happy is essay

Essays About Happiness: 5 Essay Examples and 6 Writing Prompts

Being happy and content is essential to living a successful life. If you are writing essays about happiness, start by reading our helpful guide.

Whenever we feel positive emotions rushing through our heads, chances are we are feeling happy. Happiness is what you feel when you enter the house, the smell of your favorite food being cooked or when you finally save up enough money to buy something you’ve wanted. It is an undeniably magical feeling. 

Happiness can do wonders for your productivity and well-being; when you are happy, you are more energetic, optimistic, and motivated. So it is, without a doubt, important. However, do not become caught up in trying to be happy, as this may lead to worse problems. Instead, allow yourself to feel your emotions; be authentic, even if that means feeling a little more negative.

5 Top Essay Examples

1. causes of happiness by otis curtis, 2. how to be happy by tara parker-pope, 3. reflections on ‘happiness’ by shahzada sultan.

• 4.  Happiness is Overrated by John Gorman

5. Toxic positivity by Suhani Mahajan

6 prompts for essays about happiness, 1. why is it important to be happy, 2. what is happiness to you, 3. the role of material things in happiness, 4. how does happiness make you more productive, 5. is true happiness achievable, 6. happiness vs. truth.

“If you don’t feel good about yourself you will have a similarly negative attitude towards others and education is one way of having good self-esteem, as it helps you to live life successfully and happily. Education is one way of getting that dream job and education is an essential cog in the wheel to living comfortably and happily. One English survey that included over 15,000 participants revealed that 81 percent of people who had achieved a good level of education had a high level of life satisfaction.”

Based on personal beliefs and research, Curtis’ essay describes different contributing causes to people’s happiness. These include a loving, stable family and good health. Interestingly, there is a positive correlation between education level and happiness, as Curtis cites statistics showing that education leads to high self-esteem, which can make you happier. 

“Socratic questioning is the process of challenging and changing irrational thoughts. Studies show that this method can reduce depression symptoms. The goal is to get you from a negative mindset (“I’m a failure.”) to a more positive one (“I’ve had a lot of success in my career. This is just one setback that doesn’t reflect on me. I can learn from it and be better.”)”

Parker-Pope writes about the different factors of happiness and how to practice mindfulness and positivity in this guide. She gives tips such as doing breathing exercises, moving around more, and spending time in places and with people that make you happy. Most importantly, however, she reminds readers that negative thoughts should not be repressed. Instead, we should accept them but challenge that mindset.

“Happiness is our choice of not leaving our mind and soul at the mercy of the sways of excitement. Happiness cannot eliminate sorrow, suffering, pain or death from the scheme of things, but it can help keep fear, anxiety, sadness, hopelessness, pessimism and other fathers of unhappiness at bay.”

Sultan discusses what happiness means to her personally. It provides an escape from all the dreariness and lousy news of daily life, not eliminating negative thoughts but keeping them at a distance, even just for a moment. She writes that to be happy; we should not base our happiness on the outcomes of our actions. We cannot control the world around us, so we should not link our happiness to it. If something doesn’t go our way, that is just how the world works. It is useless to be sad over what we cannot control.

4.   Happiness is Overrated by John Gorman

“Our souls do float across the sea of life, taking on water as they go, sinking ever so slightly — perhaps even imperceptibly — into despair. But our souls are not the bucket. Happiness itself is. And it’s the bucket we use to pour water out our souls and keep us afloat. What we really need is peace. Peace patches the holes in our souls and stops the leaking. Once we have peace, we will no longer need to seek happiness.”

In his essay, Gorman reflects on how he stopped trying to chase happiness and instead focused on finding peace in life. He writes that we are often so desperate looking for happiness that our lives become complicated, chaotic, and even depressing at times. He wants readers to do what they are passionate about and be their authentic selves; that way, they will find true happiness. You might also be interested in these essays about courage .

“That’s the mindset most of us have. Half of toxic positivity is just the suppression of 200% acceptable feelings such as anger, fear, sadness, confusion, and more. Any combination of such feelings is deemed “negative.” Honestly, mix ‘em up and serve them to me in a cocktail, eh? (Fine, fine, a mocktail. I reserve my right to one of those little umbrellas though.)

But by closing ourselves off to anything but positivity, we’re experiencing the same effects as being emotionally numb. Why are we doing this to ourselves?”

Mahajan writes about the phenomenon known as “toxic positivity” in which everyone is expected to be happy with their lives. It trivializes people’s misfortunes and sufferings, telling them to be happy with what they have instead. Mahajan opposes this, believing that everyone’s feelings are valid. She writes that it’s okay to be sad or angry at times, and the stigma around “negative feelings” should be erased. When we force ourselves to be happy, we may feel emotionally numb or even sad, the exact opposite of being happy. 

Many would say that happiness aids you in many aspects of your life. Based on personal experience and research, discuss the importance of being happy. Give a few benefits or advantages of happiness. These can include physical, mental, and psychological benefits, as well as anything else you can think of. 

Happiness means different things to different people and may come from various sources. In your essay, you can also explain how you define happiness. Reflect on this feeling and write about what makes you happy and why. Explain in detail for a more convincing essay; be sure to describe what you are writing about well. 

Happiness has a myriad of causes, many of which are material. Research the extent to which material possessions can make one happy, and write your essay about whether or not material things can truly make us happy. Consider the question, “Can money buy happiness?” Evaluate the extent to which it can or cannot, depending on your stance.  

Happiness has often been associated with a higher level of productivity. In your essay, look into the link between these two. In particular, discuss the mental and chemical effects of happiness. Since this topic is rooted in research and statistics, vet your sources carefully: only use the most credible sources for an accurate essay.

In their essays, many, including Gorman and Mahajan, seem to hold a more critical view of happiness. Our world is full of suffering and despair, so some ask: “Can we truly be happy on this earth?” Reflect on this question and make the argument for your position. Be sure to provide evidence from your own experiences and those of others. 

In dystopian stories, authorities often restrict people’s knowledge to keep them happy. We are seeing this even today, with some governments withholding crucial information to keep the population satisfied or stable. Write about whether you believe what they are doing is defensible or not, and provide evidence to support your point. 

For help with this topic, read our guide explaining “what is persuasive writing ?”

For help picking your next essay topic, check out our top essay topics about love .

Martin is an avid writer specializing in editing and proofreading. He also enjoys literary analysis and writing about food and travel.

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Happiness Essay for Students and Children

500+ words essay on happiness.

Happiness is something which we can’t describe in words it can only be felt from someone’s expression of a smile. Likewise, happiness is a signal or identification of good and prosperous life. Happiness is very simple to feel and difficult to describe. Moreover, happiness comes from within and no one can steal your happiness.

Can Money Buy You Happiness?

Every day we see and meet people who look happy from the outside but deep down they are broken and are sad from the inside. For many people, money is the main cause of happiness or grief. But this is not right. Money can buy you food, luxurious house, healthy lifestyle servants, and many more facilities but money can’t buy you happiness.

And if money can buy happiness then the rich would be the happiest person on the earth. But, we see a contrary image of the rich as they are sad, fearful, anxious, stressed, and suffering from various problems.

In addition, they have money still they lack in social life with their family especially their wives and this is the main cause of divorce among them.

Also, due to money, they feel insecurity that everyone is after their money so to safeguard their money and them they hire security. While the condition of the poor is just the opposite. They do not have money but they are happy with and stress-free from these problems.

In addition, they take care of their wife and children and their divorce rate is also very low.

Get the huge list of more than 500 Essay Topics and Ideas

Happiness Comes from Within

As we now know that we can’t buy happiness with money and there is no other shortcut to happiness. It is something that you feel from within.

In addition, true happiness comes from within yourself. Happiness is basically a state of mind.

Moreover, it can only be achieved by being positive and avoiding any negative thought in mind. And if we look at the bright side of ourselves only then we can be happy.

Happiness in a Relationship

People nowadays are not satisfied with their relationship because of their differences and much other reason. But for being happy in a relationship we have to understand that there are some rules or mutual understanding that keeps a relationship healthy and happy.

Firstly, take care of yourself then your partner because if you yourself are not happy then how can you make your partner happy.

Secondly, for a happy and healthy relationship give you partner some time and space. In addition, try to understand their feeling and comfort level because if you don’t understand these things then you won’t be able to properly understand your partner.

Most importantly, take initiative and plan to go out with your partner and family. Besides, if they have plans then go with them.

To conclude, we can say that happiness can only be achieved by having positive thinking and enjoying life. Also, for being happy and keeping the people around us happy we have to develop a healthy relationship with them. Additionally, we also have to give them the proper time.

FAQs about Happiness

Q.1 What is True Happiness? A.1 True happiness means the satisfaction that you find worthy. The long-lasting true happiness comes from life experience, a feeling of purpose, and a positive relationship.

Q.2 Who is happier the rich or the poor and who is more wealthy rich or poor? A.2 The poor are happier then the rich but if we talk about wealth the rich are more wealthy then the poor. Besides, wealth brings insecurity, anxiety and many other problems.

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1000-Word Philosophy: An Introductory Anthology

Philosophy, One Thousand Words at a Time

Happiness: What is it to be Happy?

Author: Kiki Berk Category: Ethics , Phenomenology and Existentialism Words: 992

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Do you want to be happy? If you’re like most people, then yes, you do.

But what is happiness? What does it mean to be “happy”? [1]

This essay discusses four major philosophical theories of happiness. [2]

1. Hedonism

According to hedonism, happiness is simply the experience of pleasure. [3] A happy person has a lot more pleasure than displeasure (pain) in her life. To be happy, then, is just to feel good. In other words, there’s no difference between being happy and feeling happy.

Famous hedonists include the ancient Greek philosopher Epicurus and the modern English philosophers Jeremy Bentham and John Stuart Mill. [4] These philosophers all took happiness to include intellectual pleasures (such as reading a book) in addition to physical pleasures (such as having sex).

Although we associate being happy with feeling good, many philosophers think that hedonism is mistaken.

First, it’s possible to be happy without feeling good (such as when a happy person has a toothache), and it’s also possible to feel good without being happy (such as when an unhappy person gets a massage). Since happiness and pleasure can come apart, they can’t be the same thing.

Second, happiness and pleasure seem to have different properties. Pleasures are often fleeting, simple, and superficial (think of the pleasure involved in eating ice cream), whereas happiness is supposed to be lasting, complex, and profound. Things with different properties can’t be identical, so happiness can’t be the same thing as pleasure.

These arguments suggest that happiness and pleasure aren’t identical. That being said, it’s hard to imagine a happy person who never feels good. So, perhaps happiness involves pleasure without being identical to it.

2. Virtue Theory

According to virtue theory, happiness is the result of cultivating the virtues—both moral and intellectual—such as wisdom, courage, temperance, and patience. A happy person must be sufficiently virtuous. To be happy, then, is to cultivate excellence and to flourish as a result. This view is famously held by Plato, Aristotle, and the Stoics. [5]

Linking happiness to virtue has the advantage of treating happiness as a lasting, complex, and profound phenomenon. It also explains how happiness and pleasure can come apart, since a person can be virtuous without feeling good, and a person can feel good without being virtuous.

In spite of these advantages, however, virtue theory is questionable. An important part of being virtuous is being morally good. But are immoral people always unhappy? Arguably not. Many bad people seem happy in spite of—or even because of—their unsavory actions. And a similar point can be made about intellectual virtue: unwise or irrational people aren’t always unhappy, either. In fact, some of these people seem happy as a direct result of their intellectual deficiencies. “Ignorance is bliss,” the saying goes!

But virtue theorists have a response here. Maybe some immoral people seem happy, on the surface; but that doesn’t mean that they are truly happy, at some deeper level. And the same thing can be said about people who lack the intellectual virtues: ignorance may lead to bliss, but that bliss isn’t true happiness. So, there seems to be some room for debate on these issues.

3. Desire Satisfaction Theory

According to the desire satisfaction theory, happiness consists in getting what you want—whatever that happens to be. A happy person has many of her desires satisfied; and the more her desires are satisfied, the happier she is.

Even though getting what you want can be a source of happiness, identifying happiness with desire satisfaction is problematic.

To start, this implies that the only way to become happier is by satisfying a desire. This seems wrong. Sometimes our happiness is increased by getting something we didn’t previously want—such as a surprise birthday party or getting stuck taking care of a neighbor’s cat. This implies that desire satisfaction is not necessary for happiness.

Desire satisfaction is not always sufficient for happiness, either. Unfortunately, it is common for people to feel disappointed when they get what they want. Many accomplishments, such as earning a degree or winning a tournament, simply don’t bring the long-lasting happiness that we expect. [6]

So, even if getting what we want sometimes makes us happy, these counterexamples suggest that happiness does not consist in desire satisfaction. [7]

4. Life Satisfaction Theory

According to the life satisfaction theory, happiness consists in being satisfied with your life. A happy person has a positive impression of her life in general, even though she might not be happy about every single aspect of it. To be happy, then, means to be content with your life as a whole.

It’s controversial whether life satisfaction is affective (a feeling) or cognitive (a belief). On the one hand, life satisfaction certainly comes with positive feelings. On the other hand, it’s possible to step back, reflect on your life, and realize that it’s good, even when you’re feeling down. [8]  

One problem for this theory is that it’s difficult for people to distinguish how they feel in the moment from how they feel about their lives overall. Studies have shown that people report feeling more satisfied with their lives when the weather is good, even though this shouldn’t make that much of a difference. But measuring life satisfaction is complicated, so perhaps such studies should be taken with a grain of salt. [9]

5. Conclusion

Understanding what happiness is should enable you to become happier.

First, decide which theory of happiness you think is true, based on the arguments.

Second, pursue whatever happiness is according to that theory: seek pleasure and try to avoid pain (hedonism), cultivate moral and intellectual virtue (virtue theory), decide what you really want and do your best to get it (desire satisfaction theory), or change your life (or your attitude about it) so you feel (or believe) that it’s going well (life satisfaction theory).

And if you’re not sure which theory of happiness is true, then you could always try pursuing all of these things. 😊

[1] This might seem like an empirical (scientific) question rather than a philosophical one. However, this essay asks the conceptual question of what happiness is, and conceptual questions belong to philosophy, not to science.

[2] Happiness is commonly distinguished from “well-being,” i.e., the state of a life that is worth living. Whether or not happiness is the same thing as well-being is an open question, but most philosophers think it isn’t. See, for example, Haybron (2020).

[3] The word “hedonism” has different uses in philosophy. In this paper, it means that happiness is the same thing as pleasure (hedonism about happiness). But sometimes it is used to mean that happiness is the only thing that has intrinsic value (hedonism about value) or that humans are always and only motivated by pleasure (psychological hedonism). It’s important not to confuse these different uses of the word.

[4] For more on Epicurus and happiness, see Konstan (2018). For more on Bentham and Mill on happiness, see Driver (2014), as well as John Stuart Mill on The Good Life: Higher-Quality Pleasures by Dale E. Miller and Consequentialism by Shane Gronholz

[5] For more on Plato and happiness, see Frede (2017); for more on Aristotle and happiness, see Kraut (2018), and on the Stoics and happiness, see Baltzly (2019).

[6] For a discussion of the phenomenon of disappointment in this context see, for example, Ben Shahar (2007).

[7] For more objections to the desire satisfaction theory, see Shafer-Landau (2018) and Vitrano (2013).

[8] If happiness is life satisfaction, then happiness seems to be “subjective” in the sense that a person cannot be mistaken about whether or not she is happy. Whether happiness is subjective in this sense is controversial, and a person who thinks that a person can be mistaken about whether or not she is happy will probably favor a different theory of happiness.

[9] See Weimann, Knabe and Schob (2015) and Berk (2018).

Baltzly, Dirk, “Stoicism”,  The Stanford Encyclopedia of Philosophy  (Spring 2019 Edition), Edward N. Zalta (ed.), URL = <https://plato.stanford.edu/archives/spr2019/entries/stoicism/>.

Berk, Kiki (2018). “Does Money Make Us Happy? The Prospects and Problems of Happiness Research in Economics,” in Journal of Happiness Studies, 19, 1241-1245.

Ben-Shahar, Tal (2007). Happier . New York: McGraw-Hill.

Driver, Julia, “The History of Utilitarianism”,  The Stanford Encyclopedia of Philosophy  (Winter 2014 Edition), Edward N. Zalta (ed.), URL = <https://plato.stanford.edu/archives/win2014/entries/utilitarianism-history/>.

Frede, Dorothea, “Plato’s Ethics: An Overview”,  The Stanford Encyclopedia of Philosophy  (Winter 2017 Edition), Edward N. Zalta (ed.), URL = <https://plato.stanford.edu/archives/win2017/entries/plato-ethics/>.

Haybron, Dan, “Happiness”, The Stanford Encyclopedia of Philosophy  (Summer 2020 Edition), Edward N. Zalta (ed.), URL = <https://plato.stanford.edu/archives/sum2020/entries/happiness/>.

Konstan, David, “Epicurus”,  The Stanford Encyclopedia of Philosophy  (Summer 2018 Edition), Edward N. Zalta (ed.), URL = <https://plato.stanford.edu/archives/sum2018/entries/epicurus/>.

Kraut, Richard, “Aristotle’s Ethics”, The Stanford Encyclopedia of Philosophy (Summer 2018 Edition), Edward N. Zalta (ed.), URL = <https://plato.stanford.edu/archives/sum2018/entries/aristotle-ethics/>.

Shafer-Landau, Russ (2018). The Ethical Life: Fundamental Readings in Ethics and Moral Problems. Oxford: Oxford University Press.

Vitrano, Christine (2013). The Nature and Value of Happiness. Boulder: Westview Press.

Weimann, Joachim, Andreas Knabe, and Ronnie Schob (2015). Measuring Happiness . Cambridge: The MIT Press.

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About the Author

Dr. Kiki Berk is an Associate Professor of Philosophy at Southern New Hampshire University. She received her Ph.D. in Philosophy from the VU University Amsterdam in 2010. Her research focuses on Beauvoir’s and Sartre’s philosophies of death and meaning in life.

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What Does Happiness Really Mean?

It's not the same for everyone

Kendra Cherry, MS, is a psychosocial rehabilitation specialist, psychology educator, and author of the "Everything Psychology Book."

Rachel Goldman, PhD FTOS, is a licensed psychologist, clinical assistant professor, speaker, wellness expert specializing in eating behaviors, stress management, and health behavior change.

Verywell/ Jiaqi Zhou

How to Cultivate Happiness

How to be a happier person.

Happiness is something that people seek to find, yet what defines happiness can vary from one person to the next. Typically, happiness is an emotional state characterized by feelings of joy, satisfaction, contentment, and fulfillment. While happiness has many different definitions, it is often described as involving positive emotions and life satisfaction. 

When most people talk about the true meaning of happiness, they might be talking about how they feel in the present moment or referring to a more general sense of how they feel about life overall.

Because happiness tends to be such a broadly defined term, psychologists and other social scientists typically use the term ' subjective well-being ' when they talk about this emotional state. Just as it sounds, subjective well-being tends to focus on an individual's overall personal feelings about their life in the present.  

Two key components of happiness (or subjective well-being) are:

• The balance of emotions: Everyone experiences both positive and negative emotions, feelings, and moods. Happiness is generally linked to experiencing more positive feelings than negative ones.
• Life satisfaction: This relates to how satisfied you feel with different areas of your life including your relationships, work, achievements, and other things that you consider important.

Another definition of happiness comes from the ancient philosopher Aristotle, who suggested that happiness is the one human desire, and all other human desires exist as a way to obtain happiness. He believed that there were four levels of happiness: happiness from immediate gratification, from comparison and achievement, from making positive contributions, and from achieving fulfillment. 

Happiness, Aristotle suggested, could be achieved through the golden mean, which involves finding a balance between deficiency and excess.

Signs of Happiness

While perceptions of happiness may be different from one person to the next, there are some key signs that psychologists look for when measuring and assessing happiness.

Some key signs of happiness include:

• Feeling like you are living the life you wanted
• Going with the flow and a willingness to take life as it comes
• Feeling that the conditions of your life are good
• Enjoying positive, healthy relationships with other people
• Feeling that you have accomplished (or will accomplish) what you want in life
• Feeling satisfied with your life
• Feeling positive more than negative
• Being open to new ideas and experiences
• Practicing self-care and treating yourself with kindness and compassion
• Experiencing gratitude
• Feeling that you are living life with a sense of meaning and purpose
• Wanting to share your happiness and joy with others

One important thing to remember is that happiness isn't a state of constant euphoria . Instead, happiness is an overall sense of experiencing more positive emotions than negative ones.

Happy people still feel the whole range of human emotions—anger, frustrastion, boredom, loneliness, and even sadness—from time to time. But even when faced with discomfort, they have an underlying sense of optimism that things will get better, that they can deal with what is happening, and that they will be able to feel happy again.

"Even people who have experienced terrible trauma can still also experience happiness," says Hannah Owens, LMSW , "though it is important to recognize that it might be more difficult for them to obtain the balance generally associated with overall happiness, and that their happiness might look very different from others' who have not had to deal with such challenges."

Types of Happiness

There are many different ways of thinking about happiness. For example, the ancient Greek philosopher Aristotle made a distinction between two different kinds of happiness: hedonia and eudaimonia.

• Hedonia: Hedonic happiness is derived from pleasure. It is most often associated with doing what feels good, self-care, fulfilling desires, experiencing enjoyment, and feeling a sense of satisfaction.
• Eudaimonia: This type of happiness is derived from seeking virtue and meaning. Important components of eudaimonic well-being including feeling that your life has meaning, value, and purpose. It is associated more with fulfilling responsibilities, investing in long-term goals, concern for the welfare of other people, and living up to personal ideals.

Hedonia and eudemonia are more commonly known today in psychology as pleasure and meaning, respectively. More recently, psychologists have suggested the addition of the third component that relates to engagement . These are feelings of commitment and participation in different areas of life.

Research suggests that happy people tend to rank pretty high on eudaimonic life satisfaction and better than average on their hedonic life satisfaction.  

All of these can play an important role in the overall experience of happiness, although the relative value of each can be highly subjective. Some activities may be both pleasurable and meaningful, while others might skew more one way or the other.

For example, volunteering for a cause you believe in might be more meaningful than pleasurable. Watching your favorite tv show, on the other hand, might rank lower in meaning and higher on pleasure.

Some types of happiness that may fall under these three main categories include:

• Joy: A often relatively brief feeling that is felt in the present moment
• Excitement: A happy feeling that involves looking forward to something with positive anticipation
• Gratitude: A positive emotion that involves being thankful and appreciative
• Pride: A feeling of satisfaction in something that you have accomplished
• Optimism: This is a way of looking at life with a positive, upbeat outlook
• Contentment: This type of happiness involves a sense of satisfaction

While some people just tend to be naturally happier, there are things that you can do to cultivate your sense of happiness. 

Pursue Intrinsic Goals 

Achieving goals that you are intrinsically motivated to pursue, particularly ones that are focused on personal growth and community, can help boost happiness. Research suggests that pursuing these types of intrinsically-motivated goals can increase happiness more than pursuing extrinsic goals like gaining money or status.  

Enjoy the Moment

Studies have found that people tend to over earn—they become so focused on accumulating things that they lose track of actually enjoying what they are doing.  

So, rather than falling into the trap of mindlessly accumulating to the detriment of your own happiness, focus on practicing gratitude for the things you have and enjoying the process as you go. 

Reframe Negative Thoughts

When you find yourself stuck in a pessimistic outlook or experiencing negativity, look for ways that you can reframe your thoughts in a more positive way. 

People have a natural negativity bias , or a tendency to pay more attention to bad things than to good things. This can have an impact on everything from how you make decisions to how you form impressions of other people. Discounting the positive—a cognitive distortion where people focus on the negative and ignore the positive—can also contribute to negative thoughts.

Reframing these negative perceptions isn't about ignoring the bad. Instead, it means trying to take a more balanced, realistic look at events. It allows you to notice patterns in your thinking and then challenge negative thoughts.

Avoid Social Comparison

Another way to cultivate happiness and to make sure that you are able to maintain your happiness, Owens says, is to stop comparing yourself to others.

"No two lives are alike, and focusing on what others have is a sure-fire way to feel envy and regret. Focus on the good things in your own life, and you'll be more likely to find contentment in them," she says.

Impact of Happiness

Why is happiness so important? Happiness has been shown to predict positive outcomes in many different areas of life including mental well-being, physical health, and overall longevity.

• Positive emotions increase satisfaction with life.
• Happiness helps people build stronger coping skills and emotional resources.
• Positive emotions are linked to better health and longevity. One study found that people who experienced more positive emotions than negative ones were more likely to have survived over a 13 year period.
• Positive feelings increase resilience. Resilience helps people better manage stress and bounce back better when faced with setbacks. For example, one study found that happier people tend to have lower levels of the stress hormone cortisol and that these benefits tend to persist over time.
• People who report having a positive state of well-being are more likely to engage in healthy behaviors such as eating fruits and vegetables and engaging in regular physical exercise.
• Being happy may make help you get sick less often. Happier mental states are linked to increased immunity.

Some people seem to have a naturally higher baseline for happiness—one large-scale study of more than 2,000 twins suggested that around 50% of overall life satisfaction was due to genetics, 10% to external events, and 40% to individual activities.

So while you might not be able to control what your “base level” of happiness is, there are things that you can do to make your life happier and more fulfilling. Even the happiest of individuals can feel down from time to time and happiness is something that all people need to consciously pursue.

Cultivate Strong Relationships

Social support is an essential part of well-being. Research has found that good social relationships are the strongest predictor of happiness. Having positive and supportive connections with people you care about can provide a buffer against stress, improve your health, and help you become a happier person.

In the Harvard Study of Adult Development, a longitudinal study that looked at participants over 80 years, researchers found that relationships and how happy people are in those relationships strongly impacted overall health.

So if you are trying to improve your happiness, cultivating solid social connections is a great place to start. Consider deepening your existing relationships and explore ways to make new friends. 

Get Regular Exercise

Exercise is good for both your body and mind. Physical activity is linked to a range of physical and psychological benefits including improved mood. Numerous studies have shown that regular exercise may play a role in warding off symptoms of depression, but evidence also suggests that it may also help make people happier, too.

In one analysis of past research on the connection between physical activity and happiness, researchers found a consistent positive link.  

Even a little bit of exercise produces a happiness boost—people who were physically active for as little as 10 minutes a day or who worked out only once a week had higher levels of happiness than people who never exercised.

Show Gratitude

In one study, participants were asked to engage in a writing exercise for 10 to 20 minutes each night before bed.   Some were instructed to write about daily hassles, some about neutral events, and some about things they were grateful for. The results found that people who had written about gratitude had increase positive emotions, increased subjective happiness, and improve life satisfaction.

As the authors of the study suggest, keeping a gratitude list is a relatively easy, affordable, simple, and pleasant way to boost your mood. Try setting aside a few minutes each night to write down or think about things in your life that you are grateful for.

Find a Sense of Purpose

Research has found that people who feel like they have a purpose have better well-being and feel more fulfilled.   A sense of purpose involves seeing your life as having goals, direction, and meaning. It may help improve happiness by promoting healthier behaviors. 

Some things you can do to help find a sense of purpose include:

• Explore your interests and passions
• Engage in prosocial and altruistic causes
• Work to address injustices
• Look for new things you might want to learn more about

This sense of purpose is influenced by a variety of factors, but it is also something that you can cultivate. It involves finding a goal that you care deeply about that will lead you to engage in productive, positive actions in order to work toward that goal.

Challenges of Finding Happiness

While seeking happiness is important, there are times when the pursuit of life satisfaction falls short. Some challenges to watch for include:

Valuing the Wrong Things

Money may not be able to buy happiness, but there is research that spending money on things like experiences can make you happier than spending it on material possessions. 

One study, for example, found that spending money on things that buy time—such as spending money on time-saving services—can increase happiness and life satisfaction.  

Rather than overvaluing things such as money, status, or material possessions, pursuing goals that result in more free time or enjoyable experiences may have a higher happiness reward.

Not Seeking Social Support

Social support means having friends and loved ones that you can turn to for support. Research has found that perceived social support plays an important role in subjective well-being. For example, one study found that perceptions of social support were responsible for 43% of a person's level of happiness.  

It is important to remember that when it comes to social support, quality is more important than quantity. Having just a few very close and trusted friends will have a greater impact on your overall happiness than having many casual acquaintances.

Thinking of Happiness as an Endpoint

Happiness isn’t a goal that you can simply reach and be done with. It is a constant pursuit that requires continual nurturing and sustenance.

One study found that people who tend to value happiness most also tended to feel the least satisfied with their lives.   Essentially, happiness becomes such a lofty goal that it becomes virtually unattainable. 

“Valuing happiness could be self-defeating because the more people value happiness, the more likely they will feel disappointed,” suggest the authors of the study.

Perhaps the lesson is to not make something as broadly defined as “happiness” your goal. Instead, focus on building and cultivating the sort of life and relationships that bring fulfillment and satisfaction to your life. 

It is also important to consider how you personally define happiness. Happiness is a broad term that means different things to different people. Rather than looking at happiness as an endpoint, it can be more helpful to think about what happiness really means to you and then work on small things that will help you become happier. This can make achieving these goals more manageable and less overwhelming.

History of Happiness

Happiness has long been recognized as a critical part of health and well-being. The "pursuit of happiness" is even given as an inalienable right in the U.S. Declaration of Independence. Our understanding of what will bring happiness, however, has shifted over time.

Psychologists have also proposed a number of different theories to explain how people experience and pursue happiness. These theories include:

Maslow's Hierarchy of Needs

The hierarchy of needs suggests that people are motivated to pursue increasingly complex needs. Once more basic needs are fulfilled, people are then motivated by more psychological and emotional needs.

At the peak of the hierarchy is the need for self-actualization, or the need to achieve one's full potential. The theory also stresses the importance of peak experiences or transcendent moments in which a person feels deep understanding, happiness, and joy. 

Positive Psychology

The pursuit of happiness is central to the field of positive psychology . Psychologists who study positive psychology are interested in learning ways to increase positivity and helping people live happier, more satisfying lives. 

Rather than focusing on mental pathologies, the field instead strives to find ways to help people, communities, and societies improve positive emotions and achieve greater happiness.

Finley K, Axner M, Vrooman K, Tse D. Ideal levels of prosocial involvement in relation to momentary affect and eudaimonia: Exploring the golden mean . Innov Aging . 2020;4(Suppl 1):614. doi:10.1093/geroni/igaa057.2083

Kringelbach ML, Berridge KC. The neuroscience of happiness and pleasure .  Soc Res (New York) . 2010;77(2):659-678.

Panel on Measuring Subjective Well-Being in a Policy-Relevant Framework; Committee on National Statistics; Division on Behavioral and Social Sciences and Education; National Research Council; Stone AA, Mackie C, editors. Subjective Well-Being: Measuring Happiness, Suffering, and Other Dimensions of Experience [Internet]. Washington (DC): National Academies Press (US).

Lee MA, Kawachi I. The keys to happiness: Associations between personal values regarding core life domains and happiness in South Korea . PLoS One . 2019;14(1):e0209821. doi:10.1371/journal.pone.0209821

Hsee CK, Zhang J, Cai CF, Zhang S. Overearning . Psychol Sci . 2013;24(6):852-9

Carstensen LL, Turan B, Scheibe S, et al. Emotional experience improves with age: evidence based on over 10 years of experience sampling . Psychol Aging . 2011;26(1):21‐33. doi:10.1037/a0021285

Steptoe A, Wardle J. Positive affect and biological function in everyday life . Neurobiol Aging . 2005;26 Suppl 1:108‐112. doi:10.1016/j.neurobiolaging.2005.08.016

Sapranaviciute-Zabazlajeva L, Luksiene D, Virviciute D, Bobak M, Tamosiunas A. L ink between healthy lifestyle and psychological well-being in Lithuanian adults aged 45-72: a cross-sectional study . BMJ Open . 2017;7(4):e014240. doi:10.1136/bmjopen-2016-014240

Costanzo ES, Lutgendorf SK, Kohut ML, et al. Mood and cytokine response to influenza virus in older adults . J Gerontol A Biol Sci Med Sci . 2004;59(12):1328‐1333. doi:10.1093/gerona/59.12.1328

Lyubomirsky S, Sheldon KM, Schkade D. Pursuing happiness: The architecture of sustainable change . Review of General Psychology. 2005;9 (2):111–131. doi:0.1037/1089-2680.9.2.111

The Harvard Gazette. Good genes are nice, but joy is better .

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By Kendra Cherry, MSEd Kendra Cherry, MS, is a psychosocial rehabilitation specialist, psychology educator, and author of the "Everything Psychology Book."

189 Happiness Essay Topic Ideas & Examples

😊 key points to use to write an outstanding happiness essay, 🏆 best happiness topic ideas & essay examples, 📌 most interesting happiness topics to write about, ⭐ simple & easy happiness essay titles, 👍 good research topics about happiness, 💡 interesting topics to write about happiness, ❓ research questions about happiness.

Writing a happiness essay may seem easy at first, but many students fail to achieve a high grade because their responses are too general. To avoid falling in this trap, read this post and take note of the key points to write about.

The Meaning of Happiness

The word “happiness” means various things to various people, and it would be a good idea to explore this topic in your paper. To get some perspectives, you could ask your friends or family members what happiness is to them. Alternatively, browse sample essays on happiness online. Once you’ve done your research, consider the following:

• What does happiness mean to you?
• Do you think that you are happy where you are now? Why or why not?
• Is achieving happiness essential to do you, or do you think that one can be satisfied with life without being truly happy?

