essay about true happiness is

• Bipolar Disorder
• Therapy Center
• When To See a Therapist
• Types of Therapy
• Best Online Therapy
• Best Couples Therapy
• Best Family Therapy
• Managing Stress
• Sleep and Dreaming
• Understanding Emotions
• Self-Improvement
• Healthy Relationships
• Student Resources
• Personality Types
• Guided Meditations
• Verywell Mind Insights
• 2024 Verywell Mind 25
• Mental Health in the Classroom
• Editorial Process
• Meet Our Review Board
• Crisis Support

What Is Happiness?

Defining Happiness, and How to Become Happier

Kendra Cherry, MS, is a psychosocial rehabilitation specialist, psychology educator, and author of the "Everything Psychology Book."

Rachel Goldman, PhD FTOS, is a licensed psychologist, clinical assistant professor, speaker, wellness expert specializing in eating behaviors, stress management, and health behavior change.

Verywell/ Jiaqi Zhou

How to Cultivate Happiness

How to be a happier person.

Happiness is something that people seek to find, yet what defines happiness can vary from one person to the next. Typically, happiness is an emotional state characterized by feelings of joy, satisfaction, contentment, and fulfillment. While happiness has many different definitions, it is often described as involving positive emotions and life satisfaction. 

When most people talk about the true meaning of happiness, they might be talking about how they feel in the present moment or referring to a more general sense of how they feel about life overall.

Because happiness tends to be such a broadly defined term, psychologists and other social scientists typically use the term ' subjective well-being ' when they talk about this emotional state. Just as it sounds, subjective well-being tends to focus on an individual's overall personal feelings about their life in the present.  

Two key components of happiness (or subjective well-being) are:

• The balance of emotions: Everyone experiences both positive and negative emotions, feelings, and moods. Happiness is generally linked to experiencing more positive feelings than negative ones.
• Life satisfaction: This relates to how satisfied you feel with different areas of your life including your relationships, work, achievements, and other things that you consider important.

Another definition of happiness comes from the ancient philosopher Aristotle, who suggested that happiness is the one human desire, and all other human desires exist as a way to obtain happiness. He believed that there were four levels of happiness: happiness from immediate gratification, from comparison and achievement, from making positive contributions, and from achieving fulfillment. 

Happiness, Aristotle suggested, could be achieved through the golden mean, which involves finding a balance between deficiency and excess.

Signs of Happiness

While perceptions of happiness may be different from one person to the next, there are some key signs that psychologists look for when measuring and assessing happiness.

Some key signs of happiness include:

• Feeling like you are living the life you wanted
• Going with the flow and a willingness to take life as it comes
• Feeling that the conditions of your life are good
• Enjoying positive, healthy relationships with other people
• Feeling that you have accomplished (or will accomplish) what you want in life
• Feeling satisfied with your life
• Feeling positive more than negative
• Being open to new ideas and experiences
• Practicing self-care and treating yourself with kindness and compassion
• Experiencing gratitude
• Feeling that you are living life with a sense of meaning and purpose
• Wanting to share your happiness and joy with others

One important thing to remember is that happiness isn't a state of constant euphoria . Instead, happiness is an overall sense of experiencing more positive emotions than negative ones.

Happy people still feel the whole range of human emotions—anger, frustrastion, boredom, loneliness, and even sadness—from time to time. But even when faced with discomfort, they have an underlying sense of optimism that things will get better, that they can deal with what is happening, and that they will be able to feel happy again.

Types of Happiness

There are many different ways of thinking about happiness. For example, the ancient Greek philosopher Aristotle made a distinction between two different kinds of happiness: hedonia and eudaimonia.

• Hedonia: Hedonic happiness is derived from pleasure. It is most often associated with doing what feels good, self-care, fulfilling desires, experiencing enjoyment, and feeling a sense of satisfaction.
• Eudaimonia: This type of happiness is derived from seeking virtue and meaning. Important components of eudaimonic well-being including feeling that your life has meaning, value, and purpose. It is associated more with fulfilling responsibilities, investing in long-term goals, concern for the welfare of other people, and living up to personal ideals.

Hedonia and eudemonia are more commonly known today in psychology as pleasure and meaning, respectively. More recently, psychologists have suggested the addition of the third component that relates to engagement . These are feelings of commitment and participation in different areas of life.

Research suggests that happy people tend to rank pretty high on eudaimonic life satisfaction and better than average on their hedonic life satisfaction.  

All of these can play an important role in the overall experience of happiness, although the relative value of each can be highly subjective. Some activities may be both pleasurable and meaningful, while others might skew more one way or the other.

For example, volunteering for a cause you believe in might be more meaningful than pleasurable. Watching your favorite tv show, on the other hand, might rank lower in meaning and higher on pleasure.

Some types of happiness that may fall under these three main categories include:

• Joy: A often relatively brief feeling that is felt in the present moment
• Excitement: A happy feeling that involves looking forward to something with positive anticipation
• Gratitude: A positive emotion that involves being thankful and appreciative
• Pride: A feeling of satisfaction in something that you have accomplished
• Optimism: This is a way of looking at life with a positive, upbeat outlook
• Contentment: This type of happiness involves a sense of satisfaction

While some people just tend to be naturally happier, there are things that you can do to cultivate your sense of happiness. 

Pursue Intrinsic Goals 

Achieving goals that you are intrinsically motivated to pursue, particularly ones that are focused on personal growth and community, can help boost happiness. Research suggests that pursuing these types of intrinsically-motivated goals can increase happiness more than pursuing extrinsic goals like gaining money or status.  

Enjoy the Moment

Studies have found that people tend to over earn—they become so focused on accumulating things that they lose track of actually enjoying what they are doing.  

So, rather than falling into the trap of mindlessly accumulating to the detriment of your own happiness, focus on practicing gratitude for the things you have and enjoying the process as you go. 

Reframe Negative Thoughts

When you find yourself stuck in a pessimistic outlook or experiencing negativity, look for ways that you can reframe your thoughts in a more positive way. 

People have a natural negativity bias , or a tendency to pay more attention to bad things than to good things. This can have an impact on everything from how you make decisions to how you form impressions of other people. Discounting the positive—a cognitive distortion where people focus on the negative and ignore the positive—can also contribute to negative thoughts.

Reframing these negative perceptions isn't about ignoring the bad. Instead, it means trying to take a more balanced, realistic look at events. It allows you to notice patterns in your thinking and then challenge negative thoughts.

Impact of Happiness

Why is happiness so important? Happiness has been shown to predict positive outcomes in many different areas of life including mental well-being, physical health, and overall longevity.

• Positive emotions increase satisfaction with life.
• Happiness helps people build stronger coping skills and emotional resources.
• Positive emotions are linked to better health and longevity. One study found that people who experienced more positive emotions than negative ones were more likely to have survived over a 13 year period.
• Positive feelings increase resilience. Resilience helps people better manage stress and bounce back better when faced with setbacks. For example, one study found that happier people tend to have lower levels of the stress hormone cortisol and that these benefits tend to persist over time.
• People who report having a positive state of well-being are more likely to engage in healthy behaviors such as eating fruits and vegetables and engaging in regular physical exercise.
• Being happy may make help you get sick less often. Happier mental states are linked to increased immunity.

Some people seem to have a naturally higher baseline for happiness—one large-scale study of more than 2,000 twins suggested that around 50% of overall life satisfaction was due to genetics, 10% to external events, and 40% to individual activities.

So while you might not be able to control what your “base level” of happiness is, there are things that you can do to make your life happier and more fulfilling. Even the happiest of individuals can feel down from time to time and happiness is something that all people need to consciously pursue.

Cultivate Strong Relationships

Social support is an essential part of well-being. Research has found that good social relationships are the strongest predictor of happiness. Having positive and supportive connections with people you care about can provide a buffer against stress, improve your health, and help you become a happier person.

In the Harvard Study of Adult Development, a longitudinal study that looked at participants over 80 years, researchers found that relationships and how happy people are in those relationships strongly impacted overall health.

So if you are trying to improve your happiness, cultivating solid social connections is a great place to start. Consider deepening your existing relationships and explore ways to make new friends. 

Get Regular Exercise

Exercise is good for both your body and mind. Physical activity is linked to a range of physical and psychological benefits including improved mood. Numerous studies have shown that regular exercise may play a role in warding off symptoms of depression, but evidence also suggests that it may also help make people happier, too.

In one analysis of past research on the connection between physical activity and happiness, researchers found a consistent positive link.  

Even a little bit of exercise produces a happiness boost—people who were physically active for as little as 10 minutes a day or who worked out only once a week had higher levels of happiness than people who never exercised.

Show Gratitude

In one study, participants were asked to engage in a writing exercise for 10 to 20 minutes each night before bed.   Some were instructed to write about daily hassles, some about neutral events, and some about things they were grateful for. The results found that people who had written about gratitude had increase positive emotions, increased subjective happiness, and improve life satisfaction.

As the authors of the study suggest, keeping a gratitude list is a relatively easy, affordable, simple, and pleasant way to boost your mood. Try setting aside a few minutes each night to write down or think about things in your life that you are grateful for.

Find a Sense of Purpose

Research has found that people who feel like they have a purpose have better well-being and feel more fulfilled.   A sense of purpose involves seeing your life as having goals, direction, and meaning. It may help improve happiness by promoting healthier behaviors. 

Some things you can do to help find a sense of purpose include:

• Explore your interests and passions
• Engage in prosocial and altruistic causes
• Work to address injustices
• Look for new things you might want to learn more about

This sense of purpose is influenced by a variety of factors, but it is also something that you can cultivate. It involves finding a goal that you care deeply about that will lead you to engage in productive, positive actions in order to work toward that goal.

Press Play for Advice On Reaching Your Dreams

Hosted by therapist Amy Morin, LCSW, this episode of The Verywell Mind Podcast , featuring best-selling author Dave Hollis, shares how to create your best life. Click below to listen now.

Follow Now : Apple Podcasts / Spotify / Google Podcasts

Challenges of Finding Happiness

While seeking happiness is important, there are times when the pursuit of life satisfaction falls short. Some challenges to watch for include:

Valuing the Wrong Things

Money may not be able to buy happiness, but there is research that spending money on things like experiences can make you happier than spending it on material possessions. 

One study, for example, found that spending money on things that buy time—such as spending money on time-saving services—can increase happiness and life satisfaction.  

Rather than overvaluing things such as money, status, or material possessions, pursuing goals that result in more free time or enjoyable experiences may have a higher happiness reward.

Not Seeking Social Support

Social support means having friends and loved ones that you can turn to for support. Research has found that perceived social support plays an important role in subjective well-being. For example, one study found that perceptions of social support were responsible for 43% of a person's level of happiness.  

It is important to remember that when it comes to social support, quality is more important than quantity. Having just a few very close and trusted friends will have a greater impact on your overall happiness than having many casual acquaintances.

Thinking of Happiness as an Endpoint

Happiness isn’t a goal that you can simply reach and be done with. It is a constant pursuit that requires continual nurturing and sustenance.

One study found that people who tend to value happiness most also tended to feel the least satisfied with their lives.   Essentially, happiness becomes such a lofty goal that it becomes virtually unattainable. 

“Valuing happiness could be self-defeating because the more people value happiness, the more likely they will feel disappointed,” suggest the authors of the study.

Perhaps the lesson is to not make something as broadly defined as “happiness” your goal. Instead, focus on building and cultivating the sort of life and relationships that bring fulfillment and satisfaction to your life. 

It is also important to consider how you personally define happiness. Happiness is a broad term that means different things to different people. Rather than looking at happiness as an endpoint, it can be more helpful to think about what happiness really means to you and then work on small things that will help you become happier. This can make achieving these goals more manageable and less overwhelming.

History of Happiness

Happiness has long been recognized as a critical part of health and well-being. The "pursuit of happiness" is even given as an inalienable right in the U.S. Declaration of Independence. Our understanding of what will bring happiness, however, has shifted over time.

Psychologists have also proposed a number of different theories to explain how people experience and pursue happiness. These theories include:

Maslow's Hierarchy of Needs

The hierarchy of needs suggests that people are motivated to pursue increasingly complex needs. Once more basic needs are fulfilled, people are then motivated by more psychological and emotional needs.

At the peak of the hierarchy is the need for self-actualization, or the need to achieve one's full potential. The theory also stresses the importance of peak experiences or transcendent moments in which a person feels deep understanding, happiness, and joy. 

Positive Psychology

The pursuit of happiness is central to the field of positive psychology . Psychologists who study positive psychology are interested in learning ways to increase positivity and helping people live happier, more satisfying lives. 

Rather than focusing on mental pathologies, the field instead strives to find ways to help people, communities, and societies improve positive emotions and achieve greater happiness.

Finley K, Axner M, Vrooman K, Tse D. Ideal levels of prosocial involvement in relation to momentary affect and eudaimonia: Exploring the golden mean . Innov Aging . 2020;4(Suppl 1):614. doi:10.1093/geroni/igaa057.2083

Kringelbach ML, Berridge KC. The neuroscience of happiness and pleasure .  Soc Res (New York) . 2010;77(2):659-678.

Panel on Measuring Subjective Well-Being in a Policy-Relevant Framework; Committee on National Statistics; Division on Behavioral and Social Sciences and Education; National Research Council; Stone AA, Mackie C, editors. Subjective Well-Being: Measuring Happiness, Suffering, and Other Dimensions of Experience [Internet]. Washington (DC): National Academies Press (US).

Lee MA, Kawachi I. The keys to happiness: Associations between personal values regarding core life domains and happiness in South Korea . PLoS One . 2019;14(1):e0209821. doi:10.1371/journal.pone.0209821

Hsee CK, Zhang J, Cai CF, Zhang S. Overearning . Psychol Sci . 2013;24(6):852-9

Carstensen LL, Turan B, Scheibe S, et al. Emotional experience improves with age: evidence based on over 10 years of experience sampling . Psychol Aging . 2011;26(1):21‐33. doi:10.1037/a0021285

Steptoe A, Wardle J. Positive affect and biological function in everyday life . Neurobiol Aging . 2005;26 Suppl 1:108‐112. doi:10.1016/j.neurobiolaging.2005.08.016

Sapranaviciute-Zabazlajeva L, Luksiene D, Virviciute D, Bobak M, Tamosiunas A. L ink between healthy lifestyle and psychological well-being in Lithuanian adults aged 45-72: a cross-sectional study . BMJ Open . 2017;7(4):e014240. doi:10.1136/bmjopen-2016-014240

Costanzo ES, Lutgendorf SK, Kohut ML, et al. Mood and cytokine response to influenza virus in older adults . J Gerontol A Biol Sci Med Sci . 2004;59(12):1328‐1333. doi:10.1093/gerona/59.12.1328

Lyubomirsky S, Sheldon KM, Schkade D. Pursuing happiness: The architecture of sustainable change . Review of General Psychology. 2005;9 (2):111–131. doi:0.1037/1089-2680.9.2.111

The Harvard Gazette. Good genes are nice, but joy is better .

Zhang Z, Chen W. A systematic review of the relationship between physical activity and happiness . J Happiness Stud 20, 1305–1322 (2019). https://doi.org/10.1007/s10902-018-9976-0

Cunha LF, Pellanda LC, Reppold CT. Positive psychology and gratitude interventions: a randomized clinical trial . Front Psychol . 2019;10:584. Published 2019 Mar 21. doi:10.3389/fpsyg.2019.00584

Ryff CD. Psychological well-being revisited: advances in the science and practice of eudaimonia . Psychother Psychosom . 2014;83(1):10‐28. doi:10.1159/000353263

Whillans AV, Dunn EW, Smeets P, Bekkers R, Norton MI. Buying time promotes happiness .  Proc Natl Acad Sci U S A . 2017;114(32):8523‐8527. doi:10.1073/pnas.1706541114

Gulacti F. The effect of perceived social support on subjective well-being . Procedia - Social and Behavioral Sciences . 2010;2(2):3844-3849. doi:10.1016/j.sbspro.2010.03.602

Mauss IB, Tamir M, Anderson CL, Savino NS. Can seeking happiness make people unhappy? [corrected] Paradoxical effects of valuing happiness [published correction appears in Emotion. 2011 Aug;11(4):767]. Emotion . 2011;11(4):807‐815. doi:10.1037/a0022010

By Kendra Cherry, MSEd Kendra Cherry, MS, is a psychosocial rehabilitation specialist, psychology educator, and author of the "Everything Psychology Book."

Essays About Happiness: 5 Essay Examples and 6 Writing Prompts

Being happy and content is essential to living a successful life. If you are writing essays about happiness, start by reading our helpful guide.

Whenever we feel positive emotions rushing through our heads, chances are we are feeling happy. Happiness is what you feel when you enter the house, the smell of your favorite food being cooked or when you finally save up enough money to buy something you’ve wanted. It is an undeniably magical feeling. 

Happiness can do wonders for your productivity and well-being; when you are happy, you are more energetic, optimistic, and motivated. So it is, without a doubt, important. However, do not become caught up in trying to be happy, as this may lead to worse problems. Instead, allow yourself to feel your emotions; be authentic, even if that means feeling a little more negative.

5 Top Essay Examples

1. causes of happiness by otis curtis, 2. how to be happy by tara parker-pope, 3. reflections on ‘happiness’ by shahzada sultan.

• 4.  Happiness is Overrated by John Gorman

5. Toxic positivity by Suhani Mahajan

6 prompts for essays about happiness, 1. why is it important to be happy, 2. what is happiness to you, 3. the role of material things in happiness, 4. how does happiness make you more productive, 5. is true happiness achievable, 6. happiness vs. truth.

“If you don’t feel good about yourself you will have a similarly negative attitude towards others and education is one way of having good self-esteem, as it helps you to live life successfully and happily. Education is one way of getting that dream job and education is an essential cog in the wheel to living comfortably and happily. One English survey that included over 15,000 participants revealed that 81 percent of people who had achieved a good level of education had a high level of life satisfaction.”

Based on personal beliefs and research, Curtis’ essay describes different contributing causes to people’s happiness. These include a loving, stable family and good health. Interestingly, there is a positive correlation between education level and happiness, as Curtis cites statistics showing that education leads to high self-esteem, which can make you happier. 

“Socratic questioning is the process of challenging and changing irrational thoughts. Studies show that this method can reduce depression symptoms. The goal is to get you from a negative mindset (“I’m a failure.”) to a more positive one (“I’ve had a lot of success in my career. This is just one setback that doesn’t reflect on me. I can learn from it and be better.”)”

Parker-Pope writes about the different factors of happiness and how to practice mindfulness and positivity in this guide. She gives tips such as doing breathing exercises, moving around more, and spending time in places and with people that make you happy. Most importantly, however, she reminds readers that negative thoughts should not be repressed. Instead, we should accept them but challenge that mindset.

“Happiness is our choice of not leaving our mind and soul at the mercy of the sways of excitement. Happiness cannot eliminate sorrow, suffering, pain or death from the scheme of things, but it can help keep fear, anxiety, sadness, hopelessness, pessimism and other fathers of unhappiness at bay.”

Sultan discusses what happiness means to her personally. It provides an escape from all the dreariness and lousy news of daily life, not eliminating negative thoughts but keeping them at a distance, even just for a moment. She writes that to be happy; we should not base our happiness on the outcomes of our actions. We cannot control the world around us, so we should not link our happiness to it. If something doesn’t go our way, that is just how the world works. It is useless to be sad over what we cannot control.

4.   Happiness is Overrated by John Gorman

“Our souls do float across the sea of life, taking on water as they go, sinking ever so slightly — perhaps even imperceptibly — into despair. But our souls are not the bucket. Happiness itself is. And it’s the bucket we use to pour water out our souls and keep us afloat. What we really need is peace. Peace patches the holes in our souls and stops the leaking. Once we have peace, we will no longer need to seek happiness.”

In his essay, Gorman reflects on how he stopped trying to chase happiness and instead focused on finding peace in life. He writes that we are often so desperate looking for happiness that our lives become complicated, chaotic, and even depressing at times. He wants readers to do what they are passionate about and be their authentic selves; that way, they will find true happiness. You might also be interested in these essays about courage .

“That’s the mindset most of us have. Half of toxic positivity is just the suppression of 200% acceptable feelings such as anger, fear, sadness, confusion, and more. Any combination of such feelings is deemed “negative.” Honestly, mix ‘em up and serve them to me in a cocktail, eh? (Fine, fine, a mocktail. I reserve my right to one of those little umbrellas though.)

But by closing ourselves off to anything but positivity, we’re experiencing the same effects as being emotionally numb. Why are we doing this to ourselves?”

Mahajan writes about the phenomenon known as “toxic positivity” in which everyone is expected to be happy with their lives. It trivializes people’s misfortunes and sufferings, telling them to be happy with what they have instead. Mahajan opposes this, believing that everyone’s feelings are valid. She writes that it’s okay to be sad or angry at times, and the stigma around “negative feelings” should be erased. When we force ourselves to be happy, we may feel emotionally numb or even sad, the exact opposite of being happy. 

Many would say that happiness aids you in many aspects of your life. Based on personal experience and research, discuss the importance of being happy. Give a few benefits or advantages of happiness. These can include physical, mental, and psychological benefits, as well as anything else you can think of. 

Happiness means different things to different people and may come from various sources. In your essay, you can also explain how you define happiness. Reflect on this feeling and write about what makes you happy and why. Explain in detail for a more convincing essay; be sure to describe what you are writing about well. 

Happiness has a myriad of causes, many of which are material. Research the extent to which material possessions can make one happy, and write your essay about whether or not material things can truly make us happy. Consider the question, “Can money buy happiness?” Evaluate the extent to which it can or cannot, depending on your stance.  

Happiness has often been associated with a higher level of productivity. In your essay, look into the link between these two. In particular, discuss the mental and chemical effects of happiness. Since this topic is rooted in research and statistics, vet your sources carefully: only use the most credible sources for an accurate essay.

In their essays, many, including Gorman and Mahajan, seem to hold a more critical view of happiness. Our world is full of suffering and despair, so some ask: “Can we truly be happy on this earth?” Reflect on this question and make the argument for your position. Be sure to provide evidence from your own experiences and those of others. 

In dystopian stories, authorities often restrict people’s knowledge to keep them happy. We are seeing this even today, with some governments withholding crucial information to keep the population satisfied or stable. Write about whether you believe what they are doing is defensible or not, and provide evidence to support your point. 

For help with this topic, read our guide explaining “what is persuasive writing ?”

For help picking your next essay topic, check out our top essay topics about love .

Martin is an avid writer specializing in editing and proofreading. He also enjoys literary analysis and writing about food and travel.

View all posts

Psychology of Happiness: A Summary of the Theory & Research

Little did I know the overwhelming depth of this topic! I found myself asking questions – can science explain happiness?

Can happiness be measured? What is happiness, anyway?

Arguably, a lot has been written on the topic of happiness , including on this website. The following provides an exploration of happiness, and, importantly, it provides you with links to further resources on this important topic.

Keep reading to discover a range of topics including the main theories of happiness, and a fascinating look at the neuroscience of happiness, as well as an interesting discussion on topics such as subjective wellbeing (the more scientific term for happiness), what positive psychology has to say about happiness, success and happiness, and more. Hopefully, it will answer some questions about happiness. Please enjoy!

Before you continue, we thought you might like to download our three Happiness & Subjective Wellbeing Exercises for free . These detailed, science-based exercises will help you or your clients identify sources of authentic happiness and strategies to boost wellbeing.

This Article Contains:

A scientific explanation of happiness, a look at the theory and science of happiness, the psychology of happiness, happiness and positive psychology, interesting research and studies, the happiness research institute, the happiness professor, other well-known researchers, articles on success and happiness, 16 most important happiness articles, other recommended journal and scholarly articles (pdf), a take-home message.

What exactly do we mean when we talk about a scientific explanation of happiness? What, in fact, is the science of happiness?

Put very simply, the science of happiness looks at “ what makes happy people happy ” (Pursuit of Happiness, 2018). If you think about it, the subjective nature of happiness makes it incredibly difficult to define and also challenging to measure (Kringelbach & Berridge, 2010).

Let’s look into this further …

In the past

Happiness has been the topic of discussion and debate since the ancient Greek times. Hedonism has a long history (Ryan & Deci, 2001). Science has looked closely at happiness as ‘hedonically’ defined – or, in other words, happiness is the outcome of the pursuit of pleasure over pain (Ryan & Deci, 2001).

Aristippus, a Greek philosopher from the 4th century BC claimed happiness was the sum of life’s ‘hedonic’ moments (Ryan & Deci, 2001). Hedonic enjoyment is a state whereby an individual feels relaxed, has a sense of distance from their problems and, can be said to feel ‘happy’ (Ryan & Deci, 2001).

Since the days of Aristotle, happiness has been conceptualized as being composed of at least 2 aspects – hedonia (or, pleasure) and eudaimonia (a sense that life is well-lived) (Kringelbach & Berridge, 2010).

In the present

What does science say about this? Well, research has shown that, whilst these two aspects are definitely distinct and that, in ‘happy’ people, both hedonic and eudaimonic components of happiness correspond (Kringelbach & Berridge, 2010).

A study by Kesebir and Diener (2008) report that in happiness surveys , more than 80% of interviewees rated their overall ‘eudaimonic’ life satisfaction as “pretty to very happy” and, at the same time, 80% of people interviewed also rate their current, hedonic ‘mood’ as positive (e.g. giving a rating of 6-7 on a 10-point valence scale, where 5 is ‘hedonically neutral’).

Neuroscientists have made substantial progress into investigating the functional neuroanatomy of pleasure (which, according to Kringelbach and Berridge 2010, makes an important contribution to our experience of happiness and plays a key role in our sense of wellbeing).

Pleasure has, for many years in the discipline of psychology, been closely associated with happiness (Kringelbach & Berridge, 2010).

According to Sigmund Freud (1930), people: ‘ strive after happiness; they want to become happy and to remain so. This endeavor has two sides, a positive and a negative aim. It aims, on the one hand, at an absence of pain and displeasure, and, on the other, at the experiencing of strong feelings of pleasure ’ (p. 76).

Kringelbach and Berridge (2010) argue that the neuroscience of both pleasure and happiness can be found by studying hedonic brain circuits. This is because, according to most modern perspectives, pleasure is an important component of happiness.

Does this provide the opportunity to ‘measure’ happiness, therefore providing a scientific explanation of happiness?

In fact, work of neuroscientists has found that pleasure is not merely a sensation, or thought, but rather an outcome of brain activity in dedicated ‘hedonic systems’ (Kringelbach & Berridge, 2010).

All pleasures, from the most fundamental (food, sexual pleasure) right through to higher-order pleasures (e.g. monetary, medical, and altruistic pleasures) seem to involve the same brain systems (Kringelbach & Berridge, 2010).

Some of the hedonic mechanisms are found deep within the brain (the nucleus accumbens, ventral pallidum, and brainstem) and others are located in the cortex (orbitofrontal, cingulate, medial prefrontal and insular cortices) (Kringelbach & Berridge, 2010).

In the future

It can be said, then, that pleasure activated brain networks are widespread. Despite this exciting finding – a brain network for happiness – Kringelbach and Berridge (2010) say that further research is needed to fully comprehend the functional neuroanatomy of happiness.

As well as the findings from neuroscience supporting an anatomical basis to happiness, another component of a scientific explanation of happiness is the issue of measurement.

Can happiness be measured?

Some individuals argue that maybe happiness should not be the subject of scientific explanation because it is impossible to objectively measure it (Norrish & Vella-Brodrick, 2008).

Perhaps, though, as argued by Ed Diener, happiness is subjective. According to Ed Diener, people are happy if they think they are, and each person is the best judge of whether they are, in fact, happy or not (Norrish & Vella-Brodrick, 2008).

He introduced a term to describe this ‘measure’ of happiness: Subjective wellbeing .

Having the measure of subjective wellbeing makes a scientific explanation of happiness possible… by asking questions such as:

• Are you happy?
• How would you rate your happiness on a scale of 1 – 10

Controlled experiments can be devised to determine what can be done to raise/lower these responses.

The Experience Sampling Method (ESM) has been valuable in the assessment of subjective wellbeing. It has been a positive development in the science of happiness.

ESM provides an overall indication of wellbeing over time, based on the total balance of measurement of positive and negative affect at different times (Norrish & Vella-Brodrick, 2008).

Diener provided evidence that subjective wellbeing has “construct validity” meaning that, yes, it is measuring something ‘real’! This is because Diener showed that subjective wellbeing is constant over time, is highly correlated with some personality traits and has the capacity to predict future outcomes.

Diener and colleagues suggest that it is possible to measure happiness using valid, reliable methods including using instruments, looking at observable indicators of happiness such as smiling behavior, and objective reports from one’s friends and family (Norrish & Vella-Brodrick, 2008).

Nevertheless, many critics have opposed the concept of subjective wellbeing, including psychologist Michael Argyle (2001). Argyle states

“the main weakness of subjective measure is that they are affected by cognitive biases such as the effects of expectation and adaptation so that we don’t know how far to believe the scores”

However, other researchers have developed several well-validated scales for measuring happiness, supporting its’ validity as a scientific construct.

The Steen Happiness Index (Seligman, Steen, Park & Peterson, 2005)

Consists of twenty items. Participants read a series of statements and select the one that best describes how they are at the present time. Items indicate three kinds of ‘happy life’ – the pleasant life, the engaged life, and the meaningful life.

These dimensions will be explored closely very soon!

Subjective Happiness Scale (Lyubomirsky & Lepper, 1999)

Consists of four items to assess global subjective happiness. The participants read four statements, including ‘In general, I consider myself…’ and the individual then selects an item from 1 to 7 from, for example, ‘not a very happy person’ to ‘a very happy person’.

Test-retest and self-peer correlations have suggested good to excellent reliability, and construct validation studies of convergent and discriminant validity have confirmed the use of this scale to measure the construct of subjective happiness.

Happiness Scale (Fordyce, 1977)

This scale is also referred to as the Emotion Questionnaire as it assesses emotional wellbeing as an indication of perceived happiness. It is comprised of two items. The first is a scale measuring happiness/unhappiness by participants ranking descriptive phrases on a 0 – 10 scale.

The other item making up the test requires participants to give an approximate percentage of time that he/she feels happy, unhappy and neutral. The test has shown to have adequate reliability and validity.

Therefore, evidence from neuroscience, paired with evidence from the measurement of subjective wellbeing, or, happiness, suggest that a scientific explanation of happiness is, in fact, possible.

It is overwhelming to consider what happiness is… where to begin?! Happiness has been the topic of discussion and debate since the ancient Greek times.

In 1973, ‘Psychology Abstracts International’ began listing happiness as an index term (Diener, 1984). However, because happiness is a term that is used widely and frequently, it has various meanings and connotations (Diener, 1984).

The construct of happiness is still evolving, and although challenging to define, it is a construct that can be empirically evaluated through qualitative and quantitative assessment (Delle Fave, Brdar, Freire, Vella-Brodrick & Wissing, 2011). Delle Fave and colleagues (2011) noted that happiness is also an ambiguous term which can have a number of meanings:

• A transient emotion (that is synonymous with joy)
• An experience of fulfillment and accomplishment (characterized by a cognitive evaluation)
• A long-term process of meaning-making and identity development through achieving one’s potential and the pursuit of subjectively relevant goals.

Historically, since the days of Aristotle, happiness has been conceptualized as being composed of at least 2 aspects – hedonia (or, pleasure) and eudaimonia (a sense that a life is well-lived) (Kringelbach & Berridge, 2010).

Research has shown that, whilst these two aspects are definitely distinct, that in ‘happy’ people, both hedonic and eudaimonic components of happiness correspond (Kringelbach & Berridge, 2010).

A study by Kesebir and Diener (2008) report that in happiness surveys, more than 80% of interviewees rated their overall ‘eudaimonic’ life satisfaction as “pretty to very happy” and, at the same time, 80% of the people interviewed also rate their current, hedonic ‘mood’ as positive (e.g. giving a rating of 6-7 on a 10-point valence scale, where 5 is ‘hedonically neutral’).

Moving forward into the modern era, there is some agreement about the aspects that make up theories of happiness. There are, according to Haybron (2003), when looking at theories of happiness, 3 basic views:

• Hedonism – in other words, to be happy is to experience, on the whole, a majority of pleasure. Hedonia.
• Life-satisfaction view – to be happy is to have a favorable attitude about one’s life as a whole, either over its entirety or just over a limited period of time. Eudaimonia.
• Affective state theory – that happiness depends on an individual’s overall emotional state.

Other theories of happiness are so-called ‘hybrid’ theories that combine the life satisfaction theory with other hedonistic or affective-state theories (Haybron, 2003). One of these hybrid theories is the one that is the most widely accepted theory of happiness: subjective wellbeing (Haybron, 2003). Subjective wellbeing is considered to be a more scientific term than happiness.

A closer look at hedonia

Hedonism has a long history (Ryan & Deci, 2001). Science has looked closely at happiness as ‘hedonically’ defined – or, in other words, the pursuit of pleasure over pain (Ryan & Deci, 2001). Aristippus, a Greek philosopher from the 4th century BC claimed happiness was the sum of life’s ‘hedonic’ moments (Ryan & Deci, 2001).

Hedonic enjoyment is a state whereby an individual feels relaxed, has a sense of distance from their problems and, can be said to feel ‘happy’ (Ryan & Deci, 2001).

Hedonia refers, in simple terms, to the pursuit of pleasure. It was argued by Hobbes that happiness is found in the successful pursuit of our human appetites, and DeSade went on to say that the pursuit of sensation and pleasure is the ultimate goal of life (Ryan & Deci, 2001).

The Utilitarian philosophers, including Bentham, put forth the argument that a good society is one which is developed out of individuals attempting to maximize pleasure and pursue self-interest (Ryan & Deci, 2001).

It should be clarified that hedonia, in respects to happiness, does not have the same meaning as physical hedonism: happiness can come not only from short-term pleasure, but can also arise from achieving goals or other valued outcomes (Ryan & Deci, 2001). So-called hedonic psychologists are of the belief that happiness can include the preferences and pleasures of the mind, as well as the body (Ryan & Deci, 2001).

Kahneman (1999) defined hedonic psychology as the study of “what makes experiences and life pleasant and unpleasant” (p. ix). Within the framework of hedonic psychology, the terms wellbeing and hedonism are used interchangeably (Ryan & Deci, 2001). Hedonic psychology explains wellbeing in terms of pleasure versus pain, and it, therefore, becomes the center of much research and also interventions that principally aim to enhance human happiness (Ryan & Deci, 2001).

Hedonic psychology has been a focus of the theory of happiness, in part, due to the links between hedonia and other dominant theories. For example, hedonia ties in with behavioral theories of reward and punishment, as well as theories that focus on the cognitive expectations of the outcomes of reward and punishment (Ryan & Deci, 2001).

Despite there being a variety of ways to consider the human experience of pleasure/pain, the majority of research in hedonic psychology looks into the assessment of subjective wellbeing. To introduce the term, briefly, subjective wellbeing (or ‘happiness’) consists of three components (Ryan & Deci, 2001):

• Life satisfaction
• The presence of a positive mood
• The absence of a negative mood

Elsewhere in this website, you can read more about eudaimonia and the Aristotelian view of happiness . For the purpose of exploring theories of happiness, I will briefly look at eudaimonia now:

What is eudaimonia? (The life satisfaction view of happiness)

Aristotle argued that, because of man’s unique capacity to reason, pleasure alone cannot achieve happiness – because animals are driven to seek pleasure, and man has greater capacity than animals (The Pursuit of Happiness, 2018).

In striving for happiness, the most important factor is for a person to have ‘complete virtue’ – in other words, to have good moral character (Pursuit of Happiness, 2018).

Eudaimonia was, according to Aristotle, “activity expressing virtue” that will therefore lead to a happy life. Aristotle proposed that happiness was neither virtue, or pleasure, but rather the exercise of virtue.

The argument taken by the Aristotelian view is that happiness, per se, is not the principal criterion of wellbeing (Ryan & Deci, 2001). Proponents of this view see wellbeing as achieved by people living in accordance with the ‘daimon’ (true self). (Ryan & Deci, 2001). Eudaimonic theories of happiness argue that rather than the pursuit of pleasure, happiness is the result of the development of individual strengths and virtues (Norrish & Vella-Brodrick, 2008).

The theory of eudaimonic happiness has its basis in the concept of the self-actualising individual (proposed by Maslow ) and the concept of the ‘fully functioning person’ (Rogers) (Norrish & Vella-Brodrick, 2008). Many modern scientific explanations of happiness are conducive with the theory of eudaimonic happiness.

For example, Waterman suggested that happiness is enhanced by people acting in accordance with their most deeply held values (Norrish & Vella-Brodrick, 2008). Waterman also introduced the term ‘personal expressiveness’ to describe the state of authenticity that occurs when people’s activities reflect their values.

The eudaimonic theory of happiness adopts the Self-Determination Theory to conceptualize happiness (Deci & Ryan, 2000). This theory argues that fulfillment in the areas of autonomy and competence will enhance happiness. In other words, this view suggests that subjective wellbeing (i.e. happiness) can be achieved through engaging in eudaimonic pursuits (Norrish & Vella-Brodrick, 2008).

Affective state theory

To recap, this theory of happiness proposes that happiness is the result of one’s overall emotional state. Bradburn (1969) put forward the argument that happiness is made up of two separate components that are quite independent and uncorrelated: positive affect and negative affect. According to Bradburn, happiness is a global judgment people make by comparing their negative affect and positive affect (Diener, 1984).

This led to the development of the Affect Balance Scale (Diener, 1984). The Bradburn Affect Balance Scale is a self-report measure of the quality of life. The scale is made up of descriptions of ten mood states (for example, item one is feeling “particularly excited or interested in something”), and the subject reflects upon whether they have been in that mood state during the last week.

A measure of the quality of life, as an indication of happiness, is derived by the sum of the ‘negative’ items are taken away from the sum of the ‘positive’ items (Diener, 1984).

Affect state theory also takes the view that the absence of negative affect is not the same thing as the presence of positive affect (Diener, 1984).

