In psychology, meaning-making is the process of how people (and other living beings) construe, understand, or make sense of life events, relationships, and the self.

The term is widely used in constructivist approaches to counseling psychology and psychotherapy, especially during bereavement in which people attribute some sort of meaning to an experienced death or loss. The term is also used in educational psychology.

In a broader sense, meaning-making is the main research object of semiotics, biosemiotics, and other fields. Social meaning-making is the main research object of social semiotics and related disciplines.

Psychiatrist and holocaust survivor Viktor Frankl, founder of logotherapy in the 1940s, posited in his 1946 book Man's Search for Meaning that the primary motivation of a person is to discover meaning in life. Frankl insisted that meaning can be discovered under all circumstances, even in the most miserable experiences of loss and tragedy. He said that people could discover meaning through doing a deed, experiencing value, and experiencing suffering. Although Frankl did not use the term "meaning-making," his emphasis on the creation of meaning significantly influenced subsequent psychological theorists.

Neil Postman and Charles Weingartner, both of whom were educational critics and promoters of inquiry education, published a chapter called "Meaning Making" in their 1969 book Teaching as a Subversive Activity. In this chapter, they described why they preferred the term "meaning making" to any other metaphors for teaching and learning:

In the light of all this, perhaps you will understand why we prefer the metaphor "meaning making" to most of the metaphors of the mind that are operative in the schools. It is, to begin with, much less static than the others. It stresses a process view of minding, including the fact that "minding" is undergoing constant change. "Meaning making" also forces us to focus on the individuality and the uniqueness of the meaning maker (the minder). In most of the other metaphors there is an assumption of "sameness" in all learners. The "garden" to be cultivated, the darkness to be lighted, the foundation to be built upon, the clay to be molded—there is always the implication that all learning will occur in the same way. The flowers will be the same color, the light will reveal the same room, the clay will take the same shape, and so on. Moreover, such metaphors imply boundaries, a limit to learning. How many flowers can a garden hold? How much water can a bucket take? What happens to the learner after his mind has been molded? How large can a building be, even if constructed on a solid foundation? The "meaning maker" has no such limitation. There is no end to his educative process. He continues to create new meanings...

— Neil Postman and Charles Weingartner, "Meaning Making"

By the end of the 1970s, the term "meaning-making" was used with increasing frequency. The term came to be used often in constructivist learning theory which posits that knowledge is something that is actively created by people as they experience new things and integrate new information with their current knowledge. Developmental psychologist Robert Kegan used the term "meaning-making" as a key concept in several widely cited texts on counseling and human development published in the late 1970s and early 1980s. Kegan wrote: "Human being is meaning making. For the human, what evolving amounts to is the evolving of systems of meaning; the business of organisms is to organize, as Perry (1970) says." The term "meaning-making" has also been used by psychologists influenced by George Kelly's personal construct theory.