Fall 2012 Happiness Class Study Questions and Answers

Return to Happiness

With the midterm coming up, it would be wise and bring great happiness to the class to start a study group. It has been my experience in all of the classes that I have had Dr. Alfino for, that participating in this collaboration is not only a helpful tool for studying for the tests, but can also serve as an apology for the terrible preparation/participation grades many of you will likely deserve. This form of atonement has shown to be acceptable when the time comes to justify the grade you will receive for participation (usually written as reflection to Alfino).

P.S. Check out this link if you have not yet seen this site. [A different approach to philosophy reading]

JPB

August 30, 2012

• 1. Distinguish the Greek philosophical conceptions of happiness in Plato and Aristotle from the Greek cultural conception of happiness.
  • Though Plato and Aristotle felt you could not achieve happiness on Earth, there were still good things you could spend your time doing by seeking happiness. The Greek cultural conception of happiness consisted of Dionysian culture, meaning that you can’t achieve happiness so you might as well enjoy fleeting moments of pleasure. Incredibly tragic, believe that happiness is not a part of the human condition, happiness is only for the gods. (Mary)

• 2. What is Plato's view of happiness?
  • Though Plato and Aristotle felt you could not achieve happiness on Earth, there were still good things you could spend your time doing by seeking happiness. The Greek cultural conception of happiness consisted of Dionysian culture, meaning that you can’t achieve happiness so you might as well enjoy fleeting moments of pleasure. Incredibly tragic, believe that happiness is not a part of the human condition, happiness is only for the gods. (Mary)

• 3. What is Aristotle's view of happiness?
  • Happiness is the final end of all activities. You “do” happiness for the sake of happiness, not to achieve another end. Happiness is not completely transcendent. What is real consists of form + matter. Happiness is an activity of the soul in accordance with virtue. We should work towards being what we are, realizing your nature. (Mary)

• 4. How can one use ordinary reflection on experiences of happiness to start theoretical reflection?

September 4, 2012

• 1. Follow major concepts introduced by Haidt, such as: adaptation, hedonic treadmill, set point theory, maximizers vs. satisficers.
  • Adaption according to Haidt, involves the utility curve, which as time goes on, more utility is available, but then slowly diminishes (the lottery winner's happiness), and the quadriplegics happiness goes down below the horizontal axis and then bell curves and comes back to 0 utility. These are to show that everyone has a basal level of happiness that equalizes over time. The hedonic treadmill can be described with Dr. Alfino's love of ice cream sandwiches. The first is a 10 on the happiness scale, but after a while one doesn't cut it. Two are needed to attain the same level of happiness, then three. Set point theory is the idea that we have a set amount of happiness that we can not change, our basal level. The difference between maximizers and satisficers is that maximizers must have the best possible deal and ultimately feel less happy than those that are satisficers and will take whatever seems to do the trick.

• • Adaption: We are very sensitive to changes in our conditions and overestimate the intensity and duration of our reactions to these changes. Does not take long for us to return to our baseline level of happiness after we experience pleasure and pain. After time what we are experiencing becomes a new normal and it no longer makes us happier or less sad than we were before. Haidt Ch. 5 p 85 (Mary)
  • Hedonic treadmill: We can’t change our natural state of tranquility regardless of what we do. Therefore, we seek riches and whatever else but never really get ahead, just like being on a treadmill. Even if we get everything we think we want, now our expectations are raised and we will still never be satisfied just like before. Yet, we continue to run and strive regardless of how futile it is. p. 86 (Mary)
  • Set Point Theory: Idea that we all have a set point fixed into our brain of happiness. The only way to find happiness is then to change our internal setting rather than trying to change our environment. We now understand that our genes are very important but they are sensitive to environmental conditions. We have a personal level of happiness but it is more of a range rather than a point. We can influence whether we operate on the low or high end of this range depending on external factors and how much we allow them to affect us. p. 90 (Mary)
  • Maximizers vs. satisficers: Choice is very important to us, though it can make us unhappy when we have too many choices and are therefore stressed that we did not make the correct decision. Greatly affects people called maximizers. They evaluate all of their options, seek out information and want to make the best choice. Satisficers are more laid back about choice. They find an option that is good enough and then stop looking. They aren’t stressed out over whether or not they made the BEST choice. “Maximizers end up making slightly better decisions than satisficers, on average but they are less happy with their decisions, and they are more inclined to depression and anxiety.” Haidt Ch. 5 pg. 102 (Mary)