The Importance of Happiness

This is probably among the most important happiness essay titles because there is a lot to talk about here. You would likely be surprised to find out that not all people view happiness as a crucial goal in life. In fact, most people live their days without considering whether or not they are happy. These are a few questions that you could think about:

• Why is happiness more important to some people than to others?
• Should a person strive to be happy? Why or why not?
• What is the influence of happiness on a person’s mind and body?

Sources of Happiness

The third point you could cover in your paper is the relationship between happiness and achievements. People often believe that they will be happy when they achieve certain things and their life.

Some examples are starting a profitable business, marrying their loved one, having kids, and traveling the world. If you want to examine the correlation between happiness and other factors, these questions should give you some ideas:

• Is happiness influenced by life circumstances and events? If so, how?
• Why do you think some people never become happy, even after achieving what they’ve always wanted?
• What external factor plays a key role in your happiness? Why do you think that is?

Happiness and Money

The link between happiness and money is possibly one of the most popular happiness essay ideas and titles.

Many people think that wealth has a direct influence on happiness, but others disagree. You could explore this theme in your paper using the following questions to guide your thoughts:

• In your opinion, can a person to buy happiness? If so, how?
• Why do you think people often associate happiness with wealth? If money is the key to happiness, why are there so many wealthy people who are unhappy?
• Do you believe that true happiness is possible without financial success? Why or why not?

Regardless of what you choose to write about, be sure to maintain a good essay structure throughout your paper. To assist you with this, create a detailed outline and stick to it while writing.

Start your paper with a happiness essay hook, a sentence to draw the reader’s attention to your work. Support your thoughts with relevant examples or research where applicable.

Finally, make sure to close off your paper with a happiness essay conclusion. If you want to learn more about essay structure, browse our website – we also have a good selection of essay topics and other useful materials!

• What Is Happiness Essay One would say that happiness is to be with a loved one, the second would say that happiness is the stability, and the third, on the contrary, would say that happiness is the unpredictability.
• Can Money Buy You Happiness? First of all, given that happiness is related to the satisfaction of personal needs, there is also a need to consider the essential need of human life such as housing, medicine, and food.
• Connection Between Money and Happiness Critical analysis of money-happiness relationship shows that socioeconomic factors determine the happiness of an individual; therefore, it is quite unsatisfactory to attribute money as the only factor and determinant of happiness.
• I Don’t Believe Money Can Buy Happiness This shows that as much as money is essential in acquisition and satisfaction of our needs, it does not guarantee our happiness by its own and other aspects of life have to be incorporated to […]
• Money, Happiness and Relationship Between Them The research conducted in the different countries during which people were asked how satisfied they were with their lives clearly indicated the existence of a non-linear relationship between the amount of money and the size […]
• World Happiness Index and Its Six Factors This variable allows the researchers to evaluate the status of the economy since it is the estimation of the value of all products and services a company creates.
• Happiness and Morality This paper will look at the meaning of happiness and morality, the relationship between morality and happiness and why many philosophers hold that in order to be happy, one has to be moral.
• Life as a Human’s Struggle for Happiness He said he was eager to get his degree and live his life to the fullest. After a while, Ali understood that the answer to his question was life.
• Philosophy Issue: Truth vs. Happiness The only way the truth will be concealed and still lead to happiness is when the truth is substituted with a lie.
• The Psychology of Happiness The psychology of happiness is closely related to philosophy, as the science of happiness is based on three major theories, namely “the emotional state theory, the life satisfaction theory, and hedonism”. As far as happiness […]
• Goals of the Life: Personal Experience of Responsibility for Life and Happiness I have a lot of goals in my life and do all my best to realize them in my life. The best way to achieve your goal is to make a plan of steps to […]
• The Key to Happiness and Satisfaction with Life For example, in the documentary ‘Happiness,’ the hunters and gatherers of Namibia in Africa were found to be having a high happiness index.
• Painfulness and Happiness of Childbirth The second stage is associated with the child’s passage through the birth canal; it begins after the complete opening of the cervix and ends with the birth of a child.
• Does Money Buy Happiness? Billions of people in all parts of the world sacrifice their ambitions and subconscious tensions on the altar of profitability and higher incomes. Yet, the opportunity costs of pursuing more money can be extremely high.
• Is Happiness the Beginning or the End? Jamie Anderson’s “Is Happiness the Beginning or the End?” discusses the view on happiness in the American cultural consciousness and the perceived ideological conflict regarding the specificities of its nature.
• Psychology of Happiness in the World Psychology of happiness touches on various fields of social and cultural life and seeks to interfere with the lives of individuals for improving their talents and endowing their normal existence with greater meaning.
• Discussion: Can Money Buy Happiness? Reason Two: Second, people are psychologically predisposed to wanting more than they have, so the richer people are, the less feasible it is to satisfy their demands.
• Acts of Kindness and Happiness in Human Life The research at hand is aimed to prove that, to boost happiness through receiving positive emotions, a person should commit more actions that can be referred to as acts of kindness.
• Sigmund Freud’s Ideas of Happiness One of these means, and the only one that Freud seems to feel provides any sense of satisfaction as to why happiness cannot be obtained, is found in the realm of religion.
• Positive Psychology: The Science of Happiness Positive psychology is a science of positive features of the life of a human being, including happiness, welfare, and prosperity. According to him, happiness is freedom from pain in the body and a disturbance in […]
• Stay-Home Moms and Full-Time Working Mothers: Indicators of Happiness In some parts of the world, it’s considered well that a woman is working, but mostly in eastern countries, women are preferred to stay at home at look after their houses and children.
• Money, Happiness and Satisfaction With Life Nonetheless, the previously mentioned examples should be used to remind us that money alone is not a guarantee of happiness, satisfaction with life, and good health.
• Bhutanese Views on Happiness and Subjective Wellbeing The purpose of this task is to explore Bhutanese views on happiness as a form of positive psychology that depicts national progress.
• Concept of Happiness in the Workplace The task of every employee is to find a way to work in harmony with their personal values and build successful relationships with colleagues and managers.
• Money and Happiness in Poor and Wealthy Societies Comprehending the motivations for pursuing money and happiness is the key to understanding this correlation. The Easterlin paradox summed this view by showing that income had a direct correlation with happiness.
• This I Believe: Happiness Is a Choice I know that I can choose to be happy. I was ashamed and worried that he would know I took it.
• Pursuit of Happiness Film Analysis Thus, while the film centers on the theme of “pursuit of happiness,” this paper shows that the film distorts the concept of happiness to represent the orientation of earthly goods through which our reality revolves […]
• How Is the “Greatest Happiness Principle” Supposed to Be Useful in Determining What I Ought to Do? Therefore, the main idea of the greatest happiness principle is to make sure that more people are satisfied, however, the volume of the satisfaction is not discussed as well as the level of harm caused […]
• Social Media in Enhancing Social Relationships and Happiness Social media and technology assist to foster and maintain relationships where the people live in different geographical regions. There is a major concern that social media and technology poses a threat to the traditional fabric […]
• Happiness and Success as a Life Meaning I find meaning in my life when I help people that I encounter in my life. This means that life, when a person follows the Christian rules, is full of spirituality and thus meaning.
• Technology Fails to Deliver Happiness With the advancements in information technology and the massive use of the internet, communication has become quite effective as people can connect when they are in different countries around the world, at any time.
• In the Pursuit of Liberty and Happiness: How the Life of Mohammad Yunus Continue to Impact the World By any standards, the Declaration of Independence and the Constitution of the United States can be termed as two of the most fundamental and enduring documents in the Nation’s history due to the very fact […]
• Importance of Training Mind to Find Happiness and Meaning of Life According to Buddhist thinking, mind training “…is training in stability in order to “reveal the mystery” of the ultimate nature of reality, our own and that of other phenomena”.
• Edwin Arlington Robinson: Money and Happiness in “Richard Cory” It is evident that money cannot guarantee happiness in one’s life due to the uncertainties that surround each one of us.
• Consumerism and Happiness To the surprise of Luedicke and Giesler, “The more goods produced and consumed in the society the higher the growth rate of the economy”.
• Ways to Ensure Happiness at Work For employers to gain a high amount of trust from their workers, they have to believe that their workers have the organization’s best interest and that their actions are driven to better their services.
• Happiness: Common and Personal Criteria Since the emergence of the term happiness in the times of Plato and Aristotle, the topic of happiness, its philosophical meaning, and its application to the real world became a case of many discussions.
• Happiness: Personal View and Suggestions For an individual to increase his or her level of happiness, it is necessary to be aware of the things that make him or her happy.
• True Happiness by St. Augustine Augustine put emphasis on one’s soul and spiritual connection with God to be happy rather than material goods and body.St. I concur with this idea and believe that in seeking happiness, one should prioritize what […]
• Moral Virtue and Its Relation to Happiness Furthermore, Aristotle believed that moral virtue is the primary means to happiness and the most important of all things that are really good for people.
• Happiness in Mills’ Utilitarianism Theory Mill further supports his claim by explaining that the justice sentiment is based on utility and that the existence of rights is due to human happiness. The freedom from pain involving health issues and other […]
• Aristotle’s Understanding of Happiness If happiness is “wholeness”, then for a person to become happy, it is necessary to become “whole”. Thus, all a person has to do to become whole is lower goods.
• Happiness: Cuddy’s vs. Dowthwaite’s Articles Comparison Although Cuddy and Dowthwaite have different perspectives on the matter, they both concur that it is natural for individuals not always to be happy.
• Aristotle’s Concept of Happiness Aristotle’s concept of happiness is an expression of virtue that is similar to the flow state, happiness is a combination of the baseline level where basic needs are fulfilled and a broader area managed by […]
• The Happy Planet Index of Long-Term Happiness The Happy Planet Index contributes to answering the issue, “Is it possible to live happy lives without harming the environment?” The relationship between happiness and ecological footprints can be clearly understood by interpreting the data […]
• Environmental Injustice Impeding Health and Happiness The authors note that there is a constant flow of the white population to the areas most protected from flooding and the displacement of the black population from there.
• Leadership for Happiness in Workplaces The relationship between the leaders and the workforce determines how the employees react and perceive the decisions made by the management.
• Thoughts on Stress Management and Happiness Although she has all her financial needs met overwhelmingly, her failure to proceed with her studies and get employment makes her feel unsatisfied.
• Study of the Happiness Index Parameters Thus, the chronological data allow us to evaluate not only the countries among themselves according to this criterion but also to provide the dynamics of the change in the happiness index within the country.
• Happiness Areas and Goals in Personal Life The point that most of the global population leads a life of acting contributes significantly to the loss of happiness. That is why one of my goals to achieve the second area of happiness involved […]
• Aristotle’s View of Ethics and Happiness Aristotle guarantees that to find the human great, we should recognize the capacity of an individual. He set forth the thought that joy is a delight in magnificence and great.
• Changing a Client’s Life From a Mess to Happiness In the beginning, I disclosed these details to make the woman’s physical portrait.”She averages one meal per day”: The woman has a great risk of problems with gastritis due to the lack of vitamins and […]
• Happiness in Arts: Happiness Through Virtue This way, the premise of the Marble statue resembles that of the portrait of Antisthenes, namely, that happiness is the greatest good and it can be attained by nurturing goodness.
• Exegetical Paper on Aristotle: Meaning of Happiness It is in the balance, according to Aristotle, that the completeness of the human personality lies, and only through balance can a person find true self-satisfaction.
• Create Happiness Organization: Marketing Donor organizations, which are going to buy the Create Happiness Organization’s cards and card devices in order to use them for discounts and making bargains.
• Self-Happiness and Its Impact on Romantic Relationships This boosts self-happiness and contributes to the general success of a romantic relationship. Self-happiness is vital in maintaining relationships and the overall connection between partners for relationship success.
• Happiness: The Best Way to Achieve and Prolong It If a person can combine work and rest, lives a healthy life, and has time for hobbies and family, they will be able to attain lasting happiness.
• How Can Humans Find Happiness? Generally, evaluating the facts, it can be said that Aristotle’s concept of happiness is authentic, and happiness for a number of people is truly in acquiring knowledge, but this is not always true as there […]
• Mental Health: Happiness and Social Interaction It is quite curious to observe the way parents are teaching their children to be kind and good to others and right after the lesson they express quite negative feelings to a family member who […]
• Happiness and Deviant Behaviour in “Happiness” Movie In this manner, he was able to connect to Joy Jordan who happened to be the sister of Trish, the wife of his psychiatrist.
• Changed Views of Happiness: Context and Aim of the Definition The truest happiness arrives through the task of a person’s highest function: the utilization of the coherent rule of mind. The first one is “The universal run of individuals and the crudest,” which identifies happiness […]
• Influence of Television on People’s Happiness The idea of mass culture influencing the development of society is closely connected with a concept of a need to be happy.
• The Role of Employee Happiness in the Productivity Among Government Employees The national UAE Program of Happiness features a set of three initiatives: Happiness in policies, programmes and services of all government entities and work environments; Promotion of values of positivity and happiness as a lifestyle […]
• Effects of Gambling on Happiness: Research in the Nursing Homes The objective of the study was to determine whether the elderly in the nursing homes would prefer the introduction of gambling as a happiness stimulant.
• American Literature: Happiness Is Only Real When Shared This implies that he had started valuing the presence of other people in his life and the aversions that he had towards his parents started to wither after realizing that he had to share his […]
• Innocence and Experience: How Social Opinions Shape Our Perception of Happiness Although there does not seem to be any similarity between the two poems, they both show the contrast between experience and innocence.”Advice to My Son” is the advice of an experienced father to a son […]
• Women’s Quest to Attain Happiness in Literature Thus, our definition of the most important difference between the characters of Janie and Emma will sound as follows: whereas, Janie never ceased to be a woman in both: the physiological and psychological context of […]
• Roots and Fruits of Happiness The instinct of a researcher is to find demographic patterns in the trend of the variable. A possible hypothesis for clarifying our understanding of the relationship between happiness and close relationships could be: “People feel […]
• How Much Emphasis Should One Place on Personal Happiness or Fulfillment? The aim of the paper is to explore the main tenets of utilitarianism and happiness, apply them to personal vision of happiness and compare it to Aristotle’s notion of happiness and ideal life.
• Cultivating Happiness for Different People Though one of her daughters was born with Down’s syndrome, the lady is really happy to have her and she does not regret a moment in her life.
• Psychology: Happiness from a Personal Viewpoint Because of my ability to see the good in people, I think I am more inclined to want to do things that will help them, and these times I have done this have appeared in […]
• Aristotle and His Definition of Happiness The best taste a person can have in his life is happiness because of success. But in my point of view, happiness is the main feeling that comes from the success of any useful act […]
• Workplace Happiness Definition Several sources were used in this research of workplace happiness that helps define the concept in question and develop an understanding of elements that contribute to it.
• Happiness at the Workplace in the UAE The primary approach that should be taken by the governmental entities of the UAE to improve the happiness of their employees should be focused on creating an appropriate environment.
• Psychology of Happiness and Effect on Human Health The main characteristics of the impact of feelings on human health are the rapid pulse and palpitations, the dilatation of pupils, and changes in the skin.
• Personal Happiness and Perspectives on Emotions As a result, special attention should be paid to the differences that people may have while developing their viewpoints about happiness and other forms of emotions.
• Happiness in the United States If applied to the U.S.situation with citizen happiness, the methods of classification, cause and effect analysis, and comparison indicate the need for innovative and effective measures for the promotion of social support.
• Hurricane Katrina Survivors’ Happiness Factors The paper is dedicated to the study of factors influencing the happiness of women, whose lives were affected by the Katrina Hurricane, one and four years after the hurricane.
• Happiness: Health, Marriage, and Success In this paper, I will examine the issue of happiness by scrutinizing it through the lenses of health, marriage, and success the three components that previously appeared to me to be necessary for an individual […]
• The Architecture of Sustainable Happiness The feeling of happiness and the intention to change it were measured before and after the participants listened to the music.
• Happiness vs. Production in the Workplace I think that good leader has to clarify the possible levels of the job performance of their employees to understand what kind of work may be expected when goals can be achieved, and what rewards […]
• John Stuart Mill’s Happiness Philosophy Consequently, the outcome of a course of action that is on the course of being undertaken or is to be undertaken lies in the value of the outcome.
• Touchpoints for Improved Happiness Index in the UAE The study is aimed at establishing the critical success factors in quality management of service delivery charter in the UAE government institutions. Research question: What is the impact of the UAE government’s touchpoints in improving […]
• Emirati Happiness in National Agenda and Vision 2030 Using evidence from the existing literature, this report argues that the examination of touchpoints will help promote the objective of making the UAE the happiest nation across the world.
• Touchpoints in UAE Government’s Happiness Initiatives This paper aims at conducting a literature review on the concept of touchpoints with the objective of developing a sound argument regarding the extent to which they can effectively help the UAE to achieve remarkable […]
• Happiness Without Money in Sociology and Psychology The tendency’s mechanics are simple – being in the possession of any substantial sum of money increases a person’s chance to secure a dominant status within the society, which in turn will result in strengthening […]
• The Meaning of Happiness On the other hand, another study found that the birth of a child is associated with the loss of spousal love, and the decrease in the total level of happiness is stated to be the […]
• Volunteering Effects on Happiness Taking that into consideration, it is necessary to pay an increased attention to the effect that volunteering and all the people connected to it produce on representatives of one of the social groups whose opportunities […]
• David Leonhardt: May Be Money Does Buy Happiness After All The case study of Japanese citizens that support Easterlin paradox do not factor in the confounding psychological effects of the Second World War on the entire population and the country.
• Bhutan’s Concept of Gross National Happiness The concept of GNH in Bhutan emphasizes the need for gauging the progress of this country from the perspective of its population’s degree of happiness.
• Happiness and Its Influence on Decision-Making The strength of this paper is that it explores not only the meaning of the word but also the results of its offered revision, including the reconsideration of the importance of the phenomenon of competition, […]
• Thomas Jefferson’s Goals: Life, Liberty and Happiness Prior to the writing of this phrase, the right to life, liberty and pursuit of happiness were not acknowledged by the political systems of the day.
• Philosophy Terms: Justice, Happiness, Power and Virtue Socrates argues that autocratic leadership is an important structure of ensuring that the rule of law is followed and that the common good of all societal members is enhanced.
• Money and Happiness Connection – Philosophy Based on measures of happiness and household income, these economists have claimed that money, in this case, economic development, has a significant impact on happiness.
• Does Intelligence Predict Happiness? Overall, this concept can be described as the ability of a person to apply cognitive skills while using various types of information.
• The Definition of Happiness For example, Aristotle’s work raises questions such as, “What is the purpose of human life?”, “What is happiness?” and “Why do people do the things they do?” On the other hand, Plato’s text raises questions […]
• Relationships of Social Class and Happiness In the United States, for instance, the gap between the rich and the poor has been on the rise and the government seems to be doing very little to curb the sad realities of the […]
• Psychological Research: Money Can Buy Happiness In the article, the author has given enough evidence to prove that money can be used to buy happiness. Based on the evidence presented in the article, it is obvious that proper utilization of money […]
• Mill’s Greatest Happiness Principles: A Practical Guide to the Theory of Life In the given question, Mill draws the line between the moral principles and the human mind. Hence, Mill questions the link between the moral and the ethical.
• Can Aristotle’s Theory of Happiness Be Achieved by Applying Friedman’s Ideas of Corporate Social Responsibilities? According to Aristotle, politics is the master of all arts since it is concerned with the end in itself. This is a central argument to the ideas of Aristotle and underscores his idea that politics […]
• Happiness Meaning and Theories This essay aims to analyze Happiness, what makes happiness special to people, the meaning of it and the essence of it. The second happiness is a general consensus about the goodness of your life at […]
• Secular Worldview: Attaining Earthly Happiness It is a form of religious worldview in which man is the overall measure that is; man is the ultimate judge of truth and also evaluates the values which are to be followed.
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Happiness Essay: Definition, Outline & Examples

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A happiness essay is an academic paper that explores the concept of happiness, and how it can be achieved and maintained in our lives. The purpose of a happiness essay is to explore the psychological, social, and cultural factors that contribute to happiness. On this type of essay, students should provide insights into how individuals can cultivate a happy and fulfilling life.

In this article, we will explore the definition of happiness and its various components and outline the key elements of happiness essay structure. Whether you are seeking how to write a happiness essay or want to know more about this feeling, this is the right article. You will also find en example for your inspiration. Struggling with your writing? Say goodbye to stress and let our experts handle your ' write my essay for me ' challenge. Our team of skilled writers is ready to tackle any topic and deliver top-notch papers tailored to your instructions.

What Is a Happiness Essay?

The definition of a happiness essay can differ, but in general, a happiness essay is a paper that examines emotions, experiences, and perspectives related to the pursuit of contentment. Likewise, it may explore the philosophical and psychological aspects of delight and how it is affected by factors like wealth, relationships, and personal circumstances. A happiness essay provides a deeper understanding of enjoyment, how it can be achieved, and its influence on society. It is an opportunity to take readers on a reflective and stimulating journey, exploring the essence of joy. Writing a thematic essay on happiness is also a chance for writers to share their thoughts and observations with other people. Let's dive in and explore what delight really means to you!

Purpose of an Essay on Happiness

The reason for writing an essay about happiness is to explore the concept of delight to understand what it means to different people. For example, many believe it primarily depends on external factors such as wealth, success, or material possessions. However, it can be illustrated that true joy largely comes from internal factors, like one's outlook, personal growth, and relationships, especially with family and friends. A happiness essay helps to dispel common misconceptions about what satisfaction truly is. Writing a paper on this subject can describe a deeper, healthy understanding of this universal pursuit.

Ideas to Write a Happiness Essay on

When you want to write a happiness essay , first, it is important to ask: What is happiness to you? How can it be understood? One approach is to define happiness and examine its various dimensions, such as psychological, emotional, and physiological.  For example, career satisfaction is a crucial factor in achieving contentment. When people enjoy their jobs and feel fulfilled, they tend to report higher levels of delight. It's worth exploring the link between happiness and career satisfaction and how people can find meaning in their work.  Another idea of how to be happy would look at factors like relationships, personal growth, and achievement. Besides, the connection between money and happiness can also be a significant factor in the quality of life. Can you buy satisfaction?  The pursuit of happiness is a fundamental aspect of life, and analyzing its various dimensions can help us gain valuable insights into what leads to a happy life.

Happiness Essay Outline

An outline for a happiness essay serves as a roadmap for writers to keep their paper organized. It helps to break down researched content into manageable sections while ensuring that all necessary information is included.  The essay outline on happiness example might look something like this:

• Topic definition
• Topic importance
• Thesis statement
• Topic sentence
• Supporting evidence
• Concluding sentence, connected to your thesis
• Summarizing main points
• Final thoughts and future recommendations
• Encouraging readers to reflect on their delight

This outline provides a comprehensive format for an essay about happiness, ensuring that articles are well-structured, easy to understand, and cover all the necessary information.

Structure of a Happiness Essay

Happiness essay structure is critical to a successful article because it helps to organize the ideas clearly and coherently. It is easier for readers to follow and understand writers' perspectives on this complex and multifaceted topic if the essay has the following sections: Introduction:  provides context for the topic with a clear thesis statement. Body:  delves into the details while providing evidence to support the thesis. Conclusion:  summarizes the main points while restating the thesis statement in a new way. By following this structure, writers can produce compelling essays on happiness in life that engage and inform readers.

Happiness Essay Introduction

The introduction of a happiness essay is critical to setting the stage for the article’s body. Good introductions should have three key elements: a hook, background information, and a thesis statement.  The hook draws readers in and keeps them engaged, but a boring or generic one may make them lose interest. The background information provides context for the topic and gives the audience a better understanding of why the essay is being written. Lastly, the thesis statement states the writer's stance on contentment, providing a roadmap for the rest of the essay.  An essay about happiness introduction is an important part that sets the tone and lays the foundation for the paper. By following this structure, authors can ensure that the introduction of their paper is well-organized, concise, and effective in drawing the readers into their piece.

Happiness Essay Introduction Example

An introduction to your paper should be engaging, interesting, brief, and to the point. It clearly states the objectives of the research and introduces readers to the key arguments that will be discussed. Here is an example of a happiness essay introduction:

Happiness Essay Thesis Statement

A happiness essay thesis statement is the backbone of an article and a crucial element in your paper. A good thesis statement about happiness should be arguable, specific, and relevant to the topic. It is important for defining the scope of an article and highlighting its focus while also identifying what it will not cover.  Finally, the thesis statement tells readers the writer's point of view and sets a standard for judging whether the essay achieves its goal. By creating an effective statement, writers can significantly impact their paper's quality by providing direction and focus to the author’s argument.

Happiness Thesis Statement Example

This thesis statement defines the pursuit of delight and outlines its contributing factors. Here is an example of a happiness essay thesis statement sample:

Happiness Essay Body

A happiness body paragraph is a component of the body section of an article that provides evidence, examples, and supporting arguments to develop an essay's central idea. Good paragraphs cover a topic in-depth and engage readers, prompting them to reflect on what brings joy and how to pursue it. A paragraph about happiness should be well-structured and focused, analyzing factors contributing to contentment in a logical and coherent manner. A well-crafted essay body on happiness includes several paragraphs, each focused on specific aspects of enjoyment while supporting an article's overall argument. Following these guidelines, writers can create persuasive essay paragraphs.

Happiness Body Paragraph Example

Body paragraphs should provide a deeper understanding of the topic while engaging readers with relevant, thought-provoking information. Happiness body paragraph example:

Happiness Essay Conclusion

A conclusion is the last section of an essay that summarizes the main points while offering a final perspective on the topic. To write a strong conclusion on a happiness essay, consider these key elements: 

• summarize the main arguments
• provide closure
• include a final thought or reflection
• leave a lasting impression
• avoid introducing new information.

A good conclusion can make the difference between a forgettable essay and one that stays with the reader long after they've finished. Following these guidelines ensures that your essay conclusion about happiness effectively wraps up the argument and provides readers with memorable final impressions.

Happiness Essay Conclusion Sample

Conclusion helps readers better understand the topic by providing a sense of resolution or insight. Here is an example of a happiness essay conclusion:

How to Write an Essay on Happiness?

If you want to write an essay on happiness, remember that it can be a hard yet rewarding experience. Whether you are doing it for a class assignment, a job, a scholarship application, or personal growth, exploring what contentment means to you can be the journey of self-discovery.  You should clearly understand the topic and have a well-structured plan. The steps to effective happiness essay writing include defining satisfaction, conducting research, and organizing thoughts. When writing, it's crucial to consider factors that contribute to delight and obstacles that can hinder the process. Following the steps below, you can craft an article that effectively communicates your perspective on this topic.

1.  Pick a Topic About Happiness

Choosing a topic about happiness essay can be daunting, but with some guidance and creativity, you may find a subject that is both interesting and relevant. When brainstorming for happiness essay topics, follow these steps:

• Start with a broad idea related to your issue. Narrow the focus to a specific aspect, gather information, list potential cases, evaluate options, refine the matter, and check for relevance to your audience.
• Gather information, consider the different perspectives, and take note of the arguments you come across.
• Come up with five to ten potential concerns and evaluate each, asking questions such as if it is interesting, has enough information available, and if you can find a unique approach.
• Refine your chosen discussion to make it specific, focused, relevant, and interesting to your audience.

2. Do In-Depth Research

Gathering information from credible sources is crucial when writing an essay about happiness. Here are some tips to ensure that you collect accurate and relevant facts:

• Research from trustworthy sources like academic journals, books by experts, and government websites.
• Evaluate information's credibility and reliability. When you are reading, take notes on the information that you find. Write down the author, title, and publication date of each source to keep track of your research.
• Use multiple sources to broaden your understanding of your topic.
• Organize your research with a citation manager or bibliography.

Following these tips, you can delve into a wealth of credible sources for your happiness essays to elevate your article to new heights of insight.

3. Create an Outline for a Happiness Essay

Crafting an outline is essential in writing an essay on happiness and can give your work the structure and direction it needs to succeed. Here's how to create an effective happiness essay outline:

• Framework Start by outlining the main sections of your essay - introduction, body, and conclusion.
• Pinpoint your ideas Determine the key points you want to convey in each section.
• Supplement with specifics Add details that reinforce and support your ideas under each main point.
• Follow the guide Use the happiness essay outline example above as a starting point, but feel free to customize depending on the situation.

By following these steps and utilizing an essay outline , you'll have a clear map to guide you as you craft your paper, ensuring that your ideas are coherently organized, and your writing flows effortlessly.

4. Write an Essay About Happiness

In this essay about happiness, we will delve into the elusive and complex nature of this emotion. Here is an example to follow when you write your happiness essay.

5. Proofread Your Happiness Essay

When proofreading your happiness essay, make sure to take your time and approach it methodically. Follow these steps:

• Read through the entire essay to get a sense of its overall structure and flow.
• Pay close attention to the introduction, as this sets the tone for the entire piece.
• Look for typos, grammatical errors, and awkward phrasing .
• Ensure your paragraphs are well-organized, with clear transitions between ideas. Check that your happy essay accurately reflects your thoughts and clearly conveys the message you want.
• Finally, read the paper out loud to yourself, or have someone else read it to you.

This can help you pick up on any errors that you might have missed during your initial proofreading. Finally, the article will leave a lasting impression on your reader and enhance your credibility as a writer.

Happiness Essay Examples

If you're looking to write truly captivating happiness essays, it's always helpful to seek inspiration from various sources. Consider checking out these excellent essay examples about happiness:  Happiness essay example 1

Essay example about happiness 2

Happiness essay sample 3

Essay on happiness example 4

Example of a happiness essay 5

They offer a rich tapestry of perspectives on what enjoyment truly means. Whether you draw on your own experiences or delve into the experiences of others, a happiness essay example will serve as a valuable resource as you strive to make your mark on this timeless topic.

Happiness Essay Writing Tips

When writing a happiness essay, there are key tips to keep in mind to help you create a compelling piece of work. Here are a few suggestions to get you started in happiness essays writing:

• Explore the concept from a cultural or historical perspective, looking at how attitudes towards your topic have changed over time across different societies.
• Consider how relationships, community, and social connections shape our enjoyment. How can these factors interact?
• Weigh the benefits and drawbacks of different approaches, such as positive or negative thinking, mindfulness, and self-care, offering a well-rounded perspective on the topic.
• Reflect on the connection between happiness and success, considering whether one necessarily leads to the other or can be pursued independently of success.
• Incorporate humor and lightheartedness into your writing, making your essay entertaining.

By going about integrating these unique tips into your writing day by day, you'll be able to craft essays on happiness that are both original and memorable, capturing the reader's imagination from start to finish. Students can explore a vast range of topics through our platform, from an essay about true friendship  and a  family essay to an illustration essay that will show how to convey complex ideas in a clear and engaging way.

Bottom Line on Happiness Essay Writing

To write a happiness essay, you should consider providing long and in-depth ways to explore what truly brings us joy. Instead of repeating common knowledge, take a personal approach and reflect on the things that delight you. Consider the fact that relationships, gratitude, mindfulness, and activities all contribute to shaping our joy. Your happiness essays should also showcase your introspective side. Examine any challenges or obstacles you have faced in your journey toward contentment. This will make your paper not only unique but also relatable and insightful. The goal is to create a piece that offers a fresh perspective on the concept of happiness and a true reflection of your experiences.

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Daniel Howard is an Essay Writing guru. He helps students create essays that will strike a chord with the readers.

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Satisfaction is never a straightforward and easily attainable idea. It has intrigued philosophers, religious figures, and people alike for centuries. Some say contentment is found inside a material wealth lifestyle, and others believe it is a state of mind or a result of spiritual fulfillment. But what is happiness, really? And how can we cultivate it in our own lives?

True happiness comes from family, friends, and learning to be content in life, while money can only purchase momentary happiness.

Contentment brings a smile to our faces, peace to our hearts, and a skip in our steps. It's what many of us strive for every day, and it turns out it's not just good for our spirits but our health too! Studies have linked contentment to lower stress, reduced risk of heart disease, and elevated life satisfaction. Delight can come from doing what you love, being with loved ones, or having a sense of purpose. Or, it may simply be found in everyday moments like a sunny day, a good meal, or a breathtaking sunset. Although joy can be fleeting and affected by life events, we can still work to cultivate it in our lives.

In conclusion, delight is a difficult and multi-faceted concept that can influence various factors, including personal relationships, life events, and individual perspectives. The pursuit of contentment is a common initiative for all humans, and it is evident that becoming content requires a perfect balance and order of internal and external factors. This article presents evidence that helps you see clearly that contentment is not a fixed state. It is a journey that needs effort, reflection, and self-awareness to enjoy. I hope this paper has helped you realize a deeper understanding of this topic and become better equipped to embark on your pursuit of joy. 

