Economy, Values and Happiness in Norway

Why has the level of happiness in the Norwegian population not risen in parallel with the substantial increases in income and possessions in the period 1985–2001? An answer is sought by analysing data from a series of large representative surveys of the Norwegian population. Individual level correlations between indicators of health or family situation and happiness indicate that the measure of happiness is valid, and that happiness is not fully determined by personality traits, but affected also by changes in the circumstances of an individual. Several aspects of a person's economic situation turn out to have significant effects on happiness, in particular how the situation is subjectively experienced. Even if the development for some of these subjective indicators does not reflect the improvement in objective economic conditions, there is sufficient positive change to expect an increase in the level of happiness. The stability in aggregate happiness means that counteracting influences must have been present. One such factor is value orientation. An increasing tendency for Norwegians to give priority to income and material possessions appears to have had an adverse effect on happiness towards the end of the last millennium.     

Cultural Values and Happiness: An East-West Dialogue

Abstract

Happiness as a state of mind may be universal, but its meaning is complex and ambiguous. The authors directly examined the relationships between cultural values and experiences of happiness in 2 samples, by using a measurement of values derived from Chinese culture and a measurement of subjective well-being balanced for sources of happiness salient in both the East and the West. The participants were university students–439 from an Eastern culture (Taiwan) and 344 from a Western culture (the United Kingdom). Although general patterns were similar in the 2 samples, the relationships between values and happiness were stronger in the Taiwanese sample than in the British sample. The values social integration and human-heartedness had culture-dependent effects on happiness, whereas the value Confucian work dynamism had a culture-general effect on happiness.     

Happiness,Dispositions and the Self

I argue that happiness is an exclusively categorical mental state. Daniel Haybron’s inclusion of dispositions into his emotional state theory rests of a confusion of constituents of happiness in the narrow psychological sense with objects of prudential concern, to which obviously belong “mood propensities” and other dispositional states. I further argue that while it is probably correct to require of a constituent of happiness that it must in some sense be “deep” and belong to, or directly impact on, a persons’ self, the importance of depth may be overrated by the emotional state theory, which also ignores the possibility that mental states other than moods and emotions can be deep in the relevant sense.     

Happiness,pleasures, and emotions

In The Pursuit of Unhappiness, Daniel Haybron has defended an emotional state theory of happiness, according to which happiness consists in a broadly positive balance of emotions, moods, and mood propensities. In this paper, I argue that Haybron’s theory should be modified in two ways. First, contra Haybron, I argue that sensory pleasures should be regarded as constituents of happiness, alongside emotions and moods. I do this by showing that sensory pleasures are sufficiently similar to emotions for them to be included within the class of happiness-constituting states. Second, I argue that a plausible theory of happiness should not include mood propensities, since their inclusion is either counterintuitive or unnecessary.     

Religion,Religiosity, and Happiness

The effect of religion on happiness in the United States is examined. Particular attention is given to the direct effect of religion on attending religious services and the indirect effect on happiness. The key results include Catholic, Jewish, and no religion having negative effects on happiness relative to Protestants. Data from the National Opinion Research Center’s “General Social Survey” are used.     

Happiness, Income, and Beyond

This commentary to Carol Graham’s paper deals with the nature of the relationship between income and happiness. Carol Graham focuses her contribution on what I call the positive-coefficient hypothesis in economic theory; which states that, on average, well-being rises with income. The hypothesis was first questioned by Richard Easterlin’s pioneering work and it has captured a lot of attention from happiness researchers during the last decade. My contribution deals with a related hypothesis, which I call the close-relationship hypothesis in economic theory. The hypothesis states that a person’s income is a good predictor of his or her well-being. I show that this hypothesis is rejected by happiness research, and I discuss the implications of this rejection.     

Happiness,Despair and Education

In today’s world we appear to place a premium on happiness. Happiness is often portrayed, directly or indirectly, as one of the key aims of education. To suggest that education is concerned with promoting unhappiness or even despair would, in many contexts, seem outlandish. This paper challenges these widely held views. Focusing on the work of the great Russian writer, Fyodor Dostoevsky, I argue that despair, the origins of which lie in our reflective consciousness, is a defining feature of human life. Education, I maintain, should not be seen as a flight from despair but as a process of deepening our understanding of suffering and its potentially pivotal role in our humanisation. In developing these ideas, I draw on Kierkegaard’s The Sickness Unto Death and Unamuno’s The Tragic Sense of Life in Men and Nations, among other sources.     

