In 2 studies, the authors examined autobiographical memories for the presence of 2 growth orientations that were expected to correspond differentially to maturity and well-being, which are considered to be key facets of "the good life" by L. A. King (2001). Mature participants emphasized integrative memories (conceptual integration and learning), whereas happy participants emphasized intrinsic memories (humanistic concerns). Both kinds of growth memories correlated more strongly with eudaimonic than with hedonic measures of well-being. Growth memories were largely independent of Big Five traits in relation to maturity and well-being. Finally, older participants were more likely than younger participants to have greater maturity (marginally) and well-being, but this was in part explained by older participants' greater tendency to have growth memories. The discussion considers the role of growth memories in the intentional cultivation of the good life.In the age-old debate over what constitutes a good life, two qualities have stood the test of time. The first is happiness. The second is meaning. Aristotle held that a particular variety of happiness was the greatest good, a happiness dealing not merely with pleasure but with the combination of pleasure and virtue. He claimed that such happiness was not easily attained, because it required considerable doses of both leisure and luck, not to mention the emotional and cognitive capacities required to balance pleasure and virtue. Although the idea that happiness and virtue go hand in hand has continued to the present day, empirical research has consistently shown that virtue-related phenomena (e.g., moral reasoning, maturity, and meaning making) hold little relationship to happiness and well-being (Flanagan, 1991).