Contentment is a subjective experience that varies significantly from person to person. It is often considered the ultimate goal of human life, and many people spend their entire lives searching for it. Despite its elusive nature, it is a crucial component of well-being and has been linked to numerous benefits for physical, mental, and emotional health. The reasons to smile or experience joy are varied and can be both internal and external. Some individuals find joy in the simple things in life, like being with family, pursuing their passions, or exploring new experiences. On the other hand, others may find it through accomplishing personal goals, acquiring material goods, or attaining financial security. Nonetheless, it's crucial to keep in mind that these external sources of happiness may not always be possible and may not alleviate suffering. Conversely, true joy comes from within and is characterized by a sense of being content, satisfied, and with purpose. It can be cultivated through mindfulness, gratitude, and self-reflection. By focusing on personal growth, forming meaningful relationships, and finding meaning and purpose in life, individuals, including children, can develop a deep sense of satisfaction that is not dependent on external circumstances and is not easily disturbed by life's problems. In conclusion, delight is a complex and multifaceted experience that both internal and external factors can influence. While external sources can bring temporary joy, true and lasting contentment can only be found within. Individuals can create a foundation for joy that will endure throughout their lives by focusing on personal growth and cultivating a positive mindset.

The Philosophy of Happiness in Life (+ Aristotle’s View)

We all hope to be happy and live a ‘good life’– whatever that means! Do you wonder, what does it actually mean?

The basic role of ‘philosophy’ is to ask questions, and think about the nature of human thought and the universe. Thus, a discussion of the philosophy of happiness in life can be seen as an examination of the very nature of happiness and what it means for the universe.

Philosophers have been inquiring about happiness since ancient times. Aristotle, when he asked ‘ what is the ultimate purpose of human existence ’ alluded to the fact that purpose was what he argued to be ‘happiness’. He termed this eudaimonia – “ activity expressing virtue ”. This will all be explained shortly.

The purpose of this article is to explore the philosophy of happiness in life, including taking a closer look at Aristotle’s philosophy and answering some of those “big” questions about happiness and living a ‘good life’. In this article, you will also find some practical tips that hopefully you can put in place in your own life. Enjoy!

Before you continue, we thought you might like to download our three Happiness & Subjective Wellbeing Exercises for free . These detailed, science-based exercises will help you or your clients identify sources of authentic happiness and strategies to boost wellbeing.

This Article Contains:

A look at the philosophy of happiness, aristotle on happiness, what is real happiness, the value and importance of having true happiness in life, the biggest causes that bring true happiness in life, 15 ways to create happy moments in life, five reasons to be happy from a philosophical perspective, finding happiness in family life, a look at happiness and productivity, how does loneliness affect life satisfaction, 6 recommended books, a take-home message.

Happiness. It is a term that is taken for granted in this modern age. However, since the dawn of time, philosophers have been pursuing the inquiry of happiness… after all, the purpose of life is not just to live, but to live ‘well’.

Philosophers ask some key questions about happiness: can people be happy? If so, do they want to? If people have both a desire to be happy and the ability to be happy, does this mean that they should, therefore, pursue happiness for themselves and others? If they can, they want to, and they ought to be happy, but how do they achieve this goal?

To explore the philosophy of happiness in life, first, the history of happiness will be examined.

Democritus, a philosopher from Ancient Greece, was the first philosopher in the western world to examine the nature of happiness (Kesebir & Diener, 2008). He put forth a suggestion that, unlike it was previously thought, happiness does not result from ‘favorable fate’ (i.e. good luck) or other external circumstances (Kesebir & Diener, 2008).

Democritus contended that happiness was a ‘case of mind’, introducing a subjectivist view as to what happiness is (Kesebir & Diener, 2008).

A more objective view of happiness was introduced by Socrates, and his student, Plato.

They put forth the notion that happiness was “ secure enjoyment of what is good and beautiful ” (Plato, 1999, p. 80). Plato developed the idea that the best life is one whereby a person is either pursuing pleasure of exercising intellectual virtues… an argument which, the next key figure in the development of the philosophy of happiness – Aristotle – disagreed with (Waterman, 1993).

The philosophy of Aristotle will be explored in depth in the next section of this article.

Hellenic history (i.e. ancient Greek times) was largely dominated by the prominent theory of hedonism (Kesebir & Diener, 2008).

Hedonism is, to put it simply, the pursuit of pleasure as the only intrinsic good (Waterman, 1993). This was the Cyrenaic view of happiness. It was thought that a good life was denoted by seeking pleasure, and satisfying physical, intellectual/social needs (Kashdan, Biswas-Diener & King, 2008).

Kraut (1979, p. 178) describes hedonic happiness as “ the belief that one is getting the important things one wants, as well as certain pleasant affects that normally go along with this belief ” (Waterman, 1993).

In ancient times, it was also thought that it is not possible to live a good life without living in accordance with reason and morality (Kesebir & Diener, 2008). Epicurus, whose work was dominated by hedonism, contended that in fact, virtue (living according to values) and pleasure are interdependent (Kesebir & Diener, 2008).

In the middle ages, Christian philosophers said that whilst virtue is essential for a good life, that virtue alone is not sufficient for happiness (Kesebir & Diener, 2008).

According to the Christian philosophers, happiness is in the hands of God. Even though the Christians believed that earthly happiness was imperfect, they embraced the idea that Heaven promised eternal happiness (Kesebir & Diener, 2008).

A more secular explanation of happiness was introduced in the Age of Enlightenment.

At this time, in the western world pleasure was regarded as the path to, or even the same thing as, happiness (Kesebir & Diener, 2008). From the early nineteenth century, happiness was seen as a value which is derived from maximum pleasure.

Utilitarians, such as the English philosopher Jeremy Bentham, suggested the following: “ maximum surplus of pleasure over pain as the cardinal goal of human striving ” (Kesebir & Diener, 2008). Utilitarians believe that morals and legislation should be based on whatever will achieve the greatest good for the greatest number of people.

In the modern era, happiness is something we take for granted. It is assumed that humans are entitled to pursue and attain happiness (Kesebir & Diener, 2008). This is evidenced by the fact that in the US declaration of independence, the pursuit of happiness is protected as a fundamental human right! (Conkle, 2008).

Go into any book store and large sections are dedicated to the wide range of ‘self-help’ books all promoting happiness.

What is This Thing Called Happiness?

It is incredibly challenging to define happiness . Modern psychology describes happiness as subjective wellbeing, or “ people’s evaluations of their lives and encompasses both cognitive judgments of satisfaction and affective appraisals of moods and emotions ” (Kesebir & Diener, 2008, p. 118).

The key components of subjective wellbeing are:

• Life satisfaction
• Satisfaction with important aspects of one’s life (for example work, relationships, health)
• The presence of positive affect
• Low levels of negative affect

These four components have featured in philosophical material on happiness since ancient times.

Subjective life satisfaction is a crucial aspect of happiness, which is consistent with the work of contemporary philosopher Wayne Sumner, who described happiness as ‘ a response by a subject to her life conditions as she sees them ’ (1999, p. 156).

Thus, if happiness is ‘a thing’ how is it measured?

Some contemporary philosophers and psychologists question self-report as an appropriate measure of happiness. However, many studies have found that self-report measures of ‘happiness’ (subjective wellbeing) are valid and reliable (Kesebir & Diener, 2008).

Two other accounts of happiness in modern psychology are firstly, the concept of psychological wellbeing (Ryff & Singer, 1996) and secondly, self-determination theory (Ryan & Deci, 2000).

Both of these theories are more consistent with the eudaemonist theories of ‘ flourishing ’ (including Aristotle’s ideas) because they describe the phenomenon of needs (such as autonomy, self-acceptance, and mastery) being met (Kesebir & Diener, 2008).

Eudaimonia will be explained in detail in the next section of the article (keep reading!) but for now, it suffices to say that eudaemonist theories of happiness define ‘happiness’ (eudaimonia) as a state in which an individual strives for the highest human good.

These days, most empirical psychological research puts forward the theory of subjective wellbeing rather than happiness as defined in a eudaimonic sense (Kesebir & Diener, 2008).

Although the terms eudaimonia and subjectivewellbeing are not necessarily interchangeable, Kesebir and Diener (2008) argue that subjective wellbeing can be used to describe wellbeing, even if it may not be an absolutely perfect definition!

Can People be Happy?

In order to adequately address this question, it is necessary to differentiate between ‘ideal’ happiness and ‘actual’ happiness.

‘Ideal’ happiness implies a way of being that is complete, lasting and altogether perfect… probably outside of anyone’s reach! (Kesebir & Diener, 2008). However, despite this, people can actually experience mostly positive emotions and report overall satisfaction with their lives and therefore be deemed ‘happy’.

In fact, most people are happy. In a study conducted by the Pew Research Center in the US (2006), 84% of Americans see themselves as either “very happy” or “pretty happy” (Kesebir & Diener, 2008).

Happiness also has an adaptive function. How is happiness adaptive? Well, positivity and wellbeing are also associated with people being confident enough to explore their environments and approach new goals, which increases the likelihood of them collecting resources.

The fact that most people report being happy, and happiness having an adaptive function, leads Kesebir and Diener (2008) to conclude that yes people can, in fact, be happy.

Do People Want to be Happy?

The overwhelming answer is yes! Research has shown that being happy is desirable. Whilst being happy is certainly not the only goal in life, nonetheless, it is necessary for a good life (Kesebir & Diener, 2008).

A study by King and Napa (1998) showed that Americans view happiness as more relevant to the judgment of what constitutes a good life, rather than either wealth or ‘moral goodness’.

Should People be Happy?

Another way of putting this, is happiness justifiable? Happiness is not just the result of positive outcomes, such as better health, improved work performance, more ethical behavior, and better social relationships (Kesebir & Diener, 2008). It actually precedes and causes these outcomes!

Happiness leads to better health. For example, research undertaken by Danner, Snowdon & Friesen in 2001 examined the content of handwritten autobiographies of Catholic sisters. They found that expression in the writing that was characterized by positive affect predicted longevity 60 years later!

Achievement

Happiness is derived not from pursuing pleasure, but by working towards goals which are reflected in one’s values (Kesebir & Diener, 2008).

Happiness can be predicted not merely by pleasure but by having a sense of meaning , purpose, and fulfillment. Happiness is also associated with better performance in professional life/work.

Social relationships and prosocial behavior

Happiness brings out the best in people… people who are happier are more social, cooperative and ethical (Kesebir & Diener, 2008).

Happy individuals have also been shown to evaluate others more positively, show greater interest in interacting with others socially, and even be more likely to engage in self-disclosure (Kesebir & Diener, 2008).

Happy individuals are also more likely to behave ethically (for example, choosing not to buy something because it is known to be stolen) (Kesebir & Diener, 2008).

How to be happy?

The conditions and sources of happiness will be explored later on, so do keep reading… briefly in the meantime, happiness is caused by wealth, friends and social relationships, religion, and personality. These factors predict happiness.

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Chances are, you have heard of the ancient Greek philosopher Aristotle. Are you aware that it was Aristotle who introduced the ‘science of happiness’? (Pursuit of Happiness, 2018).

Founder of Lyceum, the first scientific institute in Athens, Aristotle delivered a series of lectures termed Nicomachean Ethics to present his theory of happiness (Pursuit of Happiness, 2018).

Aristotle asked, “ what is the ultimate purpose of human existence? ”. He thought that a worthwhile goal should be to pursue “ that which is always desirable in itself and never for the sake of something else ” (Pursuit of Happiness, 2018).

However, Aristotle disagreed with the Cyrenaic view that the only intrinsic good is pleasure (Waterman, 1993).

In developing his theory of ‘happiness’, Aristotle drew upon his knowledge about nature. He contended that what separates man from animal is rational capacity – arguing that a human’s unique function is to reason. He went on to say that pleasure alone cannot result in happiness because animals are driven by the pursuit of pleasure and according to Aristotle man has greater capacities than animals (Pursuit of Happiness, 2018).

Instead, he put forward the term ‘ eudaimonia ’.

To explain simply, eudaimonia is defined as ‘ activity expressing virtue ’ or what Aristotle conceived as happiness. Aristotle’s theory of happiness was as follows:

‘the function of man is to live a certain kind of life, and this activity implies a rational principle, and the function of a good man is the good and noble performance of these, and if any action is well performed it is performed in accord with the appropriate excellence: if this is the case, then happiness turns out to be an activity of the soul in accordance with virtue’

(Aristotle, 2004).

A key component of Aristotle’s theory of happiness is the factor of virtue. He contended that in aiming for happiness, the most important factor is to have ‘complete virtue’ or – in other words – good moral character (Pursuit of Happiness, 2008).

Aristotle identified friendship as being one of the most important virtues in achieving the goal of eudaimonia (Pursuit of Happiness, 2008). In fact, he valued friendship very highly, and described a ‘virtuous’ friendship as the most enjoyable, combining both pleasure and virtue.

Aristotle went on to put forward his belief that happiness involves, through the course of an entire life, choosing the ‘greater good’ not necessarily that which brings immediate, short term pleasure (Pursuit of Happiness, 2008).

Thus, according to Aristotle, happiness can only be achieved at the life-end: it is a goal, not a temporary state of being (Pursuit of Happiness, 2008). Aristotle believed that happiness is not short-lived:

‘for as it is not one swallow or one fine day that makes a spring, so it is not one day or a short time that makes a man blessed and happy’

Happiness (eudaimonia), to Aristotle, meant attaining the ‘daimon’ or perfect self (Waterman, 1990). Reaching the ‘ultimate perfection of our natures’, as Aristotle meant by happiness, includes rational reflection (Pursuit of Happiness, 2008).

He argued that education was the embodiment of character refinement (Pursuit of Happiness, 2008). Striving for the daimon (perfect self) gives life meaning and direction (Waterman, 1990). Having a meaningful, purposeful life is valuable.

Efforts that the individual puts in to strive for the daimon are termed ‘ personally expressive ’ (Waterman, 1990).

Personal expressiveness involves intense involvement in an activity, a sense of fulfillment when engaged in an activity, and having a sense of acting in accordance with one’s purpose (Waterman, 1990). It refers to putting in effort, feeling challenged and competent, having clear goals and concentrating (Waterman, 1993).

According to Aristotle, eudaimonia and hedonic enjoyment are separate and distinguishable (Waterman, 1993). However, in a study of university students, personal expressiveness (which is, after all a component of eudaimonia) was found to be positively correlated with hedonic enjoyment (Waterman, 1993).

Telfer (1980), on the other hand, claimed that eudaimonia is a sufficient but not a necessary condition for achieving hedonic enjoyment (Waterman, 1993). How are eudaimonia and hedonic enjoyment different?

Well, personal expressiveness (from striving for eudaimonia) is associated with successfully achieving self-realization, while hedonic enjoyment does not (Waterman, 1993).

Thus, Aristotle identified the best possible life goal and the achievement of the highest level of meeting one’s needs, self-realization many, many years before Maslow’s Hierarchy of Needs!

Results from Waterman’s 1993 study provide empirical support for the association between ‘personal expressiveness’ and what was described by Csikszentimikalyi (1975) as “flow” (Waterman, 1993).

Flow , conceptualized as a cognitive-affective state, is an experience whereby the challenge a task presents to a person is aligned with the skills that individual has to deal with such challenges.

Understanding that flow is a distinctive cognitive-affective state combines hedonic enjoyment and personal expressiveness (Waterman, 1993).

Aristotle’s work Nicomachean Ethics contributed a great deal to the understanding of what happiness is. To summarise from Pursuit of Happiness (2018), according to Aristotle, the purpose and ultimate goal in life is to achieve eudaimonia (‘happiness’). He believed that eudaimonia was not simply virtue, nor pleasure, but rather it was the exercise of virtue.

According to Aristotle, eudaimonia is a lifelong goal and depends on rational reflection. To achieve a balance between excess and deficiency (‘temperance’) one displays virtues – for example, generosity, justice, friendship, and citizenship. Eudaimonia requires intellectual contemplation, in order to meet our rational capacities.

To answer Aristotle’s question of “ what is the ultimate purpose of human existence ” is not a simple task, but perhaps the best answer is that the ultimate goal for human beings is to strive for ‘eudaimonia’ (happiness).

Aristotle & virtue theory – CrashCourse

What does ‘true’ happiness look like? Is it landing the dream job? Having a child ? Graduating from university? Whilst happiness is certainly associated with these ‘external’ factors, true happiness is quite different.

To be truly happy, a person’s sense of contentment with their life needs to come from within (Puff, 2018). In other words, real happiness is internal.

There are a few features that characterize ‘true’ (or real) happiness. The first is acceptance . A truly happy individual accepts reality for what it is, and what’s more, they actually come to love ‘what is’ (Puff, 2018).

This acceptance allows a person to feel content. As well as accepting the true state of affairs, real happiness involves accepting the fact that change is inevitable (Puff, 2018). Being willing to accept change as part of life means that truly happy people are in a position to be adaptive.

A state of real happiness is also reflected by a person having an understanding of the transience of life (Puff, 2018). This is important because understanding that in life, both good and ‘bad’ are only short-lived means that truly happy individuals have an understanding that ‘this too shall pass’.

Finally, another aspect of real happiness is an appreciation of the people in an individual’s life. (Puff, 2018). Strong relationships characterize people who are truly ‘flourishing’.

Most people would say that, if they could, they would like to be happy. As well as being desirable, happiness is both important and valuable.

Happy people have better social and work relationships (Conkle, 2008).

In terms of career, happy individuals are more likely to complete college, secure employment, receive positive work evaluations from their superiors, earn higher incomes, and are less likely to lose their job – and, in case of being laid off, people who are happy are re-employed more quickly (Kesebir & Diener, 2008).

Positive emotions also precede and promote career success (Lyubomirsky, 2018). Happy workers are less likely to burn out, be absent from work and quit their job (Lyubomirsky, 2018). Further on in this article, the relationship between happiness and productivity will be explored more thoroughly.

It has also been found that people who are happy contribute more to society (Conkle, 2008). There is also an association between happiness and cooperation – those who are happy are more cooperative (Kesebir & Diener, 2008). They are also more likely to display ethical behavior (Kesebir & Diener, 2008).

Perhaps the most important reason to have true happiness in life is that it is linked to longevity. True happiness is a significant predictor of a longer, healthier life (Conkle, 2008).

It is not only the effects of happiness that benefit individuals. Whole countries can flourish too – according to research, nations that are rated as happier also score more highly on generalized trust, volunteerism and democratic attitudes (Kesebir & Diener, 2008).

However, as well as these objective reasons why happiness is important, happiness also brings with it some positive experiences and feelings. For example, true happiness is related to feelings of meaning and purpose (Kesebir & Diener, 2008).

It is also associated with a sense of fulfillment, plus a feeling of achievement that is attained through actively striving for, and making progress towards, valuable goals (Kesebir & Diener, 2008).

Interestingly, objective life circumstances (demographic details) only account for 8% – 15% of the variance in happiness (Kesebir & Diener, 2008). So what causes true happiness? Kesebir and Diener (2008) identified five sources of happiness:

Wealth is the first cause of happiness. Studies have shown a significant positive correlation between wealth and happiness. It is the case that having enough (i.e. adequate) money is necessary for happiness but is not sufficient to cause happiness. Money gives people freedom, and having enough money enables individuals to meet their needs – e.g. housing, food, and health-care.

Satisfaction with income has been shown to be related to happiness (Diener, 1984). However, money is not the guarantee of happiness – consider lottery winners. Whilst it is necessary to have sufficient money this alone will not cause happiness. So, what else is a source of happiness?

Having friends and social relationships has been shown to be a leading cause of happiness. Humans are primarily social beings and have a need for social connection.

A sense of community is associated with life satisfaction (Diener, 1984). Making and keeping friends is positively correlated with wellbeing. Aristotle (2000) stated that “no one would choose to live without friends, even if he had all the other goods” (p. 143).

In fact, the association between friendship/social support and happiness has been supported by empirical research. Furthermore, being satisfied with family life and marriage is the key to subjective wellbeing (Diener, 1984).

Another source of happiness is religion . While not true universally, religion has been associated with greater happiness. Positive effects have been found with taking part in religious services.

Having a strong religious affiliation has also been shown to be of benefit. Engaging in prayer, and having a relationship with God is also related to greater happiness.

Finally, a large determinant of happiness is personality . Research supports the fact that individual differences in how a person responds both to events and also to other people have an impact on the levels of a person’s happiness.

Lykken & Tellegen (1996) found that stable temperamental tendencies (those that are inherited genetically) contribute up to 50% in the total variability in happiness. This research found that many personality factors – extraversion, neuroticism – as well as self-esteem , optimism , trust , agreeableness, repressive defensiveness, a desire for control, and hardiness all play a part in how happy a person is.

We can, to a certain extent, determine how happy we feel. Kane (2017) has come up with 15 ways in which happiness can be increased:

1. Find joy in the little things

Savoring ordinary moments in everyday life is a skill that can be learned (Tartarkovsky, 2016). For most of us, we spend so much time thinking about things we’re not currently even doing! This can make us unhappy.

Happiness can, in fact, be predicted by where our minds wander to when we’re not focused on the present. By appreciating the simple things in life, we foster positive emotions…from admiring a beautiful flower to enjoying a cup of tea, finding joy in the little things is associated with increased happiness.

2. Start each day with a smile

It sounds easy, but smiling is associated with feeling happy. Beginning the day on a positive note can vastly improve wellbeing.

3. Connect with others

As mentioned in the previous section, having friendship and social support is definitely a source of happiness. So, to create more happy moments in life, step away from the desk and initiate a conversation with a work colleague, or send an SMS to someone you have not seen for a while. Take opportunities to interact with other people as they arise.

4. Do what you’re most passionate about

Using your strengths and finding an activity to engage in which leads to ‘flow’ has been identified as an enduring pathway to happiness. Being completely engaged in an activity is termed ‘flow’. What constitutes an experience of flow?

To begin with, the task needs to require skill but not be too challenging (Tartarkovsky, 2016). It should have clear goals and allow you to completely immerse yourself in what you’re doing so your mind doesn’t wander (Tartarkovsky, 2016). It should completely absorb your attention and give a sense of being ‘in the zone’ (Tartarkovsky, 2016). Perhaps the easiest way to identify a flow experience is that you lose track of time.

By doing what you’re most passionate about, you are more likely to use your strengths and find a sense of flow .

5. Count your blessings and be thankful

Gratitude is known to increase happiness. Gratitude has been defined as having an appreciation for what you have, and being able to reflect on that (Tartarkovsky, 2016). Gratitude creates positive emotions, enhances relationships and is associated with better health (Tartarkovsky, 2016).

Examples of ways to engage in gratitude include writing a gratitude journal, or express appreciation – such as, send a ‘thank you’ card to someone.

6. Choose to be positive and see the best in every situation

Taking a ‘glass half full’ attitude to life can certainly enhance feelings of happiness. Finding the positives in even difficult situations helps to foster positive affect. As one psychologist from Harvard Medical School, Siegel, said “relatively small changes in our attitudes can yield relatively big changes in our sense of wellbeing” (Tartarkovsky, 2016).

7. Take steps to enrich your life

A great way to develop a happier life is to learn something new. By being mentally active and developing new skills, this can promote happiness. For example, learn a musical instrument, or a foreign language, the sky’s the limit!

8. Create goals and plans to achieve what you want most

Striving for things we really want can make us feel happy, provided the goals are realistic. Having goals gives life purpose and direction, and a sense of achievement.

9. Live in the moment

Though easier said than done, a helpful way to create happy moments in life is to live for the moment – not to ruminate about the past, or to focus on the future. Staying in the ‘here and now’ can help us feel happier.

10. Be good to yourself

Treat yourself as well as you would treat a person whom you love and care about. Showing self-compassion can lead to happy moments and improve overall wellbeing.

11. Ask for help when you need it

Seeking help may not immediately come to mind when considering how to create happy moments. However, reaching out for support is one way to achieve happiness. As the old adage says “a problem shared is a problem halved”.

Having someone help you is not a sign of weakness. Rather, by asking for help, you are reducing the burden of a problem on yourself.

12. Let go of sadness and disappointment

Negative emotions can compromise one’s sense of happiness, especially if a person ruminates about what ‘could have been’. Whilst everyone feels such emotions at times, holding onto feelings of sadness and disappointment can really weigh a person down and prevent them from feeling happy and content.

13. Practice mindfulness

The positive effects of practicing mindfulness are widespread and numerous, including increasing levels of happiness. There is lots of material on this blog about mindfulness and its’ positive effects. Mindfulness is a skill and, like any skill, it can be learned. Learning to be mindful can help a person become happier.

14. Walk in nature

Exercise is known to release endorphins, and as such engaging in physical activity is one way to lift mood and create happy moments. Even more beneficial than simply walking is to walk in nature, which has been shown to increase happiness.

15. Laugh, and make time to play

Laughter really is the best medicine! Having a laugh is associated with feeling better. Also, it is beneficial for the sense of wellbeing not to take life too seriously. Just as children find joy in simple pleasures, they also love to play. Engaging in ‘play’ – activities done purely for fun – is associated with increased happiness.

Philosophers believe that happiness is not by itself sufficient to achieve a state of wellbeing, but at the same time, they agree that it is one of the primary factors found in individuals who lead a ‘good life’ (Haybron, 2011).

What then, are reasons to be happy from a philosophical perspective… what contributes to a person living a ‘good life’? This can also be understood as a person having ‘psychosocial prosperity’ (Haybron, 2011).

• One reason why a person can feel a sense of happiness is if they have been treated with respect in the last day (Haybron, 2011). How we are treated by others contributes to our overall wellbeing. Being treated with respect helps us develop a sense of self-worth.
• Another reason to feel happy is if one has family and friends they can rely on and count on in times of need (Haybron, 2011). Having a strong social network is an important component of happiness.
• Perhaps a person has learned something new. They may take this for granted, however, learning something new actually contributes to our psychosocial prosperity (Haybron, 2011).
• From a philosophical perspective, a reason to be happy is a person having the opportunity to do what they do best (Haybron, 2011). Using strengths for the greater good is one key to a more meaningful life (Tartarkovsky, 2016). As an example, a musician can derive happiness by creating music and a sports-person can feel happy by training or participating in competitions. Meeting our potential also contributes to wellbeing.
• A final reason to be happy from a philosophical perspective is a person having the liberty to choose how they spend their time (Haybron, 2011). This is a freedom to be celebrated. Being autonomous can contribute to a person living their best life.

Many of us spend a lot of time with our families. However, as much we love our partners, children, siblings, and extended families, at times family relationships can be fraught with challenges and problems. Nonetheless, it is possible for us to find happiness in family life by doing some simple, yet effective things suggested by Mann (2007):

• Enjoy your family’s company
• Exchange stories – for example, about what your day was like in the evening
• Make your marriage, or relationship, the priority
• Take time to eat meals together as a family
• Enjoy simply having fun with one another
• Make sure that your family and its needs come before your friends
• Limit number of extra-curricular activities
• Develop family traditions and honor rituals
• Aim to make your home a calm place to spend time
• Don’t argue in front of children
• Don’t work excessively
• Encourage siblings to get along with one another
• Have family ‘in-jokes’
• Be adaptable
• Communicate, including active listening

Take time to appreciate your family, and focus on the little things you can do to find happiness in family life.

The aim of any workplace is to have productive employees. This leads to the question – can happiness increase productivity? The results are unequivocal!

Researchers Boehm and Lyubomirsky define a ‘happy worker’ as one who frequently experiences positive emotions such as joy, satisfaction, contentment, enthusiasm, and interest (Oswald, Proto & Sgroi, 2009).

They conducted longitudinal as well as experimental studies, and their research clearly showed that people who could be classified as ‘happy’ were more likely to succeed in their careers. Amabile et al. (2005) also found that happiness results in greater creativity.

Why are happy workers more productive?

It has been suggested that the link between positive mood and work appears to be mediated by intrinsic motivation (that is, performing a task due to internal inspiration rather than external reasons) (Oswald et al., 2009). This makes sense because if one is feeling more joyful, the person is more likely to find their work meaningful and intrinsically rewarding.

It has been found by some experimental studies that happiness raises productivity. For example, research has shown that the experience of positive affect means that individuals change their allocation of time to completing more interesting tasks, but still manage to maintain their performance for the less interesting tasks (Oswald et al., 2009).

Other research has reported that positive affect influences memory recall and the likelihood of altruistic actions. However, much of this research has taken place in laboratory sessions where participation was unpaid. Which certainly leads to the obvious question… does happiness actually increase productivity in a true employment situation?

Oswald and colleagues (2009) did some research with very clear results on the relationship between happiness and productivity. They conducted two separate experiments.

The first experiment included 182 participants from the University of Warwick. The study involved some participants watching a short video clip designed to try and increase levels of happiness, and then completing a task which they were paid for in terms of both questions answered and accuracy. The participants who watched the video showed significantly greater productivity.

Most interestingly, however, 16 individuals did not display increased happiness after watching the movie clip, and these people did not show the same increase in productivity! Thus, this experiment certainly supported the notion that an increase in productivity can be linked to happiness.

Oswald and colleagues also conducted a second study which involved a further 179 participants who had not taken part in the first experiment. These individuals reported their level of happiness and were subsequently asked whether they had experienced a ‘bad life event’ (which was defined as bereavement or illness in the family) in the last two years.

A statistically significant effect was found… experiencing a bad life event, which was classified by the experts as ‘happiness shocks’ was related to lower levels of performance on the task.

Examining the evidence certainly makes one thing clear: happiness is certainly related to productivity both in unpaid and paid tasks. This has tremendous implications for the work-force and provides an impetus for working towards happier employees.

According to the Belonging Hypothesis put forth by psychologists Baumeister and Leary in 1995, human beings have an almost universal, fundamental human need to have a certain degree of interaction with others and to form relationships.

Indeed, people who are lonely have an unmet need to belong (Mellor, Stokes, Firth, Hayashi & Cummins, 2008). Loneliness has been found in a plethora of research to have a very negative effect on psychological wellbeing, and also health (Kim, 1997).

What about ‘happiness’? In other words, can loneliness also have an impact on life satisfaction?

There is evidence to suggest that loneliness does affect life satisfaction. Gray, Ventis, and Hayslip (1992) conducted a study of 60 elderly people living in the community. Their findings were clear: the aged person’s sense of isolation, and loneliness , explained the variation in life satisfaction (Gray et al., 1992).

Clearly, lonely older persons were less satisfied with their lives overall. In other research, Mellor and colleagues (2008) found that individuals who were less lonely had higher ratings of life satisfaction.

It may be assumed that only older people are prone to feeling isolated and lonely, however, an interesting study by Neto (1995) looked at satisfaction with life among second-generation migrants.

The researchers studied 519 Portuguese youth who was actually born in France. The study found that loneliness had a clear negative correlation with the satisfaction with life expressed by the young people (Neto, 1995). Indeed, along with the perceived state of health, loneliness was the strongest predictor of satisfaction with life (Neto, 1995).

Therefore, yes, loneliness affects life satisfaction. Loneliness is associated with feeling less satisfied with one’s life, and, presumably, less happy overall.

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Perhaps you have a desire to understand this topic further… great! Here are some books that you can read to further your understanding:

• Exploring Happiness: From Aristotle to brain science – S. Bok (2010) ( Amazon )
• Nicomachean ethics – Aristotle (2000). R Crisp, ed. ( Amazon )
• What is this thing called happiness? – F. Feldman (2010) ( Amazon )
• Authentic happiness: Using the new Positive Psychology to realize your potential for lasting fulfillment – M. Seligman (2004) ( Amazon )
• Philosophy of happiness: A theoretical and practical examination – M. Janello (2014) ( Amazon )
• Happiness: A Philosopher’s guide – F. Lenoir (2015) ( Amazon )

I don’t know about you but, whilst exploring the philosophy of happiness is fascinating, it can be incredibly overwhelming too. I hope that I have managed to simplify some of the ideas about happiness so that you have a better understanding of the nature of happiness and what it means to live a ‘good life’.

Philosophy can be complex, but if you can take one message from this article it is that it is important and worthwhile for humans to strive for wellbeing and ‘true happiness’. Whilst Aristotle argued that ‘eudaimonia’ (happiness) cannot be achieved until the end of one’s life, tips in this article show that each of us has the capacity to create happy moments each and every day.

What can you do today to embrace the ‘good life’? What ideas do you have about happiness – what does real happiness look like for you? What are your opinions as to what the philosophy of happiness in life means?

This article can provide a helpful resource for understanding more about the nature of happiness, so feel free to look back at it down the track. I would love to hear your thoughts on this fascinating topic!

We hope you enjoyed reading this article. Don’t forget to download our three Happiness Exercises for free .

