Kind Of Happiness Research Articles

Abraham Maslow's hierarchy of human needs building self-actualization reflected in a Broken Home child character

In the world where a broken family can breaks someone’s life, can self-actualization bring a better life to broken home children? Claire Legrand’s Some Kind of Happiness tells us about Finley Hart, an eleven years old child, who visits her estranged grandparents because her parents have problems leading to divorce. With a lot of mental problems faced by the character, this study wants to analyze how four basic needs build self-actualization. researcher collects the data from character Finley Hart in the novel Some Kind of Happiness with general inductive approach. This method enables researcher to dig significant data about Finley’s psychology over general condition in the story. Researcher also uses hierarchy of human needs theory by Abraham Maslow. This theory provides a structural explanation about basic human needs, self-actualization, and its benefit. From the study, researcher finds that every basic needs are important and supports each other in order to bring self-actualization. Self-actualization itself is crucial for it bring contentment to oneself. With the benefit of self-actualization, Finley has become a better and happier person. It proves that basic needs and self-actualization are essential for broken-home children.

Promoting a New Kind of Education: Greek and Roman Philosophical Protreptic, by Daniel Markovich

Promoting a New Kind of Education: Greek and Roman Philosophical Protreptic, by Daniel Markovich

A Certain Kind of Happiness: Women and Disability in Recent Hungarian Cinema

The article examines cinematic representations of disabled women in recent Hungarian films and argues that women’s lived experiences and corporal realities are often overwritten by deeply gendered and heteronormative expectations. As a case in point, the close analysis focuses on a recent, award-winning Hungarian film by Ildikó Enyedi, On Body and Soul (2017) showing that the film ultimately reinforces traditional configurations of love and romance forgoing the narrative potentials that woman’s disabled subject initially opens up in the film. Similar to several recent Hungarian films, On Body and Soul, leaves the disabled female protagonist to her own devices (cinematic and otherwise) to cope with social pressures of patriarchal gender norms as well as with ‘compulsory able-mindedness’. More generally, the goal of the essay is to problematize the kinds of happiness accessible to disabled women and to critique some of the ways in which cinema constructs concepts of happiness for the disabled.

Linking sustainability and happiness. What kind of happiness?

Abstract Sustainability is part of the scientific mainstream; in the following paper we connect it with the phenomenon of happiness, which is becoming a discussed concept not only among researchers but also amongst public. This is due to the fact that today’s society has become a consumer society. This knowledge has provoked criticism of the prevailing lifestyle. The unprecedented growth of prosperity in the second half of the last century and at the beginning of the 21st century was achieved at the cost of environmental devastation. This presented the urgent question of how to improve the quality of life or bring happiness to a growing number of people. At the same time, efforts to replace GDP as a general measure of development with quality of life began to grow. In connection with happiness, it is important that it is defined in two ways: hedonic or eudaimonic. The aim of the paper is to find out which form of happiness is sustainable on the basis of the analysis of relevant works. Happiness is understood as part of the subjective dimension of quality of life, it represents the highest level of well-being. The combination of sustainability and quality of life or happiness is not new, some authors consider quality of life as the fourth pillar of sustainability. A key criterion for assessing which happiness is sustainable and which is not is the following assumption: The happiness of us – contemporaries − cannot be achieved at the expense of future generations. The knowledge-which of the forms is sustainable - is the result of the analysis of both forms of happiness.