Happiness,morality, and politics

The idea that politics should promote the happiness of the population is rather common in the community of happiness researchers. This political view is sometimes based on the happiness principle, the fundamental ethical view that we have a strong moral reason to do what we can to maximize the happiness and minimize the suffering in the world. The first main purpose of this paper is to investigate (1) what role this principle play in ethics as a whole, how it should be weighed against other moral considerations, and (2) how exactly it should be understood, i.e. which possible version of the principle that is most plausible. This is the only way to arrive at well-founded theory of the fundamental moral (and political) significance of happiness and suffering (an “ethics of happiness and suffering”). The idea that politics should promote happiness is sometimes accompanied by the notion that we should introduce some kind of happiness index, and that it is a central goal of politics to maximize the value of this index. The second main purpose of this paper is to examine this suggestion. I will first ask (3) how such an index should be constructed, assuming that it might be a good idea to construct an index in the first place. I assume that an index of this kind cannot be plausible unless it incorporates a number of moral considerations, and that (3) is very closely related to (2). I will then ask (4) whether the suggestion is plausible, or whether there are better ways to put a politics of happiness into practice, e.g. to simply apply the knowledge we have about the determinants of happiness.     

Happiness Enrichment and Sustainable Happiness

Applied Research in Quality of Life - Sustainable happiness research has recently received renewed attention. Studies present exercises intended to enhance happiness. A comprehensive process by...     

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.     

Inclusionism and the Problem of Unmarried Husbands

I discuss a modification of Lewisian modal realism called ‘inclusionism’. Inclusionism is the thesis that some worlds contain other worlds as proper parts. Inclusionism has some attractive consequences for theories of modality. Josh Parsons, however, has raised a problem for inclusionism: the problem of unmarried husbands. In this paper I reply to this problem. My strategy is twofold: first I claim, pace Parsons, that it is not clear why the inclusionist cannot avail herself of an obvious solution to the problem; and second, I argue that even if there is no available solution, the same problem also afflicts Lewis’ original theory. Therefore, even if the problem remains unsolved, we have not been given any reason to think that an inclusionist version of Lewisian realism is worse than the original.     

Happiness,political orientation,and religiosity

Previous research has focused on how happiness is independently associated with political orientation and religiosity. The current study instead explored how political orientation and religiosity interact in establishing levels of happiness. Data from both the 2012 General Social Survey and the 2005 World Values Survey were used. Results from both data sets support prior research by showing a positive association between happiness and both political conservatism and religiosity. Importantly, it was found that political conservatism and religiosity interact in predicting happiness levels. Specifically, the current results suggest that religiosity has a greater effect on happiness for more politically conservative individuals compared to more politically liberal individuals.     

Friendship,Need Satisfaction and Happiness

Friendship quality is an important predictor of happiness, however, what might account for the association between the two? Two studies investigated satisfaction of basic psychological needs as a mediator of the relationship between friendship quality and happiness. Study 1 (n = 424) found support for the model for best friendship. Second study (n = 176) replicated the first study and showed that needs satisfaction in best and two closest friendships mediated the relationship between the quality of all friendships and happiness. The findings suggest that one reason why the quality of friendships is related to happiness is because friendship experiences provide a context where basic needs are satisfied.     

Personality,Leisure Experiences and Happiness

This study explored the relationships among personality, leisure involvement, leisure satisfaction and happiness in a representative sample of Chinese university students (n = 423). We found that (1) extraversion significantly correlated with almost all kinds of leisure involvement, but neuroticism did not correlate with leisure activities at all; (2) extraversion significantly positively correlated with leisure satisfaction while neuroticism significantly negatively correlated with leisure satisfaction; and (3) while extraversion and neuroticism were significant predictors of happiness, leisure satisfaction had its incremental effects after those of personality traits and other domain satisfaction were controlled. Implications of these findings for developing a Chinese psychology of leisure were discussed.     

中国文化价值观和未来时间取向对幸福感的影响

幸福感是个体根据自定的标准对其生活质量的整体性评估。本研究探讨了中国文化价值观对大学生幸福感的影响,并揭示了时间取向在中国文化价值观和幸福感间的中介作用。结果表明,中国文化价值观可分为刻苦上进、自然知足、重视家庭、谦逊克己、团结和谐、正义利他、服从权威和中庸守序等八个维度;自然知足、正义利他和谦逊克己与幸福感显著正相关,并通过未来取向的中介作用影响幸福感体验。