This thesis attempts to find ways in which the designs of single family residential units can be changed to increase the happiness and comfort of residents. Houses are humans' fundamental locations to start and end their days. They are places to grow a family's health and safety. By looking at a failed attempt at residential housing (Pruitt-Igoe), this thesis will try to gain insight about what design aspects are not effective. No one want the same result as what was created at Pruitt-Igoe. The main thrust of the research presented in this thesis was captured by use of a survey. The questions was designed using three (3) categories with which Happy Index uses to measure happiness, life satisfaction, life expectancy, and ecological footprint (Abdallah, Michaelson, Marks, & Steuer, 2009). The survey was given to both Japanese and American people. Japan makes us think of a very different culture and efficient use of limited space. Conducting a survey on happiness, greenery, comfort, lighting, stress, community interactions, and satisfaction of homes with total of one hundred twenty one (121) Japanese and American participants shed some light on what the most important design aspects are to be happy. For most of the participants, family makes up a huge part of their happiness. For this reason, single family homes need to be designed for more easy interaction with family members. Even with the difference of cultures, the definition of happiness is the same, but American people comment more positively in regard to comfort, satisfaction and happiness in their current homes.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Happiness is a multidimensional construct of a subjective measurement, which is defined as "the degree to which a person evaluates his/her overall quality of life as favorable", and it is also determined by personal characteristics throughout life. Subjective Happiness Scale (SHS) measures positive and negative aspects, involving affective and cognitive domains in a few items. The aim of this study was to test the validity and reliability of the SHS psychometric proprieties in adolescents from Santa Maria, RS, Brazil. A random sample of 1134 students was assessed in Santa Maria in 2012. A second data collect was carried out in 2014, and 745 adolescents agreed to participate in the study again. Clinical, socioeconomic, demographic and subjective variables were collected by trained and calibrated researchers. The internal consistency, reproducibility, discriminant and convergent validity were assessed, and structural equation modeling was performed to verify the reliability and validity of the SHS. Reliability values were low and the validation presented acceptable ones. SHS has theoretical concepts similar to the Satisfaction With Life Scale. It differentiates groups regarding their inequalities (discriminant validity) and, according to confirmatory factor analysis, items were correlated. Therefore, Subjective Happiness Scale demonstrated valid measures to be use among adolescents. / Felicidade é um constructo multidimensional de uma mensuração subjetiva, que é definida como o grau em que uma pessoa avalia a qualidade geral de sua vida como favorável , e também, é determinada por características pessoais ao longo da vida. A Escala Subjetiva de Felicidade (ESF) mensura aspectos positivos e negativos, envolvendo esferas afetivas e cognitivas em poucos itens. O objetivo deste estudo foi testar a validade e confiabilidade das medidas psicométricas da Escala Subjetiva de Felicidade (ESF) em adolescentes da cidade de Santa Maria, RS, Brasil. Um total de 1134 escolares foram avaliados em uma amostra randômica na cidade de Santa Maria em 2012. Uma segunda coleta aconteceu em 2014 e 745 adolescentes consentiram suas participações novamente no estudo. Variáveis clínicas, socioeconômicas, demográficas e subjetivas foram coletadas por pesquisadores treinados e calibrados. A consistência interna, reprodutibilidade, validade discriminante e convergente foram calculadas, e modelos de equações estruturais foram analisados, a fim de verificar as medidas psicométricas da ESF. Os valores de confiabilidade foram baixos e os de validação, aceitáveis. A ESF possui conceitos teóricos semelhantes à Escala de Satisfação com a Vida, diferencia os grupos quanto a suas desigualdades (validade discriminante) e análises fatoriais confirmatórias mostraram que seus itens foram correlacionados. Portanto, a Escala Subjetiva de Felicidade demonstrou medidas válidas para ser utilizada em adolescentes brasileiros.