Theories developed by positive psychologists

The discipline of positive psychology has developed some unique theories of happiness. For example, Seligman (2002) introduced the Authentic Happiness theory. This theory is based around the notion that authentic happiness results from a person living according to their ‘signature strengths’ which develop as people become aware of their own personal strengths and take ownership of them (Seligman, 2002).

Another theory of happiness is Csikszentmihalyi’s ‘flow’ theory. Flow may be defined as “ the state of engagement, optimal happiness, and peak experience that occurs when an individual is absorbed in a demanding and intrinsically motivating challenge ” (Norrish & Vella-Brodrick, 2008, p. 395). This state of engagement has been proposed to be a pathway to happiness (Norrish & Vella-Brodrick, 2008).

Some psychologists suggest that perhaps, in fact, happiness is relative – or, in other words, it is an evaluation of subjective judgments about one’s situations, comparing others’ situations to one’s own or even one’s earlier situations, goals or aspirations (Norrish & Vella-Brodrick, 2008). This argument has, however, been refuted.

Veenhoven explains that comparison may affect the cognitive or life-satisfaction aspects of happiness, but that the affective component results from hedonic experience (meeting one’s fundamental needs) and is therefore quite separate of any comparisons (Norrish & Vella-Brodrick, 2008).

To summarise these related topics – the scientific explanation of happiness and the theory and science of happiness – there are a number of theories conceptualizing happiness and in keeping with these theories, the term can have slightly different meanings.

Download 3 Free Happiness Exercises (PDF)

These detailed, science-based exercises will equip you or your clients with tools to discover authentic happiness and cultivate subjective well-being.

Download 3 Free Happiness Tools Pack (PDF)

By filling out your name and email address below.

• Email Address *
• Your Expertise * Your expertise Therapy Coaching Education Counseling Business Healthcare Other
• Email This field is for validation purposes and should be left unchanged.

Way back in 1929, Walter A. Pitkin wrote ‘ The Psychology of Happiness ’ and in this book, he differentiated between happiness and related emotions including pleasure and enjoyment (Samuel, 2019). He argued that achieving happiness was not merely the result of luck or chance. Since this time, psychologists have continued to try and define happiness.

According to psychology, happiness is about more than simply the experience of a positive mood. In order to describe happiness, psychologists commonly refer to subjective wellbeing (Kesebir & Diener, 2008). In other words, happiness is “ people’s evaluations of their lives and encompasses both cognitive judgments of satisfaction and affective appraisals of moods and emotions ” (Kesebir & Diener, 2008, p. 118).

The psychological inquiry into happiness is important because happiness is not only associated with improved physical health and even longevity, but it is also a priority for people – across the world, happiness has been rated as being more important than other desirable outcomes including living a meaningful life or making a lot of money (Psychology Today, 2019).

There are three ways that psychologists study happiness:

1. Need and goal satisfaction theories

These theories suggest that happiness results from striving to achieve appropriate goals and meeting one’s fundamental human needs (Nelson, Kurtz & Lyubomirsky, in press). Deci and Ryan (2000) for example, proposed Self-determination Theory, which stipulates that wellbeing is achieved when one meets their basic human needs including autonomy, competence, and relatedness.

2. Genetic and personality predisposition theories

These propose that wellbeing is influenced by genes, and is associated with the personality traits of extraversion and neuroticism (Nelson et al., in press). This, in turn, implies that wellbeing does not change much over time.

3. Process/activity theories

Process/activity theories argue that wellbeing may be improved by participating in activities that are engaging and require effort (Nelson et al., in press).

Psychologists ask the question, ‘is it possible to increase one’s happiness?’. Some psychologists claim that making an attempt to enhance happiness is pointless because happiness levels are predetermined and stable over time (Norrish & Vella-Brodrick, 2008).

Consistent with this argument is the happiness set point. The happiness set point argues that a person’s state of happiness will be constant over time, regardless of changes in circumstances (Norrish & Vella-Brodrick, 2008).

Adapting to environmental changes is termed ‘the hedonic treadmill ’ or ‘homeostatic control’ (Norrish & Vella-Brodrick, 2008). This notion of adaptation (leading to relatively stable levels of happiness) is supported by findings in research that individuals who may be high in either positive or negative affect (e.g. lottery winners, paralysis victims) demonstrate that their happiness levels revert to their ‘usual’ range after a period of time (Norrish & Vella-Brodrick, 2008).

Some psychologists argue that the happiness set point provides evidence that happiness cannot be enhanced (Norrish & Vella-Brodrick, 2008). There is a perspective taken by some psychologists that happiness is a ‘trait’ or a personal disposition to experience a certain affect.

This perspective suggests that happiness is relatively stable over time, and therefore efforts to increase happiness are futile (Norrish & Vella-Brodrick, 2008). However, research has shown that although subjective wellbeing may be associated with personality traits (e.g. extraversion), that differences in reports of happiness levels over time suggest that, in fact, happiness is not a trait (Norrish & Vella-Brodrick, 2008).

Thus, happiness has been an important area of focus for psychologists. What, then, about the more recent science of happiness…positive psychology?

Positive psychology can be described as a psychology of potential, and what ‘could be’ as compared to what ‘is’ (Seligman & Csikszentmihalyi, 2000). It aims to shift what has historically been the predominant focus of psychology – pathology – to examining the development of positive qualities in individuals and communities (Seligman & Csikszentmihalyi, 2000).

In other words, Positive Psychology aims to understand and cultivate the factors that put individuals, communities, and societies in a position where they are able to ‘flourish’ (Fredrickson, 2001).

What does it mean to ‘flourish’? Put simply, it is a state of optimal wellbeing (Fredrickson, 2001). Fredrickson (2001) asked the question “ What role do positive emotions play in positive psychology? ”

Well, as it turns out, happiness can be thought of as experiencing predominantly positive emotions , or affective states, rather than negative ones (Tkach & Lyubomirsky, 2006). Thus, positive emotions are a sign of flourishing, or, in other words, happiness (Fredrickson, 2001). Happiness is central to the assumptions of positive psychology.

Seligman (2011) described the PERMA model of flourishing. This model defines psychological wellbeing in terms of 5 domains:

• P ositive emotions
• E ngagement
• R elationships
• A ccomplishment

For more detail on flourishing and how to achieve it, check out our article on Seligman’s PERMA+ model .

Let’s look at some interesting happiness research! In a large random-assignment experiment, Seligman and colleagues (2005) operationalized then evaluated 5 different happiness interventions.

They found that two of the interventions – writing about three good things the person had experienced each day and why they occurred, and using ‘signature strengths’ in a novel way – made people happier, and less depressed up to six months later! Compared to participants who engaged in the intervention, those in the placebo control group returned to the baseline levels of happiness and depression symptoms after just one week!

Lyubomirsky and colleagues (2006) conducted three studies examining the effects of writing, talking and thinking about significant life events – ‘triumphs and defeats’. While the majority of psychological research has focused on the way in which negative life circumstances are processed and managed, this unique study looked at the processing a positive life experience (Lyubomirsky, Sousa & Dickerhoof, 2006). This aspect of the study involved participants reflecting on their happiest day.

The researchers found that when participants thought while ‘replaying’ their happiest moment, it resulted in enhanced personal growth, improvements in general health and physical functioning, as well as lower pain levels, compared to the outcomes if the person was writing while analyzing their happiest moments.

The findings of the study suggest that people should be advised against over-analyzing or trying to make sense of a happy experience. Rather, Lyubomirsky and associates suggest that individuals should feel content in reliving and savoring happy experiences rather than trying to understand their meanings or causes.

Even though the experience of happiness is related to greater wellbeing and psychological health, in fact, some studies have shown that the desire to feel happy in an extreme form, or even simply placing a high value on happiness, can be detrimental in terms of wellbeing. In fact, in a research study by Ford and colleagues (2014), it was found that the emphasis placed upon attaining happiness can present a risk factor for symptoms and even a diagnosis of depression.

In a study of 181 participants, Sheldon et al. (2010) conducted a 6-month longitudinal experiment that sought to increase the happiness levels of those in the ‘treatment’ condition. The treatment group set goals to increase their feelings of autonomy, competence or relatedness in life while the comparison group set out to improve their life experiences.

In fact, it was found that those individuals in the treatment group had sustained increases in happiness (Sheldon et al., 2010). However, this gain lasted only while the individuals were actively engaged with the goals.

Interestingly, those who initially had a positive attitude towards change in happiness experienced greater benefits from the treatment! (Sheldon et al., 2010).

What, do you ask, is the Happiness Research Institute ? Well, it is an independent ‘think tank’ developed to investigate the reasons that some societies are happier than others.

The Happiness Research Institute aims to provide relevant parties with up-to-date information about the origins and effects of happiness, as well as to draw attention to subjective wellbeing as an important area for public policy debate. Furthermore, the Institute aims to improve the quality of life of all people.

The Happiness Research Institute provides knowledge, consultancy, and presentations. An example of the knowledge-building activities carried out by the Institute was that, in 2018, the Happiness Research Institute, in conjunction with the Nordic Council of Ministers compiled a study that was called ‘In the shadow of happiness’.

The study examined the reasons why some people living in Nordic countries are happy whilst others are suffering or struggling. The research also involved an analysis of why some groups within this cluster are struggling more often, and the impact this has on society.

In terms of consultancy, the Happiness Research Institute has also worked with groups including the Danish government, the Minister of State for Happiness in the United Arab Emirates (UAE) and the city of Goyang in South Korea. The aim of these partnerships is to improve quality of life and wellbeing of citizens.

Presentations by the Happiness Research Institute have taken place globally and featured at more than 1000 international events to share knowledge about what drives happiness, wellbeing, and quality of life.

The Happiness Research Institute analyses the somewhat separate components of the different cognitive, affective and eudaimonic dimensions of happiness, wellbeing and quality of life in order to explore these complex concepts. As previously explained, the cognitive dimension refers to the appraisal of overall life satisfaction, while the affective dimension focuses on the emotions that people experience on a daily basis.

Finally, the eudaimonic dimension looks at Aristotle’s perception of the ‘good life’ and is centered on purpose and meaning.

The reason that the Happiness Research Institute measures happiness is in order to shift policy priorities and therefore try and improve quality of life in societies, that will facilitate, in turn, the achievement of goals such as longevity and productivity. The Institute focuses not on the factors that cannot be changed (i.e. genetics, biology) but rather policies (that can be changed over time) and behavior (that can be changed immediately).

By examining the policies related to overall life satisfaction (i.e. the cognitive dimension of happiness) the Happiness Research Institute can explain 75% of the variance between more than 150 countries which were included in the 2018 World Happiness Report. The Institute also hopes to highlight the overlooked dimension of inequality in wellbeing, and increase the awareness and understanding of this inequality. The Happiness Research Institute is accessible via Twitter, Facebook, and LinkedIn, and Meik Wiking is the CEO.

Professor Paul Dolan was coined ‘the happiness professor’ in The Telegraph in July, 2018. Professor Dolan is the Professor of Behavioural Science at the London School of Economics and Political Science. He is a leading expert in the fields of human behaviour and happiness.

Prof Dolan wrote the best-selling book , Happiness by Design and, more recently, Happy Ever After . His work is centred around two themes:

• The development of measures of happiness and subjective wellbeing that can then be used in policy, and by individuals who are looking to be happier.
• Utilising work from behavioural science that can be used to understand and change individual behaviour, and contribute more to this evidence base.

What would positive psychology be without its founding fathers , and other famous contributors?

Martin Seligman:

Dr. Seligman was born in 1942, and is credited as being the ‘father of Positive Psychology’ (The Pursuit of Happiness, 2018). Seligman suggests that there are three kinds of happiness:

• Pleasure and gratification
• Embodiment of strengths and virtues
• Meaning and purpose

One can remember that, as discussed earlier, happiness – or, subjective wellbeing – had three similar, distinct components like Seligman suggested. In his book , Authentic Happiness: Using the new positive psychology to realize your potential for lasting fulfillment , Seligman (2002) says:

‘[Positive Psychology] takes you through the countryside of pleasure and gratification, up into the high country of strength and virtue, and finally to the peaks of lasting fulfillment: meaning and purpose’

Seligman also wrote a book titled Learned Optimism: How to Change Your Mind and Your Life . He is an acclaimed author, and psychologist, also known for his work on ‘learned helplessness’ which has been popular within the discipline of psychology.

Michael W. Fordyce

Fordyce (December 14, 1944 – January 24, 2011) was a pioneer in the subject of happiness research (Friedman, 2013). In 1977, in the journal Social Indicators Research, the Fordyce Happiness Scale was published. In his multitude of research, Fordyce demonstrated that happiness can be measured statistically, and that also, by engaging in ‘volitional behavior’, happiness can also be deliberately increased (Friedman, 2013).

Diener was born in 1946, and is also known as ‘Dr. Happiness’ (Pursuit of Happiness, 2018). He is a leading researcher in the field of positive psychology. Diener is perhaps best known for coming up with the term “subjective wellbeing”, which is the component of happiness that can be empirically measured (Pursuit of Happiness, 2018). Diener believes that happiness has a strong genetic component, and thus is relatively stable. He also developed the Satisfaction with Life Scale.

Sonja Lyubomirsky

Lyubomirsky is a research psychologist who writes the Psychology Today blog titled ‘ The How of Happiness ’ (Sonja Lyubomirsky, 2019). She is a professor and vice chair at the University of California, Riverside. Lyubomirsky is the author of two books : The How of Happiness , and The Myths of Happiness .

Daniel Gilbert

Gilbert, a social psychologist, is also referred to as Professor Happiness at Harvard University (Dreifus, 2008). He is in charge of a laboratory that has been set up to investigate the nature of happiness. Gilbert’s main work centres around the fact that relationships with family and friends, and that the time spent investing in these social relationships contribute more to happiness than material possessions (Dreifus, 2008).

He suggests that more pleasure can be found in experiences, rather than goods or objects – perhaps, he argues, because experiences can be shared with others whereas possessions are generally not shared (Dreifus, 2008).

The psychology of happiness – WOBI

Research has suggested that there might be a causal relationship between positive affect and success … that not only does success bring happiness but, interestingly, that a happy person is more likely to achieve success (Psychology of Happiness, 2019). These three articles provide an account of success and happiness:

• Boehm, J. K., & Lyubomirsky, S. (2008). Does happiness promote career success? Journal of Career Assessment, 16 , 101–116.
• Lyubomirsky, S., King, L., & Diener, E. (2005). The benefits of frequent positive affect: Does happiness lead to success? Psychological Bulletin, 131 , 803–855.
• Uusiautti, S. (2013). On the positive connection between success and happiness. International Journal of Research Studies in Psychology , 1–12.

[Reviewer’s update:

Since this post was originally published, additional research has come out suggesting that the original theory at the heart of Uusiautti’s (2013) research doesn’t seem to hold true. As a replacement, you may want to check out the article by Okabe-Miyamoto et al. (2021), who recently found that increasing the variety of experiences to escape the hedonic treadmill may actually result in smaller boosts in wellbeing – not larger ones.]

In recent times, a wealth of research has been published into the topic of happiness, such as:

• Diener, E., Heintzelman, S. J., Kushlev, K., Tay, L., Wirtz, D., Lutes, L. D., & Shigehiro, O. (2017). Findings all psychologists should know from the new science on subjective well-being. Canadian Psychologist, 58 , 87 – 104
• Oerlemans, W. G. M., & Bakker, A. B. (2018). Motivating job characteristics and happiness at work: A multilevel perspective. Journal of Applied Psychology, 103 , 1230 – 1241.
• Kaufman, M., Goetz, T., Lipnevich, A. A., & Pekrun, R. (2018). Do positive illusions of control foster happiness? Emotion, September 20, no pagination specified .
• Hoffman, J., Gander, F., & Ruch, W. (2018). Exploring differences in well-being across occupation type and skill. Translational Issues in Psychological Science, 4 , 290 – 303.
• Piff, P. K., & Moskowitz, J. P. (2018). Wealth, poverty, and happiness: Social class is differentially associated with positive emotions. Emotion, 18 , 902 – 905.
• McGuirk, L., Kuppens, P., Kingston, R., & Bastian, B. (2018). Does a culture of happiness increase rumination over failure? Emotion, 18 , 755 – 764.
• Warr, P. (2018). Self-employment, personal values, and varieties of happiness-unhappiness. Journal of Occupational Health Psychology, 23 , 388 – 401.
• Liao, K Y-H, & Weng, C-Y. (2018). Gratefulness and subjective well-being: Social connectedness and presence of meaning as mediators. Journal of Counseling Psychology, 65 , 383 – 393.
• Blanke, E. S., Riediger, M., & Brose, A. (2018). Pathways to happiness are multidirectional: Association between state mindfulness and everyday affective experience. Emotion, 18 , 202 – 211.
• Fuochi, G., Veneziani, C. A., & Voci, A. (2018). Differences in the way to conceive happiness relate to different reactions to negative events. Journal of Individual Differences, 39 , 27 – 38.
• Weber, S., & Hagmayer, Y. (2018). Thinking about the Joneses? Decreasing rumination about social comparison increases well-being. European Journal of Health Psychology, 25 , 83 – 95.
• Felsman, P., Verduyn, P., Ayduk, O., & Kross, E. (2017). Being present: Focusing on the present predicts improvements in life satisfaction but not happiness. Emotion, 17 , 1047 – 1051.
• Tamir, M., Schwartz, S. H., Oishi, S., & Kim, M. Y. (2017). The secret to happiness: Feeling good or feeling right? Journal of Experimental Psychology: General, 146 , 1448 – 1459.
• Phillips, J., De Freitas, J., Mott, C., Gruber, J., & Knobe, J. (2017). True happiness: The role of morality in the folk concept of happiness. Journal of Experimental Psychology: General , 165 – 181.
• Chopik, W. J., & O’Brien, E. (2017). Happy you, healthy me? Having a happy partner is independently associated with better health in oneself. Health Psychology, 36 , 21 – 30.
• Gross-Manos, D., & Ben-Arieh, A. (2017). How subjective well-being is associated with material deprivation and social exclusion on Israeli 12-year-olds. American Journal of Orthopsychiatry, 87 , 274 – 290.

17 Exercises To Increase Happiness and Wellbeing

Add these 17 Happiness & Subjective Well-Being Exercises [PDF] to your toolkit and help others experience greater purpose, meaning, and positive emotions.

Created by Experts. 100% Science-based.

Follow the links below to some intriguing research in PDF form!

• How Do Simple Positive Activities Increase Well-Being? – Sonja Lyubomirsky, Kristin Layous (Access here )
• The How, Why, What, When and Who of Happiness: Mechanisms Underlying the Success of Positive Activity Interventions – Kristin Layous & Sonja Lyubomirsky (Access here )
• Variety is the Spice of Happiness: The Hedonic Adaptation Prevention (HAP) Model – Kennon M. Sheldon, Julia Boehm, Sonja Lyubomirsky (Access here )
• Pursuing happiness: The architecture of sustainable change – Lyubomirsky, S, Sheldon, K M, Schkade, D (Access here )
• A measure of subjective happiness: Preliminary reliability and construct validation – Lyubomirsky, S, Lepper, HS (Access here )
• Will raising the incomes of all increase the happiness of all? – Richard A. Easterlin (Access here )
• Lottery Winners and Accident Victims: Is Happiness Relative? – Philip Brickman, Dan Coates, Ronnie Janoff-Bulman (Access here )

This article provides a snapshot of a huge topic which is, in fact, the overarching focus of positive psychology: happiness. It has been shown that subjective wellbeing is the closest thing to a scientific equivalent to happiness, which can be measured. The main feature of this article is that it has provided a range of resources which you can refer to in the future, including 16 key papers published in the last two years.

So, happiness… an elusive phenomenon, which we all seem to strive for. Hopefully this article has provided an overview of what is, undoubtedly, a very important issue. We all strive to be happier.

What is your understanding of happiness? What do you think makes happy people happy? Do you think that happiness can be measured, or, like some argue, do you think it is purely subjective?

What do you think about the recent articles shared? Please feel free to discuss this interesting topic further! I hope you have claimed some important take-home messages on happiness. Thanks for reading!

We hope you enjoyed reading this article. Don’t forget to download our three Happiness Exercises for free .

• Argyle, M. (2001). The Psychology of Happiness . Routledge.
• Deci, E. L., & Ryan, R. M. (2000). The “what” and “why” of goal pursuits: Human needs and the self-determination of behaviour. Psychological Inquiry, 11 , 227 – 268.
• Delle Fave, A., Brdar, I., Freire, T., Vella-Brodrick, D., & Wissing, M. P. (2011). The eudaimonic and hedonic components of happiness: Qualitative & quantitative findings. Social Indicators Research, 100 , 185 – 207.
• Diener, E. (1984). Subjective well-being. Psychological Bulletin, 95 , 542 – 575.
• Dreifus, C. (2008). The smiling professor. New York Times. Retrieved from https://www.nytimes.com/2008/04/22/science/22conv.html
• Ford, B. Q., Shallcross, A. J., Mauss, I. B., Floerke, V. A., & Gruber, J. (2014). Desperately seeking happiness: Valuing happiness is associated with symptoms and diagnosis of depression. Journal of Social and Clinical Psychology, 33 , 890 – 905.
• Fordyce, M. W. (1977). Development of a program to increase personal happiness. Journal of Counseling Psychology, 24 , 511 – 521.
• Fredrickson, B. L. (2001). The role of positive emotions in positive psychology. American Psychologist, 56 , 218 – 226
• Freud, S., & Riviere, J. (1930). Civilization and Its Discontents . New York: J Cape & H Smith.
• Friedman, H. L. (2013). The legacy of a pioneering happiness researcher: Michael W. Fordyce (Dec 14, 1944 – Jan 24, 2011). Journal of Happiness Studies, 14 , 363 – 366
• Happiness (2019). In Psychology Today. Retrieved from https://www.psychologytoday.com/au/basics/happiness
• Haybron, D. M. (2003). What do we want from a theory of happiness? Metaphilosophy, 34 , 305 – 329
• Kahneman, D. (1999). Objective happiness. In Well-being: The foundations of hedonic psychology. D. Kahneman, E. Diener, & N. Schwartz (Eds). USA: Russell Sage Foundation.
• Kesebir, P., & Diener, E. (2008). In pursuit of happiness: Empirical answers to philosophical questions. Perspectives on Psychological Science, 3 , 117 – 125.
• Kringelbach, M. L., & Berridge, K. C. (2010). The Neuroscience of Happiness and Pleasure. Social Research (New York) , 77, 659 – 678.
• Lyubomirsky, S. (2019). Sonja Lyubomirsky. Retrieved from http://www.sonjalyubomirsky.com/
• Lyubomirsky, S., & Lepper, H. S. (1999). A measure of subjective well-being: Preliminary reliability and construct validation. Social Indicators Research, 46 , 137 – 155.
• Lyubomirsky, S., Sousa, L., & Dickerhoof, R. (2006). The costs and benefits of writing, talking, and thinking about life’s triumphs and defeats. Journal of Personality and Social Psychology , 90, 692 – 708.
• Nelson, S. K., Kurtzy, J. L., & Lyubomirsky, S. (in press). What psychological science knows about happiness . In S. J. Lynn, W. O’Donohue & S. Lilienfeld (Eds.) Better, stronger, wiser: Psychological science and well-being. New York: Sage
• Norrish, J. M., & Vella-Brodrick, D. A. (2008). Is the study of happiness a worthy scientific pursuit? Social Indicators Research, 87 , 393 – 407.
• Okabe-Miyamoto, K., Margolis, S., & Lyubomirsky, S. (2021). Is variety the spice of happiness? More variety is associated with lower efficacy of positive activity interventions in a sample of over 200,000 happiness seekers.  The Journal of Positive Psychology.
• Psychology of Happiness (2019). Psychologist World. Retrieved from https://www.psychologistworld.com/emotion/psychology-of-happiness-positive-affect
• Ryan, R. M., & Deci, E. L. (2001). On happiness and human potentials: A review of research on hedonic and eudaimonic well-being. Annual Review of Psychology, 52 , 141 – 166.
• Samuel, L. R. (2019). The Psychology of Happiness (Circa 1929). Psychology Today. Retrieved from https://www.psychologytoday.com/au/blog/psychology-yesterday/201901/the-psychology-happiness-circa-1929
• Seligman, M. E. P. (2002). Authentic Happiness: Using the new Positive Psychology to realize your potential for lasting fulfillment . New York, NY: Free Press.
• Seligman, M. E. P. (2011). Flourish . New York, NY: Simon & Schuster.
• Seligman, M. E. P., & Csikszentmihalyi, M. (2000). Positive Psychology: An introduction. American Psychologist, 55 , 5 – 14.
• Seligman, M. E. P., Steen, T. A., Park, N., & Peterson, C. (2005). Positive psychology progress: empirical validation of interventions. American Psychologist, 60 , 410 – 421
• Sheldon, K. M., Abad, N., Ferguson, Y., Gunz, A., Houser-Marko, L., Nichols, C. P., & Lyubomirsky, S. (2010). Persistent pursuit of need-satisfying goals leads to increased happiness: A 6-month experimental longitudinal study. Motivation and Emotion, 34 , 39 – 48.
• The Pursuit of Happiness (2019). Retrieved from https://www.pursuit-of-happiness.org
• Tkach, C., & Lyubomirsky, S. (2006). How do people pursue happiness? Relating personality, happiness-increasing strategies and well-being. Journal of Happiness Studies, 7 , 183 – 225.

Share this article:

Article feedback

What our readers think.

I am impressed by the organization of ideas and materials on happiness. I would be interested to get more materials on happiness if you can supply me, with or refer me to some articles or books.

Hi Mohammad,

Thank you for your kind words and interest in learning more about happiness. I’m glad to hear that you found our resources helpful.

In addition to the article you mentioned, we have a wealth of resources on the psychology of happiness. Here are some additional articles that you may find useful:

– “ The Science of Gratitude: How It Improves Your Health and Happiness “: This article explores the benefits of practicing gratitude, including improved relationships, better physical health, and increased happiness. It also includes practical tips for cultivating gratitude in your daily life. – “ The Power of Positive Self-Talk: How It Can Improve Your Mental Health “: This article explores the benefits of positive self-talk, including increased self-esteem and reduced anxiety. It also provides practical tips for cultivating positive self-talk.

And here are some additional book recommendations on happiness: – “ The How of Happiness: A Scientific Approach to Getting the Life You Want ” by Sonja Lyubomirsky: This book is based on years of scientific research on the psychology of happiness and provides evidence-based strategies for increasing happiness and life satisfaction. – “ Stumbling on Happiness ” by Daniel Gilbert: This book explores the science of happiness and why humans often struggle to predict what will make them happy. Gilbert provides insight into the psychological processes that influence our happiness and offers practical tips for living a more fulfilling life.

Hope this helps! Kind regards, Julia | Community Manager

Were you happy while typing this article? How did you feel throughout the entire writing process?

in precise… PHENOMENAL SNAPSHOT.

Thank you for the snapshot on the concepts and theories of happiness . It is really helpful for my thesis writing.

Nice article, but incomplete . You should have discusses ed neurobiochemistry. How dopamine , endorphins serotonin & oxytocin are invested by nature in happiness circuitry. How have we evolved to incorporate release of these chemicals through daily activities

Thank you for this article. I’m sure that it’ll help me to defining happiness in my research.

This article is a really informative overview of Happiness, the subject that I believe is the most important driver of life advancement. Focusing on happiness and its pursuit as a positive discipline instead of focusing on ailments and pathologies that need to be “treated” or “cured” to find some happiness is the best approach. I recently published my book, “America, The Happy” addressing the pursuit happiness and its role in American life. I would have liked to have found this piece earlier, but I’ll reference it in my next one. Very good work.

Thank you so much for this overview it’s contributing greatly to my research into happiness.

A Happiness ‘Recipe’ In its rudiments a neuro-anatomy of happiness maps positive affective states of attentive arousal and pleasure to neurological processes, respectively the activity of dopamine and opioid systems. These systems can be hijacked by addictive drugs, but I submit that they can also be conjointly activated by simple cognitive protocols detailed below. This is achieved through opioid/dopamine interactions induced from concurrent contingencies that induce relaxation and attentive arousal. This simple, innocuous, and easily falsifiable procedure is in short a ‘recipe’ for happiness that conforms with commonplace notions that happiness is coextensive with a committed and meaningful life. My work is largely based on the latest iteration of incentive or discrepancy-based models of motivation representative of the work of Dr. Kent Berridge of the University of Michigan. Berridge is a renowned bio-behaviorist and neuroscientist who has contributed significantly to the neuroscience of happiness (see link below) and was kind to vet and endorse the little book I have linked below. My explanation and argument are tiered into three parts, for a lay audience (pp.7-52), an expanded academic version (pp.53-86), and a formal journal article published on the topic in the International Journal of Stress Management. The procedure is a variant of mindfulness practice but entails a new definition of mindfulness based on affective neuroscience. Still, all is moot if the procedure is ineffective. A brief summary of my argument In discrepancy models of motivation (or bio-behaviorism), affect is schedule dependent. VR (variable-ratio) schedules of reinforcement or reward (gaming, gambling, creative behavior) are characterized by moment to moment positive act-outcome discrepancy or uncertainty between what is expected and what actually happens, which parallels the release of the neuro-modulator dopamine that is felt a state of attentive arousal, but not pleasure. However, heightened pleasurable affect as well as heightened attentive arousal is also reported while performing under VR schedules, but only when the musculature is in a state of inactivity or relaxation. Relaxation induces the activity of mid-brain opioid systems and is felt as pleasure. Because dopamine and opioid systems can co-activate each other, concurrent contingencies which induce relaxation (mindfulness protocols) and attentive arousal (purposive or meaningful behavior) will result in a significant spike in affective tone as both dopaminergic and opioid activity will be much higher due to their synergistic effects. The procedure to do this, outlined on pp. 47-52, has several important characteristics. Behavior Analytic- no appeal to events outside of objective behavior. Simple – explained in five minutes, and refutable as quickly. Cognitive Behavioral – coheres to CBT principles, and is structured, brief, and rational. Also, as a layman (though academically trained in behavioral psychology, I am an executive for a tech company in New Orleans), I am most curious to see if this procedure is effective. Formal test is not at first necessary, but informal exposure is since the procedure is simple in aspect but possibly very useful in practice. (But again, I may be wrong!) https://www.scribd.com/doc/284056765/The-Book-of-Rest-The-Odd-Psychology-of-Doing-Nothing https://www.scribd.com/doc/121345732/Relaxation-and-Muscular-Tension-A-bio-behavioristic-explanation Berridge, Kringelbach article on the neuro-anatomy of happiness https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3008353/ And Holmes’ Article on Meditation and Rest from ‘The American Psychologist’ https://www.scribd.com/document/291558160/Holmes-Meditation-and-Rest-The-American-Psychologist

I am amazed at no mention of BROADEN AND BUILT THEORY by Barb Frederickson, nor of DR PAUL WONG’S POSITIVE PSYCHOLOGY 2. Thank you for your amazing work.

Let us know your thoughts Cancel reply

Your email address will not be published.

Save my name, email, and website in this browser for the next time I comment.

Related articles

Embracing JOMO: Finding Joy in Missing Out

We’ve probably all heard of FOMO, or ‘the fear of missing out’. FOMO is the currency of social media platforms, eager to encourage us to [...]

The True Meaning of Hedonism: A Philosophical Perspective

“If it feels good, do it, you only live once”. Hedonists are always up for a good time and believe the pursuit of pleasure and [...]

Happiness Economics: Can Money Buy Happiness?

Do you ever daydream about winning the lottery? After all, it only costs a small amount, a slight risk, with the possibility of a substantial [...]

Read other articles by their category

• Body & Brain (49)
• Coaching & Application (58)
• Compassion (25)
• Counseling (51)
• Emotional Intelligence (23)
• Gratitude (18)
• Grief & Bereavement (21)
• Happiness & SWB (40)
• Meaning & Values (26)
• Meditation (20)
• Mindfulness (44)
• Motivation & Goals (45)
• Optimism & Mindset (34)
• Positive CBT (29)
• Positive Communication (20)
• Positive Education (47)
• Positive Emotions (32)
• Positive Leadership (18)
• Positive Parenting (15)
• Positive Psychology (33)
• Positive Workplace (37)
• Productivity (17)
• Relationships (43)
• Resilience & Coping (37)
• Self Awareness (21)
• Self Esteem (38)
• Strengths & Virtues (32)
• Stress & Burnout Prevention (34)
• Theory & Books (46)
• Therapy Exercises (37)
• Types of Therapy (63)

• Phone This field is for validation purposes and should be left unchanged.

3 Happiness Exercises Pack [PDF]

• Table of Contents
• Random Entry
• Chronological
• Editorial Information
• About the SEP
• Editorial Board
• How to Cite the SEP
• Special Characters
• Advanced Tools
• Support the SEP
• PDFs for SEP Friends
• Make a Donation
• SEPIA for Libraries
• Entry Contents

Bibliography

Academic tools.

• Friends PDF Preview
• Author and Citation Info
• Back to Top

There are roughly two philosophical literatures on “happiness,” each corresponding to a different sense of the term. One uses ‘happiness’ as a value term, roughly synonymous with well-being or flourishing. The other body of work uses the word as a purely descriptive psychological term, akin to ‘depression’ or ‘tranquility’. An important project in the philosophy of happiness is simply getting clear on what various writers are talking about: what are the important meanings of the term and how do they connect? While the “well-being” sense of happiness receives significant attention in the contemporary literature on well-being, the psychological notion is undergoing a revival as a major focus of philosophical inquiry, following on recent developments in the science of happiness. This entry focuses on the psychological sense of happiness (for the well-being notion, see the entry on well-being ). The main accounts of happiness in this sense are hedonism, the life satisfaction theory, and the emotional state theory. Leaving verbal questions behind, we find that happiness in the psychological sense has always been an important concern of philosophers. Yet the significance of happiness for a good life has been hotly disputed in recent decades. Further questions of contemporary interest concern the relation between the philosophy and science of happiness, as well as the role of happiness in social and political decision-making.

1.1 Two senses of ‘happiness’

1.2 clarifying our inquiry, 2.1 the chief candidates, 2.2 methodology: settling on a theory, 2.3 life satisfaction versus affect-based accounts, 2.4 hedonism versus emotional state, 2.5 hybrid accounts, 3.1 can happiness be measured, 3.2 empirical findings: overview, 3.3 the sources of happiness, 4.1 doubts about the value of happiness, 4.2 restoring happiness to the theory of well-being, 4.3 is happiness overrated, 5.1 normative issues, 5.2 mistakes in the pursuit of happiness, 5.3 the politics of happiness, other internet resources, related entries, 1. the meanings of ‘happiness’.

What is happiness? This question has no straightforward answer, because the meaning of the question itself is unclear. What exactly is being asked? Perhaps you want to know what the word ‘happiness’ means. In that case your inquiry is linguistic. Chances are you had something more interesting in mind: perhaps you want to know about the thing , happiness, itself. Is it pleasure, a life of prosperity, something else? Yet we can’t answer that question until we have some notion of what we mean by the word.

Philosophers who write about “happiness” typically take their subject matter to be either of two things, each corresponding to a different sense of the term:

• A state of mind
• A life that goes well for the person leading it

In the first case our concern is simply a psychological matter. Just as inquiry about pleasure or depression fundamentally concerns questions of psychology, inquiry about happiness in this sense—call it the (long-term) “psychological sense”—is fundamentally the study of certain mental states. What is this state of mind we call happiness? Typical answers to this question include life satisfaction, pleasure, or a positive emotional condition.

Having answered that question, a further question arises: how valuable is this mental state? Since ‘happiness’ in this sense is just a psychological term, you could intelligibly say that happiness isn’t valuable at all. Perhaps you are a high-achieving intellectual who thinks that only ignoramuses can be happy. On this sort of view, happy people are to be pitied, not envied. The present article will center on happiness in the psychological sense.

In the second case, our subject matter is a kind of value , namely what philosophers nowadays tend to call prudential value —or, more commonly, well-being , welfare , utility or flourishing . (For further discussion, see the entry on well-being . Whether these terms are really equivalent remains a matter of dispute, but this article will usually treat them as interchangeable.) “Happiness” in this sense concerns what benefits a person, is good for her, makes her better off, serves her interests, or is desirable for her for her sake. To be high in well-being is to be faring well, doing well, fortunate, or in an enviable condition. Ill-being, or doing badly, may call for sympathy or pity, whereas we envy or rejoice in the good fortune of others, and feel gratitude for our own. Being good for someone differs from simply being good, period: perhaps it is always good, period, for you to be honest; yet it may not always be good for you , as when it entails self-sacrifice. Not coincidentally, the word ‘happiness’ derives from the term for good fortune, or “good hap,” and indeed the terms used to translate it in other languages often have similar roots. In this sense of the term—call it the “well-being sense”—happiness refers to a life of well-being or flourishing: a life that goes well for you.

Importantly, to ascribe happiness in the well-being sense is to make a value judgment : namely, that the person has whatever it is that benefits a person. [ 1 ] If you and I and have different values, then we may well differ about which lives we consider happy. I might think Genghis Khan had a happy life, because I think what matters for well-being is getting what you want; while you deny this because you think a life of evildoing, however “successful,” is sad and impoverished.

Theories of well-being—and hence of “happiness” in the well-being sense—come in three basic flavors, according to the best-known taxonomy (Parfit 1984): hedonism, desire theories, and objective list theories. Whereas hedonists identify well-being roughly with experiences of pleasure, desire theorists equate it with the satisfaction of one’s desires— actually getting what you want, versus merely having certain experiences. Both hedonism and desire theories are in some sense subjectivist, since they ground well-being in the individual’s subjective states. Objective list theorists, by contrast, think some things benefit us independently of our attitudes or feelings: there are objective prudential goods. Aristotelians are the best-known example: they take well-being ( eudaimonia ) to consist in a life of virtuous activity—or more broadly, the fulfillment of our human capacities. A passive but contented couch potato may be getting what he wants, and he may enjoy it. But he would not, on Aristotelian and other objective list theories, count as doing well, or leading a happy life.