• 2. Why doesn't one adapt to the happiness effect of cosmetic surgery?
  • A day to day struggle with a cosmetic defect leads to a daily baseline increase once relieved.
  • Many people report a higher level of happiness after cosmetic surgery because shame is very powerful in our society. When we feel our body has a deficiency we constantly think about it and try to make it less noticeable. Taking away the stress of having to worry about something you think is wrong with your body can increase confidence and overall well being. (Mary)

• 3. What is Haidt's happiness formula and how might if be justified given his perspective?
  • Happiness (H) = Biological Set Point (S) + Conditions (C) + Voluntary action (V). These three variables are the main effectors of happiness according to Haidt. His happiness is a strategy, and is external and internal.
  • H= Set point + Conditions + Voluntary activities. Conditions of your life and the activities you undertake voluntarily are both external factors.

Conditions = things you can’t change such as race, age, a disability and things you can change such as wealth, marital status, and where you live. Remain fairly constant so we adapt to them. Important to change some conditions that can affect your happiness level such as being around a lot of noise, having a horrible commute, having good relationships. Voluntary = what we choose to do. Exercise, meditate, learn, travel. Require effort so they have a better chance of increasing happiness while avoiding adaption than conditions we are used to. Makes sense given everything else Haidt said just because he seems to believe that we have a range of happiness and we can operate on the high end if we participate in the correct activities. So, we should change our conditions as much as we can if they are something bad we have adapted to and participate in voluntary activities that we enjoy and receive ongoing happiness from our effort and progress. (Mary)

• 4. What are "top down and bottom up theories" of LS? How do researchers try to assess this, according to Schimmack?
  • We subjectively approach happiness to find what will cause happiness. Will this happiness be at a transitory level or a neurochemical level? Can we classify the happiness as life long happiness or momentary?

5. What are some explanations of the independence of NA and PA, according to Schimmack?

September 6, 2012

1. What are some of the major correlations and causes of happiness, according to Argyle? 2. What are some of the difficulties in studying happiness across nations, according to Diener and Suh? 3. What are some of the broad differences in SWB and how are they explained causally, according to Diener and Suh?

September 11, 2012

• 1. Identify and discuss some of the features of our evolved brain that complicate the problem of happiness.
  • Happiness may be affected than more things than we thought. We spend a lot of time thinking about our reflection and not enough about our impulses and bodies. This goes along with the new brain concept that we are more socially and popularly based, and to have a deficiency in the public standing means less happiness.

September 13, 2012

1. Identify some of the features and reference points of the classical conception of happiness in the Roman Empire. How do they connect or fail to connect with classical Greek and Hellenistic conceptions? (add later)

2. What's different about the Early Christian conception of happiness? How is this reflected in the narrative of Perpetua and Felicitas?

3. What is the basic model of happiness in Yogic thought, as explicated by Barbara Miller?

4. Identify the significance of samadhi, the kleshas, the gunas, Arjuna's conversation with Krisna, the brahmavihara.

September 18, 2012

1. Explain the four noble truths.

2. What are the consequence of success in following the Eight fold path? Evaluate, from your own perspective, the kind of life this would result in.