Orientador: Robespierre de OLiveira / Banca: Márcio Benchimol Barros / Banca: Francisco Verardi Bocca / Resumo: Esta pesquisa apresenta um exame crítico do conceito de felicidade em Freud, confrontando-o com o de Marcuse. Na acepção freudiana, felicidade refere-se, por um lado, à realização do programa do princípio de prazer, ou seja, retorno ao inanimado e, por outro, ao desvio da finalidade original das pulsões e domínio racional destas. Em Eros e Civilização, tomando como interlocutores Freud e Marx, Marcuse especula sobre a hipótese de uma civilização não-repressiva. A felicidade é conceituada como a satisfação das verdadeiras necessidades de todos os homens em um contexto de liberdade. A partir desta concepção, analisam-se as críticas e as particularidades do pensamento de Marcuse visando a mostrar que, embora a problemática exposta do ponto de vista de uma leitura ortodoxa de Freud seja pertinente, o conceito de felicidade, para ser compreendido e revelar seu potencial crítico, requer uma análise que contemple a inserção da psicanálise no campo da dialética empreendida por Marcuse / Abstract: This research shows a critical examination on the concept of happiness according to Freud, face up to Marcuse. In Freudian meaning, happiness refers, on one side, to the accomplishment of pleasure principle program, that is, return to the inanimate and, on the other side, to the deviation from the original purpose of that and rational domain. In Eros and Civilization, by having as interlocutors Freud and Marx, Marcuse speculates about the hypothesis of a non-repressive civilization. Happiness is defined as the real needs of all men in a context of freedom. From these conceptions, the criticism and particularities of Marcuse's thought were analyzed aiming to show that, although the problem exposed from the point of view of an orthodox reading of Freud, the concept of happiness, in order to be understood and reveal its critical potential, requires an analysis which contemplates the insertion of the psychoanalysis in the field of dialectics undertaken by Marcuse / Mestre

A felicidade (eudaimonia) e a amizade (philia) são temas amplamente abordados na obra de Aristóteles, não obstante, são tratados com destaque em suas obras sobre a ética e a política, especialmente na Ética a Nicômacos. A presente dissertação analisa a relação e complementariedade destes dois temas na Ética Nicomaquéia e a metodologia de investigação para a composição deste estudo é a bibliográfica, dispondo-se como aporte teórico basilar as investigações, considerações e argumentações de Aristóteles na obra acima citada, especificamente nos Livros I, II e X que tratam da temática da felicidade e nos Livros VIII e IX, que abordam o tema da amizade. Além das contribuições surgidas das análises elucidativas de comentaristas e intérpretes dos temas investigados e do universo da obra aristotélica. Os resultados da pesquisa permitem considerar que Aristóteles pondera que o convívio dos homens virtuosos, estabelecido na amizade, é propício para promover a consecução da finalidade da existência do homem, que é a felicidade. Estes resultados conduzem, como conclusão, ao reconhecimento da inter-relação e complementariedade dos conceitos de felicidade e amizade perfeita, conformando uma díade substancial, tanto para a realização da existência quanto para a completude, na excelência, da vida dos homens. / Submitted by Ana Guimarães Pereira (agpereir@ucs.br) on 2016-11-25T13:00:49Z No. of bitstreams: 1 Dissertacao Horacio Francisco Rodriguez Fleitas.pdf: 1425845 bytes, checksum: 2809756b027c4f3fdf99e66dc3e3f1f9 (MD5) / Made available in DSpace on 2016-11-25T13:00:49Z (GMT). No. of bitstreams: 1 Dissertacao Horacio Francisco Rodriguez Fleitas.pdf: 1425845 bytes, checksum: 2809756b027c4f3fdf99e66dc3e3f1f9 (MD5) Previous issue date: 2016-11-25 / Happiness (eudaimonia) and friendship (philia) are widely discussed themes in the work of Aristotle, however, are treated especially in his works on ethics and politics, especially in the Nicomachean Ethics. This dissertation analyzes the relationship and complementarity of these two issues in the Nicomachean Ethics and the research methodology for the composition of this study is bibliographic, providing itself as basic theoretical background to the investigations, considerations and arguments of Aristotle in the above cited work, specifically in the Books I, II and X dealing with the theme of happiness and books VIII and IX, which address the theme of friendship. In addition to the contributions arising from enlightening analysis of commentators and interpreters of the research topics and the universe of Aristotle's work.The survey results support the conclusion that Aristotle argues that the society of virtuous men, established in friendship is conducive to promoting the achievement of the purpose of man's existence, which is happiness. These results lead in conclusion, the recognition of the interrelationship and complementarity of the concepts of happiness and perfect friendship, forming a substantial dyad, both for the realization of existence as to the completeness, excellence, of human life.