Now we can sharpen the initial question somewhat: when you ask what happiness is, are you asking what sort of life benefits a person? If so, then your question concerns matters of value, namely what is good for people—the sort of thing that ethical theorists are trained to address. Alternatively, perhaps you simply want to know about the nature of a certain state of mind—happiness in the psychological sense. In this case, some sort of psychological inquiry will be needed, either philosophical or scientific. (Laypersons often have neither sort of question in mind, but are really asking about the sources of happiness. Thus it might be claimed, say, that “happiness is being with good friends.” This is not a view about the nature or definition of happiness, but rather a theory about the sorts of things that tend to make us happy. It leaves unanswered, or takes for granted, the question of just what happiness is , such that friends are a good source of it.)

In short, philosophical “theories of happiness” can be about either of at least two different things: well-being, or a state of mind. [ 2 ] Accordingly, there are essentially two bodies of philosophical literature about “happiness” and two sets of debates about its nature, though writers often fail to distinguish them. Such failures have generated much confusion, sometimes yielding bogus disagreements that prove to be merely verbal. [ 3 ] For instance, some psychologists identify “happiness” with attitudes of life satisfaction while remaining neutral on questions of value, or whether Bentham, Mill, Aristotle, or any other thinker about the good life was correct. Such researchers employ the term in the psychological sense. Yet it is sometimes objected against such claims that life satisfaction cannot suffice for “happiness” because other things, like achievement or knowledge, matter for human well-being. The objectors are confused: their opponents have made no claims about well-being at all, and the two “sides,” as it were, are simply using ‘happiness’ to talk about different things. One might just as sensibly object to an economist’s tract on “banks” that it has nothing to say about rivers and streams.

Which use of ‘happiness’ corresponds to the true meaning of the term in contemporary English? Arguably, both. The well-being usage clearly dominates in the historical literature through at least the early modern era, for instance in translations of the ancient Greeks’ ‘ eudaimonia ’ or the Latin ‘ beatitudo ’, though this translation has long been a source of controversy. Jefferson’s famous reference to “the pursuit of happiness” probably employed the well-being sense. Even later writers such as Mill may have used the term in its well-being sense, though it is often difficult to tell since well-being itself is often taken to consist in mental states like pleasure. In ordinary usage, the abstract noun ‘happiness’ often invites a well-being reading. And the locution ‘happy life ’ may not naturally take a psychological interpretation, for the simple reason that lives aren’t normally regarded as psychological entities.

Contrast this with the very different meaning that seems to attach to talk of “ being happy.” Here it is much less clear that we are talking about a property of a person’s life; it seems rather to be a property of the person herself. To be happy, it seems, is just to be in a certain sort of psychological state or condition. Similarly when we say that so-and-so “is happy” (as opposed to saying that he is leading a happy life). This psychological usage, arguably, predominates in the current vernacular. Researchers engaged in the self-described “science of happiness” usually do not take themselves to be making value judgments when they proclaim individuals in their studies to be happy. Nor, when asserting that a life satisfaction study shows Utahans to be happier than New Yorkers, are they committing themselves to the tendentious claim that Utahans are better off . (If they are, then the psychology journals that are publishing this research may need to revise their peer-review protocols to include ethicists among their referees.) And the many recent popular books on happiness, as well as innumerable media accounts of research on happiness, nearly all appear to take it for granted that they are talking about nothing more than a psychological condition.

Henceforth ‘happiness’ will be used in the long-term psychological sense, unless otherwise specified. Note, however, that a number of important books and other works on “happiness” in recent decades have employed the well-being sense of the term. Books of this sort appear to include Almeder 2000, Annas 1993, 2011, Bloomfield 2014, Cahn and Vitrano 2015, Kenny and Kenny 2006, McMahon 2005, McPherson 2020, Noddings 2003, Russell 2013, White 2006, and Vitrano 2014, though again it is not always clear how a given author uses the term. For discussion of the well-being notion, see the entry on well-being . [ 4 ]

2. Theories of happiness

Philosophers have most commonly distinguished two accounts of happiness: hedonism , and the life satisfaction theory. Hedonists identify happiness with the individual’s balance of pleasant over unpleasant experience, in the same way that welfare hedonists do. [ 5 ] The difference is that the hedonist about happiness need not accept the stronger doctrine of welfare hedonism; this emerges clearly in arguments against the classical Utilitarian focus on happiness as the aim of social choice. Such arguments tend to grant the identification of happiness with pleasure, but challenge the idea that this should be our primary or sole concern, and often as well the idea that happiness is all that matters for well-being.

Life satisfaction theories identify happiness with having a favorable attitude toward one’s life as a whole. This basic schema can be filled out in a variety of ways, but typically involves some sort of global judgment: an endorsement or affirmation of one’s life as a whole. This judgment may be more or less explicit, and may involve or accompany some form of affect. It may also involve or accompany some aggregate of judgments about particular items or domains within one’s life. [ 6 ]

A third theory, the emotional state view, departs from hedonism in a different way: instead of identifying happiness with pleasant experience, it identifies happiness with an agent’s emotional condition as a whole, of what is often called “emotional well-being.” [ 7 ] This includes nonexperiential aspects of emotions and moods (or perhaps just moods), and excludes pleasures that don’t directly involve the individual’s emotional state. It might also include a person’s propensity for experiencing various moods, which can vary over time, though several authors have argued against this suggestion (e.g., Hill 2007, Klausen 2015, Rossi 2018). Happiness on such a view is more nearly the opposite of depression or anxiety—a broad psychological condition—whereas hedonistic happiness is simply opposed to unpleasantness. For example, a deeply distressed individual might distract herself enough with constant activity to maintain a mostly pleasant existence—broken only by tearful breakdowns during the odd quiet moment—thus perhaps counting as happy on a hedonistic but not emotional state view. The states involved in happiness, on an emotional state view, can range widely, far more so that the ordinary notion of mood or emotion. On one proposal, happiness involves three broad categories of affective state, including “endorsement” states like joy versus sadness, “engagement” states like flow or a sense of vitality, and “attunement” states like tranquility, emotional expansiveness versus compression, and confidence. Given the departures from commonsensical notions of being in a “good mood,” happiness is characterized in this proposal as “psychic affirmation,” or “psychic flourishing” in pronounced forms.

A fourth family of views, hybrid theories , attempts an irenic solution to our diverse intuitions about happiness: identify happiness with both life satisfaction and pleasure or emotional state, perhaps along with other states such as domain satisfactions. The most obvious candidate here is subjective well-being , which is typically defined as a compound of life satisfaction, domain satisfactions, and positive and negative affect. (Researchers often seem to identify happiness with subjective well-being, sometimes with life satisfaction, and perhaps most commonly with emotional or hedonic state.) The chief appeal of hybrid theories is their inclusiveness: all the components of subjective well-being seem important, and there is probably no component of subjective well-being that does not at times get included in “happiness” in ordinary usage.

How do we determine which theory is correct? Traditional philosophical methods of conceptual or linguistic analysis can give us some guidance, indicating that some accounts offer a better fit with the ordinary concept of happiness. Thus it has been argued that hedonism is false to the concept of happiness as we know it; the intuitions taken to support hedonism point instead to an emotional state view (Haybron 2001). And some have argued that life satisfaction is compatible with profoundly negative emotional states like depression—a suffering artist might not value emotional matters much, and wholeheartedly affirm her life (Carson 1981, Davis 1981b, Haybron 2005, Feldman 2010). Yet it might seem counterintuitive to deem such a person happy. At the same time, people do sometimes use ‘happiness’ to denote states of life satisfaction: life satisfaction theories do seem faithful to some ordinary uses of ‘happiness’. The trouble is that HAPPINESS appears to be a “mongrel concept,” as Ned Block (1995) called the concept of consciousness: the ordinary notion is something of a mess. We use the term to denote different things in different contexts, and often have no clear notion of what we are referring to. This suggests that accounts of happiness must be somewhat revisionary, and that we must assess theories on grounds other than simple fidelity to the lay concept of happiness—“descriptive adequacy,” in Sumner’s (1996) terms. One candidate is practical utility: which conception of happiness best answers to our interests in the notion? We talk about happiness because we care about it. The question is why we care about it, and which psychological states within the extension of the ordinary term make the most sense of this concern. Even if there is no simple answer to the question what happiness is, it may well turn out that our interests in happiness cluster so strongly around a particular psychological kind that happiness can best, or most profitably, be understood in terms of that type of state (Haybron 2003). Alternatively, we may choose to distinguish different varieties of happiness. It will be less important how we use the word, however, than that we be clear about the nature and significance of the phenomena that interest us.

The debate over theories of happiness falls along a couple of lines. The most interesting questions concern the choice between life satisfaction and affect-based views like hedonism and the emotional state theory. [ 8 ] Proponents of life satisfaction see two major advantages to their account. First, life satisfaction is holistic , ranging over the whole of one’s life, or the totality of one’s life over a certain period of time. It reflects not just the aggregate of moments in one’s life, but also the global quality of one’s life taken as a whole (but see Raibley 2010). And we seem to care not just about the total quantity of good in our lives, but about its distribution—a happy ending, say, counts for more than a happy middle (Slote 1982, Velleman 1991). Second, life satisfaction seems more closely linked to our priorities than affect is, as the suffering artist case illustrates. While a focus on affect makes sense insofar as we care about such matters, most people care about other things as well, and how their lives are going relative to their priorities may not be fully mirrored in their affective states. Life satisfaction theories thus seem to fit more closely with liberal ideals of individual sovereignty, on which how well my life is going for me is for me to decide. My satisfaction with my life seems to embody that judgment. Of course a theory of happiness need not capture everything that matters for well-being; the point is that a life satisfaction view might explain why we should care so much about happiness, and so enjoy substantive as well as intuitive support. [ 9 ]

But several objections have been raised against life satisfaction views. The most common complaint has already been noted, namely that a person could apparently be satisfied with her life even while leading a highly unpleasant or emotionally distressed existence, and it can seem counterintuitive to regard such a person as happy (see section 2.2). Some life satisfaction theorists deny that such cases are possible (Benditt 1978), but it could also be argued that such possibilities are part and parcel of life satisfaction’s appeal: some people may not get much pleasure out of life because they don’t care particularly about affective matters, and a life satisfaction theory allows that they can, in their own fashion, be happy.

Two other objections are more substantive, raising questions about whether life satisfaction has the right sort of importance. One concern is whether people often enough have well-grounded attitudes of life satisfaction or dissatisfaction. Evaluating one’s life as a whole can be a complicated business, and there is some question whether people typically have well-defined attitudes toward their lives that accurately reflect how well their lives measure up relative to their priorities. Some research, for instance, suggests that life satisfaction reports tend to reflect judgments made on the spot, drawing on whatever information comes readily to mind, with substantial influences by transient contextual factors like the weather, finding a dime, etc. (Schwarz and Strack 1999). Debate persists over whether this work undermines the significance of life satisfaction judgments, but it does raise a question whether life satisfaction attitudes tend to be well-enough grounded to have the kind of importance that people normally ascribe to happiness.

The third objection is somewhat intricate, so it will require some explaining. The claim is that a wide range of life satisfaction attitudes might be consistent with individuals’ perceptions of how well their lives are going relative to what they care about, raising doubts about the importance of life satisfaction (Haybron 2016). You might reasonably be satisfied when getting very little of what you want, or dissatisfied when getting most of what you want. One reason for this is that people tend to have many incommensurable values, leaving it open how to add them up. Looking at the various ups and downs of your life, it may be arbitrary whether to rate your life a four out of ten, or a seven. A second reason is that life satisfaction attitudes are not merely assessments of subjective success or personal welfare: they involve assessments of whether one’s life is good enough —satisfactory. Yet people’s values may radically underdetermine where they should set the bar for a “good enough” life, again rendering the judgment somewhat arbitrary. Given your values, you might reasonably be satisfied with a two, or require a nine to be satisfied. While it may seem important how well people see their lives going relative to what they care about, it is not obviously so important whether people see their lives going well enough that they are willing to judge them satisfactory.

If life satisfaction attitudes are substantially arbitrary relative to subjective success, then people might reasonably base those attitudes on other factors, such as ethical ideals (e.g., valuing gratitude or noncomplacency) or pragmatic concerns (e.g., comforting oneself). Shifts in perspective might also reasonably alter life satisfaction attitudes. After the funeral, you might be highly satisfied with your life, whereas the high school reunion leaves you dissatisfied; yet neither judgment need be mistaken, or less authoritative.

As a result, life satisfaction attitudes may be poor indicators of well-being, even from the individual’s own point of view. That people in a given country register high levels of life satisfaction may reflect nothing more than that they set the bar extremely low; they might be satisfied with anything short of pure agony. Another country’s citizens might be dissatisfied with their lives, but only because they set the bar much higher. Relative to what they care about, people in the dissatisfied nation could be better off than those in the satisfied nation. To take another example, a cancer patient might be more satisfied with his life than he was before the diagnosis, for he now looks at his life from a different perspective and emphasizes different virtues like fortitude and gratitude as opposed to (say) humility and non-complacency. Yet he need not think himself better off at all: he might believe himself worse off than he was when he was less satisfied. Neither judgment need seem to him or us to be mistaken: it’s just that he now looks at his life differently. Indeed, he might think he’s doing badly, even as he is satisfied with his life: he endorses it, warts and all, and is grateful just have his not-so-good life rather than some of the much worse alternatives.

For present purposes, the worry is that life satisfaction may not have the kind of significance happiness is normally thought to have. This may pose a difficulty for the identification of life satisfaction with happiness: for people frequently seem to use happiness as a proxy for well-being, a reasonably concrete and value-free stand-in that facilitates quick-and-dirty assessments of welfare. Given the discovery that someone is happy, we might infer that he is doing well; if we learn that someone is unhappy, we may conclude that she is doing poorly. Such inferences are defeasible: if we later find that the happy Ned’s wife and friends secretly hate him, we need not decide that he isn’t happy after all; we simply withdraw the conclusion that he is doing well. So long as happiness tracks well-being well enough in most cases, this sort of practice is perfectly respectable. But if we identify happiness with life satisfaction, then we may have a problem: maybe Sally is satisfied only because she values being grateful for the good things in life. This sort of case may not be merely a theoretical possibility: perhaps the very high rates of self-reported life satisfaction in the United States and many other places substantially reflects a broad acceptance of norms of gratitude and a general tendency to emphasize the positives, or perhaps a sense that not to endorse your life amounts to a lack of self-regard. It is not implausible that most people, even those enduring great hardship, can readily find grounds for satisfaction with their lives. Life may have to be pretty hard for a person to be incapable of affirming it.

Despite these concerns there is significant intuitive appeal in the idea that to be happy is to be satisfied with one’s life. Perhaps a different way of conceiving life satisfaction, for instance dispensing with the global judgment and aggregating particular satisfactions and dissatisfactions, would lessen the force of these objections. Alternatively, it is possible that idealized or qualified forms of life satisfaction would mitigate these concerns for some purposes, such as a theory of well-being. [ 10 ]

A second set of issues concerns the differences between the two affect-based views, hedonism and emotional state. The appeal of hedonism is fairly obvious: the pleasantness of our experience is plainly a matter of great significance; many have claimed it to be the only thing that matters. What, by contrast, motivates the emotional state account, which bears obvious similarities to hedonism yet excludes many pleasures from happiness? The question of motivation appears to be the chief worry facing the emotional state theory: what’s to be gained by focusing on emotional state rather than pleasure?

One argument for taking such a view is intuitive: some find it implausible to think that psychologically superficial pleasures invariably make a difference in how happy one is—the typical pleasure of eating a cracker, say, or even the intense pleasure of an orgasm that nonetheless fails to move one, as can happen with meaningless sexual activity. The intuitive distinction seems akin to distinctions made by some ancient philosophers; consider, for instance, the following passage from Epictetus’s Discourses :

‘I have a headache.’ Well, do not say ‘Alas!’ ‘I have an earache.’ Do not say ‘Alas!’ And I am not saying that it is not permissible to groan, only do not groan in the centre of your being . ( Discourses , 1.18.19, emphasis added).

The Stoics did not expect us never to feel unpleasant sensations, which would plainly be impossible; rather, the idea was not to let such things get to us , to impact our emotional conditions.

Why should anyone care to press such a distinction in characterizing happiness? For most people, the hedonic difference between happiness on an emotional state versus a hedonistic view is probably minimal. But while little will be lost, what will be gained? One possibility is that the more “central” affects involving our emotional conditions may bear a special relation to the person or the self , whereas more “peripheral” affects, like the pleasantness of eating a cracker, might pertain to the subpersonal aspects of our psychologies. Since well-being is commonly linked to ideas of self-fulfillment, this sort of distinction might signal a difference in the importance of these states. Another reason to focus on emotional condition rather than experience alone may be the greater psychological depth of the former: its impact on our mental lives, physiology, and behavior is arguably deeper and more pervasive. This enhances the explanatory and predictive significance of happiness, and more importantly its desirability: happiness on this view is not merely pleasant, but a major source of pleasure and other good outcomes (Fredrickson 2004, Lyubomirsky, King et al . 2005). Compare health on this score: while many think it matters chiefly or entirely because of its connection with pleasure, there are few skeptics about the importance of health. As well, emotional state views may capture the idea that happiness concerns the individual’s psychological orientation or disposition : to be happy, on an emotional state theory, is not just to be subjected to a certain sequence of experiences, but for one’s very being to manifest a favorable orientation toward the conditions of one’s life—a kind of psychic affirmation of one’s life. This reflects a point of similarity with life satisfaction views of happiness: contra hedonism, both views take happiness to be substantially dispositional, involving some sort of favorable orientation toward one’s life. But life satisfaction views tend to emphasize reflective or rational endorsement, whereas emotional state views emphasize the verdicts of our emotional natures.

While hedonism and emotional state theories are major contenders in the contemporary literature, all affect-based theories confront the worries, noted earlier, that motivate life satisfaction views—notably, their looser connection with people’s priorities, as well as their limited ability to reflect the quality of people’s lives taken as a whole.

Given the limitations of narrower theories of happiness, a hybrid account such as a subjective well-being theory may seem an attractive solution. This strategy has not been fully explored in the philosophical literature, though Sumner’s “life satisfaction” theory may best be classified as a hybrid (1996; see also Martin 2012). In any event, a hybrid approach draws objections of its own. If we arrive at a hybrid theory by this route, it could seem like either the marriage of two unpromising accounts, or of a promising account with an unpromising one. Such a union may not yield wholesome results. Second, people have different intuitions about what counts as happiness, so that no theory can accommodate all of them. Any theory that tries to thus risks pleasing no one. A third concern is that the various components of any hybrid are liable to matter for quite different reasons, so that happiness, thus understood, might fail to answer to any coherent set of concerns. Ascriptions of happiness could be relatively uninformative if they cast their net too widely.

3. The science of happiness

With the explosive rise of empirical research on happiness, a central question is how far, and how, happiness might be measured. [ 11 ] There seems to be no in-principle barrier to the idea of measuring, at least roughly, how happy people are. Investigators may never enjoy the precision of the “hedonimeter” once envisaged by Edgeworth to show just how happy a person is (Edgeworth 1881). Indeed, such a device might be impossible even in principle, since happiness might involve multiple dimensions that either cannot be precisely quantified or summed together. If so, it could still be feasible to develop approximate measures of happiness, or at least its various dimensions. Similarly, depression may not admit of precise quantification in a single number, yet many useful if imprecise measures of depression exist. In the case of happiness, it is plausible that even current measures provide information about how anxious, cheerful, satisfied, etc. people are, and thus tell us something about their happiness. Even the simplest self-report measures used in the literature have been found to correlate well with many intuitively relevant variables, such as friends’ reports, smiling, physiological measures, health, longevity, and so forth (Pavot 2008).

Importantly, most scientific research needs only to discern patterns across large numbers of individuals—to take an easy case, determining whether widows tend to be less happy than newlyweds—and this is compatible with substantial unreliability in assessing individual happiness. Similarly, an inaccurate thermometer might be a poor guide to the temperature, but readings from many such thermometers could correlate fairly well with actual temperatures—telling us, for instance, that Minnesota is colder than Florida.

This point reveals an important caveat: measures of happiness could correlate well with how happy people are, thus telling us which groups of people tend to be happier, while being completely wrong about absolute levels of happiness. Self-reports of happiness, for instance, might correctly indicate that unemployed people are considerably less happy than those with jobs. But every one of those reports could be wrong, say if everyone is unhappy yet claims to be happy, or vice-versa, so long as the unemployed report lower happiness than the employed. Similarly, bad thermometers may show that Minnesota is colder than Florida without giving the correct temperature.

Two morals emerge from these reflections. First, self-report measures of happiness could be reliable guides to relative happiness, though telling us little about how happy, in absolute terms, people are. We may know who is happier, that is, but not whether people are in fact happy. Second, even comparisons of relative happiness will be inaccurate if the groups being compared systematically bias their reports in different ways. This worry is particularly acute for cross-cultural comparisons of happiness, where differing norms about happiness may undermine the comparability of self-reports. The French might report lower happiness than Americans, for instance, not because their lives are less satisfying or pleasant, but because they tend to put a less positive spin on things. For this reason it may be useful to employ instruments, including narrower questions or physiological measures, that are less prone to cultural biasing. [ 12 ]

The discussion thus far has assumed that people can be wrong about how happy they are. Is this plausible? Some have argued that (sincerely) self-reported happiness cannot, even in principle, be mistaken. If you think you’re happy, goes a common sentiment, then you are happy. This claim is not plausible on a hedonistic or emotional state view of happiness, since those theories take judgments of happiness to encompass not just how one is feeling at the moment but also past states, and memories of those can obviously be spurious. Further, it has been argued that even judgments of how one feels at the present moment may often be mistaken, particularly regarding moods like anxiety. [ 13 ]

The idea that sincere self-reports of happiness are incorrigible can only be correct, it seems, given a quite specific conception of happiness—a kind of life satisfaction theory of happiness on which people count as satisfied with their lives so long as they are disposed to judge explicitly that they are satisfied with their lives on the whole. Also assumed here is that self-reports of happiness are in fact wholly grounded in life satisfaction judgments like these—that is, that people take questions about “happiness” to be questions about life satisfaction. Given these assumptions, we can plausibly conclude that self-reports of happiness are incorrigible. One question is whether happiness, thus conceived, is very important. As well, it is unlikely that respondents invariably interpret happiness questions as being about life satisfaction. At any rate, even life satisfaction theorists might balk at this variant of the account, since life satisfaction is sometimes taken to involve, not just explicit global judgments of life satisfaction, but also our responses to the particular things or domains we care about. Some will hesitate to deem satisfied people who hate many of the important things in their lives, however satisfied they claim to be with their lives as a whole.

In a similar vein, the common practice of measuring happiness simply by asking people to report explicitly on how “happy” they are is sometimes defended on the grounds that it lets people decide for themselves what happiness is. The reasoning again seems to presuppose, controversially, that self-reports of happiness employ a life satisfaction view of happiness, the idea being that whether you are satisfied (“happy”) will depend on what you care about. Alternatively, the point might be literally to leave it up to the respondent to decide whether ‘happy’ means hedonic state, emotional state, life satisfaction, or something else. Thus one respondent’s “I’m happy” might mean “my experience is generally pleasant,” while another’s might mean “I am satisfied with my life as a whole.” It is not clear, however, that asking ambiguous questions of this sort is a useful enterprise, since different respondents will in effect be answering different questions.

To measure happiness through self-reports, then, it may be wiser to employ terms other than ‘happiness’ and its cognates—terms whose meaning is relatively well-known and fixed. In other words, researchers should decide in advance what they want to measure—be it life satisfaction, hedonic state, emotional state, or something else—and then ask questions that refer unambiguously to those states. [ 14 ] This stratagem may be all the more necessary in cross-cultural work, where finding suitable translations of ‘happy’ can be daunting—particularly when the English meaning of the term remains a matter of contention (Wierzbicka 2004).

This entry focuses on subjective well-being studies, since that work is standardly deemed “happiness” research. But psychological research on well-being can take other forms, notably in the “eudaimonic”—commonly opposed to “hedonic”—literature, which assesses a broader range of indicators taken to represent objective human needs, such as meaning, personal growth, relatedness, autonomy, competence, etc. [ 15 ] (The assimilation of subjective well-being to the “hedonic” realm may be misleading, since life satisfaction seems primarily to be a non -hedonic value, as noted earlier.) Other well-being instruments may not clearly fall under either the “happiness” or eudaimonic rubrics, for instance extending subjective well-being measures by adding questions about the extent to which activities are seen as meaningful or worthwhile (White and Dolan 2009). An important question going forward is how far well-being research needs to incorporate indicators beyond subjective well-being.

The scientific literature on happiness has grown to proportions far too large for this article to do more than briefly touch on a few highlights. [ 16 ] Here is a sampling of oft-cited claims:

• Most people are happy
• People adapt to most changes, tending to return over time to their happiness “set point”
• People are prone to make serious mistakes in assessing and pursuing happiness
• Material prosperity has a surprisingly modest impact on happiness

The first claim, that most people are happy, appears to be a consensus position among subjective well-being researchers (for a seminal argument, see Diener and Diener 1996). The contention reflects three lines of evidence: most people, in most places, report being happy; most people report being satisfied with their lives; and most people experience more positive affect than negative. On any of the major theories of happiness, then, the evidence seems to show that most people are, indeed, happy. Yet this conclusion might be resisted, on a couple of grounds. First, life satisfaction theorists might question whether self-reports of life satisfaction suffice to establish that people are in fact satisfied with their lives. Perhaps self-reports can be mistaken, say if the individual believes herself satisfied yet shows many signs of dissatisfaction in her behavior, for instance complaining about or striving to change important things in her life. Second, defenders of affect-based theories—hedonistic and emotional state views—might reject the notion that a bare majority of positive affect suffices for happiness. While the traditional view among hedonists has indeed been that happiness requires no more than a >1:1 ratio of positive to negative affect, this contention has received little defense and has been disputed in the recent literature. Some investigators have claimed that “flourishing” requires greater than a 3:1 ratio of positive to negative affect, as this ratio might represent a threshold for broadly favorable psychological functioning (e.g., Larsen and Prizmic 2008). While the evidence for any specific ratio is highly controversial, if anything like this proportion were adopted as the threshold for happiness, on a hedonistic or emotional state theory, then some of the evidence taken to show that people are happy could in fact show the opposite. In any event, the empirical claim relies heavily on nontrivial philosophical views about the nature of happiness, illustrating one way in which philosophical work on happiness can inform scientific research.

The second claim, regarding adaptation and set points, reflects well-known findings that many major life events, like being disabled in an accident or winning the lottery, appear strongly to impact happiness only for a relatively brief period, after which individuals may return to a level of happiness not very different from before. [ 17 ] As well, twin studies have found that subjective well-being is substantially heritable, with .50 being a commonly accepted figure. Consequently many researchers have posited that each individual has a characteristic “set point” level of happiness, toward which he tends to gravitate over time. Such claims have caused some consternation over whether the pursuit and promotion of happiness are largely futile enterprises (Lykken and Tellegen 1996; Millgram 2000). However, the dominant view now seems to be that the early claims about extreme adaptation and set points were exaggerated: while adaptation is a very real phenomenon, many factors—including disability—can have substantial, and lasting, effects on how happy people are. [ 18 ] This point was already apparent from the literature on correlates and causes of happiness, discussed below: if things like relationships and engaging work are important for happiness, then happiness is probably not simply a matter of personality or temperament. As well, the large cross-national differences in measured happiness are unlikely to be entirely an artifact of personality variables. Note that even highly heritable traits can be strongly susceptible to improvement. Better living conditions have raised the stature of men in the Netherlands by eight inches—going from short (five foot four) to tall (over six feet)—in the last 150 years (Fogel 2005). Yet height is considered much more heritable than happiness, with typical heritability estimates ranging from .60 to over .90 (e.g., Silventoinen, Sammalisto et al . 2003). [ 19 ]

The question of mistakes will be taken up in section 5.2. But the last claim—that material prosperity has relatively modest impacts on happiness—has lately become the subject of heated debate. For some time the standard view among subjective well-being researchers was that, beyond a low threshold where basic needs are met, economic gains have only a small impact on happiness levels. According to the well-known “Easterlin Paradox,” for instance, wealthier people do tend to be happier within nations, but richer nations are little happier than less prosperous counterparts, and—most strikingly—economic growth has virtually no impact (Easterlin 1974). In the U.S., for example, measured happiness has not increased significantly since at least 1947, despite massive increases in wealth and income. In short, once you’re out of poverty, absolute levels of wealth and income make little difference in how happy people are.

Against these claims, some authors have argued that absolute income has a large impact on happiness across the income spectrum (e.g., Stevenson and Wolfers 2008). The question continues to be much debated, but in 2010 a pair of large-scale studies using Gallup data sets, including improved measures of life satisfaction and affect, suggested that both sides may be partly right (Kahneman and Deaton 2010; Diener, Ng et al . 2010). Surveying large numbers of Americans in one case, and what is claimed to be the first globally representative sample of humanity in the other, these studies found that income does indeed correlate substantially (.44 in the global sample), at all levels, with life satisfaction—strictly speaking, a “life evaluation” measure that asks respondents to rate their lives without saying whether they are satisfied. Yet the correlation of household income with the affect measures is far weaker: globally, .17 for positive affect, –.09 for negative affect; and in the United States, essentially zero above $75,000 (though quite strong at low income levels). For more recent discussions of empirical work, see Jebb et al. 2018 along with relevant chapters in Diener et al. 2018 and the annual World Happiness Reports from 2012 onward (Helliwell et al. 2012). Research on the complex money-happiness relationship resists simple characterization, but a crude summary is that the connection tends to be positive and substantial, strong at lower income levels while modest to weak or even negative at higher incomes, and stronger and less prone to satiation for life evaluation than emotional well-being metrics. But again, these are very rough generalizations that gloss over a variety of important factors and admit of many exceptions across both individuals and societies.

In short, the relationship between money and happiness may depend on which theory of happiness we accept: on a life satisfaction view, the relationship may be strong; whereas affect-based views may yield a much weaker connection, again above some modest threshold. Here, again, philosophical views about the nature and significance of happiness may play an important role in understanding empirical results and their practical upshot. Economic growth, for instance, has long been a top priority for governments, and findings about its impact on human well-being may have substantial implications for policy.

It is important to note that studies of this nature focus on generic trends, not specific cases, and there is no dispute that significant exceptions exist—notably, populations that enjoy high levels of happiness amid low levels of material prosperity. Among others, a number of Latin American countries, Maasai herders, Inughuit hunter-gatherers, and Amish communities have registered highly positive results in subjective well-being studies, sometimes higher than those in many affluent nations, and numerous informal accounts accord with the data. [ 20 ] Such “positive outliers” suggest that some societies can support high levels of happiness with extremely modest material holdings. The importance of money for happiness may depend strongly on what kind of society one inhabits. An interesting question, particularly in light of common environmental concerns, is how far the lessons of such societies can, or should, be transferred to other social forms, where material attainment and happiness are presently more tightly coupled. Perhaps some degree of decoupling of happiness and money would be desirable.

So the role of money in happiness appears, at this juncture, to be a mixed bag, depending heavily on how we conceive of happiness and what range of societies we are considering. What (else), then, does matter most for happiness? There is no definitive list of the main sources of happiness in the literature, partly because it is not clear how to divide them up. But the following items seem generally to be accepted as among the chief correlates of happiness: supportive relationships, engagement in interesting and challenging activities, material and physical security, a sense of meaning or purpose, a positive outlook, and autonomy or control. [ 21 ] Significant correlates may also include—among many others—religion, good governance, trust, helping others, values (e.g., having non-materialistic values), achieving goals, not being unemployed, and connection with the natural environment. [ 22 ]

An illustrative study of the correlates of happiness from a global perspective is the Gallup World Poll study noted earlier (Diener, Ng et al . 2010; see also Jebb et al. 2020). In that study, the life satisfaction measure was more strongly related to material prosperity, as noted above: household income, along with possession of luxury conveniences and satisfaction with standard of living. The affect measures, by contrast, correlated most strongly with what the authors call “psychosocial prosperity”: whether people reported being treated with respect in the last day, having family and friends to count on, learning something new, doing what they do best, and choosing how their time was spent.

What these results show depends partly on the reliability of the measures. One possible source of error is that this study might exaggerate the relationship between life satisfaction and material attainments through the use of a “ladder” scale for life evaluation, ladders being associated with material aspirations. Errors might also arise through salience biases whereby material concerns might be more easily recalled than other important values, such as whether one has succeeded in having children; or through differences in positivity biases across income levels (perhaps wealthier people tend to be more “positive-responding” than poorer individuals). Another question is whether the affect measures adequately track the various dimensions of people’s emotional lives. However, the results are roughly consonant with other research, so they are unlikely to be entirely an artifact of the instruments used in this study. [ 23 ] A further point of uncertainty is the causal story behind the correlations—whether the correlates, like psychosocial prosperity, cause happiness; whether happiness causes them; whether other factors cause both; or, as is likely, some combination of the three.

Such concerns duly noted, the research plausibly suggests that, on average, material progress has some tendency to help people to better get what they want in life, as found in the life satisfaction measures, while relationships and engaging activities are more important for people’s emotional lives. What this means for happiness depends on which view of happiness is correct.

4. The importance of happiness

Were you to survey public attitudes about the value of happiness, at least in liberal Western democracies, you would likely find considerable support for the proposition that happiness is all that really matters for human well-being. Many philosophers over the ages have likewise endorsed such a view, typically assuming a hedonistic account of happiness. (A few, like Almeder 2000, have identified well-being with happiness understood as life satisfaction.)

Most philosophers, however, have rejected hedonistic and other mental state accounts of well-being, and with them the idea that happiness could suffice for well-being. [ 24 ] (See the entry on well-being .) Objections to mental state theories of well-being tend to cluster around two sets of concerns. First, it is widely believed that the non-mental conditions of our lives matter for well-being: whether our families really love us, whether our putative achievements are genuine, whether the things we care about actually obtain. The most influential objection of this sort is Robert Nozick’s experience machine case, wherein we are asked to imagine a virtual reality device that can perfectly simulate any reality for its user, who will think the experience is genuine (Nozick 1974). Would you plug in to such a machine for life? Most people would not, and the case is widely taken to vitiate mental state theories of well-being. Beyond having positive mental states, it seems to matter both that our lives go well and that our state of mind is appropriately related to how things are. [ 25 ]

A second set of objections concerns various ways in which a happy person might nonetheless seem intuitively to be leading an impoverished or stunted life. The most influential of these worries involves adaptation , where individuals facing oppressive circumstances scale back their expectations and find contentment in “small mercies,” as Sen put it. [ 26 ] Even a slave might come to internalize the values of his oppressors and be happy, and this strikes most as an unenviable life indeed. Related worries involve people with diminished capacities (blindness, Down Syndrome), or choosing to lead narrow and cramped or simpleminded lives (e.g., counting blades of grass). Worries about impoverished lives are a prime motivator of Aristotelian theories of well-being, which emphasize the full and proper exercise of our human capacities.

In the face of these and other objections most commentators have concluded that neither happiness nor any other mental state can suffice for well-being. Philosophical interest in happiness has consequently flagged, since its theoretical importance becomes unclear if it does not play a starring role in our account of the good.

Even as happiness might fail to suffice for well-being, well-being itself may be only one component of a good life , and not the most important one at that. Here ‘good life’ means a life that is good all things considered, taking account of all the values that matter in life, whether they benefit the individual or not. Kant, for example, considered both morality and well-being to be important but distinct elements of a good life. Yet morality should be our first priority, never to be sacrificed for personal happiness.

In fact there is a broad consensus, or near-consensus, among ethical theorists on a doctrine we might call the priority of virtue : broadly and crudely speaking, the demands of virtue or morality trump other values in life. [ 27 ] We ought above all to act and live well, or at least not badly or wrongly. This view need not take the strong form of insisting that we must always act as virtuously as possible, or that moral reasons always take precedence. But it does mean, at least, that when being happy requires acting badly, one’s happiness must be sacrificed. If it would be wrong to leave your family, in which you are unhappy, then you must remain unhappy, or find more acceptable ways to seek happiness.

The mainstream views in all three of the major approaches to ethical theory—consequentialism, deontology, and virtue ethics—agree on some form of the priority of virtue. Where these views chiefly differ is not on the importance of being good, but on whether being good necessarily benefits us. Virtue ethicists tend to answer in the affirmative, the other two schools in the negative. Building virtue into well-being, as Aristotelians do, may seem to yield a more demanding ethics, and in some ways it does. Yet many deontologists and consequentialists—notably Kant—advocate sterner, more starkly moralistic visions of the good life than Aristotle would ever have dreamt of (e.g., Singer 1972).

Happiness, in short, is believed by most philosophers to be insufficient for well-being, and still less important for the good life. These points may seem to vitiate any substantial role for happiness in ethical thought. However, well-being itself is still regarded as a central concept in ethical thought, denoting one of the chief elements of a good life even if not the sole element. And there are reasons for thinking happiness important, both practically and theoretically, despite the worries noted above.

Even if happiness does not suffice for well-being—a point that not all philosophers would accept—it might still rate a privileged spot in theories of well-being. This could happen in either of two ways.

