Language allows us to give meaning to our existence, and meaning is a bridge between existence and purpose.
Because of this, only sapiens organisms that possess a language can be creatures of purpose.
This does not mean, however, that the meaningful construct created by language necessarily has to produce purposiveness. Even with a deep understanding of the meaningfulness of human activity in the world the purpose of the word itself alludes us.
This is because the reasons for things are as numerous as the things themselves and all their parts, but not any of those reasons on their own give us any indication of real purposiveness.
But, how can this be? If existence and purpose are bridged by meaning, why isn’t that bridge a clear enough path to understand what lies on either side of it? What is the difference between meaning and purpose in this case?
If meaning comes through language, we are talking about the understanding of things provided by language, primarily through the naming of stuff (physical objects and mental concepts) and secondly through our linguistic capacity to formulate questions about things and find answers to those questions.
Once we have a language structure capable of providing an inquisitive mechanism we can search for an understanding of all things through the formulation of questions about them.
Authentic purposiveness is concerned with questions aimed at the totality of things as a singularity, or of the experience of the total, human singularity within the greater singularity of the Universe. Authentic purposiveness is related to metaphysics and the questions concerning the potential scope of human beings in the Universe.
We can discover what something is, and, by naming it we can preserve it and make it easy to recognise when we find it again or remember it. Likewise, by observing things or by using them or experimenting with them, or by learning about them from others with experience of them, we can know what they are for, where they have come from, or where to find them. Even things that no longer exist can be rediscovered through documents written about them or by talking to witnesses, or communicating with others who have talked to witnesses, or through photos or drawings. Some things seem easy to understand, like doors and tables; so easy that we do not even need to think about them. Their purpose is self-explanatory. Some other things of which we know beforehand what they are used for and which we take for granted, like televisions and phones, have complex technological motors that need instruction manuals in order for us to decipher how they operate. Cars need a driving course to learn how to manipulate them and musical instruments require hours of practice, study, and accumulative experience in order to make them sound harmoniously and be able to create musical forms with them. However, when we examine everything as a singularity in order to ask the big question, what is it all for?, certainty seems to crumble within our very minds.
Traditionally this is the area of gods and God; of myths and faiths, as if any answer can be good enough if you believe in it because the important thing, traditionally, is to have an answer, and really any answer will do as long as it is convincing. To make it more convincing, metaphysics turned to logic, which complicated things because logic can be complicating. Then, when any answer was now no longer good enough, we preferred no answer at all. God was pronounced dead and metaphysics died with It. If we really cannot know, then why try to know?
But let us return to the idea of meaning as a bridge metaphor. Through it we see that (i) meaning is a natural end result of existence and thinking itself, and (ii) the meaning that language invests our lives with drives us in singular direction that terminates in purpose. Meaning is dependent on a concept, object or an act making sense, but the sense of any concept, object or act can only be determined by considering its purpose.
When we stop looking for it our Sapiens qualities, of knowing, thinking, and questioning, lose their driving energy. Nihilism threatens all progress because it negates the drive that produces progress, which is purpose. As living creatures, we struggle to survive, and as Sapiens we need to know what that survival is meant for; but also, as Sapiens we struggle to give a purpose to our lives that transcends mere survival. It is because we need purpose to vindicate our evolution and progress that we need to make purposiveness a central feature of our culture and our societies.
Authentic purpose gives us a reason for language; a reason for meaning; a reason for thinking; a reason for being.
Purpose is also a measure of meaning. That which is imbued with more purpose is more meaningful and that which lacks purpose is meaningless. But, if this is the case, the difference between meaning and purpose has become muddied again, hasn’t it?
Meaning can define a phenomena and tell us what it is and even what it is for in the immediate sense of that term, but purposiveness points in the direction of an end result to the phenomena, to what it is ultimately here for, to its true vocation or destiny, if you like.
Meaning is discovered through scientific enquiry, whereas purposiveness is found through philosophical questioning via the results of the original scientific enquiry.
Meaning reveals how the world is; purpose shows us how it can progress and develop.
Meaning is factual; purpose is creative.
For this reason, purposiveness is tied to aesthetics, and through aesthetics to judgement, freedom and the eternal.