family wasn’t being unfair by making me fumble through Arabic. I had applied for this trip, and I had committed to the intensive language study. My host family’s rules about speaking Arabic at home had not been to fulfill their expectations for me, but to help me fulfill my expectations for myself. Similarly, the pressure my parents had put on me as a child had come out of love and their hopes for me, not out of a desire to crush my individuality.

As my bus drove through the still-bustling market square and past the medieval Ben-Youssef madrasa, I realized that becoming independent was a process, not an event. I thought that my parents’ separation when I was ten had been the one experience that would transform me into a self-motivated and autonomous person. It did, but that didn’t mean that I didn’t still have room to grow. Now, although I am even more self-sufficient than I was three years ago, I try to approach every experience with the expectation that it will change me. It’s still difficult, but I understand that just because growth can be uncomfortable doesn’t mean it’s not important.

What the Essay Did Well

This is a nice essay because it delves into particular character trait of the student and how it has been shaped and matured over time. Although it doesn’t focus the essay around a specific anecdote, the essay is still successful because it is centered around this student’s independence. This is a nice approach for a personal statement: highlight a particular trait of yours and explore how it has grown with you.

The ideas in this essay are universal to growing up—living up to parents’ expectations, yearning for freedom, and coming to terms with reality—but it feels unique to the student because of the inclusion of details specific to them. Including their oboe lessons, the experience of riding the light rail by themselves, and the negotiations with a street vendor helps show the reader what these common tropes of growing up looked like for them personally. 

Another strength of the essay is the level of self-reflection included throughout the piece. Since there is no central anecdote tying everything together, an essay about a character trait is only successful when you deeply reflect on how you felt, where you made mistakes, and how that trait impacts your life. The author includes reflection in sentences like “ I felt like I had no sense of self beyond my drive for success, ” and “ I understand that just because growth can be uncomfortable doesn’t mean it’s not important. ” These sentences help us see how the student was impacted and what their point of view is.

What Could Be Improved

The largest change this essay would benefit from is to show not tell. The platitude you have heard a million times no doubt, but for good reason. This essay heavily relies on telling the reader what occurred, making us less engaged as the entire reading experience feels more passive. If the student had shown us what happens though, it keeps the reader tied to the action and makes them feel like they are there with the student, making it much more enjoyable to read. 

For example, they tell us about the pressure to succeed their parents placed on them: “ I pushed myself to get straight A’s, complied with years of oboe lessons, and dutifully attended hours of swim practice after school.”  They could have shown us what that pressure looked like with a sentence like this: “ My stomach turned somersaults as my rattling knee thumped against the desk before every test, scared to get anything less than a 95. For five years the painful squawk of the oboe only reminded me of my parents’ claps and whistles at my concerts. I mastered the butterfly, backstroke, and freestyle, fighting against the anchor of their expectations threatening to pull me down.”

If the student had gone through their essay and applied this exercise of bringing more detail and colorful language to sentences that tell the reader what happened, the essay would be really great. 

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Essay Example #2: Being Bangladeshi-American

Life before was good: verdant forests, sumptuous curries, and a devoted family.

Then, my family abandoned our comfortable life in Bangladesh for a chance at the American dream in Los Angeles. Within our first year, my father was diagnosed with thyroid cancer. He lost his battle three weeks before my sixth birthday. Facing a new country without the steady presence of my father, we were vulnerable — prisoners of hardship in the land of the free. We resettled in the Bronx, in my uncle’s renovated basement. It was meant to be our refuge, but I felt more displaced than ever. Gone were the high-rise condos of West L.A.; instead, government projects towered over the neighborhood. Pedestrians no longer smiled and greeted me; the atmosphere was hostile, even toxic. Schoolkids were quick to pick on those they saw as weak or foreign, hurling harsh words I’d never heard before.

Meanwhile, my family began integrating into the local Bangladeshi community. I struggled to understand those who shared my heritage. Bangladeshi mothers stayed home while fathers drove cabs and sold fruit by the roadside — painful societal positions. Riding on crosstown buses or walking home from school, I began to internalize these disparities. During my fleeting encounters with affluent Upper East Siders, I saw kids my age with nannies, parents who wore suits to work, and luxurious apartments with spectacular views. Most took cabs to their destinations: cabs that Bangladeshis drove. I watched the mundane moments of their lives with longing, aching to plant myself in their shoes. Shame prickled down my spine. I distanced myself from my heritage, rejecting the traditional panjabis worn on Eid and refusing the torkari we ate for dinner every day. 

As I grappled with my relationship with the Bangladeshi community, I turned my attention to helping my Bronx community by pursuing an internship with Assemblyman Luis Sepulveda. I handled desk work and took calls, spending the bulk of my time actively listening to the hardships constituents faced — everything from a veteran stripped of his benefits to a grandmother unable to support her bedridden grandchild.

I’d never exposed myself to stories like these, and now I was the first to hear them. As an intern, I could only assist in what felt like the small ways — pointing out local job offerings, printing information on free ESL classes, reaching out to non-profits. But to a community facing an onslaught of intense struggles, I realized that something as small as these actions could have vast impacts. Seeing the immediate consequences of my actions inspired me. Throughout that summer, I internalized my community’s daily challenges in a new light. I began to stop seeing the prevalent underemployment and cramped living quarters less as sources of shame. Instead, I saw them as realities that had to be acknowledged, but could ultimately be remedied. I also realized the benefits of the Bangladeshi culture I had been so ashamed of. My Bangla language skills were an asset to the office, and my understanding of Bangladeshi etiquette allowed for smooth communication between office staff and its constituents. As I helped my neighbors navigate city services, I saw my heritage with pride — a perspective I never expected to have.