First, happiness could be a major component of a theory of well-being. Objective list theories of well-being sometimes include happiness or related mental states such as enjoyment among the fundamental constituents of well-being. A more ambitious proposal, originated by L.W. Sumner, identifies well-being with authentic happiness —happiness that is authentic in the sense of being both informed and autonomous (Sumner 1996). The root idea is that well-being involves being happy, where one’s happiness is a response of one’s own (autonomous), to a life that genuinely is one’s own (informed). The authenticity constraint is meant to address both experience machine-type worries and “happy slave” objections relating to adaptation, where happiness may be non-autonomous, depending on manipulation or the uncritical acceptance of oppressive values. Since these have been the most influential objections to mental state accounts of well-being, Sumner’s approach promises to considerably strengthen the position of happiness-centered approaches to well-being, and several philosophers have developed variants or close relations of the authentic happiness theory (Brülde 2007, Haybron 2008a, Tiberius and Plakias 2010, Višak 2015). The approach remains fairly new, however, so its long-term prospects remain unclear. [ 28 ]

A second strategy forsakes the project of giving a unitary theory of well-being, recognizing instead a family of two or more kinds of prudential value. Happiness could be central to, or even exhaustive of, one of those values. Shelly Kagan, for instance, has suggested that welfare hedonism could be correct as a theory of how well a person is doing, but not of how well a person’s life is going, which should perhaps be regarded as a distinct value (Kagan 1992, 1994). In short, we might distinguish narrow and wide well-being concepts. An experience machine user might be doing well in the narrow sense, but not the wide—she is doing well, though her life is quite sad. Happiness might, then, suffice for well-being, but only in the narrow sense. Others have made similar points, but uptake has been limited, perhaps because distinguishing multiple concepts of prudential value makes the already difficult job of giving a theory of well-being much harder, as Kagan pointedly observes. [ 29 ] An interesting possibility is that the locution ‘happy life’, and the corresponding well-being sense of happiness, actually refers to a specific variety of well-being—perhaps well-being in the wide sense just suggested, or well-being taken as an ideal state, an ultimate goal of deliberation. This might explain the continued use of ‘happiness’ for the well-being notion in the philosophical literature, rather than the more standard ‘wellbeing.’

The preceding section discussed ways that happiness might figure prominently even in non-mental state theories of well-being. The question there concerned the role of happiness in theories of well-being. This is a different question from how important happiness is for well-being itself. Even a theory of well-being that includes no mention at all of happiness can allow that happiness is nonetheless a major component or contributor to well-being, because of its relation to the things that ultimately constitute well-being. If you hold a desire theory of well-being, for instance, you will very likely allow that, for most people, happiness is a central aspect of well-being, since most people very much desire to be happy. Indeed, some desire theorists have argued that the account actually yields a form of hedonism, on the grounds that people ultimately desire nothing else but happiness or pleasure (Sidgwick 1907 [1966], Brandt 1979, 1989).

Happiness may be thought important even on theories normally believed to take a dismissive view of it. Aristotelians identify well-being with virtuous activity, yet Aristotle plainly takes this to be a highly pleasant condition, indeed the most pleasant kind of life there is (see, e.g., NE , Bk. I 8; Bk. VII 13). You cannot flourish, on Aristotelian terms, without being happy, and unhappiness is clearly incompatible with well-being. Even the Stoics, who notoriously regard all but a virtuous inner state as at best indifferent, would still assign happiness a kind of importance: at the very least, to be unhappy would be unvirtuous; and virtue itself arguably entails a kind of happiness, namely a pleasant state of tranquility. As well, happiness would likely be a preferred indifferent in most cases, to be chosen over unhappiness. To be sure, both Aristotelian and Stoic accounts are clear that happiness alone does not suffice for well-being, that its significance is not what common opinion takes it to be, and that some kinds of happiness can be worthless or even bad. But neither denies that happiness is somehow quite important for human well-being.

In fact it is questionable whether any major school of philosophical thought denies outright the importance of happiness, at least on one of the plausible accounts of the matter. Doubts about its significance probably owe to several factors. Some skeptics, for example, focus on relatively weak conceptions of happiness, such as the idea that it is little more than the simple emotion of feeling happy—an idea that few hedonists or emotional state theorists would accept. Or, alternatively, assuming that a concern for happiness has only to do with positive states. Yet ‘happiness’ also serves as a blanket term for a domain of concern that involves both positive and negative states, namely the kinds of mental states involved in being happy or unhappy. Just as “health” care tends to focus mainly on ill health, so might happiness researchers choose to focus much of their effort on the study and alleviation of unhappiness—depression, suffering, anxiety, and other conditions whose importance is uncontroversial. The study of happiness need be no more concerned with smiles than with frowns.

5. The pursuit and promotion of happiness

The last set of questions we will examine centers on the pursuit of happiness, both individual and collective. Most of the popular literature on happiness discusses how to make oneself happier, with little attention given to whether this is an appropriate goal, or how various means of pursuing happiness measure up from an ethical standpoint. More broadly, how if at all should one pursue happiness as part of a good life?

We saw earlier that most philosophers regard happiness as secondary to morality in a good life. The individual pursuit of happiness may be subject to nonmoral norms as well, prudence being the most obvious among them. Prudential norms need not be as plain as “don’t shoot yourself in the foot.” On Sumner’s authentic happiness view of well-being, for instance, we stand to gain little by pursuing happiness in inauthentic ways, for instance through self-deception or powerful drugs like Huxley’s soma , which guarantees happiness come what may (Huxley 1932 [2005]). The view raises interesting questions about the benefits of less extreme pharmaceuticals, such as the therapeutic use of antidepressants; such medications can make life more pleasant, but many people worry whether they pose a threat to authenticity, perhaps undercutting their benefits. It is possible that such drugs involve prudential tradeoffs, promoting well-being in some ways while undermining it in others; whether the tradeoffs are worth it will depend on how, in a given case, the balance is struck. Another possibility is that such drugs sometimes promote authenticity, if for instance a depressive disorder prevents a person from being “himself.”

Looking to more broadly ethical, but not yet moral, norms, it may be possible to act badly without acting either immorally or imprudently. While Aristotle himself regarded acting badly as inherently imprudent, his catalogue of virtues is instructive, as many of them (wit, friendliness, etc.) are not what we normally regard as moral virtues. Some morally permissible methods of pursuing happiness may nonetheless be inappropriate because they conflict with such “ethical” virtues. They might, for instance, be undignified or imbecilic.

Outwardly virtuous conduct undertaken in the name of personal happiness might, if wrongly motivated, be incompatible with genuine virtue. One might, for instance, engage in philanthropy solely to make oneself happier, and indeed work hard at fine-tuning one’s assistance to maximize the hedonic payoff. This sort of conduct would not obviously instantiate the virtue of compassion or kindness, and indeed might be reasonably deemed contemptible. Similarly, it might be admirable, morally or otherwise, to be grateful for the good things in one’s life. Yet the virtue of gratitude might be undermined by certain kinds of gratitude intervention, whereby one tries to become happier by focusing on the things one is grateful for. If expressions of gratitude become phony or purely instrumental, the sole reason for giving thanks being to become happy—and not that one actually has something to be thankful for—then the “gratitude” might cease to be admirable, and may indeed be unvirtuous. [ 30 ]

A different question is what means of pursuing happiness are most effective . This is fundamentally an empirical question, but there are some in-principle issues that philosophical reflection might inform. One oft-heard claim, commonly called the “paradox of hedonism,” is that the pursuit of happiness is self-defeating; to be happy, don’t pursue happiness. It is not clear how to interpret this dictum, however, so that it is both interesting and true. It is plainly imprudent to make happiness one’s focus at every moment, but doubtful that this has often been denied. Yet never considering happiness also seems an improbable strategy for becoming happier. If you are choosing among several equally worthwhile occupations, and have good evidence that some of them will make you miserable, while one of them is likely to be highly fulfilling, it would not seem imprudent to take that information into account. Yet to do so just is to pursue happiness. The so-called paradox of hedonism is perhaps best seen as a vague caution against focusing too much on making oneself happy, not a blanket dismissal of the prospects for expressly seeking happiness—and for this modest point there is good empirical evidence (Schooler, Ariely et al . 2003, Lyubomirsky 2007).

That happiness is sometimes worth seeking does not mean we will always do a good job of it (Haybron 2008b). In recent decades a massive body of empirical evidence has gathered on various ways in which people seem systematically prone to make mistakes in the pursuit of their interests, including happiness. Such tendencies have been suggested in several domains relating to the pursuit of happiness, including (with recent surveys cited):

• Assessing how happy we are, or were in the past (Haybron 2007)
• Predicting (“forecasting”) what will make us happy (Gilbert 2006)
• Choosing rationally (Kahneman and Tversky 2000, Gilovitch, Griffin et al . 2002, Hsee and Hastie 2006)

A related body of literature explores the costs and benefits of (ostensibly) making it easier to pursue happiness by increasing people’s options; it turns out that having more choices might often make people less happy, for instance by increasing the burdens of deliberation or the likelihood of regret (Schwartz 2004). Less discussed in this context, but highly relevant, is the large body of research indicating that human psychology and behavior are remarkably prone to unconscious social and other situational influences, most infamously reported in the Milgram obedience experiments (Doris 2002, 2015, Haybron 2014). Human functioning, and the pursuit of happiness, may be more profoundly social than many commentators have assumed. [ 31 ]

Taken together, this research bears heavily on two central questions in the philosophical literature: first, the broad character of human nature (e.g., in what sense are we rational animals? How should we conceive of human autonomy?); second, the philosophical ideals of the good society and good government.

Just a decade ago the idea of happiness policy was something of a novelty. While it remains on the fringes in some locales, notably the United States, in much of the world there has been a surge of interest in making happiness an explicit target of policy consideration. Attention has largely shifted, however, to a broader focus on well-being to reflect not just happiness but also other welfare concerns of citizens, and dozens of governments now incorporate well-being metrics in their national statistics. [ 32 ]

Let’s consider the rationale for policies aimed at promoting well-being. In political thought, the modern liberal tradition has tended to assume an optimistic view of human nature and the individual’s capacities for prudent choice. Partly for this reason, the preservation and expansion of individual freedoms, including people’s options, is widely taken to be a central goal, if not the goal, of legitimate governments. People should be freed to seek the good life as they see it, and beyond that the state should, by and large, stay out of the well-being-promotion business.

This vision of the good society rests on empirical assumptions that have been the subject of considerable debate. If it turns out that people systematically and predictably err in the pursuit of their interests, then it may be possible for governments to devise policies that correct for such mistakes. [ 33 ] Of course, government intervention can introduce other sorts of mistakes, and there is some debate about whether such measures are likely to do more harm than good (e.g., Glaeser 2006).

But even if governments cannot effectively counteract human imprudence, it may still be that people fare better in social forms that influence or even constrain choices in ways that make serious mistakes less likely. (Food culture and its impact on health may be an instructive example here.) The idea that people tend to fare best when their lives are substantially constrained or guided by their social and physical context has recently been dubbed contextualism ; the contrary view, that people do best when their lives are, as much as possible, determined by the individuals themselves, is individualism (Haybron 2008b). Recent contextualists include communitarians and many perfectionists, though contextualism is not a political doctrine and is compatible with liberalism and even libertarian political morality. Contextualism about the promotion of well-being is related to recent work in moral psychology that emphasizes the social character of human agency, such as situationism and social intuitionism. [ 34 ]

Quite apart from matters of efficacy, there are moral questions about the state promotion of happiness, which has been a major subject of debate, both because of the literature on mistakes and research suggesting that the traditional focus of state efforts to promote well-being, economic growth, has a surprisingly modest impact on happiness. One concern is paternalism : does happiness-based policy infringe too much on personal liberty? Some fear a politics that may too closely approximate Huxley’s Brave New World, where the state ensures a drug-induced happiness for all (Huxley 1932 [2005]). Extant policy suggestions, however, have been more modest. Efforts to steer choice, for instance in favor of retirement savings, may be paternalistic, but advocates argue that such policies can be sufficiently light-handed that no one should object to them, in some cases even going so far as to deem it “libertarian paternalism” (Thaler and Sunstein 2008). [ 35 ] The idea is that gentle “nudges,” like setting default options on hiring forms to setting aside money for retirement, interfere only trivially with choice, imposing little or no cost for those who wish to choose differently, and would very likely be welcomed by most of those targeted.

Also relatively light-handed, and perhaps not paternalistic at all, are state efforts to promote happiness directly through social policy, for instance by prioritizing unemployment over economic growth on the grounds that the former has a larger impact on happiness. Other policies might include trying to reduce commute times, or making walkable neighborhoods and green space a priority in urban planning, again on happiness grounds. Some may deem such measures paternalistic insofar as they trade freedom (in the form of economic prosperity) for a substantive good, happiness, that people value unevenly, though it has also been argued that refusing to take citizens’ values like happiness into consideration in policy deliberation on their behalf can amount to paternalism (Haybron and Alexandrova 2013).

A related sort of objection to happiness-based policy argues that happiness, or even well-being, is simply the wrong object of policy, which ought instead to focus on the promotion of resources or capabilities (Rawls 1971, Nussbaum 2000, Quong 2011, Sen 2009). Several reasons have been cited for this sort of view, one being that policies aimed at promoting happiness or well-being violate commonly accepted requirements of “liberal neutrality,” according to which policy must be neutral among conceptions of the good. According to this constraint, governments must not promote any view of the good life, and happiness-based policy might be argued to flout it. Worries about paternalism also surface here, the idea being that states should only focus on affording people the option to be happy or whatever, leaving the actual achievement of well-being up to the autonomous individual. As we just saw, however, it is not clear how far happiness policy initiatives actually infringe on personal liberty or autonomy. A further worry is that, happiness isn’t really, or primarily, what matters for human well-being (Nussbaum 2008).

But a major motivation for thinking happiness the wrong object of policy is that neither happiness nor well-being are the appropriate focus of a theory of justice . What justice requires of society, on this view, is not that it make us happy; we do not have a right to be happy. Rather, justice demands only that each has sufficient opportunity (in the form of resources or capabilities, say) to achieve a good life, or that each gets a fair share of the benefits of social cooperation. However plausible such points may be, it is not clear how far they apply to many proposals for happiness-based policy, save the strongest claims that happiness should be the sole aim of policy: many policy decisions are not primarily concerned with questions of social justice, nor with constitutional fundamentals, the focus of some theories of justice. Happiness could be a poor candidate for the “currency” of justice, yet still remain a major policy concern. Indeed, the chief target of happiness policy advocates has been, not theories of justice, but governments’ overwhelming emphasis on promoting GDP and other indices of economic growth. This is not, in the main, a debate about justice, and as of yet the philosophical literature has not extensively engaged with it.

However, the push for happiness-based policy is a recent development. In coming years, such questions will likely receive considerably more attention in the philosophical literature.