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• Aristotle (2004). Nicomachean Ethics . Hugh Treddenick (ed.). London: Penguin.
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• Kim, O. S. (1997). Korean version of the revised UCLA loneliness scale: reliability and validity test. Journal of Korean Academy of Nursing,? , 871 – 879.
• King, L. A., & Napa, C. K. (1998). What makes a life good? Journal of Personality and Social Psychology, 75 , 156 – 165.
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• Lyubomirsky, S. (2018). Is happiness a consequence or cause of career success? Psychology Today . Retrieved from https://www.psychologytoday.com/intl/blog/how-happiness/201808/is-happiness-consequence-or-cause-career-success
• Mann, D. (2007). 15 secrets of happy families. Web MD. Retrieved from https://www.webmd.com/parenting/features/15-secrets-to-have-a-happy-family
• Mellor, D., Stokes, M., Firth, L., Hayashi, Y. & Cummins, R. (2008). Need for belonging, relationship satisfaction, loneliness and life satisfaction. Personality and Individual Differences, 45 , 213 – 218.
• Neto, F. (1995). Predictors of satisfaction with life among second generation migrants. Social Indicators Research, 35 , 93-116.
• Oswald, A. J., Proto, E., & Sgroi, D. (2009). Happiness and productivity, IZA Discussion Papers, No. 4645, Institute for the Study of Labor (IZA), Bonn. Retrieved from http://hdl.handle.net/10419/35451
• Plato (1999). The Symposium . Walter Hamilton (ed). London: Penguin Classics
• Puff, R. (2018). The pitfalls to pursuing happiness. Psychology Today. Retrieved from https://www.psychologytoday.com/us/blog/meditation-modern-life/201809/the-pitfalls-pursuing-happiness
• Ryan, R. M., & Deci, E. L. (2000). Self-determination theory and the facilitation of intrinsic motivation, social development and wellbeing. American Psychologist, 55 , 68 – 78.
• Ryff, C. D., & Singer, B. (1996). Psychological wellbeing: meaning, measurement, and implications for psychotherapy research. Psychotherapy and Psychosomatics, 65 , 14 – 23.
• Tartarkovsky, M. (2016). Five pathways to happiness. Psych Central. Retrieved from https://psychcentral.com/lib/five-pathways-to-happiness
• The Pursuit of Happiness (2018). Aristotle. Retrieved from https://www.pursuit-of-happiness.org/history-of-happiness/aristotle
• Waterman, A. S. (1990). The relevance of Aristotle’s conception of eudaimonia for the psychological study of happiness. Theoretical and Philosophical Psychology, 10 , 39 – 44
• Waterman, A. S. (1993). Two conceptions of happiness: Contrasts of personal expressiveness (eudaimonia) and hedonic enjoyment. Journal of Personality and Social Psychology, 64 , 678 – 691.

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3 Happiness Exercises Pack [PDF]

A family party, Italy, 1983. Photo by Leonard Freed/Magnum

The meanings of life

Happiness is not the same as a sense of meaning. how do we go about finding a meaningful life, not just a happy one.

by Roy F Baumeister   + BIO

Parents often say: ‘I just want my children to be happy.’ It is unusual to hear: ‘I just want my children’s lives to be meaningful,’ yet that’s what most of us seem to want for ourselves. We fear meaninglessness. We fret about the ‘nihilism’ of this or that aspect of our culture. When we lose a sense of meaning, we get depressed. What is this thing we call meaning, and why might we need it so badly?

Let’s start with the last question. To be sure, happiness and meaningfulness frequently overlap. Perhaps some degree of meaning is a prerequisite for happiness, a necessary but insufficient condition. If that were the case, people might pursue meaning for purely instrumental reasons, as a step on the road towards happiness. But then, is there any reason to want meaning for its own sake? And if there isn’t, why would people ever choose lives that are more meaningful than happy, as they sometimes do?

The difference between meaningfulness and happiness was the focus of an investigation I worked on with my fellow social psychologists Kathleen Vohs, Jennifer Aaker and Emily Garbinsky, published in the Journal of Positive Psychology this August. We carried out a survey of nearly 400 US citizens, ranging in age from 18 to 78. The survey posed questions about the extent to which people thought their lives were happy and the extent to which they thought they were meaningful. We did not supply a definition of happiness or meaning, so our subjects responded using their own understanding of those words. By asking a large number of other questions, we were able to see which factors went with happiness and which went with meaningfulness.

As you might expect, the two states turned out to overlap substantially. Almost half of the variation in meaningfulness was explained by happiness, and vice versa. Nevertheless, using statistical controls we were able to tease two apart, isolating the ‘pure’ effects of each one that were not based on the other. We narrowed our search to look for factors that had opposite effects on happiness and meaning, or at least, factors that had a positive correlation with one and not even a hint of a positive correlation with the other (negative or zero correlations were fine). Using this method, we found five sets of major differences between happiness and meaningfulness, five areas where different versions of the good life parted company.

The first had to do with getting what you want and need. Not surprisingly, satisfaction of desires was a reliable source of happiness. But it had nothing — maybe even less than nothing ­— to add to a sense of meaning. People are happier to the extent that they find their lives easy rather than difficult. Happy people say they have enough money to buy the things they want and the things they need. Good health is a factor that contributes to happiness but not to meaningfulness. Healthy people are happier than sick people, but the lives of sick people do not lack meaning. The more often people feel good — a feeling that can arise from getting what one wants or needs — the happier they are. The less often they feel bad, the happier they are. But the frequency of good and bad feelings turns out to be irrelevant to meaning, which can flourish even in very forbidding conditions.

The second set of differences involved time frame. Meaning and happiness are apparently experienced quite differently in time. Happiness is about the present; meaning is about the future, or, more precisely, about linking past, present and future. The more time people spent thinking about the future or the past, the more meaningful, and less happy, their lives were. Time spent imagining the future was linked especially strongly to higher meaningfulness and lower happiness (as was worry, which I’ll come to later). Conversely, the more time people spent thinking about the here and now, the happier they were. Misery is often focused on the present, too, but people are happy more often than they are miserable. If you want to maximise your happiness, it looks like good advice to focus on the present, especially if your needs are being satisfied. Meaning, on the other hand, seems to come from assembling past, present and future into some kind of coherent story.

T his begins to suggest a theory for why it is we care so much about meaning. Perhaps the idea is to make happiness last . Happiness seems present-focused and fleeting, whereas meaning extends into the future and the past and looks fairly stable. For this reason, people might think that pursuing a meaningful life helps them to stay happy in the long run. They might even be right — though, in empirical fact, happiness is often fairly consistent over time. Those of us who are happy today are also likely to be happy months or even years from now, and those who are unhappy about something today commonly turn out to be unhappy about other things in the distant future. It feels as though happiness comes from outside, but the weight of evidence suggests that a big part of it comes from inside. Despite these realities, people experience happiness as something that is felt here and now, and that cannot be counted on to last. By contrast, meaning is seen as lasting, and so people might think they can establish a basis for a more lasting kind of happiness by cultivating meaning.

Social life was the locus of our third set of differences. As you might expect, connections to other people turned out to be important both for meaning and for happiness. Being alone in the world is linked to low levels of happiness and meaningfulness, as is feeling lonely. Nevertheless, it was the particular character of one’s social connections that determined which state they helped to bring about. Simply put, meaningfulness comes from contributing to other people, whereas happiness comes from what they contribute to you. This runs counter to some conventional wisdom: it is widely assumed that helping other people makes you happy. Well, to the extent that it does, the effect depends entirely on the overlap between meaning and happiness. Helping others had a big positive contribution to meaningfulness independent of happiness, but there was no sign that it boosted happiness independently of meaning. If anything, the effect was in the opposite direction: once we correct for the boost it gives to meaning, helping others can actually detract from one’s own happiness.

We found echoes of this phenomenon when we asked our subjects how much time they spent taking care of children. For non-parents, childcare contributed nothing to happiness or meaningfulness. Taking care of other people’s children is apparently neither very pleasant nor very unpleasant, and it doesn’t feel meaningful either. For parents, on the other hand, caring for children was a substantial source of meaning, though it still seemed irrelevant to happiness, probably because children are sometimes delightful and sometimes stressful and annoying, so it balances out.

Our survey had people rate themselves as ‘givers’ or as ‘takers’. Regarding oneself as a giving person strongly predicted more meaningfulness and less happiness. The effects for being a taker were weaker, possibly because people are reluctant to admit that they are takers. Even so, it was fairly clear that being a taker (or at least, considering oneself to be one) boosted happiness but reduced meaning.

The depth of social ties can also make a difference in how social life contributes to happiness and meaning. Spending time with friends was linked to higher happiness but it was irrelevant to meaning. Having a few beers with buddies or enjoying a nice lunch conversation with friends might be a source of pleasure but, on the whole, it appears not to be very important to a meaningful life. By comparison, spending more time with loved ones was linked to higher meaning and was irrelevant to happiness. The difference, presumably, is in the depth of the relationship. Time with friends is often devoted to simple pleasures, without much at stake, so it may foster good feelings while doing little to increase meaning. If your friends are grumpy or tiresome, you can just move on. Time with loved ones is not so uniformly pleasant. Sometimes one has to pay bills, deal with illnesses or repairs, and do other unsatisfying chores. And of course, loved ones can be difficult too, in which case you generally have to work on the relationship and hash it out. It is probably no coincidence that arguing was itself associated with more meaning and less happiness.

If happiness is about getting what you want, it appears that meaningfulness is about doing things that express yourself

A fourth category of differences had to do with struggles, problems, stresses and the like. In general, these went with lower happiness and higher meaningfulness. We asked how many positive and negative events people had recently experienced. Having lots of good things happen turned out to be helpful for both meaning and happiness. No surprise there. But bad things were a different story. Highly meaningful lives encounter plenty of negative events, which of course reduce happiness. Indeed, stress and negative life events were two powerful blows to happiness, despite their significant positive association with a meaningful life. We begin to get a sense of what the happy but not very meaningful life would be like. Stress, problems, worrying, arguing, reflecting on challenges and struggles — all these are notably low or absent from the lives of purely happy people, but they seem to be part and parcel of a highly meaningful life. The transition to retirement illustrates this difference: with the cessation of work demands and stresses, happiness goes up but meaningfulness drops.

Do people go out looking for stress in order to add meaning to their lives? It seems more likely that they seek meaning by pursuing projects that are difficult and uncertain. One tries to accomplish things in the world: this brings both ups and downs, so the net gain to happiness might be small, but the process contributes to meaningfulness either way. To use an example close to home, conducting research adds immensely to the sense of a meaningful life (what could be meaningful than working to increase the store of human knowledge?), but projects rarely go exactly as planned, and the many failures and frustrations along the way can suck some of the joy out of the process.

The final category of differences had to do with the self and personal identity. Activities that express the self are an important source of meaning but are mostly irrelevant to happiness. Of the 37 items on our list that asked people to rate whether some activity (such as working, exercising or meditating) was an expression or reflection of the self, 25 yielded significant positive correlations with a meaningful life and none was negative. Only two of the 37 items (socialising, and partying without alcohol) were positively linked to happiness, and some even had a significant negative relationship. The worst was worry: if you think of yourself as a worrier, that seems to be quite a downer.

If happiness is about getting what you want, it appears that meaningfulness is about doing things that express yourself. Even just caring about issues of personal identity and self-definition was associated with more meaning, though it was irrelevant, if not outright detrimental, to happiness. This might seem almost paradoxical: happiness is selfish, in the sense that it is about getting what you want and having other people do things that benefit you, and yet the self is more tied to meaning than happiness. Expressing yourself, defining yourself, building a good reputation and other self-oriented activities are more about meaning than happiness.

D oes all of this really tell us anything about the meaning of life? A ‘yes’ answer depends on some debatable assumptions, not least the idea that people will tell the truth about whether their lives are meaningful. Another assumption is that we are even capable of giving a true answer. Can we know whether our lives are meaningful? Wouldn’t we have to be able to say exactly what that meaning is? Recall that my colleagues and I did not give our study respondents a definition of meaning, and we didn’t ask them to define it themselves. We just asked them to rate their level of agreement with statements such as: ‘In general, I consider my life to be meaningful.’ To look deeper into the meaning of life, it might help to clarify some basic principles.

First of all, what is life? One answer supplies the title to A Constellation of Vital Phenomena (2013), Anthony Marra’s moving novel about Chechnya following the two recent wars. A character is stranded in her apartment with nothing to do and starts reading her sister’s Soviet-era medical dictionary. It offers her little in the way of useful or even comprehensible information — except for its definition of life, which she circles in red: ‘Life: a constellation of vital phenomena — organisation, irritability, movement, growth, reproduction, adaptation.’ That, in a sense, is what ‘life’ means. I should add that we now know it is a special kind of physical process: not atoms or chemicals themselves, but the highly organised dance they perform. The chemicals in a body are pretty much the same from the moment before death to the moment after. Death doesn’t alter this or that substance: the entire dynamic state of the system changes. Nonetheless, life is a purely physical reality.

The meaning of ‘meaning’ is more complicated. Words and sentences have meaning, as do lives. Is it the same kind of thing in both cases? In one sense, the ‘meaning’ of ‘life’ could be a simple dictionary definition, something like the one I gave in the previous paragraph. But that’s not what people want when they ask about the meaning of life, any more than it would help someone who was suffering from an identity crisis to read the name on their driver’s licence. One important difference between linguistic meaning and what I’ll call the meaningfulness of a human life is that the second seems to entail a value judgment, or a cluster of them, which in turn implies a certain kind of emotion. Your mathematics homework is full of meaning in the sense that it consists entirely of a network of concepts — meanings, in other words. But in most cases there is not much emotion linked to doing sums, and so people tend not to regard it as very meaningful in the sense in which we are interested. (In fact, some people loathe doing mathematics, or have anxiety about it, but those reactions hardly seem conducive to viewing the subject as a source of meaning in life.)

Questions about life’s meaning are really about meaningfulness. We don’t simply want to know the dictionary definition of our lives, if they have such a thing. We want our lives to have value, to fit into some kind of intelligible context. Yet these existential concerns do seem to touch on the merely linguistic sense of the word ‘meaning’ because they invoke understanding and mental associations. It is remarkable how many synonyms for meaningfulness also refer to merely verbal content: we talk, for instance, about the point of life, or its significance, or whether or not it makes sense. If we want to understand the meaning of life, it seems as though we need to grapple with the nature of meaning in this less exalted sense.

A bear can walk down the hill and get a drink, as can a person, but only a person thinks the words ‘I’m going to go down and get a drink’

Linguistic meaning is a kind of non-physical connection. Two things can be connected physically, for example when they are nailed together, or when one of them exerts a gravitational or magnetic pull on the other. But they can also be connected symbolically. The connection between a flag and the country it represents is not a physical connection, molecule to molecule. It remains the same even if the country and the flag are on opposite sides of the planet, making direct physical connection impossible.

The human mind has evolved to use meaning to understand things. This is part of the human way of being social: we talk about what we do and experience. Most of what we know we learn from others, not from direct experience. Our very survival depends on learning language, co-operating with others, following moral and legal rules and so on. Language is the tool with which humans manipulate meaning. Anthropologists love to find exceptions to any rule, but so far they have failed to find any culture that dispenses with language. It is a human universal. But there’s an important distinction to make here. Although language as a whole is universal, particular languages are invented: they vary by culture. Meaning is universal, too, but we don’t invent it. It is discovered. Think back to the maths homework: the symbols are arbitrary human inventions, but the idea expressed by 5 x 8 = 43 is inherently false and that’s not something that human beings made up or can change.

The neuroscientist Michael Gazzaniga, professor of psychology at the University of California Santa Barbara, coined the term ‘left-brain interpreter’ to refer to a section in one side of the brain that seems almost entirely dedicated to verbalising everything that happens to it. The left-brain interpreter’s account is not always correct, as Gazzaniga has demonstrated. People quickly devise an explanation for whatever they do or experience, fudging the details to fit their story. Their mistakes have led Gazzaniga to question whether this process has any value at all, but perhaps his disappointment is coloured by the scientist’s natural assumption that the purpose of thinking is to figure out the truth (this, after all, is what scientists themselves supposedly do). On the contrary, I suggest that a big part of the purpose of thinking is to help one talk to other people. Minds make mistakes but, when we talk about them, other people can spot the errors and correct them. By and large, humankind approaches the truth collectively, by discussing and arguing, rather than by thinking things through alone.

Many writers, especially those with experience of meditation and Zen, remark on how the human mind seems to prattle on all day. When you try to meditate, your mind overflows with thoughts, sometimes called the ‘inner monologue’. Why does it do this? William James, author of The Principles of Psychology (1890), said that thinking is for doing, but in fact a lot of thinking seems irrelevant to doing. Putting our thoughts into words is, however, vital preparation for communicating those thoughts to other people. Talking is important: it is how the human creature connects to its group and participates in it — and that is how we solve the eternal biological problems of survival and reproduction. Humans evolved minds that chatter all day because chattering aloud is how we survive. Talking requires people to take what they do and put it into words. A bear can walk down the hill and get a drink, as can a person, but only a person thinks the words ‘I’m going to go down and get a drink.’ In fact, the human might not just think those words but also say them aloud, and then others can come along for the trip — or perhaps offer a warning not to go after all, because someone saw a bear at the waterside. By talking, the human being shares information and connects with others, which is what we as a species are all about.

Studies on children support the idea that the human mind is naturally programmed to put things into words. Children go through stages of saying aloud the names of everything they encounter and of wanting to bestow names on all sorts of individual things, such as shirts, animals, even their own bowel movements. (For a time, our little daughter was naming hers after various relatives, seemingly without any animosity or disrespect, though we encouraged her not to inform the namesakes.) This kind of talk is not directly useful for solving problems or any of the familiar pragmatic uses of thinking, but it does help to translate the physical events of one’s life into speech so that they can be shared and discussed with others. The human mind evolved to join the collective discourse, the social narrative. Our relentless efforts to make sense of things start small, with individual items and events. Very gradually, we work towards bigger, more integrated frameworks. In a sense, we climb the ladder of meaning — from single words and concepts to simple combinations (sentences), and then on to the grand narrative, sweeping visions, or cosmic theories.

Democracy provides a revealing example of how we use meaning. It does not exist in nature. Every year, countless human groups conduct elections, but so far nobody has observed even a single one in any other species. Was democracy invented or discovered? It probably emerged independently in many different places, but the underlying similarities suggest that the idea was out there, ready to be found. The specific practices for implementing it (how votes are taken, for example) are invented. All the same, it seems as though the idea of democracy was just waiting for people to stumble upon it and put it to use.

Wondering about the meaning of life indicates that one has climbed a long way up the ladder. To understand the meaning of some newly encountered item, people might ask why it was made, how it got there or what it is useful for. When they come to the question of life’s meaning, similar questions arise: why or for what purpose was life created? How did this life get here? What is the right or best way to make use of it? It is natural to expect and assume that these questions have answers. A child learns what a banana is: it comes from the store and, before that, from a tree. It’s good to eat, which you do by (very important) first removing the outer peel to get at the soft, sweet inside. It’s natural to assume that life could be understood in the same way. Just figure out (or learn from others) what it’s about and what to do with it. Go to school, get a job, get married, have kids? Sure thing. There is, moreover, a good reason to want to get all this straight. If you had a banana and failed to understand it, you might not get the benefit of eating it. In the same way, if your life had a purpose and you didn’t know it, you might end up wasting it. How sad to miss out on the meaning of life, if there is one.

Marriage is a good example of how meaning pins down the world and increases stability

We begin to see how the notion of a meaning of life puts two quite different things together. Life is a physical and chemical process. Meaning is non-physical connection, something that exists in networks of symbols and contexts. Because it is not purely physical, it can leap across great distances to connect through space and time. Remember our findings about the different time frames of happiness and meaning. Happiness can be close to physical reality, because it occurs right here in the present. In an important sense, animals can probably be happy without much in the way of meaning. Meaning, by contrast, links past, present and future in ways that go beyond physical connection. When modern Jews celebrate Passover, or when Christians celebrate communion by symbolically drinking the blood and eating the flesh of their god, their actions are guided by symbolic connections to events in the distant past (indeed, events whose very reality is disputed). The link from the past to the present is not a physical one, the way a row of dominoes falls, but rather a mental connection that leaps across the centuries.

Questions about life’s meaning are prompted by more than mere idle curiosity or fear of missing out. Meaning is a powerful tool in human life. To understand what that tool is used for, it helps to appreciate something else about life as a process of ongoing change. A living thing might always be in flux, but life cannot be at peace with endless change. Living things yearn for stability, seeking to establish harmonious relationships with their environment. They want to know how to get food, water, shelter and the like. They find or create places where they can rest and be safe. They might keep the same home for years. Life, in other words, is change accompanied by a constant striving to slow or stop the process of change, which leads ultimately to death. If only change could stop, especially at some perfect point: that was the theme of the profound story of Faust’s bet with the devil. Faust lost his soul because he could not resist the wish that a wonderful moment would last forever. Such dreams are futile. Life cannot stop changing until it ends. But living things work hard to establish some degree of stability, reducing the chaos of constant change to a somewhat stable status quo.

By contrast, meaning is largely fixed. Language is possible only insofar as words have the same meaning for everyone, and the same meaning tomorrow as today. (Languages do change, but slowly and somewhat reluctantly, relative stability being essential to their function.) Meaning therefore presents itself as an important tool by which the human animal might impose stability on its world. By recognising the steady rotation of the seasons, people can plan for future years. By establishing enduring property rights, we can develop farms to grow food.

Crucially, the human being works with others to impose its meanings. Language has to be shared, for private languages are not real languages. By communicating and working together, we create a predictable, reliable, trustworthy world, one in which you can take the bus or plane to get somewhere, trust that food can be purchased next Tuesday, know you won’t have to sleep out in the rain or snow but can count on a warm dry bed, and so forth.

Marriage is a good example of how meaning pins down the world and increases stability. Most animals mate, and some do so for long periods or even for life, but only humans marry. My colleagues who study close relationships will tell you that relationships continue to evolve and change, even after many years of marriage. However, the fact of marriage is constant. You are either married or not, and that does not fluctuate from day to day, even though your feelings and actions toward your spouse might change considerably. Marriage smooths out these bumps and helps to stabilise the relationship. That’s one reason that people are more likely to stay together if they are married than if not. Tracking all your feelings toward your romantic partner over time would be difficult, complicated and probably always incomplete. But knowing when you made the transition from not married to married is easy, as it occurred on a precise occasion that was officially recorded. Meaning is more stable than emotion, and so living things use meaning as part of their never-ending quest to achieve stability.

T he Austrian psychoanalytic thinker Viktor Frankl, author of Man’s Search for Meaning (1946) tried to update Freudian theory by adding a universal desire for meaningfulness to Freud’s other drives. He emphasised a sense of purpose, which is undoubtedly one aspect but perhaps not the full story. My own efforts to understand how people find meaning in life eventually settled on a list of four ‘needs for meaning’, and in the subsequent years that list has held up reasonably well.

The point of this list is that you will find life meaningful to the extent that you have something that addresses each of these four needs. Conversely, people who fail to satisfy one or more of these needs are likely to find life less than adequately meaningful. Changes with regard to any of these needs should also affect how meaningful the person finds his or her life.

The first need is, indeed, for purpose. Frankl was right: without purpose, life lacks meaning. A purpose is a future event or state that lends structure to the present, thus linking different times into a single story. Purposes can be sorted into two broad categories. One might strive toward a particular goal (to win a championship, become vice president or raise healthy children) or toward a condition of fulfilment (happiness, spiritual salvation, financial security, wisdom).

People ask what is the meaning of life, as if there is a single answer

Life goals come from three sources, so in a sense every human life has three basic sources of purpose. One is nature. It built you for a particular purpose, which is to sustain life by surviving and reproducing. Nature doesn’t care whether you’re happy, much as people wish to be happy. We are descended from people who were good at reproducing and at surviving long enough to do so. Nature’s purpose for you is not all-encompassing. It doesn’t care what you do on a Sunday afternoon as long as you manage to survive and, sooner or later, reproduce.

The second source of purpose is culture. Culture tells you what is valuable and important. Some cultures tell you exactly what you are supposed to do: they mark you out for a particular slot (farmer, soldier, mother etc). Others offer a much wider range of options and put less pressure on you to adopt a particular one, though they certainly reward some choices more than others.

That brings us to the third source of goals: your own choices. In modern Western countries in particular, society presents you with a broad range of paths and you decide which one to take. For whatever reason — inclination, talent, inertia, high pay, good benefits — you choose one set of goals for yourself (your occupation, for example). You create the meaning of your life, fleshing out the sketch that nature and culture provided. You can even choose to defy it: many people choose not to reproduce, and some even choose not to survive. Many others resist and rebel at what their culture has chosen for them.

The second need for meaning is value. This means having a basis for knowing what is right and wrong, good and bad. ‘Good’ and ‘bad’ are among the first words children learn. They are some of the earliest and most culturally universal concepts, and among the few words that house pets sometimes acquire. In terms of brain reactions, the feeling that something is good or bad comes very fast, almost immediately after you recognise what it is. Solitary creatures judge good and bad by how they feel upon encountering something (does it reward them or punish them?). Humans, as social beings, can understand good and bad in loftier ways, such as their moral quality.

In practice, when it comes to making life meaningful, people need to find values that cast their lives in positive ways, justifying who they are and what they do. Justification is ultimately subject to social, consensual judgment, so one needs to have explanations that will satisfy other people in the society (especially the people who enforce the laws). Again, nature makes some values, and culture adds a truckload of additional ones. It’s not clear whether people can invent their own values, but some do originate from inside the self and become elaborated. People have strong inner desires that shape their reactions.

The third need is for efficacy. It’s not very satisfying to have goals and values if you can’t do anything about them. People like to feel that they can make a difference. Their values have to find expression in their life and work. Or, to look at it the other way around, people have to be able steer events towards positive outcomes (by their lights) and away from negative ones.

The last need is for self-worth. People with meaningful lives typically have some basis for thinking that they are good people, maybe even a little better than certain other people. At a minimum, people want to believe that they are better than they might have been had they chosen or behaved or performed badly. They have earned some degree of respect.

The meaningful life, then, has four properties. It has purposes that guide actions from present and past into the future, lending it direction. It has values that enable us to judge what is good and bad; and, in particular, that allow us to justify our actions and strivings as good. It is marked by efficacy, in which our actions make a positive contribution towards realising our goals and values. And it provides a basis for regarding ourselves in a positive light, as good and worthy people.

People ask what is the meaning of life, as if there is a single answer. There is no one answer: there are thousands of different ones. A life will be meaningful if it finds responses to the four questions of purpose, value, efficacy, and self-worth. It is these questions, not the answers, that endure and unify.

Quantum theory

Quantum dialectics

When quantum mechanics posed a threat to the Marxist doctrine of materialism, communist physicists sought to reconcile the two

Jim Baggott

Folk music was never green

Don’t be swayed by the sound of environmental protest: these songs were first sung in the voice of the cutter, not the tree

Richard Smyth

Nations and empires

A United States of Europe

A free and unified Europe was first imagined by Italian radicals in the 19th century. Could we yet see their dream made real?

Fernanda Gallo

Stories and literature

On Jewish revenge

What might a people, subjected to unspeakable historical suffering, think about the ethics of vengeance once in power?

Shachar Pinsker

Building embryos

For 3,000 years, humans have struggled to understand the embryo. Now there is a revolution underway

John Wallingford

Design and fashion

Sitting on the art

Given its intimacy with the body and deep play on form and function, furniture is a ripely ambiguous artform of its own

Emma Crichton Miller

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There are roughly two philosophical literatures on “happiness,” each corresponding to a different sense of the term. One uses ‘happiness’ as a value term, roughly synonymous with well-being or flourishing. The other body of work uses the word as a purely descriptive psychological term, akin to ‘depression’ or ‘tranquility’. An important project in the philosophy of happiness is simply getting clear on what various writers are talking about: what are the important meanings of the term and how do they connect? While the “well-being” sense of happiness receives significant attention in the contemporary literature on well-being, the psychological notion is undergoing a revival as a major focus of philosophical inquiry, following on recent developments in the science of happiness. This entry focuses on the psychological sense of happiness (for the well-being notion, see the entry on well-being ). The main accounts of happiness in this sense are hedonism, the life satisfaction theory, and the emotional state theory. Leaving verbal questions behind, we find that happiness in the psychological sense has always been an important concern of philosophers. Yet the significance of happiness for a good life has been hotly disputed in recent decades. Further questions of contemporary interest concern the relation between the philosophy and science of happiness, as well as the role of happiness in social and political decision-making.

1.1 Two senses of ‘happiness’

1.2 clarifying our inquiry, 2.1 the chief candidates, 2.2 methodology: settling on a theory, 2.3 life satisfaction versus affect-based accounts, 2.4 hedonism versus emotional state, 2.5 hybrid accounts, 3.1 can happiness be measured, 3.2 empirical findings: overview, 3.3 the sources of happiness, 4.1 doubts about the value of happiness, 4.2 restoring happiness to the theory of well-being, 4.3 is happiness overrated, 5.1 normative issues, 5.2 mistakes in the pursuit of happiness, 5.3 the politics of happiness, other internet resources, related entries, 1. the meanings of ‘happiness’.

What is happiness? This question has no straightforward answer, because the meaning of the question itself is unclear. What exactly is being asked? Perhaps you want to know what the word ‘happiness’ means. In that case your inquiry is linguistic. Chances are you had something more interesting in mind: perhaps you want to know about the thing , happiness, itself. Is it pleasure, a life of prosperity, something else? Yet we can’t answer that question until we have some notion of what we mean by the word.

Philosophers who write about “happiness” typically take their subject matter to be either of two things, each corresponding to a different sense of the term:

• A state of mind
• A life that goes well for the person leading it

In the first case our concern is simply a psychological matter. Just as inquiry about pleasure or depression fundamentally concerns questions of psychology, inquiry about happiness in this sense—call it the (long-term) “psychological sense”—is fundamentally the study of certain mental states. What is this state of mind we call happiness? Typical answers to this question include life satisfaction, pleasure, or a positive emotional condition.

Having answered that question, a further question arises: how valuable is this mental state? Since ‘happiness’ in this sense is just a psychological term, you could intelligibly say that happiness isn’t valuable at all. Perhaps you are a high-achieving intellectual who thinks that only ignoramuses can be happy. On this sort of view, happy people are to be pitied, not envied. The present article will center on happiness in the psychological sense.

In the second case, our subject matter is a kind of value , namely what philosophers nowadays tend to call prudential value —or, more commonly, well-being , welfare , utility or flourishing . (For further discussion, see the entry on well-being . Whether these terms are really equivalent remains a matter of dispute, but this article will usually treat them as interchangeable.) “Happiness” in this sense concerns what benefits a person, is good for her, makes her better off, serves her interests, or is desirable for her for her sake. To be high in well-being is to be faring well, doing well, fortunate, or in an enviable condition. Ill-being, or doing badly, may call for sympathy or pity, whereas we envy or rejoice in the good fortune of others, and feel gratitude for our own. Being good for someone differs from simply being good, period: perhaps it is always good, period, for you to be honest; yet it may not always be good for you , as when it entails self-sacrifice. Not coincidentally, the word ‘happiness’ derives from the term for good fortune, or “good hap,” and indeed the terms used to translate it in other languages often have similar roots. In this sense of the term—call it the “well-being sense”—happiness refers to a life of well-being or flourishing: a life that goes well for you.

Importantly, to ascribe happiness in the well-being sense is to make a value judgment : namely, that the person has whatever it is that benefits a person. [ 1 ] If you and I and have different values, then we may well differ about which lives we consider happy. I might think Genghis Khan had a happy life, because I think what matters for well-being is getting what you want; while you deny this because you think a life of evildoing, however “successful,” is sad and impoverished.

Theories of well-being—and hence of “happiness” in the well-being sense—come in three basic flavors, according to the best-known taxonomy (Parfit 1984): hedonism, desire theories, and objective list theories. Whereas hedonists identify well-being roughly with experiences of pleasure, desire theorists equate it with the satisfaction of one’s desires— actually getting what you want, versus merely having certain experiences. Both hedonism and desire theories are in some sense subjectivist, since they ground well-being in the individual’s subjective states. Objective list theorists, by contrast, think some things benefit us independently of our attitudes or feelings: there are objective prudential goods. Aristotelians are the best-known example: they take well-being ( eudaimonia ) to consist in a life of virtuous activity—or more broadly, the fulfillment of our human capacities. A passive but contented couch potato may be getting what he wants, and he may enjoy it. But he would not, on Aristotelian and other objective list theories, count as doing well, or leading a happy life.

Now we can sharpen the initial question somewhat: when you ask what happiness is, are you asking what sort of life benefits a person? If so, then your question concerns matters of value, namely what is good for people—the sort of thing that ethical theorists are trained to address. Alternatively, perhaps you simply want to know about the nature of a certain state of mind—happiness in the psychological sense. In this case, some sort of psychological inquiry will be needed, either philosophical or scientific. (Laypersons often have neither sort of question in mind, but are really asking about the sources of happiness. Thus it might be claimed, say, that “happiness is being with good friends.” This is not a view about the nature or definition of happiness, but rather a theory about the sorts of things that tend to make us happy. It leaves unanswered, or takes for granted, the question of just what happiness is , such that friends are a good source of it.)

In short, philosophical “theories of happiness” can be about either of at least two different things: well-being, or a state of mind. [ 2 ] Accordingly, there are essentially two bodies of philosophical literature about “happiness” and two sets of debates about its nature, though writers often fail to distinguish them. Such failures have generated much confusion, sometimes yielding bogus disagreements that prove to be merely verbal. [ 3 ] For instance, some psychologists identify “happiness” with attitudes of life satisfaction while remaining neutral on questions of value, or whether Bentham, Mill, Aristotle, or any other thinker about the good life was correct. Such researchers employ the term in the psychological sense. Yet it is sometimes objected against such claims that life satisfaction cannot suffice for “happiness” because other things, like achievement or knowledge, matter for human well-being. The objectors are confused: their opponents have made no claims about well-being at all, and the two “sides,” as it were, are simply using ‘happiness’ to talk about different things. One might just as sensibly object to an economist’s tract on “banks” that it has nothing to say about rivers and streams.