abstract: Previous research indicates that difficulties in emotion regulation and greater dissociation from one's emotions are often observed among trauma survivors. Further, trauma survivors often show greater negative emotions such as anger, and diminished positive emotions such as happiness. Relatively less is known about the relationship between posttraumatic stress symptoms, dissociation, emotion regulation difficulties, and non-trauma related emotional experiences in daily life. This study examined whether greater reports of posttraumatic stress symptoms, difficulties in emotion regulation, and dissociative tendencies were associated with greater intensity of anger and lower intensity of happiness during a relived emotions task (i.e., recalling and describing autobiographical memories evoking specific emotions). Participants were 50 individuals who had experienced a traumatic event and reported a range of posttraumatic stress symptoms. Participants rated how they felt while recalling specific emotional memories, as well as how they remembered feeling at the time of the event. Results showed that dissociative tendencies was the best predictor of greater intensity of anger and, contrary to the hypothesis, dissociative tendencies was predictive of greater happiness intensity as well. These findings are consistent with previous research indicating a paradoxical effect of heightened anger reactivity among individuals with dissociative tendencies. In addition, researchers have argued that individuals with a history of traumatization do not report lower positive emotional experiences. The present findings may suggest the use of dissociation as a mechanism to avoid certain trauma related emotions (e.g, fear and anxiety), in turn creating heightened experiences of other emotions such as anger and happiness. / Dissertation/Thesis / M.A. Counseling Psychology 2013

A felicidade (eudaimonia) e a amizade (philia) são temas amplamente abordados na obra de Aristóteles, não obstante, são tratados com destaque em suas obras sobre a ética e a política, especialmente na Ética a Nicômacos. A presente dissertação analisa a relação e complementariedade destes dois temas na Ética Nicomaquéia e a metodologia de investigação para a composição deste estudo é a bibliográfica, dispondo-se como aporte teórico basilar as investigações, considerações e argumentações de Aristóteles na obra acima citada, especificamente nos Livros I, II e X que tratam da temática da felicidade e nos Livros VIII e IX, que abordam o tema da amizade. Além das contribuições surgidas das análises elucidativas de comentaristas e intérpretes dos temas investigados e do universo da obra aristotélica. Os resultados da pesquisa permitem considerar que Aristóteles pondera que o convívio dos homens virtuosos, estabelecido na amizade, é propício para promover a consecução da finalidade da existência do homem, que é a felicidade. Estes resultados conduzem, como conclusão, ao reconhecimento da inter-relação e complementariedade dos conceitos de felicidade e amizade perfeita, conformando uma díade substancial, tanto para a realização da existência quanto para a completude, na excelência, da vida dos homens. / Happiness (eudaimonia) and friendship (philia) are widely discussed themes in the work of Aristotle, however, are treated especially in his works on ethics and politics, especially in the Nicomachean Ethics. This dissertation analyzes the relationship and complementarity of these two issues in the Nicomachean Ethics and the research methodology for the composition of this study is bibliographic, providing itself as basic theoretical background to the investigations, considerations and arguments of Aristotle in the above cited work, specifically in the Books I, II and X dealing with the theme of happiness and books VIII and IX, which address the theme of friendship. In addition to the contributions arising from enlightening analysis of commentators and interpreters of the research topics and the universe of Aristotle's work.The survey results support the conclusion that Aristotle argues that the society of virtuous men, established in friendship is conducive to promoting the achievement of the purpose of man's existence, which is happiness. These results lead in conclusion, the recognition of the interrelationship and complementarity of the concepts of happiness and perfect friendship, forming a substantial dyad, both for the realization of existence as to the completeness, excellence, of human life.

Orientador: Lucas Angioni / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-21T10:12:43Z (GMT). No. of bitstreams: 1 Silvestrini_RenataChristinaCeroni_M.pdf: 982563 bytes, checksum: e7d976593e9f916a4b036a8dccbc57f6 (MD5) Previous issue date: 2012 / Resumo: Em I.7.1098b16-18, Aristóteles afirma que a eudaimonia é a "atividade da alma em acordo com a virtude (e, havendo mais de uma virtude, em acordo com a melhor e a mais completa", no entanto tal afirmação não nos parece vaga e acaba por suscitar mais questões do que esclarecer. De que virtude Aristóteles estaria falando? A que ele poderia referir ao dizer "na melhor e na mais completa"? Já estaria ele comprometido com alguma tese específica a respeito da eudaimonia em I.7? Na Ética Nicomaquéia Aristóteles, ao tentar estabelecer o que seria o bem supremo para o homem, acaba não deixando claro se o identifica com um único bem ou com um conjunto organizado de bens constitutivos, numa linguagem mais contemporânea, intruduzida por W.F.R Hardie, em "The Final Good in Aristotle Ethics", se estaria ele