Complete Virtue and the Definition of Happiness in Aristotle

In this paper, I challenge the standard reading of complete virtue (ἀρετή τελεία) in those disputed passages of Nicomachean Ethics and Eudemian Ethics. I argue that, for Aristotle, complete virtue is neither (i) wisdom nor (ii) a whole set of all virtues. Rather, it is a term used by Aristotle to denote any virtue that is in its complete or perfect form. In light of this reading, I offer a pluralist interpretation of Aristotelian happiness. I argue that for Aristotle, the life-long exercise of a predominant virtue—as long as it is exercised in its complete or perfect form—will suffice for human happiness. The so-called inclusivist and intellectualist notions of Aristotelian happiness, thus understood, are merely two forms (viz. the composite and the non-composite form) of the pluralist notion of Aristotelian happiness. And if I am right, my pluralist interpretation provides an alternative, if not better, solution to the long-standing problem of “dual happiness” in Aristotle.     

The Power to Feel Fear and The One to Feel Happiness are the Same

The centre of Adorno's Critical Theory is occupied by the theme of happiness. He speaks of the impaired life, of the unjustness of society, of murderous prejudices, of the atrocities in history, of the dissonance in art, of the unhappy consciousness, because something better can only be described from a point of opposition. Happiness cannot be objectified as possession, it always needs to be experienced subjectively, somatically. (With happiness it is like with truth: One does not have it, one is in it.) Happiness cannot be prescribed and ordered; nothing can be done to guarantee happiness. (Happiness goes beyond doing.) Happiness (like fear) has to do with being open to experience which can overwhelm the self. Sexual and aesthetical experience are models for such overwhelming happiness. The sensation of happiness always is very personal, but in this experience the individual leaves its particularity behind. One has to differentiate between goal and object: Happiness may be a goal, but not it itself, only what obstructs it, can be an object of Critical Theory.     

Religion and the Quality of Life

Subjective and objective indicators of the quality of life (QOL) are used to test relationships with religious involvement, participation, and belief. Findings from other studies show religious involvement to be associated with longer life. The percent of religious adherents in a state is correlated with the harmony domain of the QOL and negatively with an indicator of stress. After reviewing relevant previous studies, I examine data from the 1972–1996 General Social Survey Cumulative File. It shows happiness to be associated with the frequency of attendance at religious services, with denominational preference, and with doctrinal preference. Happiness also is associated with certain religious-related beliefs: belief that the world is evil or good but not belief in immortality. In a discussion of these and other findings, hypotheses are suggested to explain and to further explore the effects of religion upon the QOL. Among the conclusions: our conception of the "good life" rests heavily upon Judeo-Christian ideals; religious organizations contribute to the integration of the community, hence enhancing the QOL; since frequency of attendance is imperfectly associated with the QOL, other influences are at work; the doctrine of the religion may attract persons of happy disposition; religion may explain a purpose in life that fosters well-being; and others. I suggest implications of the findings for programs of religious organizations.     

Global Progress I: Empirical Evidence for ongoing Increase in Quality-of-life

This paper argues that both the relativist and the pessimist critiques of the idea of progress are inadequate. Progress is defined as increase in global quality of life (QOL). Such QOL is intrinsically subjective, but not relative. It can be reliably measured through life satisfaction-type questions. The World Database of Happiness provides extensive data on social, economic and psychological factors that correlate with overall QOL. They include wealth, health, security, knowledge, freedom and equality. Various statistical data suggest that all these QOL indicators have undergone significant improvements during the last half century, in most of the world. This gives strong support to the thesis that progress objectively occurs.     

Optimism, Pessimism, and Hope in Durkheim

In Book Two, Chapter (1), of The Division of Labor in Society (1984) entitled "The Progress of the Division of Labor and Happiness", Emile Durkheim (1858–1917) stages a provocative encounter between the attitudes of optimism and pessimism, an encounter that reveals certain problematic assumptions regarding the status of hope in relation to the project of binding oneself to life under conditions of anomie. Durkheim's theoretical assault on the utilitarian-based optimism of his day is accomplished against the backdrop of a critical pessimism that is shown to be equally untenable. However, his critique leaves the question of the status of hope in relation to the question of human happiness unclarified and ambiguously framed, even as Durkheim defends hope against the despair of pessimism. The essay concludes with a critical appraisal of Durkheim's partial critique of pessimism and a few observations regarding the links between memory, expectation, pessimism, suicide, hope, and happiness.     