Worried myself to death all my life

![Figure][1] > “I am older than I should be, > > ‘cause I worried myself to death all my life. > > I don’t like gray hair. > > I want some kind of happiness, > > and I’m not gettin’ it.” See other sketches and notes by this author at cmaj.ca. This sketch and note date back

Invisible Happiness in Dogen

Buddhism is frequently referenced as one of the possible paths for the modern quest for happiness. An examination of Buddhist literature, however, shows that the attempt to trace such a route is somewhat misguided, for Buddhism addresses primarily the avoidance of suffering rather than the pursuit of happiness. In fact, a concern with happiness is often characterized in Buddhist texts as a pitfall to be avoided rather than as a path to be followed. This paper examines the near-invisibility of happiness in the writings of Dogen Zenji, a seminal Zen teacher and writer, and demonstrates how the negligible place of happiness in Dogen’s writings corresponds to its conceptual space in Buddhism generally, thus showing that the elimination of suffering, which is the goal of Buddhism, should not be reduced to happiness. As a link between modern writers on Buddhism and the earliest Buddhist texts, Dogen presents an instructive case to illustrate how the theme of happiness holds a position in Buddhist thought even when it is not explicitly mentioned, but that place is far from central to Buddhism’s concerns. Nevertheless, Dogen’s writings furnish splendid examples of what we might call “literary happiness”—a kind of happiness enacted rather than discussed. The identification of such happiness shows how in Buddhism happiness is more incidental than teleological, and suggests that the application of Buddhist concepts to the quest for happiness twists those concepts in a direction inimical to Buddhist practice.

Some Kind of Happiness by Claire Legrand (review)

Some Kind of Happiness by Claire Legrand (review)

Death and the Meaning of Life

Thoughts of mortality sometimes bring on a crisis in confidence in the meaning in one's life. One expression of this collapse is the midlife crisis. In a recent article, Kieran Setiya argues that if one can value activities as opposed to accomplishments as the primary goods in one's life then one might avoid the midlife crisis. I argue that Setiya's advice, rather than safeguarding the meaning in one's life, substitutes for it something else, a kind of happiness. I use Susan Wolf's concept of meaning in order to make this case. Wolf has not written much about the importance of death, but I argue that her account of meaning shares essential features with the theories developed by Jean-Paul Sartre and Martin Heidegger. Sartre argues that death is an unqualified harm, while Heidegger argues that there is meaning in life only because we are mortal. I conclude by showing how Heidegger's theory of mortality underwrites accounts of meaning like those found in Wolf.

Sisyphus, happiness and transcendence

What is the relation between transcendence and happiness? What type of transcendence can still be part of the concept happiness in our modern age? To answer these questions, I analyse the myth of Sisyphus from the existentialist perspective of Albert Camus, and investigate whether Sisyphus is (or can be) ‘truly’ happy and what role transcendence plays in this kind of happiness. This prompts a question about the relation between the concepts transcendence, meaning of life, and happiness. Taking Sisyphus as an exemplar, I argue that, although our contemporary culture has a flattening tendency regarding transcendence, various types of transcendence remain inextricably related to happiness.

Happiness View in Ecological Civilization Age

With the advent of ecological civilization age, we are left with no choice but to redefine the values and principles of happiness that underlie our relationship with the nature. Over the course of history, we can easily find that there have been great changes in our lifestyles and the concept of happiness, and we have made tremendous progress in economic growth and material wealth. These changes have improved the quality of people’s life for some, but have decreased it for others. We also have lifestyles which have detrimentally affected our surrounding natural environment. With the development of global industrialization, today, ecological crisis has become a global crisis that made people woke up from industrial civilization age sense of achievement, calling upon the arrival of the ecological civilization age. The concept of happiness is people's outlook on life and world view to the problem of happiness, view on happiness is for guidance and motivation. Happiness is the unity of subjective and objective, the unity of logic and history. The concept of ecological happiness is a new idea of evolution of Chinese and western philosophical views on happiness and it are a reflection of the characteristics of our times. Ecological civilization age decided to people's view on happiness is ecological happiness view. First, ecological happiness is a kind of real happiness which is based on the scientific outlook on development and kind of human groups shared happiness. Second, Ecological happiness is a kind of happiness which based on human overall survival benefit and ecological rational belief. Finally, ecological happiness is a kind of happiness which reflects the intergenerational justice of human long-term sustainable happiness.

