Daily Functioning, Health Status, and Happiness in Older Adults

The hypothesis that the degree to which disease disrupts daily functioning is inversely associated with happiness is widely accepted, yet existing literature offers little direct evidence in its support. This paper explores the hypothesized association in a community-based sample of 383 older adults. To assess the degree to which disease disrupts daily functioning we developed a measure—called the freedom-from-debility score—based on four Short Form-12 (SF-12) Health Survey questions explicitly designed to represent “limitations in physical activities because of health problems” and “limitations in usual role activities because of physical health problems.” The results were consistent with the hypothesis. When participants were divided into categories based on their freedom-from-debility score, median happiness scores were monotonically increasing across categories. Controlling for demographic and socio-economic factors as well as health status (measured both subjectively and objectively), a one-point increase in freedom-from-debility score (on a scale from 0 to 100) was associated with a three-percent reduction in the odds of lower-quartile happiness. The results support the contention that health status is one of the most influential predictors of happiness, that the association between health status and happiness depends greatly on the manner in which health status is measured, and that the degree to which disease disrupts daily functioning is inversely associated with happiness.     

Some Implications of Believing That Happiness Involves the Absence of Pain: Negative Hedonic Beliefs Exacerbate the Effects of Stress on Well-Being

One common belief about happiness, espoused to varying degrees by both researchers and laypeople alike, is that happiness involves a lack of negative hedonic experiences. In the current investigation, we examine whether individual differences in endorsement of this belief, termed negative hedonic belief, moderate the effects of stress on happiness and several indicators of well-being. It was predicted that because stress involves the experience of negative hedonic states, increased stress would be more robustly associated with decreased happiness and well-being among those endorsing negative hedonic beliefs. Results from three studies utilizing both retrospective and prospective research designs generally support this prediction and suggest that endorsing the belief that happiness involves a lack of negative hedonic experiences is associated with more negative outcomes in response to the experience of heightened life stress.     

The Happiness of Giving: Evidence from the German Socioeconomic Panel That Happier People Are More Generous

This study explores the causal direction between happiness and charitable giving. Through the application of Cohen’s path analysis, the main purpose of the study is to find evidence which of the possible causal directions—the one from giving to happiness or from happiness to giving—is the more dominant one. To that aim the authors use data from the German Socio-Economic Panel 2009/10. In a sample of 6906 donors, the relationships between monetary giving and life satisfaction were assed. Furthermore, we controlled for different variables such as age, gender, and marital status. Contradictory to the hypotheses development, the results of the Cohen’s path analysis indicate that the causal direction from happiness to charitable giving is the more dominant one. Through the study and our initial results we contribute to theory by highlighting the ambiguous causal relationship between the focal constructs and provide a statistical method to investigate such unclear causal relationships. We discuss how happiness, particularly the affective aspect, can be utilized by nonprofit managers to raise fundraising effectiveness and suggest areas for further research.     

The influence of fear of happiness beliefs on responses to the satisfaction with life scale

General life satisfaction scales are widely used to examine the degree to which people are satisfied with their lives. Previous research indicates that part of the variability in life satisfaction scores does not genuinely reflect individuals’ life conditions, and that there are factors biasing people’s responses to these scales. The present study provided initial evidence showing that the fear of happiness (a belief that happiness may have negative consequences) influenced people’s responses to the items of a life satisfaction scale in an Iranian university student sample. Implications of the results are discussed.     

Social Capital and Individual Happiness in Europe

This paper explores the relationship between social capital and happiness both in Europe as a whole, as well as in its four main geographical macro-regions—North, South, East and West—separately. We test the hypothesis of whether social capital, in its three-fold definition established by Coleman (Am J Sociol 94:S95–S120 1988)—trust, social interaction, and norms and sanctions—influences individual happiness across European countries and regions. The concept of social capital is further enriched by incorporating Putnam (Making democracy work—civic traditions in modern Italy. Princeton University Press, Princeton, 1993) and Olson (The rise and decline of nations—economic growth, stagflation, and social rigidities. Yale University Press, New Haven and London, 1982) type variables on associational activity. Using ordinal logistic regression analysis on data for 48,583 individuals from 25 European countries, we reach three main findings. First, social capital matters for happiness across the three dimensions considered. Second, the main drivers of the effects of social capital on happiness appear to be informal social interaction and general social, as well as institutional trust. And third, there are significant differences in how social capital interacts with happiness across different areas of Europe, with the connection being at is weakest in the Nordic countries.     