• Adler, Matthew D., 2019, Measuring Social Welfare: An Introduction , New York: Oxford University Press.
• Adler, M. D., and M. Fleurbaey (eds.), 2015, The Oxford Handbook of Well-Being and Public Policy , New York: Oxford University Press.
• Ahuvia, A., et al., 2015, “Happiness: An Interactionist Perspective,” International Journal of Wellbeing , 5(1): 1–18.
• Alexandrova, A., 2005, “Subjective Well-Being and Kahneman’s ‘Objective Happiness’,” Journal of Happiness Studies , 6: 301–324.
• –––, 2008, “First-Person Reports and the Measurement of Happiness,” Philosophical Psychology , 21(5): 571–583.
• –––, 2017, A Philosophy for the Science of Well-Being , New York: Oxford University Press.
• Alexandrova, A. and D. M. Haybron, 2012, “High Fidelity Economics,” in The Elgar Companion to Recent Economic Methodology , W. Hands and J. Davis (eds.). Northampton, MA: Edward Elgar.
• –––, 2016, “Is Construct Validation Valid?,” Philosophy of Science , 83(5): 1098–1109.
• Almeder, R., 2000, Human Happiness and Morality , Buffalo, NY: Prometheus Press.
• Andreou, C., 2010, “A Shallow Route to Environmentally Friendly Happiness: Why Evidence That We Are Shallow Materialists Need Not Be Bad News for the Environment(Alist),” Ethics, Place & Environment , 13(1): 1–10.
• Ang, J. M. S., 2019, “Can Existentialists Be Happy? Authentic Life, Authentic Happiness,” Science, Religion and Culture , 6(1): 122–129.
• Angier, T., 2015, “Happiness: Overcoming the Skill Model,” International Philosophical Quarterly , 55(1): 5–23.
• Angner, E., 2009, “The Politics of Happiness,” Philosophy and Happiness , L. Bortolotti (ed.), New York: Palgrave, 1–26.
• –––, 2010, “Are subjective measures of well-being ‘direct’?” Australasian Journal of Philosophy , 89(1): 115–130.
• –––, 2011, “The Evolution of Eupathics: The Historical Roots of Subjective Measures of Well-Being,” International Journal of Wellbeing , 1(1): 4–41.
• –––, 2013a, “Is it possible to measure happiness?,” European Journal for Philosophy of Science , 3(2): 221–240.
• –––, 2013b, “Is Empirical Research Relevant to Philosophical Conclusions?,” Res Philosophica , 90(3): 365–85.
• –––, 2016, A Course in Behavioral Economics , second edition, London: Palgrave.
• Annas, J., 1993, The Morality of Happiness , New York: Oxford.
• –––, 2011, Intelligent Virtue , New York: Oxford.
• Argyle, M., 1999, “Causes and Correlates of Happiness,” Well-Being: The Foundations of Hedonic Psychology , D. Kahneman, E. Diener and N. Schwarz (eds.). New York: Russell Sage Foundation: 3–25.
• –––, 2002, The Psychology of Happiness , New York: Routledge.
• Austin, A., 2015, “On Well-Being and Public Policy: Are We Capable of Questioning the Hegemony of Happiness?,” Social Indicators Research , 127(1): 1–16.
• Badhwar, N., 2008, “Is Realism Really Bad for You? A Realistic Response,” The Journal of Philosophy , 105(2): 85–107.
• –––, 2014, Well-Being: Happiness in a Worthwhile Life , New York: Oxford University Press.
• –––, 2015, “Happiness,” in The Routledge Handbook of Philosophy of Well-Being , ed. G. Fletcher, New York: Routledge, 323–35.
• Bagaric, M., and J. McConvill, 2005, “Goodbye Justice, Hello Happiness: Welcoming Positive Psychology to the Law,” Deakin Law Review , 10(1): 1–26.
• Barrow, R., 1980, Happiness and Schooling , New York: St. Martin’s Press.
• –––, 1991, Utilitarianism: A Contemporary Statement , Brookfield, VT: Edward Elgar.
• Beck, B., and B. Stroop, 2015, “A Biomedical Shortcut to (Fraudulent) Happiness? An Analysis of the Notions of Well-Being and Authenticity Underlying Objections to Mood Enhancement,” Well-Being in Contemporary Society , J. H. Søraker, et al. (eds.), Berlin: Springer, 115–34.
• Becker, L. C., 2012, Habilitation, Health, and Agency , New York: Oxford University Press.
• Belliotti, R. A., 2004, Happiness Is Overrated , New York: Rowman & Littlefield.
• –––, 2013, “The Seductions of Happiness,” The Oxford Handbook of Happiness , New York: Oxford University Press.
• Benditt, T. M., 1974, “Happiness,” Philosophical Studies , 25: 1–20.
• –––, 1978, “Happiness and Satisfaction – A Rejoinder to Carson,” The Personalist , 59: 108–9.
• Besser, L. L., 2014, Eudaimonic Ethics , New York: Routledge.
• Besser-Jones, L., 2013, “The Pursuit and Nature of Happiness,” Philosophical Topics , 41(1): 103–21.
• Billon, A., 2016, “Irrationality and Happiness: A (Neo-) Shopenhauerian Argument for Rational Pessimism,” Journal of Ethics and Social Philosophy , 11(1): 1–27.
• Bishop, M., 2012, “The Network Theory of Well-Being: An Introduction,” The Baltic International Yearbook of Cognition, Logic and Communication , 7: 1–29.
• –––, 2015, The Good Life , New York: Oxford University Press.
• Biswas-Diener, R., 2018, “The Subjective Well-Being of Small Societies,” Handbook of Well-Being , E. Diener, S. Oishi, and L. Tay (eds.), Salt Lake City: DEF Publishers.
• Biswas-Diener, R., J. Vittersø and E. Diener, 2005, “Most People are Pretty Happy, but There is Cultural Variation: The Inughuit, The Amish, and The Maasai,” The Journal of Happiness Studies , 6(3): 205–226.
• Blackson, T., 2009, “On Feldman’s Theory of Happiness,” Utilitas , 21(3): 393–400.
• Block, N., 1995, “On a Confusion About A Function of Consciousness,” Behavioral and Brain Sciences , 18: 227–247.
• Bloomfield, P., 2014, The Virtues of Happiness , New York: Oxford University Press.
• Bognar, G., 2010, “Authentic Happiness,” Utilitas , 22(3): 272–284.
• Bok, D., 2010a, The Politics of Happiness: What Government Can Learn from the New Research on Well-Being , Princeton, NJ: Princeton University Press.
• Bok, S., 2010b, Exploring Happiness: From Aristotle to Brain Science , New Haven: Yale University Press.
• Bortolotti, L. (ed.), 2009, Philosophy and Happiness , New York: Palgrave Macmillan.
• Bosch, M. van den, and W. Bird, 2018, Oxford Textbook of Nature and Public Health: The Role of Nature in Improving the Health of a Population , New York: Oxford University Press.
• Bramble, B., 2016, “The Experience Machine,” Philosophy Compass , 11(3): 136–45.
• Brandt, R. B., 1959, Ethical Theory , Englewood Cliffs, NJ: Prentice-Hall.
• –––, 1979, A Theory of the Good and the Right , New York: Oxford.
• –––, 1989, “Fairness to Happiness,” Social Theory & Practice , 15: 33–58.
• –––, 1992, Morality, Utilitarianism, and Rights , New York: Cambridge University Press.
• Brülde, B., 2007, “Happiness theories of the good life,” Journal of Happiness Studies , 8(1): 15–49.
• –––, 2015, “Well-Being, Happiness and Sustainability,” Well-Being in Contemporary Society , Happiness Studies Book Series, J. H. Søraker, et al. (eds.), Berlin: Springer, 157–76.
• Brannmark, J., 2003, “Leading lives: On happiness and narrative meaning,” Philosophical Papers , 32(3): 321–343.
• Bruni, L., F. Comim, and M. Pugno (eds.), 2008, Capabilities and Happiness , New York: Oxford University Press.
• Buss, S., 2004, “The Irrationality of Unhappiness and the Paradox of Despair,” Journal of Philosophy , CI(4): 171–200.
• Cahn, S. M. and C. Vitrano (eds.), 2008, Happiness: Classical and Contemporary Readings in Philosophy , New York: Oxford.
• –––, 2015, Happiness and Goodness: Philosophical Reflections on Living Well , New York: Columbia University Press.
• Campbell, R., 1973, “The Pursuit Of Happiness,” Personalist , 54: 325–337.
• Capaldi, C. A. et al., 2015, “Flourishing in Nature: A Review of the Benefits of Connecting with Nature and Its Application as a Wellbeing Intervention,” International Journal of Wellbeing , 5(4): 1–16.
• Capuccino, C., 2013, “Happiness and Aristotle’s Definition of Eudaimonia,” Philosophical Topics , 41(1): 1–26.
• Carson, T. L., 1978a, “Happiness and Contentment: A Reply to Benditt,” The Personalist , 59: 101–7.
• –––, 1978b, “Happiness and the Good Life,” Southwestern Journal of Philosophy , 9: 73–88.
• –––, 1979, “Happiness and the Good Life: a Rejoinder to Mele,” Southwestern Journal of Philosophy , 10: 189–192.
• –––, 1981, “Happiness, Contentment, and the Good Life,” Pacific Philosophical Quarterly , 62: 378–92.
• Cashen, M, 2012, “Happiness, Eudaimonia, and The Principle of Descriptive Adequacy,” Metaphilosophy , 43(5): 619–35.
• Cavallaro, M., and G. Heffernan, 2019, “From Happiness to Blessedness: Husserl on Eudaimonia, Virtue, and the Best Life,” HORIZON. Studies in Phenomenology , 8(2): 353–388.
• Chappell, T., 2013, “Eudaimonia, Happiness, and the Redemption of Unhappiness,” Philosophical Topics , 41(1): 27–52.
• Charry, E. T., 2010, God and the Art of Happiness , Grand Rapids: Eerdmans Publishing Company.
• Chekola, M., 2007, “Happiness, Rationality, Autonomy and the Good Life,” Journal of Happiness Studies , 8(1): 51–78.
• Christakis, N., J. Fowler, Simon, i. Schuster, P. D. Audio and L. Findaway World, 2009, Connected: The surprising power of our social networks and how they shape our lives , New York: Little, Brown and Co.
• Clark, A., et al., 2018, The Origins of Happiness: The Science of Well-Being over the Life Course , Princeton: Princeton University Press.
• Cohen Kaminitz, S., forthcoming, “Looking Good or Feeling Well? Understanding the Combinations of Well-Being Indicators Using Insights from the Philosophy of Well-Being,” Social Indicators Research , online first 12 February 2020. doi:10.1007/s11205-020-02289-9
• David, S., Boniwell, I., and A. Ayers (eds.), 2013, The Oxford Handbook of Happiness , New York: Oxford.
• Davis, W., 1981a, “Pleasure and Happiness,” Philosophical Studies , 39: 305–318.
• –––, 1981b, “A Theory of Happiness,” American Philosophical Quarterly , 18: 111–20.
• de Boer, J., 2014, “Scaling Happiness,” Philosophical Psychology , 27(5): 703–18.
• De Brigard, F., 2010, “If You like It, Does It Matter If It’s Real?,” Philosophical Psychology , 23(1): 43–57.
• de Lazari-Radek, K., and Singer, P., 2014, The Point of View of the Universe: Sidgwick and Contemporary Ethics , New York: Oxford University Press.
• Den Uyl, D. and T. R. Machan, 1983, “Recent Work on the Concept of Happiness,” American Philosophical Quarterly , 20: 115–34.
• Diener, E., 2008, “Myths in the Science of Happiness, and Directions for Future Research,” The Science of Subjective Well-Being , M. Eid and R. J. Larsen (eds.), New York: Guilford Press: 493–514.
• Diener, E. and R. Biswas-Diener, 2008, Happiness: unlocking the mysteries of psychological wealth , Malden, MA: Blackwell.
• Diener, E. and C. Diener, 1996, “Most People Are Happy,” Psychological Science , 7(3): 181–185.
• Diener, E., R. E. Lucas, U. Schimmack and J. F. Helliwell, 2009, Well-Being for Public Policy , New York: Oxford University Press.
• Diener, E., R. E. Lucas and C. N. Scollon, 2006, “Beyond the Hedonic Treadmill: Revising the Adaptation Theory of Well-Being,” American Psychologist , 61(4): 305–314.
• Diener, E., W. Ng, J. Harter and R. Arora, 2010, “Wealth and happiness across the world: Material prosperity predicts life evaluation, whereas psychosocial prosperity predicts positive feeling,” Journal of Personality and Social Psychology , 99(1): 52–61.
• Diener, E. and M. Seligman, 2004, “Beyond Money: Toward an economy of well-being,” Psychological Science in the Public Interest , 5(1): 1–31.
• Diener, E. and E. M. Suh (eds.), 2000, Culture and Subjective Well-Being , Cambridge, Mass., MIT Press.
• Diener, E., E. M. Suh, R. E. Lucas and H. L. Smith, 1999, “Subjective Well-Being: Three Decades of Progress,” Psychological Bulletin , 125(2): 276–302.
• Dolan, P., and L. Kudrna, 2016, “Sentimental Hedonism: Pleasure, Purpose, and Public Policy,” Handbook of Eudaimonic Well-Being , J. Vittersø (ed.), Berlin: Springer, 437–52.
• Dolan, P. and M. P. White, 2007, “How can measures of subjective well-being be used to inform public policy?” Perspectives on Psychological Science , 2(1): 71–85.
• Doris, J. M., 2002, Lack of Character , New York: Cambridge University Press.
• –––, 2009, “Skepticism about persons,” Philosophical Issues , 19(1): 57–91.
• –––, 2015, Talking to Our Selves , New York: Oxford University Press.
• Easterlin, R. A., 1974, “Does Economic Growth Improve the Human Lot?” Nations and Households in Economic Growth: Essays in Honor of Moses Abramovitz , P. A. David and M. W. Reder (eds.), New York: Academic Press.
• –––, 2003, “Explaining Happiness,” Proceedings of the National Academy of Sciences of the United States of America , 100(19): 11176–11183.
• –––, 2005, “Building a Better Theory of Well-Being,” Economics and Happiness , L. Bruni and P. L. Porta (eds.), New York: Oxford, 29–65.
• Ebenstein, A. O., 1991, The Greatest Happiness Principle: An Examination of Utilitarianism , New York: Garland.
• Edgeworth, F. Y., 1881, Mathematical Psychics: an Essay on the Application of Mathematics to the Moral Sciences , London: Kegan Paul.
• Eid, M. and R. J. Larsen (eds.), 2008, The Science of Subjective Well-Being , New York: Guilford.
• Elster, J., 1983, Sour Grapes , New York: Cambridge University Press.
• Epictetus, The Discourses as Reported by Arrian, The Manual, and Fragments , Cambridge, MA: Harvard University Press, 1925.
• Euler, S. S., 2019, “Psychological Universals in the Study of Happiness: From Social Psychology to Epicurean Philosophy,” Science, Religion and Culture , 6(1): 130–37.
• Everett, D. L., 2009, Don’t sleep, there are snakes: Life and language in the Amazonian jungle , New York: Random House.
• Feldman, F., 2004, Pleasure and the Good Life , New York: Oxford.
• –––, 2010, What Is This Thing Called Happiness? , New York: Oxford.
• –––, 2019, “An Improved Whole Life Satisfaction Theory of Happiness?,” International Journal of Wellbeing , 9(2):1–7.
• Flanagan, O., 2007, The Really Hard Problem: Meaning in a Material World , Cambridge, MA: MIT Press.
• Flanagan, O., M. Letourneau, and W. Zhao, 2019, “Particulars of Well-Being,” Science, Religion and Culture , 6(1): 1–5.
• Fletcher, G., 2013, “A Fresh Start for the Objective-List Theory of Well-Being,” Utilitas , 25(2): 206–20.
• Fleurbaey, M., and D. Blanchet, 2013, Beyond GDP: Measuring Welfare and Assessing Sustainability , New York: Oxford University Press.
• Fogel, R. W., 2005, “Changes in the disparities in chronic diseases during the course of the 20th century,” Perspectives in biology and medicine , 48(1 Supplement): S150-S165.
• Fraser, C., 2013, “Happiness in Classical Confucianism: Xúnzǐ,” E. Minar (ed.), Philosophical Topics , 41(1): 53–79.
• Frederick, S. and G. Loewenstein, 1999, “Hedonic Adaptation,” Well-Being: The Foundations of Hedonic Psychology , D. Kahneman, E. Diener and N. Schwarz (eds.), New York: Russell Sage Foundation Press: 302–29.
• Fredrickson, B. L., 2004, “The Broaden-and-Build Theory of Positive Emotions,” Philosophical Transactions of the Royal Society B: Biological Sciences , 359(1449): 1367–1377
• Fredrickson, B. L. and D. Kahneman, 1993, “Duration neglect in retrospective evaluations of affective episodes,” Journal of Personality and Social Psychology , 65(1): 45–55.
• Fredrickson, B. L. and M. F. Losada, 2005, “Positive Affect and the Complex Dynamics of Human Flourishing,” American Psychologist , 60(7): 678–686.
• Frey, B. S., 2008, Happiness: A Revolution in Economics , Cambridge, MA: MIT Press.
• Frumkin, H., 2001, “Beyond toxicity: Human health and the natural environment,” American Journal of Preventive Medicine , 20(3): 234–240.
• Gilbert, D., 2006, Stumbling on Happiness , New York: Knopf.
• Gilovitch, T., D. Griffin and D. Kahneman (eds.), 2002, Heuristics and Biases: The Psychology of Intuitive Judgment , New York: Cambridge University Press.
• Glaeser, E. L., 2006, “Paternalism and Psychology,” University of Chicago Law Review , 73(1): 133–156.
• Goldman, A. H., 2016, “Happiness is an Emotion,” The Journal of Ethics , 21(1): 1–16.
• –––, 2019, Life’s Values: Pleasure, Happiness, Well-Being, and Meaning , New York: Oxford University Press.
• Goldstein, I., 1973, “Happiness: The Role of Non-Hedonic Criteria in Its Evaluation,” International Philosophical Quarterly , 13: 523–34.
• –––, 1981, “Cognitive Pleasure and Distress,” Philosophical Studies , 39: 15–23.
• –––, 1989, “Pleasure and Pain: Unconditional, Intrinsic Values,” Philosophy and Phenomenological Research , 50(2): 255–276.
• Goldstein, I., 2002, “Are emotions feelings? A further look at hedonic theories of emotions,” Consciousness and Emotion , 3(1): 21–33.
• Graham, C., 2009, Happiness around the world: The paradox of happy peasants and miserable millionaires , New York: Oxford University Press.
• Graham, M., 2017, “A Fate Worse Than Death? The Well-Being of Patients Diagnosed as Vegetative With Covert Awareness,” Ethical Theory and Moral Practice , 20(5): 1–16.
• Griffin, J., 1979, “Is Unhappiness Morally More Important Than Happiness?” Philosophical Quarterly , 29: 47–55.
• –––, 1986, Well-Being: Its Meaning, Measurement, and Moral Importance , Oxford: Clarendon Press.
• –––, 2000, “Replies,” Well-Being and Morality , R. Crisp and B. Hooker (eds.), New York: Oxford: 281–313.
• –––, 2007, “What Do Happiness Studies Study?” Journal of Happiness Studies , 8(1): 139–148.
• Griswold, C., 1996, “Happiness, Tranquillity, and Philosophy,” Critical Review , 10(1): 1–32.
• Haidt, J., 2001, “The emotional dog and its rational tail: A social intuitionist approach to moral judgment,” Psychological Review , 108(4): 814–834.
• Hare, R. M., 1963, Freedom and Reason , Oxford: Oxford University Press.
• Hausman, D. M., 2010, “Hedonism and Welfare Economics,” Economics and Philosophy , 26(3): 321–44.
• –––, 2011, Preferences, Value, Choice, and Welfare , New York: Cambridge University Press.
• Hausman, D. M. and B. Welch, 2009, “Debate: To Nudge or Not to Nudge,” Journal of Political Philosophy , 18(1): 123–136.
• Hawkins, J., 2008, “Well-Being, Autonomy, and the Horizon Problem,” Utilitas , 20(2): 1–27.
• –––, 2014a, “Well-Being, Time, and Dementia,” Ethics , 124(3): 507–542.
• –––, 2014b, “Well-Being: What Matters Beyond the Mental?,” in Oxford Studies in Normative Ethics (Volume 4), M. Timmons (ed.). New York: Oxford University Press.
• –––, 2016, “The Experience Machine and the Experience Requirement,” The Routledge Handbook of the Philosophy of Well-Being , G. Fletcher (ed.), New York: Routledge.
• –––, 2019, “Well-Being, The Self, and Radical Change,” Oxford Studies in Normative Ethics, Vol 9 , M. Timmons (ed.), New York: Oxford University Press, 251.
• Haybron, D. M., 2001, “Happiness and Pleasure,” Philosophy and Phenomenological Research , 62(3): 501–528.
• –––, 2003, “What Do We Want from a Theory of Happiness?” Metaphilosophy , 34(3): 305–329.
• –––, 2005, “On Being Happy or Unhappy,” Philosophy and Phenomenological Research , 71(2): 287–317.
• –––, 2007, “Do We Know How Happy We Are?” Nous , 41(3): 394–428.
• –––, 2008a, “Happiness, the Self, and Human Flourishing,” Utilitas , 20(1): 21–49.
• –––, 2008b, The Pursuit of Unhappiness: The Elusive Psychology of Well-Being , New York, Oxford University Press.
• –––, 2011, “Central Park: Nature, Context, and Human Wellbeing,” International Journal of Wellbeing , 1(2): 235–254.
• –––, 2013a, Happiness: A Very Short Introduction , New York: Oxford University Press.
• –––, 2013b, “The Proper Pursuit of Happiness,” Res Philosophica , 90(3): 387–411.
• –––, 2014, “Adventures in Assisted Living: Well-Being and Situationist Psychology,” The Philosophy and Psychology of Character and Happiness , N. E. Snow and F. V. Trivigno (eds.), New York: Routledge, 1–25.
• –––, 2016, “Mental State Approaches to Well-Being,” The Oxford Handbook of Well-Being and Public Policy , M. D. Adler & M. Fleurbaey (eds.), New York: Oxford, 347–378.
• Haybron, D. M., and A. Alexandrova, 2013, “Paternalism in Economics,” Paternalism: Theory and Practice , C. Coons and M. Weber (eds.), Cambridge: Cambridge University Press, 157–77.
• Haybron, D. M., and V. Tiberius, 2015, “Well-Being Policy: What Standard of Well-Being?,” Journal of the American Philosophical Association , 1(4): 712–33.
• Headey, B., 2007, The Set-Point Theory of Well-Being Needs Replacing: On the Brink of a Scientific Revolution? , DIW Berlin: German Institute for Economic Research.
• –––, 2008, “The Set-Point Theory of Well-Being: Negative Results and Consequent Revisions,” Social Indicators Research , 85(3): 389–403.
• Hersch, G., 2015, “Can an Evidential Account Justify Relying on Preferences for Well-Being Policy?,” Journal of Economic Methodology , 22(3): 1–13.
• –––, 2017, “Ignoring Easterlin: Why Easterlin’s Correlation Findings Need Not Matter to Public Policy,” Journal of Happiness Studies , 19(8): 2225–2241.
• –––, 2020, “No Theory-Free Lunches in Well-Being Policy,” The Philosophical Quarterly , 70(278): 43–64.
• Hill, S., 2007, “Haybron on Mood Propensity and Happiness,” Journal of Happiness Studies , 10(2): 215–28.
• Hindriks, F., & Douven, I., 2018, “Nozick’s experience machine: An empirical study,” Philosophical Psychology , 31(2): 1–21.
• Ho, S. M., W. Duan, and S. C. Tang, 2014, “The Psychology of Virtue and Happiness in Western and Asian Thought,” The Philosophy and Psychology of Character and Happiness , N. E. Snow and F. V. Trivigno (eds.), New York: Routledge, 223–46.
• Houlden, V., et al., 2018, “The Relationship between Greenspace and the Mental Wellbeing of Adults: A Systematic Review,” PLOS ONE , 13(9): 1–35.
• Hsee, C. K. and R. Hastie, 2006, “Decision and experience: Why don’t we choose what makes us happy?” Trends in Cognitive Sciences , 10(1): 31–37.
• Hurka, T., 2010, The Best Things in Life: A Guide to What Really Matters , New York: Oxford University Press.
• Huxley, A., 1932 [2005], Brave New World and Brave New World Revisited , New York: Harper Perennial Modern Classics.
• Inglehart, R., R. Foa, C. Peterson and C. Welzel, 2008, “Development, freedom, and rising happiness: A global perspective, 1981–2007” Perspectives on Psychological Science , 3(4): 264–285.
• Inglehart, R. and H.-D. Klingemann, 2000, “Genes, Culture, Democracy, and Happiness,” Culture and Subjective Well-Being , E. Diener and E. M. Suh (eds.), Cambridge, MA: MIT Press: 165–183.
• Intelisano, S., Krasko, J., & Luhmann, M., 2019, “Integrating Philosophical and Psychological Accounts of Happiness and Well-Being,” Journal of Happiness Studies , 8: 1–40.
• Jebb, A. T., L. Tay, E. Diener, and S. Oishi, 2018, “Happiness, Income Satiation and Turning Points around the World,” Nature Human Behaviour , 2(1): 33–38.
• Joshanloo, M., 2013, “A Comparison of Western and Islamic Conceptions of Happiness,” Journal of Happiness Studies , 14(6): 1857–74.
• –––, 2014, “Eastern Conceptualizations of Happiness: Fundamental Differences with Western Views,” Journal of Happiness Studies , 15(2): 475–93.
• Joshanloo, M., and D. Weijers, 2019, “A Two-Dimensional Conceptual Framework for Understanding Mental Well-Being,” PLoS ONE , 14(3): e0214045.
• Kagan, S., 1992, “The Limits of Well-Being,” Social Philosophy and Policy , 9(2): 169–89.
• –––, 1994, “Me and My Life,” Proceedings of the Aristotelian Society , 94: 309–324.
• Kahane, Guy, 2011, “Reasons to Feel, Reasons to Take Pills,” Enhancing Human Capacities , J. Savulescu, R. Ter Meulen, and G. Kahane (eds.), Oxford: John Wiley & Sons, 166–78.
• Kahneman, D., 1999, “Objective Happiness,” Well-Being: The Foundations of Hedonic Psychology , D. Kahneman, E. Diener and N. Schwarz (eds.), New York: Russell Sage Foundation: 3–25.
• Kahneman, D. and A. Deaton, 2010, “High income improves evaluation of life but not emotional well-being,” Proceedings of the National Academy of Sciences , 107(38): 16489–16493.
• Kahneman, D., E. Diener and N. Schwarz (eds.), 1999, Well-Being: The Foundations of Hedonic Psychology , New York: Russell Sage Foundation Press.
• Kahneman, D., B. L. Fredrickson, C. A. Schreiber and D. A. Redelmeier, 1993, “When More Pain Is Preferred to Less: Adding a Better End,” Psychological Science , 4(6): 401–405.
• Kahneman, D. and A. Tversky (eds.), 2000, Choices, Values, and Frames , New York: Cambridge University Press.
• Kauppinen, A., 2013, “Meaning and Happiness,” Philosophical Topics , 41(1): 161–185.
• Kazez, J., 2007, The Weight of Things: Philosophy and the Good Life , Malden, MA: Wiley-Blackwell.
• Kekes, J., 1982, “Happiness,” Mind , 91: 358–76.
• –––, 1988, The Examined Life , Lewisburg: Bucknell University Press.
• –––, 1992, “Happiness,” Encyclopedia of Ethics , L. C. Becker and C. B. Becker (eds.), New York: Garland: 430–435.
• Kellert, S. R. and E. O. Wilson (eds.), 1995, The Biophilia Hypothesis , Washington, D.C.: Island Press.
• Kelman, M., 2005, “Hedonic Psychology and the Ambiguities of ‘Welfare’,” Philosophy & Public Affairs , 33(4): 391–412.
• Kenny, A. and C. Kenny, 2006, Life, Liberty and the Pursuit of Utility , Charlottesville, VA: Imprint Academic.
• Keyes, C. L., 2002, “The mental health continuum: From languishing to flourishing in life,” Journal of Health and Social Behavior , 43(2): 207–222.
• Kim, R., 2020, Confucianism and the Philosophy of Well-Being , New York: Routledge.
• Klausen, S. H., 2015, “Happiness, Dispositions and the Self,” Journal of Happiness Studies , 17(3): 777–780.
• –––, 2019, “Understanding Older Adults’ Wellbeing from a Philosophical Perspective,” Journal of Happiness Studies , online first.
• Kraut, R., 1979, “Two Conceptions of Happiness,” The Philosophical Review , 138: 167–97.
• –––, 2018, The Quality of Life: Aristotle Revised , New York: Oxford University Press.
• Kristjánsson, K., 2010, “Positive psychology, happiness, and virtue: The troublesome conceptual issues,” Review of general psychology , 14(4): 296.
• –––, 2012, “Positive Psychology and Positive Education: Old Wine in New Bottles?” Educational Psychologist , 47(2): 86–105.
• –––, 2018, “The flourishing–happiness concordance thesis: Some troubling counterexamples,” The Journal of Positive Psychology , 13(6): 541–552.
• Krueger, A., D. Kahneman, C. Fischler, D. Schkade, N. Schwarz and A. Stone, 2009, “Time Use and Subjective Well-Being in France and the U.S,” Social Indicators Research ,(93): 7–18.
• Larsen, R. J. and Z. Prizmic, 2008, “Regulation of Emotional Well-Being: Overcoming the Hedonic Treadmill,” The Science of Subjective Well-Being , M. Eid and R. J. Larsen (eds.), New York: Guilford Press: 258–289.
• Lauinger, W., 2015, “A Framework for Understanding Parental Well-Being,” Philosophia , 43(3): 847–868.
• Layard, R., 2005, Happiness: Lessons from a new science , New York: Penguin.
• LeBar, M., and D. Russell, 2013, “Well-Being and Eudaimonia: A Reply to Haybron,” Aristotelian Ethics in Contemporary Perspective , 21: 52.
• Lin, E., 2015, “How to Use the Experience Machine,” Utilitas , 28(3): 314–32.
• Loewenstein, G. and E. Haisley, 2008, “The Economist as Therapist: Methodological Ramifications of ‘Light’ Paternalism,” The Foundations of Positive and Normative Economics , A. Caplin and A. Schotter (eds.), New York: Oxford University Press, 210–248.
• Lucas, R. E., 2008, “Personality and Subjective Well-Being,” The Science of Subjective Well-Being , M. Eid and R. J. Larsen (eds.), New York: Guilford Press: 171–194.
• Lucas, R. E., A. E. Clark, Y. Georgellis and E. Diener, 2004a, “Re-Examining Adaptation and the Setpoint Model of Happiness: Reactions to Changes in Marital Status,” Journal of Personality and Social Psychology , 84: 527–539.
• –––, 2004b, “Unemployment alters the set point for life satisfaction,” Psychological Science , 15(1): 8–13.
• Luhmann, M., and S. Intelisano, 2018, “Hedonic Adaptation and the Set Point for Subjective Well-Being,” Handbook of Well-Being , E. Diener, S. Oishi, and L. Tay (eds.), Salt Lake City: DEF Publishers.
• Lumber, R., M. Richardson, and D. Sheffield, 2017, “Beyond Knowing Nature: Contact, Emotion, Compassion, Meaning, and Beauty Are Pathways to Nature Connection,” PLOS ONE , 12(5): e0177186.
• Luo, S., 2018, “Happiness and the Good Life: A Classical Confucian Perspective,” Dao , 71(2): 1–18.
• Lykken, D. and A. Tellegen, 1996, “Happiness is a stochastic phenomenon,” Psychological Science , 7(3): 186–9.
• Lyubomirsky, S., 2007, The How of Happiness , New York: Penguin.
• Lyubomirsky, S., L. King and E. Diener, 2005, “The Benefits of Frequent Positive Affect: Does Happiness Lead to Success?” Psychological Bulletin , 131(6): 803–855.
• Lyubomirsky, S., K. M. Sheldon and D. Schkade, 2005, “Pursuing Happiness: The Architecture of Sustainable Change,” Review of General Psychology , 9(2): 111–131.
• MacLeod, A. K., 2015, “Well-Being: Objectivism, Subjectivism or Sobjectivism?,” Journal of Happiness Studies , 16 1073–1089.
• Martin, M. W., 2012, Happiness and the Good Life , New York: Oxford University Press.
• May, T., 2015, A Significant Life Chicago: University of Chicago Press.
• Mayerfeld, J., 1996, “The Moral Asymmetry of Happiness and Suffering,” Southern Journal of Philosophy , 34: 317–338.
• –––, 1999, Suffering and Moral Responsibility , New York: Oxford.
• McFall, L., 1989, Happiness , New York: Peter Lang.
• McMahon, D. M., 2005, Happiness: A History , New York: Atlantic Monthly Press.
• McPherson, D., 2020, Virtue and Meaning: A Neo-Aristotelian Perspective , Cambridge: Cambridge University Press.
• Metz, T., 2014, “Gross National Happiness: A Philosophical Appraisal,” Ethics and Social Welfare , 8(3): 218–32.
• Meynell, H., 1969, “Human Flourishing,” Religious Studies , 5: 147–154.
• Millgram, E., 2000, “What’s the Use of Utility,” Philosophy and Public Affairs , 29(2): 113–136.
• Mitchell, P., 2018, “Adaptive Preferences, Adapted Preferences,” Mind , 127(508): 1003–25.
• Moller, D., 2011, “Wealth, Disability, and Happiness,” Philosophy & Public Affairs , 39(2): 177–206.
• Montague, R., 1967, “Happiness,” Proceedings of the Aristotelian Society , 67: 87–102.
• Morris, S., 2011, “In defense of the hedonistic account of happiness,” Philosophical Psychology , 24(2): 261 – 281.
• –––, 2015, Science and the End of Ethics , New York: Palgrave Macmillan.
• Mulligan, K., 2016, “Happiness, Luck and Satisfaction.,” ARGUMENTA , 1(2): 133–45.
• Mulnix, J. W., & Mulnix, M. J., 2015a, Happy Lives, Good Lives: A Philosophical Examination , Peterborough, ON: Broadview Press.
• ––– (eds.), 2015b, Theories of Happiness: An Anthology , Peterborough, ON: Broadview Press.
• Murphy, M. C., 2001, Natural Law and Practical Rationality , New York: Cambridge University Press.
• Myers, D. G. and E. Diener, 1995, “Who Is Happy?” Psychological Science , 6(1): 10–19.
• Nettle, D., 2005, Happiness: The Science Behind Your Smile , New York: Oxford University Press.
• Noddings, N., 2003, Happiness and Education , New York: Cambridge University Press.
• Nozick, R., 1974, Anarchy, State, and Utopia , New York: Basic Books.
• –––, 1989, The Examined Life , New York: Simon and Schuster.
• Nussbaum, M. C., 2000, Women and Human Development: The Capabilities Approach , New York: Cambridge University Press.
• –––, 2008, “Who Is the Happy Warrior? Philosophy Poses Questions to Psychology,” The Journal of Legal Studies , 37(s2): S81-S113.
• Oishi, S., Choi, H., Buttrick, N., et al., 2019, “The psychologically rich life questionnaire,” Journal of Research in Personality , 81: 257–270.
• Parducci, A., 1995, Happiness, Pleasure, and Judgement: The Contextual Theory and Its Applications , Mahwah, NJ: L. Erlbaum Associates.
• Parfit, D., 1984, Reasons and Persons , Oxford: Oxford University Press.
• Paul, L. A., 2016, Transformative Experience , Oxford: Oxford University Press.
• Pavot, W., 2008, “The Assessment of Subjective Well-Being: Successes and Shortfalls,” The Science of Subjective Well-Being , M. Eid and R. J. Larsen (eds.), New York: Guilford Press, 124–140.
• Phillips, J., L. Misenheimer and J. Knobe, 2011, “The Ordinary Concept of Happiness (and Others Like It),” Emotion Review , 71: 929–937.
• Phillips, J., S. Nyholm, and S. Liao, 2014, “The Good in Happiness,” Oxford Studies in Experimental Philosophy (Volume 1), T. Lombrozo, S. Nichols, and J. Knobe (eds.), 253–93.
• Phillips, J., De Freitas, J., Mott, C., Gruber, J., & Knobe, J., 2017, “True happiness: The role of morality in the folk concept of happiness,” Journal of Experimental Psychology: General , 146(2): 165–181.
• Posner, E. and C. R. Sunstein (eds.), 2010, Law and Happiness , Chicago: University of Chicago Press.
• Purcell, S., 2013, “Natural Goodness and the Normativity Challenge: Happiness Across Cultures,” Proceedings of the American Catholic Philosophical Association , 87: 183–94.
• Quong, J., 2011, Liberalism Without Perfection , New York: Oxford University Press.
• Raibley, J., 2010, “Well-being and the priority of values,” Social Theory and Practice , 36(4): 593–620.
• –––, 2011, “Happiness is not Well-Being,” Journal of Happiness Studies , 13(6): 1105–1121.
• –––, 2012, “Health and Well-Being,” Philosophical Studies , 165(2): 469–89.
• –––, 2013, “Values, Agency, and Welfare,” Philosophical Topics , 41(1): 187–214.
• Rawls, J., 1971, A Theory of Justice , Cambridge, MA: Harvard University Press.
• Raz, J., 1986, The Morality of Freedom , New York: Oxford University Press.
• –––, 2004, “The Role of Well-Being,” Philosophical Perspectives , 18(1): 269–294.
• Rescher, N., 1972, Welfare: The Social Issues In Philosophical Perspective , Pittsburgh: University of Pittsburgh Press.
• –––, 1980, Unpopular Essays on Technological Progress , Pittsburgh: University of Pittsburgh Press.
• Ricard, M., 2006, Happiness: A Guide to Developing Life’s Most Important Skill , New York: Little, Brown and Co.
• Roberts, R. C., 2019, “Joys: A Brief Moral and Christian Geography,” Faith and Philosophy , 36(2): 195–222.
• Rodogno, R., 2014, “Happiness and Well-Being: Shifting the Focus of the Current Debate,” South African Journal of Philosophy , 33(4): 433–46.
• –––, 2015, “Prudential Value or Well-Being,” Handbook of Value , T. Brosch and D. Sander (eds.), New York: Oxford University Press, 287–312.
• Rodogno, R., Krause-Jensen, K., & Ashcroft, R. E., 2016, “‘Autism and the good life’: a new approach to the study of well-being,” Journal of Medical Ethics , 42(6): 401–408.
• Ross, L. and R. E. Nisbett, 1991, The Person and the Situation: Perspectives of Social Psychology , Philadelphia: Temple University Press.
• Rossi, M., 2018, “Happiness, Pleasures, and Emotions,” Philosophical Psychology , 31(6): 898–919.
• Rossi, M., & Tappolet, C., 2016, “Virtue, Happiness, and Well-Being,” The Monist , 99(2): 112–127.
• Russell, D., 2013, Happiness for Humans , New York: Oxford University Press.
• Ryan, R. M. and E. L. Deci, 2001, “On happiness and human potentials: A review of research on hedonic and eudaimonic well-being,” Annual Review of Psychology , 52: 141–166.
• Ryff, C. D., 1989, “Happiness is everything, or is it? Explorations on the meaning of psychological well-being,” Journal of Personality and Social Psychology , 57(6): 1069–1081.
• Samson, C., 2019, “Indigenous and Western Views of Happiness: An Essay on the Politics of Contentment,” Regimes of Happiness: Comparative and Historical Studies , B. Turner, J. T. Jen, and Y. Contreras-Vejar (eds.), London: Anthem Press, 219–34.
• Savulescu, J., R. Ter Meulen, and G. Kahane, 2011, Enhancing Human Capacities , Oxford: John Wiley & Sons.
• Scanlon, T., 1999, What We Owe to Each Other , Cambridge, MA: Harvard University Press.
• Schooler, J. W., D. Ariely and G. Loewenstein, 2003, “The Pursuit and Assessment of Happiness Can Be Self-Defeating,” The Psychology of Economic Decision , I. Brocas and J. Carillo (eds.), New York: Oxford University.
• Schultz, B., 2017, The Happiness Philosophers , Princeton: Princeton University Press.
• Schwartz, B., 2004, The Paradox of Choice , New York: HarperCollins.
• Schwarz, N. and F. Strack, 1999, “Reports of Subjective Well-Being: Judgmental Processes and Their Methodological Implications,” Well-Being: The Foundations of Hedonic Psychology , D. Kahneman, E. Diener and N. Schwarz (eds.), New York: Russell Sage Foundation Press: 61–84.
• Schwitzgebel, E., 2008, “The Unreliability of Naive Introspection,” Philosophical Review , 117(2): 245–273.
• –––, 2011, Perplexities of Consciousness , Cambridge, MA: MIT Press.
• Schwitzgebel, E. and R. T. Hurlburt, 2007, Describing Inner Experience? Proponent Meets Skeptic , Cambridge, MA: MIT Press.
• Scruton, R., 1975, Reason and Happiness. Nature and Conduct , R. S. Peters (ed.), New York: Macmillan: 139–61.
• Seligman, M., 2002, Authentic Happiness , New York: Free Press.
• –––, 2011, Flourish: A Visionary New Understanding of Happiness and Well-being , New York: Simon & Schuster.
• Sen, A., 1987a, Commodities and Capabilities , New York: Oxford University Press.
• –––, 1987b, On Ethics and Economics , Oxford: Basil Blackwell.
• –––, 2009, The Idea of Justice , Cambridge, MA: Harvard University Press.
• Sidgwick, H., 1907 [1966], The Methods of Ethics , New York: Dover Publications.
• Silventoinen, K., S. Sammalisto, M. Perola, D. I. Boomsma, B. K. Cornes, C. Davis, L. Dunkel, M. De Lange, J. R. Harris and J. V. B. Hjelmborg, 2003, “Heritability of adult body height: a comparative study of twin cohorts in eight countries,” Twin Research , 6(5): 399–408.
• Singer, P., 1972, “Famine, Affluence, and Morality,” Philosophy and Public Affairs , 1(3): 229–243.
• Singh, R., and A. Alexandrova, forthcoming, “Happiness Economics as Technocracy,” Behavioural Public Policy , first online 12 Dec 2019: doi:10.17863/CAM.46854
• Sizer, L., 2010, “Good and good for you: An affect theory of happiness,” Philosophy and Phenomenological Research , 80(1): 133–163.
• Skidelsky, E., 2014, “What Can We Learn From Happiness Surveys?,” Journal of Practical Ethics , 2(2): 20–32.
• –––, 2017, “Happiness, Pleasure, and Belief,” Australasian Journal of Philosophy , 95(3): 435–446.
• Slote, M., 1982, “Goods and Lives,” Pacific Philosophical Quarterly , 63: 311–26.
• –––, 1983, Goods and Virtues , New York: Oxford University Press.
• Smart, J. J. C., 1973, “An Outline of a System of Utilitarian Ethics,” Utilitarianism: For and Against , J. J. C. Smart and B. Williams, New York: Cambridge University Press: 3–74.
• Snow, N. E., and Trivigno, F. V., 2014, The Philosophy and Psychology of Character and Happiness , New York: Routledge.
• Sosis, C., 2012, “Happiness: The Potential Power of Environment,” The Baltic International Yearbook of Cognition, Logic and Communication , 7: 1–10.
• –––, 2014, “Hedonic possibilities and heritability statistics,” Philosophical Psychology , 27(5): 681–702.
• Spahn, A., 2015, “Can Technology Make Us Happy?,” Well-Being in Contemporary Society , J. H. Søraker, et al. (eds.), Cham: Springer, 93–113.
• Sprigge, T. L. S., 1987, The Rational Foundations of Ethics , New York: Routledge and Kegan Paul.
• –––, 1991, “The Greatest Happiness Principle,” Utilitas , 3(1): 37–51.
• Stenberg, J., 2019, “The All-Happy God,” Faith and Philosophy , 36(4): 423–41.
• Stevenson, C. M., 2018, “Experience Machines, Conflicting Intuitions and the Bipartite Characterization of Well-Being,” Utilitas , 30(4): 383–98.
• Stevenson, B. and J. Wolfers, 2008, “Economic Growth and Subjective Well-Being: Reassessing the Easterlin Paradox,” Brookings Papers on Economic Activity , Spring 2008: 1–87.
• Stiglitz, J. E., J.-P. Fitoussi, and M. Durand, 2019, Measuring What Counts: The Global Movement for Well-Being , New York: New Press.
• Stiglitz, J. E., Amartya. Sen, and J.-Paul. Fitoussi, 2009, Report by the Commission on the Measurement of Economic Performance and Social Progress , Paris: Commission on the Measurement of Economic Performance and Social Progress.
• Sugden, R., 2008, “Capability, Happiness, and Opportunity,” Capabilities and Happiness , L. Bruni, F. Comim, and M. Pugno (eds.), New York: Oxford University Press, 299–322.
• Suikkanen, J., 2011, “An Improved Whole Life Satisfaction Theory of Happiness,” International Journal of Wellbeing , 1(1): 1–18.
• –––, 2019. “The Advice Models of Happiness: A Response to Feldman,” International Journal of Wellbeing , 9(2), available online , doi:10.5502/ijw.v9i2.837
• Sumner, L. W., 1996, Welfare, Happiness, and Ethics , New York: Oxford University Press.
• –––, 2000, “Something In Between,” Well-Being and Morality , R. Crisp and B. Hooker (eds.), New York: Oxford University Press, 1–19.
• Tatarkiewicz, W., 1976, Analysis of Happiness , The Hague: Martinus Nijhoff.
• Telfer, E., 1980, Happiness , New York: St. Martin’s Press.
• Thaler, R. H. and C. R. Sunstein, 2008, Nudge : improving decisions about health, wealth, and happiness , New Haven: Yale University Press.
• Thomas, D. A. L., 1968, “Happiness,” Philosophical Quarterly , 18: 97–113.
• Tiberius, V., 2006, “Well-Being: Psychological Research for Philosophers,” Philosophy Compass , 1: 493–505.
• –––, 2008, The Reflective Life , New York: Oxford University Press.
• –––, 2014, Moral Psychology: A Contemporary Introduction , New York: Routledge
• –––, 2018, Well-Being As Value Fulfillment , New York: Oxford University Press, USA.
• Tiberius, V. and A. Plakias, 2010, “Well-Being,” The Moral Psychology Handbook , J. Doris, G. Harman, S. Nichols, et al . (eds.), New York: Oxford University Press.
• Trout, J. D., 2005, “Paternalism and Cognitive Bias,” Law and Philosophy , 24: 393–434.
• –––, 2009, The Empathy Gap: Building bridges to the good life and the good society , New York: Viking Press.
• Trout, J. D., and S. A. Buttar, 2000, “Resurrecting ‘Death Taxes’: Inheritance, Redistribution, and the Science of Happiness,” Journal of Law & Politics , 16(4): 765–847.
• van der Deijl, Willem, 2016, “What Happiness Science Can Learn from John Stuart Mill,” International Journal of Wellbeing , 6(1): 164–79.
• –––, 2017a, “Are Measures of Well-Being Philosophically Adequate?,” Philosophy of the Social Sciences , 47(3): 209–34.
• –––, 2017b, The Measurement of Wellbeing in Economics: Philosophical Explorations , Ph.D. Dissertation, Erasmus University Rotterdam.
• –––, 2017c, “Which Problem of Adaptation?,” Utilitas , 29(4): 474–92.
• van der Rijt, J.-W., 2013, “Public Policy and the Conditional Value of Happiness,” Economics and Philosophy , 29(3): 381–408.
• –––, 2015, “The Political Turn Towards Happiness,” Well-Being in Contemporary Society , J. H. Søraker, et al. (eds.), Cham: Springer, 215–31.
• Veenhoven, R., 1984, Conditions of Happiness , Dordrecht: D. Reidel.
• –––, 1997, “Advances in Understanding Happiness,” Revue Québécoise de Psychologie , 18: 29–79.
• –––, 2005, “Is Life Getting Better? How Long and Happily Do People Live in Modern Society?” European Psychologist , 10(4): 330–343.
• Velleman, J. D., 1991, “Well-Being and Time,” Pacific Philosophical Quarterly , 72(1): 48–77.
• Verhoef, A., 2018, “Paul Ricoeur: Philosophy, Theology and Happiness,” Stellenbosch Theological Journal , 4(2): 151–66.
• Vitrano, C., 2010, “The subjectivity of happiness,” Journal of Value Inquiry , 44(1): 47–54.
• –––, 2014, The Nature and Value of Happiness , Boulder: Westview Press.
• Višak, T., 2015, “Sacrifices of Self Are Prudential Harms: A Reply to Carbonell,” The Journal of Ethics , 19(2): 219–29.
• Vittersø, J., ed., 2016, Handbook of Eudaimonic Well-Being , Berlin: Springer.
• Von Wright, G. H., 1963, The Varieties of Goodness , London: Routledge & Kegan Paul.
• Walker, M., 2011, “Happy-People-Pills for All,” International Journal of Wellbeing , 1(1): 1–22.
• Waterman, A. S., 1993, “Two Conceptions of Happiness: Contrasts of Personal Expressiveness (Eudaimonia) and Hedonic Enjoyment,” Journal of Personality and Social Psychology , 64(4): 678–691.
• –––, ed., 2013, The Best within Us: Positive Psychology Perspectives on Eudaimonia , Washington, DC: American Psychological Association.
• Weijers, D., 2013, “Intuitive Biases in Judgments about Thought Experiments: The Experience Machine Revisited,” Philosophical Writings , 41(1): 17–31.
• –––, 2014, “Nozick’s experience machine is dead, long live the experience machine!,” Philosophical Psychology , 27(4): 513–535.
• White, M. D., 2013, “Can We—and Should We—Measure Well-Being?,” Review of Social Economy , 71(4): 526–33.
• White, M. P. and P. Dolan, 2009, “Accounting for the Richness of Daily Activities,” Psychological Science , 20(8): 1000–1008.
• White, N. P., 2006, A Brief History of Happiness , Oxford: Blackwell.
• Wierzbicka, A., 2004, “‘Happiness’ in cross-linguistic & cross-cultural perspective,” Daedalus , 133(2): 34–43.
• Williams, B., 1981, Moral Luck. Moral Luck , New York, Cambridge University Press: 20–39.
• Wilson, J., 1968, “Happiness,” Analysis , 29: 13–21.
• Wodak, D., 2019, “What If Well-Being Measurements Are Non-Linear?,” Australasian Journal of Philosophy , 97(1): 29–45.
• Wong, D. B., 2013, “On Learning What Happiness Is,” Philosophical Topics , 41(1): 81–101.
• Wren-Lewis, S, 2013, “Well-Being as a Primary Good: Towards Legitimate Well-Being Policy,” Philosophy & Public Policy Quarterly , 31(2): 2–9.
• –––, 2014, “How successfully can we measure well-being through measuring happiness?,” South African Journal of Philosophy , 33: 417–432.
• –––, 2019, The Happiness Problem: Expecting Better in an Uncertain World , Chicago, IL: Policy Press.
• Zamuner, E., 2013, “Happiness, Consciousness, and the Ontology of Mind,” Philosophical Topics , 41(1): 237–54.
• Zhang, E. Y., 2019, “Forgetfulness and Flow: ‘Happiness’ in Zhuangzi’s Daoism,” Science, Religion and Culture , 6(1): 77–84.

How to cite this entry . Preview the PDF version of this entry at the Friends of the SEP Society . Look up topics and thinkers related to this entry at the Internet Philosophy Ontology Project (InPhO). Enhanced bibliography for this entry at PhilPapers , with links to its database.

• World Database of Happiness , Erasmus University of Rotterdam.
• Positive Psychology Center , University of Pennsylvania.
• The Happiness and Well-Being Project , with Suggested Readings and links to Funded Research , Saint Louis University.

Aquinas, Thomas | Aristotle | Bentham, Jeremy | character, moral: empirical approaches | communitarianism | consequentialism | economics: philosophy of | emotion | ethics: ancient | ethics: virtue | hedonism | Kant, Immanuel | liberalism | Mill, John Stuart | moral psychology: empirical approaches | pain | paternalism | Plato | pleasure | well-being

Acknowledgments

For helpful comments, many thanks are due to Anna Alexandrova, Robert Biswas-Diener, Thomas Carson, Irwin Goldstein, Richard Lucas, Jason Raibley, Eric Schwitzgebel, Stephen Schueller, Adam Shriver, Edward Zalta, and an anonymous referee for the SEP. Portions of Section 2 are adapted from Haybron 2008, “Philosophy and the Science of Subjective Well-Being,” in Eid and Larsen, The Science of Subjective Well-Being , and used with kind permission of Guilford Press.

Copyright © 2020 by Dan Haybron < dan . haybron @ slu . edu >

• Accessibility

Support SEP

Mirror sites.

View this site from another server:

• Info about mirror sites

The Stanford Encyclopedia of Philosophy is copyright © 2023 by The Metaphysics Research Lab , Department of Philosophy, Stanford University

Library of Congress Catalog Data: ISSN 1095-5054

What Is Happiness?

Reviewed by Psychology Today Staff

Happiness is an electrifying and elusive state. Philosophers, theologians, psychologists, and even economists have long sought to define it. And since the 1990s, a whole branch of psychology— positive psychology —has been dedicated to pinning it down. More than simply positive mood, happiness is a state of well-being that encompasses living a good life, one with a sense of meaning and deep contentment.

Feeling joyful has its health perks as well. A growing body of research also suggests that happiness can improve your physical health; feelings of positivity and fulfillment seem to benefit cardiovascular health, the immune system, inflammation levels, and blood pressure, among other things. Happiness has even been linked to a longer lifespan as well as a higher quality of life and well-being.

Attaining happiness is a global pursuit. Researchers find that people from every corner of the world rate happiness more important than other desirable personal outcomes, such as obtaining wealth, acquiring material goods, and getting into heaven.

Happiness is not the result of bouncing from one joy to the next; researchers find that achieving happiness typically involves times of considerable dis comfort. Genetic makeup, life circumstances, achievements, marital status, social relationships, even your neighbors—all influence how happy you are. Or can be. So do individual ways of thinking and expressing feelings. Research shows that much of happiness is under personal control.

Regularly indulging in small pleasures, getting absorbed in challenging activities, setting and meeting goals , maintaining close social ties, and finding purpose beyond oneself all increase life satisfaction. It isn't happiness per se that promotes well-being, it’s the actual pursuit that’s key.

For more, see How to Find Happiness.

Happy people live with purpose. They find joy in lasting relationships, working toward their goals, and living according to their values. The happy person is not enamored with material goods or luxury vacations. This person is fine with the simple pleasures of life—petting a dog, sitting under a tree, enjoying a cup of tea. Here are a few of the outward signs that someone is content.

• Is open to learning new things
• Is high in humility and patience
• Smiles and laughs readily
• Goes with the flow
• Practices compassion
• Is often grateful
• Exercises self-care
• Enjoys healthy relationships
• Is happy for other people
• Gives and receives without torment
• Lives with meaning and purpose
• Does not feel entitled and has fewer expectations
• Is not spiteful or insulting
• Does not hold grudges
• Does not register small annoyances
• Does not angst over yesterday and tomorrow
• Does not play games
• Is not a martyr or victim
• Is not stingy with their happiness

For more, see How To Find Happiness.

Misperceptions abound when it comes to what we think will make us happy. People often believe that happiness will be achieved once they reach a certain milestone, such as finding the perfect partner or landing a particular salary.

Humans, however, are excellent at adapting to new circumstances, which means that people will habituate to their new relationship or wealth, return to a baseline level of happiness, and seek out the next milestone. Fortunately, the same principle applies to setbacks—we are resilient and will most likely find happiness again.

Regarding finances specifically, research shows that the sweet spot for yearly income is between $60,000 and $95,000 a year, not a million-dollar salary. Earnings above $95,000 do not equate to increased well-being; a person earning $150,000 a year will not necessarily be as happy as a person earning a lot less.

The type of thoughts below exemplify these misconceptions about happiness:

• "I’ll be happy when I’m rich and successful."
• "I’ll be happy when I’m married to the right person."
• "Landing my dream job will make me happy."
• "I can’t be happy when my relationship has fallen apart."
• "I will never recover from this diagnosis."
• "The best years of my life are over."

For more, see The Science of Happiness.

Positive psychology is the branch of psychology that explores human flourishing. It asks how individuals can experience positive emotions, develop authentic relationships, find flow, achieve their goals, and build a meaningful life.

Propelled by University of Pennsylvania psychologist Martin Seligman , the movement emerged from the desire for a fundamental shift in psychology—from revolving around disease and distress to providing the knowledge and skills to cultivate growth, meaning, and fulfillment. For more, see Positive Psychology.

Every person has unique life experiences, and therefore unique experiences of happiness. That being said, when scientists examine the average trajectory of happiness over the lifespan, some patterns tend to emerge. Happiness and satisfaction begin relatively high, decrease from adolescence to midlife , and rise throughout older adulthood.

What makes someone happy in their 20s may not spark joy in their 80s, and joy in someone’s 80s may have seemed irrelevant in their 20s. It’s valuable for people to continue observing and revising what makes them happy at a given time to continue striving for fulfillment throughout their lifetime.

For more, see Happiness Over the Lifespan.

Health and happiness are completely intertwined. That’s not to say that people with illnesses can’t be happy, but that attending to one’s health is an important—and perhaps underappreciated—component of well-being.

Researchers have identified many links between health and happiness—including a longer lifespan—but it’s difficult to distinguish which factor causes the other. Making changes to diet , exercise, sleep, and more can help everyone feel more content.

For more, see Happiness and Health .

Are you and your partner destined for happily ever after? Here's how to tell.

Learn why it is so hard to say goodbye to the inner critic that is killing your self-confidence—and how to let it go for good.

A Personal Perspective: How can one sustain meaning in the sunset of life?

Mentally traveling forward or backward in time can increase control, self-esteem, and coherence, according to a recent study. Here's how it works.

Personal Perspective: Disability can teach everyone about purpose, persistence, and community.

How often do you celebrate accomplishments? It’s time we savor reaching our goals. Savoring your experiences will enrich your life.

New research identifies six types of single people who vary in interpersonal strengths and personal qualities.

There is no doubt that people have needs. Needs matter. An unmet need will demand your attention. Needs definitely need to be met, but no one can do that meeting for you.

The recent World Happiness Report revealed a shocking decline in happiness among today's youth. Teens are at midlife-crisis levels of discontent. Adults need to create change.

How this essential brain chemical works and why it’s important for your health.

• Find a Therapist
• Find a Treatment Center
• Find a Psychiatrist
• Find a Support Group
• Find Online Therapy
• United States
• Brooklyn, NY
• Chicago, IL
• Houston, TX
• Los Angeles, CA
• New York, NY
• Portland, OR
• San Diego, CA
• San Francisco, CA
• Seattle, WA
• Washington, DC
• Asperger's
• Bipolar Disorder
• Chronic Pain
• Eating Disorders
• Passive Aggression
• Personality
• Goal Setting
• Positive Psychology
• Stopping Smoking
• Low Sexual Desire
• Relationships
• Child Development
• Therapy Center NEW
• Diagnosis Dictionary
• Types of Therapy

At any moment, someone’s aggravating behavior or our own bad luck can set us off on an emotional spiral that threatens to derail our entire day. Here’s how we can face our triggers with less reactivity so that we can get on with our lives.

• Emotional Intelligence
• Gaslighting
• Affective Forecasting
• Neuroscience

Benjamin Franklin on True Happiness and the Two Ways of Attaining It

By maria popova.

One of the most widely circulated and insightful definitions of happiness comes from Founding Father Benjamin Franklin (January 17, 1706–April 17, 1790):

There are two ways of being happy: We may either diminish our wants or augment our means — either will do — the result in the same; and it is for each man to decide for himself, and do that which happens to be the easiest. If you are idle or sick or poor, however hard it may be to diminish your wants, it will be harder to augment your means. If you are active and prosperous or young and in good health, it may be easier for you to augment your means than to diminish your wants. But if you are wise, you will do both at the same time, young or old, rich or poor, sick or well; and if you are very wise you will do both in such a way as to augment the general happiness of society.

Franklin, whose ideas about the essence of the universal human pursuit found their way into the American Constitution , elaborated on this oft-cited wisdom in a 1785 essay titled “On True Happiness,” originally printed in the Pennsylvania Gazette and eventually published in On True Happiness and Other Essays ( public library ). He writes:

Franklin writes:

The desire of happiness in general is so natural to us that all the world are in pursuit of it; all have this one end in view, though they take such different methods to attain it, and are so much divided in their notions of it. Evil, as evil, can never be chosen; and though evil is often the effect of our own choice, yet we never desire it but under the appearance of an imaginary good. Many things we indulge ourselves in may be considered by us as evils, and yet be desirable; but then they are only considered as evils in their effects and consequences, not as evils at present and attended with immediate misery. Reason represents things to us not only as they are at present, but as they are in their whole nature and tendency; passion only regards them in their former light. When this governs us we are regardless of the future, and are only affected with the present. It is impossible ever to enjoy ourselves rightly if our conduct be not such as to preserve the harmony and order of our faculties and the original frame and constitution of our minds; all true happiness, as all that is truly beautiful, can only result from order. Whilst there is a conflict betwixt the two principles of passion and reason, we must be miserable in proportion to the struggle, and when the victory is gained and reason so far subdued as seldom to trouble us with its remonstrances, the happiness we have then is not the happiness of our rational nature, but the happiness only of the inferior and sensual part of us, and consequently a very low and imperfect happiness to what the other would have afforded us. If we reflect upon any one passion and disposition of mind abstract from virtue, we shall soon see the disconnexion between that and true, solid happiness. It is of the very essence, for instance, of envy to be uneasy and disquieted. Pride meets with provocations and disturbances upon almost every occasion. Covetousness is ever attended with solicitude and anxiety. Ambition has its disappointments to sour us, but never the good fortune to satisfy us; its appetite grows the keener by indulgence, and all we can gratify it with at present serves but the more to inflame its insatiable desires. The passions, by being too much conversant with earthly objects, can never fix in us a proper composure and acquiescence of mind. Nothing but an indifference to the things of this world, an entire submission to the will of Providence here, and a well-grounded expectation of happiness hereafter, can give us a true satisfactory enjoyment of ourselves. Virtue is the best guard against the many unavoidable evils incident to us; nothing better alleviates the weight of the afflictions or gives a truer relish of the blessings of human life. What is without us has not the least connexion with happiness only so far as the preservation of our lives and health depends upon it. Health of body, though so far necessary that we cannot be perfectly happy without it, is not sufficient to make us happy of itself. Happiness springs immediately from the mind; health is but to be considered as a condition or circumstance, without which this happiness cannot be tasted pure and unabated. Virtue is the best preservative of health, as it prescribes temperance and such a regulation of our passions as is most conducive to the well-being of the animal economy, so that it is at the same time the only true happiness of the mind and the best means of preserving the health of the body. If our desires are to the things of this world, they are never to be satisfied. If our great view is upon those of the next, the expectation of them is an infinitely higher satisfaction than the enjoyment of those of the present. There is no happiness then but in a virtuous and self-approving conduct. Unless our actions will bear the test of our sober judgments and reflections upon them, they are not the actions and consequently not the happiness of a rational being.

