Study Questions for Happiness

January 23

How do the diverse disciplines of economics, pscyhology, and philosophy contribute to the contemporary study of happines?

Economics is based on the theory of Rational Agents, where we are based on trying to maximize self-interest. The problem is that humans are emotional and we have biases, which is where psychology comes in. Cognitive psychology is where we, as humans believe we are perfectly aware of all the information, but in reality we are biased because we are not aware. For example, the world survey of well-being states that as GDP increases with time, our well being increases as well. Psychology, especially positive psychology is important for humanistic psychology. Philosophy is important was religious and cultural human wisdom.

- Amanda

Alfino 10:44, 9 March 2007 (PST) Good start. More detail could be included.

What is the difference betweeen "state Happiness" and "life Happiness"? In what ways are these concepts in tension when thinking about happiness in general?

Happiness of state is the degree in quality of happiness at a particular time. It is for a short duration, it has a time signature and it is the overall state of an organism. Happiness of state can only be judged in the movement ?? because Gilbert states that our memory is likely to adjust itself to maximize our content ness even when our past does not necessarily implicate happiness. You can’t remember things the way they were. Happiness of life is the appreciation of happy states. It again depends on Gilbert’s idea of what you remember of it. Happiness of life is the assessment of a person’s entire life. Luck seems to be the issue here. It is a judgment one makes after death.

Two important principles is that it is hard to have Life Happiness without State Happiness. And the second principle is that the Life happiness is not the sum of all State Happiness. They are in tension because people make the assumption that H-l= sum of H-s, but in reality, it is one’s mind-set where one appreciates life that makes the difference. For example, one could have several bad H-s and one good H-s, but upon death, one could reflect the one good H-s and have a fulfilled life.

- Nick Lewis

Alfino 10:45, 9 March 2007 (PST)I don't think this distinction requires you to get into Gilbert. Raising issues of the relationship bt state/life happiness more directly.

How might an appeal to the "structure of a full life" help distinguish H-l from H-s?

We define a structure as where you are driven to achieve something, and when life changes, they are willing to let it happen. All these things add to the H-s, and a cumulative H-s leads to a H-l; however, the structure has to be something that allows for the changes to happen

- Greena George

Alfino 10:46, 9 March 2007 (PST)Good start. Identify specific things in a "full life"

What does it mean to say that "pleasure isn't linear"?

We are defining “pleasure” as state of gratification. This being said, your pleasure does not continually increase. If pleasure was linear, then the very next thing that was done will provide a higher pleasure. It would have to be more pleasurable than the previous and it would have to be immediately following. This proves that pleasure isn’t linear, since it is in the form of bursts or occurrences or events that cause different levels of pleasure. If pleasure was linear, then happy states equal a happy life and that isn’t true.

- Amanda

Alfino 10:46, 9 March 2007 (PST)Good.

January 30

Briefly compare Hinduism, Jainism, and Buddhism regarding their views of happiness (add detail from general reference reading if necessary, but work primarily from the handout)?

In Hinduism, the union with Brahma defines happiness. It shows regard for diverse deities and understand your dharma and choose a path through yoga for achieving release (moksha). The explanation of happiness is given against an analysis of samsara. The complexity of attachmens is mirrored in the many Dharmas.

In Jainism, the realization of the soul’s true nature and attaining moksha or liberation is what happiness epitomizes. It is done through meditation and ascethic practice aimed at identification with Atma, the unchanging reality.

In Buddhism, the freedom from suffering that characterizes existence and the attainment of nirvana defines happiness. They follow the four Noble truths and Noble 8 fold path. Practice right thinking, speech, conduct, effort, mindfulness and concentration. Analysis of attachment and desire explains the origin of suffering and shows both the conditioned reality of normal existence. The practices of Buddhism are intended to help us understand reality and release ourselves from suffering.

- Nick Lewis

Alfino 10:49, 9 March 2007 (PST) OK!

How does the problem of suffering come into play in these traditions?

Hinduism "solves" the problem of the existence of suffering and evil in a fairly neat manner: all present suffering, it says, is exactly deserved, being the paying back of one's karma, the accumulation of deeds done in past lives--and all present evil will be exactly repaid in the form of suffering in future lives. As a result traditional Hinduism often has not paid much attention to relieving the suffering of people, although social reform movements have arisen in the last century. (<a href="http://wri.leaderu.com/wri-table2/hinduism.html)">http://wri.leaderu.com/wri-table2/hinduism.html)</a>

In Jainism, Suffering is a result of past-life greed, hatred, and ignorance, which returns as suffering (karma). Suffering is also seen as illusory, in that it results from attachment to bodily pleasure and pain, while only the Absolute truly exists. Suffering is one way of actively ridding oneself of bad karma. (<a href="http://www.beliefnet.com/story/80/story_8048_1.html)">http://www.beliefnet.com/story/80/story_8048_1.html)</a>

Buddhism locates suffering at the heart of the world. According to Buddhism, existence is suffering (dukkha). And by removing the self from the material world, one tries to get past suffering. By being attached and desiring material goods, one can explain the origin of suffering. It shows both the conditioned reality of normal existence. The practices of Buddhism are intended to help us understand reality and release ourselves from suffering.