Is it possible to be too happy? Happiness,personality, and psychopathology

The types of relationship between happiness, personality and psychopatholgy are assessed in an available sample (n = 321, adults, both sexes). Empirical results from two happiness scales and two questionnaires, one of personality (NEO-PI-R) and other of personality disorders (Loranger's scale), do not confirm the Diener's threshold hypothesis, that makes a distinction between optimum and maximum happiness; or the Seligman's supposition, that assumes that happiness has no limits; The main results are: a) negative affect (Neuroticism) is negatively related to happiness across its full range; b) Extraversion and Openness to experience are positively related to happiness across its full range; c) in the rest of the basic personality factors, relationships are not linear, though not in the sense anticipated by Diener, and d) in personality disorders, the tendencies observed diversify according to the type of disorder, and the type of happiness factor. On most occasions, the close relationship between personality disorders and the Neuroticism dimension is verified in a consistent manner. These results are discussed within the context of clinical psychology, and the general theory about happiness.     

Cognitive Pathways to Belief in Karma and Belief in God

Supernatural beliefs are ubiquitous around the world, and mounting evidence indicates that these beliefs partly rely on intuitive, cross-culturally recurrent cognitive processes. Specifically, past research has focused on humans' intuitive tendency to perceive minds as part of the cognitive foundations of belief in a personified God—an agentic, morally concerned supernatural entity. However, much less is known about belief in karma—another culturally widespread but ostensibly non-agentic supernatural entity reflecting ethical causation across reincarnations. In two studies and four high-powered samples, including mostly Christian Canadians and mostly Hindu Indians (Study 1, N = 2,006) and mostly Christian Americans and Singaporean Buddhists (Study 2, N = 1,752), we provide the first systematic empirical investigation of the cognitive intuitions underlying various forms of belief in karma. We used path analyses to (a) replicate tests of the previously documented cognitive predictors of belief in God, (b) test whether this same network of variables predicts belief in karma, and (c) examine the relative contributions of cognitive and cultural variables to both sets of beliefs. We found that cognitive tendencies toward intuitive thinking, mentalizing, dualism, and teleological thinking predicted a variety of beliefs about karma—including morally laden, non-agentic, and agentic conceptualizations—above and beyond the variability explained by cultural learning about karma across cultures. These results provide further evidence for an independent role for both culture and cognition in supporting diverse types of supernatural beliefs in distinct cultural contexts.     

Selflessness Meets Higher and More Stable Happiness: An Experience Sampling Study of the Joint Dynamics of Selflessness and Happiness

Previous studies have demonstrated the existence of a positive relationship between selflessness and happiness. However, none of these studies yet differentiated the between—and within—person levels of analysis. Moreover, the Selflessness/Selfcenteredness Happiness Model (SSHM) suggests that selflessness might stabilize happiness. In this experience sampling study, we explored the relationships between selflessness and happiness—baseline and stability—at both the within and betweenperson levels. During five consecutive days, participants responded seven times a day to short questions about happiness and selflessness. Our results showed that more selfless individuals were happier and that more selfless moments of an individual were also happier moments. Moreover, more selfless individuals were more stable from one day to the other. Finally, people becoming more selfless experienced more happiness stability at the following assessment moment and the next day. This study brings new evidence of the importance of selflessness for happiness.

     

Consistent Belief in a Good True Self in Misanthropes and Three Interdependent Cultures

People sometimes explain behavior by appealing to an essentialist concept of the self, often referred to as the true self. Existing studies suggest that people tend to believe that the true self is morally virtuous; that is deep inside, every person is motivated to behave in morally good ways. Is this belief particular to individuals with optimistic beliefs or people from Western cultures, or does it reflect a widely held cognitive bias in how people understand the self? To address this question, we tested the good true self theory against two potential boundary conditions that are known to elicit different beliefs about the self as a whole. Study 1 tested whether individual differences in misanthropy—the tendency to view humans negatively—predict beliefs about the good true self in an American sample. The results indicate a consistent belief in a good true self, even among individuals who have an explicitly pessimistic view of others. Study 2 compared true self‐attributions across cultural groups, by comparing samples from an independent country (USA) and a diverse set of interdependent countries (Russia, Singapore, and Colombia). Results indicated that the direction and magnitude of the effect are comparable across all groups we tested. The belief in a good true self appears robust across groups varying in cultural orientation or misanthropy, suggesting a consistent psychological tendency to view the true self as morally good.     

Aversion to Happiness Across Cultures: A Review of Where and Why People are Averse to Happiness

A common view in contemporary Western culture is that personal happiness is one of the most important values in life. For example, in American culture it is believed that failing to appear happy is cause for concern. These cultural notions are also echoed in contemporary Western psychology (including positive psychology and much of the research on subjective well-being). However, some important (often culturally-based) facts about happiness have tended to be overlooked in the psychological research on the topic. One of these cultural phenomena is that, for some individuals, happiness is not a supreme value. In fact, some individuals across cultures are averse to various kinds of happiness for several different reasons. This article presents the first review of the concept of aversion to happiness. Implications of the outcomes are discussed, as are directions for further research.     

