God is dead because science is powerful and the desire for freedom is strong. Are there any suggestions in the play for modern people searching for meanings? Use specific quotations to support your idea.
There is much in both the search for meaning and the levels of depth to Beckett's work. The fundamental premise of the two tramps "waiting" for purpose and meaning in the form of a guest who never arrives is reflective of much in the human predicament. Few other works have been able to evoke much more in the way of meaning within a single concept. The idea "waiting" applies to all individuals in all forms. Those who "wait" for personal happiness, professional satisfaction, as well as salvation and deliverance are, to some extent, similar to Vladimir and Estragon in the idea of expecting an external body to bring purpose to our sense of being. The play highlights critical issues of who we are and how we are to live because it raises these in the context of its characters. It does not give a deliberate answer, but does allow one to construct a meaning behind this. Perhaps, individuals have to understand that while external forces and totalizing influences have their place, in the final analysis, we, as human beings, determine who we are and what we do. Beckett might be suggesting that we are the agents of our own identity and consciousness and have to act upon that outside of the realm of "waiting" for the dinner guest who will not arrive but promises to do so "tomorrow evening." It is in this notion where the greatest amount of meaning and search for it might be present.
The hermeneutic operation is a major theme in Waiting for Godot. One of the most typical approaches to the play has been to see as an allegory of a frustrated, deferred and impossible meaning-making process. Provided that the wait for a Godot represents the human urge for a meaning that is absent, you have a point there. The God-Godot association made by the critics does fall into place with this argument. If god represents God, then it also represents the transcendental signified which Beckett shows to be a signifier, transcendental nevertheless. The place of the God is a lack but as a speech-motif it pervades and circumvents the discourses of Didi and Gogo. The death of God is thus also the death of logocentric meaning. This death in all its decentring function, does open up a frame of liberation, but I do not think, Beckett sees it as an effect of rational sciences onto the discourse of faith. The death of the meaning making God paradoxically charges the endless pursuit for meaning with necessity!