Which use of ‘happiness’ corresponds to the true meaning of the term in contemporary English? Arguably, both. The well-being usage clearly dominates in the historical literature through at least the early modern era, for instance in translations of the ancient Greeks’ ‘ eudaimonia ’ or the Latin ‘ beatitudo ’, though this translation has long been a source of controversy. Jefferson’s famous reference to “the pursuit of happiness” probably employed the well-being sense. Even later writers such as Mill may have used the term in its well-being sense, though it is often difficult to tell since well-being itself is often taken to consist in mental states like pleasure. In ordinary usage, the abstract noun ‘happiness’ often invites a well-being reading. And the locution ‘happy life ’ may not naturally take a psychological interpretation, for the simple reason that lives aren’t normally regarded as psychological entities.

Contrast this with the very different meaning that seems to attach to talk of “ being happy.” Here it is much less clear that we are talking about a property of a person’s life; it seems rather to be a property of the person herself. To be happy, it seems, is just to be in a certain sort of psychological state or condition. Similarly when we say that so-and-so “is happy” (as opposed to saying that he is leading a happy life). This psychological usage, arguably, predominates in the current vernacular. Researchers engaged in the self-described “science of happiness” usually do not take themselves to be making value judgments when they proclaim individuals in their studies to be happy. Nor, when asserting that a life satisfaction study shows Utahans to be happier than New Yorkers, are they committing themselves to the tendentious claim that Utahans are better off . (If they are, then the psychology journals that are publishing this research may need to revise their peer-review protocols to include ethicists among their referees.) And the many recent popular books on happiness, as well as innumerable media accounts of research on happiness, nearly all appear to take it for granted that they are talking about nothing more than a psychological condition.

Henceforth ‘happiness’ will be used in the long-term psychological sense, unless otherwise specified. Note, however, that a number of important books and other works on “happiness” in recent decades have employed the well-being sense of the term. Books of this sort appear to include Almeder 2000, Annas 1993, 2011, Bloomfield 2014, Cahn and Vitrano 2015, Kenny and Kenny 2006, McMahon 2005, McPherson 2020, Noddings 2003, Russell 2013, White 2006, and Vitrano 2014, though again it is not always clear how a given author uses the term. For discussion of the well-being notion, see the entry on well-being . [ 4 ]

2. Theories of happiness

Philosophers have most commonly distinguished two accounts of happiness: hedonism , and the life satisfaction theory. Hedonists identify happiness with the individual’s balance of pleasant over unpleasant experience, in the same way that welfare hedonists do. [ 5 ] The difference is that the hedonist about happiness need not accept the stronger doctrine of welfare hedonism; this emerges clearly in arguments against the classical Utilitarian focus on happiness as the aim of social choice. Such arguments tend to grant the identification of happiness with pleasure, but challenge the idea that this should be our primary or sole concern, and often as well the idea that happiness is all that matters for well-being.

Life satisfaction theories identify happiness with having a favorable attitude toward one’s life as a whole. This basic schema can be filled out in a variety of ways, but typically involves some sort of global judgment: an endorsement or affirmation of one’s life as a whole. This judgment may be more or less explicit, and may involve or accompany some form of affect. It may also involve or accompany some aggregate of judgments about particular items or domains within one’s life. [ 6 ]

A third theory, the emotional state view, departs from hedonism in a different way: instead of identifying happiness with pleasant experience, it identifies happiness with an agent’s emotional condition as a whole, of what is often called “emotional well-being.” [ 7 ] This includes nonexperiential aspects of emotions and moods (or perhaps just moods), and excludes pleasures that don’t directly involve the individual’s emotional state. It might also include a person’s propensity for experiencing various moods, which can vary over time, though several authors have argued against this suggestion (e.g., Hill 2007, Klausen 2015, Rossi 2018). Happiness on such a view is more nearly the opposite of depression or anxiety—a broad psychological condition—whereas hedonistic happiness is simply opposed to unpleasantness. For example, a deeply distressed individual might distract herself enough with constant activity to maintain a mostly pleasant existence—broken only by tearful breakdowns during the odd quiet moment—thus perhaps counting as happy on a hedonistic but not emotional state view. The states involved in happiness, on an emotional state view, can range widely, far more so that the ordinary notion of mood or emotion. On one proposal, happiness involves three broad categories of affective state, including “endorsement” states like joy versus sadness, “engagement” states like flow or a sense of vitality, and “attunement” states like tranquility, emotional expansiveness versus compression, and confidence. Given the departures from commonsensical notions of being in a “good mood,” happiness is characterized in this proposal as “psychic affirmation,” or “psychic flourishing” in pronounced forms.

A fourth family of views, hybrid theories , attempts an irenic solution to our diverse intuitions about happiness: identify happiness with both life satisfaction and pleasure or emotional state, perhaps along with other states such as domain satisfactions. The most obvious candidate here is subjective well-being , which is typically defined as a compound of life satisfaction, domain satisfactions, and positive and negative affect. (Researchers often seem to identify happiness with subjective well-being, sometimes with life satisfaction, and perhaps most commonly with emotional or hedonic state.) The chief appeal of hybrid theories is their inclusiveness: all the components of subjective well-being seem important, and there is probably no component of subjective well-being that does not at times get included in “happiness” in ordinary usage.

How do we determine which theory is correct? Traditional philosophical methods of conceptual or linguistic analysis can give us some guidance, indicating that some accounts offer a better fit with the ordinary concept of happiness. Thus it has been argued that hedonism is false to the concept of happiness as we know it; the intuitions taken to support hedonism point instead to an emotional state view (Haybron 2001). And some have argued that life satisfaction is compatible with profoundly negative emotional states like depression—a suffering artist might not value emotional matters much, and wholeheartedly affirm her life (Carson 1981, Davis 1981b, Haybron 2005, Feldman 2010). Yet it might seem counterintuitive to deem such a person happy. At the same time, people do sometimes use ‘happiness’ to denote states of life satisfaction: life satisfaction theories do seem faithful to some ordinary uses of ‘happiness’. The trouble is that HAPPINESS appears to be a “mongrel concept,” as Ned Block (1995) called the concept of consciousness: the ordinary notion is something of a mess. We use the term to denote different things in different contexts, and often have no clear notion of what we are referring to. This suggests that accounts of happiness must be somewhat revisionary, and that we must assess theories on grounds other than simple fidelity to the lay concept of happiness—“descriptive adequacy,” in Sumner’s (1996) terms. One candidate is practical utility: which conception of happiness best answers to our interests in the notion? We talk about happiness because we care about it. The question is why we care about it, and which psychological states within the extension of the ordinary term make the most sense of this concern. Even if there is no simple answer to the question what happiness is, it may well turn out that our interests in happiness cluster so strongly around a particular psychological kind that happiness can best, or most profitably, be understood in terms of that type of state (Haybron 2003). Alternatively, we may choose to distinguish different varieties of happiness. It will be less important how we use the word, however, than that we be clear about the nature and significance of the phenomena that interest us.

The debate over theories of happiness falls along a couple of lines. The most interesting questions concern the choice between life satisfaction and affect-based views like hedonism and the emotional state theory. [ 8 ] Proponents of life satisfaction see two major advantages to their account. First, life satisfaction is holistic , ranging over the whole of one’s life, or the totality of one’s life over a certain period of time. It reflects not just the aggregate of moments in one’s life, but also the global quality of one’s life taken as a whole (but see Raibley 2010). And we seem to care not just about the total quantity of good in our lives, but about its distribution—a happy ending, say, counts for more than a happy middle (Slote 1982, Velleman 1991). Second, life satisfaction seems more closely linked to our priorities than affect is, as the suffering artist case illustrates. While a focus on affect makes sense insofar as we care about such matters, most people care about other things as well, and how their lives are going relative to their priorities may not be fully mirrored in their affective states. Life satisfaction theories thus seem to fit more closely with liberal ideals of individual sovereignty, on which how well my life is going for me is for me to decide. My satisfaction with my life seems to embody that judgment. Of course a theory of happiness need not capture everything that matters for well-being; the point is that a life satisfaction view might explain why we should care so much about happiness, and so enjoy substantive as well as intuitive support. [ 9 ]

But several objections have been raised against life satisfaction views. The most common complaint has already been noted, namely that a person could apparently be satisfied with her life even while leading a highly unpleasant or emotionally distressed existence, and it can seem counterintuitive to regard such a person as happy (see section 2.2). Some life satisfaction theorists deny that such cases are possible (Benditt 1978), but it could also be argued that such possibilities are part and parcel of life satisfaction’s appeal: some people may not get much pleasure out of life because they don’t care particularly about affective matters, and a life satisfaction theory allows that they can, in their own fashion, be happy.

Two other objections are more substantive, raising questions about whether life satisfaction has the right sort of importance. One concern is whether people often enough have well-grounded attitudes of life satisfaction or dissatisfaction. Evaluating one’s life as a whole can be a complicated business, and there is some question whether people typically have well-defined attitudes toward their lives that accurately reflect how well their lives measure up relative to their priorities. Some research, for instance, suggests that life satisfaction reports tend to reflect judgments made on the spot, drawing on whatever information comes readily to mind, with substantial influences by transient contextual factors like the weather, finding a dime, etc. (Schwarz and Strack 1999). Debate persists over whether this work undermines the significance of life satisfaction judgments, but it does raise a question whether life satisfaction attitudes tend to be well-enough grounded to have the kind of importance that people normally ascribe to happiness.

The third objection is somewhat intricate, so it will require some explaining. The claim is that a wide range of life satisfaction attitudes might be consistent with individuals’ perceptions of how well their lives are going relative to what they care about, raising doubts about the importance of life satisfaction (Haybron 2016). You might reasonably be satisfied when getting very little of what you want, or dissatisfied when getting most of what you want. One reason for this is that people tend to have many incommensurable values, leaving it open how to add them up. Looking at the various ups and downs of your life, it may be arbitrary whether to rate your life a four out of ten, or a seven. A second reason is that life satisfaction attitudes are not merely assessments of subjective success or personal welfare: they involve assessments of whether one’s life is good enough —satisfactory. Yet people’s values may radically underdetermine where they should set the bar for a “good enough” life, again rendering the judgment somewhat arbitrary. Given your values, you might reasonably be satisfied with a two, or require a nine to be satisfied. While it may seem important how well people see their lives going relative to what they care about, it is not obviously so important whether people see their lives going well enough that they are willing to judge them satisfactory.

If life satisfaction attitudes are substantially arbitrary relative to subjective success, then people might reasonably base those attitudes on other factors, such as ethical ideals (e.g., valuing gratitude or noncomplacency) or pragmatic concerns (e.g., comforting oneself). Shifts in perspective might also reasonably alter life satisfaction attitudes. After the funeral, you might be highly satisfied with your life, whereas the high school reunion leaves you dissatisfied; yet neither judgment need be mistaken, or less authoritative.

As a result, life satisfaction attitudes may be poor indicators of well-being, even from the individual’s own point of view. That people in a given country register high levels of life satisfaction may reflect nothing more than that they set the bar extremely low; they might be satisfied with anything short of pure agony. Another country’s citizens might be dissatisfied with their lives, but only because they set the bar much higher. Relative to what they care about, people in the dissatisfied nation could be better off than those in the satisfied nation. To take another example, a cancer patient might be more satisfied with his life than he was before the diagnosis, for he now looks at his life from a different perspective and emphasizes different virtues like fortitude and gratitude as opposed to (say) humility and non-complacency. Yet he need not think himself better off at all: he might believe himself worse off than he was when he was less satisfied. Neither judgment need seem to him or us to be mistaken: it’s just that he now looks at his life differently. Indeed, he might think he’s doing badly, even as he is satisfied with his life: he endorses it, warts and all, and is grateful just have his not-so-good life rather than some of the much worse alternatives.

For present purposes, the worry is that life satisfaction may not have the kind of significance happiness is normally thought to have. This may pose a difficulty for the identification of life satisfaction with happiness: for people frequently seem to use happiness as a proxy for well-being, a reasonably concrete and value-free stand-in that facilitates quick-and-dirty assessments of welfare. Given the discovery that someone is happy, we might infer that he is doing well; if we learn that someone is unhappy, we may conclude that she is doing poorly. Such inferences are defeasible: if we later find that the happy Ned’s wife and friends secretly hate him, we need not decide that he isn’t happy after all; we simply withdraw the conclusion that he is doing well. So long as happiness tracks well-being well enough in most cases, this sort of practice is perfectly respectable. But if we identify happiness with life satisfaction, then we may have a problem: maybe Sally is satisfied only because she values being grateful for the good things in life. This sort of case may not be merely a theoretical possibility: perhaps the very high rates of self-reported life satisfaction in the United States and many other places substantially reflects a broad acceptance of norms of gratitude and a general tendency to emphasize the positives, or perhaps a sense that not to endorse your life amounts to a lack of self-regard. It is not implausible that most people, even those enduring great hardship, can readily find grounds for satisfaction with their lives. Life may have to be pretty hard for a person to be incapable of affirming it.

Despite these concerns there is significant intuitive appeal in the idea that to be happy is to be satisfied with one’s life. Perhaps a different way of conceiving life satisfaction, for instance dispensing with the global judgment and aggregating particular satisfactions and dissatisfactions, would lessen the force of these objections. Alternatively, it is possible that idealized or qualified forms of life satisfaction would mitigate these concerns for some purposes, such as a theory of well-being. [ 10 ]

A second set of issues concerns the differences between the two affect-based views, hedonism and emotional state. The appeal of hedonism is fairly obvious: the pleasantness of our experience is plainly a matter of great significance; many have claimed it to be the only thing that matters. What, by contrast, motivates the emotional state account, which bears obvious similarities to hedonism yet excludes many pleasures from happiness? The question of motivation appears to be the chief worry facing the emotional state theory: what’s to be gained by focusing on emotional state rather than pleasure?

One argument for taking such a view is intuitive: some find it implausible to think that psychologically superficial pleasures invariably make a difference in how happy one is—the typical pleasure of eating a cracker, say, or even the intense pleasure of an orgasm that nonetheless fails to move one, as can happen with meaningless sexual activity. The intuitive distinction seems akin to distinctions made by some ancient philosophers; consider, for instance, the following passage from Epictetus’s Discourses :

‘I have a headache.’ Well, do not say ‘Alas!’ ‘I have an earache.’ Do not say ‘Alas!’ And I am not saying that it is not permissible to groan, only do not groan in the centre of your being . ( Discourses , 1.18.19, emphasis added).

The Stoics did not expect us never to feel unpleasant sensations, which would plainly be impossible; rather, the idea was not to let such things get to us , to impact our emotional conditions.

Why should anyone care to press such a distinction in characterizing happiness? For most people, the hedonic difference between happiness on an emotional state versus a hedonistic view is probably minimal. But while little will be lost, what will be gained? One possibility is that the more “central” affects involving our emotional conditions may bear a special relation to the person or the self , whereas more “peripheral” affects, like the pleasantness of eating a cracker, might pertain to the subpersonal aspects of our psychologies. Since well-being is commonly linked to ideas of self-fulfillment, this sort of distinction might signal a difference in the importance of these states. Another reason to focus on emotional condition rather than experience alone may be the greater psychological depth of the former: its impact on our mental lives, physiology, and behavior is arguably deeper and more pervasive. This enhances the explanatory and predictive significance of happiness, and more importantly its desirability: happiness on this view is not merely pleasant, but a major source of pleasure and other good outcomes (Fredrickson 2004, Lyubomirsky, King et al . 2005). Compare health on this score: while many think it matters chiefly or entirely because of its connection with pleasure, there are few skeptics about the importance of health. As well, emotional state views may capture the idea that happiness concerns the individual’s psychological orientation or disposition : to be happy, on an emotional state theory, is not just to be subjected to a certain sequence of experiences, but for one’s very being to manifest a favorable orientation toward the conditions of one’s life—a kind of psychic affirmation of one’s life. This reflects a point of similarity with life satisfaction views of happiness: contra hedonism, both views take happiness to be substantially dispositional, involving some sort of favorable orientation toward one’s life. But life satisfaction views tend to emphasize reflective or rational endorsement, whereas emotional state views emphasize the verdicts of our emotional natures.

While hedonism and emotional state theories are major contenders in the contemporary literature, all affect-based theories confront the worries, noted earlier, that motivate life satisfaction views—notably, their looser connection with people’s priorities, as well as their limited ability to reflect the quality of people’s lives taken as a whole.

Given the limitations of narrower theories of happiness, a hybrid account such as a subjective well-being theory may seem an attractive solution. This strategy has not been fully explored in the philosophical literature, though Sumner’s “life satisfaction” theory may best be classified as a hybrid (1996; see also Martin 2012). In any event, a hybrid approach draws objections of its own. If we arrive at a hybrid theory by this route, it could seem like either the marriage of two unpromising accounts, or of a promising account with an unpromising one. Such a union may not yield wholesome results. Second, people have different intuitions about what counts as happiness, so that no theory can accommodate all of them. Any theory that tries to thus risks pleasing no one. A third concern is that the various components of any hybrid are liable to matter for quite different reasons, so that happiness, thus understood, might fail to answer to any coherent set of concerns. Ascriptions of happiness could be relatively uninformative if they cast their net too widely.

3. The science of happiness

With the explosive rise of empirical research on happiness, a central question is how far, and how, happiness might be measured. [ 11 ] There seems to be no in-principle barrier to the idea of measuring, at least roughly, how happy people are. Investigators may never enjoy the precision of the “hedonimeter” once envisaged by Edgeworth to show just how happy a person is (Edgeworth 1881). Indeed, such a device might be impossible even in principle, since happiness might involve multiple dimensions that either cannot be precisely quantified or summed together. If so, it could still be feasible to develop approximate measures of happiness, or at least its various dimensions. Similarly, depression may not admit of precise quantification in a single number, yet many useful if imprecise measures of depression exist. In the case of happiness, it is plausible that even current measures provide information about how anxious, cheerful, satisfied, etc. people are, and thus tell us something about their happiness. Even the simplest self-report measures used in the literature have been found to correlate well with many intuitively relevant variables, such as friends’ reports, smiling, physiological measures, health, longevity, and so forth (Pavot 2008).

Importantly, most scientific research needs only to discern patterns across large numbers of individuals—to take an easy case, determining whether widows tend to be less happy than newlyweds—and this is compatible with substantial unreliability in assessing individual happiness. Similarly, an inaccurate thermometer might be a poor guide to the temperature, but readings from many such thermometers could correlate fairly well with actual temperatures—telling us, for instance, that Minnesota is colder than Florida.

This point reveals an important caveat: measures of happiness could correlate well with how happy people are, thus telling us which groups of people tend to be happier, while being completely wrong about absolute levels of happiness. Self-reports of happiness, for instance, might correctly indicate that unemployed people are considerably less happy than those with jobs. But every one of those reports could be wrong, say if everyone is unhappy yet claims to be happy, or vice-versa, so long as the unemployed report lower happiness than the employed. Similarly, bad thermometers may show that Minnesota is colder than Florida without giving the correct temperature.

Two morals emerge from these reflections. First, self-report measures of happiness could be reliable guides to relative happiness, though telling us little about how happy, in absolute terms, people are. We may know who is happier, that is, but not whether people are in fact happy. Second, even comparisons of relative happiness will be inaccurate if the groups being compared systematically bias their reports in different ways. This worry is particularly acute for cross-cultural comparisons of happiness, where differing norms about happiness may undermine the comparability of self-reports. The French might report lower happiness than Americans, for instance, not because their lives are less satisfying or pleasant, but because they tend to put a less positive spin on things. For this reason it may be useful to employ instruments, including narrower questions or physiological measures, that are less prone to cultural biasing. [ 12 ]

The discussion thus far has assumed that people can be wrong about how happy they are. Is this plausible? Some have argued that (sincerely) self-reported happiness cannot, even in principle, be mistaken. If you think you’re happy, goes a common sentiment, then you are happy. This claim is not plausible on a hedonistic or emotional state view of happiness, since those theories take judgments of happiness to encompass not just how one is feeling at the moment but also past states, and memories of those can obviously be spurious. Further, it has been argued that even judgments of how one feels at the present moment may often be mistaken, particularly regarding moods like anxiety. [ 13 ]

The idea that sincere self-reports of happiness are incorrigible can only be correct, it seems, given a quite specific conception of happiness—a kind of life satisfaction theory of happiness on which people count as satisfied with their lives so long as they are disposed to judge explicitly that they are satisfied with their lives on the whole. Also assumed here is that self-reports of happiness are in fact wholly grounded in life satisfaction judgments like these—that is, that people take questions about “happiness” to be questions about life satisfaction. Given these assumptions, we can plausibly conclude that self-reports of happiness are incorrigible. One question is whether happiness, thus conceived, is very important. As well, it is unlikely that respondents invariably interpret happiness questions as being about life satisfaction. At any rate, even life satisfaction theorists might balk at this variant of the account, since life satisfaction is sometimes taken to involve, not just explicit global judgments of life satisfaction, but also our responses to the particular things or domains we care about. Some will hesitate to deem satisfied people who hate many of the important things in their lives, however satisfied they claim to be with their lives as a whole.

In a similar vein, the common practice of measuring happiness simply by asking people to report explicitly on how “happy” they are is sometimes defended on the grounds that it lets people decide for themselves what happiness is. The reasoning again seems to presuppose, controversially, that self-reports of happiness employ a life satisfaction view of happiness, the idea being that whether you are satisfied (“happy”) will depend on what you care about. Alternatively, the point might be literally to leave it up to the respondent to decide whether ‘happy’ means hedonic state, emotional state, life satisfaction, or something else. Thus one respondent’s “I’m happy” might mean “my experience is generally pleasant,” while another’s might mean “I am satisfied with my life as a whole.” It is not clear, however, that asking ambiguous questions of this sort is a useful enterprise, since different respondents will in effect be answering different questions.

To measure happiness through self-reports, then, it may be wiser to employ terms other than ‘happiness’ and its cognates—terms whose meaning is relatively well-known and fixed. In other words, researchers should decide in advance what they want to measure—be it life satisfaction, hedonic state, emotional state, or something else—and then ask questions that refer unambiguously to those states. [ 14 ] This stratagem may be all the more necessary in cross-cultural work, where finding suitable translations of ‘happy’ can be daunting—particularly when the English meaning of the term remains a matter of contention (Wierzbicka 2004).

This entry focuses on subjective well-being studies, since that work is standardly deemed “happiness” research. But psychological research on well-being can take other forms, notably in the “eudaimonic”—commonly opposed to “hedonic”—literature, which assesses a broader range of indicators taken to represent objective human needs, such as meaning, personal growth, relatedness, autonomy, competence, etc. [ 15 ] (The assimilation of subjective well-being to the “hedonic” realm may be misleading, since life satisfaction seems primarily to be a non -hedonic value, as noted earlier.) Other well-being instruments may not clearly fall under either the “happiness” or eudaimonic rubrics, for instance extending subjective well-being measures by adding questions about the extent to which activities are seen as meaningful or worthwhile (White and Dolan 2009). An important question going forward is how far well-being research needs to incorporate indicators beyond subjective well-being.

The scientific literature on happiness has grown to proportions far too large for this article to do more than briefly touch on a few highlights. [ 16 ] Here is a sampling of oft-cited claims:

• Most people are happy
• People adapt to most changes, tending to return over time to their happiness “set point”
• People are prone to make serious mistakes in assessing and pursuing happiness
• Material prosperity has a surprisingly modest impact on happiness

The first claim, that most people are happy, appears to be a consensus position among subjective well-being researchers (for a seminal argument, see Diener and Diener 1996). The contention reflects three lines of evidence: most people, in most places, report being happy; most people report being satisfied with their lives; and most people experience more positive affect than negative. On any of the major theories of happiness, then, the evidence seems to show that most people are, indeed, happy. Yet this conclusion might be resisted, on a couple of grounds. First, life satisfaction theorists might question whether self-reports of life satisfaction suffice to establish that people are in fact satisfied with their lives. Perhaps self-reports can be mistaken, say if the individual believes herself satisfied yet shows many signs of dissatisfaction in her behavior, for instance complaining about or striving to change important things in her life. Second, defenders of affect-based theories—hedonistic and emotional state views—might reject the notion that a bare majority of positive affect suffices for happiness. While the traditional view among hedonists has indeed been that happiness requires no more than a >1:1 ratio of positive to negative affect, this contention has received little defense and has been disputed in the recent literature. Some investigators have claimed that “flourishing” requires greater than a 3:1 ratio of positive to negative affect, as this ratio might represent a threshold for broadly favorable psychological functioning (e.g., Larsen and Prizmic 2008). While the evidence for any specific ratio is highly controversial, if anything like this proportion were adopted as the threshold for happiness, on a hedonistic or emotional state theory, then some of the evidence taken to show that people are happy could in fact show the opposite. In any event, the empirical claim relies heavily on nontrivial philosophical views about the nature of happiness, illustrating one way in which philosophical work on happiness can inform scientific research.

The second claim, regarding adaptation and set points, reflects well-known findings that many major life events, like being disabled in an accident or winning the lottery, appear strongly to impact happiness only for a relatively brief period, after which individuals may return to a level of happiness not very different from before. [ 17 ] As well, twin studies have found that subjective well-being is substantially heritable, with .50 being a commonly accepted figure. Consequently many researchers have posited that each individual has a characteristic “set point” level of happiness, toward which he tends to gravitate over time. Such claims have caused some consternation over whether the pursuit and promotion of happiness are largely futile enterprises (Lykken and Tellegen 1996; Millgram 2000). However, the dominant view now seems to be that the early claims about extreme adaptation and set points were exaggerated: while adaptation is a very real phenomenon, many factors—including disability—can have substantial, and lasting, effects on how happy people are. [ 18 ] This point was already apparent from the literature on correlates and causes of happiness, discussed below: if things like relationships and engaging work are important for happiness, then happiness is probably not simply a matter of personality or temperament. As well, the large cross-national differences in measured happiness are unlikely to be entirely an artifact of personality variables. Note that even highly heritable traits can be strongly susceptible to improvement. Better living conditions have raised the stature of men in the Netherlands by eight inches—going from short (five foot four) to tall (over six feet)—in the last 150 years (Fogel 2005). Yet height is considered much more heritable than happiness, with typical heritability estimates ranging from .60 to over .90 (e.g., Silventoinen, Sammalisto et al . 2003). [ 19 ]

The question of mistakes will be taken up in section 5.2. But the last claim—that material prosperity has relatively modest impacts on happiness—has lately become the subject of heated debate. For some time the standard view among subjective well-being researchers was that, beyond a low threshold where basic needs are met, economic gains have only a small impact on happiness levels. According to the well-known “Easterlin Paradox,” for instance, wealthier people do tend to be happier within nations, but richer nations are little happier than less prosperous counterparts, and—most strikingly—economic growth has virtually no impact (Easterlin 1974). In the U.S., for example, measured happiness has not increased significantly since at least 1947, despite massive increases in wealth and income. In short, once you’re out of poverty, absolute levels of wealth and income make little difference in how happy people are.

Against these claims, some authors have argued that absolute income has a large impact on happiness across the income spectrum (e.g., Stevenson and Wolfers 2008). The question continues to be much debated, but in 2010 a pair of large-scale studies using Gallup data sets, including improved measures of life satisfaction and affect, suggested that both sides may be partly right (Kahneman and Deaton 2010; Diener, Ng et al . 2010). Surveying large numbers of Americans in one case, and what is claimed to be the first globally representative sample of humanity in the other, these studies found that income does indeed correlate substantially (.44 in the global sample), at all levels, with life satisfaction—strictly speaking, a “life evaluation” measure that asks respondents to rate their lives without saying whether they are satisfied. Yet the correlation of household income with the affect measures is far weaker: globally, .17 for positive affect, –.09 for negative affect; and in the United States, essentially zero above $75,000 (though quite strong at low income levels). For more recent discussions of empirical work, see Jebb et al. 2018 along with relevant chapters in Diener et al. 2018 and the annual World Happiness Reports from 2012 onward (Helliwell et al. 2012). Research on the complex money-happiness relationship resists simple characterization, but a crude summary is that the connection tends to be positive and substantial, strong at lower income levels while modest to weak or even negative at higher incomes, and stronger and less prone to satiation for life evaluation than emotional well-being metrics. But again, these are very rough generalizations that gloss over a variety of important factors and admit of many exceptions across both individuals and societies.

In short, the relationship between money and happiness may depend on which theory of happiness we accept: on a life satisfaction view, the relationship may be strong; whereas affect-based views may yield a much weaker connection, again above some modest threshold. Here, again, philosophical views about the nature and significance of happiness may play an important role in understanding empirical results and their practical upshot. Economic growth, for instance, has long been a top priority for governments, and findings about its impact on human well-being may have substantial implications for policy.

It is important to note that studies of this nature focus on generic trends, not specific cases, and there is no dispute that significant exceptions exist—notably, populations that enjoy high levels of happiness amid low levels of material prosperity. Among others, a number of Latin American countries, Maasai herders, Inughuit hunter-gatherers, and Amish communities have registered highly positive results in subjective well-being studies, sometimes higher than those in many affluent nations, and numerous informal accounts accord with the data. [ 20 ] Such “positive outliers” suggest that some societies can support high levels of happiness with extremely modest material holdings. The importance of money for happiness may depend strongly on what kind of society one inhabits. An interesting question, particularly in light of common environmental concerns, is how far the lessons of such societies can, or should, be transferred to other social forms, where material attainment and happiness are presently more tightly coupled. Perhaps some degree of decoupling of happiness and money would be desirable.

So the role of money in happiness appears, at this juncture, to be a mixed bag, depending heavily on how we conceive of happiness and what range of societies we are considering. What (else), then, does matter most for happiness? There is no definitive list of the main sources of happiness in the literature, partly because it is not clear how to divide them up. But the following items seem generally to be accepted as among the chief correlates of happiness: supportive relationships, engagement in interesting and challenging activities, material and physical security, a sense of meaning or purpose, a positive outlook, and autonomy or control. [ 21 ] Significant correlates may also include—among many others—religion, good governance, trust, helping others, values (e.g., having non-materialistic values), achieving goals, not being unemployed, and connection with the natural environment. [ 22 ]

An illustrative study of the correlates of happiness from a global perspective is the Gallup World Poll study noted earlier (Diener, Ng et al . 2010; see also Jebb et al. 2020). In that study, the life satisfaction measure was more strongly related to material prosperity, as noted above: household income, along with possession of luxury conveniences and satisfaction with standard of living. The affect measures, by contrast, correlated most strongly with what the authors call “psychosocial prosperity”: whether people reported being treated with respect in the last day, having family and friends to count on, learning something new, doing what they do best, and choosing how their time was spent.

What these results show depends partly on the reliability of the measures. One possible source of error is that this study might exaggerate the relationship between life satisfaction and material attainments through the use of a “ladder” scale for life evaluation, ladders being associated with material aspirations. Errors might also arise through salience biases whereby material concerns might be more easily recalled than other important values, such as whether one has succeeded in having children; or through differences in positivity biases across income levels (perhaps wealthier people tend to be more “positive-responding” than poorer individuals). Another question is whether the affect measures adequately track the various dimensions of people’s emotional lives. However, the results are roughly consonant with other research, so they are unlikely to be entirely an artifact of the instruments used in this study. [ 23 ] A further point of uncertainty is the causal story behind the correlations—whether the correlates, like psychosocial prosperity, cause happiness; whether happiness causes them; whether other factors cause both; or, as is likely, some combination of the three.

Such concerns duly noted, the research plausibly suggests that, on average, material progress has some tendency to help people to better get what they want in life, as found in the life satisfaction measures, while relationships and engaging activities are more important for people’s emotional lives. What this means for happiness depends on which view of happiness is correct.

4. The importance of happiness

Were you to survey public attitudes about the value of happiness, at least in liberal Western democracies, you would likely find considerable support for the proposition that happiness is all that really matters for human well-being. Many philosophers over the ages have likewise endorsed such a view, typically assuming a hedonistic account of happiness. (A few, like Almeder 2000, have identified well-being with happiness understood as life satisfaction.)

Most philosophers, however, have rejected hedonistic and other mental state accounts of well-being, and with them the idea that happiness could suffice for well-being. [ 24 ] (See the entry on well-being .) Objections to mental state theories of well-being tend to cluster around two sets of concerns. First, it is widely believed that the non-mental conditions of our lives matter for well-being: whether our families really love us, whether our putative achievements are genuine, whether the things we care about actually obtain. The most influential objection of this sort is Robert Nozick’s experience machine case, wherein we are asked to imagine a virtual reality device that can perfectly simulate any reality for its user, who will think the experience is genuine (Nozick 1974). Would you plug in to such a machine for life? Most people would not, and the case is widely taken to vitiate mental state theories of well-being. Beyond having positive mental states, it seems to matter both that our lives go well and that our state of mind is appropriately related to how things are. [ 25 ]

A second set of objections concerns various ways in which a happy person might nonetheless seem intuitively to be leading an impoverished or stunted life. The most influential of these worries involves adaptation , where individuals facing oppressive circumstances scale back their expectations and find contentment in “small mercies,” as Sen put it. [ 26 ] Even a slave might come to internalize the values of his oppressors and be happy, and this strikes most as an unenviable life indeed. Related worries involve people with diminished capacities (blindness, Down Syndrome), or choosing to lead narrow and cramped or simpleminded lives (e.g., counting blades of grass). Worries about impoverished lives are a prime motivator of Aristotelian theories of well-being, which emphasize the full and proper exercise of our human capacities.

In the face of these and other objections most commentators have concluded that neither happiness nor any other mental state can suffice for well-being. Philosophical interest in happiness has consequently flagged, since its theoretical importance becomes unclear if it does not play a starring role in our account of the good.

