Épicure, Aristote, Pascal, Nietzsche, Le Dalaï Lama,- et beaucoup d’autres -, ont interprété la notion de bonheur, chacun à sa façon, ce qui explique l’existence d’une multitude de définitions. Pour les uns, le bonheur résulte de la satisfaction des désirs physiques, pour d’autres, de l’harmonie entre l’homme et le monde. Des penseurs modernes accusent le progrès technique de nuire au bonheur humain. Que signifie alors le terme « bonheur » ? Et comment peut-on être heureux ? Julien Green, écrivain du XXe siècle, n’a pas donné de réponse directe à ces interrogations. Ses romans ne semblent raconter que le mal de vivre : solitude, ennui existentiel, passion dévastatrice, clivage du moi, tout conspire à colorer ses textes de noir. La perte de l’identité aggrave le désarroi. Ni les rêves ni les souvenirs de l’enfance ne soulagent les malheureux qui évoluent dans cette grande prison qu’est le monde. Le bonheur est l’objet d’une quête qui commence par la recherche de la pureté incarnée par l’enfance, symbole du paradis perdu dans lequel il est impossible de retourner. Bien qu’elle soit effrayante, la mort semble encore une issue au malheur. Mourir croyant prépare le bonheur dans un autre monde. La quête du bonheur se déplace vers un plan spirituel. Green suggère que la foi est une source certaine du bonheur. L’écriture procure aussi du bonheur. Ecrire permet de dire l’indicible et de soulager le Moi démantelé. La quête du bonheur révèle que ce bonheur est possible, et qu’il peut triompher de l’Angoisse de l’existence. / Epicurus, Aristotle, Pascal, Nietzsche, Dalaï Lama, and many others, have interpreted the notion of happiness, each one in his own way, which explains the existence of a multitude of definitions. For some, happiness is the result of satisfying physical desires, for others, it’s the result of harmony between man and the world. Modern thinkers accuse technical progress of harming human happiness. In this context, what does the term “happiness” then mean? And how can we be happy? Julien Green, a twentieth century novelist, hasn’t given a direct answer to these queries. His novels only deal with suffering. Solitude, existential spleen, devastating passion, splitting of the ego, everything conspires to color all his novels in black. Loss of identity exacerbates the confusion. Neither dreams for dreamers nor memories of childhood relieve the unfortunate who operate in this world which is like a great prison. Happiness is the object of a quest which begins with the search of purity embodied in children who are the symbol of a lost paradise in which it is impossible to return. Although death is scary, it seems to be a way out of grief. Dying as a believer insures happiness in another world. The quest of happiness becomes spiritual. Green suggests that faith can certainly bring happiness. Writing not only brings happiness, but also allows the characters to say the unsayable and relieve the dismantled ego. The quest of happiness shows that happiness is possible, and that it can overcome the anxiety of existence.

M.Comm. (Industrial Psychology) / There is ample evidence to suggest that optimal experience (flow), happiness and life satisfaction are related to one another in the creative culinary training environment. In this study, the effect of time management behaviour on these relationships was investigated within the hospitality training environment. Furthermore, the mediating role of perceived control of time on flow was explored, as well as the direct effect of happiness and life satisfaction on flow, among the different demographic groups. A quantitative research design was used and data were gathered with the use of an online questionnaire (cross-sectional survey). The sample consisted of n=229 students within the culinary training environment, in a tertiary institution spanning across different gender, age, racial groups and educational levels. Significant results were found for mechanics of time management that mediated fully through the perceived control of time on flow; goals and priorities mediated partially through the perceived control of time on flow. Happiness, however, had a direct link on flow. The practical implications of this study are that time management behaviour training should become more prominent in the culinary studies practical training for hospitality students. Successful time management behaviour skills may be beneficial in increasing the flow, happiness and life satisfaction outcomes of the students. This research further contributes to the body of knowledge of positive psychology, particularly within a South African vocational training context.

