On the intrapsychic specificity of happiness1

A correlation analysis of a heterogeneous sample of religiously active individuals provided two main findings. Firstly, persons determined to be more psychologically mature were found to be happier. This finding held for both a Maslovian measure of motivational maturation and for a measure of religious maturity developed by Allport. Secondly, the meaning of happiness, or at least the meaning of our measure of well-being which we used to index this trait, appeared to change as individuals became more mature. For mature individuals moderator analyses indicated that apparently greater discrimination was made between simple well-being and the basic acceptance of oneself. The personological tradition offers theoretically meaningful accounts of both this form of intrapsychic specificity as well as of the simpler more nomothetic relations of maturation and happiness.     

Scaling happiness

This paper focuses on a particular method which is used in contemporary empirical happiness studies, namely measuring people's happiness by scoring their emotions (Kahneman is a prominent scholar). I examine the presupposition in this field that emotion scores can be added or subtracted, that throughout affective space runs a straight axis that plots hedonic tone or pleasure.     

Sociable happiness

This paper explores how happiness is directed towards objects and directs us towards objects. Reflecting on happiness as the restriction of sociability, the paper considers the family as a happy object not because it causes happiness, but because of the demand that we share an orientation toward the family as a good thing. Those who are not orientated in the right way become ‘affect aliens' and kill-joys.     

On the origin of happiness by means of natural felicitation

The present study tested theoretical models of the forgivingness – well-being association with depression symptoms and social justice commitment as outcome measures and with differentiation of self (DoS) and dispositional humility as mediators. In doing so, we addressed the need to explicitly frame the study of virtues in a relational view of the self and extended the research on forgivingness and humility that moves beyond a focus on personal benefit and attends to the ways in which virtues also benefit other persons. The sample consisted of 213 graduate students from a religiously-affiliated university who completed a questionnaire of self-report measures. Results supported the proposed models as significant specific indirect effects were observed through DoS and humility. The findings support a self-regulating mechanism, as measured by DoS and dispositional humility, for the protective influence of forgivingness on depression symptoms and the promotive influence of forgivingness on prosocial relating.     

Extraversion and happiness

The relationship between extraversion and happiness or subjective well-being (SWB) is one of the most consistently replicated and robust findings in the SWB literature. The present study was conducted in order to examine three key aspects of the relationship: (1) Whether it is primarily substantive in nature, or a product of self-report response artifacts, such as social desirability; (2) What the underlying systems or mechanisms involved in the relationship are; and (3) Whether Eysenck's two dimensions of extraversion and neuroticism combine additively or interactively in their influence upon an individual's level of SWB. The results are supportive of the substantive nature of the relationship, and suggest that both situational and personality factors combine to produce the positive correlation between extraversion and SWB. In terms of the interaction of extraversion and neuroticism, the results are mixed in supporting both an additive and interactive relationship.     

Melancholy and happiness

This paper explores an under-theorised phenomenon – the experience of melancholy as an enhancer of happiness. Drawing from philosophy and literature, I define melancholy as an experience that combines the pleasure of feeling sad with sober self-reflection. Despite expectations to the contrary, two potentially positive outcomes of melancholy are identified – insightful pensiveness, and emotional connectedness with loss and pain. These outcomes can enhance happiness as understood in key texts of contemporary Anglo-American philosophy, and, consistent with findings in psychology, also have important implications for wider debates in social policy and welfare practice. First, the pensiveness associated with melancholy can make unique contributions to personal insights, and help develop and fulfill ‘authentic happiness’ and ‘informed desires’. These contributions oppose hedonist accounts of happiness, but are conducive to enhancing happiness properly understood. Second, melancholy can also provide a psychologically safe arena for experiencing loss and pain, where a person can more positively accept the limits of the human condition. This acceptance enhances her happiness, as she is better able to live ‘in the moment’ and so derive satisfaction from her presently-orientated activities and commitments.     

Paradoxes of happiness

To get happiness forget about it; then, with any luck, happiness will come as a by-product in pursuing meaningful activities and relationships. This adage is known as the paradox of happiness, but actually it contains a number of different paradoxes concerning aims, success, freedom, and attitudes. These paradoxes enhance our understanding of the complexity of happiness and its interaction with other values in good lives, that is, lives which are happy as well as morally decent, meaningful, and fulfilling. Yet, each paradox conveys a one-sided truth that needs to be balanced with others. Happiness, understood as subjective well-being, involves positively evaluating our lives and living with a sense of well-being. As such, it should not be confused with either pleasure or normative conceptions of “true” happiness.     

The relationship between adult happiness and self-appraised childhood happiness and events

The primary purpose of the present research was to relate questionnaire-assessed self-reported childhood happiness and events to adulthood happiness in 387 non-clinical participants. Although childhood happiness and adult happiness were found to be significantly correlated (r = .28, p < .001), there was little relationship between reported adult happiness and reported specific childhood events and circumstances. Childhood events and circumstances, however, were much more highly correlated with childhood happiness (R = .64). Thirty-four percent of the persons who said they were unhappy or very unhappy as a child, but only 9% who said they were happy or very happy as a child, reported that they were unhappy or very unhappy as adults.     

The academic rewards of socially-oriented happiness: Interdependent happiness promotes academic engagement

Interdependent happiness has been found to be positively associated with optimal psychological outcomes in collectivist cultures. However, the association between interdependent happiness and key academic outcomes has remained unexplored. The current study examined the association of interdependent happiness with key academic outcomes such as autonomous motivation, engagement, and achievement using both cross-sectional (Study 1) and longitudinal (Study 2) approaches. Study 1 revealed that interdependent happiness positively predicted academic engagement (partly) via autonomous motivation. Study 2 showed that prior interdependent happiness positively predicted subsequent academic engagement even after controlling for autoregressor effects. In addition, reciprocal associations among the key variables were found. Taken together, results of the two studies suggest that interdependent happiness plays an adaptive role in the academic context especially in a collectivist cultural setting. Theoretical and practical implications are discussed.     

Income inequality and happiness

Using General Social Survey data from 1972 to 2008, we found that Americans were on average happier in the years with less national income inequality than in the years with more national income inequality. We further demonstrated that this inverse relation between income inequality and happiness was explained by perceived fairness and general trust. That is, Americans trusted other people less and perceived other people to be less fair in the years with more national income inequality than in the years with less national income inequality. The negative association between income inequality and happiness held for lower-income respondents, but not for higher-income respondents. Most important, we found that the negative link between income inequality and the happiness of lower-income respondents was explained not by lower household income, but by perceived unfairness and lack of trust.     

The evolution of happiness

An evolutionary perspective offers novel insights into some major obstacles to achieving happiness. Impediments include large discrepancies between modern and ancestral environments, the existence of evolved mechanisms "designed" to produce subjective distress, and the fact that evolution by selection has produced competitive mechanisms that function to benefit one person at the expense of others. On the positive side, people also possess evolved mechanisms that produce deep sources of happiness: those for mating bonds, deep friendship, close kinship, and cooperative coalitions. Understanding these psychological mechanisms--the selective processes that designed them, their evolved functions, and the contexts governing their activation--offers the best hope for holding some evolved mechanisms in check and selectively activating others to produce an overall increment in human happiness.