I can now appreciate the value of my unique culture and background, and of living with less. This perspective offers room for progress, community integration, and a future worth fighting for. My time with Assemblyman Sepulveda’s office taught me that I can be a change agent in enabling this progression. Far from being ashamed of my community, I want to someday return to local politics in the Bronx to continue helping others access the American Dream. I hope to help my community appreciate the opportunity to make progress together. By embracing reality, I learned to live it. Along the way, I discovered one thing: life is good, but we can make it better.

This student’s passion for social justice and civic duty shines through in this essay because of how honest it is. Sharing their personal experience with immigrating, moving around, being an outsider, and finding a community allows us to see the hardships this student has faced and builds empathy towards their situation. However, what really makes it strong is that they go beyond describing the difficulties they faced and explain the mental impact it had on them as a child: Shame prickled down my spine. I distanced myself from my heritage, rejecting the traditional panjabis worn on Eid and refusing the torkari we ate for dinner every day. 

The rejection of their culture presented at the beginning of the essay creates a nice juxtaposition with the student’s view in the latter half of the essay and helps demonstrate how they have matured. They use their experience interning as a way to delve into a change in their thought process about their culture and show how their passion for social justice began. Using this experience as a mechanism to explore their thoughts and feelings is an excellent example of how items that are included elsewhere on your application should be incorporated into your essay.

This essay prioritizes emotions and personal views over specific anecdotes. Although there are details and certain moments incorporated throughout to emphasize the author’s points, the main focus remains on the student and how they grapple with their culture and identity.  

One area for improvement is the conclusion. Although the forward-looking approach is a nice way to end an essay focused on social justice, it would be nice to include more details and imagery in the conclusion. How does the student want to help their community? What government position do they see themselves holding one day? 

A more impactful ending might look like the student walking into their office at the New York City Housing Authority in 15 years and looking at the plans to build a new development in the Bronx just blocks away from where the grew up that would provide quality housing to people in their Bangladeshi community. They would smile while thinking about how far they have come from that young kid who used to be ashamed of their culture. 

Essay Example #3: Why Medicine

I took my first trip to China to visit my cousin Anna in July of 2014. Distance had kept us apart, but when we were together, we fell into all of our old inside jokes and caught up on each other’s lives. Her sparkling personality and optimistic attitude always brought a smile to my face. This time, however, my heart broke when I saw the effects of her brain cancer; she had suffered from a stroke that paralyzed her left side. She was still herself in many ways, but I could see that the damage to her brain made things difficult for her. I stayed by her every day, providing the support she needed, whether assisting her with eating and drinking, reading to her, or just watching “Friends.” During my flight back home, sorrow and helplessness overwhelmed me. Would I ever see Anna again? Could I have done more to make Anna comfortable? I wished I could stay in China longer to care for her. As I deplaned, I wondered if I could transform my grief to help other children and teenagers in the US who suffered as Anna did.

The day after I got home, as jet lag dragged me awake a few minutes after midnight, I remembered hearing about the Family Reach Foundation (FRF) and its work with children going through treatments at the local hospital and their families. I began volunteering in the FRF’s Children’s Activity Room, where I play with children battling cancer. Volunteering has both made me appreciate my own health and also cherish the new relationships I build with the children and families. We play sports, make figures out of playdoh, and dress up. When they take on the roles of firefighters or fairies, we all get caught up in the game; for that time, they forget the sanitized, stark, impersonal walls of the pediatric oncology ward. Building close relationships with them and seeing them giggle and laugh is so rewarding — I love watching them grow and get better throughout their course of treatment.

Hearing from the parents about their children’s condition and seeing the children recover inspired me to consider medical research. To get started, I enrolled in a summer collegelevel course in Abnormal Psychology. There I worked with Catelyn, a rising college senior, on a data analysis project regarding Dissociative Identity Disorder (DID). Together, we examined the neurological etiology of DID by studying four fMRI and PET cases. I fell in love with gathering data and analyzing the results and was amazed by our final product: several stunning brain images showcasing the areas of hyper and hypoactivity in brains affected by DID. Desire quickly followed my amazement — I want to continue this project and study more brains. Their complexity, delicacy, and importance to every aspect of life fascinate me. Successfully completing this research project gave me a sense of hope; I know I am capable of participating in a large scale research project and potentially making a difference in someone else’s life through my research.

Anna’s diagnosis inspired me to begin volunteering at FRF; from there, I discovered my desire to help people further by contributing to medical research. As my research interest blossomed, I realized that it’s no coincidence that I want to study brains—after all, Anna suffered from brain cancer. Reflecting on these experiences this past year and a half, I see that everything I’ve done is connected. Sadly, a few months after I returned from China, Anna passed away. I am still sad, but as I run a toy truck across the floor and watch one of the little patients’ eyes light up, I imagine that she would be proud of my commitment to pursue medicine and study the brain.

This essay has a very strong emotional core that tugs at the heart strings and makes the reader feel invested. Writing about sickness can be difficult and doesn’t always belong in a personal statement, but in this case it works well because the focus is on how this student cared for her cousin and dealt with the grief and emotions surrounding her condition. Writing about the compassion she showed and the doubts and concerns that filled her mind keeps the focus on the author and her personality. 