defendendo uma tese inclusiva, na qual a eudaimonia seria um bem não contável com os demais que inclui, concatena e organiza, de algum modo, os demais bens (bens da alma, bens do corpo e bens exteriores) num todo harmonioso, como parece indicar o livro I, e parte significativa dos demais livros da Ética Nicomaquéia e mais claramente a Ética Eudemia, ou se estaria ele defendendo uma tese dominante, na qual a eudaimonia seria estritamente identificada com a sabedoria teorética, como parece indicar o livro X e certas passagens dos demais livros da Ética Nicomaquéia. Diante destas questões, nosso objetivo na pesquisa que realizamos no Mestrado foi estudar que concepção de eudaimonia estaria defendendo Aristóteles na Ética Nicomaquéia, concentrando-nos na análise conceitual e argumentativa detalhada e cuidadosa do texto de Aristóteles, fundamentalmente, do livro I, com especial atenção nos argumentos expostos no capítulo 7 e na descrição dos tipos de vida e dos tipos de bens a elas relacionados feita nos capítulos 5 e 8, e do livro X, capítulos 6, 7 e 8, no qual Aristóteles afirma que a eudaimonia concorda com a virtude daquilo que existe de mais elevado em nós, a sabedoria teorética. Também fizemos um estudo dos textos indicados na bibliografia secundária com o objetivo de ajudar a mapear melhor o problema e entender como ele vem sendo tratado pelos comentadores. Por fim, apresentamos uma possibilidade interpretativa a respeito da concepção de eudaimonia que acreditamos que Aristóteles está defendendo na Ética Nicomaquéia destacando o caráter fundamental desempenhado pelas características que apresenta na primeira parte de I.7 ("completo sem mais", "autossuficiente" e "não contável com os demais") e pelos tipos de bens (bens da alma, bens do corpo e bens exteriores) na sua consecução, cujo entendimento acreditamos ser fundamental ao consequente entendimento de que concepção de eudaimonia estaria Aristóteles defendendo / Abstract: In I.7.1098b16-18 Aristotle states that eudaimonia is the "activity of soul in accordance with excellence (and, if there is more excellences than one, in accordance with the best and most complete". However this statement is vague and raises more questions than it clarifies. What virtue was Aristotle talking about? What would he like to refer to by saying "the best and most complete one"? Would he be committed to some specific thesis about eudaimonia in I.7 yet? In Nicomachean Ethics Aristotle trying to establish what would be the highest good for man he just make it unclear whether he identifies it as a specific isolated good or as an organized set of constitutive goods. In a more contemporary version of the issue introduced by W.F.R Hardie in "The Final Good in Aristotle's Ethics", exist two possibilities. Would he be defending an inclusive thesis, in which eudaimonia would be a non-countable good with other goods which it somehow includes, concatenates and organizes (the goods for the soul, for the body and any other external thing understood as good) into a harmonious whole, as it seems to indicate Book I and more clearly a significant part of the remaining books of the Nicomachean Ethics and Eudemian Ethics? Or would he be defending a dominant thesis in which eudaimonia would be strictly identified with the theoretical wisdom, as the Book X and some passages from other books of Nicomachean Ethics seem to indicate? Faced with these issues, the objective in our Master Degree Research was to study what conception of eudaimonia Aristotle would be defending in Nicomachean Ethics focusing on a careful and detailed argumentative and conceptual analysis of the Aristotle's text. Book I has deserved a special attention mainly to the arguments presented in Chapter 7 and to the description of the types of life and types of good things related to them found in Chapters 5 and 8, and Book X, chapters 6, 7 and 8, in which Aristotle states that eudaimonia is in accordance with the virtue which represents the highest good in us, the theoretical wisdom. We have also studied the texts listed in the secondary bibliography aiming to help map the problem and better understand how it is being addressed by the commentators. Finally, we present an interpretative possibility of the conception of eudaimonia that we believe Aristotle is defending in the Nicomachean Ethics highlighting the fundamental role played by characteristics that he presents in the first part of I.7 ("complete with no more", "self-sufficient" and "not countable with others") and by types of goods (goods of the soul, goods of the body and external goods) in its achievements, which we believe is fundamental to have a full comprehension for the consequent understanding of what conception of eudaimonia Aristotle would be defending / Mestrado / Filosofia / Mestre em Filosofia