3. Is the Buddhist prescription for ending suffering also an attractive model for happiness, in your opinion?

September 20, 2012

1. Reconstruct and evaluate Epicurus' view of pleasure, virtue, and happiness.

2. Reconstruct and evaluate Epictetus advice for living. What is the relationship of this advice to happiness?

September 25, 2012

1. What are the rationales for negative visualization? Assess it's likely effectiveness.

2. What problem leads Irvine to the trichotomy of control? Does his solution work?

October 2, 2012

1. How does Chritian culture of the renaissance and reformation rethink and revise the tradition understanding of the relation of happiness and earthly existence captured in the idea of "contemptus mundi"?

2. How does Locke's view of the mind alter assumptions about the search for happiness?

3. What approaches to and critiques of happiness do we find in Enlightenment British and French culture? How does the question about the nature of happiness change in European culture during this time?

4. What evidence do we have, according to Gilbert, of the importance of control in people's wellbeing?

5. What's important about the prefrontal lobe for the pursuit of happiness, according to Gilbert?

October 4, 2012

• 1. Identify some of Gilbert's evidence for doubting the reliability of subjective reports of happiness.
  • Evidence of corruption in everyday judgement: "Yellow Swatch Test" - describers do not remember their color as well as non-describers. A picture may be worth a thousand words, but less if you speak them. Also "Happy Frank Zappa" - was brought happiness through killing his family. In the discussion of awareness of our actual world, there was the "Door Study" - pedestrian is asked for detailed directions but cannot remember the actual person he is being asked by (see the YouTube video). Study was meant to show that details shroud the mind from the general overview of the situation, one may experience happiness and be lost in another detail.

• 2. How does the plausibility of "language squishing" and "experience stretching" hypotheses affect our sense of the reliability of subjective reports of happiness?
  • Language squishing is when you feel the same, but discuss it differently because there is a language barrier. Experience stretching is when you have different feeling, but discuss it in the same way. This proves that happiness is relative and we can’t rely on the experience or how one relates the experience. The law of large numbers states that the experiences cancel each other out.
  • Language squishing is when two or more people experience the same emotions but disagree on a description for those emotions or for their level of intensity. Experience Stretching is when they use the same descriptions to describe different emotions or different levels of intensity of emotion.
  • Language squishing hyp: We "squeeze" our happiness scale (language) to fit the range of our objective exp.
    • R&L twins feel exactly like you do (about a birthday cake, for example) but talk about it differently.
    • consistent with ideas that the same feeling or state could receive a higher assessment by someone with limited experience.
  • Experience stretching hyp: We take the range of our objective experience and stretch it to fit our scale.
    • R&L talk about experiences the same as you do but feel something different.
    • consistent with idea that we might be "ruined" by 4 star hotels, but that absence of peak experiences is not a problem. (Alfino)
  • Experience squishing, kind of like the whining kids from studying abroad, must learn to re-calibrate their experience in order to give a similar rating of the experience as before, e.g. traveling to Italy made Sodexo pizza taste like trash, but now we must understand the experience was greater, and the maybe the pizza wasn't all that different? Pizza as you knew it at the COG may have been a 7 before Italy, but now is a 5 due to the 8 you experienced abroad.