Happiness, Materialism, and Religious Experience in the US AND SINGAPORE

This study examines relationships between three central human concepts. From national probability samples of adults in the United States and in Singapore, we measured happiness, materialism (operationalized as the three sub-scales of possession-defined success, acquisition centrality, and acquisition as the pursuit of happiness), and religious experience (using three scales measuring intrinsic religiosity, extrinsic religiosity, and religion as quest). It was expected and found that happiness is negatively related to overall materialism in both the US and in Singapore, although happiness" relationship with the three materialism sub-scales was mixed. We observed that adults in Singapore are less happy and more materialistic than those in the US It was expected that happiness would have a positive relationship with intrinsic religiosity and extrinsic religiosity, but a negative relationship with religion as quest. Though our results largely support these hypotheses, they produce some unexpected differences between the two countries and across the three religiosity dimensions. We conclude that happiness is not associated with people's material accumulation but with their perceived inner world. And happy people see their religion not so much as something they do as what they are.     

Reducing indices of unhappiness among individuals with profound multiple disabilities during therapeutic exercise routines.

A program was developed to reduce indices of unhappiness that accompanied therapeutic exercise routines among people with profound multiple disabilities. Indices of unhappiness were recorded, using an observation system that had been validated through previous research involving happiness-related variables, while support personnel conducted exercises with 3 participants. A multicomponent program was then implemented that involved presenting highly preferred stimuli before, during, and after each exercise session. Results indicated that the program was accompanied by reduced indices of unhappiness for each participant relative to the traditional method of conducting the exercises, although changes in the preferred stimuli used with 1 participant were required before consistent reductions occurred. Results are discussed regarding the importance of reducing unhappiness indices as a means of enhancing aspects of the daily quality of life for people with profound multiple disabilities. Areas for future research are also discussed, focusing on expanding the unhappiness-reduction procedures to other routine events that may occasion indices of unhappiness.     

Happy to See Me,Aren’t You,Sally? Signal Detection Analysis of Emotion Detection in Briefly Presented Male and Female Faces

Using signal detection methods, possible effects of emotion type (happy, angry), gender of the stimulus face, and gender of the participant on the detection and response bias of emotion in briefly presented faces were investigated. Fifty-seven participants (28 men, 29 women) viewed 90 briefly presented faces (30 happy, 30 angry, and 30 neutral, each with 15 male and 15 female faces) answering yes if the face was perceived as emotional and no if it was not perceived as emotional. Sensitivity [d', z(hit rate) minus z(false alarm rate)] and response bias (β, likelihood ratio of "signal plus noise" vs. "noise") were measured for each face combination for each presentation time (6.25, 12.50, 18.75, 25.00, 31.25 ms). The d' values were higher for happy than for angry faces and higher for angry-male than for angry-female faces, and there were no effects of gender-of-participant. Results also suggest a greater tendency for participants to judge happy-female faces as emotional, as shown by lower β values for these faces as compared to the other emotion-gender combinations. This happy-female response bias suggests, at least, a partial explanation to happy-superiority effects in studies where performance is only measured as percent correct responses, and, in general, that women are expected to be happy.     

Soul searching on the wings of my wheels: Motorcyclists’ happiness

This study aimed to investigate how personal characteristics of motorcyclists influenced their affect and sense of happiness with their motorcycles. Data on personal characteristics, motorcycle characteristics, feelings about owning a motorcycle, discreet emotions, and overall happiness were collected from 367 motorcyclists attending the annual charity run event (female = 29%, male = 71%, average age ranged between 40 and 49). Results, following Structural Equation Modelling, indicated male and younger motorcyclists to experience higher discreet positive emotions compared to females and those with a preference for outdoors lifestyle. Male motorcyclists reported being happier, overall, with their motorcycles compared to female motorcyclists. Amongst males, those reporting to be self-employed and with a social life involving drinking places, tended to report higher discreet negative emotions than other male motorcyclists. Lifestyle characteristics of motorcyclists appear to have a direct effect on their overall happiness.     

Emotional intelligence and personal growth initiative effects on subjective happiness among university students

This study examined emotional intelligence and personal growth initiative influences on the level of subjective happiness among university students in Ghana. Two hundred and sixty undergraduate students were participants (female = 69.8%; mean age = 21.72 years, SD = 3.61 years). They responded to measures of emotional intelligence, personal growth initiative, and subjective happiness. After controlling for their demographic characteristics, and following hierarchical regression analysis, results indicate emotional intelligence and intentional behaviour domain of personal growth to predict students’ level of subjective happiness. These findings suggest that students’ ability to manage and utilise their emotions, as well as their personal growth initiative contribute significantly to their level of happiness.