An exploration of the well-being benefits of hedonic and eudaimonic behaviour

Hedonia and eudaimonia have both been proposed as pathways to well-being. Past research in this area has predominantly focused on global cognitive evaluations of how one typically lives. Findings from such research lack practical relevance, and hence, this study aimed to investigate how actual hedonic and eudaimonic behaviour related to well-being and psychopathology. Participants (N?=?105) completed an array of well-being outcomes prior to completing an online diary, reporting actual instances of hedonic and eudaimonic behaviour. Participants spent more time engaged in hedonic activity than eudaimonic activity. Hedonic activity served an emotion regulation function, predicting positive affect, carefreeness, vitality, and life satisfaction. Hedonic behaviour also predicted reduced negative affect, depression, and stress. Eudaimonic behaviour predicted meaning in life and elevating experience. Both hedonic and eudaimonic behaviours predicted flourishing. These findings suggest that increasing hedonic and eudaimonic behaviours may be an effective way to increase well-being and reduce psychological distress.     

Religiousness,spirituality, and eudaimonic and hedonic well-being

This study tested a conceptual model of religiousness/spirituality (R/S) and hedonic well-being (HWB; measured by life satisfaction and positive affect) by including eudaimonic well-being (EWB; measured by meaning in life) as a mediator. Given the multidimensionality of R/S, we examined whether and how the magnitudes of direct and indirect relationships varied for various aspects of R/S: organizational religious practices, private religious practices, daily religious/spiritual experiences, and subjective spirituality. Web survey data of 450 US American adults were analyzed using structural equation modeling. Results showed that EWB partially mediated the relation of daily religious/spiritual experiences and HWB; however, the other three aspects of R/S had no indirect relationships with HWB. Additionally, private religious practices and subjective spirituality indicated negative direct relationships with HWB. Approximately 68% of the variance in HWB was accounted for by the variables included in this model. Implications for research and clinical practice are discussed.     

Functions of personal and vicarious life stories: identity and empathy

The present study investigates functions of personal and vicarious life stories focusing on identity and empathy. Two-hundred-and-forty Danish high school students completed two life story questionnaires: one for their personal life story and one for a close other’s life story. In both questionnaires, they identified up to 10 chapters and self-rated the chapters on valence and valence of causal connections. In addition, they completed measures of identity disturbance and empathy. More positive personal life stories were related to lower identity disturbance and higher empathy. Vicarious life stories showed a similar pattern with respect to identity but surprisingly were unrelated to empathy. In addition, we found positive correlations between personal and vicarious life stories for number of chapters, chapter valence, and valence of causal connections. The study indicates that both personal and vicarious life stories may contribute to identity.     

Happiness,inspiration and the fully functioning person: Separating hedonic and eudaimonic well-being in the workplace

The study investigates the idea that feeling good and functioning well-being are regulated by two different mechanisms: hedonic and eudaimonic. At the state level it is assumed that happiness is a hedonic feeling typically experienced when life is easy or a goal is reached. Inspiration is a eudaimonic feeling typically experienced when facing challenges in the process of goal attainment. At the trait level, we assume that personal growth is connected with eudaimonic rather than hedonic mechanisms. These assumptions were confirmed with data from 465 employees of the Occupational Health Services in Norway using day reconstruction method. Multilevel analyses showed that complex work situations increased inspiration and decreased happiness. Personal growth had a stronger effect on inspiration than on happiness. Our results support the idea that pleasant feelings (hedonia) and optimal functioning (eudaimonia) have different roles to play in the regulation of behavior, and therefore need to be distinguished from one another.     

Being good by doing good: Daily eudaimonic activity and well-being

Eudaimonic theories of well-being assert the importance of achieving one’s full potential through engaging in inherently meaningful endeavors. In two daily diary studies, we assessed whether reports of engagement in behaviors representative of eudaimonic theories were associated with well-being. We also examined whether eudaimonic behaviors were more strongly related to well-being than behaviors directed toward obtaining pleasure or material goods. In both studies, eudaimonic behaviors had consistently stronger relations to well-being than hedonic behaviors. Data also provided support for a temporal sequence in which eudaimonic behaviors were related to greater well-being the next day. Overall, our results suggest that “doing good” may be an important avenue by which people create meaningful and satisfying lives.     

