Molecular Mechanisms Underlying the Health Advantages Associated with Psychological Well-Being

The works “Somnambulist”, “How not to get into College: The Preoccupation with Preparation”, and “Enjoying the so-called "Iced cream": Mr. Burns, Satan, and Happiness” imply that in today’s society, individuals are valuing extrinsic happiness to a greater scale compared to their value of intrinsic happiness. Authors Heron Jones, Alfie Kohn, and Daniel Barwick suggest that individuals need to place a greater value on intrinsic achievements rather than extrinsic achievements within their lives as extrinsic fulfilment leads to momentary happiness, compared to the positive long-term effects of intrinsic fulfillment. The problem begins with individuals focusing and making decisions based on extrinsic rewards such as: grades or a paycheck. Secondly,

Happiness is an essential goal for most people. From books and expensive classes that teach people how to achieve happiness to the fundamental right of “the pursuit of happiness” in the Declaration of Independence, the importance of happiness is evident in society. This causes the rise to two fundamental questions: “How does one attain happiness?” and “,How does happiness create a meaningful life?” Both happiness and living a meaningful life are achieved simultaneously. The search for happiness and the factors that make it brings meaning to life. Happiness can stem from several factors such as wisdom and knowledge, savoring life and its experiences, and even suffering and pain. Analyzing these factors brings meaning to one’s life.

“Happiness is in the enjoyment of man’s chief good. Two conditions of the chief good: 1st, Nothing is better than it; 2nd, it cannot be lost against the will” (Augustine 264-267). As human

Gratification comes from any even that engages us fully. Seligman claims that “…individuals may find gratification in participating in a great conversation, fixing a bike, reading a good book…or accomplishing a difficult task at work.” (Seligman, Parks, and Steen 419) Senior also states that “doing something that engages or enhances our strengths is a gratification, whether it’s swimming, welding, or listening to a friend in need.” (Senior 428) It is interesting to note that engagement activities aimed at increasing happiness are not always enjoyable in and of themselves. Seligman notes that “consider, for example, the gratification that comes from training for an endurance even such as a marathon. At any given point during the grueling event, a runner may be discouraged or exhausted or even in physical pain; however, they may describe the overall experience as intensely gratifying.” (Seligman, Parks, and Steen 419) From this we see that gratification may help enhance our overall happiness, not through the activity itself, but from the feeling of accomplishment or well-being we experience as the end result.

From the perspective of positive psychology, there is a well-being formula invested by Martin Seligman to achieve a higher well-being. Martin Seligman (2010) defined as happiness: H (to maintain the length of happiness) = S (happy range breadth) + V (you can control the factors) + C (your living environment). Happy length: the distinction between "temporary" happy and "persistent" happy. Temporary happiness can be achieved by food, comedy, bunch of flowers. While the persistence of happiness is mainly affected by genetic, and this genetic trait can be changed. The breadth of happiness: psychologists think that we are born with a happy constant point, like a thermometer. If there is a happier thing, even if we are upset, it will be dedicated

Mankind must by this time have acquired positive beliefs as to the effects of some actions on their happiness; and the beliefs which have thus come down are the rules of morality for the multitude, and for the philosopher until he has succeeded in finding better. That philosophers might easily do this, even now, on many subjects; that the received code of ethics is by no means of divine right; and that mankind have still much to learn as to the effects of actions on general happiness, I admit or rather earnestly maintain.

Joel Kupperman in Six Myths about the Good Life: Thinking About What Has Value evaluates that humans as a whole want more comfort and pleasure in life as he it “may represent a tendency that is wired into normal human nature” (Kupperman 1). Through the explanation of pleasure as well as its arguable counterpart, suffering and the discussion of their values in addition to the counterargument of hedonic treadmill, Kupperman’s views about the role of pleasure in living a good life can be strongly supported and evaluated.