This continues when she again discusses the activities she did with the kids at FRF and the personal reflection this experience allowed her to have. For example, she writes: Volunteering has both made me appreciate my own health and also cherish the new relationships I build with the children and families. We play sports, make figures out of playdoh, and dress up.

Concluding the essay with the sad story of her cousin’s passing brings the essay full circle and returns to the emotional heart of the piece to once again build a connection with the reader. However, it finishes on a hopeful note and demonstrates how this student has been able to turn a tragic experience into a source of lifelong inspiration. 

One thing this essay should be cognizant of is that personal statements should not read as summaries of your extracurricular resume. Although this essay doesn’t fully fall into that trap, it does describe two key extracurriculars the student participated in. However, the inclusion of such a strong emotional core running throughout the essay helps keep the focus on the student and her thoughts and feelings during these activities.

To avoid making this mistake, make sure you have a common thread running through your essay and the extracurriculars provide support to the story you are trying to tell, rather than crafting a story around your activities. And, as this essay does, make sure there is lots of personal reflection and feelings weaved throughout to focus attention to you rather than your extracurriculars. 

Essay Example #4: Love of Writing

“I want to be a writer.” This had been my answer to every youthful discussion with the adults in my life about what I would do when I grew up. As early as elementary school, I remember reading my writing pieces aloud to an audience at “Author of the Month” ceremonies. Bearing this goal in mind, and hoping to gain some valuable experience, I signed up for a journalism class during my freshman year. Despite my love for writing, I initially found myself uninterested in the subject and I struggled to enjoy the class. When I thought of writing, I imagined lyrical prose, profound poetry, and thrilling plot lines. Journalism required a laconic style and orderly structure, and I found my teacher’s assignments formulaic and dull. That class shook my confidence as a writer. I was uncertain if I should continue in it for the rest of my high school career.

Despite my misgivings, I decided that I couldn’t make a final decision on whether to quit journalism until I had some experience working for a paper outside of the classroom. The following year, I applied to be a staff reporter on our school newspaper. I hoped this would help me become more self-driven and creative, rather than merely writing articles that my teacher assigned. To my surprise, my time on staff was worlds away from what I experienced in the journalism class. Although I was unaccustomed to working in a fast-paced environment and initially found it burdensome to research and complete high-quality stories in a relatively short amount of time, I also found it exciting. I enjoyed learning more about topics and events on campus that I did not know much about; some of my stories that I covered in my first semester concerned a chess tournament, a food drive, and a Spanish immersion party. I relished in the freedom I had to explore and learn, and to write more independently than I could in a classroom.

Although I enjoyed many aspects of working for the paper immediately, reporting also pushed me outside of my comfort zone. I am a shy person, and speaking with people I did not know intimidated me. During my first interview, I met with the basketball coach to prepare for a story about the team’s winning streak. As I approached his office, I felt everything from my toes to my tongue freeze into a solid block, and I could hardly get out my opening questions. Fortunately, the coach was very kind and helped me through the conversation. Encouraged, I prepared for my next interview with more confidence. After a few weeks of practice, I even started to look forward to interviewing people on campus. That first journalism class may have bored me, but even if journalism in practice was challenging, it was anything but tedious.

Over the course of that year, I grew to love writing for our school newspaper. Reporting made me aware of my surroundings, and made me want to know more about current events on campus and in the town where I grew up. By interacting with people all over campus, I came to understand the breadth of individuals and communities that make up my high school. I felt far more connected to diverse parts of my school through my work as a journalist, and I realized that journalism gave me a window into seeing beyond my own experiences. The style of news writing may be different from what I used to think “writing” meant, but I learned that I can still derive exciting plots from events that may have gone unnoticed if not for my stories. I no longer struggle to approach others, and truly enjoy getting to know people and recognizing their accomplishments through my writing. Becoming a writer may be a difficult path, but it is as rewarding as I hoped when I was young.

This essay is clearly structured in a manner that makes it flow very nicely and contributes to its success. It starts with a quote to draw in the reader and show this student’s life-long passion for writing. Then it addresses the challenges of facing new, unfamiliar territory and how this student overcame it. Finally, it concludes by reflecting on this eye-opening experience and a nod to their younger self from the introduction. Having a well-thought out and sequential structure with clear transitions makes it extremely easy for the reader to follow along and take away the main idea.

Another positive aspect of the essay is the use of strong and expressive language. Sentences like “ When I thought of writing, I imagined lyrical prose, profound poetry, and thrilling plot lines ” stand out because of the intentional use of words like “lyrical”, “profound”, and “thrilling” to convey the student’s love of writing. The author also uses an active voice to capture the readers’ attention and keep us engaged. They rely on their language and diction to reveal details to the reader, for instance saying “ I felt everything from my toes to my tongue freeze into a solid block ” to describe feeling nervous.

This essay is already very strong, so there isn’t much that needs to be changed. One thing that could take the essay from great to outstanding would be to throw in more quotes, internal dialogue, and sensory descriptors.

It would be nice to see the nerves they felt interviewing the coach by including dialogue like “ Um…I want to interview you about…uh…”.  They could have shown their original distaste for journalism by narrating the thoughts running through their head. The fast-paced environment of their newspaper could have come to life with descriptions about the clacking of keyboards and the whirl of people running around laying out articles.