Life satisfaction goes with pleasure and personal growth goes with interest: Further arguments for separating hedonic and eudaimonic well-being

Some theories suggest that pleasure and interest are separable emotions, with distinct functions and phenomenology. This study proposes a functional model of well-being that draws on these insights. It argues that both pleasure and satisfaction are elements of hedonic well-being and that their main function is to reward goal achievement and to mentally signalize that the body is in homeostatic stability. In contrast, the main function of interest is to promote mental and physical growth, and to suppress hedonic tendencies of premature returns to a homeostatic balance during difficult strivings. The feeling of interest facilitates personal growth, and is thus an indicator of eudaimonic well-being. A follow-up study (N?=?145 Norwegian students) gave empirical support to these assumptions. Life satisfaction predicted feelings of pleasantness while personal growth predicted feelings of interest. With a projective technique, it was further demonstrated that satisfaction produces pleasant stories, but not interesting stories.     

Political exile and the construction of identity: A life stories approach

This paper centres its attention on the impact political exile—a result of the 1973 military coup in Chile—had on the life of exiles, particularly on their identity, based on life stories. It examines the life experiences of four groups of exiles living in Belgium following two criteria: (1) whether they remained in the host country or returned to Chile once the political conditions permitted them to do so, and (2) whether they belonged to the first generation (the exiles themselves) or the second generation (the children of exiles). The results are organized into three main categories of analysis: the places of exile, that is the symbolic sites, the different meanings exile has acquired in the personal histories of the interviewees, showing that the main place is where the individual had to test him/herself, the place they seem to have been sent forever; the return, that is the role the prohibition to come back played and still plays today, which has been characterized as a myth, a possibility and an option; and, finally, the narration of exile, which examines special features of the narration of the exile experience viewed retrospectively and in relation to whether the events are still in vigour, thus giving birth to stories about exile after the exile. Copyright © 2008 John Wiley & Sons, Ltd.     

叙述方式、自我视角与自我发展

叙事取向的自我研究认为, 个体在叙述人生故事与回忆自传体记忆的过程中建构与发展自我。新近研究探讨了影响叙事的因素及其对于自我发展的意义, 相关结果显示, 一致性积极叙事、叙事模式、人格特质等与人生故事和自我发展程度存在一致性关系; 一系列实验结果也证明, 回忆自传体记忆时采用的不同视角和不同人称会对个体的情绪、行为和身体生理等产生影响。在此基础上, 研究者应用研究结论进行临床干预, 开展脑神经活动机制等基础研究工作。未来的工作是扩大叙事材料, 更深入探讨影响因素, 如叙事方式和自我视角的跨文化研究。     

Happiness,Rationality, Autonomy and the Good Life

The paper starts with a general discussion of the concepts of happiness and the good life. I argue that there is a conceptual core of happiness which has to do with one’s life as a whole. I discuss affective and attitude or life satisfaction views of happiness and indicate problems faced by those views. I introduce my own view, the life plan view, which sees happiness as the ongoing realizing of global desires of the person. I argue that on such a view one’s life could be happy without a high level of rationality or a high level of autonomy; such rationality and autonomy are not built into the concept of happiness. So while happiness is a final value, and good for the person, it is not the only final value. Rationality and autonomy are also final values and, where they exist, are good as ends for the person, part of the good life.     

Effects of positive interventions and orientations to happiness on subjective well-being

This study examined the effects of positive interventions and orientations to happiness on well-being. Participants were 218 self-selected adults randomly assigned to one of four positive interventions (pleasure, engagement, meaning or a combination), or daily events or no intervention control groups. Participants completed the Mental Health Continuum-Short Form and Orientations to Happiness Questionnaire. Analysis of variance results supported the hypothesis that well-being would significantly increase for participants in all intervention groups with those in the meaning, engagement, pleasure and combination groups showing larger increases than those in the control groups. Contrary to expectations, the control group also showed an increase in well-being. The prediction that participants’ dominant orientation to happiness would influence the success of the positive interventions in increasing well-being was supported at post-intervention but not at follow-up. Findings support the effectiveness of positive interventions in increasing well-being and underscore the importance of including individual difference factors such as Orientations to Happiness.     