Even as happiness might fail to suffice for well-being, well-being itself may be only one component of a good life , and not the most important one at that. Here ‘good life’ means a life that is good all things considered, taking account of all the values that matter in life, whether they benefit the individual or not. Kant, for example, considered both morality and well-being to be important but distinct elements of a good life. Yet morality should be our first priority, never to be sacrificed for personal happiness.

In fact there is a broad consensus, or near-consensus, among ethical theorists on a doctrine we might call the priority of virtue : broadly and crudely speaking, the demands of virtue or morality trump other values in life. [ 27 ] We ought above all to act and live well, or at least not badly or wrongly. This view need not take the strong form of insisting that we must always act as virtuously as possible, or that moral reasons always take precedence. But it does mean, at least, that when being happy requires acting badly, one’s happiness must be sacrificed. If it would be wrong to leave your family, in which you are unhappy, then you must remain unhappy, or find more acceptable ways to seek happiness.

The mainstream views in all three of the major approaches to ethical theory—consequentialism, deontology, and virtue ethics—agree on some form of the priority of virtue. Where these views chiefly differ is not on the importance of being good, but on whether being good necessarily benefits us. Virtue ethicists tend to answer in the affirmative, the other two schools in the negative. Building virtue into well-being, as Aristotelians do, may seem to yield a more demanding ethics, and in some ways it does. Yet many deontologists and consequentialists—notably Kant—advocate sterner, more starkly moralistic visions of the good life than Aristotle would ever have dreamt of (e.g., Singer 1972).

Happiness, in short, is believed by most philosophers to be insufficient for well-being, and still less important for the good life. These points may seem to vitiate any substantial role for happiness in ethical thought. However, well-being itself is still regarded as a central concept in ethical thought, denoting one of the chief elements of a good life even if not the sole element. And there are reasons for thinking happiness important, both practically and theoretically, despite the worries noted above.

Even if happiness does not suffice for well-being—a point that not all philosophers would accept—it might still rate a privileged spot in theories of well-being. This could happen in either of two ways.

First, happiness could be a major component of a theory of well-being. Objective list theories of well-being sometimes include happiness or related mental states such as enjoyment among the fundamental constituents of well-being. A more ambitious proposal, originated by L.W. Sumner, identifies well-being with authentic happiness —happiness that is authentic in the sense of being both informed and autonomous (Sumner 1996). The root idea is that well-being involves being happy, where one’s happiness is a response of one’s own (autonomous), to a life that genuinely is one’s own (informed). The authenticity constraint is meant to address both experience machine-type worries and “happy slave” objections relating to adaptation, where happiness may be non-autonomous, depending on manipulation or the uncritical acceptance of oppressive values. Since these have been the most influential objections to mental state accounts of well-being, Sumner’s approach promises to considerably strengthen the position of happiness-centered approaches to well-being, and several philosophers have developed variants or close relations of the authentic happiness theory (Brülde 2007, Haybron 2008a, Tiberius and Plakias 2010, Višak 2015). The approach remains fairly new, however, so its long-term prospects remain unclear. [ 28 ]

A second strategy forsakes the project of giving a unitary theory of well-being, recognizing instead a family of two or more kinds of prudential value. Happiness could be central to, or even exhaustive of, one of those values. Shelly Kagan, for instance, has suggested that welfare hedonism could be correct as a theory of how well a person is doing, but not of how well a person’s life is going, which should perhaps be regarded as a distinct value (Kagan 1992, 1994). In short, we might distinguish narrow and wide well-being concepts. An experience machine user might be doing well in the narrow sense, but not the wide—she is doing well, though her life is quite sad. Happiness might, then, suffice for well-being, but only in the narrow sense. Others have made similar points, but uptake has been limited, perhaps because distinguishing multiple concepts of prudential value makes the already difficult job of giving a theory of well-being much harder, as Kagan pointedly observes. [ 29 ] An interesting possibility is that the locution ‘happy life’, and the corresponding well-being sense of happiness, actually refers to a specific variety of well-being—perhaps well-being in the wide sense just suggested, or well-being taken as an ideal state, an ultimate goal of deliberation. This might explain the continued use of ‘happiness’ for the well-being notion in the philosophical literature, rather than the more standard ‘wellbeing.’

The preceding section discussed ways that happiness might figure prominently even in non-mental state theories of well-being. The question there concerned the role of happiness in theories of well-being. This is a different question from how important happiness is for well-being itself. Even a theory of well-being that includes no mention at all of happiness can allow that happiness is nonetheless a major component or contributor to well-being, because of its relation to the things that ultimately constitute well-being. If you hold a desire theory of well-being, for instance, you will very likely allow that, for most people, happiness is a central aspect of well-being, since most people very much desire to be happy. Indeed, some desire theorists have argued that the account actually yields a form of hedonism, on the grounds that people ultimately desire nothing else but happiness or pleasure (Sidgwick 1907 [1966], Brandt 1979, 1989).

Happiness may be thought important even on theories normally believed to take a dismissive view of it. Aristotelians identify well-being with virtuous activity, yet Aristotle plainly takes this to be a highly pleasant condition, indeed the most pleasant kind of life there is (see, e.g., NE , Bk. I 8; Bk. VII 13). You cannot flourish, on Aristotelian terms, without being happy, and unhappiness is clearly incompatible with well-being. Even the Stoics, who notoriously regard all but a virtuous inner state as at best indifferent, would still assign happiness a kind of importance: at the very least, to be unhappy would be unvirtuous; and virtue itself arguably entails a kind of happiness, namely a pleasant state of tranquility. As well, happiness would likely be a preferred indifferent in most cases, to be chosen over unhappiness. To be sure, both Aristotelian and Stoic accounts are clear that happiness alone does not suffice for well-being, that its significance is not what common opinion takes it to be, and that some kinds of happiness can be worthless or even bad. But neither denies that happiness is somehow quite important for human well-being.

In fact it is questionable whether any major school of philosophical thought denies outright the importance of happiness, at least on one of the plausible accounts of the matter. Doubts about its significance probably owe to several factors. Some skeptics, for example, focus on relatively weak conceptions of happiness, such as the idea that it is little more than the simple emotion of feeling happy—an idea that few hedonists or emotional state theorists would accept. Or, alternatively, assuming that a concern for happiness has only to do with positive states. Yet ‘happiness’ also serves as a blanket term for a domain of concern that involves both positive and negative states, namely the kinds of mental states involved in being happy or unhappy. Just as “health” care tends to focus mainly on ill health, so might happiness researchers choose to focus much of their effort on the study and alleviation of unhappiness—depression, suffering, anxiety, and other conditions whose importance is uncontroversial. The study of happiness need be no more concerned with smiles than with frowns.

5. The pursuit and promotion of happiness

The last set of questions we will examine centers on the pursuit of happiness, both individual and collective. Most of the popular literature on happiness discusses how to make oneself happier, with little attention given to whether this is an appropriate goal, or how various means of pursuing happiness measure up from an ethical standpoint. More broadly, how if at all should one pursue happiness as part of a good life?

We saw earlier that most philosophers regard happiness as secondary to morality in a good life. The individual pursuit of happiness may be subject to nonmoral norms as well, prudence being the most obvious among them. Prudential norms need not be as plain as “don’t shoot yourself in the foot.” On Sumner’s authentic happiness view of well-being, for instance, we stand to gain little by pursuing happiness in inauthentic ways, for instance through self-deception or powerful drugs like Huxley’s soma , which guarantees happiness come what may (Huxley 1932 [2005]). The view raises interesting questions about the benefits of less extreme pharmaceuticals, such as the therapeutic use of antidepressants; such medications can make life more pleasant, but many people worry whether they pose a threat to authenticity, perhaps undercutting their benefits. It is possible that such drugs involve prudential tradeoffs, promoting well-being in some ways while undermining it in others; whether the tradeoffs are worth it will depend on how, in a given case, the balance is struck. Another possibility is that such drugs sometimes promote authenticity, if for instance a depressive disorder prevents a person from being “himself.”

Looking to more broadly ethical, but not yet moral, norms, it may be possible to act badly without acting either immorally or imprudently. While Aristotle himself regarded acting badly as inherently imprudent, his catalogue of virtues is instructive, as many of them (wit, friendliness, etc.) are not what we normally regard as moral virtues. Some morally permissible methods of pursuing happiness may nonetheless be inappropriate because they conflict with such “ethical” virtues. They might, for instance, be undignified or imbecilic.

Outwardly virtuous conduct undertaken in the name of personal happiness might, if wrongly motivated, be incompatible with genuine virtue. One might, for instance, engage in philanthropy solely to make oneself happier, and indeed work hard at fine-tuning one’s assistance to maximize the hedonic payoff. This sort of conduct would not obviously instantiate the virtue of compassion or kindness, and indeed might be reasonably deemed contemptible. Similarly, it might be admirable, morally or otherwise, to be grateful for the good things in one’s life. Yet the virtue of gratitude might be undermined by certain kinds of gratitude intervention, whereby one tries to become happier by focusing on the things one is grateful for. If expressions of gratitude become phony or purely instrumental, the sole reason for giving thanks being to become happy—and not that one actually has something to be thankful for—then the “gratitude” might cease to be admirable, and may indeed be unvirtuous. [ 30 ]

A different question is what means of pursuing happiness are most effective . This is fundamentally an empirical question, but there are some in-principle issues that philosophical reflection might inform. One oft-heard claim, commonly called the “paradox of hedonism,” is that the pursuit of happiness is self-defeating; to be happy, don’t pursue happiness. It is not clear how to interpret this dictum, however, so that it is both interesting and true. It is plainly imprudent to make happiness one’s focus at every moment, but doubtful that this has often been denied. Yet never considering happiness also seems an improbable strategy for becoming happier. If you are choosing among several equally worthwhile occupations, and have good evidence that some of them will make you miserable, while one of them is likely to be highly fulfilling, it would not seem imprudent to take that information into account. Yet to do so just is to pursue happiness. The so-called paradox of hedonism is perhaps best seen as a vague caution against focusing too much on making oneself happy, not a blanket dismissal of the prospects for expressly seeking happiness—and for this modest point there is good empirical evidence (Schooler, Ariely et al . 2003, Lyubomirsky 2007).

That happiness is sometimes worth seeking does not mean we will always do a good job of it (Haybron 2008b). In recent decades a massive body of empirical evidence has gathered on various ways in which people seem systematically prone to make mistakes in the pursuit of their interests, including happiness. Such tendencies have been suggested in several domains relating to the pursuit of happiness, including (with recent surveys cited):

• Assessing how happy we are, or were in the past (Haybron 2007)
• Predicting (“forecasting”) what will make us happy (Gilbert 2006)
• Choosing rationally (Kahneman and Tversky 2000, Gilovitch, Griffin et al . 2002, Hsee and Hastie 2006)

A related body of literature explores the costs and benefits of (ostensibly) making it easier to pursue happiness by increasing people’s options; it turns out that having more choices might often make people less happy, for instance by increasing the burdens of deliberation or the likelihood of regret (Schwartz 2004). Less discussed in this context, but highly relevant, is the large body of research indicating that human psychology and behavior are remarkably prone to unconscious social and other situational influences, most infamously reported in the Milgram obedience experiments (Doris 2002, 2015, Haybron 2014). Human functioning, and the pursuit of happiness, may be more profoundly social than many commentators have assumed. [ 31 ]

Taken together, this research bears heavily on two central questions in the philosophical literature: first, the broad character of human nature (e.g., in what sense are we rational animals? How should we conceive of human autonomy?); second, the philosophical ideals of the good society and good government.

Just a decade ago the idea of happiness policy was something of a novelty. While it remains on the fringes in some locales, notably the United States, in much of the world there has been a surge of interest in making happiness an explicit target of policy consideration. Attention has largely shifted, however, to a broader focus on well-being to reflect not just happiness but also other welfare concerns of citizens, and dozens of governments now incorporate well-being metrics in their national statistics. [ 32 ]

Let’s consider the rationale for policies aimed at promoting well-being. In political thought, the modern liberal tradition has tended to assume an optimistic view of human nature and the individual’s capacities for prudent choice. Partly for this reason, the preservation and expansion of individual freedoms, including people’s options, is widely taken to be a central goal, if not the goal, of legitimate governments. People should be freed to seek the good life as they see it, and beyond that the state should, by and large, stay out of the well-being-promotion business.

This vision of the good society rests on empirical assumptions that have been the subject of considerable debate. If it turns out that people systematically and predictably err in the pursuit of their interests, then it may be possible for governments to devise policies that correct for such mistakes. [ 33 ] Of course, government intervention can introduce other sorts of mistakes, and there is some debate about whether such measures are likely to do more harm than good (e.g., Glaeser 2006).

But even if governments cannot effectively counteract human imprudence, it may still be that people fare better in social forms that influence or even constrain choices in ways that make serious mistakes less likely. (Food culture and its impact on health may be an instructive example here.) The idea that people tend to fare best when their lives are substantially constrained or guided by their social and physical context has recently been dubbed contextualism ; the contrary view, that people do best when their lives are, as much as possible, determined by the individuals themselves, is individualism (Haybron 2008b). Recent contextualists include communitarians and many perfectionists, though contextualism is not a political doctrine and is compatible with liberalism and even libertarian political morality. Contextualism about the promotion of well-being is related to recent work in moral psychology that emphasizes the social character of human agency, such as situationism and social intuitionism. [ 34 ]

Quite apart from matters of efficacy, there are moral questions about the state promotion of happiness, which has been a major subject of debate, both because of the literature on mistakes and research suggesting that the traditional focus of state efforts to promote well-being, economic growth, has a surprisingly modest impact on happiness. One concern is paternalism : does happiness-based policy infringe too much on personal liberty? Some fear a politics that may too closely approximate Huxley’s Brave New World, where the state ensures a drug-induced happiness for all (Huxley 1932 [2005]). Extant policy suggestions, however, have been more modest. Efforts to steer choice, for instance in favor of retirement savings, may be paternalistic, but advocates argue that such policies can be sufficiently light-handed that no one should object to them, in some cases even going so far as to deem it “libertarian paternalism” (Thaler and Sunstein 2008). [ 35 ] The idea is that gentle “nudges,” like setting default options on hiring forms to setting aside money for retirement, interfere only trivially with choice, imposing little or no cost for those who wish to choose differently, and would very likely be welcomed by most of those targeted.

Also relatively light-handed, and perhaps not paternalistic at all, are state efforts to promote happiness directly through social policy, for instance by prioritizing unemployment over economic growth on the grounds that the former has a larger impact on happiness. Other policies might include trying to reduce commute times, or making walkable neighborhoods and green space a priority in urban planning, again on happiness grounds. Some may deem such measures paternalistic insofar as they trade freedom (in the form of economic prosperity) for a substantive good, happiness, that people value unevenly, though it has also been argued that refusing to take citizens’ values like happiness into consideration in policy deliberation on their behalf can amount to paternalism (Haybron and Alexandrova 2013).

A related sort of objection to happiness-based policy argues that happiness, or even well-being, is simply the wrong object of policy, which ought instead to focus on the promotion of resources or capabilities (Rawls 1971, Nussbaum 2000, Quong 2011, Sen 2009). Several reasons have been cited for this sort of view, one being that policies aimed at promoting happiness or well-being violate commonly accepted requirements of “liberal neutrality,” according to which policy must be neutral among conceptions of the good. According to this constraint, governments must not promote any view of the good life, and happiness-based policy might be argued to flout it. Worries about paternalism also surface here, the idea being that states should only focus on affording people the option to be happy or whatever, leaving the actual achievement of well-being up to the autonomous individual. As we just saw, however, it is not clear how far happiness policy initiatives actually infringe on personal liberty or autonomy. A further worry is that, happiness isn’t really, or primarily, what matters for human well-being (Nussbaum 2008).

But a major motivation for thinking happiness the wrong object of policy is that neither happiness nor well-being are the appropriate focus of a theory of justice . What justice requires of society, on this view, is not that it make us happy; we do not have a right to be happy. Rather, justice demands only that each has sufficient opportunity (in the form of resources or capabilities, say) to achieve a good life, or that each gets a fair share of the benefits of social cooperation. However plausible such points may be, it is not clear how far they apply to many proposals for happiness-based policy, save the strongest claims that happiness should be the sole aim of policy: many policy decisions are not primarily concerned with questions of social justice, nor with constitutional fundamentals, the focus of some theories of justice. Happiness could be a poor candidate for the “currency” of justice, yet still remain a major policy concern. Indeed, the chief target of happiness policy advocates has been, not theories of justice, but governments’ overwhelming emphasis on promoting GDP and other indices of economic growth. This is not, in the main, a debate about justice, and as of yet the philosophical literature has not extensively engaged with it.

However, the push for happiness-based policy is a recent development. In coming years, such questions will likely receive considerably more attention in the philosophical literature.

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How to cite this entry . Preview the PDF version of this entry at the Friends of the SEP Society . Look up topics and thinkers related to this entry at the Internet Philosophy Ontology Project (InPhO). Enhanced bibliography for this entry at PhilPapers , with links to its database.

• World Database of Happiness , Erasmus University of Rotterdam.
• Positive Psychology Center , University of Pennsylvania.
• The Happiness and Well-Being Project , with Suggested Readings and links to Funded Research , Saint Louis University.

Aquinas, Thomas | Aristotle | Bentham, Jeremy | character, moral: empirical approaches | communitarianism | consequentialism | economics: philosophy of | emotion | ethics: ancient | ethics: virtue | hedonism | Kant, Immanuel | liberalism | Mill, John Stuart | moral psychology: empirical approaches | pain | paternalism | Plato | pleasure | well-being

Acknowledgments

For helpful comments, many thanks are due to Anna Alexandrova, Robert Biswas-Diener, Thomas Carson, Irwin Goldstein, Richard Lucas, Jason Raibley, Eric Schwitzgebel, Stephen Schueller, Adam Shriver, Edward Zalta, and an anonymous referee for the SEP. Portions of Section 2 are adapted from Haybron 2008, “Philosophy and the Science of Subjective Well-Being,” in Eid and Larsen, The Science of Subjective Well-Being , and used with kind permission of Guilford Press.

Copyright © 2020 by Dan Haybron < dan . haybron @ slu . edu >

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Happiness Essay

Happiness is a feeling that is challenging to put into words. It is a surreal experience that can only be felt. It is one of the most important amenities for living a blissful life. Every individual has a different perspective on the term "happiness." Some believe that having a good bank balance is what happiness is, while others believe that being in a happy relationship is true happiness. Here are a few sample essays on happiness.

100 Word Essay On Happiness

Happiness is a feeling you experience internally . True happiness also originates from within you. Happiness is essentially a mental state. It can be accomplished by thinking positively and keeping everything negative out of your head. It is a mental state in which one has the full and satisfying sensation that their heart is truly at peace; it is not simply about money or prosperity. Positive emotions not only make us feel good, but they also benefit our bodies and minds. Our immune system is strengthened, stress hormones are reduced, and anxiety and despair are lessened. Our happiness and well-being are greatly impacted by experiencing certain good feelings on a daily basis.

200 Word Essay On Happiness

Happiness is still a rare feeling, despite the fact that everyone longs for it. It is a blissful state, and in order to achieve it, your mind must be trained. The reason for this is that your mind accepts whatever you tell it. Many philosophers have offered various perspectives on this, but the most persuasive one is that happiness comes from within and shouldn't be sought after in the outside world.

You can attract happiness into your life in a few different ways.

Being in the present | You must live in the present. Reminiscing about the past will only keep you from having fun, so try to put it behind you. Don't worry too much about the future. Make the most of the moment you're in.

Develop optimistic thinking | Positive thoughts cause positive things to happen in your life, and happiness is attracted to happy things. So make an effort to stop thinking negatively and think positively.

Enjoy Contentment | One of the most important factors in achieving happiness is contentment. In a variety of situations that arise in your life, you shouldn't become overly excited or depressed. In every situation, try to maintain your composure.

We have the capacity to create happiness for ourselves through the use of happy feelings, which can only be attained through thinking happy thoughts and maintaining a happy attitude.

500 Words Essay On Happiness

Happiness is a way of life , not something that can be achieved. It is something that people chase their entire lives but never truly find. They have been taught to think that obtaining a good or secure job, admission to a prestigious university, or finding a devoted partner will make them happy. These things are unquestionably necessary for living a good life, but they alone cannot bring true happiness.

My Happiness

I can still clearly recall living with my grandmother back when she was still alive. In my entire family, she was one of the best cooks. She used to ask me to pick up some of her recipes so I could use them in the future. Some of the best native cuisines I prepare are learned with her assistance. After school, when I was accepted into college, my friends asked me to prepare their favourite dishes. I was initially anxious, but I knew I could succeed just like my grandmother. I was delighted when I succeeded in making the dish and received praise for it. You can see that being happy doesn't require much; all you need to do is be self-assured, have a positive outlook, and approach every obstacle you encounter in life in this way. As a result, it is clear that you are the source of your own happiness. True happiness can only be attained by someone who is able to realise this.

Aristotle's Philosophy Of Happiness

As a philosopher, Aristotle ranks among the best . He held the view that we are responsible for our own happiness. He asserts that happiness is the only reason for living. He claimed that virtue determines happiness and that it is a goal in and of itself. He believes that in order to live a happy life, many requirements must be met, including being in good physical and mental health. According to him, the majority of our desires—whether they be for favourable relationships, wealth, success, or power—come from our conviction that they will make us happy. To put it another way, happiness is the goal and everything else is just a means to get there.

Money Can't Buy Happiness

Happiness is frequently linked to financial success. If this were the case, then wealthy people would never have experienced sadness. The wealthy, on the other hand, exhibit greater levels of stress, anxiety, and worry. They also frequently experience relationship issues and depression. However, people from lower or middle-class backgrounds are frequently happier and more carefree.

Being wealthy is not necessarily a bad thing, though. Access to a wide range of resources is made possible by having money. However, it is incorrect to think that having all of these things will make you happy. Short-term happiness can be temporarily brought on by material possessions, but lasting happiness cannot be attained this way.

We hold ourselves to a standard that is unreal. When this happens, we begin to value material possessions and judge ourselves against others. Our emotions, however, are solely the product of our thoughts. We, therefore, need to work on developing positive thoughts and a positive outlook on life, as these things would ultimately lead to genuine happiness.

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What Is Happiness? – My Essay On Defining Your Happiness

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We are committed to the highest standards of accuracy and reliability in our content. Every statement made on our website is meticulously fact-checked and supported by authoritative studies.

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Updated on July 11, 2023

Happiness is probably the most pursued factor in life, above wealth, health, and good relationships. We all want to be happy, above everything else, right? Who cares about money when you’re not happy? Who cares about friends when you’re not happy with who you are? Who cares about good health if you’re lonely and depressed?

Happiness is the thing that most people want, yet it is one of the most difficult aspects of life to quantify. How do we measure happiness? How do we define happiness? What is happiness!? This is an essay that explores the many different faces of happiness. As you’ll learn, happiness doesn’t have a single universal definition. Its definition is unique for every single human being out there. Including you.

After reading this essay, you’ll know exactly what happiness is, how to define it for yourself, and even how to find it based on actionable advice.

Definition of happiness

Happiness synonyms, different kinds of happiness, a happy balance, why eternal happiness doesn’t exist, why eternal happiness can still be pursued, defining your own happiness, closing words, what is happiness.

Before starting this essay about happiness, we must at least have a broad idea of what happiness is. Let’s first have a look at how happiness is defined across the web.

Definitions of happiness vary quite a bit across multiple sources. Google thinks happiness is defined as follows:

The state of being happy

You can see how Google is pretty vague about the definition of happiness. Furthermore, it quickly follows with a long list of synonyms.

Wikipedia has a much more interesting definition of what happiness is.

The feeling of an emotion such as pleasure or joy, the appraisal of life satisfaction or the quality of life, subjective well-being and eudaimonia.

Lesson learned? It is really difficult to find a universally correct and agreed-upon definition of what happiness really is.

💡 By the way : If you want to start feeling better and more productive, I’ve condensed the information of 100’s of our articles into a 10-step mental health cheat sheet here. 👇

This Cheat Sheet Will Help You Be Happier and More Productive

Thrive under stress and crush your goals with these 10 unique tips for your mental health.

Think of all the synonyms that we use to describe feelings that are similar to happiness.

What I like about Google is that it shows synonyms of happiness to people that are looking for its definition.

It’s like they’re saying: “Hey, we don’t know exactly how to define happiness, but here are a couple of concepts that we believe are very much similar!”

The list of synonyms is quite big:

• Contentment
• Satisfaction
• Carefreeness

I think there is a lot we can learn just from the fact that happiness has so many synonyms.

Why? Because these synonyms are all specific variants of what happiness means to me. And I bet you feel the same.

All these different emotions are part of what happiness truly is. And that’s what makes happiness so incredibly difficult to define and measure. It’s a weighted average of all these different synonyms, and the equation of happiness truly changes per person . I’ll even go as far as to say that the happiness equation changes per person per day.

If pleasure makes me happy today, it doesn’t mean that that same amount of pleasure makes me happy tomorrow.

If short-term satisfaction made me happy yesterday, then it won’t necessarily make me happy next week.

What I want you to realize is that your personal definition of happiness is unique. What makes you happy doesn’t necessarily make another person happy. In fact, your definition of happiness is likely a combination of satisfaction, cheeriness, merriment, and jollity.

But the way you personally define happiness will likely change from day to day as well.

And that’s one of the most critical aspects of happiness. That’s also why it’s supposedly so hard to measure and quantify. Here’s an entire article I wrote recently about how difficult it is to define happiness, but you can still try for yourself !

Still with me? Good, because I’m going to add yet another reason why happiness is such a difficult thing to measure!

There are different kinds of happiness. Not just in the way we define happiness, but also in the way we experience it.

As part of this essay, I want to introduce the concepts of short-term and long-term happiness.

Short-term happiness

Short-term happiness is relatively easy to explain. It’s based on small and easy to obtain, yet rather unsustainable happiness. When looking at the list of happiness synonyms, I think the following concepts are clearly centered around short-term happiness:

You see, short-term happiness is based on the release of the chemical dopamine in our brain . This organic chemical is released whenever we are stimulated by things that please us. Some examples are sex, having a laugh with friends, finishing a race, watching a funny video online, or watching an exciting game of football. A more extreme example is drugs.

These things result in short-term happiness because dopamine is released based on a single event. When this event is over, the pleasure is gone. That’s why I consider this to be short-term happiness.

And then there is long-term happiness.

Long-term happiness

Long-term happiness is a little bit harder to explain because it revolves around other concepts of happiness. Instead of joy, pleasure, and ecstasy, the concepts that make up long-term happiness are:

I hope you can spot the difference here. Long-term happiness is created by feeling happy about your purpose in life, the successes that you’ve had and/or the satisfaction of who you are and what you’ve accomplished. Long-term happiness is based on concepts that are not created by a single event. For example, I’m happy at the moment because I’m grateful for the life that I have right now. This happiness is not caused by something I’m doing at this very moment. No, I’m happy because I work hard and have achieved things that I am proud of. I have created a situation in which I am happy by default, without having to rely on single events.

Now that you are aware of these two different kinds of happiness, I want you to picture some scenarios.

• Picture a life in which you spent your youth partying, doing whatever you want to do, using drugs and living without planning for a good future. Sure, you feel pretty happy when doing these things, but you can probably see how this lifestyle will eventually catch up with you, right?

You might have guessed it, but this scenario is focused exclusively on short-term happiness. And the simple fact is that pursuing nothing but short-term happiness does not lead to a sustainable happy life.

Now picture the following scenario:

• You’re in your early twenties and want to become the next Jeff Bezos or Elon Musk. You have great ambitions and are incredibly disciplined and inspired to become everything that you think you can become. You spend an incredible amount of time working on your projects, and you even make sacrifices just for the sake of your goals. You don’t have time for sleep, social activities or relationships. Hell, even your health starts to decline. It doesn’t matter though, because you eventually want to reach your goals, and then you’ll be happy right?

This is another extreme example of happiness. You can probably see how this person is very likely unhappy. He is spending the best years of his life making sacrifices in anticipation of what he eventually wants to become. For a lot of people, this sounds like a logical decision. But to me, this sounds like a huge mistake. You might feel satisfied with the progress you’re making, but are you truly happy? If you get in a fatal car crash tomorrow, would you have any regrets?

I want you to think about this for a moment since a lot of people in industrialized countries have the urge to constantly be planning for the future. And while this is not a bad thing in principle, we often take it too far. As a result, we are constantly sprinting from one deadline to the other. Sure, you want to plan for a happy future, but what’s the point of all of this when you’re not happy in the process itself?

The thing is, these extreme examples are not something that you should want. You can only lead a truly happy life when you actively pursue both short-term and long-term happiness.

It’s important to find out what your perfect balance is.

I’m not here to tell you that you should focus 50% of your attention on short-term happiness and the other 50% on long-term happiness. No. I’m here to tell you that you should be aware of your own happiness. Every single person on this planet has a different definition of happiness. You need to find out what happiness means to you, and how you want to pursue it.

They say happiness is a journey and not a destination. I think happiness can – and should – be both.

For me personally, I often notice how much short-term happiness I’m sacrificing in anticipation of long-term happiness. Some examples:

• I go out for a long-distance training run in the pouring rain because I want to eventually finish another marathon in 3 months. I don’t even enjoy the long-distance run but I think that it will eventually lead to a great finish time, and thus long-term happiness.
• Instead of just playing a videogame, I decide to write an essay about my understanding of happiness. Why? Because I think it will grow my website, which will make me happy in the long run.
• I skip a nice snack because I want to maintain my weight

These are some real examples of how I’ve been sacrificing my short-term happiness for long-term happiness. I want you to think of a couple of examples for yourself. Have you ever made a bad decision that resulted in a decreased level of happiness?

Think about some real scenarios that you’ve experienced and whether you should have acted differently.

I’m not saying that sacrificing short-term happiness for long-term happiness is bad. I just want you to know that you need to find a balance. For example, I do actually want to finish my next marathon within a decent time, but I’m not going to make myself miserable by pushing myself to the limit in preparation. That’s not the balance that I’m after.

The thing is, realizing the difference between short-term and long-term happiness makes it easier for us to pursue happiness in our lives.

Pursue happiness, you ask?

Yes! I believe that happiness can actively be pursued and that you can steer your life in the best direction possible by doing this. However, there are a number of people that believe that pursuing happiness is a loser’s game. These people argue that by pursuing happiness , you’ll be more tempted to choose short-term happiness over long-term happiness. This is where the hedonic treadmill will quickly evaporate whatever happiness you’ve created for yourself.

The hedonic treadmill

Imagine something that you would really like to do right now.

What did you think of? Taking a long warm bath? Drinking wine with your friends? Going to an amusement park?

Wouldn’t it be great if you could do that right now? That would definitely have a positive influence on your happiness, right?

Now think about doing that exact thing every day, for the rest of your life, until the day you die.

Do you think you’d still be happy from doing that same thing after the 10th time? Or the 100th time? Or the 1000th time?

The answer is probably no. Even though this example is extreme, the theory of diminishing returns applies here. When repeated, the effect of the same event on your happiness will diminish to zero. That’s because the norms of what defines your happiness are constantly adapting. Your happiness equation transforms with your changing life, whether it’s for better or worse.

One of the best examples of this hedonic treadmill is the following:

Think of a big salary bump. You receive a raise of 50%! Congratulations, you now have money to spend on all kinds of things that make you and your family happy ! Will that happiness sustain into the future? Unfortunately not. Instead of appreciating the luxury of your raise, you will grow accustomed to this extra money and will slowly take it for granted. This adaptation is known as the hedonic treadmill , and it is generally conceived as the arch-enemy of happiness.

Now that you know what this hedonic treadmill is, it might seem like a waste of time to continue reading this essay, right?

NO! While the hedonic treadmill is very much real – I’ll never deny that – I don’t want you to think that greater happiness can’t be achieved. You just need to be willing to actively look for it in the right places.

See, nobody on the internet will be able to define happiness for you. What makes you happy is a constantly changing equation that is unique in every way. Why would you believe some scientist when he or she claims that happiness is impossible to pursue? What does that scientist know about you? Nothing!

It’s up to you to define what makes you happy.

How to find your own happiness

By now, you should know 3 things:

• Your happiness equation is unique. Nobody can tell you what exactly to do in order to be happy.
• You can pursue both short-term happiness and long-term happiness. The key is to find the perfect balance between the two. You can be happy on the journey towards a happy future.
• The hedonic treadmill will diminish the effect events have on your happiness over time.

Let’s combine this knowledge. I want you to realize that you can learn more about your own happiness equation. You can find out what it is that makes you happy.

Got it? Good, because the next step is to define what the difference is between short-term and long-term happiness. You have to find out how much you value your happiness on the journey itself and how much of that happiness you want to sacrifice by investing in a potentially happier future.

Now, what if I told you that a perfect balance between long-term and short-term happiness can limit the effect that the hedonic treadmill has on you?

Yes, by consciously varying the pursuit of short-term and long-term happiness, you can vary the factors in your life in a way that leads to greater happiness. If you are aware of your own happiness equation, you’re able to pursue happiness in the areas where it matters the most.

What I want you to do is consider your personal happiness again for a moment.

Think back at the last week, and remember what things or events had a positive influence on your happiness. Think of the things that really made you smile or feel satisfied with where you were or how you acted.