• 3. What evidence does Gilbert identify for claiming that we might not always know what we're feeling?
  • The bridge study was where men were forced to cross a rope bridge suspended over a river. The men were confronted by a woman at mid-bridge or at the end. The woman gave out her phone number letting them know if they were interested in learning more about the experiment, they should call. The results show that the men called the woman if they were confronted at mid-bridge. This was supposedly from their fear that was converted to sexual attraction by the men’s brain. While evaluating this study, we were concerned by certain factors – for instance, we are not aware if the same woman was used, the men’s opinion on what they were thinking when they saw the woman at mid-bridge, and what they were feeling when they called the woman. The study is meant for us to realize and be skeptical about how actually aware we are of our situation – past, present, or future – and the external factors that influence us.
    • We are not completely aware of our experiences as Gilbert shows through the experiments. We find that our brain actually fills in our memory by taking snap shots of the events that occurred and filling in the gaps. This is seen in the Stop sign-Yield car experiment where the views filled in the yield sign with the stop sign. Our brain is not like a recorder, but much like a camera in that regard, where the memory between snap shots is filled.
  • Sometimes we experience multiple things at the same time. The experience that is more stimulating at the time distracts us so that we don’t necessarily recall any other experiences during that moment. Examples are reading the paper while experiencing the scent of baking bread and the chirping of birds and not recalling reading the text, blindsight (eyes function but the brain does not register an act of vision) and numbfeel (emotions function but the memory does not recall having the emotions). Experience can be equated to participation while awareness can be equated to seeing.
• 4. Where does the evidence and theorizing about objectivity in Chapters 2 and 3 leave us? How does the law of large numbers help? What, if any, problems remain?
  • In probability theory, the law of large numbers (LLN) is a theorem that describes the result of performing the same experiment a large number of times. According to the law, the average of the results obtained from a large number of trials should be close to the expected value, and will tend to become closer as more trials are performed. In this case, happiness can be looked at as a more general experience and looked at more objectively.

October 9, 2012

• 1. What is the cultural dimension of love?
  • The romantic period stressed the idea of a soul-mate, expression and incitation of emotion, and embraced the will. The will is the life force that drives all decisions. It drives you to your soul mate, but there are so many people that it is only by chance that you actually get to your soul mate. If you do not find said soul mate then suicide is an acceptable solution because life isn’t worth living without the one you love… the other half of your soul. The challenge to this view is that the people that hold this view are typically young and if all the young people who didn’t find this love in the timeframe they think they should find this love they’d just all kill themselves and we wouldn’t have a decent population base. ALSO intimacy is not necessarily unique; there are many people in the world that a person can be content or happy with so how could you know that any person is the absolute perfect “other half” for you. Don’t kill yourself if you haven’t found s/he yet. A life of contentment is a better alternative than a life of pain and disappointment.
  • They believe in all or nothing when it comes to love – one true soulmate, and if you don’t find them or if your love is unrequited, then you should commit suicide. Some challenges to this view are knowing how long to wait to find your one true love, and in recognizing them when you do find them. One way in which this is attractive to many people is that many religions advocate this type of soulmate (although they do not usually approve of the suicide portion) – one love and only one love forever, there is no changing your mind. Some of the alternatives are to be happy by yourself, finding a less passionate or even non-sexual love, or simply knowing that you can love anyone that you choose to love.
• 2. What is attachment theory and how does it provide a naturalist account of love?
  • Harlow's monkeys can be used as an example of the Freudian breast theory, behaviourists decide to turn to monkeys and cloth monkeys. Would the monkey choose the nurturing mother or the comforting mother? Children attach with parents, can be happy only if their attachment styles match with the lover or family member. Attachments are not to directly cause happiness but to allow one to grow and negotiate life with an idea of comfort to foster them. (Tension of parents helping in growth).
• 3. What effect, if any, does thinking about love through a naturalist theory (such as attachment) make to our experience of love, given that that experience is deeply cultural?
  • If we exapt the mechanism in three, we look at attachment theory as an explanation of maternal love. It is a theory of bonding between parents and children as well as adult-adult relationships (as of two million years ago). The shirt smelling experiment gives us some insight into how we un-knowingly know what we want more than our conscience selves. [Shirt Smelling Exp.]

• 4. What critical resources or principles can we develop around the question of a "healthy" or "unhealthy" culture of love? Look to the Albert, Lotte, and Werther. (Discussion in one.)

October 11, 2012

• 1. Why does de Botton find the rise of material culture since WWII important? What is his view of status comparison?

• 2. How does de Botton use historical evidence about attitudes toward human difference to rethink our contemporary culture of meritocracy?

• 3. How does Gilbert support his view that the mind fills in memories and forecasts of the future with information that is not relevant or distorts judgement?

• 4. How might describing the future change our attitutde toward it? (consider esp. the UVA sports fans study)