- Greena George

What is the right relationship between thinking about suffering and happiness? How should we look at ancient cultures, east and west, which focus on alleviation of suffering as the focus of the pursuit of happiness. Have we eliminated suffering? What kinds? Do we experience the absence of suffering from the conditions of life in ancient times? Have we replaced (in the wealthy world) physical suffering with other kinds?

To know happiness, we need to know suffering, because it is in comparison, that we are happy. By overcoming suffering, we are happy. In ancient cultures, by eliminating suffering, they are reducing the height of happiness. For example, in a regular person’s life, there are natural ups and downs. By eliminating suffering, they are shrinking the downs, which naturally shrinks the ups because one tends to take less risks, thus reducing the benefits.

In comparison to our past, we have not eliminated suffering, the suffering we experience has evolved. For instance, before people suffered from the lack of food, early mortality, diseases and such. Now, we suffer from student loans, caffeine addictions and drama over your latest dating escapade.

- Amanda <a href="/VanDeLeest" id="p-95a5bca0e7d4180bed16958a66530d60b24cce00" class="WikiLink">VanDeLeest</a>

What does a Daoist try to do to become happy, according to Zhang Zi (Chuang Tsu)?

Try to frame your local desire in reality. The way to attain happiness is to attain union with reality. It can be attained through virtue and self development. An example is to be mindful. It is through wu-wei, which is non-actions. It states that relative happiness is not uniform, but varies according to our natures as individuals. Absolute happiness involves coming to “mirror” reality as it really is and thereby, releasing one’s self from illusion. The recipe for happiness is the attentiveness to the creative and ceaseless processes of reality. Attachment and desire lead us to misperceive and misunderstand the world. We need to cultivate objectless desire, objectless knowledge and non-action to remedy this distortion.

- Nick Lewis

How does the parable of Chuang Tzu's widowhood illustrate a daoist understanding of the right attitude toward reality?

 

By having a party after his wife’s death, he celebrated her life, instead of mourning her life. The Daoist reality is that death occurs and one must move on. By trying to frame his local desire in reality, he gained perspective of life.

- Greena George

 

 

Drawing on both your class reading from Chaung Tzu and the Routledge Encyclopedia of Philosophy article on Daoism, explain, in very general terms (one paragraph) the daoist conception on "inaction". Evaluate.

 

Taoist philosophy recognizes that the universe already works harmoniously according to its own ways; as man exerts his will against the world he disrupts the harmony that already exists. This is not to say that man should not exert will. Rather, it is how he acts in relation to the natural processes already extant that is critical. Wu Wei has also been translated as "creative quietude," or the art of letting-be. This does not mean a dulling of the mind; rather, it is an activity undertaken to perceive the Tao within all things, and to conform oneself to its "way". As one diminishes doing—here 'doing' means those intentional actions taken to benefit us or actions taken to change the world from its natural state and evolution—one diminishes all those actions committed against the Tao, the already present natural harmony.

In our western view of the world, this view seems absolutely ludicrous as imbibed in us are ideas of wanting to do better. Relationships, work, and education, we are supposed to continually work to be keep yourself sharp and on top of things, so the idea of being “inactive” and letting the forces of nature take its toll seems silly.

- Amanda <a href="/VanDeLeest" id="p-95a5bca0e7d4180bed16958a66530d60b24cce00" class="WikiLink">VanDeLeest</a>

 

 

Select and summarize some of the evidence Gilbert cites to demonstrate our "cognitive bias" regarding our awareness of the present and future. Evaluate.

 

“Cognitive bias” is when we can imagine something easily, then we give it a higher probability of it happening. We are so optimistic that we “tilt the norm.” Gilberts says that you over estimate your future self because of this, so one is likely to be depressed since it is not attained when one gets to that state. And when you look backward, you only remember the things that support that ‘cognitive bias’ by either blocking out or forgetting the realist events. “They are shades of rose colored glasses.” Two examples: Young people overestimate future-selfs. They believe they will be happier in the future. Second example: Idea of depressed realism, where depressed people have a more accurate outlook on life, because they don’t see through the “rose colored glasses.”

- Nick Lewis

 

 

What is "skeptical perspectivism" (the view of Gilbert's we christened at the end of Chapter 2)? Do you agree that he holds this position? What are some consequences for a theory of happiness holding this view? (the problem of counterfactual judgment, for instance, in our discussion of Gilbert's enjoyment of "cigars")

 

“Skeptical perspectivism” is the idea that one can say that one can’t disprove that they are happier or not with or without a certain experience. For instance, cigars make him happy, and his wife is happier without one. He could have been happier w/out cigars (not necessarily) had he not experienced their pharmacological effect as well, thus the idea is one can’t dismiss or counter prove counterfactual situations. The consequences is that we never really know what makes us happy because we never had the experience better, and we never know what that would make us feel.