Positive work experiences and life satisfaction: the moderating role of gender

This study investigated the effects of work engagement and psychological meaningfulness on life satisfaction taking into account the moderating effect of gender. A cross-sectional research design was used to capture data on satisfaction with life, work engagement and psychological meaningfulness. The sample consisted of 796 employees from various companies in South Africa (women?=?65.9%; aged between 18 and 67). The results showed work engagement and psychological meaningfulness to significantly predict life satisfaction. A significant interaction effect for gender was found on the relationships between work engagement on life satisfaction and psychological meaningfulness on work engagement respectively. The results indicated that men showed a higher level of life satisfaction when work engagement was high. Women showed lower levels of life satisfaction the more they engage in their work. Women further experienced a higher level of work engagement compared to men; however, the relationship between psychological meaningfulness and work engagement was stronger for men. The more psychological meaningfulness men experience, the more they will engage-unlike women, who tend to experience work engagement irrespective of psychological meaningfulness.     

Beyond self-report in the study of hedonic and eudaimonic well-being: Correlations with acquaintance reports, clinician judgments and directly observed social behavior

Surprisingly little is known about how well-being is related to social reputation, clinician judgments, and directly observed social behaviors. This study presents data that bear directly on these issues, along with comparing the personality and behavioral correlates of subjective happiness, a measurement based on a hedonic conceptualization of well-being, with psychological well-being, a eudaimonic conceptualization. The findings demonstrate remarkable consistency in the pattern of correlates of the two measures across acquaintance ratings, clinician judgments, and directly observed social behaviors. By either conceptualization, people high in well-being enjoy positive social reputations (e.g., cheerful, sociable, satisfied with life), are rated as well-adjusted by clinicians (e.g., consistent, resilient), and can be observed to exhibit adaptive social behaviors (e.g., social skill, expressiveness).     

Personal and parents’ life stories in patients with borderline personality disorder

Patients with borderline personality disorder (BPD) display disturbances in understanding self and others. We examined whether these disturbances extended to how patients described their personal and parents’ life stories and to measures of identity, alexithymia, empathy, and emotional intelligence. Thirty BPD patients and 30 matched control participants described personal and parents’ life stories and completed measures of identity disturbance, alexithymia, empathy, and emotional intelligence. Compared to the controls, patients with BPD described their personal and their parents’ life stories more negatively and with fewer themes of agency and communion fulfillment. Patients and controls showed equally complex reasoning about their personal life stories, but patients displayed less complexity and more self‐other confusion, when reasoning about their parents’ stories. Patients also differed from controls on identity disturbance, alexithymia, and empathy. The results suggest that patients’ storied understanding of themselves and others are disturbed and should be taken into account to better understand BPD.     

Ego,self and otherness

The concept of self has been introduced as a core concept in several contemporary psychoanalytical theories. This study undertakes a critical examination of the historical and theoretical presuppositions of the concept of self and its corollary, the object. The proposed thesis is that the concept of self on a theoretical level has grown out of ego-psychology and the ambition is to bring consistency into the ambiguous concept of the ego left by Freud. On a clinical level, the concept of self is seen as an attempt to adjust psychoanalytical theory and technique to what, broadly speaking, we call non-neurotic patients. While the concept of self on a theoretical level dates back to Hartmann, it was left to those following the tradition of ego-psychology to work out the implications for our understanding of the pathology of the self and its proper treatment. The work of Heinz Kohut is seen as an exponent for those analysts who have been wrestling with the task of adjusting psychoanalytical theory and technique to our understanding and treatment of non-neurotic patients. A re-reading of the Freudian concept of the ego allows the author to present an alternative to ego-psychology and self psychology. While the concept of the self implies a re-centred theory of subjectivity, the author points to the de-centeredness of classical psychoanalytical thinking. Freud did not find an independent concept of the self necessary. On the contrary, psychoanalytical theory rejected the idea of the psyche as a complete and unified entity. Defining the ego as a representative of the divided psyche encompassing the other, the author suggests that incorporating contributions from French psychoanalytical thinking and the ideas of Winnicott places the self as a concept in accordance with classical psychoanalytical thinking.     

Sex role orientation and its relationship to the development of identity and moral thought

This paper examined the links among sex role orientation, ego identity development and moral reasoning. 76 female and 58 male students were assessed on Bern's sex role inventory, ego identity, care-based and justice-based moral thought. For women, identity was negatively related to femininity and positively related to androgyny. Also, high levels of care-based moral reasoning, i.e., a balanced concern for the welfare of self and others, was related to androgyny for women. There were no significant findings for men. No significant relationships were found between sex role orientation and justice-based moral reasoning. Thus, the results suggested that for women in particular, relinquishing the stereotyped sex role definition and becoming more androgynous is important for their ego identity as well as care-based moral development.     