Essay Example #5: Starting a Fire

Was I no longer the beloved daughter of nature, whisperer of trees? Knee-high rubber boots, camouflage, bug spray—I wore the garb and perfume of a proud wild woman, yet there I was, hunched over the pathetic pile of stubborn sticks, utterly stumped, on the verge of tears. As a child, I had considered myself a kind of rustic princess, a cradler of spiders and centipedes, who was serenaded by mourning doves and chickadees, who could glide through tick-infested meadows and emerge Lyme-free. I knew the cracks of the earth like the scars on my own rough palms. Yet here I was, ten years later, incapable of performing the most fundamental outdoor task: I could not, for the life of me, start a fire. 

Furiously I rubbed the twigs together—rubbed and rubbed until shreds of skin flaked from my fingers. No smoke. The twigs were too young, too sticky-green; I tossed them away with a shower of curses, and began tearing through the underbrush in search of a more flammable collection. My efforts were fruitless. Livid, I bit a rejected twig, determined to prove that the forest had spurned me, offering only young, wet bones that would never burn. But the wood cracked like carrots between my teeth—old, brittle, and bitter. Roaring and nursing my aching palms, I retreated to the tent, where I sulked and awaited the jeers of my family. 

Rattling their empty worm cans and reeking of fat fish, my brother and cousins swaggered into the campsite. Immediately, they noticed the minor stick massacre by the fire pit and called to me, their deep voices already sharp with contempt. 

“Where’s the fire, Princess Clara?” they taunted. “Having some trouble?” They prodded me with the ends of the chewed branches and, with a few effortless scrapes of wood on rock, sparked a red and roaring flame. My face burned long after I left the fire pit. The camp stank of salmon and shame. 

In the tent, I pondered my failure. Was I so dainty? Was I that incapable? I thought of my hands, how calloused and capable they had been, how tender and smooth they had become. It had been years since I’d kneaded mud between my fingers; instead of scaling a white pine, I’d practiced scales on my piano, my hands softening into those of a musician—fleshy and sensitive. And I’d gotten glasses, having grown horrifically nearsighted; long nights of dim lighting and thick books had done this. I couldn’t remember the last time I had lain down on a hill, barefaced, and seen the stars without having to squint. Crawling along the edge of the tent, a spider confirmed my transformation—he disgusted me, and I felt an overwhelming urge to squash him. 

Yet, I realized I hadn’t really changed—I had only shifted perspective. I still eagerly explored new worlds, but through poems and prose rather than pastures and puddles. I’d grown to prefer the boom of a bass over that of a bullfrog, learned to coax a different kind of fire from wood, having developed a burn for writing rhymes and scrawling hypotheses. 

That night, I stayed up late with my journal and wrote about the spider I had decided not to kill. I had tolerated him just barely, only shrieking when he jumped—it helped to watch him decorate the corners of the tent with his delicate webs, knowing that he couldn’t start fires, either. When the night grew cold and the embers died, my words still smoked—my hands burned from all that scrawling—and even when I fell asleep, the ideas kept sparking—I was on fire, always on fire.

This student is an excellent writer, which allows a simple story to be outstandingly compelling. The author articulates her points beautifully and creatively through her immense use of details and figurative language. Lines like “a rustic princess, a cradler of spiders and centipedes, who was serenaded by mourning doves and chickadees,” and “rubbed and rubbed until shreds of skin flaked from my fingers,” create vivid images that draw the reader in. 

The flowery and descriptive prose also contributes to the nice juxtaposition between the old Clara and the new Clara. The latter half of the essay contrasts elements of nature with music and writing to demonstrate how natural these interests are for her now. This sentence perfectly encapsulates the contrast she is trying to build: “It had been years since I’d kneaded mud between my fingers; instead of scaling a white pine, I’d practiced scales on my piano, my hands softening into those of a musician—fleshy and sensitive.”

In addition to being well-written, this essay is thematically cohesive. It begins with the simple introduction “Fire!” and ends with the following image: “When the night grew cold and the embers died, my words still smoked—my hands burned from all that scrawling—and even when I fell asleep, the ideas kept sparking—I was on fire, always on fire.” This full-circle approach leaves readers satisfied and impressed.

There is very little this essay should change, however one thing to be cautious about is having an essay that is overly-descriptive. We know from the essay that this student likes to read and write, and depending on other elements of her application, it might make total sense to have such a flowery and ornate writing style. However, your personal statement needs to reflect your voice as well as your personality. If you would never use language like this in conversation or your writing, don’t put it in your personal statement. Make sure there is a balance between eloquence and your personal voice.

Essay Example #6: Dedicating a Track

“Getting beat is one thing – it’s part of competing – but I want no part in losing.” Coach Rob Stark’s motto never fails to remind me of his encouragement on early-morning bus rides to track meets around the state. I’ve always appreciated the phrase, but an experience last June helped me understand its more profound, universal meaning.

Stark, as we affectionately call him, has coached track at my high school for 25 years. His care, dedication, and emphasis on developing good character has left an enduring impact on me and hundreds of other students. Not only did he help me discover my talent and love for running, but he also taught me the importance of commitment and discipline and to approach every endeavor with the passion and intensity that I bring to running. When I learned a neighboring high school had dedicated their track to a longtime coach, I felt that Stark deserved similar honors.

Our school district’s board of education indicated they would only dedicate our track to Stark if I could demonstrate that he was extraordinary. I took charge and mobilized my teammates to distribute petitions, reach out to alumni, and compile statistics on the many team and individual champions Stark had coached over the years. We received astounding support, collecting almost 3,000 signatures and pages of endorsements from across the community. With help from my teammates, I presented this evidence to the board.

They didn’t bite. 

