Development Towards Wisdom and Maturity: Sufi Conception of Self

By applying results from in-depth interviews with older Iranian Sufis residing in Sweden, this article describes the benefits of the value system of Sufism prizing mystical union above self-realization. As persons conceive of themselves as all forming parts of other-than-self rather than as separate selves, the result is tolerance towards other people's opinions and the vanishing of hostile feelings and competition. Compassion and identification with the whole of creation allows Sufis to avoid the sense of loneliness and exclusion felt by so many immigrants.     

When Effort Is Enjoyed: Two Studies of Intrinsic Motivation for Personally Salient Activities

Distinctions between two philosophical conceptions of happiness, hedonism and eudaimonism, were applied to the study of intrinsic motivation. Modified versions of the Personally Expressive Activities Questionnaire (PEAQ) were used in two studies to contrast activities, all of which were enjoyed, but which differed in the level of effort involved. In Study 1, 173 college students were free to choose any type of activity that met the selection criteria. In Study 2, the activities chosen by 95 undergraduates were limited to activities associated with a particular leisure time or hobby activity in which the respondents engaged on a regular basis. Consistent results across the two studies indicate that High Effort–Liked activities, in comparison to Low Effort–Liked activities, were associated with greater interest, flow, and feelings of personal expressiveness, greater perceived competence, and higher scores for both self-realization values and importance. These differences are discussed for their implications for the conceptual understanding of intrinsic motivation.     

The Implications of Two Conceptions of Happiness (Hedonic Enjoyment and Eudaimonia) for the Understanding of Intrinsic Motivation

The distinction between hedonic enjoyment and eudaimonia was evaluated in three data sets involving use of the Personally Expressive Activities Questionnaire—Standard Form (PEAQ-S) with college student samples (n > 200 in each sample). Indices of these two conceptions of happiness were strongly and reliably related across the three samples. Differences between these two conceptions of happiness were evaluated in two ways. First, we examined and compared correlations of hedonic enjoyment and eudaimonia with variables related to intrinsic motivation. Zero-order correlations involving hedonic enjoyment were significantly stronger with respect to measures of self-determination and interest than were the corresponding correlations involving feelings of personal expressiveness (eudaimonia). In contrast, correlations involving eudaimonia were significantly stronger with measures of the balance of challenges and skills, self-realization values, effort, and importance than were the corresponding correlations with hedonic enjoyment. Second, we empirically distinguished between activities for which both hedonic enjoyment and eudaimonia are present (intrinsically motivated activities) and activities for which hedonic enjoyment alone is present (hedonically enjoyed activities). Intrinsically motivated activities were judged to be significantly higher with respect to measures of the balance of challenges and skills, self-realization values, effort, importance, interest, and flow experiences. No differences between the two categories of activities were found for self-determination and the frequency with which activities were performed. Given these distinguishable patterns in the two conceptions of happiness, a reconceptualization for the understanding of intrinsic motivation is proposed.     

The Purusārthas: An Axiological Exploration of Hinduism

Three doctrines have often been identified in the context of Hindu civilization as its distinctive markers: the doctrine of the varnas (or the doctrine of the four classes), the doctrine of asramas (or the doctrine of the four stages of life), and the doctrine of the purusarthas (or the doctrine of the four goals of life). The study of the last of these has been comparatively neglected and the doctrine has even been dubbed a myth (Krishna 1996, 189–205). The purpose of this article is twofold: to establish the cogency of the doctrine of the purusarthas in the face of such criticism and to indicate the directions in which the doctrine could be developed further.