Hedonism and the desire-satisfaction theory of welfare are typically seen as archrivals in the contest over identifying what makes one’s life better. It is surprising, then, that the most plausible form of hedonism is desire satisfactionism. The hedonism theory focuses on pleasure/happiness while the desire-satisfaction theory elucidates the relevance of fulfilling our desires. Pleasure, in some points of view is the subjective satisfaction of desire. I will explain the similarities and the differences between the desire-satisfaction theory of value and hedonism. I will also discuss the most successful theory and defend my argument by explaining how the theory

According to the classic sense, a life full of happiness is a life that manifests wisdom, kindness, and goodness. However happiness has been twisted by a secular culture and the classic sense has given away to “pleasurable satisfaction”. Pleasurable satisfaction depends on external circumstances going well. Moreland points out that because of this the modern sense of happiness, “pleasurable satisfaction”, is unstable and varies with life’s circumstances. Pleasurable satisfaction becomes increasingly addictive and enslaving if it becomes the dominant aim of one’s life. By contrast, classical happiness brings freedom and power to life as one ought, as one increasingly becomes a unified person who lives for a cause bigger than one’s self. Western culture has been disillusioned into seeking happiness as their main priority in life. Although, happiness is important, when its importance becomes exaggerated, it leads to a loss of purpose in life, and even depression. What Western cultures need to realize is that true happiness can never be achieved. Over the past 50 years, levels of health, wealth, and liberties have increased, but levels of happiness haven’t.

In the classical tradition, Aristotle explains that long-term happiness is the fulfillment one’s “natural needs.” As a result of human nature, there are certain natural needs that are the same for everyone. People try to fulfill their natural needs by acquiring different types of goods, but some goods are only “apparent goods” while others are “real goods.” Only real goods satisfy natural needs because they are essential for humans to live a meaningful life and are always truly

In part one of our book, “The Good Life,” we studied five different philosopher’s viewpoints on what is needed in order for a person to have a good, fulfilling life. They all included the concepts of pleasure and happiness to some extent in their theories, but they all approached the ideas in different ways. The two hedonists we studied, Epicurus and John Stuart Mill, place heavy emphasis on the importance of pleasure. They both believe that pleasure is a necessity in the ideal life. Jean Kazez agreed with their viewpoints in her theory and said that happiness was a necessity for a good life. Epicurus and Mill also argue that there is nothing else that we ultimately desire beyond pleasure and that it is an intrinsic good.

Even if we use the word “happiness” on daily basis, has anyone ever tried to define it? It’s harder than it seems. When do you feel happy? How is it when you feel happy? Is there any way to understand how much happiness to you experience? This is the main hypothesis of this paper – Can happiness or wellbeing be measured? And if it can be measured, how do we measure it? Happiness is feeling pleasure and enjoyment because of your life, situation (Meriam Webster). Pleasure and enjoyment are very subjective and means different things to different people. This is where the term subjective wellbeing comes from. There are a lot of things that can be included when measuring wellbeing. Various studies have been conducted to assess wellbeing and how does it affect other factors. For example Earlstin(1995) and later on Ferrer-i-Carbonell(2005) have examined the relationship between income and happiness. Gruber(2004) studies the relationship cigarette taxation and happier smokers. Richard, Clark, Gerogellis and Diener(2004) analyze the effect of unemployment on wellbeing.

Contemporary research suggests that eudemonia is a better predictor of life satisfaction than hedonistic pleasure; findings from a study conducted by Huta, Park, Peterson, & Seligman (2005) demonstrate that those who pursue eudemonic goals and activities are more satisfied than those who solely pursue pleasure. (Peterson, 2006)

Physical wellbeing is basic for general prosperity and is the most noticeable of the different measurements of wellbeing, which additionally incorporate social, scholarly, passionate, otherworldly and ecological wellbeing. Probably the most clear and genuine signs that we are undesirable show up physically. Tending to this measurement is essential for anybody endeavoring to maintain general wellbeing and

Happiness has been subject to debate for centuries. What is happiness? What does happiness consist of? What contributes to happiness? Among many others, Aristotle, Epicurus, and the school of Cyrenaics, prominent ancient Greek philosophers, have greatly contributed that virtue, which is excellence of a certain part, and chance, which consists of any event outside of human control and prediction, may play a role in happiness. After analyzing the works of these philosophers, it has been concluded that virtue greatly contributes to happiness. On the other hand, although chance can either contribute to or hinder one’s happiness, the influence is often not as