Most members argued that dedicating the track was a low priority. Knowing that we had to act quickly to convince them of its importance, I called a team meeting where we drafted a rebuttal for the next board meeting. To my surprise, they chose me to deliver it. I was far from the best public speaker in the group, and I felt nervous about going before the unsympathetic board again. However, at that second meeting, I discovered that I enjoy articulating and arguing for something that I’m passionate about.

Public speaking resembles a cross country race. Walking to the starting line, you have to trust your training and quell your last minute doubts. When the gun fires, you can’t think too hard about anything; your performance has to be instinctual, natural, even relaxed. At the next board meeting, the podium was my starting line. As I walked up to it, familiar butterflies fluttered in my stomach. Instead of the track stretching out in front of me, I faced the vast audience of teachers, board members, and my teammates. I felt my adrenaline build, and reassured myself: I’ve put in the work, my argument is powerful and sound. As the board president told me to introduce myself, I heard, “runners set” in the back of my mind. She finished speaking, and Bang! The brief silence was the gunshot for me to begin. 

The next few minutes blurred together, but when the dust settled, I knew from the board members’ expressions and the audience’s thunderous approval that I had run quite a race. Unfortunately, it wasn’t enough; the board voted down our proposal. I was disappointed, but proud of myself, my team, and our collaboration off the track. We stood up for a cause we believed in, and I overcame my worries about being a leader. Although I discovered that changing the status quo through an elected body can be a painstakingly difficult process and requires perseverance, I learned that I enjoy the challenges this effort offers. Last month, one of the school board members joked that I had become a “regular” – I now often show up to meetings to advocate for a variety of causes, including better environmental practices in cafeterias and safer equipment for athletes.

Just as Stark taught me, I worked passionately to achieve my goal. I may have been beaten when I appealed to the board, but I certainly didn’t lose, and that would have made Stark proud.

This essay effectively conveys this student’s compassion for others, initiative, and determination—all great qualities to exemplify in a personal statement!

Although they rely on telling us a lot of what happened up until the board meeting, the use of running a race (their passion) as a metaphor for public speaking provides a lot of insight into the fear that this student overcame to work towards something bigger than themself. Comparing a podium to the starting line, the audience to the track, and silence to the gunshot is a nice way of demonstrating this student’s passion for cross country running without making that the focus of the story.

The essay does a nice job of coming full circle at the end by explaining what the quote from the beginning meant to them after this experience. Without explicitly saying “ I now know that what Stark actually meant is…” they rely on the strength of their argument above to make it obvious to the reader what it means to get beat but not lose. 

One of the biggest areas of improvement in the intro, however, is how the essay tells us Stark’s impact rather than showing us: His care, dedication, and emphasis on developing good character has left an enduring impact on me and hundreds of other students. Not only did he help me discover my talent and love for running, but he also taught me the importance of commitment and discipline and to approach every endeavor with the passion and intensity that I bring to running.

The writer could’ve helped us feel a stronger emotional connection to Stark if they had included examples of Stark’s qualities, rather than explicitly stating them. For example, they could’ve written something like: Stark was the kind of person who would give you gas money if you told him your parents couldn’t afford to pick you up from practice. And he actually did that—several times. At track meets, alumni regularly would come talk to him and tell him how he’d changed their lives. Before Stark, I was ambivalent about running and was on the JV team, but his encouragement motivated me to run longer and harder and eventually make varsity. Because of him, I approach every endeavor with the passion and intensity that I bring to running.

Essay Example #7: Body Image and Eating Disorders

I press the “discover” button on my Instagram app, hoping to find enticing pictures to satisfy my boredom. Scrolling through, I see funny videos and mouth-watering pictures of food. However, one image stops me immediately. A fit teenage girl with a “perfect body” relaxes in a bikini on a beach. Beneath it, I see a slew of flattering comments. I shake with disapproval over the image’s unrealistic quality. However, part of me still wants to have a body like hers so that others will make similar comments to me.

I would like to resolve a silent issue that harms many teenagers and adults: negative self image and low self-esteem in a world where social media shapes how people view each other. When people see the façades others wear to create an “ideal” image, they can develop poor thought patterns rooted in negative self-talk. The constant comparisons to “perfect” others make people feel small. In this new digital age, it is hard to distinguish authentic from artificial representations.

When I was 11, I developed anorexia nervosa. Though I was already thin, I wanted to be skinny like the models that I saw on the magazine covers on the grocery store stands. Little did I know that those models probably also suffered from disorders, and that photoshop erased their flaws. I preferred being underweight to being healthy. No matter how little I ate or how thin I was, I always thought that I was too fat. I became obsessed with the number on the scale and would try to eat the least that I could without my parents urging me to take more. Fortunately, I stopped engaging in anorexic behaviors before middle school. However, my underlying mental habits did not change. The images that had provoked my disorder in the first place were still a constant presence in my life.

By age 15, I was in recovery from anorexia, but suffered from depression. While I used to only compare myself to models, the growth of social media meant I also compared myself to my friends and acquaintances. I felt left out when I saw my friends’ excitement about lake trips they had taken without me. As I scrolled past endless photos of my flawless, thin classmates with hundreds of likes and affirming comments, I felt my jealousy spiral. I wanted to be admired and loved by other people too. However, I felt that I could never be enough. I began to hate the way that I looked, and felt nothing in my life was good enough. I wanted to be called “perfect” and “body goals,” so I tried to only post at certain times of day to maximize my “likes.” When that didn’t work, I started to feel too anxious to post anything at all.  