Greater Happiness for a Greater Number: Some Non-controversial Options for Governments

There are dramatic differences in average happiness across nations ranging from 3.24 in Togo to 8.00 in Denmark on a 0–10-points scale. These differences are an indication that collective conditions in nations are important for happiness. Can governments play a role in the creation of such conditions? This question is addressed in an analysis of average happiness in 131 nations in 2006. The following sub-questions are considered. (1) Is there a positive correlation between average happiness in nations and the quality or the size of governments? (2) Can we explain a positive correlation in terms of causality? (3) Can we specify causality by discerning direct and indirect effects? (4) What about governments and inequality in happiness? (5) What can governments do to increase happiness intentionally? The conclusion is that the technical quality of governments is an important cause for average happiness in nations, and this causality can be specified to some extent. Good governments also reduce inequality of happiness in nations eventually. The implication is that governments can increase average happiness, and in due time reduce inequality in happiness, and that they have some non-controversial options to do so on purpose.     

Shiny Objects—Why We Spend Money We Don’t Have in Search of Happiness We Can’t Buy

This is a book review of “Shiny Objects—Why We Spend Money We Don’t Have in Search of Happiness We Can’t Buy” by James A. Roberts, published by Harper-Collins, New York, 2011. This book addresses issues of materialism and focuses on the history of America by discussing the American dream as being a belief in the freedom that allows citizens to pursue their goals through hard work and freedom of choice in relation to the search for happiness.     

Procedural and Distributive Justice Beliefs for Self and Others: Multilevel Associations with Life Satisfaction and Self-Rated Health

Personal happiness and well-being are associated with a dispositional tendency to believe in the existence of justice. In addition, research suggests that links between justice beliefs and well-being are best revealed when utilizing distinctions between a belief in justice for one’s self versus others, and also a belief in procedural versus distributive justice. Using multilevel modeling, we examined whether individual-level links to personal well-being are moderated by higher-order (county-level) justice climates. Michigan (United States) residents (N = 497) were recruited through a statewide survey to complete measures of procedural and distributive justice beliefs for self and others, life satisfaction, and self-rated health. Individual-level beliefs in justice for both self and for others were more strongly associated with life satisfaction and health in climates where beliefs about justice for others were robust. In addition, an individual-level belief in distributive justice was more strongly linked to self-rated health in high distributive justice climates, and in low procedural justice climates. Taken together, these cross-level interactions suggest that higher-order justice climates may alter relationships between individual-level justice beliefs and personal well-being. We discuss implications for justice theory and directions for continued research on well-being and happiness.     

The predictive validity of belief in future occurrence

Prospection is associated, in varying degrees, with a sense that imagined events will (or will not) happen in the future—referred to as belief in future occurrence. The present research investigated to what extent this belief is justified and predicts the actual occurrence of events in the future. In two studies, participants rated their belief in the future occurrence of events imagined to happen in the coming month (Study 1) or week (Study 2), and the actual occurrence of events was then assessed. Results showed that the odds of event occurrence were about 2 times higher with an increase of 1 unit on the belief scale. Belief was particularly pronounced for temporally close events and was largely determined by the congruence of events with autobiographical knowledge. These results suggest that belief in future occurrence has some truth value and may inform decisions and actions.     

Valuing Happiness is Not a Good Way of Pursuing Happiness,but Prioritizing Positivity is: A Replication Study

Numerous studies confirm the merits of positive psychology. However, an emerging literature brings nuances, with one particular question concerning the impact of pursuing happiness: is this always positive? Some data suggest that an excessive level of valuing happiness may partly diminish the happiness felt, but that prioritizing positivity may increase subjective well-being. The aim of the present study was to replicate these findings. Participants (N = 683, 75% female) completed the prioritizing positivity scale (PPS) and the valuing happiness scale (VHS), as well as four well-being scales: the subjective happiness scale (SHS), the satisfaction with life scale (SWLS), the psychological well-being scales (PWB) and the center for epidemiological studies – depression (CES-D). Regression analyses showed that prioritizing positivity was positively associated with subjective happiness, life satisfaction and psychological well-being, but that it was negatively linked to depression. Opposite results partly emerged for valuing happiness. This cross-sectional study confirms that the way people pursue happiness, by prioritizing positivity or valuing it, may promote or partly hinder well-being.     

Association Between Religiosity and Happiness Among a Group of Muslim Undergraduate Students

The association between religiosity and happiness has been the focus of much recent research. The majority of them report a positive correlation between a religious attitude and behavior and the level of happiness. However, different findings have been reported. The aim of the current study was to test link between religiosity and happiness among a group of undergraduate Muslim students. Two hundred and seventy-one health-related students agreed to participate and completed Oxford Happiness Index and a religious belief questionnaire. It was found that higher score on religious belief was significantly linked to the level of happiness (r = .256, P = .01). The result confirms that individuals with a more religious attitude experience more happiness. The result of this study should be considered in programs designed to improve overall well-being of university students.     