Franklin had first formulated his definition of authentic happiness in a letter to his sister, Jane, two decades earlier:

One’s true Happiness depends more upon one’s own Judgement of one’s self, on a Consciousness of Rectitude in Action and Intention, and in the Approbation of those few who judge impartially, than upon the Applause of the unthinking undiscerning Multitude, who are apt to cry Hosanna today, and tomorrow, Crucify him.

Complement On True Happiness and Other Essays with Franklin’s ingenious reverse-psychology trick for handling haters , then revisit these seven essential books on happiness .

— Published January 17, 2013 — https://www.themarginalian.org/2013/01/17/benjamin-franklin-on-true-happiness/ —

www.themarginalian.org

PRINT ARTICLE

Email article, filed under, benjamin franklin culture happiness history philosophy psychology, view full site.

The Marginalian participates in the Bookshop.org and Amazon.com affiliate programs, designed to provide a means for sites to earn commissions by linking to books. In more human terms, this means that whenever you buy a book from a link here, I receive a small percentage of its price, which goes straight back into my own colossal biblioexpenses. Privacy policy . (TLDR: You're safe — there are no nefarious "third parties" lurking on my watch or shedding crumbs of the "cookies" the rest of the internet uses.)

Happiness Essay for Students and Children

500+ words essay on happiness.

Happiness is something which we can’t describe in words it can only be felt from someone’s expression of a smile. Likewise, happiness is a signal or identification of good and prosperous life. Happiness is very simple to feel and difficult to describe. Moreover, happiness comes from within and no one can steal your happiness.

Can Money Buy You Happiness?

Every day we see and meet people who look happy from the outside but deep down they are broken and are sad from the inside. For many people, money is the main cause of happiness or grief. But this is not right. Money can buy you food, luxurious house, healthy lifestyle servants, and many more facilities but money can’t buy you happiness.

And if money can buy happiness then the rich would be the happiest person on the earth. But, we see a contrary image of the rich as they are sad, fearful, anxious, stressed, and suffering from various problems.

In addition, they have money still they lack in social life with their family especially their wives and this is the main cause of divorce among them.

Also, due to money, they feel insecurity that everyone is after their money so to safeguard their money and them they hire security. While the condition of the poor is just the opposite. They do not have money but they are happy with and stress-free from these problems.

In addition, they take care of their wife and children and their divorce rate is also very low.

Get the huge list of more than 500 Essay Topics and Ideas

Happiness Comes from Within

As we now know that we can’t buy happiness with money and there is no other shortcut to happiness. It is something that you feel from within.

In addition, true happiness comes from within yourself. Happiness is basically a state of mind.

Moreover, it can only be achieved by being positive and avoiding any negative thought in mind. And if we look at the bright side of ourselves only then we can be happy.

Happiness in a Relationship

People nowadays are not satisfied with their relationship because of their differences and much other reason. But for being happy in a relationship we have to understand that there are some rules or mutual understanding that keeps a relationship healthy and happy.

Firstly, take care of yourself then your partner because if you yourself are not happy then how can you make your partner happy.

Secondly, for a happy and healthy relationship give you partner some time and space. In addition, try to understand their feeling and comfort level because if you don’t understand these things then you won’t be able to properly understand your partner.

Most importantly, take initiative and plan to go out with your partner and family. Besides, if they have plans then go with them.

To conclude, we can say that happiness can only be achieved by having positive thinking and enjoying life. Also, for being happy and keeping the people around us happy we have to develop a healthy relationship with them. Additionally, we also have to give them the proper time.

FAQs about Happiness

Q.1 What is True Happiness? A.1 True happiness means the satisfaction that you find worthy. The long-lasting true happiness comes from life experience, a feeling of purpose, and a positive relationship.

Q.2 Who is happier the rich or the poor and who is more wealthy rich or poor? A.2 The poor are happier then the rich but if we talk about wealth the rich are more wealthy then the poor. Besides, wealth brings insecurity, anxiety and many other problems.

Customize your course in 30 seconds

Which class are you in.

• Travelling Essay
• Picnic Essay
• Our Country Essay
• My Parents Essay
• Essay on Favourite Personality
• Essay on Memorable Day of My Life
• Essay on Knowledge is Power
• Essay on Gurpurab
• Essay on My Favourite Season
• Essay on Types of Sports

Leave a Reply Cancel reply

Your email address will not be published. Required fields are marked *

Download the App

• Essay Guides
• Other Essays
• Happiness Essay: Definition, Outline & Examples
• Speech Topics
• Basics of Essay Writing
• Essay Topics
• Main Academic Essays
• Research Paper Topics
• Basics of Research Paper Writing
• Miscellaneous
• Chicago/ Turabian
• Data & Statistics
• Methodology
• Admission Writing Tips
• Admission Advice
• Other Guides
• Student Life
• Studying Tips
• Understanding Plagiarism
• Academic Writing Tips
• Basics of Dissertation & Thesis Writing

• Research Paper Guides
• Formatting Guides
• Basics of Research Process
• Admission Guides
• Dissertation & Thesis Guides

Happiness Essay: Definition, Outline & Examples

Table of contents

Use our free Readability checker

A happiness essay is an academic paper that explores the concept of happiness, and how it can be achieved and maintained in our lives. The purpose of a happiness essay is to explore the psychological, social, and cultural factors that contribute to happiness. On this type of essay, students should provide insights into how individuals can cultivate a happy and fulfilling life.

In this article, we will explore the definition of happiness and its various components and outline the key elements of happiness essay structure. Whether you are seeking how to write a happiness essay or want to know more about this feeling, this is the right article. You will also find en example for your inspiration. Struggling with your writing? Say goodbye to stress and let our experts handle your ' write my essay for me ' challenge. Our team of skilled writers is ready to tackle any topic and deliver top-notch papers tailored to your instructions.

What Is a Happiness Essay?

The definition of a happiness essay can differ, but in general, a happiness essay is a paper that examines emotions, experiences, and perspectives related to the pursuit of contentment. Likewise, it may explore the philosophical and psychological aspects of delight and how it is affected by factors like wealth, relationships, and personal circumstances. A happiness essay provides a deeper understanding of enjoyment, how it can be achieved, and its influence on society. It is an opportunity to take readers on a reflective and stimulating journey, exploring the essence of joy. Writing a thematic essay on happiness is also a chance for writers to share their thoughts and observations with other people. Let's dive in and explore what delight really means to you!

Purpose of an Essay on Happiness

The reason for writing an essay about happiness is to explore the concept of delight to understand what it means to different people. For example, many believe it primarily depends on external factors such as wealth, success, or material possessions. However, it can be illustrated that true joy largely comes from internal factors, like one's outlook, personal growth, and relationships, especially with family and friends. A happiness essay helps to dispel common misconceptions about what satisfaction truly is. Writing a paper on this subject can describe a deeper, healthy understanding of this universal pursuit.

Ideas to Write a Happiness Essay on

When you want to write a happiness essay , first, it is important to ask: What is happiness to you? How can it be understood? One approach is to define happiness and examine its various dimensions, such as psychological, emotional, and physiological.  For example, career satisfaction is a crucial factor in achieving contentment. When people enjoy their jobs and feel fulfilled, they tend to report higher levels of delight. It's worth exploring the link between happiness and career satisfaction and how people can find meaning in their work.  Another idea of how to be happy would look at factors like relationships, personal growth, and achievement. Besides, the connection between money and happiness can also be a significant factor in the quality of life. Can you buy satisfaction?  The pursuit of happiness is a fundamental aspect of life, and analyzing its various dimensions can help us gain valuable insights into what leads to a happy life.

Happiness Essay Outline

An outline for a happiness essay serves as a roadmap for writers to keep their paper organized. It helps to break down researched content into manageable sections while ensuring that all necessary information is included.  The essay outline on happiness example might look something like this:

• Topic definition
• Topic importance
• Thesis statement
• Topic sentence
• Supporting evidence
• Concluding sentence, connected to your thesis
• Summarizing main points
• Final thoughts and future recommendations
• Encouraging readers to reflect on their delight

This outline provides a comprehensive format for an essay about happiness, ensuring that articles are well-structured, easy to understand, and cover all the necessary information.

Structure of a Happiness Essay

Happiness essay structure is critical to a successful article because it helps to organize the ideas clearly and coherently. It is easier for readers to follow and understand writers' perspectives on this complex and multifaceted topic if the essay has the following sections: Introduction:  provides context for the topic with a clear thesis statement. Body:  delves into the details while providing evidence to support the thesis. Conclusion:  summarizes the main points while restating the thesis statement in a new way. By following this structure, writers can produce compelling essays on happiness in life that engage and inform readers.

Happiness Essay Introduction

The introduction of a happiness essay is critical to setting the stage for the article’s body. Good introductions should have three key elements: a hook, background information, and a thesis statement.  The hook draws readers in and keeps them engaged, but a boring or generic one may make them lose interest. The background information provides context for the topic and gives the audience a better understanding of why the essay is being written. Lastly, the thesis statement states the writer's stance on contentment, providing a roadmap for the rest of the essay.  An essay about happiness introduction is an important part that sets the tone and lays the foundation for the paper. By following this structure, authors can ensure that the introduction of their paper is well-organized, concise, and effective in drawing the readers into their piece.

Happiness Essay Introduction Example

An introduction to your paper should be engaging, interesting, brief, and to the point. It clearly states the objectives of the research and introduces readers to the key arguments that will be discussed. Here is an example of a happiness essay introduction:

Satisfaction is never a straightforward and easily attainable idea. It has intrigued philosophers, religious figures, and people alike for centuries. Some say contentment is found inside a material wealth lifestyle, and others believe it is a state of mind or a result of spiritual fulfillment. But what is happiness, really? And how can we cultivate it in our own lives?

Happiness Essay Thesis Statement

A happiness essay thesis statement is the backbone of an article and a crucial element in your paper. A good thesis statement about happiness should be arguable, specific, and relevant to the topic. It is important for defining the scope of an article and highlighting its focus while also identifying what it will not cover.  Finally, the thesis statement tells readers the writer's point of view and sets a standard for judging whether the essay achieves its goal. By creating an effective statement, writers can significantly impact their paper's quality by providing direction and focus to the author’s argument.

Happiness Thesis Statement Example

This thesis statement defines the pursuit of delight and outlines its contributing factors. Here is an example of a happiness essay thesis statement sample:

True happiness comes from family, friends, and learning to be content in life, while money can only purchase momentary happiness.

Happiness Essay Body

A happiness body paragraph is a component of the body section of an article that provides evidence, examples, and supporting arguments to develop an essay's central idea. Good paragraphs cover a topic in-depth and engage readers, prompting them to reflect on what brings joy and how to pursue it. A paragraph about happiness should be well-structured and focused, analyzing factors contributing to contentment in a logical and coherent manner. A well-crafted essay body on happiness includes several paragraphs, each focused on specific aspects of enjoyment while supporting an article's overall argument. Following these guidelines, writers can create persuasive essay paragraphs.

Happiness Body Paragraph Example

Body paragraphs should provide a deeper understanding of the topic while engaging readers with relevant, thought-provoking information. Happiness body paragraph example:

Contentment brings a smile to our faces, peace to our hearts, and a skip in our steps. It's what many of us strive for every day, and it turns out it's not just good for our spirits but our health too! Studies have linked contentment to lower stress, reduced risk of heart disease, and elevated life satisfaction. Delight can come from doing what you love, being with loved ones, or having a sense of purpose. Or, it may simply be found in everyday moments like a sunny day, a good meal, or a breathtaking sunset. Although joy can be fleeting and affected by life events, we can still work to cultivate it in our lives.

Happiness Essay Conclusion

A conclusion is the last section of an essay that summarizes the main points while offering a final perspective on the topic. To write a strong conclusion on a happiness essay, consider these key elements: 

• summarize the main arguments
• provide closure
• include a final thought or reflection
• leave a lasting impression
• avoid introducing new information.

A good conclusion can make the difference between a forgettable essay and one that stays with the reader long after they've finished. Following these guidelines ensures that your essay conclusion about happiness effectively wraps up the argument and provides readers with memorable final impressions.

Happiness Essay Conclusion Sample

Conclusion helps readers better understand the topic by providing a sense of resolution or insight. Here is an example of a happiness essay conclusion:

In conclusion, delight is a difficult and multi-faceted concept that can influence various factors, including personal relationships, life events, and individual perspectives. The pursuit of contentment is a common initiative for all humans, and it is evident that becoming content requires a perfect balance and order of internal and external factors. This article presents evidence that helps you see clearly that contentment is not a fixed state. It is a journey that needs effort, reflection, and self-awareness to enjoy. I hope this paper has helped you realize a deeper understanding of this topic and become better equipped to embark on your pursuit of joy. 

How to Write an Essay on Happiness?

If you want to write an essay on happiness, remember that it can be a hard yet rewarding experience. Whether you are doing it for a class assignment, a job, a scholarship application, or personal growth, exploring what contentment means to you can be the journey of self-discovery.  You should clearly understand the topic and have a well-structured plan. The steps to effective happiness essay writing include defining satisfaction, conducting research, and organizing thoughts. When writing, it's crucial to consider factors that contribute to delight and obstacles that can hinder the process. Following the steps below, you can craft an article that effectively communicates your perspective on this topic.

1.  Pick a Topic About Happiness

Choosing a topic about happiness essay can be daunting, but with some guidance and creativity, you may find a subject that is both interesting and relevant. When brainstorming for happiness essay topics, follow these steps:

• Start with a broad idea related to your issue. Narrow the focus to a specific aspect, gather information, list potential cases, evaluate options, refine the matter, and check for relevance to your audience.
• Gather information, consider the different perspectives, and take note of the arguments you come across.
• Come up with five to ten potential concerns and evaluate each, asking questions such as if it is interesting, has enough information available, and if you can find a unique approach.
• Refine your chosen discussion to make it specific, focused, relevant, and interesting to your audience.

2. Do In-Depth Research

Gathering information from credible sources is crucial when writing an essay about happiness. Here are some tips to ensure that you collect accurate and relevant facts:

• Research from trustworthy sources like academic journals, books by experts, and government websites.
• Evaluate information's credibility and reliability. When you are reading, take notes on the information that you find. Write down the author, title, and publication date of each source to keep track of your research.
• Use multiple sources to broaden your understanding of your topic.
• Organize your research with a citation manager or bibliography.

Following these tips, you can delve into a wealth of credible sources for your happiness essays to elevate your article to new heights of insight.

3. Create an Outline for a Happiness Essay

Crafting an outline is essential in writing an essay on happiness and can give your work the structure and direction it needs to succeed. Here's how to create an effective happiness essay outline:

• Framework Start by outlining the main sections of your essay - introduction, body, and conclusion.
• Pinpoint your ideas Determine the key points you want to convey in each section.
• Supplement with specifics Add details that reinforce and support your ideas under each main point.
• Follow the guide Use the happiness essay outline example above as a starting point, but feel free to customize depending on the situation.

By following these steps and utilizing an essay outline , you'll have a clear map to guide you as you craft your paper, ensuring that your ideas are coherently organized, and your writing flows effortlessly.

4. Write an Essay About Happiness

In this essay about happiness, we will delve into the elusive and complex nature of this emotion. Here is an example to follow when you write your happiness essay.

Contentment is a subjective experience that varies significantly from person to person. It is often considered the ultimate goal of human life, and many people spend their entire lives searching for it. Despite its elusive nature, it is a crucial component of well-being and has been linked to numerous benefits for physical, mental, and emotional health. The reasons to smile or experience joy are varied and can be both internal and external. Some individuals find joy in the simple things in life, like being with family, pursuing their passions, or exploring new experiences. On the other hand, others may find it through accomplishing personal goals, acquiring material goods, or attaining financial security. Nonetheless, it's crucial to keep in mind that these external sources of happiness may not always be possible and may not alleviate suffering. Conversely, true joy comes from within and is characterized by a sense of being content, satisfied, and with purpose. It can be cultivated through mindfulness, gratitude, and self-reflection. By focusing on personal growth, forming meaningful relationships, and finding meaning and purpose in life, individuals, including children, can develop a deep sense of satisfaction that is not dependent on external circumstances and is not easily disturbed by life's problems. In conclusion, delight is a complex and multifaceted experience that both internal and external factors can influence. While external sources can bring temporary joy, true and lasting contentment can only be found within. Individuals can create a foundation for joy that will endure throughout their lives by focusing on personal growth and cultivating a positive mindset.

5. Proofread Your Happiness Essay

When proofreading your happiness essay, make sure to take your time and approach it methodically. Follow these steps:

• Read through the entire essay to get a sense of its overall structure and flow.
• Pay close attention to the introduction, as this sets the tone for the entire piece.
• Look for typos, grammatical errors, and awkward phrasing .
• Ensure your paragraphs are well-organized, with clear transitions between ideas. Check that your happy essay accurately reflects your thoughts and clearly conveys the message you want.
• Finally, read the paper out loud to yourself, or have someone else read it to you.

This can help you pick up on any errors that you might have missed during your initial proofreading. Finally, the article will leave a lasting impression on your reader and enhance your credibility as a writer.

Happiness Essay Examples

If you're looking to write truly captivating happiness essays, it's always helpful to seek inspiration from various sources. Consider checking out these excellent essay examples about happiness:  Happiness essay example 1

Essay example about happiness 2

Happiness essay sample 3

Essay on happiness example 4

Example of a happiness essay 5

They offer a rich tapestry of perspectives on what enjoyment truly means. Whether you draw on your own experiences or delve into the experiences of others, a happiness essay example will serve as a valuable resource as you strive to make your mark on this timeless topic.

Happiness Essay Writing Tips

When writing a happiness essay, there are key tips to keep in mind to help you create a compelling piece of work. Here are a few suggestions to get you started in happiness essays writing:

• Explore the concept from a cultural or historical perspective, looking at how attitudes towards your topic have changed over time across different societies.
• Consider how relationships, community, and social connections shape our enjoyment. How can these factors interact?
• Weigh the benefits and drawbacks of different approaches, such as positive or negative thinking, mindfulness, and self-care, offering a well-rounded perspective on the topic.
• Reflect on the connection between happiness and success, considering whether one necessarily leads to the other or can be pursued independently of success.
• Incorporate humor and lightheartedness into your writing, making your essay entertaining.

By going about integrating these unique tips into your writing day by day, you'll be able to craft essays on happiness that are both original and memorable, capturing the reader's imagination from start to finish. Students can explore a vast range of topics through our platform, from an essay about true friendship  and a  family essay to an illustration essay that will show how to convey complex ideas in a clear and engaging way.

Bottom Line on Happiness Essay Writing

To write a happiness essay, you should consider providing long and in-depth ways to explore what truly brings us joy. Instead of repeating common knowledge, take a personal approach and reflect on the things that delight you. Consider the fact that relationships, gratitude, mindfulness, and activities all contribute to shaping our joy. Your happiness essays should also showcase your introspective side. Examine any challenges or obstacles you have faced in your journey toward contentment. This will make your paper not only unique but also relatable and insightful. The goal is to create a piece that offers a fresh perspective on the concept of happiness and a true reflection of your experiences.

Buy custom essay online from StudyCrumb and get a happiness paper delivered on time. Top-notch quality is guaranteed!

Daniel Howard is an Essay Writing guru. He helps students create essays that will strike a chord with the readers.

You may also like

• SUGGESTED TOPICS
• The Magazine
• Newsletters
• Managing Yourself
• Managing Teams
• Work-life Balance
• The Big Idea
• Data & Visuals
• Reading Lists
• Case Selections
• HBR Learning
• Topic Feeds
• Account Settings
• Email Preferences

What You Were Taught About “Happiness” Isn’t True

• Penny Locaso

It’s not an end goal. It’s a mindset.

Most of us believe that if we tick a series of boxes (great job, fancy car, etc.,) we will arrive at success and live happily every after. But happiness isn’t a destination.

• The reality is that the concept of happiness us, in fact, flawed.
• Based on research, author Penny Locaso came up with a new definition of happiness and derived how intentional adaptability plays a big role in reaching a state of fulfillment.
• She has identified three primary skills to become more adaptable: focus, courage, and curiosity.

Where your work meets your life. See more from Ascend here .

Most of us are led to believe that happiness is a final destination — one that can be reached if we make the right choices, learn from our mistakes, and keep pushing forward. We are taught that, once we finally find it, we’ll be forever satisfied in our lives, and so we live feeling overwhelmed and inadequate, chasing this dream, never stopping to question if it is, in fact, flawed.

• Penny Locaso is an international keynote speaker, educational innovator, and the author of Hacking Happiness. Voted one of the most influential female entrepreneurs in Australia Penny is the world’s first Happiness Hacker, on a mission to teach 10 million humans, by 2025, how to intentionally adapt in order to futureproof happiness.

Partner Center

True happiness isn’t about being happy all the time

Senior Lecturer in Psychological Interventions, University of Central Lancashire

Disclosure statement

Lowri Dowthwaite-Walsh does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

University of Central Lancashire provides funding as a member of The Conversation UK.

View all partners

Over the past two decades, the positive psychology movement has brightened up psychological research with its science of happiness, human potential and flourishing. It argues that psychologists should not only investigate mental illness but also what makes life worth living .

The founding father of positive psychology, Martin Seligman, describes happiness as experiencing frequent positive emotions, such as joy, excitement and contentment, combined with deeper feelings of meaning and purpose. It implies a positive mindset in the present and an optimistic outlook for the future. Importantly, happiness experts have argued that happiness is not a stable, unchangeable trait but something flexible that we can work on and ultimately strive towards.

I have been running happiness workshops for the last four years based on the evidence from the above field of psychology. The workshops are fun and I have earned a reputation as “Mrs Happy”, but the last thing I would want anyone to believe is that I am happy all the time. Striving for a happy life is one thing, but striving to be happy all the time is unrealistic.

Recent research indicates that psychological flexibility is the key to greater happiness and well-being. For example, being open to emotional experiences and the ability to tolerate periods of discomfort can allow us to move towards a richer, more meaningful existence.

Studies have demonstrated that the way we respond to the circumstances of our lives has more influence on our happiness than the events themselves. Experiencing stress, sadness and anxiety in the short term doesn’t mean we can’t be happy in the long term.

Two paths to happiness

Philosophically speaking there are two paths to feeling happy, the hedonistic and the eudaimonic. Hedonists take the view that in order to live a happy life we must maximise pleasure and avoid pain . This view is about satisfying human appetites and desires, but it is often short lived.

In contrast, the eudaimonic approach takes the long view. It argues that we should live authentically and for the greater good. We should pursue meaning and potential through kindness, justice, honesty and courage.

If we see happiness in the hedonistic sense, then we have to continue to seek out new pleasures and experiences in order to “top up” our happiness. We will also try to minimise unpleasant and painful feelings in order to keep our mood high.

If we take the eudaimonic approach, however, we strive for meaning, using our strengths to contribute to something greater than ourselves. This may involve unpleasant experiences and emotions at times, but often leads to deeper levels of joy and contentment . So leading a happy life is not about avoiding hard times; it is about being able to respond to adversity in a way that allows you to grow from the experience.

Growing from adversity

Research shows that experiencing adversity can actually be good for us, depending on how we respond to it. Tolerating distress can make us more resilient and lead us to take action in our lives, such as changing jobs or overcoming hardship.

In studies of people facing trauma , many describe their experience as a catalyst for profound change and transformation, leading to a phenomenon known as “post-traumatic growth”. Often when people have faced difficulty, illness or loss, they describe their lives as happier and more meaningful as a result.

Unlike feeling happy, which is a transient state, leading a happier life is about individual growth through finding meaning. It is about accepting our humanity with all its ups and downs, enjoying the positive emotions, and harnessing painful feelings in order to reach our full potential.

• Positive psychology
• Martin Seligman

Lecturer / Senior Lecturer - Marketing

Communications and Engagement Officer, Corporate Finance Property and Sustainability

Assistant Editor - 1 year cadetship

Executive Dean, Faculty of Health

Lecturer/Senior Lecturer, Earth System Science (School of Science)

You are here: Home » Blog » Misc

What Is Happiness? – My Essay On Defining Your Happiness

Reviewed and fact-checked

We are committed to the highest standards of accuracy and reliability in our content. Every statement made on our website is meticulously fact-checked and supported by authoritative studies.

Read more about our processes here .

Updated on July 11, 2023

Happiness is probably the most pursued factor in life, above wealth, health, and good relationships. We all want to be happy, above everything else, right? Who cares about money when you’re not happy? Who cares about friends when you’re not happy with who you are? Who cares about good health if you’re lonely and depressed?

Happiness is the thing that most people want, yet it is one of the most difficult aspects of life to quantify. How do we measure happiness? How do we define happiness? What is happiness!? This is an essay that explores the many different faces of happiness. As you’ll learn, happiness doesn’t have a single universal definition. Its definition is unique for every single human being out there. Including you.

After reading this essay, you’ll know exactly what happiness is, how to define it for yourself, and even how to find it based on actionable advice.

Definition of happiness

Happiness synonyms, different kinds of happiness, a happy balance, why eternal happiness doesn’t exist, why eternal happiness can still be pursued, defining your own happiness, closing words, what is happiness.

Before starting this essay about happiness, we must at least have a broad idea of what happiness is. Let’s first have a look at how happiness is defined across the web.

Definitions of happiness vary quite a bit across multiple sources. Google thinks happiness is defined as follows:

The state of being happy

You can see how Google is pretty vague about the definition of happiness. Furthermore, it quickly follows with a long list of synonyms.

Wikipedia has a much more interesting definition of what happiness is.

The feeling of an emotion such as pleasure or joy, the appraisal of life satisfaction or the quality of life, subjective well-being and eudaimonia.

Lesson learned? It is really difficult to find a universally correct and agreed-upon definition of what happiness really is.

💡 By the way : If you want to start feeling better and more productive, I’ve condensed the information of 100’s of our articles into a 10-step mental health cheat sheet here. 👇

This Cheat Sheet Will Help You Be Happier and More Productive

Thrive under stress and crush your goals with these 10 unique tips for your mental health.

Think of all the synonyms that we use to describe feelings that are similar to happiness.

What I like about Google is that it shows synonyms of happiness to people that are looking for its definition.

It’s like they’re saying: “Hey, we don’t know exactly how to define happiness, but here are a couple of concepts that we believe are very much similar!”

The list of synonyms is quite big:

• Contentment
• Satisfaction
• Carefreeness

I think there is a lot we can learn just from the fact that happiness has so many synonyms.

Why? Because these synonyms are all specific variants of what happiness means to me. And I bet you feel the same.

All these different emotions are part of what happiness truly is. And that’s what makes happiness so incredibly difficult to define and measure. It’s a weighted average of all these different synonyms, and the equation of happiness truly changes per person . I’ll even go as far as to say that the happiness equation changes per person per day.

If pleasure makes me happy today, it doesn’t mean that that same amount of pleasure makes me happy tomorrow.

If short-term satisfaction made me happy yesterday, then it won’t necessarily make me happy next week.

What I want you to realize is that your personal definition of happiness is unique. What makes you happy doesn’t necessarily make another person happy. In fact, your definition of happiness is likely a combination of satisfaction, cheeriness, merriment, and jollity.

But the way you personally define happiness will likely change from day to day as well.

And that’s one of the most critical aspects of happiness. That’s also why it’s supposedly so hard to measure and quantify. Here’s an entire article I wrote recently about how difficult it is to define happiness, but you can still try for yourself !

Still with me? Good, because I’m going to add yet another reason why happiness is such a difficult thing to measure!

There are different kinds of happiness. Not just in the way we define happiness, but also in the way we experience it.

As part of this essay, I want to introduce the concepts of short-term and long-term happiness.

Short-term happiness

Short-term happiness is relatively easy to explain. It’s based on small and easy to obtain, yet rather unsustainable happiness. When looking at the list of happiness synonyms, I think the following concepts are clearly centered around short-term happiness:

You see, short-term happiness is based on the release of the chemical dopamine in our brain . This organic chemical is released whenever we are stimulated by things that please us. Some examples are sex, having a laugh with friends, finishing a race, watching a funny video online, or watching an exciting game of football. A more extreme example is drugs.

These things result in short-term happiness because dopamine is released based on a single event. When this event is over, the pleasure is gone. That’s why I consider this to be short-term happiness.

And then there is long-term happiness.

Long-term happiness

Long-term happiness is a little bit harder to explain because it revolves around other concepts of happiness. Instead of joy, pleasure, and ecstasy, the concepts that make up long-term happiness are:

I hope you can spot the difference here. Long-term happiness is created by feeling happy about your purpose in life, the successes that you’ve had and/or the satisfaction of who you are and what you’ve accomplished. Long-term happiness is based on concepts that are not created by a single event. For example, I’m happy at the moment because I’m grateful for the life that I have right now. This happiness is not caused by something I’m doing at this very moment. No, I’m happy because I work hard and have achieved things that I am proud of. I have created a situation in which I am happy by default, without having to rely on single events.

Now that you are aware of these two different kinds of happiness, I want you to picture some scenarios.

• Picture a life in which you spent your youth partying, doing whatever you want to do, using drugs and living without planning for a good future. Sure, you feel pretty happy when doing these things, but you can probably see how this lifestyle will eventually catch up with you, right?

You might have guessed it, but this scenario is focused exclusively on short-term happiness. And the simple fact is that pursuing nothing but short-term happiness does not lead to a sustainable happy life.

Now picture the following scenario:

• You’re in your early twenties and want to become the next Jeff Bezos or Elon Musk. You have great ambitions and are incredibly disciplined and inspired to become everything that you think you can become. You spend an incredible amount of time working on your projects, and you even make sacrifices just for the sake of your goals. You don’t have time for sleep, social activities or relationships. Hell, even your health starts to decline. It doesn’t matter though, because you eventually want to reach your goals, and then you’ll be happy right?

This is another extreme example of happiness. You can probably see how this person is very likely unhappy. He is spending the best years of his life making sacrifices in anticipation of what he eventually wants to become. For a lot of people, this sounds like a logical decision. But to me, this sounds like a huge mistake. You might feel satisfied with the progress you’re making, but are you truly happy? If you get in a fatal car crash tomorrow, would you have any regrets?

I want you to think about this for a moment since a lot of people in industrialized countries have the urge to constantly be planning for the future. And while this is not a bad thing in principle, we often take it too far. As a result, we are constantly sprinting from one deadline to the other. Sure, you want to plan for a happy future, but what’s the point of all of this when you’re not happy in the process itself?

The thing is, these extreme examples are not something that you should want. You can only lead a truly happy life when you actively pursue both short-term and long-term happiness.

It’s important to find out what your perfect balance is.

I’m not here to tell you that you should focus 50% of your attention on short-term happiness and the other 50% on long-term happiness. No. I’m here to tell you that you should be aware of your own happiness. Every single person on this planet has a different definition of happiness. You need to find out what happiness means to you, and how you want to pursue it.

They say happiness is a journey and not a destination. I think happiness can – and should – be both.

For me personally, I often notice how much short-term happiness I’m sacrificing in anticipation of long-term happiness. Some examples:

• I go out for a long-distance training run in the pouring rain because I want to eventually finish another marathon in 3 months. I don’t even enjoy the long-distance run but I think that it will eventually lead to a great finish time, and thus long-term happiness.
• Instead of just playing a videogame, I decide to write an essay about my understanding of happiness. Why? Because I think it will grow my website, which will make me happy in the long run.
• I skip a nice snack because I want to maintain my weight

These are some real examples of how I’ve been sacrificing my short-term happiness for long-term happiness. I want you to think of a couple of examples for yourself. Have you ever made a bad decision that resulted in a decreased level of happiness?

Think about some real scenarios that you’ve experienced and whether you should have acted differently.

I’m not saying that sacrificing short-term happiness for long-term happiness is bad. I just want you to know that you need to find a balance. For example, I do actually want to finish my next marathon within a decent time, but I’m not going to make myself miserable by pushing myself to the limit in preparation. That’s not the balance that I’m after.

The thing is, realizing the difference between short-term and long-term happiness makes it easier for us to pursue happiness in our lives.

Pursue happiness, you ask?

Yes! I believe that happiness can actively be pursued and that you can steer your life in the best direction possible by doing this. However, there are a number of people that believe that pursuing happiness is a loser’s game. These people argue that by pursuing happiness , you’ll be more tempted to choose short-term happiness over long-term happiness. This is where the hedonic treadmill will quickly evaporate whatever happiness you’ve created for yourself.

The hedonic treadmill

Imagine something that you would really like to do right now.

What did you think of? Taking a long warm bath? Drinking wine with your friends? Going to an amusement park?

Wouldn’t it be great if you could do that right now? That would definitely have a positive influence on your happiness, right?

Now think about doing that exact thing every day, for the rest of your life, until the day you die.

Do you think you’d still be happy from doing that same thing after the 10th time? Or the 100th time? Or the 1000th time?

The answer is probably no. Even though this example is extreme, the theory of diminishing returns applies here. When repeated, the effect of the same event on your happiness will diminish to zero. That’s because the norms of what defines your happiness are constantly adapting. Your happiness equation transforms with your changing life, whether it’s for better or worse.

One of the best examples of this hedonic treadmill is the following:

Think of a big salary bump. You receive a raise of 50%! Congratulations, you now have money to spend on all kinds of things that make you and your family happy ! Will that happiness sustain into the future? Unfortunately not. Instead of appreciating the luxury of your raise, you will grow accustomed to this extra money and will slowly take it for granted. This adaptation is known as the hedonic treadmill , and it is generally conceived as the arch-enemy of happiness.

Now that you know what this hedonic treadmill is, it might seem like a waste of time to continue reading this essay, right?

NO! While the hedonic treadmill is very much real – I’ll never deny that – I don’t want you to think that greater happiness can’t be achieved. You just need to be willing to actively look for it in the right places.

See, nobody on the internet will be able to define happiness for you. What makes you happy is a constantly changing equation that is unique in every way. Why would you believe some scientist when he or she claims that happiness is impossible to pursue? What does that scientist know about you? Nothing!

It’s up to you to define what makes you happy.

How to find your own happiness

By now, you should know 3 things:

• Your happiness equation is unique. Nobody can tell you what exactly to do in order to be happy.
• You can pursue both short-term happiness and long-term happiness. The key is to find the perfect balance between the two. You can be happy on the journey towards a happy future.
• The hedonic treadmill will diminish the effect events have on your happiness over time.

Let’s combine this knowledge. I want you to realize that you can learn more about your own happiness equation. You can find out what it is that makes you happy.

Got it? Good, because the next step is to define what the difference is between short-term and long-term happiness. You have to find out how much you value your happiness on the journey itself and how much of that happiness you want to sacrifice by investing in a potentially happier future.

Now, what if I told you that a perfect balance between long-term and short-term happiness can limit the effect that the hedonic treadmill has on you?

Yes, by consciously varying the pursuit of short-term and long-term happiness, you can vary the factors in your life in a way that leads to greater happiness. If you are aware of your own happiness equation, you’re able to pursue happiness in the areas where it matters the most.

What I want you to do is consider your personal happiness again for a moment.

Think back at the last week, and remember what things or events had a positive influence on your happiness. Think of the things that really made you smile or feel satisfied with where you were or how you acted.

What came to your mind? Was it work? Was it your relationship? Was it that silly movie you watched? Was it a nice sunny day spent outside? It could be literally anything! What I want most of all now is that you realize how you just measured a part of your happiness.

You see, even though happiness is claimed to be the factor of life that’s the most difficult to measure, you can still measure what is currently part of your happiness equation. It’s simple. For me personally, when I think back to yesterday, I remember that I really enjoyed spending time with my girlfriend, walking through the woods on a sunny day, and just relaxing (a.k.a. doing nothing!)

These are happiness factors that were a vital part of my happiness equation yesterday. It was a weekend day after a long and busy week at work, so I was really trying to find some short-term happiness. The things that I did yesterday were perfect, as it was a very happy day for me.

You should not be surprised if I told you that I was consciously trying to be happy by spending my day doing things that satisfied my short-term happiness.

You can do exactly the same. All you need to do is to define your own happiness.

And with that said, I want to conclude this essay about happiness. Happiness is different for every single human being on this planet. If you arrived at this essay without having a clear idea of what happiness is, I hope you now know that your personal happiness can be defined, measured, and quantified. But only YOU can do this, no one else will be able to tell you what happiness really is. If you are willing to actively pursue greater happiness, I believe you can steer your life in the best direction.

Now it’s time to hear from you! How do you define your own happiness right now? What has been your biggest happiness factor last week? Do you think you can learn from your own happiness?

I’d love to hear all about it in the comments!

Founder of Tracking Happiness, with over 100 interviews and a focus on practical advice, our content extends beyond happiness tracking. Hailing from the Netherlands, I’m a skateboarding enthusiast, marathon runner, and a dedicated data junkie, tracking my happiness for over a decade.