What came to your mind? Was it work? Was it your relationship? Was it that silly movie you watched? Was it a nice sunny day spent outside? It could be literally anything! What I want most of all now is that you realize how you just measured a part of your happiness.

You see, even though happiness is claimed to be the factor of life that’s the most difficult to measure, you can still measure what is currently part of your happiness equation. It’s simple. For me personally, when I think back to yesterday, I remember that I really enjoyed spending time with my girlfriend, walking through the woods on a sunny day, and just relaxing (a.k.a. doing nothing!)

These are happiness factors that were a vital part of my happiness equation yesterday. It was a weekend day after a long and busy week at work, so I was really trying to find some short-term happiness. The things that I did yesterday were perfect, as it was a very happy day for me.

You should not be surprised if I told you that I was consciously trying to be happy by spending my day doing things that satisfied my short-term happiness.

You can do exactly the same. All you need to do is to define your own happiness.

And with that said, I want to conclude this essay about happiness. Happiness is different for every single human being on this planet. If you arrived at this essay without having a clear idea of what happiness is, I hope you now know that your personal happiness can be defined, measured, and quantified. But only YOU can do this, no one else will be able to tell you what happiness really is. If you are willing to actively pursue greater happiness, I believe you can steer your life in the best direction.

Now it’s time to hear from you! How do you define your own happiness right now? What has been your biggest happiness factor last week? Do you think you can learn from your own happiness?

I’d love to hear all about it in the comments!

Founder of Tracking Happiness, with over 100 interviews and a focus on practical advice, our content extends beyond happiness tracking. Hailing from the Netherlands, I’m a skateboarding enthusiast, marathon runner, and a dedicated data junkie, tracking my happiness for over a decade.

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What Is Happiness?

Reviewed by Psychology Today Staff

Happiness is an electrifying and elusive state. Philosophers, theologians, psychologists, and even economists have long sought to define it. And since the 1990s, a whole branch of psychology— positive psychology —has been dedicated to pinning it down. More than simply positive mood, happiness is a state of well-being that encompasses living a good life, one with a sense of meaning and deep contentment.

Feeling joyful has its health perks as well. A growing body of research also suggests that happiness can improve your physical health; feelings of positivity and fulfillment seem to benefit cardiovascular health, the immune system, inflammation levels, and blood pressure, among other things. Happiness has even been linked to a longer lifespan as well as a higher quality of life and well-being.

Attaining happiness is a global pursuit. Researchers find that people from every corner of the world rate happiness more important than other desirable personal outcomes, such as obtaining wealth, acquiring material goods, and getting into heaven.

Happiness is not the result of bouncing from one joy to the next; researchers find that achieving happiness typically involves times of considerable dis comfort. Genetic makeup, life circumstances, achievements, marital status, social relationships, even your neighbors—all influence how happy you are. Or can be. So do individual ways of thinking and expressing feelings. Research shows that much of happiness is under personal control.

Regularly indulging in small pleasures, getting absorbed in challenging activities, setting and meeting goals , maintaining close social ties, and finding purpose beyond oneself all increase life satisfaction. It isn't happiness per se that promotes well-being, it’s the actual pursuit that’s key.

For more, see How to Find Happiness.

Happy people live with purpose. They find joy in lasting relationships, working toward their goals, and living according to their values. The happy person is not enamored with material goods or luxury vacations. This person is fine with the simple pleasures of life—petting a dog, sitting under a tree, enjoying a cup of tea. Here are a few of the outward signs that someone is content.

• Is open to learning new things
• Is high in humility and patience
• Smiles and laughs readily
• Goes with the flow
• Practices compassion
• Is often grateful
• Exercises self-care
• Enjoys healthy relationships
• Is happy for other people
• Gives and receives without torment
• Lives with meaning and purpose
• Does not feel entitled and has fewer expectations
• Is not spiteful or insulting
• Does not hold grudges
• Does not register small annoyances
• Does not angst over yesterday and tomorrow
• Does not play games
• Is not a martyr or victim
• Is not stingy with their happiness

For more, see How To Find Happiness.

Misperceptions abound when it comes to what we think will make us happy. People often believe that happiness will be achieved once they reach a certain milestone, such as finding the perfect partner or landing a particular salary.

Humans, however, are excellent at adapting to new circumstances, which means that people will habituate to their new relationship or wealth, return to a baseline level of happiness, and seek out the next milestone. Fortunately, the same principle applies to setbacks—we are resilient and will most likely find happiness again.

Regarding finances specifically, research shows that the sweet spot for yearly income is between $60,000 and $95,000 a year, not a million-dollar salary. Earnings above $95,000 do not equate to increased well-being; a person earning $150,000 a year will not necessarily be as happy as a person earning a lot less.

The type of thoughts below exemplify these misconceptions about happiness:

• "I’ll be happy when I’m rich and successful."
• "I’ll be happy when I’m married to the right person."
• "Landing my dream job will make me happy."
• "I can’t be happy when my relationship has fallen apart."
• "I will never recover from this diagnosis."
• "The best years of my life are over."

For more, see The Science of Happiness.

Positive psychology is the branch of psychology that explores human flourishing. It asks how individuals can experience positive emotions, develop authentic relationships, find flow, achieve their goals, and build a meaningful life.

Propelled by University of Pennsylvania psychologist Martin Seligman , the movement emerged from the desire for a fundamental shift in psychology—from revolving around disease and distress to providing the knowledge and skills to cultivate growth, meaning, and fulfillment. For more, see Positive Psychology.

Every person has unique life experiences, and therefore unique experiences of happiness. That being said, when scientists examine the average trajectory of happiness over the lifespan, some patterns tend to emerge. Happiness and satisfaction begin relatively high, decrease from adolescence to midlife , and rise throughout older adulthood.

What makes someone happy in their 20s may not spark joy in their 80s, and joy in someone’s 80s may have seemed irrelevant in their 20s. It’s valuable for people to continue observing and revising what makes them happy at a given time to continue striving for fulfillment throughout their lifetime.

For more, see Happiness Over the Lifespan.

Health and happiness are completely intertwined. That’s not to say that people with illnesses can’t be happy, but that attending to one’s health is an important—and perhaps underappreciated—component of well-being.

Researchers have identified many links between health and happiness—including a longer lifespan—but it’s difficult to distinguish which factor causes the other. Making changes to diet , exercise, sleep, and more can help everyone feel more content.

For more, see Happiness and Health .

Sweeping across millennia and across vertebrates, Sarah Hrdy's new book, Father Time, makes the case that men make wonderful parents.

Don't look back with regret and think that if your life had been easier you could have been happier. Even where there is ruin there is hope for treasure.

Difficulty trusting one's happiness is common in bipolar disorder. How can one fully embrace their joy without fear of mania?

There is more to good communication than using "I-statements," yet little has been written about other aspects of speaking that can help us get heard and connect.

Ireland has many similarities to Finland, except that the Irish are not nearly as happy. Why?

What touches the psyche, alters body chemistry, and stirs a mood to contract muscles? Encountering your soulmate.

Social media can foster digital flourishing and inspiration, especially among young adults, despite its challenges.

Maintaining friendships as an adult can be tricky. Here's how to do it right.

There is more to vintage, thrifting, and secondhand shopping than meets the eye. The process provides opportunities for well-being in many ways.

Predictability in a relationship can become routine and result in feelings of boredom. These experiences can become their own saboteurs, pushing people to hunger for more.

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Essay on Happiness

List of essays on happiness, essay on happiness – short essay (essay 1 – 150 words), essay on happiness – for kids and children (essay 2 – 200 words), essay on happiness – 10 lines on happiness written in english (essay 3 – 250 words), essay on happiness (essay 4 – 300 words), essay on happiness – ways to be happy (essay 5 – 400 words), essay on happiness – for school students (class 3, 4, 5, 6 and 7 standard) (essay 6 – 500 words), essay on happiness – ways of developing happiness (essay 7 – 600 words), essay on happiness – sources of suffering, happiness and conclusion (essay 8 – 750 words), essay on happiness – long essay on happiness (essay 9 – 1000 words).

Happiness is defined by different people in different ways. When we feel positive emotions we tend to feel happy. That is what happiness is all about. Happiness is also regarded as the mental state of a person in an optimistic manner.

Every person defines happiness in his/her own manner. In whatever manner you may define happiness; the truth is that it is vital for a healthy and prosperous life.

In order to make students understand what true happiness is all about, we have prepared short essays for students which shall enlighten them further on this topic.

Audience: The below given essays are exclusively written for school students (Class 3, 4 ,5, 6 and 7 Standard).

Introduction:

Happiness is a state of mind and the feeling expressed when things are going great. It is what we feel when we get our first car, buy a new house or graduate with the best grades. Happiness should be distinguished from joy. When joy is a constant state of mind, happiness depends on events in our lives.

Importance of Happiness:

The opposite of happiness is sadness which is a state of negativity in the mindset. When we remain sad for an extended period of time it can lead to depression. To avoid this state of mind we must always remind ourselves of happenings in our lives that made us happy.

Conclusion:

Though life throws countless challenges at us on a daily basis, if we drown in those challenges we would definitely become depressed. It is important that we find positive things in our daily lives to get excited about and feel the happiness.

Happiness is a state of mind which makes you feel accomplished in life and having everything in this world without a single reason to repent. Well, although there can be no perfect definition of happiness; happiness is when you feel you’re at the top of the world where a sense of complete satisfaction prevails.

The meaning of happiness is relative and varies from people to people. For some, happiness is when you experience professional success, reunions with family and friends, eating out, reading books or watching good movies. While for others, happiness can be accomplished by some weekend activities which might help you de-stress and get the satisfaction of mind.

If you involve yourself in social activities where you help the needy and provide support to the weaker section of the society, you can experience happiness if not anything else. When a young boy flies a kite, plays with mud, and watches the nature, for him, that is the greatest happiness in the world.

The happiness of mind is often considered quite contrary to jealousy and anger which you experience once you have failed or unaccomplished any desired goal. You should always try to rehearse the ways of keeping yourself satisfied and keeping away from negativity to experience peace and happiness in life. True happiness begins where desire ends!

What is happiness? It is a state of being happy. But it does not mean to be happy all the time. Happiness is a feeling of something good that is happening in our life. We feel happy when we achieve something. But happiness is spread when our dear one is happy as well. Some people find true happiness in playing with their pets, while some may find happiness in staying engaged in creative work.

Happiness is often derived from channelizing thoughts to positive thinking. However, it is not as simple as it may sound.

To achieve the state of complete happiness one has to practice on improving the state of life by:

1. Staying contended in life with what you have. Cribbing and grumbling never lead to happiness.

2. Staying focused on the current life instead of daydreaming of the good days or old days.

3. Stop blaming for something that went terribly wrong in life. The life is all about moving on. Stop worrying and set new goals in life.

4. Being thankful to God for all the good things that you have in your life.

5. Having good people around you who can boost up positivity in your life.

Everyone desires to be happy in life. Happiness cannot be achieved without establishing complete control of one’s thoughts as it is very easy to be carried away by the waves of thoughts and emotions surrounding us. Remind yourself of the good things of your life and be thankful about it.

What is happiness? Some would state that happiness implies being well off. Others would state that for them, happiness intends to be sound. You will discover individuals saying that for them happiness implies having love in their life, having numerous companions, a great job, or accomplishing a specific objective. There are individuals, who trust that the want of a specific wish would make happiness in their life; however, it may not be so. Having true happiness is something which is desired by all.

The Path to Happiness:

There are small things which when incorporated into our daily lives, can lead us to the path of happiness. For instance, instead of thinking about problems, we should actually be thinking about the solutions. Not only will we be happier but we shall also be able to solve our problems faster. Similarly, once in a while, you start the day with the longing to achieve a few targets. Toward the day’s end, you may feel disappointed and miserable, in light of the fact that you haven’t possessed the capacity to do those things. Take a look at what you have done, not at what you have not possessed the capacity to do. Regularly, regardless of whether you have achieved a ton amid the day, you let yourself feel disappointed, due to some minor assignments you didn’t achieve. This takes away happiness from you.

Again, now and then, you go throughout the day effectively completing numerous plans, yet as opposed to feeling cheerful and fulfilled, you see what was not cultivated and feel troubled. It is out of line towards you.

Each day accomplishes something good which you enjoy doing. It may tend to be something little, such as purchasing a book, eating something you cherish, viewing your most loved program on TV, heading out to a motion picture, or simply having a walk around the shoreline. Even small things can bring great levels of happiness in our lives and motivate us for new goals.

Happiness is not what you feel from outside, rather it is something which comes from your inner soul. We should find happiness in us rather than searching for it in worldly desires.

Happiness is defined by different people in different ways. Some find happiness in having a luxurious life while some find it in having loving people around them rather than money. True happiness lies within us and our expectation of happiness. It is something that should be felt and cannot be explained in words.

Even though this simple word has a lot of meaning hidden in it, many fail to understand the real one or feel the real happiness. Finding happiness in the outer world is the main reason for this failure. Nothing can buy you happiness, whether be the favorite thing you desire for or the person you love the most or the career you build, unless and until you feel it within yourself.

Ways to be Happy:

Bring happiness and soulful life to yourself rather than expecting it from the outside world like things, money, etc. Being happy is not as easy as advised to be one happier person. To be content and happy with whatever you have and yourself it takes time and patience. You should practice to be a happier person in all moments and eventually you will notice that no sorrow can sink you down.

Whatever good or bad happened in your past shouldn’t bother your present. Learn to live today with more happiness than yesterday and forget about your past sadness for a harmonious life. Thankfulness to the life you got is another important character you should acquire to be happy. If you compare yourself with someone with better luxurious life, then you will never be happy or content and do it the other way.

Don’t depress your mind with bad and negative thoughts about yourself and around. Try to find every goodness in a situation you face and accept the things that already happened, whether good or bad. Never forget to choose merrier and positive people to be closer to you so that their vibes will also help you in being one merrier person.

Whenever you feel low and depressed never hesitate to go to those around you to find happiness. But be aware of those negative ones that may pull you even deeper into the bad thoughts. Always surround yourself with positive thinking and motivating people so that you can rise higher even from the deepest fall.

Happiness is nothing but a feeling that will be seeded into your soul only if you wish to and nothing other than yourself can indulge this feeling in you. Don’t spoil your life finding happiness somewhere else.

Happiness is a very complicated thing. Happiness can be used both in emotional or mental state context and can vary largely from a feeling from contentment to very intense feeling of joy. It can also mean a life of satisfaction, good well-being and so many more. Happiness is a very difficult phenomenon to use words to describe as it is something that can be felt only. Happiness is very important if we want to lead a very good life. Sadly, happiness is absent from the lives of a lot of people nowadays. We all have our own very different concept of happiness. Some of us are of the opinion that we can get happiness through money, others believe they can only get true happiness in relationships, some even feel that happiness can only be gotten when they are excelling in their profession.

As we might probably know, happiness is nothing more than the state of one being content and happy. A lot of people in the past, present and some (even in the future will) have tried to define and explain what they think happiness really is. So far, the most reasonable one is the one that sees happiness as something that can only come from within a person and should not be sought for outside in the world.

Some very important points about happiness are discussed below:

1. Happiness can’t be bought with Money:

A lot of us try to find happiness where it is not. We associate and equate money with happiness. If at all there is happiness in money then all of the rich people we have around us would never feel sad. What we have come to see is that even the rich amongst us are the ones that suffer depression, relationship problems, stress, fear and even anxiousness. A lot of celebrities and successful people have committed suicide, this goes a long way to show that money or fame does not guarantee happiness. This does not mean that it is a bad thing to be rich and go after money. When you have money, you can afford many things that can make you and those around you very happy.

2. Happiness can only come from within:

There is a saying that explains that one can only get true happiness when one comes to the realisation that only one can make himself/herself happy. We can only find true happiness within ourselves and we can’t find it in other people. This saying and its meaning is always hammered on in different places but we still refuse to fully understand it and put it into good use. It is very important that we understand that happiness is nothing more than the state of a person’s mind. Happiness cannot come from all the physical things we see around us. Only we through our positive emotions that we can get through good thoughts have the ability to create true happiness.

Our emotions are created by our thoughts. Therefore, it is very important that we work on having only positive thoughts and this can be achieved when we see life in a positive light.

Happiness is desired by every person. However, there are very few persons that attain happiness easily in life.

It is quite tough to get happiness in life as people usually link it with the things and the people around them. The simple fact is that happiness usually starts as well as finishes with your own life. All those people who understand this fact easily get the true happiness in their life.

Happiness in Relationships:

There are lots of people who link happiness with the money and there are few others also who link it with the personal relations. It is very important to know that if you are not happy with yourself then, it is not possible to remain happy in your relationship as well.

The problems in the relationship have been increasing speedily and the main cause behind it is the huge amount of expectation that we have from the other individual. We always want them to make us feel happy. For example, some people feel happy if their partner plans a surprise for them or if he/she buy them a new dress. But all these things are not a true source of happiness in life.

Ways of Developing Happiness:

The lack of happiness in the relationship not only exists in couples but also in the relationship of friends, sister – brother or parent-child.

The following are the few ways that help in creating happiness in the relationships:

1. Pay Attention to Yourself:

You should always pay attention to yourself to get happiness. You should not give importance to any other person in your life in comparison to yourself and also expect the same from that person. Giving too much importance to the other and not receiving anything back from them makes a person disappointed and happiness gets lost.

2. Have some Initiative:

You can make the plan of traveling outside yourself. Don’t wait for your parent, partner or kid to take you outside. You can ask them to come along with you if they want. But, if they decline your offer then, don’t get discouraged and carry on your trip plan along with full happiness.

3. Provide some Space:

It is necessary to provide some amount of space to every individual and spend some time with oneself. It helps in creating happiness.

Happiness is Necessary for Good Life:

It does not matter that whether you are a working expert, a schoolchild, a retired person or a housewife, happiness is necessary for everybody to live a good and happy life. Happiness is essential for an individual’s emotional comfort. A person who is not fit emotionally will feel an impact on his complete health that will drain very soon.

Unluckily, despite the fact that happiness is tremendously necessary, people do not give so much importance to all those habits which can keep them happy. They are so excessively captivated inside their professional lives as well as other nuts and bolts of life that they overlook to relish the happy memories of their life. It is also the main reason that problems like anxiety, stress, and depression are increasing gradually in people’s lives today.

Happiness is an internal feeling. It is a healthy emotion. Happiness helps us to stay fit both mentally and physically. Happiness helps in lowering stress and keeping away from any health issues. The reason of happiness may be different for different person. You just need to find out what actually makes you happy. So, if you want real happiness in life then, you need to understand that only you can make yourself happy.

“There is no way to happiness, happiness is the way” this sentence has been attributed to Buddha. Well, at least that’s what it says on one sticker in my dorm room. The fact is that man has occupied himself with the path to happiness for millennia. Something happened during our evolution that made us deeply question the purpose of our existence. People like Buddha are part of the answer, or at least they try to give us the answer.

Since these questions have troubled us there have been many who sought to answer them and by doing so, they formed philosophies and religions. The search for earthly happiness will make many do incredible deeds but if this energy is used in the wrong way it can cause great suffering. How can we know which recipe for happiness is the best one and what we should devote our time and attention to? The trick is, there is no right answer and as the first sentence of this essay states, there is no way to be happy because being happy is the way. That’s how I got my head around this problem, let me explain some more.

Source of Suffering:

At the expense of sounding Buddhist, when you think about most of the things that make us unhappy are material in nature. They are the things that we really do not need but they make us feel happy. This notion is not just something the wise man from the 6 th century BC India expressed but many more have said this before and after him. Socrates and Jesus to name just a few.

What I find interesting in the struggle for happiness is the paradox present in the instructions to reach it. One has a  thought all through life to be good and hard working so he can get the things he wants and needs later on in life but then as you start to struggle for the money you realize that your life is turning into a money grabbing game. So, the source of happiness and stability becomes the source of all your anxiety and aggression. Naturally, we can see how some people thought that all material things stand on the path to our happiness.

But what about the immaterial, what if you are in love with someone you are not supposed to love? The above instruction would tell you to surrender your heart’s desire and you will be free from constraints. Is this happiness? Or is it the struggle to do and achieve the impossible the real source of happiness?

Source of Happiness:

People often forget that they are animals and like all of them they have a logic to their nature and their own specific needs. Like all the other animal’s people are caught in the struggle for existence and sometimes surviving the day can be a real ordeal if you get caught in the wrong circumstances. Men has made himself safe from most of the things that could have harmed him in nature but in doing so he forgot what he has made.

Think about the present from a historical perspective. Even a hundred years ago most people lost up to 80% of all their children to diseases, clean water was a rarity for most of our existence, and people actually had to labor to make food and to have enough to feed their family all through the year. The fact is we have a lot to be grateful for in the present age and the fact that some of us are unhappy because we do not have all our heart’s desires is just a symptom of collective infancy. Having all of your loved ones around you, with a roof to shelter under and with lots of delicious food is the only source of happiness man needs everything else should just be a bonus.

Happiness cannot be found by rejecting everything that is material or by earning more money then you can spend. The trick is to find balance by looking at yourself and the lives of people around you and by understanding that there is a lot to be grateful for, the trick is to stop searching for a path and to understand that we are already walking on one. As long as we are making any type of list of the prerequisite for our life of happiness, we will end up unsatisfied because life does not grant wishes we are the ones that make them come true. Often the biggest change in our lives comes from a simple change of perspective rather than from anything we can own.

Happiness is the state of emotional wellbeing and being contented. Happiness is expressed through joyful moments and smiles. It is a desirable feeling that everybody want to have at all times. Being happy is influenced by situations, achievements and other circumstances. Happiness is an inner quality that reflects on the state of mind. A peaceful state of mind is considered to be happiness. The emotional state of happiness is mixture of feelings of joy, satisfaction, gratitude, euphoria and victory.

How happiness is achieved:

Happiness is achieved psychologically through having a peaceful state of mind. By a free state of mind, I mean that there should be no stressful factors to think about. Happiness is also achieved through accomplishment of goals that are set by individuals. There is always happiness that accompanies success and they present feelings of triumph and contentment.

To enable personal happiness in life, it is important that a person puts himself first and have good self-perception. Putting what makes you happy first, instead of putting other people or other things first is a true quest towards happiness. In life, people tend to disappoint and putting them as a priority always reduces happiness for individuals. There is also the concept of practicing self-love and self-acceptance. Loving oneself is the key to happiness because it will mean that it will not be hard to put yourself first when making decisions.

It is important for an individual to control the thoughts that goes on in their heads. A peaceful state of mind is achieved when thoughts are at peace. It is recommended that things that cause a stressful state of mind should be avoided.

Happiness is a personal decision that is influenced by choices made. There is a common phrase on happiness; “happiness is a choice” which is very true because people choose if they want to be happy or not. Happiness is caused by circumstances and people have the liberty to choose those circumstance and get away from those that make them unhappy.

Happiness is also achieved through the kind of support system that an individual has. Having a family or friends that are supportive will enable the achievement of happiness. Communicating and interacting with the outside world is important.

Factors Affecting Happiness:

Sleep patterns influence the state of mind thus influence happiness. Having enough sleep always leads to happy mornings and a good state of mind for rest of the day. Sleep that is adequate also affects the appearance of a person. There is satisfaction that comes with having enough sleep. Enough rest increases performance and productivity of an individual and thus more successes and achievements are realized and happiness is experienced.

Another factor affecting happiness is the support network of an individual. A strong support network of family and friends results in more happiness. Establishing good relationships with neighbors, friends and family through regular interactions brings more happiness to an individual. With support network, the incidences of stressful moments will be reduced because your family and friends will always be of help.

Sexual satisfaction has been established to affect happiness. It is not just about getting the right partner anymore. It is about having a partner that will satisfy you sexually. There is a relationship between sex and happiness because of the hormones secreted during sexual intercourse. The hormone is called oxytocin and responsible for the happiness due to sexual satisfaction. Satisfaction also strengthens the relationships between the partners and that creates happiness.

Wealth also plays a significant role in happiness. There is a common phrase that is against money and happiness: “money cannot buy happiness” is this true? Personally, I believe that being financially stable contributes to happiness because you will always have peace of mind and many achievements. Peace of mind is possible for wealthy people because they do not have stressors here and then compared to poor people. Also, when a person is wealthy, they can afford to engage in luxurious activities that relaxes the mind and create happiness. For a person to be wealthy, they will have had many achievements in life. These achievement make them happy.

A good state of health is an important factor that influences the happiness of individuals. A healthy person will be happy because there are no worries of diseases or pain that they are experiencing. When a person is healthy, their state of mind is at peace because they are not afraid of death or any other health concerns. Not only the health of individuals is important, but also the health of the support system of the person. Friends and family’s state of health will always have an impact on what we feel as individuals because we care about them and we get worried whenever they are having bad health.

Communication and interactions are important in relation to an individual’s happiness. Having a support system is not enough because people need to communicate and interact freely. Whenever there are interactions like a social gathering where people talk and eat together, more happiness is experienced. This concept is witnessed in parties because people are always laughing and smiling in parties whenever they are with friends.

Communication is key to happiness because it helps in problem solving and relieving stressors in life. Sharing experiences with a support system creates a state of wellbeing after the solution is sought. Sometime when I am sad, I take my phone and call a friend or a family member and by the time the phone call is over, I always feel better and relieved of my worries.

Happiness is an important emotion that influences how we live and feel on a daily basis. Happiness is achieved in simple ways. People have the liberty to choose happiness because we are not bound by any circumstances for life. Factors that influence happiness are those that contribute to emotional wellbeing. Physical wellbeing also affects happiness. Every individual finds happiness in their own because they know what makes them happy and what doesn’t.

Emotions , Happiness , Psychology

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Why does happiness matter?

Being happy is not just about feeling good. Research shows that it also makes us healthier, more productive – and nicer

D oes happiness matter? People react to this question in surprisingly different ways. Some suggest that there are far more significant things to worry about; others see happiness as vitally important and something that every human being ultimately wants in life. To explore this conundrum, we need to start by looking at what happiness actually means.

Happiness relates to how we feel, but it is more than just a passing mood. We are emotional beings and experience a wide range of feelings on a daily basis. Negative emotions – such as fear and anger – help us to get away from danger or defend ourselves. And positive emotions – such as enjoyment and hope – help us to connect with others and build our capacity to cope when things go wrong.

Trying to live a happy life is not about denying negative emotions or pretending to feel joyful all the time. We all encounter adversity and it’s completely natural for us to feel anger, sadness, frustration and other negative emotions as a result. To suggest otherwise would be to deny part of the human condition.

Happiness is about being able to make the most of the good times – but also to cope effectively with the inevitable bad times, in order to experience the best possible life overall. Or, in the words of the biochemist turned Buddhist monk Matthieu Ricard: “Happiness is a deep sense of flourishing, not a mere pleasurable feeling or fleeting emotion but an optimal state of being.”

One popular misconception about happiness is that happy people are somehow more likely to be lazy or ineffective. In fact research shows the opposite is true: happiness doesn’t just feel good, it actually leads to a wide range of benefits for our performance, health, relationships and more.

For example, economists at Warwick University showed different groups of people either a positive film clip or a neutral film clip and then asked them to carry out standard workplace tasks under paid conditions. The people who were primed to feel happy were 11% more productive than their peers, even after controlling for age, IQ and other factors. Similarly, researchers at Wharton Business School found that companies with happy employees outperform the stock market year on year and a team at UCL has discovered that people who are happy as young adults go on to earn more than their peers later in life.

In healthcare, doctors who are happy have been found to make faster and more accurate diagnoses , even when this happiness was induced simply by giving them the small gift of a sugary sweet. In education, schools that focus on children’s social and emotional wellbeing experience significant gains in academic attainment as well as improvements in pupil behaviour. Happiness has also been linked to better decision-making and improved creativity .

So, rather than success being the key to happiness, research shows that happiness could in fact be the key to success.

But it doesn’t just help us function better: happiness also brings substantial benefits for society as a whole. For example, a review of more than 160 studies found “clear and compelling evidence” that happier people have better overall health and live longer than their less happy peers. They are around half as likely to catch the cold virus and have a 50% lower risk of experiencing a cardiovascular event such as a heart attack or stroke.

Happier people are also less likely to engage in risky behaviour – for example, they are more likely to wear seat belts and less likely to be involved in road accidents . Happier people are even more financially responsible, tending to save more and have more control over their expenditures .

But perhaps most importantly of all, people who are happier are more likely to make a positive contribution to society . In particular, they are more likely to vote, do voluntary work and participate in public activities. They also have a greater respect for law and order and offer more help to others.

There is even evidence that happiness is contagious, so that happier people help others around them to become happier too. An extensive study in the British Medical Journal followed people over 20 years and found that their happiness affected others in their networks across “three degrees of separation”. In other words, how happy we are has a measurable impact on the mood of our friend’s friend’s friend.

When it comes to the happiness of society as a whole, however, the sad truth is that in recent decades we have become substantially richer but no happier . The positive benefits of higher incomes have been undermined by rising inequality and falling levels of trust and social cohesion. We’ve also reached the point where mental ill health is one of our greatest social challenges – causing more of the suffering in our society than either unemployment or poverty.

This is why increasing numbers of policymakers and leaders are now calling for measures of progress to be based on human wellbeing and happiness , not just economic factors such as growth in GDP. Here in the UK, the government has introduced a programme to measure national wellbeing , and influential figures – including former cabinet secretary Gus O’Donnell – are calling for wellbeing to become the overall measure of prosperity and the main guide to public policy.

This shift towards prioritising happiness is important because this also reflects what the majority of people want. In a YouGov poll commissioned by Action for Happiness , a majority (87%) of UK adults said they would prefer a society with the “greatest overall happiness and wellbeing”, rather than the “greatest overall wealth” (8%). The findings were consistent across all regions, age groups and social classes.

So happiness does matter – the scientific evidence is compelling. The pursuit of happiness is not some fluffy nice-to-have or middle-class luxury; it’s about helping people to live better lives and creating a society that is more productive, healthy and cohesive. As Aristotle said: “Happiness is the meaning and the purpose of life, the whole aim and end of human existence.”

Of course, being happy is not some magical cure-all. Happy people still get sick and lose loved ones – and not all happy people are efficient, creative or generous. But, other things being equal, happiness brings substantial advantages.

Perhaps the most powerful insight of all comes, not from the research, but from the responses I’ve heard from many hundreds of parents when asking them what they want above all for their children. Nearly all say something like: “I really just want them to be happy.”

Happiness is the thing we want most for the people we love the most. That’s why it matters so much.

Mark Williamson is director of Action for Happiness . For tips on how to be happier, read his 10 keys to happiness

• Health & wellbeing
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• Mental health

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Essay Sample

Happiness is a subjective feeling that varies from person to person. What makes one person happy might not necessarily make another person happy. However, there are some things that tend to bring joy and satisfaction to most people.

One of the things that make me happy is spending time with my loved ones. Being around people who care about me and whom I care about brings a sense of belonging and warmth that is hard to replicate in other circumstances. Whether it is having deep conversations, sharing a meal, or simply enjoying each other’s company, spending time with family and friends is an essential part of my happiness.

Another thing that brings joy to my life is pursuing my passions and hobbies. Engaging in activities that I enjoy, whether it is reading a good book, playing a musical instrument, or practicing yoga, provides me with a sense of purpose and fulfillment. These activities allow me to enter a state of flow, where time seems to stop and my mind is fully engaged in the present moment.

Being in nature is also something that makes me happy. The beauty and serenity of natural environments, such as the beach, the mountains, or a park, have a calming effect on me. They remind me of the simplicity and purity of life, and they help me appreciate the beauty around me.

Finally, helping others is another source of happiness for me. Volunteering, donating to charity, or simply being kind to strangers all contribute to a sense of fulfillment and purpose in my life. Knowing that I am making a positive impact on someone else’s life is a powerful motivator that brings me joy.

In conclusion, happiness is a complex and multifaceted emotion that is influenced by many factors. However, spending time with loved ones, pursuing passions and hobbies, being in nature, and helping others are some of the things that tend to make people happy. By focusing on these aspects of our lives, we can cultivate a sense of joy and contentment that lasts beyond fleeting moments of pleasure.

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What is happiness?

Happiness is a subjective emotional state characterized by feelings of joy, satisfaction, and overall well-being. It varies from person to person and can be influenced by a variety of factors, including relationships, hobbies, environment, and acts of kindness.

Why does spending time with loved ones make you happy?

Spending time with loved ones brings a sense of belonging, warmth, and shared understanding. It’s a way to connect deeply with others, share experiences, and create lasting memories, which contribute to feelings of happiness.

How do passions and hobbies contribute to happiness?

Passions and hobbies contribute to happiness by providing a sense of purpose and fulfillment. Engaging in activities you enjoy can lead to a state of flow, where you’re fully engaged and lose track of time. This immersion in a rewarding activity often results in joy and satisfaction.

Why does being in nature make you happy?

Being in nature can instill feelings of peace and calm. The beauty and serenity of natural environments can simplify one’s perspective on life and help one appreciate the world’s inherent beauty, leading to a sense of happiness and contentment.

How does helping others contribute to happiness?

Helping others can create a sense of fulfillment and purpose. Knowing that you’re making a positive impact on someone else’s life can be a powerful source of joy and satisfaction, contributing to overall happiness.

Are these sources of happiness universal?

While these sources of happiness are common, happiness is a highly individual experience. What brings joy to one person might not have the same effect on another. It’s important to understand your unique sources of happiness and cultivate them.