What do families of the ‘professional and managerial’ class educate their children for? The links between happiness and autonomy

Based on a qualitative study involving 124 professional and managerial class families in Catalonia (Spain), this paper describes the aims and objectives these families have for the education of their children. During the fieldwork, when asked what they were aiming for in the education of their children, almost all of the parents replied ‘for them to be happy’. But what kind of happiness are they talking about? What kind of education might lead to happiness? Drawing principally on the work of Kellerhals and Montandon and their ‘contractual model of education’ and Bauman’s concepts of ‘secondary security’ and ‘homo eligens’, although also taking into account the related contributions of Lareau, Vincent and Ball, Stefansen and Aarseth, and Kusserow, the paper aims to demonstrate the strong connection these families make between happiness and ‘absolute’ autonomy, understood as two sides of the same coin and seen, by the participants, as the guiding principle that should shape the way they bring their children up.

The Critical Role of Children in the Work of Le Clezio

Since childhood is the golden age of human being’s life, Le Clezio has tried to introduce children as the main heroes in most of his works. In Le Clezio’s works, child is the symbol of freedom, purity and simplicity. Such an attitude towards the child and children’s world makes the writer to depict a close connection that exists between the child and the world realities such as society, nature and happiness. He writes about a society full of dirt, a nature that its elements speak to the child and a kind of happiness that the child himself creates in the world.

“Happy” Marriages in Early Nineteenth-Century France

[[marriageemotionhappinessFrancebourgeoisie ]] This article uses familial correspondence to examine how bourgeois families conceived of marriage in the early nineteenth-century France. It argues that the companionate model of marriage, which was gaining influence during these years, did not replace the earlier model of the arranged marriage but rather was integrated into it. Marriages continued to be arranged by families but bourgeois couples also sought love and companionship in marriage. Their sense of “happiness” was a very bourgeois kind of happiness, however, based on economic security and domestic peace within the constraints of familial obligations.

Happiness in Herodotus

In conversation with Croesus, Herodotus' Solon makes two important points about human happiness: a) any human life is filled with change, so a person's happiness cannot be evaluated properly until he or she has died; b) the rich and powerful are as subject to change as anyone else. This paper explores, first, how often and in what ways rich and powerful barbarians and Greeks fail to achieve happiness in the Histories and, secondly, the ways in which the conditions of human life for everyone, rich and poor, slave and free, male and female, as H. depicts them, really do fall far short of the seven kinds of happiness achieved, Solon says, by the otherwise unknown Tellus of Athens. Five of these kinds of happiness are ‘Odyssean’ and involve adequate health and prosperity, with surviving descendants, in a flourishing city. Two might rather be called ‘Iliadic,’ because they involve gaining kleos through a glorious death. Herodotus, however, redefines that kleos so that it comes not only from death in battle but from any death when honored and memorialized in community. An important part of Herodotus' own task as an investigator and recorder of erga megala te kai thômasta is to give recognition, and so something of this kleos (Tellus' seventh and most enduring kind of happiness) to all of the many individuals who appear on the wide and generous canvas of his Histories' narrative.

The happiness of teaching (as eudaimonia): disciplinary knowledge and the threat of performativity

In this article the authors explore and critique education and teacher education as disciplines against the backdrop of teaching as a form of human flourishing connected to the virtue of eudaimonia, a kind of happiness. Their concern is with flourishing as a human being who teaches and in teaching expresses and moves toward fulfilling his or her essence or goodness. Questions are raised about how the quest for disciplinary status may negatively affect teacher well‐being by narrowing and flattening what it is teachers do when teaching, thus undermining the very reasons why teachers choose to teach.

More than one kind of happiness: Can we recognize vocal expressions of different positive states?