Body image insecurities and social media comparisons affect thousands of people – men, women, children, and adults – every day. I am lucky – after a few months of my destructive social media habits, I came across a video that pointed out the illusory nature of social media; many Instagram posts only show off good things while people hide their flaws. I began going to therapy, and recovered from my depression. To address the problem of self-image and social media, we can all focus on what matters on the inside and not what is on the surface. As an effort to become healthy internally, I started a club at my school to promote clean eating and radiating beauty from within. It has helped me grow in my confidence, and today I’m not afraid to show others my struggles by sharing my experience with eating disorders. Someday, I hope to make this club a national organization to help teenagers and adults across the country. I support the idea of body positivity and embracing difference, not “perfection.” After all, how can we be ourselves if we all look the same?

This essay covers the difficult topics of eating disorders and mental health. If you’re thinking about covering similar topics in your essay, we recommend reading our post Should You Talk About Mental Health in College Essays?

The short answer is that, yes, you can talk about mental health, but it can be risky. If you do go that route, it’s important to focus on what you learned from the experience.

The strength of this essay is the student’s vulnerability, in excerpts such as this: I wanted to be admired and loved by other people too. However, I felt that I could never be enough. I began to hate the way that I looked, and felt nothing in my life was good enough. I wanted to be called “perfect” and “body goals,” so I tried to only post at certain times of day to maximize my “likes.”

The student goes on to share how they recovered from their depression through an eye-opening video and therapy sessions, and they’re now helping others find their self-worth as well. It’s great that this essay looks towards the future and shares the writer’s goals of making their club a national organization; we can see their ambition and compassion.

The main weakness of this essay is that it doesn’t focus enough on their recovery process, which is arguably the most important part. They could’ve told us more about the video they watched or the process of starting their club and the interactions they’ve had with other members. Especially when sharing such a vulnerable topic, there should be vulnerability in the recovery process too. That way, the reader can fully appreciate all that this student has overcome.

Essay Example #8: Becoming a Coach

”Advanced females ages 13 to 14 please proceed to staging with your coaches at this time.” Skittering around the room, eyes wide and pleading, I frantically explained my situation to nearby coaches. The seconds ticked away in my head; every polite refusal increased my desperation.

Despair weighed me down. I sank to my knees as a stream of competitors, coaches, and officials flowed around me. My dojang had no coach, and the tournament rules prohibited me from competing without one.

Although I wanted to remain strong, doubts began to cloud my mind. I could not help wondering: what was the point of perfecting my skills if I would never even compete? The other members of my team, who had found coaches minutes earlier, attempted to comfort me, but I barely heard their words. They couldn’t understand my despair at being left on the outside, and I never wanted them to understand.

Since my first lesson 12 years ago, the members of my dojang have become family. I have watched them grow up, finding my own happiness in theirs. Together, we have honed our kicks, blocks, and strikes. We have pushed one another to aim higher and become better martial artists. Although my dojang had searched for a reliable coach for years, we had not found one. When we attended competitions in the past, my teammates and I had always gotten lucky and found a sympathetic coach. Now, I knew this practice was unsustainable. It would devastate me to see the other members of my dojang in my situation, unable to compete and losing hope as a result. My dojang needed a coach, and I decided it was up to me to find one.

I first approached the adults in the dojang – both instructors and members’ parents. However, these attempts only reacquainted me with polite refusals. Everyone I asked told me they couldn’t devote multiple weekends per year to competitions. I soon realized that I would have become the coach myself.

At first, the inner workings of tournaments were a mystery to me. To prepare myself for success as a coach, I spent the next year as an official and took coaching classes on the side. I learned everything from motivational strategies to technical, behind-the-scenes components of Taekwondo competitions. Though I emerged with new knowledge and confidence in my capabilities, others did not share this faith.

Parents threw me disbelieving looks when they learned that their children’s coach was only a child herself. My self-confidence was my armor, deflecting their surly glances. Every armor is penetrable, however, and as the relentless barrage of doubts pounded my resilience, it began to wear down. I grew unsure of my own abilities.

Despite the attack, I refused to give up. When I saw the shining eyes of the youngest students preparing for their first competition, I knew I couldn’t let them down. To quit would be to set them up to be barred from competing like I was. The knowledge that I could solve my dojang’s longtime problem motivated me to overcome my apprehension.

Now that my dojang flourishes at competitions, the attacks on me have weakened, but not ended. I may never win the approval of every parent; at times, I am still tormented by doubts, but I find solace in the fact that members of my dojang now only worry about competing to the best of their abilities.

Now, as I arrive at a tournament with my students, I close my eyes and remember the past. I visualize the frantic search for a coach and the chaos amongst my teammates as we competed with one another to find coaches before the staging calls for our respective divisions. I open my eyes to the exact opposite scene. Lacking a coach hurt my ability to compete, but I am proud to know that no member of my dojang will have to face that problem again.

This essay begins with an in-the-moment narrative that really illustrates the chaos of looking for a coach last-minute. We feel the writer’s emotions, particularly her dejectedness, at not being able to compete. Starting an essay in media res  is a great way to capture the attention of your readers and build anticipation for what comes next.

Through this essay, we can see how gutsy and determined the student is in deciding to become a coach themselves. She shows us these characteristics through their actions, rather than explicitly telling us: To prepare myself for success as a coach, I spent the next year as an official and took coaching classes on the side.  Also, by discussing the opposition she faced and how it affected her, the student is open and vulnerable about the reality of the situation.