How can one cultivate lasting happiness?

Cultivating lasting happiness often involves focusing on the aspects of life that bring joy and contentment, such as spending time with loved ones, pursuing passions, appreciating nature, and helping others. Additionally, maintaining a positive mindset, practicing gratitude, and taking care of one’s physical health can also contribute to sustained happiness.

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Emerson writes a poem about old friendships and about friendships lost.

A ruddy drop of manly blood The surging sea outweighs, The world uncertain comes and goes, The lover rooted stays. I fancied he was fled, And, after many a year, Glowed unexhausted kindliness Like daily sunrise there. My careful heart was free again, — O friend, my bosom said, Through thee alone the sky is arched, Through thee the rose is red, All things through thee take nobler form, And look beyond the earth, And is the mill-round of our fate A sun-path in thy worth. Me too thy nobleness has taught To master my despair; The fountains of my hidden life Are through thy friendship fair.

W e have a great deal more kindness than is ever spoken.  Maugre all the selfishness that chills like east winds the world, the whole human family is bathed with an element of love like a fine ether. How many persons we meet in houses, whom we scarcely speak to, whom yet we honor, and who honor us! How many we see in the street, or sit with in church, whom, though silently, we warmly rejoice to be with! Read the language of these wandering eye-beams. The heart knoweth.

The effect of the indulgence of this human affection is a certain cordial exhilaration. In poetry, and in common speech, the emotions of benevolence and complacency which are felt towards others are likened to the material effects of fire; so swift, or much more swift, more active, more cheering, are these fine inward irradiations. From the highest degree of passionate love, to the lowest degree of good-will, they make the sweetness of life.

Our intellectual and active powers increase with our affection. The scholar sits down to write, and all his years of meditation do not furnish him with one good thought or happy expression; but it is necessary to write a letter to a friend, — and, forthwith, troops of gentle thoughts invest themselves, on every hand, with chosen words. See, in any house where virtue and self-respect abide, the palpitation which the approach of a stranger causes. A commended stranger is expected and announced, and an uneasiness betwixt pleasure and pain invades all the hearts of a household. His arrival almost brings fear to the good hearts that would welcome him. The house is dusted, all things fly into their places, the old coat is exchanged for the new, and they must get up a dinner if they can. Of a commended stranger, only the good report is told by others, only the good and new is heard by us. He stands to us for humanity. He is what we wish. Having imagined and invested him, we ask how we should stand related in conversation and action with such a man, and are uneasy with fear. The same idea exalts conversation with him. We talk better than we are wont. We have the nimblest fancy, a richer memory, and our dumb devil has taken leave for the time. For long hours we can continue a series of sincere, graceful, rich communications, drawn from the oldest, secretest experience, so that they who sit by, of our own kinsfolk and acquaintance, shall feel a lively surprise at our unusual powers. But as soon as the stranger begins to intrude his partialities, his definitions, his defects, into the conversation, it is all over. He has heard the first, the last and best he will ever hear from us. He is no stranger now. Vulgarity, ignorance, misapprehension are old acquaintances. Now, when he comes, he may get the order, the dress, and the dinner, — but the throbbing of the heart, and the communications of the soul, no more.

What is so pleasant as these jets of affection which make a young world for me again? What so delicious as a just and firm encounter of two, in a thought, in a feeling? How beautiful, on their approach to this beating heart, the steps and forms of the gifted and the true! The moment we indulge our affections, the earth is metamorphosed; there is no winter, and no night; all tragedies, all ennuis, vanish, — all duties even; nothing fills the proceeding eternity but the forms all radiant of beloved persons. Let the soul be assured that somewhere in the universe it should rejoin its friend, and it would be content and cheerful alone for a thousand years.

I awoke this morning with devout thanksgiving for my friends, the old and the new. Shall I not call God the Beautiful, who daily showeth himself so to me in his gifts? I chide society, I embrace solitude, and yet I am not so ungrateful as not to see the wise, the lovely, and the noble-minded, as from time to time they pass my gate. Who hears me, who understands me, becomes mine, — a possession for all time. Nor is nature so poor but she gives me this joy several times, and thus we weave social threads of our own, a new web of relations; and, as many thoughts in succession substantiate themselves, we shall by and by stand in a new world of our own creation, and no longer strangers and pilgrims in a traditionary globe. My friends have come to me unsought. The great God gave them to me. By oldest right, by the divine affinity of virtue with itself, I find them, or rather not I, but the Deity in me and in them derides and cancels the thick walls of individual character, relation, age, sex, circumstance, at which he usually connives, and now makes many one. High thanks I owe you, excellent lovers, who carry out the world for me to new and noble depths, and enlarge the meaning of all my thoughts. These are new poetry of the first Bard, — poetry without stop, — hymn, ode, and epic, poetry still flowing, Apollo and the Muses chanting still. Will these, too, separate themselves from me again, or some of them? I know not, but I fear it not; for my relation to them is so pure, that we hold by simple affinity, and the Genius of my life being thus social, the same affinity will exert its energy on whomsoever is as noble as these men and women, wherever I may be.

I confess to an extreme tenderness of nature on this point. It is almost dangerous to me to "crush the sweet poison of misused wine" of the affections. A new person is to me a great event, and hinders me from sleep. I have often had fine fancies about persons which have given me delicious hours; but the joy ends in the day; it yields no fruit. Thought is not born of it; my action is very little modified. I must feel pride in my friend's accomplishments as if they were mine, — and a property in his virtues. I feel as warmly when he is praised, as the lover when he hears applause of his engaged maiden. We over-estimate the conscience of our friend. His goodness seems better than our goodness, his nature finer, his temptations less. Every thing that is his, — his name, his form, his dress, books, and instruments, — fancy enhances. Our own thought sounds new and larger from his mouth.

Yet the systole and diastole of the heart are not without their analogy in the ebb and flow of love. Friendship, like the immortality of the soul, is too good to be believed. The lover, beholding his maiden, half knows that she is not verily that which he worships; and in the golden hour of friendship, we are surprised with shades of suspicion and unbelief. We doubt that we bestow on our hero the virtues in which he shines, and afterwards worship the form to which we have ascribed this divine inhabitation. In strictness, the soul does not respect men as it respects itself. In strict science all persons underlie the same condition of an infinite remoteness. Shall we fear to cool our love by mining for the metaphysical foundation of this Elysian temple? Shall I not be as real as the things I see? If I am, I shall not fear to know them for what they are. Their essence is not less beautiful than their appearance, though it needs finer organs for its apprehension. The root of the plant is not unsightly to science, though for chaplets and festoons we cut the stem short. And I must hazard the production of the bald fact amidst these pleasing reveries, though it should prove an Egyptian skull at our banquet. A man who stands united with his thought conceives magnificently of himself. He is conscious of a universal success, even though bought by uniform particular failures. No advantages, no powers, no gold or force, can be any match for him. I cannot choose but rely on my own poverty more than on your wealth. I cannot make your consciousness tantamount to mine. Only the star dazzles; the planet has a faint, moon-like ray. I hear what you say of the admirable parts and tried temper of the party you praise, but I see well that for all his purple cloaks I shall not like him, unless he is at last a poor Greek like me. I cannot deny it, O friend, that the vast shadow of the Phenomenal includes thee also in its pied and painted immensity, — thee, also, compared with whom all else is shadow. Thou art not Being, as Truth is, as Justice is, — thou art not my soul, but a picture and effigy of that. Thou hast come to me lately, and already thou art seizing thy hat and cloak. Is it not that the soul puts forth friends as the tree puts forth leaves, and presently, by the germination of new buds, extrudes the old leaf? The law of nature is alternation for evermore. Each electrical state superinduces the opposite. The soul environs itself with friends, that it may enter into a grander self-acquaintance or solitude; and it goes alone for a season, that it may exalt its conversation or society. This method betrays itself along the whole history of our personal relations. The instinct of affection revives the hope of union with our mates, and the returning sense of insulation recalls us from the chase. Thus every man passes his life in the search after friendship, and if he should record his true sentiment, he might write a letter like this to each new candidate for his love.

DEAR FRIEND: —

If I was sure of thee, sure of thy capacity, sure to match my mood with thine, I should never think again of trifles in relation to thy comings and goings. I am not very wise; my moods are quite attainable; and I respect thy genius; it is to me as yet unfathomed; yet dare I not presume in thee a perfect intelligence of me, and so thou art to me a delicious torment. Thine ever, or never.

Yet these uneasy pleasures and fine pains are for curiosity, and not for life. They are not to be indulged. This is to weave cobweb, and not cloth. Our friendships hurry to short and poor conclusions, because we have made them a texture of wine and dreams, instead of the tough fibre of the human heart. The laws of friendship are austere and eternal, of one web with the laws of nature and of morals. But we have aimed at a swift and petty benefit, to suck a sudden sweetness. We snatch at the slowest fruit in the whole garden of God, which many summers and many winters must ripen. We seek our friend not sacredly, but with an adulterate passion which would appropriate him to ourselves. In vain. We are armed all over with subtle antagonisms, which, as soon as we meet, begin to play, and translate all poetry into stale prose. Almost all people descend to meet. All association must be a compromise, and, what is worst, the very flower and aroma of the flower of each of the beautiful natures disappears as they approach each other. What a perpetual disappointment is actual society, even of the virtuous and gifted! After interviews have been compassed with long foresight, we must be tormented presently by baffled blows, by sudden, unseasonable apathies, by epilepsies of wit and of animal spirits, in the heyday of friendship and thought. Our faculties do not play us true, and both parties are relieved by solitude.

I ought to be equal to every relation. It makes no difference how many friends I have, and what content I can find in conversing with each, if there be one to whom I am not equal. If I have shrunk unequal from one contest, the joy I find in all the rest becomes mean and cowardly. I should hate myself, if then I made my other friends my asylum.

The valiant warrior famoused for fight, After a hundred victories, once foiled, Is from the book of honor razed quite, And all the rest forgot for which he toiled."

Our impatience is thus sharply rebuked. Bashfulness and apathy are a tough husk, in which a delicate organization is protected from premature ripening. It would be lost if it knew itself before any of the best souls were yet ripe enough to know and own it. Respect the naturlangsamkeit which hardens the ruby in a million years, and works in duration, in which Alps and Andes come and go as rainbows. The good spirit of our life has no heaven which is the price of rashness. Love, which is the essence of God, is not for levity, but for the total worth of man. Let us not have this childish luxury in our regards, but the austerest worth; let us approach our friend with an audacious trust in the truth of his heart, in the breadth, impossible to be overturned, of his foundations.

The attractions of this subject are not to be resisted, and I leave, for the time, all account of subordinate social benefit, to speak of that select and sacred relation which is a kind of absolute, and which even leaves the language of love suspicious and common, so much is this purer, and nothing is so much divine.

I do not wish to treat friendships daintily, but with roughest courage. When they are real, they are not glass threads or frostwork, but the solidest thing we know. For now, after so many ages of experience, what do we know of nature, or of ourselves? Not one step has man taken toward the solution of the problem of his destiny. In one condemnation of folly stand the whole universe of men. But the sweet sincerity of joy and peace, which I draw from this alliance with my brother's soul, is the nut itself, whereof all nature and all thought is but the husk and shell. Happy is the house that shelters a friend! It might well be built, like a festal bower or arch, to entertain him a single day. Happier, if he know the solemnity of that relation, and honor its law! He who offers himself a candidate for that covenant comes up, like an Olympian, to the great games, where the first-born of the world are the competitors. He proposes himself for contests where Time, Want, Danger, are in the lists, and he alone is victor who has truth enough in his constitution to preserve the delicacy of his beauty from the wear and tear of all these. The gifts of fortune may be present or absent, but all the speed in that contest depends on intrinsic nobleness, and the contempt of trifles. There are two elements that go to the composition of friendship, each so sovereign that I can detect no superiority in either, no reason why either should be first named. One is Truth. A friend is a person with whom I may be sincere. Before him I may think aloud. I am arrived at last in the presence of a man so real and equal, that I may drop even those undermost garments of dissimulation, courtesy, and second thought, which men never put off, and may deal with him with the simplicity and wholeness with which one chemical atom meets another. Sincerity is the luxury allowed, like diadems and authority, only to the highest rank, that being permitted to speak truth, as having none above it to court or conform unto. Every man alone is sincere. At the entrance of a second person, hypocrisy begins. We parry and fend the approach of our fellow-man by compliments, by gossip, by amusements, by affairs. We cover up our thought from him under a hundred folds. I knew a man, who, under a certain religious frenzy, cast off this drapery, and, omitting all compliment and commonplace, spoke to the conscience of every person he encountered, and that with great insight and beauty. At first he was resisted, and all men agreed he was mad. But persisting, as indeed he could not help doing, for some time in this course, he attained to the advantage of bringing every man of his acquaintance into true relations with him. No man would think of speaking falsely with him, or of putting him off with any chat of markets or reading-rooms. But every man was constrained by so much sincerity to the like plaindealing, and what love of nature, what poetry, what symbol of truth he had, he did certainly show him. But to most of us society shows not its face and eye, but its side and its back. To stand in true relations with men in a false age is worth a fit of insanity, is it not? We can seldom go erect. Almost every man we meet requires some civility, — requires to be humored; he has some fame, some talent, some whim of religion or philanthropy in his head that is not to be questioned, and which spoils all conversation with him. But a friend is a sane man who exercises not my ingenuity, but me. My friend gives me entertainment without requiring any stipulation on my part. A friend, therefore, is a sort of paradox in nature. I who alone am, I who see nothing in nature whose existence I can affirm with equal evidence to my own, behold now the semblance of my being, in all its height, variety, and curiosity, reiterated in a foreign form; so that a friend may well be reckoned the masterpiece of nature.

The other element of friendship is tenderness. We are holden to men by every sort of tie, by blood, by pride, by fear, by hope, by lucre, by lust, by hate, by admiration, by every circumstance and badge and trifle, but we can scarce believe that so much character can subsist in another as to draw us by love. Can another be so blessed, and we so pure, that we can offer him tenderness? When a man becomes dear to me, I have touched the goal of fortune. I find very little written directly to the heart of this matter in books. And yet I have one text which I cannot choose but remember. My author says, — "I offer myself faintly and bluntly to those whose I effectually am, and tender myself least to him to whom I am the most devoted." I wish that friendship should have feet, as well as eyes and eloquence. It must plant itself on the ground, before it vaults over the moon. I wish it to be a little of a citizen, before it is quite a cherub. We chide the citizen because he makes love a commodity. It is an exchange of gifts, of useful loans; it is good neighbourhood; it watches with the sick; it holds the pall at the funeral; and quite loses sight of the delicacies and nobility of the relation. But though we cannot find the god under this disguise of a sutler, yet, on the other hand, we cannot forgive the poet if he spins his thread too fine , and does not substantiate his romance by the municipal virtues of justice, punctuality, fidelity, and pity. I hate the prostitution of the name of friendship to signify modish and worldly alliances. I much prefer the company of ploughboys and tin-peddlers, to the silken and perfumed amity which celebrates its days of encounter by a frivolous display, by rides in a curricle, and dinners at the best taverns. The end of friendship is a commerce the most strict and homely that can be joined; more strict than any of which we have experience. It is for aid and comfort through all the relations and passages of life and death. It is fit for serene days, and graceful gifts, and country rambles, but also for rough roads and hard fare, shipwreck, poverty, and persecution. It keeps company with the sallies of the wit and the trances of religion. We are to dignify to each other the daily needs and offices of man's life, and embellish it by courage, wisdom, and unity. It should never fall into something usual and settled, but should be alert and inventive, and add rhyme and reason to what was drudgery.

Friendship may be said to require natures so rare and costly, each so well tempered and so happily adapted, and withal so circumstanced, (for even in that particular, a poet says, love demands that the parties be altogether paired,) that its satisfaction can very seldom be assured. It cannot subsist in its perfection, say some of those who are learned in this warm lore of the heart, betwixt more than two. I am not quite so strict in my terms, perhaps because I have never known so high a fellowship as others. I please my imagination more with a circle of godlike men and women variously related to each other, and between whom subsists a lofty intelligence. But I find this law of one to one peremptory for conversation, which is the practice and consummation of friendship. Do not mix waters too much. The best mix as ill as good and bad. You shall have very useful and cheering discourse at several times with two several men, but let all three of you come together, and you shall not have one new and hearty word. Two may talk and one may hear, but three cannot take part in a conversation of the most sincere and searching sort. In good company there is never such discourse between two, across the table, as takes place when you leave them alone. In good company, the individuals merge their egotism into a social soul exactly co-extensive with the several consciousnesses there present. No partialities of friend to friend, no fondnesses of brother to sister, of wife to husband, are there pertinent, but quite otherwise. Only he may then speak who can sail on the common thought of the party, and not poorly limited to his own. Now this convention, which good sense demands, destroys the high freedom of great conversation, which requires an absolute running of two souls into one.

No two men but, being left alone with each other, enter into simpler relations. Yet it is affinity that determines which two shall converse. Unrelated men give little joy to each other; will never suspect the latent powers of each. We talk sometimes of a great talent for conversation, as if it were a permanent property in some individuals. Conversation is an evanescent relation, — no more. A man is reputed to have thought and eloquence; he cannot, for all that, say a word to his cousin or his uncle. They accuse his silence with as much reason as they would blame the insignificance of a dial in the shade. In the sun it will mark the hour. Among those who enjoy his thought, he will regain his tongue.

Friendship requires that rare mean betwixt likeness and unlikeness, that piques each with the presence of power and of consent in the other party. Let me be alone to the end of the world, rather than that my friend should overstep, by a word or a look, his real sympathy. I am equally balked by antagonism and by compliance. Let him not cease an instant to be himself. The only joy I have in his being mine, is that the not mine is mine . I hate, where I looked for a manly furtherance, or at least a manly resistance, to find a mush of concession. Better be a nettle in the side of your friend than his echo. The condition which high friendship demands is ability to do without it. That high office requires great and sublime parts. There must be very two, before there can be very one. Let it be an alliance of two large, formidable natures, mutually beheld, mutually feared, before yet they recognize the deep identity which beneath these disparities unites them.

He only is fit for this society who is magnanimous; who is sure that greatness and goodness are always economy; who is not swift to intermeddle with his fortunes. Let him not intermeddle with this. Leave to the diamond its ages to grow, nor expect to accelerate the births of the eternal. Friendship demands a religious treatment. We talk of choosing our friends, but friends are self-elected. Reverence is a great part of it. Treat your friend as a spectacle. Of course he has merits that are not yours, and that you cannot honor, if you must needs hold him close to your person. Stand aside; give those merits room; let them mount and expand. Are you the friend of your friend's buttons, or of his thought? To a great heart he will still be a stranger in a thousand particulars, that he may come near in the holiest ground. Leave it to girls and boys to regard a friend as property, and to suck a short and all-confounding pleasure, instead of the noblest benefit.

Let us buy our entrance to this guild by a long probation. Why should we desecrate noble and beautiful souls by intruding on them? Why insist on rash personal relations with your friend? Why go to his house, or know his mother and brother and sisters? Why be visited by him at your own? Are these things material to our covenant? Leave this touching and clawing. Let him be to me a spirit. A message, a thought, a sincerity, a glance from him, I want, but not news, nor pottage. I can get politics, and chat, and neighbourly conveniences from cheaper companions. Should not the society of my friend be to me poetic, pure, universal, and great as nature itself? Ought I to feel that our tie is profane in comparison with yonder bar of cloud that sleeps on the horizon, or that clump of waving grass that divides the brook? Let us not vilify, but raise it to that standard. That great, defying eye, that scornful beauty of his mien and action, do not pique yourself on reducing, but rather fortify and enhance. Worship his superiorities; wish him not less by a thought, but hoard and tell them all. Guard him as thy counterpart. Let him be to thee for ever a sort of beautiful enemy, untamable, devoutly revered, and not a trivial conveniency to be soon outgrown and cast aside. The hues of the opal, the light of the diamond, are not to be seen, if the eye is too near. To my friend I write a letter, and from him I receive a letter. That seems to you a little. It suffices me. It is a spiritual gift worthy of him to give, and of me to receive. It profanes nobody. In these warm lines the heart will trust itself, as it will not to the tongue, and pour out the prophecy of a godlier existence than all the annals of heroism have yet made good.

Respect so far the holy laws of this fellowship as not to prejudice its perfect flower by your impatience for its opening. We must be our own before we can be another's. There is at least this satisfaction in crime, according to the Latin proverb; — you can speak to your accomplice on even terms. Crimen quos inquinat, aequat . To those whom we admire and love, at first we cannot. Yet the least defect of self-possession vitiates, in my judgment, the entire relation. There can never be deep peace between two spirits, never mutual respect, until, in their dialogue, each stands for the whole world.

What is so great as friendship, let us carry with what grandeur of spirit we can. Let us be silent, — so we may hear the whisper of the gods. Let us not interfere. Who set you to cast about what you should say to the select souls, or how to say any thing to such? No matter how ingenious, no matter how graceful and bland. There are innumerable degrees of folly and wisdom, and for you to say aught is to be frivolous. Wait, and thy heart shall speak. Wait until the necessary and everlasting overpowers you, until day and night avail themselves of your lips. The only reward of virtue is virtue; the only way to have a friend is to be one. You shall not come nearer a man by getting into his house. If unlike, his soul only flees the faster from you, and you shall never catch a true glance of his eye. We see the noble afar off, and they repel us; why should we intrude? Late, — very late, — we perceive that no arrangements, no introductions, no consuetudes or habits of society, would be of any avail to establish us in such relations with them as we desire, — but solely the uprise of nature in us to the same degree it is in them; then shall we meet as water with water; and if we should not meet them then, we shall not want them, for we are already they. In the last analysis, love is only the reflection of a man's own worthiness from other men. Men have sometimes exchanged names with their friends, as if they would signify that in their friend each loved his own soul.

The higher the style we demand of friendship, of course the less easy to establish it with flesh and blood. We walk alone in the world. Friends, such as we desire, are dreams and fables. But a sublime hope cheers ever the faithful heart, that elsewhere, in other regions of the universal power, souls are now acting, enduring, and daring, which can love us, and which we can love. We may congratulate ourselves that the period of nonage, of follies, of blunders, and of shame, is passed in solitude, and when we are finished men, we shall grasp heroic hands in heroic hands. Only be admonished by what you already see, not to strike leagues of friendship with cheap persons, where no friendship can be. Our impatience betrays us into rash and foolish alliances which no God attends. By persisting in your path, though you forfeit the little you gain the great. You demonstrate yourself, so as to put yourself out of the reach of false relations, and you draw to you the first-born of the world, — those rare pilgrims whereof only one or two wander in nature at once, and before whom the vulgar great show as spectres and shadows merely.

It is foolish to be afraid of making our ties too spiritual, as if so we could lose any genuine love. Whatever correction of our popular views we make from insight, nature will be sure to bear us out in, and though it seem to rob us of some joy, will repay us with a greater. Let us feel, if we will, the absolute insulation of man. We are sure that we have all in us. We go to Europe, or we pursue persons, or we read books, in the instinctive faith that these will call it out and reveal us to ourselves. Beggars all. The persons are such as we; the Europe an old faded garment of dead persons; the books their ghosts. Let us drop this idolatry. Let us give over this mendicancy. Let us even bid our dearest friends farewell, and defy them, saying, 'Who are you? Unhand me: I will be dependent no more.' Ah! seest thou not, O brother, that thus we part only to meet again on a higher platform, and only be more each other's, because we are more our own? A friend is Janus-faced: he looks to the past and the future. He is the child of all my foregoing hours, the prophet of those to come, and the harbinger of a greater friend.

I do then with my friends as I do with my books. I would have them where I can find them, but I seldom use them. We must have society on our own terms, and admit or exclude it on the slightest cause. I cannot afford to speak much with my friend. If he is great, he makes me so great that I cannot descend to converse. In the great days, presentiments hover before me in the firmament. I ought then to dedicate myself to them. I go in that I may seize them, I go out that I may seize them. I fear only that I may lose them receding into the sky in which now they are only a patch of brighter light. Then, though I prize my friends, I cannot afford to talk with them and study their visions, lest I lose my own. It would indeed give me a certain household joy to quit this lofty seeking, this spiritual astronomy, or search of stars, and come down to warm sympathies with you; but then I know well I shall mourn always the vanishing of my mighty gods. It is true, next week I shall have languid moods, when I can well afford to occupy myself with foreign objects; then I shall regret the lost literature of your mind, and wish you were by my side again. But if you come, perhaps you will fill my mind only with new visions, not with yourself but with your lustres, and I shall not be able any more than now to converse with you. So I will owe to my friends this evanescent intercourse. I will receive from them, not what they have, but what they are. They shall give me that which properly they cannot give, but which emanates from them. But they shall not hold me by any relations less subtile and pure. We will meet as though we met not, and part as though we parted not.

It has seemed to me lately more possible than I knew, to carry a friendship greatly, on one side, without due correspondence on the other. Why should I cumber myself with regrets that the receiver is not capacious? It never troubles the sun that some of his rays fall wide and vain into ungrateful space, and only a small part on the reflecting planet. Let your greatness educate the crude and cold companion. If he is unequal, he will presently pass away; but thou art enlarged by thy own shining, and, no longer a mate for frogs and worms, dost soar and burn with the gods of the empyrean. It is thought a disgrace to love unrequited. But the great will see that true love cannot be unrequited. True love transcends the unworthy object, and dwells and broods on the eternal, and when the poor interposed mask crumbles, it is not sad, but feels rid of so much earth, and feels its independency the surer. Yet these things may hardly be said without a sort of treachery to the relation. The essence of friendship is entireness, a total magnanimity and trust. It must not surmise or provide for infirmity. It treats its object as a god, that it may deify both.

Ralph Waldo Emerson left the ministry to pursue a career in writing and public speaking. Emerson became one of America's best known and best-loved 19th-century figures. More About Emerson

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Here's what NPR's Pop Culture Happy Hour crew was paying attention to — and what you should check out this weekend .

Sophie Truax's puppets and songs on TikTok

@sophietruax This is how I am coping ♬ original sound-Sophie Truax

What's making me happy this week is the resurgence of puppets on TikTok, and one account in particular: Singer-songwriter Sophie Truax who you can find @sophietruax. They create these puppets that are kind of like the characters in their songs — so they have one for themself that has a septum ring and wears bolo ties. They have some for their exes which are these hipster- looking puppets with beanies and cigarettes. The whole thing is hilarious. They posted this video of them doing puppet ventriloquism of Sabrina Carpenter's "Espresso." It's really been getting me through the week. — Isabella Gomez Sarmiento

Tyler Joseph Ellis' Instagram videos

View this post on Instagram A post shared by Tyler Joseph Ellis(@tylerjosephellis)

Tyler Joseph Ellis is an actor who does recurring bits on TikTok and Instagram about catty, judgmental theater people. And as a former theater kid, this is right in my wheelhouse. It is very niche. One of my favorite bits is "POV: You approach the senior theater kids." In one he plays a senior theater kid making fun of a freshman theater kid for saying Beauty and the Beast is their favorite musical. It just tickles my soul because I've been there. I love it. — Aisha Harris

The latest Tiny Desk Contest winner, The Philharmonik

This week we announced the winner of our 10th annual Tiny Desk contest is The Philharmonik, an artist from Sacramento, Calif. Their song, "What's It All Mean?" is completely timeless. It would have made a great Stevie Wonder song. It would have made a great '90s neo-soul song. It makes a great song in 2024. In the video they submitted, they perform this song not just in front of a desk, but in an office full of desks. This is a beautiful song and it's made by somebody who really thought about the Tiny Desk in clever ways. I'm just delighted by it. Look for their Tiny Desk concert in the days to come. — Stephen Thompson

More recommendations from the Pop Culture Happy Hour newsletter

by Linda Holmes

Far be it from me to tell you what shows to watch (wait, I do that all the time), but you should know there was an announcement this week of a new host of The Mole , and if you listen to PCHH – or NPR – you might find the name familiar.

Former Random House copy chief Benjamin Dreyer is always worth listening to, but this week, he uncorked a particularly good column at the Washington Post about why "salacious" doesn't mean what a lot of people assume it does – and neither do a lot of other words.

Who doesn't love the dogs of the Westminster Dog Show ? Take a peek at some of this year's contenders in a terrific and photo-heavy piece at Vogue .

Beth Novey adapted the Pop Culture Happy Hour segment "What's Making Us Happy" for the Web. If you like these suggestions, consider signing up for our newsletter to get recommendations every week. And listen to Pop Culture Happy Hour on Apple Podcasts and Spotify .

Adam Sandler is returning for 'Happy Gilmore 2,' Netflix confirms: What we know

It's official: " Happy Gilmore " is returning for another round.

Netflix has confirmed that a sequel to Adam Sandler's 1996 golf comedy "Happy Gilmore" is on the way. "Happy Gilmore is back!" a post on Netflix's X account said. "Adam Sandler will reprise his iconic role in a brand new movie coming to Netflix."

The announcement makes the movie official two months after Christopher McDonald, who played Happy's nemesis Shooter McGavin in the original film, revealed a follow-up was in development.

"Here's a quick intel," McDonald said in a n interview on 92.3 The Fan in Cleveland in March. "I saw Adam about two weeks ago and he says to me 'McDonald. You're going to love this.' I said 'What?' And he says 'How about that?' and he shows me a first draft of Happy Gilmore 2."

Adam Sandler confirms 'Happy Gilmore' sequel is in the works: 'We have a million ideas'

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Sandler subsequently appeared on the "Dan Patrick Show" in April and confirmed he told McDonald that "we're working on some stuff" for "Happy Gilmore 2" but had asked him to keep it a secret.

"He texted me after the fact, 'By the way, that thing you told me not to talk about, I talked about,'" Sandler joked.

Here's what we know so far about the "Happy Gilmore" sequel.

When will 'Happy Gilmore 2' be released?

No release date for "Happy Gilmore 2" has been announced.

However, Sandler's previous comments suggest the film was relatively early in development, and the script had not yet been completed as of April. He said on the "Dan Patrick Show" that he would be working on the screenplay with Tim Herlihy, his co-writer on the original film.

'Happy Gilmore 2' is in the works, says Shooter McGavin actor, because 'fans demand it'

"I'm shooting this movie now, and then when I get home in a little while, I call up Herlihy, we get in a room and jam and jam and jam," Sandler said in April. "We've been jamming and writing. We have a million ideas already. We've just got to make it a movie and make sure we're excited about people enjoying it."

Herlihy confirmed his involvement in the project on X Wednesday, joking that he can "finally stop lying to my parents!"

Who will star in 'Happy Gilmore 2'?

No stars for the sequel other than Sandler have been announced.

But while speaking on the "Dan Patrick Show," Sandler said he would "love" to get Drew Carey in the movie after his "Price is Right" predecessor, Bob Barker , appeared in the original. Barker died in 2023. Carl Weathers and Joe Flaherty, who were in the first movie, also both died this year.

"When we were writing stuff, Bob (Barker) was alive," Sandler said. "When we were writing stuff, Carl Weathers was alive. When we were writing stuff, Joe Flaherty was alive. It sucks. We love those guys. They're such a big part of the movie and just great people. But we're going to get them involved. Somehow, they'll be involved."

Sandler also said in the interview that Dan Patrick would "definitely" appear in "Happy Gilmore 2" as himself.

How to watch 'Happy Gilmore'

The original "Happy Gilmore" is currently available to stream on Netflix.

Contributing: Anthony Robledo

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10-Year-Old Killed in Mudslide ‘a Happy, Bubbly Little Girl,' Says Family

"You will never ever be forgotten baby girl," Leah Harrison's family said in a statement

North Yorkshire Police

A 10-year-old girl in North Yorkshire, England has died in a mudslide.

On Wednesday, May 22, at approximately 1:15 p.m. local time, North Yorkshire Police responded to the incident at the small village of Carlton-in-Cleveland, per a statement shared on the police website .

Officials confirmed "one person had sadly died," and "no one else was injured."

The girl has been identified as Leah Harrison, per a North Yorkshire Police release , which included a tribute from her family.

"You will never ever be forgotten baby girl," the family said.

"Leah Harrison, the happy, bubbly, go-lucky little girl," the tribute shared on the police website added. "The beautiful smile, the giddy laugh, the silly jokes."

"You will achieve your dream and become a player for the Lionesses," the family continued in a nod to her love of England women's national soccer team. "Spread those wings. May you rest in paradise."

Leah was a 5th Grade pupil at Mount Pleasant Primary School, in Darlington, Yorkshire per the BBC , the Telegraph , and ITV . She is thought to have been among multiple pupils on a school trip after taking their Standardised Assessment Tests (SATs) last week, the BBC reported.

Press Association via AP Images

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Per the BBC, Nick Blackburn, chief executive of Leah's school, said in a statement, "Leah was a much-loved part of our school and our thoughts and prayers are with her family, friends, and the school staff. Counseling is being arranged within the school for pupils and staff.

"We are all in a state of shock and we would ask that the privacy of the family and the school community is respected while we try to come to terms with what has happened."

North Yorkshire Police, the Cleveland Mountain Rescue Team (MRT), and Mount Pleasant Primary School didn't immediately respond when contacted by PEOPLE.

According to BBC Yorkshire climate correspondent Paul Hudson, the town of Loftus, around 20 miles from the tragedy, saw a month's worth of rainfall in 12 hours on the day of the mudslide.

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