Leave a Comment Cancel reply

A block party during Carnival in Belo Horizonte, Brazil; 11 February 2024. Photo by Washington Alves/Reuters

Learning to be happier

In order to help improve my students’ mental health, i offered a course on the science of happiness. it worked – but why.

by Bruce Hood   + BIO

In 2018, a tragic period enveloped the University of Bristol, when several students committed suicide related to work stress. Suicide is usually the ultimate culmination of a crisis in mental health, but these students weren’t alone in feeling extreme pressure: across the campus there was a pervasive sense that the general student body was not coping with the demands of higher education. My own tutee students, whom I met on a regular basis, were reporting poor mental health or asking for extensions because they were unable to meet deadlines that were stressing them out. They were overly obsessed with marks and other performance outcomes, and this impacted not only on them, but also on the teaching and support staff who were increasingly dealing with alleviating student anxiety. Students wanted more support that most felt was lacking and, in an effort to deal with the issue, the university had invested heavily, making more provision for mental health services. The problem with this strategy, however, is that by the time someone seeks out professional services, they are already at a crisis point. I felt compelled to do something.

At the time, Bristol University was described in the British press as a ‘toxic’ environment, but this was an unfair label as every higher education institution was, and still is, experiencing a similar mental health crisis. Even in the Ivy League universities in the United States, there was a problem, as I discovered when I became aware of a course on positive psychology that had become the most popular at Yale in the spring of 2018. On reading about the course, I was somewhat sceptical that simple interventions could make much difference until I learned that Yale’s ‘Psychology and the Good Life’ course was being delivered by a colleague of mine, Laurie Santos, who I knew would not associate herself with anything flaky.

That autumn term of 2018, I decided to try delivering a free lunchtime series of lectures, ‘The Science of Happiness’, based on the Yale course. Even though this pilot was not credit-bearing, more than 500 students gave up their Wednesday lunchtimes to attend. That was unusual as, in my experience, students rarely give up time or expend effort to undertake activities unless they are awarded credit or incentives. There would be 10 lectures, and everyone was requested to fill in self-report questionnaires assessing various mental health dimensions both before and after the course, to determine whether there had been any impact and, if so, how much.

The Science of Happiness had clearly piqued interest as indicated by the audience size, but I was still nervous. This was not my area of academic expertise and there was heightened sensitivity following the media attention over recent tragic events on campus. What were the students’ expectations? Talking about mental health seemed hazardous. Would I trigger adverse reactions simply by discussing these issues?

D espite my initial reservations, the final feedback after the course ended was overwhelmingly positive. That was gratifying but, as a scientist, I like hard evidence. What would the questionnaires tell us? The analysis of the before and after scores revealed that there had been a 10-15 per cent positive increase in mental wellbeing across the different measures of wellbeing, anxiety and loneliness. That may not sound much but it was the average, and a significant impact in the field of interventions. Who wouldn’t want to be 15 per cent happier, healthier or wealthier? I was no longer a sceptic; I was a convert. I would stop focusing on developmental psychology, my own area of research, and concentrate on making students happier. Even a 15 per cent improvement might lead to a degree of prevention that was better than dealing with a student who was already struggling.

The following year, we launched a credit-bearing course for first-year students who had room in their curriculum schedule to take an open unit, which has now been running for five years. These psychoeducational courses are not new and predate my efforts by at least a decade. But what makes the Bristol psychoeducational course unique (and I believe this is still the case) is that we persuaded the university to allow a credit-bearing course that had no graded examinations but was accredited based on engagement alone. Not only was I convinced by compelling arguments for why graded assessment is the wrong way to educate, but it would have been hypocritical of me to lecture about the failings of an education system based solely on assessment, and then give students an exam to determine if they had engaged. Rather, engagement required regular weekly attendance, meeting in peer-mentored small groups, but also undertaking positive psychology exercises and journaling about their experiences so that we could track progress. Again, to test the impact of the course, students were asked to fill in the various psychometric questionnaires to give us an insight to impact.

Meditation stops you thinking negative thoughts. Not exactly a scientific explanation

We now have five years’ worth of data and have published peer-reviewed scientific papers on evaluation of the course. As with the initial pilot, the consistent finding is that there is, on average, a 10-15 per cent significant increase in positive mental wellbeing over the duration of the course. The course improves mental wellbeing but there are limitations. Our most recent analysis over the longer term shows that the positive benefits we generate during the course, and the two months after, are lost within a year, returning to previous baseline scores, unless the students maintain some of the recommended activities. However, in those students who kept practising at least one of the positive psychology interventions (PPIs) such as journaling, meditation, exercise, expressing gratitude or any of the other evidence-based activities, they maintained their benefits up to two years later.

Why do interventions work and why do they stop working? As to the first question, there are countless self-help books promoting PPIs, but the level of explanation is either missing or tends to be circular. Acts of kindness work because they make you feel better. Meditation calms the mind and stops you thinking negative thoughts. Not exactly a scientific explanation or revelation. Even though I had largely put my experimental work with children on hold because of the demands of teaching such a large course, I was still intellectually intrigued by the same basic theoretical question that has always motivated my research. What is the mechanism underlying positive psychology?

T here are several plausible hypotheses out there from established academics in the field that explain some of the activities, but they lack a unifying thread that I thought must be operating across the board. I started considering the wide and diverse range of PPIs to see if there was any discernible pattern that might suggest underlying mechanisms. Two years ago, I had an insight and I think the answer can be found in the way we focus on our self.

In my role as a developmental psychologist, I see change and continuity everywhere in relation to human thought and behaviour. For some time, I have been fascinated by the concept of the self and how it emerges but must change over the course of a lifetime. I believe earlier childhood notions lay the foundation for later cognition which is why development is so critical to understanding adults. My most recent work concentrated on how ownership and possessions play major roles in our concept of self, and I was particularly interested in acts of sharing among children. Specifically, we had completed a set of studies demonstrating that, when children are instructed to talk about themselves, they thought about their own possessions differently and became less willing to share with others. Emphasising their self had made these children more selfish. This got me thinking about the role of self-focus in happiness.

The most pernicious aspect of self-focus is the tendency to keep comparing ourselves to others

Infants start off with an egocentric view of the world – a term and concept introduced by the psychologist Jean Piaget. Egocentric individuals tend to perceive the world from their own perspective, and many studies have shown that young children are egocentric in the way they see the world, act, talk, think and behave with others. Normal development requires adopting a more allocentric – or other-based perspective in order to be accepted. The sense of self changes from early ebullient egocentrism to an increasing awareness of one’s relative position in the social order. Children may become more other-focused but that also includes unfavourable comparisons. They increasingly become self-aware and concerned about what others think about them – a concern that transitions into a preoccupation when they enter adolescence that never really goes away. As for adults, like many features of the human mind, earlier ways of thinking are never entirely abandoned. This is why our self-focus can become a ‘curse’, as the psychologist Mark Leary describes , feeding the inner critic who is constantly negatively evaluating our position in life.

One reason that self-focus can become a curse is that we are ignorant of the biases our brains operate with that lead us to make wrong decisions and comparisons. When it comes to happy choices, we want something because we think it will make us happy, but our predictions are inaccurate. We think events will be more impactful than they turn out to be, and we fail to appreciate how fast we get used to things, both good and bad. This is called a failure of affective forecasting which is why the psychologist Dan Gilbert explains that our tendency to ‘stumble on happiness’ is because our emotional predictions are so way off. We don’t take into consideration how future circumstances will differ because we focus on just one element and we also forget how quickly we adapt to even the most pleasurable experiences. But the most pernicious aspect of self-focus is the tendency to keep comparing ourselves to others who seem to be leading happier lives. Social media is full of images of delicious plates of food, celebrity friends, exotic holidays, luxurious products, amazing parties and just about anything that qualifies as worthy of posting to bolster one’s status. Is it any wonder that the individuals who are the most prone to social comparison are the ones who feel the worst after viewing social media? As Gore Vidal once quipped: ‘Every time a friend succeeds, I die a little.’

If egocentric self-focus is problematic then maybe positive psychology works by altering our perspective to one that is more allocentric or ‘other-focused’? To do so is challenging because it is not easy to step out of ourselves under normal circumstances. Our stream of conscious awareness is from the first-person, or egocentric, perspective and, indeed, it is nigh-on-impossible to imagine an alternative version because our sensory systems, thought processes and representation of our selves are coded as such to enable us to interact within the world as coherent entities.

M any PPIs such as sharing, acts of kindness, gratitude letters or volunteering are clearly directed towards enriching the lives of others, but how can we explain the benefits of solitary practices where the self seems to be the focus of attention? The explanation lies with the self-representation circuitry in the brain known as the default mode network (DMN). One of the surprising discoveries from the early days of brain imaging is that, when we are not task-focused, rather than becoming inactive, the brain’s DMN goes into overdrive. Mind-wandering is commonly reported during bouts of DMN activity and, although that may be associated with positive daydreaming, we are also ruminating about unresolved problems that continue to concern us. According to one influential study that contacted people at random points of the day to ask them about what they were doing, what they were thinking and how they were feeling, people were more likely to be unhappy when their minds were wandering, which was about half of the waking day. Probably because they were focusing on their own predicaments.

If you focus on your problems, this can become difficult to control. There’s no point trying to stop yourself ruminating because the very act of trying not to think about a problem increases the likelihood that this becomes the very thought that occupies your mind. This was first described in an 1863 essay by Fyodor Dostoyevsky, when he observed the effect of trying not to think; he wrote: ‘Try to pose for yourself this task: not to think of a polar bear, and you will see that the cursed thing will come to mind every minute.’ My late colleague Dan Wegner would go on to study this phenomenon called ironic thought suppression , which he explained resulted from two mechanisms: the tendency to increase the strength of the representation of a thought by the act of trying to suppress it, and a corresponding increased vigilance to monitor when the thought comes to the fore in consciousness. Ironic thought suppression is one reason why it can be so difficult to fall asleep. This is why one of our recommended activities on our Science of Happiness course is to journal on a regular basis because this helps to process information in a much more controlled and objective way, rather than succumbing to the torment of automatic thinking.

Could the long-term benefits be something to do with altering the ego?

Other recommended activities that calibrate the level of self-focus also attenuate DMN activity. For example, mindfulness meditation advocates not trying to suppress spontaneous thoughts but rather deliberately turning attention to bodily sensations or external sounds. In this way, the spotlight of attention is directed away from the internal dialogue one is having with oneself. It is during such states that brain imaging studies reveal that various solitary interventions we recommend on the course – such as meditation or taking a walk in the country – are associated with lowered DMN activity and, correspondingly, less negative rumination. This is why achieving absorption or full immersion during optimal states of flow draws conscious awareness and attention out of egocentric preoccupation. To achieve states of flow, we recommend that students engage in activities that require a challenge that exceeds their skill level to an extent that they rise to the task, but do not feel overwhelmed by it. When individuals achieve flow states, their sense of self, and indeed time itself, appears to evaporate.

There are other more controversial ways to alter the egocentric self into one that is more allocentric. Currently, there is a growth in the use of psychedelics as a treatment for intractable depression and, so far, the initial findings from this emerging field are highly encouraging. One clinical study has shown that psychedelic-assisted therapy produced significant improvement in nearly three-quarters of patients who previously did not respond to conventional antidepressants. The primary mechanism of action of psychedelics is upon serotonin (5-HT 2A ) receptors within the DMN which, in turn, produce profound alterations of consciousness, including modulations in the sense of self, sensory perception and emotion. Could the long-term benefits be something to do with altering the ego? One of the most common reports from those who have undergone psychedelic-assisted therapy, aside from euphoria and vivid hallucinations, is a lasting, profound sense of connection to other people, the environment, nature and the cosmos. Across a variety of psychedelics, the sense of self becomes more interconnected, which is why a recent review concluded that there was consistent acute disruption in the resting state of the DMN.

I f chemically induced states of altered consciousness through psychedelics (which is currently still illegal in most places) is not your thing, then there are other ways to redress the balance between egocentrism and allocentrism. Engaging in group activities that generate synchronicity – such as rituals, dancing or singing in choirs – alter the sense of self and increase connection with others. But if group activities or psychedelic trips don’t work for you, then take a rocket trip. One of the most moving emotional and lasting experiences, known as ‘ the overview effect ’, occurs to those lucky individuals given the opportunity to view our planet from outer space. As the astronaut Edgar Mitchell described it, it creates an ‘explosion of awareness’ and an ‘overwhelming sense of oneness and connectedness … accompanied by an ecstasy … an epiphany.’

Back down on Earth, we can be happier when we simply acknowledge that we are all mortal, interconnected individuals who suffer personal losses and tragedies. No one’s life is perfect, and indeed you need to experience unhappiness in order recognise when things are going well. As the Stoic philosopher Epictetus put it: ‘Men are disturbed not by things, but by the views which they take of things.’ In other words, it’s not what happens to you, but how you respond, that matters, and that’s where positive psychology can make a difference – but only if you keep reminding yourself to get out of your own head.

Happiness hack

How to shift your egocentric self to one that is more allocentric using language

Consider a problem that is currently bothering you. A real problem – not a hypothetical one or a world problem beyond your control. Find something that makes you unhappy and then say to yourself: ‘I am worried about [whatever it is] because [whatever the reason may be] and this makes me upset.’ Now repeat the exercise but this time don’t use egocentric or first-person terms such as ‘I’ or ‘me’. Rather use your name and non-first-person language such as: ‘Bruce is worried about his [whatever it is] problem and this makes him upset.’

Speaking in non-first-person language should automatically transpose you out of the egocentric perspective to one that is other or allocentric, making the problem seem less.

Consciousness and altered states

How perforated squares of trippy blotter paper allowed outlaw chemists and wizard-alchemists to dose the world with LSD

Last hours of an organ donor

In the liminal time when the brain is dead but organs are kept alive, there is an urgent tenderness to medical care

Ronald W Dworkin

Stories and literature

Do liberal arts liberate?

In Jack London’s novel, Martin Eden personifies debates still raging over the role and purpose of education in American life

History of ideas

Reimagining balance

In the Middle Ages, a new sense of balance fundamentally altered our understanding of nature and society

What would Thucydides say?

In constantly reaching for past parallels to explain our peculiar times we miss the real lessons of the master historian

Mark Fisher

The environment

Emergency action

Could civil disobedience be morally obligatory in a society on a collision course with climate catastrophe?

Rupert Read

• About Project
• Testimonials

Business Management Ideas

Essay on Happiness

List of essays on happiness, essay on happiness – short essay (essay 1 – 150 words), essay on happiness – for kids and children (essay 2 – 200 words), essay on happiness – 10 lines on happiness written in english (essay 3 – 250 words), essay on happiness (essay 4 – 300 words), essay on happiness – ways to be happy (essay 5 – 400 words), essay on happiness – for school students (class 3, 4, 5, 6 and 7 standard) (essay 6 – 500 words), essay on happiness – ways of developing happiness (essay 7 – 600 words), essay on happiness – sources of suffering, happiness and conclusion (essay 8 – 750 words), essay on happiness – long essay on happiness (essay 9 – 1000 words).

Happiness is defined by different people in different ways. When we feel positive emotions we tend to feel happy. That is what happiness is all about. Happiness is also regarded as the mental state of a person in an optimistic manner.

Every person defines happiness in his/her own manner. In whatever manner you may define happiness; the truth is that it is vital for a healthy and prosperous life.

In order to make students understand what true happiness is all about, we have prepared short essays for students which shall enlighten them further on this topic.

Audience: The below given essays are exclusively written for school students (Class 3, 4 ,5, 6 and 7 Standard).

Introduction:

Happiness is a state of mind and the feeling expressed when things are going great. It is what we feel when we get our first car, buy a new house or graduate with the best grades. Happiness should be distinguished from joy. When joy is a constant state of mind, happiness depends on events in our lives.

Importance of Happiness:

The opposite of happiness is sadness which is a state of negativity in the mindset. When we remain sad for an extended period of time it can lead to depression. To avoid this state of mind we must always remind ourselves of happenings in our lives that made us happy.

Conclusion:

Though life throws countless challenges at us on a daily basis, if we drown in those challenges we would definitely become depressed. It is important that we find positive things in our daily lives to get excited about and feel the happiness.

Happiness is a state of mind which makes you feel accomplished in life and having everything in this world without a single reason to repent. Well, although there can be no perfect definition of happiness; happiness is when you feel you’re at the top of the world where a sense of complete satisfaction prevails.

The meaning of happiness is relative and varies from people to people. For some, happiness is when you experience professional success, reunions with family and friends, eating out, reading books or watching good movies. While for others, happiness can be accomplished by some weekend activities which might help you de-stress and get the satisfaction of mind.

If you involve yourself in social activities where you help the needy and provide support to the weaker section of the society, you can experience happiness if not anything else. When a young boy flies a kite, plays with mud, and watches the nature, for him, that is the greatest happiness in the world.

The happiness of mind is often considered quite contrary to jealousy and anger which you experience once you have failed or unaccomplished any desired goal. You should always try to rehearse the ways of keeping yourself satisfied and keeping away from negativity to experience peace and happiness in life. True happiness begins where desire ends!

What is happiness? It is a state of being happy. But it does not mean to be happy all the time. Happiness is a feeling of something good that is happening in our life. We feel happy when we achieve something. But happiness is spread when our dear one is happy as well. Some people find true happiness in playing with their pets, while some may find happiness in staying engaged in creative work.

Happiness is often derived from channelizing thoughts to positive thinking. However, it is not as simple as it may sound.

To achieve the state of complete happiness one has to practice on improving the state of life by:

1. Staying contended in life with what you have. Cribbing and grumbling never lead to happiness.

2. Staying focused on the current life instead of daydreaming of the good days or old days.

3. Stop blaming for something that went terribly wrong in life. The life is all about moving on. Stop worrying and set new goals in life.

4. Being thankful to God for all the good things that you have in your life.

5. Having good people around you who can boost up positivity in your life.

Everyone desires to be happy in life. Happiness cannot be achieved without establishing complete control of one’s thoughts as it is very easy to be carried away by the waves of thoughts and emotions surrounding us. Remind yourself of the good things of your life and be thankful about it.

What is happiness? Some would state that happiness implies being well off. Others would state that for them, happiness intends to be sound. You will discover individuals saying that for them happiness implies having love in their life, having numerous companions, a great job, or accomplishing a specific objective. There are individuals, who trust that the want of a specific wish would make happiness in their life; however, it may not be so. Having true happiness is something which is desired by all.

The Path to Happiness:

There are small things which when incorporated into our daily lives, can lead us to the path of happiness. For instance, instead of thinking about problems, we should actually be thinking about the solutions. Not only will we be happier but we shall also be able to solve our problems faster. Similarly, once in a while, you start the day with the longing to achieve a few targets. Toward the day’s end, you may feel disappointed and miserable, in light of the fact that you haven’t possessed the capacity to do those things. Take a look at what you have done, not at what you have not possessed the capacity to do. Regularly, regardless of whether you have achieved a ton amid the day, you let yourself feel disappointed, due to some minor assignments you didn’t achieve. This takes away happiness from you.

Again, now and then, you go throughout the day effectively completing numerous plans, yet as opposed to feeling cheerful and fulfilled, you see what was not cultivated and feel troubled. It is out of line towards you.

Each day accomplishes something good which you enjoy doing. It may tend to be something little, such as purchasing a book, eating something you cherish, viewing your most loved program on TV, heading out to a motion picture, or simply having a walk around the shoreline. Even small things can bring great levels of happiness in our lives and motivate us for new goals.

Happiness is not what you feel from outside, rather it is something which comes from your inner soul. We should find happiness in us rather than searching for it in worldly desires.

Happiness is defined by different people in different ways. Some find happiness in having a luxurious life while some find it in having loving people around them rather than money. True happiness lies within us and our expectation of happiness. It is something that should be felt and cannot be explained in words.

Even though this simple word has a lot of meaning hidden in it, many fail to understand the real one or feel the real happiness. Finding happiness in the outer world is the main reason for this failure. Nothing can buy you happiness, whether be the favorite thing you desire for or the person you love the most or the career you build, unless and until you feel it within yourself.

Ways to be Happy:

Bring happiness and soulful life to yourself rather than expecting it from the outside world like things, money, etc. Being happy is not as easy as advised to be one happier person. To be content and happy with whatever you have and yourself it takes time and patience. You should practice to be a happier person in all moments and eventually you will notice that no sorrow can sink you down.

Whatever good or bad happened in your past shouldn’t bother your present. Learn to live today with more happiness than yesterday and forget about your past sadness for a harmonious life. Thankfulness to the life you got is another important character you should acquire to be happy. If you compare yourself with someone with better luxurious life, then you will never be happy or content and do it the other way.

Don’t depress your mind with bad and negative thoughts about yourself and around. Try to find every goodness in a situation you face and accept the things that already happened, whether good or bad. Never forget to choose merrier and positive people to be closer to you so that their vibes will also help you in being one merrier person.

Whenever you feel low and depressed never hesitate to go to those around you to find happiness. But be aware of those negative ones that may pull you even deeper into the bad thoughts. Always surround yourself with positive thinking and motivating people so that you can rise higher even from the deepest fall.

Happiness is nothing but a feeling that will be seeded into your soul only if you wish to and nothing other than yourself can indulge this feeling in you. Don’t spoil your life finding happiness somewhere else.

Happiness is a very complicated thing. Happiness can be used both in emotional or mental state context and can vary largely from a feeling from contentment to very intense feeling of joy. It can also mean a life of satisfaction, good well-being and so many more. Happiness is a very difficult phenomenon to use words to describe as it is something that can be felt only. Happiness is very important if we want to lead a very good life. Sadly, happiness is absent from the lives of a lot of people nowadays. We all have our own very different concept of happiness. Some of us are of the opinion that we can get happiness through money, others believe they can only get true happiness in relationships, some even feel that happiness can only be gotten when they are excelling in their profession.

As we might probably know, happiness is nothing more than the state of one being content and happy. A lot of people in the past, present and some (even in the future will) have tried to define and explain what they think happiness really is. So far, the most reasonable one is the one that sees happiness as something that can only come from within a person and should not be sought for outside in the world.

Some very important points about happiness are discussed below:

1. Happiness can’t be bought with Money:

A lot of us try to find happiness where it is not. We associate and equate money with happiness. If at all there is happiness in money then all of the rich people we have around us would never feel sad. What we have come to see is that even the rich amongst us are the ones that suffer depression, relationship problems, stress, fear and even anxiousness. A lot of celebrities and successful people have committed suicide, this goes a long way to show that money or fame does not guarantee happiness. This does not mean that it is a bad thing to be rich and go after money. When you have money, you can afford many things that can make you and those around you very happy.

2. Happiness can only come from within:

There is a saying that explains that one can only get true happiness when one comes to the realisation that only one can make himself/herself happy. We can only find true happiness within ourselves and we can’t find it in other people. This saying and its meaning is always hammered on in different places but we still refuse to fully understand it and put it into good use. It is very important that we understand that happiness is nothing more than the state of a person’s mind. Happiness cannot come from all the physical things we see around us. Only we through our positive emotions that we can get through good thoughts have the ability to create true happiness.

Our emotions are created by our thoughts. Therefore, it is very important that we work on having only positive thoughts and this can be achieved when we see life in a positive light.

Happiness is desired by every person. However, there are very few persons that attain happiness easily in life.

It is quite tough to get happiness in life as people usually link it with the things and the people around them. The simple fact is that happiness usually starts as well as finishes with your own life. All those people who understand this fact easily get the true happiness in their life.

Happiness in Relationships:

There are lots of people who link happiness with the money and there are few others also who link it with the personal relations. It is very important to know that if you are not happy with yourself then, it is not possible to remain happy in your relationship as well.

The problems in the relationship have been increasing speedily and the main cause behind it is the huge amount of expectation that we have from the other individual. We always want them to make us feel happy. For example, some people feel happy if their partner plans a surprise for them or if he/she buy them a new dress. But all these things are not a true source of happiness in life.

Ways of Developing Happiness:

The lack of happiness in the relationship not only exists in couples but also in the relationship of friends, sister – brother or parent-child.

The following are the few ways that help in creating happiness in the relationships:

1. Pay Attention to Yourself:

You should always pay attention to yourself to get happiness. You should not give importance to any other person in your life in comparison to yourself and also expect the same from that person. Giving too much importance to the other and not receiving anything back from them makes a person disappointed and happiness gets lost.

2. Have some Initiative:

You can make the plan of traveling outside yourself. Don’t wait for your parent, partner or kid to take you outside. You can ask them to come along with you if they want. But, if they decline your offer then, don’t get discouraged and carry on your trip plan along with full happiness.

3. Provide some Space:

It is necessary to provide some amount of space to every individual and spend some time with oneself. It helps in creating happiness.

Happiness is Necessary for Good Life:

It does not matter that whether you are a working expert, a schoolchild, a retired person or a housewife, happiness is necessary for everybody to live a good and happy life. Happiness is essential for an individual’s emotional comfort. A person who is not fit emotionally will feel an impact on his complete health that will drain very soon.

Unluckily, despite the fact that happiness is tremendously necessary, people do not give so much importance to all those habits which can keep them happy. They are so excessively captivated inside their professional lives as well as other nuts and bolts of life that they overlook to relish the happy memories of their life. It is also the main reason that problems like anxiety, stress, and depression are increasing gradually in people’s lives today.

Happiness is an internal feeling. It is a healthy emotion. Happiness helps us to stay fit both mentally and physically. Happiness helps in lowering stress and keeping away from any health issues. The reason of happiness may be different for different person. You just need to find out what actually makes you happy. So, if you want real happiness in life then, you need to understand that only you can make yourself happy.

“There is no way to happiness, happiness is the way” this sentence has been attributed to Buddha. Well, at least that’s what it says on one sticker in my dorm room. The fact is that man has occupied himself with the path to happiness for millennia. Something happened during our evolution that made us deeply question the purpose of our existence. People like Buddha are part of the answer, or at least they try to give us the answer.

Since these questions have troubled us there have been many who sought to answer them and by doing so, they formed philosophies and religions. The search for earthly happiness will make many do incredible deeds but if this energy is used in the wrong way it can cause great suffering. How can we know which recipe for happiness is the best one and what we should devote our time and attention to? The trick is, there is no right answer and as the first sentence of this essay states, there is no way to be happy because being happy is the way. That’s how I got my head around this problem, let me explain some more.

Source of Suffering:

At the expense of sounding Buddhist, when you think about most of the things that make us unhappy are material in nature. They are the things that we really do not need but they make us feel happy. This notion is not just something the wise man from the 6 th century BC India expressed but many more have said this before and after him. Socrates and Jesus to name just a few.

What I find interesting in the struggle for happiness is the paradox present in the instructions to reach it. One has a  thought all through life to be good and hard working so he can get the things he wants and needs later on in life but then as you start to struggle for the money you realize that your life is turning into a money grabbing game. So, the source of happiness and stability becomes the source of all your anxiety and aggression. Naturally, we can see how some people thought that all material things stand on the path to our happiness.

But what about the immaterial, what if you are in love with someone you are not supposed to love? The above instruction would tell you to surrender your heart’s desire and you will be free from constraints. Is this happiness? Or is it the struggle to do and achieve the impossible the real source of happiness?

Source of Happiness:

People often forget that they are animals and like all of them they have a logic to their nature and their own specific needs. Like all the other animal’s people are caught in the struggle for existence and sometimes surviving the day can be a real ordeal if you get caught in the wrong circumstances. Men has made himself safe from most of the things that could have harmed him in nature but in doing so he forgot what he has made.

Think about the present from a historical perspective. Even a hundred years ago most people lost up to 80% of all their children to diseases, clean water was a rarity for most of our existence, and people actually had to labor to make food and to have enough to feed their family all through the year. The fact is we have a lot to be grateful for in the present age and the fact that some of us are unhappy because we do not have all our heart’s desires is just a symptom of collective infancy. Having all of your loved ones around you, with a roof to shelter under and with lots of delicious food is the only source of happiness man needs everything else should just be a bonus.

Happiness cannot be found by rejecting everything that is material or by earning more money then you can spend. The trick is to find balance by looking at yourself and the lives of people around you and by understanding that there is a lot to be grateful for, the trick is to stop searching for a path and to understand that we are already walking on one. As long as we are making any type of list of the prerequisite for our life of happiness, we will end up unsatisfied because life does not grant wishes we are the ones that make them come true. Often the biggest change in our lives comes from a simple change of perspective rather than from anything we can own.

Happiness is the state of emotional wellbeing and being contented. Happiness is expressed through joyful moments and smiles. It is a desirable feeling that everybody want to have at all times. Being happy is influenced by situations, achievements and other circumstances. Happiness is an inner quality that reflects on the state of mind. A peaceful state of mind is considered to be happiness. The emotional state of happiness is mixture of feelings of joy, satisfaction, gratitude, euphoria and victory.

How happiness is achieved:

Happiness is achieved psychologically through having a peaceful state of mind. By a free state of mind, I mean that there should be no stressful factors to think about. Happiness is also achieved through accomplishment of goals that are set by individuals. There is always happiness that accompanies success and they present feelings of triumph and contentment.

To enable personal happiness in life, it is important that a person puts himself first and have good self-perception. Putting what makes you happy first, instead of putting other people or other things first is a true quest towards happiness. In life, people tend to disappoint and putting them as a priority always reduces happiness for individuals. There is also the concept of practicing self-love and self-acceptance. Loving oneself is the key to happiness because it will mean that it will not be hard to put yourself first when making decisions.

It is important for an individual to control the thoughts that goes on in their heads. A peaceful state of mind is achieved when thoughts are at peace. It is recommended that things that cause a stressful state of mind should be avoided.

Happiness is a personal decision that is influenced by choices made. There is a common phrase on happiness; “happiness is a choice” which is very true because people choose if they want to be happy or not. Happiness is caused by circumstances and people have the liberty to choose those circumstance and get away from those that make them unhappy.

Happiness is also achieved through the kind of support system that an individual has. Having a family or friends that are supportive will enable the achievement of happiness. Communicating and interacting with the outside world is important.

Factors Affecting Happiness:

Sleep patterns influence the state of mind thus influence happiness. Having enough sleep always leads to happy mornings and a good state of mind for rest of the day. Sleep that is adequate also affects the appearance of a person. There is satisfaction that comes with having enough sleep. Enough rest increases performance and productivity of an individual and thus more successes and achievements are realized and happiness is experienced.

Another factor affecting happiness is the support network of an individual. A strong support network of family and friends results in more happiness. Establishing good relationships with neighbors, friends and family through regular interactions brings more happiness to an individual. With support network, the incidences of stressful moments will be reduced because your family and friends will always be of help.

Sexual satisfaction has been established to affect happiness. It is not just about getting the right partner anymore. It is about having a partner that will satisfy you sexually. There is a relationship between sex and happiness because of the hormones secreted during sexual intercourse. The hormone is called oxytocin and responsible for the happiness due to sexual satisfaction. Satisfaction also strengthens the relationships between the partners and that creates happiness.

Wealth also plays a significant role in happiness. There is a common phrase that is against money and happiness: “money cannot buy happiness” is this true? Personally, I believe that being financially stable contributes to happiness because you will always have peace of mind and many achievements. Peace of mind is possible for wealthy people because they do not have stressors here and then compared to poor people. Also, when a person is wealthy, they can afford to engage in luxurious activities that relaxes the mind and create happiness. For a person to be wealthy, they will have had many achievements in life. These achievement make them happy.

A good state of health is an important factor that influences the happiness of individuals. A healthy person will be happy because there are no worries of diseases or pain that they are experiencing. When a person is healthy, their state of mind is at peace because they are not afraid of death or any other health concerns. Not only the health of individuals is important, but also the health of the support system of the person. Friends and family’s state of health will always have an impact on what we feel as individuals because we care about them and we get worried whenever they are having bad health.

Communication and interactions are important in relation to an individual’s happiness. Having a support system is not enough because people need to communicate and interact freely. Whenever there are interactions like a social gathering where people talk and eat together, more happiness is experienced. This concept is witnessed in parties because people are always laughing and smiling in parties whenever they are with friends.

Communication is key to happiness because it helps in problem solving and relieving stressors in life. Sharing experiences with a support system creates a state of wellbeing after the solution is sought. Sometime when I am sad, I take my phone and call a friend or a family member and by the time the phone call is over, I always feel better and relieved of my worries.

Happiness is an important emotion that influences how we live and feel on a daily basis. Happiness is achieved in simple ways. People have the liberty to choose happiness because we are not bound by any circumstances for life. Factors that influence happiness are those that contribute to emotional wellbeing. Physical wellbeing also affects happiness. Every individual finds happiness in their own because they know what makes them happy and what doesn’t.

Emotions , Happiness , Psychology

Get FREE Work-at-Home Job Leads Delivered Weekly!

Join more than 50,000 subscribers receiving regular updates! Plus, get a FREE copy of How to Make Money Blogging!

Message from Sophia!

Like this post? Don’t forget to share it!

Here are a few recommended articles for you to read next:

• Which is More Important in Life: Love or Money | Essay
• Essay on My School
• Essay on Solar Energy
• Essay on Biodiversity

No comments yet.

Leave a reply click here to cancel reply..

You must be logged in to post a comment.

Billionaires

• Donald Trump
• Warren Buffett
• Email Address
• Free Stock Photos
• Keyword Research Tools
• URL Shortener Tools
• WordPress Theme

Book Summaries

• How To Win Friends
• Rich Dad Poor Dad
• The Code of the Extraordinary Mind
• The Luck Factor
• The Millionaire Fastlane
• The ONE Thing
• Think and Grow Rich
• 100 Million Dollar Business
• Business Ideas

Digital Marketing

• Mobile Addiction
• Social Media Addiction
• Computer Addiction
• Drug Addiction
• Internet Addiction
• TV Addiction
• Healthy Habits
• Morning Rituals
• Wake up Early
• Cholesterol
• Reducing Cholesterol
• Fat Loss Diet Plan
• Reducing Hair Fall
• Sleep Apnea
• Weight Loss

Internet Marketing

• Email Marketing

Law of Attraction

• Subconscious Mind
• Vision Board
• Visualization

Law of Vibration

• Professional Life

Motivational Speakers

• Bob Proctor
• Robert Kiyosaki
• Vivek Bindra
• Inner Peace

Productivity

• Not To-do List
• Project Management Software
• Negative Energies

Relationship

• Getting Back Your Ex

Self-help 21 and 14 Days Course

Self-improvement.

• Body Language
• Complainers
• Emotional Intelligence
• Personality

Social Media

• Project Management
• Anik Singal
• Baba Ramdev
• Dwayne Johnson
• Jackie Chan
• Leonardo DiCaprio
• Narendra Modi
• Nikola Tesla
• Sachin Tendulkar
• Sandeep Maheshwari
• Shaqir Hussyin

Website Development

Wisdom post, worlds most.

• Expensive Cars

Our Portals: Gulf Canada USA Italy Gulf UK

Privacy Overview

What is Real Happiness

This philosophical essay will delve into the concept of real happiness. It will explore various interpretations and theories about what constitutes true happiness, including psychological, philosophical, and cultural perspectives. The piece will discuss the difference between transient pleasures and deeper, lasting fulfillment, and how individuals can pursue and achieve real happiness in their lives. On PapersOwl, there’s also a selection of free essay templates associated with Happiness.

How it works

“Happiness is not a state to arrive at, but a manner of traveling” the words of Margaret Lee Runbeck. Happiness, a subjective concept itself, is the goal of every human being. It is a feeling. It is an emotion. It is a state of mind that revolves around contentment. Mentioned by the Oxford learners dictionary happiness is defined as “the state of feeling or showing pleasure”. The idea of happiness is different for many people, but the only path that leads to true happiness lies within a person rather than what they hold in their hands or boast in their lives.

Happiness is much more.

In the world today it seems that we have lost the true meaning of happiness. Often, we tend to contemplate on what makes us happy because we live in a world where we are constantly taught to seek for more. The media around us influences our happiness. It dictates how to act, speak and dress while disregarding a person’s true happiness. Ideally, one should try to apprehend what cultivates happiness and how to manifest it in their own life. Sonja Lyubomirsky and other researchers have identified some basic keys to happiness. They have discovered the importance of “building relationships, pursuing happiness indirectly, giving thanks and not focusing on material wealth” to reaching the all desired happiness.

To be yourself is to be happy; however, the love of your family and friends can bring happiness and the best out of you. The great relationships that you have with whomever is something that you must embrace. If you surround yourself with people who love you, the love will come back to you. Happiness does not come from grand glorious moments, it comes from the day you decide that you will be happy no matter what the day brings you. You are going to make the most of it. Happiness is doing things the you naturally enjoy. Instead of constantly tracking how you feel, it is important to take what life brings you. Happiness is being thankful for what you have and reminding yourself that someone else is happy with less than what you have.

According to research “people who keep “gratitude journals” feel more optimism and greater satisfaction with their lives” (Lyubomirsky). Keeping track of your blessings is an excellent way to obtain a healthy well-being. Lastly, understanding that true happiness cannot be bought. Although possessing an innumerable amount of wealth may seem desirable to satisfy one’s emotions, it is not the sole determinant to happiness. Materialistic things are very much like drugs, once you buy that expensive thing it will give you happiness but, it’s a fleeting happiness. It’s a happiness that goes away after a while then you would have to seek for something else to bring you back to that level of happiness.

In the book “the art of happiness” the authors give an example how a friend has retired at an early age due to the company being bought for a large sum of money. The woman states that “after [she] got over all the excitement of making all that money, things kinda returned to normal” (Bstan-‘dzinrgyamtsho and Howard C. Cutler.). This comes to show how money, a man-made creation, has a way of distracting what’s important in life and cannot change your overall mental state of mind. Individual happiness and well-being should not be influenced by money or things, but by a positive mindset and a healthy lifestyle. Happiness is almost entirely mindfulness, not something you get from external things but, simply living your life.