The essay comes full circle as the author recalls the frantic situations in seeking out a coach, but this is no longer a concern for them and their team. Overall, this essay is extremely effective in painting this student as mature, bold, and compassionate.

The biggest thing this essay needs to work on is showing not telling. Throughout the essay, the student tells us that she “emerged with new knowledge and confidence,” she “grew unsure of her own abilities,” and she “refused to give up”. What we really want to know is what this looks like.

Instead of saying she “emerged with new knowledge and confidence” she should have shared how she taught a new move to a fellow team-member without hesitation. Rather than telling us she “grew unsure of her own abilities” she should have shown what that looked like by including her internal dialogue and rhetorical questions that ran through her mind. She could have demonstrated what “refusing to give up” looks like by explaining how she kept learning coaching techniques on her own, turned to a mentor for advice, or devised a plan to win over the trust of parents. 

Essay Example #9: Eritrea

No one knows where Eritrea is.

On the first day of school, for the past nine years, I would pensively stand in front of a class, a teacher, a stranger  waiting for the inevitable question: Where are you from?

I smile politely, my dimples accentuating my ambiguous features. “Eritrea,” I answer promptly and proudly. But I  am always prepared. Before their expression can deepen into confusion, ready to ask “where is that,” I elaborate,  perhaps with a fleeting hint of exasperation, “East Africa, near Ethiopia.”

Sometimes, I single out the key-shaped hermit nation on a map, stunning teachers who have “never had a student  from there!” Grinning, I resist the urge to remark, “You didn’t even know it existed until two minutes ago!”

Eritrea is to the East of Ethiopia, its arid coastline clutches the lucrative Red Sea. Battle scars litter the ancient  streets – the colonial Italian architecture lathered with bullet holes, the mosques mangled with mortar shells.  Originally part of the world’s first Christian kingdom, Eritrea passed through the hands of colonial Italy, Britain, and  Ethiopia for over a century, until a bloody thirty year war of Independence liberated us.

But these are facts that anyone can know with a quick Google search. These are facts that I have memorised and compounded, first from my Grandmother and now from pristine books  borrowed from the library.

No historical narrative, however, can adequately capture what Eritrea is.  No one knows the aroma of bushels of potatoes, tomatoes, and garlic – still covered in dirt – that leads you to the open-air market. No one knows the poignant scent of spices, arranged in orange piles reminiscent of compacted  dunes.  No one knows how to haggle stubborn herders for sheep and roosters for Christmas celebrations as deliberately as my mother. No one can replicate the perfect balance of spices in dorho and tsebhi as well as my grandmother,  her gnarly hands stirring the pot with ancient precision (chastising my clumsy knife work with the potatoes).  It’s impossible to learn when the injera is ready – the exact moment you have to lift the lid of the mogogo. Do it too  early (or too late) and the flatbread becomes mangled and gross. It is a sixth sense passed through matriarchal  lineages.

There are no sources that catalogue the scent of incense that wafts through the sunlit porch on St. Michael’s; no  films that can capture the luminescence of hundreds of flaming bonfires that fluoresce the sidewalks on Kudus  Yohannes, as excited children chant Ge’ez proverbs whose origin has been lost to time.  You cannot learn the familiarity of walking beneath the towering Gothic figure of the Enda Mariam Cathedral, the  crowds undulating to the ringing of the archaic bells.  I have memorized the sound of the rains hounding the metal roof during kiremti , the heat of the sun pounding  against the Toyota’s window as we sped down towards Ghinda , the opulent brilliance of the stars twinkling in a  sky untainted by light pollution, the scent of warm rolls of bani wafting through the streets at precisely 6 o’clock each day…

I fill my flimsy sketchbook with pictures from my memory. My hand remembers the shapes of the hibiscus drifting  in the wind, the outline of my grandmother (affectionately nicknamed a’abaye ) leaning over the garden, the bizarre architecture of the Fiat Tagliero .  I dice the vegetables with movements handed down from generations. My nose remembers the scent of frying garlic, the sourness of the warm tayta , the sharpness of the mit’mt’a …

This knowledge is intrinsic.  “I am Eritrean,” I repeat. “I am proud.”  Within me is an encyclopedia of history, culture, and idealism.

Eritrea is the coffee made from scratch, the spices drying in the sun, the priests and nuns. Eritrea is wise, filled with ambition, and unseen potential.  Eritrea isn’t a place, it’s an identity.

This is an exceptional essay that provides a window into this student’s culture that really makes their love for their country and heritage leap off the page. The sheer level of details and sensory descriptors this student is able to fit in this space makes the essay stand out. From the smells, to the traditions, sounds, and sights, the author encapsulates all the glory of Eritrea for the reader. 

The vivid images this student is able to create for the reader, whether it is having the tedious conversation with every teacher or cooking in their grandmother’s kitchen, transports us into the story and makes us feel like we are there in the moment with the student. This is a prime example of an essay that shows , not tells.

Besides the amazing imagery, the use of shorter paragraphs also contributes to how engaging this essay is. Employing this tactic helps break up the text to make it more readable and it isolates ideas so they stick out more than if they were enveloped in a large paragraph.

Overall, this is a really strong essay that brings to life this student’s heritage through its use of vivid imagery. This essay exemplifies what it means to show not tell in your writing, and it is a great example of how you can write an intimate personal statement without making yourself the primary focus of your essay. 