A Genetic Component to National Differences in Happiness

National differences in subjective well-being (SWB) have been attributed to socioeconomic, climatic, and genetic factors. We focus on one particular facet of SWB—happiness or positive affect—measured by the nationally representative World Values Survey (WVS). We find that national percentages of very happy people across the three latest WVS waves (2000–2004, 2005–2009, 2010–2014) are consistently and highly correlated with national prevalence of the rs324420 A allele in the FAAH gene, involved in the hydrolysis of anandamide, a substance that reportedly enhances sensory pleasure and helps reduce pain. Climatic differences are also significantly associated with national differences in happiness, whereas economic wealth, recent economic growth, rule of law, pathogen prevalence, and the distribution of short versus long alleles in the serotonin transporter gene SLC6A4 are not significant predictors of national happiness.     

Employee Happiness: Why We Should Care

Albert Schweitzer once stated that “success is not the key to happiness, happiness is the key to success.” Despite this widespread belief, employee happiness is often perceived by organizations as an insubstantial topic, irrelevant to bottom-line outcomes. Equally as problematic, past investigations have primarily utilized other positive emotion variables as a proxy for happiness, thus convoluting the relationships between happiness and work outcomes. As such, taking a scientist-practitioner approach, the present study sought to address the need to: (a) directly measure employees’ happiness, (b) link employee happiness to outcomes of organizational interest, and (c) assess the impact that organizational psychosocial factors have in decreasing employee happiness levels. Therefore, by measuring employee happiness, job demands, and organizational outcomes through a two-wave full panel design, the present study provided evidence for employee happiness’s ability to significantly mediate the relationship between job demands and organizational outcomes. Explicitly, a high level of job demands decreased employee happiness, which subsequently decreased employees’ organizational commitment, task performance, and contextual performance, while increasing turnover intentions and counterproductive work behaviors. These results carry significant theoretical and practical implications. Future QOL (Quality of Life) and organizational research would benefit from building on the present findings and establishing a nomological net of employee happiness. Additionally, practitioners have the opportunity to utilize this evidence to demonstrate the impact that employee happiness has on organizationally-relevant outcomes and the role that organizations can have in fostering employee happiness.

     

Development and Evaluation of the Belief Acceptance Scale

The Belief Acceptance Scale (BAS) is a nine question scale that was developed to evaluate how open and accepting an individual is to other people’s beliefs across interdependent life domains. The purposes of this article are to demonstrate the internal consistency of the BAS and examine the instrument’s substructure and to correlate the BAS with validated measures of religiosity and demographic data gathered from a web-based Survey of Spiritual Experiences. The BAS focuses on cultural beliefs instead of religious motivations and was designed to be administered to religious and non-religious individuals. Three domains of belief acceptance were tested: the internal or subjective openness to other beliefs (Psychological Domain), willingness to participate in other ideologies and rituals (Reciprocal Domain), and the willingness to date or marry outside one’s belief system or cultural background (Social Domain). Responses from 350 individuals were correlated and analysed to estimate the scale’s internal consistency and subscale structure. Analyses support the validity of the BAS scores in that they demonstrate expected correlations with demographic data and standardised measures of religiosity. The results show that the BAS is an internally consistent scale with a coherent substructure that adequately measures openness to other beliefs, ideologies and belief systems.     

Rousseau on Sex-Roles,Education and Happiness

Over the last decade, philosophers of education have begun taking a renewed interest in Rousseau’s educational thought. This is a welcome development as his ideas are rich with educational insights. His philosophy is not without its flaws, however. One significant flaw is his educational project for females, which is sexist in the highest degree. Rousseau argues that females should be taught to “please men…and make [men’s] lives agreeable and sweet.” The question becomes how could Rousseau make such strident claims, especially in light of his far more insightful ideas concerning the education of males. This paper attempts to make sense of Rousseau’s ideas on the education of females. While I maintain that Rousseau’s project for Sophie ought to be rejected, I argue that we should try to understand how this otherwise insightful thinker could make such surprising claims. Is it a bizarre inconsistency in his philosophical reasoning or an expression of his unabashed misogyny, as so many have claimed? I argue that it is neither. Rather, it is a product of his conception of human happiness and his belief in the irreducible role human sexual relations has in achieving and prolonging that happiness. For Rousseau, sex, love and happiness are inextricably connected, and he believes that men and women will be happiest when they inhabit certain sex roles—not because sex roles are valuable in themselves, but because only through them can either men or women hope to be happy.