Furthermore, happiness is different for everyone because people come from different backgrounds and cultures. Happiness is not just a state of mind. Happiness is not determined by what occurs around you, but rather what happens inside of you. Aristotle claims “happiness as a central purpose of human life and a goal in itself” (Park). Happiness is the goal for mankind. People often associate happiness with health. Happiness can instantaneously shift our mood, shift our perspective and allow us to find the joy that were looking for. In general happiness can bring positive life events. Because happiness is related to “better social relationships, intelligence, optimism, physical health, and creativity” (Seligman) they lead to greater successes down the line. The benefits of happiness are endless. Happiness is when you feel right with the world, not when you are discontent with your life. When you are happy you are easily motivated to accomplish things. When suffering from depression or anxiety it can be difficult to accomplish your goals. Being happy is not easy; however, getting through difficult times is what makes happiness difficult to obtain. Being content and grateful for everything you have in your life will create happiness in your life. Remind yourself that a benefit of happiness is happiness itself.

Sustaining happiness can be a difficult task because life is a rollercoaster. Unfortunate events may occur that will kick you down; however, keeping positive will allow you to maintain happiness of the situation. Artist Pharrell Williams sings in his song called “Happy” about how happy he is, and how nothing is going to defeat that. The singer sings “Here come bad news, talking this and that (Yeah!) by demonstrating how life is not easy and things will happen that might bring you down. Williams continues with “Well, give me all you got, don’t hold it back (Yeah!) No offense to you, don’t waste your time, here’s why because I’m happy…”. In tough times, it can feel impossible to be positive or optimistic; however, maintaining a positive outlook on life will remind you that there is light and happiness at the end of the tunnel. In the article “How to teach happiness”, professor Laurie Santos course on happiness has a major effect on the students. One of the students stated that “it was acknowledged at the beginning that you can’t drastically change your life… it’s essentially going to be a lifelong journey” (McBain) to happiness since that is the course being taken. Therefore, professor Santos was able to effectively educate her students to understanding that there is always going to be something that would make one unhappy in life.

Experiencing hardships will implement strength through every rough situation and it will allow one to acknowledge that life is characterized by contrast. Happiness comes with being unhappy and being able to get back up and strive towards a positive outlook on life. As we know now, emotions are not what we truly are, we are not looking to feel happy were looking to be happy. Choosing the bright side of every situation makes you stress less about the small stuff, leads you to greater opportunities, and helps you reach moments of true happiness.

Additionally, happiness comes with giving yourself a choice to be happy. When seeking for a goal in life you would do your best to attain it right? Well according to Dan Gilbert’s happiness TED talk he states, “It turns out that freedom- the ability to make up your mind and change your mind- is the friend of natural happiness, because it allows you to choose among all those delicious futures and find the one that you would most enjoy”. Happiness is all about yourself. It is about giving yourself options and going with what makes you happy. Happiness is not doing something that does not suit yourself, it is putting yourself first to remain feeling good. From the time of early English settlement in America, the government was expected to provide protection to Americans from “invaders” such as Indians. During the time, “Happiness was construed as personal freedom, especially freedom from outside intrusion” (Kaminski).

The government negotiated with the natives to suit the needs of the people and settle happiness. Happiness is being comfortable and at peace with your surroundings and yourself. Everybody wants to feel free, empowered and good. Freedom and empowerment are the key to happiness. Happiness depends on you. Freedom is happiness because one is allotted choices that allow you to be happy. Happiness is personal experiences and life lessons. Happiness is not chance it’s a choice. Freedom brings happiness because it allows for self-expression. Freedom is peace of mind and no constraints on our self-expression and happiness.

Choosing and making the right decisions will bring contentment and freedom from worrying. Having freedom allows for a person to be able to live life the way they wish, to be able to make their own decisions and to be different in pursuance of happiness. Being captivated to somethings does not truly represent happiness. Happiness is letting go of distress and being content with what you have. Happiness is being free physically and psychologically. True happiness comes from freedom, doing what you want and being able to have comfort.

Additionally, happiness is something we can all have. Real happiness is never found outside of us, it is not found in possessions or wealth either. It lurks within us. Therefore, it is important to remember that things happen for a reason. The greatest measure of success that you receive will be the level of happiness you feel consistently. Not money, not cars, not materialistic things.

As you go live, changes may occur in life that will lead to anxiety, depression, sadness and frustration; however, training your mind to look on the bright side will allow you to stay happy. Happiness is being content with all the emotions life brings. Staying content and mindful as you endure certain circumstances that cause dismay to your heart will allow you to achieve happiness as the result. Happiness varies between different people. It is key to deem on the fact that happiness depends on yourself and your outlook on life. Happiness comes easy to those who are willing to work hard for it.

Given these points, we come to think what is happiness? Essentially, the meaning of happiness is determined by your own mindset. We each have this feeling, state, or mind of what happiness is individually. We experience happiness throughout life no matter the circumstances. Overall, our life’s purpose is to search for what fulfills our contentment. Happiness does not depend on anything or anyone. Happiness could be anything, sometimes it is a laugh or a person. Happiness is an essential thing in life that one experiences internally. As a human being, you should be able to embrace who you truly are and give out positivity because ultimately the happiness will come back to you. 

Cite this page

What is Real Happiness. (2021, Jun 16). Retrieved from https://papersowl.com/examples/what-is-real-happiness/

"What is Real Happiness." PapersOwl.com , 16 Jun 2021, https://papersowl.com/examples/what-is-real-happiness/

PapersOwl.com. (2021). What is Real Happiness . [Online]. Available at: https://papersowl.com/examples/what-is-real-happiness/ [Accessed: 13 May. 2024]

"What is Real Happiness." PapersOwl.com, Jun 16, 2021. Accessed May 13, 2024. https://papersowl.com/examples/what-is-real-happiness/

"What is Real Happiness," PapersOwl.com , 16-Jun-2021. [Online]. Available: https://papersowl.com/examples/what-is-real-happiness/. [Accessed: 13-May-2024]

PapersOwl.com. (2021). What is Real Happiness . [Online]. Available at: https://papersowl.com/examples/what-is-real-happiness/ [Accessed: 13-May-2024]

Don't let plagiarism ruin your grade

Hire a writer to get a unique paper crafted to your needs.

Our writers will help you fix any mistakes and get an A+!

Please check your inbox.

You can order an original essay written according to your instructions.

Trusted by over 1 million students worldwide

1. Tell Us Your Requirements

2. Pick your perfect writer

3. Get Your Paper and Pay

Hi! I'm Amy, your personal assistant!

Don't know where to start? Give me your paper requirements and I connect you to an academic expert.

short deadlines

100% Plagiarism-Free

Certified writers

True Happiness by St. Augustine Essay

Introduction.

Human happiness is an important topic that has been discussed for millennia, with philosophers along with ordinary people trying to find the key to this feeling. While some people consider true happened coming from the inside, others believe that it comes from the outside environment. Similar to the philosophers of his time, St. Augustine defined happiness as the condition everyone covets. However, unlike hedonists, St. Augustine put emphasis on one’s soul and spiritual connection with God to be happy rather than material goods and body.

St. Augustine had his perspective on happiness and believed that every person yearned to feel happy. However, in his writings, he emphasized the following: “You want to be happy; look for something better than your soul itself” (Arandia 55). With this, he wanted to show people that material objects will not lead to true satisfaction and, instead, the person should find something more meaningful. Another point made by St. Augustine is that “better is He who has made heaven and earth; He it is whom you are to behold and possess” (Arandia 56). Therefore, the author claimed that happiness exists within every person and God is there to navigate them. I agree with this thought and think that in pursuit of happiness, one should focus on what is genuinely valuable to them.

Hence, St. Augustine, in contrast to hedonists, stressed the importance of one’s soul and spiritual relationship with God in order to be happy rather than worldly possessions and body. If a person desires to be happy, they should search for something bigger than their soul, he highlighted in his works. He intended for this to serve as a reminder to individuals that worthwhile pursuits should come before material possessions if they are to provide lasting fulfillment. I concur with this idea and believe that in seeking happiness, one should prioritize what is truly important to them.

Arandia, Marcos. Competing Visions: An Introduction to Moral Philosophy . U.S.: Kendall Hunt Publishing Company, 2015.

• Chicago (A-D)
• Chicago (N-B)

IvyPanda. (2024, January 22). True Happiness by St. Augustine. https://ivypanda.com/essays/true-happiness-by-st-augustine/

"True Happiness by St. Augustine." IvyPanda , 22 Jan. 2024, ivypanda.com/essays/true-happiness-by-st-augustine/.

IvyPanda . (2024) 'True Happiness by St. Augustine'. 22 January.

IvyPanda . 2024. "True Happiness by St. Augustine." January 22, 2024. https://ivypanda.com/essays/true-happiness-by-st-augustine/.

1. IvyPanda . "True Happiness by St. Augustine." January 22, 2024. https://ivypanda.com/essays/true-happiness-by-st-augustine/.

Bibliography

IvyPanda . "True Happiness by St. Augustine." January 22, 2024. https://ivypanda.com/essays/true-happiness-by-st-augustine/.

• Peter Brown’s “Augustine of Hippo.”
• St Augustine’s Philosophy
• Augustine's Christian Doctrine and the Term "Sign"
• Socio-Religious Philosophies of Malcolm X and King
• Cavendish's vs. Spinoza's Views on God
• Discussion: Fine-Tuning Design Argument
• The Work "Fear and Trembling" by Søren Kierkegaard
• The Existence of God: Key Arguments

• CBSE Class 10th
• CBSE Class 12th
• UP Board 10th
• UP Board 12th
• Bihar Board 10th
• Bihar Board 12th
• Top Schools in India
• Top Schools in Delhi
• Top Schools in Mumbai
• Top Schools in Chennai
• Top Schools in Hyderabad
• Top Schools in Kolkata
• Top Schools in Pune
• Top Schools in Bangalore

Products & Resources

• JEE Main Knockout April
• Free Sample Papers
• Free Ebooks
• NCERT Notes
• NCERT Syllabus
• NCERT Books
• RD Sharma Solutions
• Navodaya Vidyalaya Admission 2024-25
• NCERT Solutions
• NCERT Solutions for Class 12
• NCERT Solutions for Class 11
• NCERT solutions for Class 10
• NCERT solutions for Class 9
• NCERT solutions for Class 8
• NCERT Solutions for Class 7
• JEE Main 2024
• MHT CET 2024
• JEE Advanced 2024
• BITSAT 2024
• View All Engineering Exams
• Colleges Accepting B.Tech Applications
• Top Engineering Colleges in India
• Engineering Colleges in India
• Engineering Colleges in Tamil Nadu
• Engineering Colleges Accepting JEE Main
• Top IITs in India
• Top NITs in India
• Top IIITs in India
• JEE Main College Predictor
• JEE Main Rank Predictor
• MHT CET College Predictor
• AP EAMCET College Predictor
• GATE College Predictor
• KCET College Predictor
• JEE Advanced College Predictor
• View All College Predictors
• JEE Main Question Paper
• JEE Main Cutoff
• JEE Main Advanced Admit Card
• AP EAPCET Hall Ticket
• Download E-Books and Sample Papers
• Compare Colleges
• B.Tech College Applications
• KCET Result
• MAH MBA CET Exam
• View All Management Exams

Colleges & Courses

• MBA College Admissions
• MBA Colleges in India
• Top IIMs Colleges in India
• Top Online MBA Colleges in India
• MBA Colleges Accepting XAT Score
• BBA Colleges in India
• XAT College Predictor 2024
• SNAP College Predictor
• NMAT College Predictor
• MAT College Predictor 2024
• CMAT College Predictor 2024
• CAT Percentile Predictor 2023
• CAT 2023 College Predictor
• CMAT 2024 Admit Card
• TS ICET 2024 Hall Ticket
• CMAT Result 2024
• MAH MBA CET Cutoff 2024
• Download Helpful Ebooks
• List of Popular Branches
• QnA - Get answers to your doubts
• IIM Fees Structure
• AIIMS Nursing
• Top Medical Colleges in India
• Top Medical Colleges in India accepting NEET Score
• Medical Colleges accepting NEET
• List of Medical Colleges in India
• List of AIIMS Colleges In India
• Medical Colleges in Maharashtra
• Medical Colleges in India Accepting NEET PG
• NEET College Predictor
• NEET PG College Predictor
• NEET MDS College Predictor
• NEET Rank Predictor
• DNB PDCET College Predictor
• NEET Admit Card 2024
• NEET PG Application Form 2024
• NEET Cut off
• NEET Online Preparation
• Download Helpful E-books
• Colleges Accepting Admissions
• Top Law Colleges in India
• Law College Accepting CLAT Score
• List of Law Colleges in India
• Top Law Colleges in Delhi
• Top NLUs Colleges in India
• Top Law Colleges in Chandigarh
• Top Law Collages in Lucknow

Predictors & E-Books

• CLAT College Predictor
• MHCET Law ( 5 Year L.L.B) College Predictor
• AILET College Predictor
• Sample Papers
• Compare Law Collages
• Careers360 Youtube Channel
• CLAT Syllabus 2025
• CLAT Previous Year Question Paper
• NID DAT Exam
• Pearl Academy Exam

Predictors & Articles

• NIFT College Predictor
• UCEED College Predictor
• NID DAT College Predictor
• NID DAT Syllabus 2025
• NID DAT 2025
• Design Colleges in India
• Top NIFT Colleges in India
• Fashion Design Colleges in India
• Top Interior Design Colleges in India
• Top Graphic Designing Colleges in India
• Fashion Design Colleges in Delhi
• Fashion Design Colleges in Mumbai
• Top Interior Design Colleges in Bangalore
• NIFT Result 2024
• NIFT Fees Structure
• NIFT Syllabus 2025
• Free Design E-books
• List of Branches
• Careers360 Youtube channel
• IPU CET BJMC
• JMI Mass Communication Entrance Exam
• IIMC Entrance Exam
• Media & Journalism colleges in Delhi
• Media & Journalism colleges in Bangalore
• Media & Journalism colleges in Mumbai
• List of Media & Journalism Colleges in India
• CA Intermediate
• CA Foundation
• CS Executive
• CS Professional
• Difference between CA and CS
• Difference between CA and CMA
• CA Full form
• CMA Full form
• CS Full form
• CA Salary In India

Top Courses & Careers

• Bachelor of Commerce (B.Com)
• Master of Commerce (M.Com)
• Company Secretary
• Cost Accountant
• Charted Accountant
• Credit Manager
• Financial Advisor
• Top Commerce Colleges in India
• Top Government Commerce Colleges in India
• Top Private Commerce Colleges in India
• Top M.Com Colleges in Mumbai
• Top B.Com Colleges in India
• IT Colleges in Tamil Nadu
• IT Colleges in Uttar Pradesh
• MCA Colleges in India
• BCA Colleges in India

Quick Links

• Information Technology Courses
• Programming Courses
• Web Development Courses
• Data Analytics Courses
• Big Data Analytics Courses
• RUHS Pharmacy Admission Test
• Top Pharmacy Colleges in India
• Pharmacy Colleges in Pune
• Pharmacy Colleges in Mumbai
• Colleges Accepting GPAT Score
• Pharmacy Colleges in Lucknow
• List of Pharmacy Colleges in Nagpur
• GPAT Result
• GPAT 2024 Admit Card
• GPAT Question Papers
• NCHMCT JEE 2024
• Mah BHMCT CET
• Top Hotel Management Colleges in Delhi
• Top Hotel Management Colleges in Hyderabad
• Top Hotel Management Colleges in Mumbai
• Top Hotel Management Colleges in Tamil Nadu
• Top Hotel Management Colleges in Maharashtra
• B.Sc Hotel Management
• Hotel Management
• Diploma in Hotel Management and Catering Technology

Diploma Colleges

• Top Diploma Colleges in Maharashtra
• UPSC IAS 2024
• SSC CGL 2024
• IBPS RRB 2024
• Previous Year Sample Papers
• Free Competition E-books
• Sarkari Result
• QnA- Get your doubts answered
• UPSC Previous Year Sample Papers
• CTET Previous Year Sample Papers
• SBI Clerk Previous Year Sample Papers
• NDA Previous Year Sample Papers

Upcoming Events

• NDA Application Form 2024
• UPSC IAS Application Form 2024
• CDS Application Form 2024
• CTET Admit card 2024
• HP TET Result 2023
• SSC GD Constable Admit Card 2024
• UPTET Notification 2024
• SBI Clerk Result 2024

Other Exams

• SSC CHSL 2024
• UP PCS 2024
• UGC NET 2024
• RRB NTPC 2024
• IBPS PO 2024
• IBPS Clerk 2024
• IBPS SO 2024
• Top University in USA
• Top University in Canada
• Top University in Ireland
• Top Universities in UK
• Top Universities in Australia
• Best MBA Colleges in Abroad
• Business Management Studies Colleges

Top Countries

• Study in USA
• Study in UK
• Study in Canada
• Study in Australia
• Study in Ireland
• Study in Germany
• Study in China
• Study in Europe

Student Visas

• Student Visa Canada
• Student Visa UK
• Student Visa USA
• Student Visa Australia
• Student Visa Germany
• Student Visa New Zealand
• Student Visa Ireland
• CUET PG 2024
• IGNOU B.Ed Admission 2024
• DU Admission 2024
• UP B.Ed JEE 2024
• LPU NEST 2024
• IIT JAM 2024
• IGNOU Online Admission 2024
• Universities in India
• Top Universities in India 2024
• Top Colleges in India
• Top Universities in Uttar Pradesh 2024
• Top Universities in Bihar
• Top Universities in Madhya Pradesh 2024
• Top Universities in Tamil Nadu 2024
• Central Universities in India
• CUET Exam City Intimation Slip 2024
• IGNOU Date Sheet
• CUET Mock Test 2024
• CUET Admit card 2024
• CUET PG Syllabus 2024
• CUET Participating Universities 2024
• CUET Previous Year Question Paper
• CUET Syllabus 2024 for Science Students
• E-Books and Sample Papers
• CUET Exam Pattern 2024
• CUET Exam Date 2024
• CUET Syllabus 2024
• IGNOU Exam Form 2024
• IGNOU Result
• CUET 2024 Admit Card

Engineering Preparation

• Knockout JEE Main 2024
• Test Series JEE Main 2024
• JEE Main 2024 Rank Booster

Medical Preparation

• Knockout NEET 2024
• Test Series NEET 2024
• Rank Booster NEET 2024

Online Courses

• JEE Main One Month Course
• NEET One Month Course
• IBSAT Free Mock Tests
• IIT JEE Foundation Course
• Knockout BITSAT 2024
• Career Guidance Tool

Top Streams

• IT & Software Certification Courses
• Engineering and Architecture Certification Courses
• Programming And Development Certification Courses
• Business and Management Certification Courses
• Marketing Certification Courses
• Health and Fitness Certification Courses
• Design Certification Courses

Specializations

• Digital Marketing Certification Courses
• Cyber Security Certification Courses
• Artificial Intelligence Certification Courses
• Business Analytics Certification Courses
• Data Science Certification Courses
• Cloud Computing Certification Courses
• Machine Learning Certification Courses
• View All Certification Courses
• UG Degree Courses
• PG Degree Courses
• Short Term Courses
• Free Courses
• Online Degrees and Diplomas
• Compare Courses

Top Providers

• Coursera Courses
• Udemy Courses
• Edx Courses
• Swayam Courses
• upGrad Courses
• Simplilearn Courses
• Great Learning Courses

Happiness Essay

Happiness is a feeling that is challenging to put into words. It is a surreal experience that can only be felt. It is one of the most important amenities for living a blissful life. Every individual has a different perspective on the term "happiness." Some believe that having a good bank balance is what happiness is, while others believe that being in a happy relationship is true happiness. Here are a few sample essays on happiness.

100 Word Essay On Happiness

Happiness is a feeling you experience internally . True happiness also originates from within you. Happiness is essentially a mental state. It can be accomplished by thinking positively and keeping everything negative out of your head. It is a mental state in which one has the full and satisfying sensation that their heart is truly at peace; it is not simply about money or prosperity. Positive emotions not only make us feel good, but they also benefit our bodies and minds. Our immune system is strengthened, stress hormones are reduced, and anxiety and despair are lessened. Our happiness and well-being are greatly impacted by experiencing certain good feelings on a daily basis.

200 Word Essay On Happiness

Happiness is still a rare feeling, despite the fact that everyone longs for it. It is a blissful state, and in order to achieve it, your mind must be trained. The reason for this is that your mind accepts whatever you tell it. Many philosophers have offered various perspectives on this, but the most persuasive one is that happiness comes from within and shouldn't be sought after in the outside world.

You can attract happiness into your life in a few different ways.

Being in the present | You must live in the present. Reminiscing about the past will only keep you from having fun, so try to put it behind you. Don't worry too much about the future. Make the most of the moment you're in.

Develop optimistic thinking | Positive thoughts cause positive things to happen in your life, and happiness is attracted to happy things. So make an effort to stop thinking negatively and think positively.

Enjoy Contentment | One of the most important factors in achieving happiness is contentment. In a variety of situations that arise in your life, you shouldn't become overly excited or depressed. In every situation, try to maintain your composure.

We have the capacity to create happiness for ourselves through the use of happy feelings, which can only be attained through thinking happy thoughts and maintaining a happy attitude.

500 Words Essay On Happiness

Happiness is a way of life , not something that can be achieved. It is something that people chase their entire lives but never truly find. They have been taught to think that obtaining a good or secure job, admission to a prestigious university, or finding a devoted partner will make them happy. These things are unquestionably necessary for living a good life, but they alone cannot bring true happiness.

My Happiness

I can still clearly recall living with my grandmother back when she was still alive. In my entire family, she was one of the best cooks. She used to ask me to pick up some of her recipes so I could use them in the future. Some of the best native cuisines I prepare are learned with her assistance. After school, when I was accepted into college, my friends asked me to prepare their favourite dishes. I was initially anxious, but I knew I could succeed just like my grandmother. I was delighted when I succeeded in making the dish and received praise for it. You can see that being happy doesn't require much; all you need to do is be self-assured, have a positive outlook, and approach every obstacle you encounter in life in this way. As a result, it is clear that you are the source of your own happiness. True happiness can only be attained by someone who is able to realise this.

Aristotle's Philosophy Of Happiness

As a philosopher, Aristotle ranks among the best . He held the view that we are responsible for our own happiness. He asserts that happiness is the only reason for living. He claimed that virtue determines happiness and that it is a goal in and of itself. He believes that in order to live a happy life, many requirements must be met, including being in good physical and mental health. According to him, the majority of our desires—whether they be for favourable relationships, wealth, success, or power—come from our conviction that they will make us happy. To put it another way, happiness is the goal and everything else is just a means to get there.

Money Can't Buy Happiness

Happiness is frequently linked to financial success. If this were the case, then wealthy people would never have experienced sadness. The wealthy, on the other hand, exhibit greater levels of stress, anxiety, and worry. They also frequently experience relationship issues and depression. However, people from lower or middle-class backgrounds are frequently happier and more carefree.

Being wealthy is not necessarily a bad thing, though. Access to a wide range of resources is made possible by having money. However, it is incorrect to think that having all of these things will make you happy. Short-term happiness can be temporarily brought on by material possessions, but lasting happiness cannot be attained this way.

We hold ourselves to a standard that is unreal. When this happens, we begin to value material possessions and judge ourselves against others. Our emotions, however, are solely the product of our thoughts. We, therefore, need to work on developing positive thoughts and a positive outlook on life, as these things would ultimately lead to genuine happiness.

Applications for Admissions are open.

JEE Main Important Physics formulas

As per latest 2024 syllabus. Physics formulas, equations, & laws of class 11 & 12th chapters

ALLEN Digital Scholarship Admission Test (ADSAT)

Register FREE for ALLEN Digital Scholarship Admission Test (ADSAT)

Aakash iACST Scholarship Test 2024

Get up to 90% scholarship on NEET, JEE & Foundation courses

JEE Main Important Chemistry formulas

As per latest 2024 syllabus. Chemistry formulas, equations, & laws of class 11 & 12th chapters

PACE IIT & Medical, Financial District, Hyd

Enrol in PACE IIT & Medical, Financial District, Hyd for JEE/NEET preparation

ALLEN JEE Exam Prep

Start your JEE preparation with ALLEN

Download Careers360 App's

Regular exam updates, QnA, Predictors, College Applications & E-books now on your Mobile

Certifications

We Appeared in

• Share full article

Advertisement

Supported by

Guest Essay

The Happiness Gap Between Left and Right Isn’t Closing

By Thomas B. Edsall

Mr. Edsall contributes a weekly column from Washington, D.C., on politics, demographics and inequality.

Why is it that a substantial body of social science research finds that conservatives are happier than liberals?

A partial answer: Those on the right are less likely to be angered or upset by social and economic inequities, believing that the system rewards those who work hard, that hierarchies are part of the natural order of things and that market outcomes are fundamentally fair.

Those on the left stand in opposition to each of these assessments of the social order, prompting frustration and discontent with the world around them.

The happiness gap has been with us for at least 50 years, and most research seeking to explain it has focused on conservatives. More recently, however, psychologists and other social scientists have begun to dig deeper into the underpinnings of liberal discontent — not only unhappiness but also depression and other measures of dissatisfaction.

One of the findings emerging from this research is that the decline in happiness and in a sense of agency is concentrated among those on the left who stress matters of identity, social justice and the oppression of marginalized groups.

There is, in addition, a parallel phenomenon taking place on the right as Donald Trump and his MAGA loyalists angrily complain of oppression by liberals who engage in a relentless vendetta to keep Trump out of the White House.

There is a difference in the way the left and right react to frustration and grievance. Instead of despair, the contemporary right has responded with mounting anger, rejecting democratic institutions and norms.

In a 2021 Vox article, “ Trump and the Republican Revolt Against Democracy ,” Zack Beauchamp described in detail the emergence of destructive and aggressive discontent among conservatives.

Citing a wide range of polling data and academic studies, Beauchamp found:

More than twice as many Republicans (39 percent) as Democrats (17 percent) believed that “if elected leaders won’t protect America, the people must act — even if that means violence.”

Fifty-seven percent of Republicans considered Democrats to be “enemies,” compared with 41 percent of Democrats who viewed Republicans as “enemies.”

Among Republicans, support for “the use of force to defend our way of life,” as well as for the belief that “strong leaders bend rules” and that “sometimes you have to take the law in your own hands,” grows stronger in direct correlation with racial and ethnic hostility.

Trump has repeatedly warned of the potential for political violence. In January he predicted bedlam if the criminal charges filed in federal and state courts against him damaged his presidential campaign:

I think they feel this is the way they’re going to try and win, and that’s not the way it goes. It’ll be bedlam in the country. It’s a very bad thing. It’s a very bad precedent. As we said, it’s the opening of a Pandora’s box.

Before he was indicted in New York, Trump claimed there would be “potential death and destruction” if he was charged.

At an Ohio campaign rally in March, Trump declared, “If I don’t get elected, it’s going to be a blood bath for the whole country.”

In other words, Trump and his allies respond to adversity and what they see as attacks from the left with threats and anger, while a segment of the left often but not always responds to adversity and social inequity with dejection and sorrow.

There are significant consequences for this internalization.

Jamin Halberstadt , a professor of psychology at the University of Otago in New Zealand and a co-author of “ Outgroup Threat and the Emergence of Cohesive Groups : A Cross-Cultural Examination,” argued in his emailed reply to my inquiry that because “a focus on injustice and victimhood is, by definition, disempowering (isn’t that why we talk of ‘survivors’ rather than ‘victims’?), loss of control is not good for self-esteem or happiness.”

But, he pointed out:

this focus, while no doubt a part of the most visible and influential side of progressive ideology, is still just a part. Liberalism is a big construct, and I’m reluctant to reduce it to a focus on social justice issues. Some liberals have this view, but I suspect their influence is outsized because (a) they have the social media megaphone and (b) we are in a climate in which freedom of expression and, in particular, challenges to the worldview you characterize have been curtailed.

Expanding on this line of argument, Halberstadt wrote:

I’m sure some self-described liberals have views that are counterproductive to their own happiness. One sub-ideology associated with liberalism is, as you describe, a sense of victimhood and grievance. But there is more than one way to respond to structural barriers. Within that group of the aggrieved, some probably see systemic problems that cannot be overcome, and that’s naturally demoralizing and depressing. But others see systemic problems as a challenge to overcome.

Taking Halberstadt’s assessment of the effects of grievance and victimhood a step farther, Timothy A. Judge , the chairman of the department of management and human resources at Notre Dame, wrote in a 2009 paper, “ Core Self-Evaluations and Work Success ”:

Core self-evaluations (C.S.E.) is a broad, integrative trait indicated by self-esteem, locus of control, generalized self-efficacy and (low) neuroticism (high emotional stability). Individuals with high levels of C.S.E. perform better on their jobs, are more successful in their careers, are more satisfied with their jobs and lives, report lower levels of stress and conflict, cope more effectively with setbacks and better capitalize on advantages and opportunities.

I asked Judge and other scholars a question: Have liberal pessimists fostered an outlook that spawns unhappiness as its adherents believe they face seemingly insurmountable structural barriers?

Judge replied by email:

I do share the perspective that a focus on status, hierarchies and institutions that reinforce privilege contributes to an external locus of control. And the reason is fairly straightforward. We can only change these things through collective and, often, policy initiatives — which tend to be complex, slow, often conflictual and outside our individual control. On the other hand, if I view “life’s chances” (Virginia Woolf’s term) to be mostly dependent on my own agency, this reflects an internal focus, which will often depend on enacting initiatives largely within my control.

Judge elaborated on his argument:

If our predominant focus in how we view the world is social inequities, status hierarchies, societal unfairness conferred by privilege, then everyone would agree that these things are not easy to fix, which means, in a sense, we must accept some unhappy premises: Life isn’t fair; outcomes are outside my control, often at the hands of bad, powerful actors; social change depends on collective action that may be conflictual; an individual may have limited power to control their own destiny, etc. These are not happy thoughts because they cause me to view the world as inherently unfair, oppressive, conflictual, etc. It may or may not be right, but I would argue that these are in fact viewpoints of how we view the world, and our place in it, that would undermine our happiness.

Last year, George Yancey , a professor of sociology at Baylor University, published “ Identity Politics, Political Ideology, and Well-Being : Is Identity Politics Good for Our Well-Being?”

Yancey argued that recent events “suggest that identity politics may correlate to a decrease in well-being, particularly among young progressives, and offer an explanation tied to internal elements within political progressiveness.”

By focusing on “political progressives, rather than political conservatives,” Yancey wrote, “a nuanced approach to understanding the relationship between political ideology and well-being begins to emerge.”

Identity politics, he continued, focuses “on external institutional forces that one cannot immediately alleviate.” It results in what scholars call the externalization of one’s locus of control, or viewing the inequities of society as a result of powerful if not insurmountable outside forces, including structural racism, patriarchy and capitalism, as opposed to believing that individuals can overcome such obstacles through hard work and collective effort.

As a result, Yancey wrote, “identity politics may be an important mechanism by which progressive political ideology can lead to lower levels of well-being.”

Conversely, Yancey pointed out, “a class-based progressive cognitive emphasis may focus less on the group identity, generating less of a need to rely on emotional narratives and dichotomous thinking and may be less likely to be detrimental to the well-being of a political progressive.”

Yancey tested this theory using data collected in the 2021 Baylor Religion Survey of 1,232 respondents.

“Certain types of political progressive ideology can have contrasting effects on well-being,” Yancey wrote. “It is plausible that identity politics may explain the recent increase well-being gap between conservatives and progressives.”

Oskari Lahtinen , a senior researcher in psychology at the University of Turku in Finland, published a study in March, “ Construction and Validation of a Scale for Assessing Critical Social Justice Attitudes ,” that reinforces Yancey’s argument.

Lahtinen conducted two surveys of a total of 5,878 men and women to determine the share of Finnish citizens who held “critical social justice attitudes” and how those who held such views differed from those who did not.

Critical social justice proponents, on Lahtinen’s scale,

point out varieties of oppression that cause privileged people (e.g., male, white, heterosexual, cisgender) to benefit over marginalized people (e.g., woman, Black, gay, transgender). In critical race theory, some of the core tenets include that (1) white supremacy and racism are omnipresent and colorblind policies are not enough to tackle them, (2) people of color have their own unique standpoint and (3) races are social constructs.

What did Lahtinen find?

The critical social justice propositions encountered

strong rejection from men. Women expressed more than twice as much support for the propositions. In both studies, critical social justice was correlated modestly with depression, anxiety, and (lack of) happiness, but not more so than being on the political left was.

In an email responding to my inquiries about his paper, Lahtinen wrote that one of the key findings in his research was that “there were large differences between genders in critical social justice advocacy: Three out of five women but only one out of seven men expressed support for the critical social justice claims.”

In addition, he pointed out, “there was one variable in the study that closely corresponded to external locus of control: ‘Other people or structures are more responsible for my well-being than I myself am.’”

The correlation between agreement with this statement and unhappiness was among the strongest in the survey:

People on the left endorsed this item (around 2 on a scale of 0 to 4) far more than people on the right (around 0.5). Endorsing the belief was determined by political party preference much more than by gender, for instance.

Such measures as locus of control, self-esteem, a belief in personal agency and optimism all play major roles in daily life.

In a December 2022 paper, “ The Politics of Depression : Diverging Trends in Internalizing Symptoms Among U.S. Adolescents by Political Beliefs,” Catherine Gimbrone , Lisa M. Bates , Seth Prins and Katherine M. Keyes , all at Columbia’s Mailman School of Public Health, noted that “trends in adolescent internalizing symptoms diverged by political beliefs, sex and parental education over time, with female liberal adolescents experiencing the largest increases in depressive symptoms, especially in the context of demographic risk factors, including parental education.”

“These findings,” they added, “indicate a growing mental health disparity between adolescents who identify with certain political beliefs. It is therefore possible that the ideological lenses through which adolescents view the political climate differentially affect their mental well-being.”

Gimbrone and her co-authors based their work on studies of 85,000 teenagers from 2005 to 2018. They found that

while internalizing symptom scores worsened over time for all adolescents, they deteriorated most quickly for female liberal adolescents. Beginning in approximately 2010 and continuing through 2018, female liberal adolescents reported the largest changes in depressive affect, self-esteem, self-derogation and loneliness.

In conclusion, the authors wrote, “socially underprivileged liberals reported the worst internalizing symptom scores over time, likely indicating that the experiences and beliefs that inform a liberal political identity are ultimately less protective against poor mental health than those that inform a conservative political identity.”

From another vantage point, Nick Haslam , a professor of psychology at the University of Melbourne, argued in his 2020 paper “ Harm Inflation: Making Sense of Concept Creep ” that recent years have seen “a rising sensitivity to harm within at least some Western cultures, such that previously innocuous or unremarked phenomena were increasingly identified as harmful and that this rising sensitivity reflected a politically liberal moral agenda.”

As examples, Haslam wrote that the definition of “trauma” has been

progressively broadened to include adverse life events of decreasing severity and those experienced vicariously rather than directly. “Mental disorder” came to include a wider range of conditions, so that new forms of psychopathology were added in each revision of diagnostic manuals and the threshold for diagnosing some existing forms was lowered. “Abuse” extended from physical acts to verbal and emotional slights and incorporated forms of passive neglect in addition to active aggression.

Haslam described this process as concept creep and argued that “some examples of concept creep are surely the work of deliberate actors who might be called expansion entrepreneurs.”

Concept expansion, Haslam wrote, “can be used as a tactic to amplify the perceived seriousness of a movement’s chosen social problem.” In addition, “such expansion can be effective means of enhancing the perceived seriousness of a social problem or threat by increasing the perceived prevalence of both ‘victims’ and ‘perpetrators.’”

Haslam cited studies showing that strong “correlates of holding expansive concepts of harm were compassion-related trait values, left-liberal political attitudes and forms of morality associated with both.” Holding expansive concepts of harm was also “associated with affective and cognitive empathy orientation and most strongly of all with endorsement of harm- and fairness-based morality.” Many of these characteristics are associated with the political left.

“The expansion of harm-related concepts has implications for acceptable self-expression and free speech,” Haslam wrote. “Creeping concepts enlarge the range of expressions judged to be unacceptably harmful, thereby increasing calls for speech restrictions. Expansion of the harm-related concepts of hate and hate speech exemplifies this possibility.”

While much of the commentary on the progressive left has been critical, Haslam takes a more ambivalent position: “Sometimes concept creep is presented in an exclusively negative frame,” he wrote, but that fails to address the “positive implications. To that end, we offer three positive consequences of the phenomenon.”

The first is that expansionary definitions of harm “can be useful in drawing attention to harms previously overlooked. Consider the vertical expansion of abuse to include emotional abuse.”

Second, “concept creep can prevent harmful practices by modifying social norms.” For example, “changing definitions of bullying that include social exclusion and antagonistic acts expressed horizontally rather than only downward in organizational hierarchies may also entrench norms against the commission of destructive behavior.”

And finally:

The expansion of psychology’s negative concepts can motivate interventions aimed at preventing or reducing the harms associated with the newly categorized behaviors. For instance, the conceptual expansion of addiction to include behavioral addictions (e.g., gambling and internet addictions) has prompted a flurry of research into treatment options, which has found that a range of psychosocial treatments can be successfully used to treat gambling, internet and sexual addictions.

Judge suggested an approach to this line of inquiry that he believed might offer a way for liberalism to regain its footing:

I would like to think that there is a version of modern progressivism that accepts many of the premises of the problem and causes of inequality but does so in a way that also celebrates the power of individualism, of consensus and of common cause. I know this is perhaps naïve. But if we give in to cynicism (that consensus can’t be found), that’s self-reinforcing, isn’t it? I think about the progress on how society now views sexual orientation and the success stories. The change was too slow, painful for many, but was there any other way?

The Times is committed to publishing a diversity of letters to the editor. We’d like to hear what you think about this or any of our articles. Here are some tips . And here's our email: [email protected] .

Follow the New York Times Opinion section on Facebook , Instagram , TikTok , WhatsApp , X and Threads .

Thomas B. Edsall has been a contributor to the Times Opinion section since 2011. His column on strategic and demographic trends in American politics appears every Wednesday. He previously covered politics for The Washington Post. @ edsall