There is very little this essay should improve upon, but one thing the student might consider would be to inject more personal reflection into their response. Although we can clearly take away their deep love and passion for their homeland and culture, the essay would be a bit more personal if they included the emotions and feelings they associate with the various aspects of Eritrea. For example, the way their heart swells with pride when their grandmother praises their ability to cook a flatbread or the feeling of serenity when they hear the bells ring out from the cathedral. Including personal details as well as sensory ones would create a wonderful balance of imagery and reflection.

Essay Example #10: Journaling

Flipping past dozens of colorful entries in my journal, I arrive at the final blank sheet. I press my pen lightly to the page, barely scratching its surface to create a series of loops stringing together into sentences. Emotions spill out, and with their release, I feel lightness in my chest. The stream of thoughts slows as I reach the bottom of the page, and I gently close the cover of the worn book: another journal finished.

I add the journal to the stack of eleven books on my nightstand. Struck by the bittersweet sensation of closing a chapter of my life, I grab the notebook at the bottom of the pile to reminisce.

“I want to make a flying mushen to fly in space and your in it” – October 2008

Pulling back the cover of my first Tinkerbell-themed diary, the prompt “My Hopes and Dreams” captures my attention. Though “machine” is misspelled in my scribbled response, I see the beginnings of my past obsession with outer space. At the age of five, I tore through novels about the solar system, experimented with rockets built from plastic straws, and rented Space Shuttle films from Blockbuster to satisfy my curiosities. While I chased down answers to questions as limitless as the universe, I fell in love with learning. Eight journals later, the same relentless curiosity brought me to an airplane descending on San Francisco Bay.

“I wish I had infinite sunsets” – July 2019

I reach for the charcoal notepad near the top of the pile and open to the first page: my flight to the Stanford Pre-Collegiate Summer Institutes. While I was excited to explore bioengineering, anxiety twisted in my stomach as I imagined my destination, unsure of whether I could overcome my shyness and connect with others.

With each new conversation, the sweat on my palms became less noticeable, and I met students from 23 different countries. Many of the moments where I challenged myself socially revolved around the third story deck of the Jerry house. A strange medley of English, Arabic, and Mandarin filled the summer air as my friends and I gathered there every evening, and dialogues at sunset soon became moments of bliss. In our conversations about cultural differences, the possibility of an afterlife, and the plausibility of far-fetched conspiracy theories, I learned to voice my opinion. As I was introduced to different viewpoints, these moments challenged my understanding of the world around me. In my final entries from California, I find excitement to learn from others and increased confidence, a tool that would later allow me to impact my community.

“The beauty in a tower of cans” – June 2020

Returning my gaze to the stack of journals, I stretch to take the floral-patterned book sitting on top. I flip through, eventually finding the beginnings of the organization I created during the outbreak of COVID-19. Since then, Door-to-Door Deliveries has woven its way through my entries and into reality, allowing me to aid high-risk populations through free grocery delivery.

With the confidence I gained the summer before, I took action when seeing others in need rather than letting my shyness hold me back. I reached out to local churches and senior centers to spread word of our services and interacted with customers through our website and social media pages. To further expand our impact, we held two food drives, and I mustered the courage to ask for donations door-to-door. In a tower of canned donations, I saw the value of reaching out to help others and realized my own potential to impact the world around me.

I delicately close the journal in my hands, smiling softly as the memories reappear, one after another. Reaching under my bed, I pull out a fresh notebook and open to its first sheet. I lightly press my pen to the page, “And so begins the next chapter…”

The structuring of this essay makes it easy and enjoyable to read. The student effectively organizes their various life experiences around their tower of journals, which centers the reader and makes the different stories easy to follow. Additionally, the student engages quotes from their journals—and unique formatting of the quotes—to signal that they are moving in time and show us which memory we should follow them to.

Thematically, the student uses the idea of shyness to connect the different memories they draw out of their journals. As the student describes their experiences overcoming shyness at the Stanford Pre-Collegiate Summer Institutes and Door-to-Door Deliveries, this essay can be read as an Overcoming Obstacles essay.

At the end of this essay, readers are fully convinced that this student is dedicated (they have committed to journaling every day), thoughtful (journaling is a thoughtful process and, in the essay, the student reflects thoughtfully on the past), and motivated (they flew across the country for a summer program and started a business). These are definitely qualities admissions officers are looking for in applicants!

Although this essay is already exceptionally strong as it’s written, the first journal entry feels out of place compared to the other two entries that discuss the author’s shyness and determination. It works well for the essay to have an entry from when the student was younger to add some humor (with misspelled words) and nostalgia, but if the student had either connected the quote they chose to the idea of overcoming a fear present in the other two anecdotes or if they had picked a different quote all together related to their shyness, it would have made the entire essay feel more cohesive.

Where to Get Your Personal Statement Edited

Do you want feedback on your personal statement? After rereading your essays countless times, it can be difficult to evaluate your writing objectively. That’s why we created our free Peer Essay Review tool , where you can get a free review of your essay from another student. You can also improve your own writing skills by reviewing other students’ essays. 

If you want a college admissions expert to review your essay, advisors on CollegeVine have helped students refine their writing and submit successful applications to top schools. Find the right advisor for you to improve your chances of getting into your dream school!

Next Step: Supplemental Essays

Essay Guides for Each School

How to Write a Stellar Extracurricular Activity College Essay

4 Tips for Writing a Diversity College Essay

How to Write the “Why This College” Essay

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Beauty Beyond Appearances: Celebrating our Unique Selves

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