(This post is part of the Sinai and Synapses Discussion Forum, a collection of perspectives on specific topics. It is part of our Winter 2015 series, “Why Do Good People Do Bad Things?“)

Recently, David Brooks wrote an article in the New York Times entitled “The Problem of Meaning.” In our society today, and especially in more liberal religious circles, “meaning” has become a high value. We want our prayer services to be “meaningful,” we want our social justice activities to be “meaningful,” we want our study to be “meaningful.”

But, as Brooks notes, meaning can potentially be very self-centered. It is often less about making our world better and more about making ourselves feel better. As he says,

If we look at the people in history who achieved great things — like Nelson Mandela or Albert Schweitzer or Abraham Lincoln — it wasn’t because they wanted to bathe luxuriously in their own sense of meaningfulness. They had objective and eternally true standards of justice and injustice. They were indignant when those eternal standards were violated. They subscribed to moral systems — whether secular or religious — that recommended specific ways of being, and had specific structures of what is right and wrong, and had specific disciplines about how you might get better over time.

In other words, “feeling good” is not enough to drive our lives — and Judaism would agree. Our goal in life is not simply to feel warm and fuzzy inside, it’s to repair our world. If that’s the case, morality, not meaning, should guide us.

The challenge is that while meaning is certainly subjective, morality is also not completely objective, either. Different people place different priorities on different values. So what are we to do?

Rabbi Ralph Mecklenburger, in his book Our Religious Brains: What Cognitive Science Reveals about Belief, Morality, Community and Our Relationship with God, suggests the following:

There must be a best way to construct human morality, though people may never fully agree what that way isTo guide our lives we must rely on some specific cultural synthesis. We “hop” to Judaism or Christianity…believing that in the process we can live largely moral lives. Lest we be paralyzed by uncertainty and indecision, we live as if our set of moral values captures absolute right and wrong, knowing, though, that as a human system, a cultural expression, it may at best come close to that ideal.

So even if we don’t know with certainty what “the right thing to do” would be, we still have to live by principles. And if that’s how we look at morality, that’s where meaning can come back into the equation.

Meaning, at its core, is how we make sense of the world. It allows us to figure out what our lives and our world “mean.” If we view meaning in this way, then our morality, even if it is imperfect, truly is a form of “meaningfulness.”

Yes, meaning can be fluff — or, as Brooks phrased it, “the NutraSweet of the inner life.” But it can also be the driver to a more just and more peaceful society, because it is what allows us to discover how we can best bring our gifts and talents in the service of our world.

If we are looking to better ourselves and our world, morality might be more important. But meaning might be more effective.

(This post first appeared on My Jewish Learning’s Rabbi Without Borders blog.)