The stories we tell,the reputations we form: Narrative identity and person perception

We explored the degree of consensus and accuracy in observers’ ratings of targets’ traits and autobiographical narratives. Targets narrated life high, low, and turning points and reported their personality traits. The conceptual content of these stories had previously been quantified. Here, groups of observers provided ratings of targets’ traits, knowability (how well the observer felt they ‘knew’ the target), and story conventionality, after reading each narrative. Observers exhibited consensus in perceptions of traits, knowability, and story conventionality. These ratings corresponded with targets’ self-ratings of traits, to a modest degree. The knowability of narrators did not moderate this relation, nor did key scene type. The conceptual content of targets’ narratives partially accounted for the relation between observer-reported and target-reported traits.     

Vicarious life stories: Examining relations to personal life stories and well-being

We examined relationships between vicarious life stories for mothers and distant others, personal life stories, and well-being. Participants described chapters in their mothers’ and personal life stories, self-rated chapters on emotional tone and meaning, and completed well-being measures. In Studies 3 and 4, participants described chapters for distant others. In Study 4, mothers’ personal life stories were collected. In Studies 2–4, chapters were coded for redemption, agency, and communion. Qualities of vicarious and personal life stories were positively related, except for ex-boy/girlfriends (Study 4). Vicarious life stories were less positive and were less consistently related to well-being than personal life stories. Vicarious life stories for mothers were positively related to both participants’ personal life stories and mothers’ personal life stories.     

The Sources of Meaning and Meaning in Life Questionnaire (SoMe): Relations to demographics and well-being

Shortfalls of widely used measures of meaning in life are described. Their use results in biased correlations and restriction of the complexity inherent in experiences of meaning. To qualify results, the Sources of Meaning and Meaning in Life Questionnaire (SoMe) is employed. It offers separate scales to measure a positive and a negative dimension of meaning: meaningfulness–a fundamental sense of meaning and belonging, and crisis of meaning–the evaluation of life as frustratingly empty and lacking meaning. Both intercorrelate moderately (?.38/?.35). Additionally, the SoMe assesses 26 sources of meaning. Based on a representative sample, relationships between meaningfulness, crisis of meaning, and sources of meaning with demographics are reported (Study 1). In Study 2, SoMe scales are correlated with positive (mood, satisfaction with life) and negative (neuroticism, anxiety, depression) indicators of well-being. SEM reveals that meaningfulness predicts positive well-being, but is not predictive of negative well-being. Crisis of meaning is a strong predictor for both positive and negative well-being.     

Age differences in life stories and neuroticism mediate age differences in subjective well-being

We examined whether age differences in life stories and personality traits mediated age differences in subjective well-being. One hundred one young, 77 middle-aged, and 81 older participants completed measures of subjective well-being and personality traits. They described chapters and specific memories in their life stories and rated these on emotional tone and positive and negative self-event connections. Older participants scored higher on subjective well-being, rated their life stories as more positive, and scored lower on neuroticism compared with both young and middle-aged participants. Age differences in subjective well-being were mediated by life stories and neuroticism, with neuroticism being the strongest mediator. We suggest that changes in personality may enable older individuals to interpret events and themselves in a positive light, which help enhance their subjective well-being.     

Religion and positive well-being among Israeli and diaspora Jews: Findings from the World Values Survey

This study investigates the impact of selected religious indicators on two measures of positive well-being among Jews. Using data from subsamples of Jewish respondents from Israel (N?=?1,023) and the diaspora (N?=?859) taken from the World Values Survey, single-item measures of happiness and life satisfaction were regressed onto six measures of religiousness in the diaspora sample and onto the one religious measure available in the Israeli sample, adjusting for effects of age, gender, marital status, education, employment, and social class. Among Israeli Jews, affirming the importance of God in one's life is modestly associated with greater life satisfaction (β?=?0.07, p?<?0.05), but not with happiness. In the diaspora, the same measure is associated with greater happiness (β?=?0.13, p?<?0.01), as is more frequent attendance at synagogue services (β?=?0.14, p?<?0.01), but neither is associated with life satisfaction.