Des soucis les plus réels aux affres métaphysiques, Queneau est constamment angoissé par le malheur existentiel et cherchent ainsi l’apaisement spirituel par plusieurs moyens, dont les traditions de l’Orient. Par le biais de René Guénon et des sinologues, il a accès à la pensée chinoise en lisant des classiques et se sent surtout proche des idées du taoïsme. L’intérêt de Queneau à l’orientalisme provient d’une introspection sur les valeurs modernes occidentales. En doutant si l’homme serait capable de distinguer le réel de l’illusion, le vrai du faux, il montre l’attitude sceptique envers le rationalisme. Bien qu’il conçoive ses romans autour du principe de dualité, il met en relief l’interaction et la dépendance mutuelle entre les mondes opposés, tout comme le couple Yin-Yang. Il fait combiner des qualités contradictoires chez un même être, ce qui passe pour une tentative de conciliation des contraires. Les doutes de Queneau s’inscrivent sur trois plans, à savoir la capacité, l’objet et l’outil de connaissances, et présentent bien des analogies avec le scepticisme de Tchouang-tseu. Par l’abdication du désir, Queneau recommande d’abord la simplicité et l’humilité comme recettes de vie. Puis, il préconise l’extinction de l’égo et le détachement spirituel, afin de dépasser des contraintes corporelles et d’apaiser les angoisses existentielles. Il dépeint des personnages heureux à l’image du sage taoïste, qui se caractérisent par l’innocence, l’indifférence et la tranquillité. En suivant la sagesse de non-intervention, on accepte tout dans la vie avec une âme imperturbable et retrouve la béatitude parfaite, incarnée par l’état serein et vital à la naissance. / Raymond Queneau hides his anxious and pessimistic soul under his humorous appearance. To get rid of the anxiety of human being and acquire peaceful mind - true essence of happiness in his viewpoint, he keeps keen interest to orient cultures. Through wide readings, such as the literature of Rene Guénon, many sinologists and the translations of the Taoist classics, Queneau mentions frankly in his diary that he has deeply resonance with ancient China sages.Queneau’s devotion to the orient religion and culture comes from his reflection to Western modern civilization and value. Queneau expresses his confusion of “life is but a dream” with doubts about Logos. Although his productions are filled with “binary pattern”, he emphasizes the interpenetration of opposite sides, which is exactly the same with Chinese Yin-Yang ideology. He deliberately obscures the boundary of opposite sides to combine the seeming inconsistent characteristics into the one unit, which can be regarded as his attempt to reconcile contradiction and shows the bud of relativism. From three aspects of cognition, that is, capacity limitations of cognitive subject, instability of cognitive object and fraudulence of humain language, his novels have lots of similarities with Zhuang-zi’s skepticism. Queneau regards human greed as the source of evil, and proposes the recipe of keeping simple and humble. To break the shackles of time and history, and realize true quiet and spiritual freedom, we need to overcome egoism. Queneau’s characters, like Taoist Sages, are natural and indifferent to the exterior world. They master the way of not-doing, take what comes and be contented. Going back to the original state of infant, they can reach the real inner happiness.

Lycka är en viktig beståndsdel i en människas liv och innehåller komponenter som livstillfredställelse och påverkan av yttre förhållanden. En typ av yttre förhållande som lycka skulle kunna påverkas av är fysisk aktivitet. Syftet med denna studie var att undersöka om det fanns ett samband mellan lycka och grad av fysisk aktivitet hos högskolestudenter beroende på kön, ålder, civilstånd och antalet studerade terminer. En enkät med två instrument, Oxford happiness questionnaire och International physical activity questionnaire delades ut till 99 högskolestudenter där data bearbetades med variansanalyser. Resultatet visade att högskolestudenter med låg grad av fysisk aktivitet skattade sin lycka lägre än högskolestudenter med måttlig och hög grad av fysisk aktivitet. Även ålder och civilstånd hade en inverkan på hur deltagarna skattade sin lycka. Deltagarantalet ses som en bidragande faktor till resultatet och framtida studier bör fokusera på faktorer som ligger till grund för lyckonivå vid låg grad av fysisk aktivitet.

There is limited research pertaining to assessing the happiness levels of various disciplines within the healthcare industry. Furthermore, happiness and physiotherapy studies are two research areas that are not necessarily associated with one another on a global perspective. Hence, the happiness levels have not been adequately established for private physiotherapists. This treatise is the first attempt to evaluate the happiness levels of private physiotherapists in South Africa. A thorough literature review was conducted to determine the current climate of happiness studies pertaining to the business industry, with focus on private physiotherapy businesses in the healthcare sector. The literature review enabled the development of a hypothesised model, which was tested with quantitative techniques consisting of a questionnaire, data collection and statistical analysis. The research confirmed that influence, social relations, life balance, optimism, work and leisure are all positively associated with the happiness levels of private physiotherapists in South Africa. These variables are recommended as key focus areas for physiotherapy business owners to address, in order to positively affect happiness levels in the workplace and thereby create favourable bottom line results. In accordance with the reviewed literature and the findings of this treatise, by adequately addressing these variables the business owners of physiotherapy practices will generate a workforce that are more productive, demonstrate greater collaboration with colleagues and customers, produce happier customers, are more positively energised and are less absent and more loyal to the business. It is recommended that the proposed model is tested to provide further benefit to the industry by constructing evidence-based retention and recruitment strategies for high performing private physiotherapy staff.