- Greena George

 

 

What is Gilbert's "language squishing" and "experience stretching" hypotheses? How does this help us think about the subjectivity of report 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.

- Amanda <a href="/VanDeLeest" id="p-95a5bca0e7d4180bed16958a66530d60b24cce00" class="WikiLink">VanDeLeest</a>

 

 

How does Gilbert suggest, in Chapter 3, that we may not be completely aware of our experience?

 

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.

- Greena George

 

February 13

What are the two loves that de Botton thinks we strive for?

A)intimacy and love from status! Intimacy in a platonic or non-platonic sense wherein closeness with another person is experienced and enjoyed. B) Love from the world or love of status> material goods + power may be intermediary goods. Answered by a collaboration with Nick Lewis and Amanda Van De Leest

What is "Platonic Love" and how does it connect with Plato's Pythagorean view of sex?

The traditional “platonic love” is more from the perspective enlightenment, love of knowledge, non-physical intimacy but close appreciation for another. Pythagorean love is sex where you move as little as possible for fear that if wild sex is made then a wild child will be born of it. Plato’s view is that ideal love can replace erotic love. Platonic love relates with Pythagorean love in that sex is not the “most desirable thing in the world” i.e. sexual love is meant for procreation and NOT for pleasure. Answered by a collaboration with Nick Lewis and Amanda Van De Leest

What is Montaigne's goal in discussing the body, according to de Botton? How might we think of Montaigne as a modern Diogenes?

We are supposed to lose our pretenses of our body because they are constructed by us and we cause ourselves suffering because of them. He criticizes how we try to rationalize our bodily functions by denying ourselves. I.E. Nick’s friend with the sock in his pants. Diogenes spoke against pretense as well. He embraced the body, it’s functions, and how it is in reality without impossible ideals. Answered by Amanda Van De Leest

How do Schopenhauer and Goethe provide us with images of love from the romantic period of Western European culture? What are some of the challenges of this view? What are some of the attractions? Alternatives?

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. (this seems bland like rice without soy sauce… the romantic view is to get the preverbal soy sauce to the preverbal rice) Answered by a collaboration with Nick Lewis and Amanda Van De Leest

If we look at love within a naturalistic framework (in the spirit of Diogenese, Epicurus, Montaigne, contemporary natural science, etc.), what contrasts do we find with romantic conceptions?

Diogenes’ notion is naturalistic so therefore relationships are extra “stuff” that we don’t need. We are not supposed to have dependent relationships with others because they can affect our happiness level. On the other hand, romantic conceptions argue for dependency on others. Not a dependency where your happiness is contingent on others but where you have deep social relationship as a part of the intrinsic social nature of humans. Answered by a collaboration with Nick Lewis and Amanda Van De Leest

What is Gilbert's analysis of our reactions to Fisher & Eastman, in Chapter 4? Do you agree?

We are appalled by their actions, but that is because we have differing views on why they would either choose to kill themselves or be happy at the moment of death because our modern ideals pride themselves on the extension of life. Gilbert’s critique is what each individual keys into a situation meaning the unique experiences they bring to that situation. We tend to see the things that are absent instead of seeing what is truly there; so if we are used to A and B but C isn’t that important to us and we end up with B and C then all we do is mourn the loss of A instead of priding ourselves with the fact that we still have B and C. We mismanage our perceptions because we imagine based on our own ideas and experiences and so therefore color the event that is occurring to our own bias. Answered by Amanda Van De Leest

How do we undervalue aspects of our experience that are outside our attention? How do go wrong (what bias do reasearches find) in predicting our future happiness (ch. 5)?

We take for granted everyday actions. We just don’t see “everything.” Gilbert says our brain is not a video recorder and that it only takes snapshots and that our brain, when called upon puts them together as best it can with what it has and fills in the blanks what it wants thus making our experience, or memory thereof, not faithful. The biases we find are that happy people are over-optimistic and it may or may not pan out that way, but pessimistic people generally predict a more accurate reception of a future experience. Answered by a collaboration with Nick Lewis and Amanda Van De Leest

Can we get better at predicting our future happiness by connecting ourselves to our present experience in a richer way, by "pre-feeling" it (ch. 6)?

Yes. We can better predict our experiences by relating similar experiences had in the past. It’s like the common practice of the “pre-funk” or preparing for an experience by subjecting yourself to a similar environment before the desired affair. It’s important because our future wants and needs are not as predictable as we think they are and so therefore we need to be ready for what they turn out to be by being more mindful of our experiences today and using them to evaluate our experiences in the future; we will make better predictions be less disappointed and possibly be more happy. Answered by a collaboration with Nick Lewis and Amanda Van De Leest