Several theorists have proposed that distinc- tions are needed between different positive emotional states, and that these discriminations may be particularly useful in the domain of vocal signals (Ekman, 1992b, Cognition and Emotion, 6, 169-200; Scherer, 1986, Psy- chological Bulletin, 99, 143-165). We report an investi- gation into the hypothesis that positive basic emotions have distinct vocal expressions (Ekman, 1992b, Cognition and Emotion, 6, 169-200). Non-verbal vocalisations are used that map onto five putative positive emotions: Achieve- ment/Triumph, Amusement, Contentment, Sensual Plea- sure, and Relief. Data from categorisation and rating tasks indicate that each vocal expression is accurately categor- ised and consistently rated as expressing the intended emotion. This pattern is replicated across two language groups. These data, we conclude, provide evidence for the existence of robustly recognisable expressions of distinct positive emotions.

Auch Verzweiflung Ist Glück

Tieck uses the specialist medical literature of his time to portray the melancholy of his Phantasus-collection. At the same time he ironizes the rationalistic notion of curing melancholy as a disease. Against this concept he sees melancholy as the necessary result of deeper insights into the nature of life. A cure could only be achieved by self-deception, in mild cases by diversion, in serious cases by escaping from reality into insanity. The melancholical genius however cannot abstain from knowledge and therefore falls a victim to despair, which is, on the other hand, the source of his self-confidence and so to speak a kind of happiness. Tiecs's attempts to overcome the nihilism of his early works never completely succeeded. This is the reason why his pessimistic romanticism never became popular. Understanding his peculiarity can prevent optimistic misinterpretations of his works as if they were part of religiously pacified romanticsm.

Resurrection, return, reform: Tacziyeh as model for early Babi historiography

The kind of happiness that could arouse envy in us exists only in the air we have breathed, among the people we could have talked to, women who could have given themselves to us. In other words, our image of happiness is indissolubly bound up with the image of redemption. The same applies to our view of the past, which is the concern of history. The past carries with it a temporal index by which it is referred to redemption.—Walter Benjamin “Theses on the Philosophy of History”Although The Title of this Paper is Inspired by the Title to Abbas Amanat's now classic history of the 19th-century Babi movement, its concerns are in essence different. Its aims, rather than being a study of the history of the messianic movement itself, are to reflect on the theoretical conditions or the modes of witnessing that structured the engagement with that history by the movement's contemporaries and early inheritors. This paper emerges out of a larger cultural and literary study of the early texts that narrate Babi history.

Aspects of Meaning in Words Related to Happiness

Three studies suggested by Johnson-Laird and Oatley's (1989) semantic analysis of emotion words are reported. The studies were designed to examine the semantic characteristics of words primarily related to happiness. The first study asked whether five basic emotion words and other words related to happiness or sadness implied a known cause as part of their meaning; the second asked whether happiness was superordinate to a number of related words; and the third asked whether happiness was entailed by those words. Twenty-five senior undergraduates participated in the first and second study. An additional 34 participated in study three. The first study showed differences among emotion terms in the degree to which they implied causal awareness, but the results were more consistent with a distinction between mood and reactive emotions than with Johnson-Laird and Oatley's (1989) classification. The second study showed that each of the variants of happiness was a kind of happiness, but there was more agreement that happiness was a kind of some of the variant words than is consistent with a strict hierarchy. Finally, the third study provided evidence that some, particularly intensity, variants of happiness were judged to entail happiness, but more variants were not. The results are discussed in terms of Johnson-Laird and Oatley's (1989) and other hierarchical taxonomies. Some points relevant to the further clarification of the emotion lexicon are considered.

Talbott's Universalism

In a pair of recently published articles, Thomas Talbott has presented a carefully constructed case for universalism. He contends that from the principle(P3) Necessarily, God loves a person S (with a perfect form of love) at a time t only if God's intention at t and every moment subsequent to t is to do everything within his power to promote supremely worthwhile happiness in S, provided that the actions taken are consistent with his promoting the same kind of happiness in all others whom he also lovesand the propositions1. God exists2. God is both omniscient and omnipotent3. God loves every created person4. God will irrevocably reject some persons and subject those persons to ever-lasting punishmenta contradiction may be deduced. For given (P3), (3) entails5. For any created person S and time t subsequent to the creation of S, God's intention at t is to do all that he properly can to promote supremely worthwhile happiness in S.