[pt] Esta dissertação pode ser descrita como um estudo comparativo sobre a ética de Aristóteles e a filosofia moral de Kant, cujo objetivo principal é indicar uma relevante compatibilidade entre as visões desses filósofos sobre a relação entre as noções de felicidade e ação moral/virtuosa. Essa tarefa é cumprida em quatro estágios, a cada um dos quais corresponde um dos capítulos do trabalho. O primeiro lida com a interpretação do papel da felicidade e da ação virtuosa na Ética a Nicômaco. Os pareceres de Aristóteles sobre o tema são examinados e interpretados, o que resulta numa figura coerente de sua doutrina ética que parece capaz de responder bem a várias demandas das quais não apenas não se poderia dar conta segundo outras possíveis leituras, mas que também parecem fundamentais. O segundo é dedicado a esclarecer noções básicas da filosofia moral de Kant; nele, aspectos de sua moral deontológica, bem como seu papel na filosofia de Kant como um todo, são postos sob escrutínio. A comparação explícita das duas doutrinas consideradas nos capítulos anteriores começa a ter lugar no terceiro, onde as motivações e a efetiva realização das ações morais/virtuosas são discutidas e analisadas dos pontos de vista das interpretações já sugeridas das teses de ambos os pensadores. No quarto capítulo, as principais conclusões da dissertação são aduzidas a partir dos resultados obtidos em seu decorrer – resumidamente, eles nos indicam a plausibilidade de se considerar a noção aristotélica de felicidade como compatível em princípio com o arcabouço conceitual da moral de Kant. / [en] This dissertation could be described as a comparative study concerning Aristotle s ethics and Kant s moral philosophy, whose main aim is to indicate a relevant compatibility between these two philosophers views on the relation between the notions of happiness and moral/virtuous action. This task is carried out in four stages, to each of which corresponds one of the chapters of the work. The first of them deals directly with the interpretation of the role of happiness and virtuous action in Ethica Nicomachea. Aristotle s views on the theme are surveyed and interpreted, which yields a coherent picture of his ethical doctrine which seems capable of answering quite well to several demands that not only could not be dealt with according to other possible readings, but which also seem fundamental. The second one is dedicated to clarifying basic notions of Kant s moral philosophy. Some aspects of his deontological moral are scrutinized, as well as their proper role within Kant s philosophy as a whole. The explicit comparison of the two doctrines considered in the previous chapters starts taking place in the third one, where the motivations and the effective realisation of the moral/virtuous actions are discussed and analysed from the viewpoints of the interpretations of both thinkers theses already suggested. In the fourth chapter, the main conclusions of the dissertation are drawn from the results obtained throughout it – in short, they lead us to consider plausible to regard the Aristotelian notion of happiness as compatible in principle with the conceptual framework of Kant s moral.

We all want to live good lives, but due to the difficulty involved, few of us ever succeed. We usually either fail in our attempts to live well or remain with our safer, and less worthwhile, options. In spite of this, there has been little, if any, investigation of the role that difficulty plays in our attempts to live well, and thus in our conceptions of the good life. Within the field of the good life, philosophers tend to acknowledge the fact that good lives are difficult to live, and leave it at that. Since we must all face the difficulty of living well, the lack of analysis of the implications of difficulty seems a glaring oversight. In order to redress this, I explore the role that difficulty plays in two requirements for living well, namely achievement and reflection. Firstly, I examine the relationship between effort and achievement. I argue that difficulty just is the requirement of effort, and that it is required in order for our achievements to be meaningful and for us to value them. Secondly, I look at the relationship between failure and reflection. I argue that reflection on our failures can lead us to knowledge that helps us to live well and that we would not usually come to if we did not fail. Finally, I look at the roles of effort and failure in some accounts of the good life and I draw on psychological research and theory to provide support for my conclusions about the positive effects of effort. I conclude by examining the implications of reducing difficulty for the future of humankind.

In Ahnung und Gegenwart Eichendorff makes no specific reference to the subject of happiness. Because of this, this theme must be explored indirectly through an analysis of the society and characters depicted in the novel. By abstracting those characteristics which Eichendorff describes as creating happiness in the society and the individual one can construct a thesis representing his views in this regard. In this novel Eichendorff contrasts two societies— the artificial permissive society of the court, whose attitudes he satirizes, and the wholesome rural society, whose attitudes he condones. The latter conserves the traditional Christian-Germanic virtues of "treue Sitte und Frömmigkeit" and, as such, one assumes, represents the author's ideal of the truly happy society. Eichendorff recognizes individual differences and realises that human beings seek happiness in many different ways. He realizes that men and women differ radically in this respect. Men seek happiness primarily through a career. Women seek it in love. Eichendorff also realizes the variation in human temperament which transcends sexual differences. He realizes that extroverts seek happiness actively in the world— possibly in some political commitment—and are likely to seek fulfillment through marriage. (This is true of Leontin.) Introverts, on the other hand, tend to seek fulfillment through their own inner resources—through the practice of art or religion. They are also more apt to sublimate their desire for human love into some aesthetic or spiritual ideal. (This is true of Friedrich.) But although Eichendorff does not prescribe any particular form of human fulfillment, he does prescribe the conditions under which happiness is to be sought. He is convinced that there are certain inner qualities which the individual must possess if he is to achieve it. These are the same qualities which motivate the ideal rural society, "treue Sitte und Frömmigkeit," morality and religion. Only by subjecting himself to these ordering influences can the individual attain peace and harmony, the fruits of happiness. If the individual does not subject himself to them, his life becomes disordered and he shatters on life. Morality is necessary to protect the individual from disturbing emotional experiences which may disrupt his life. Spirituality is necessary to ensure the inner equilibrium which is conducive to happiness. Eichendorff, however, does not present a facile, Victorian view of life. Although he stresses the necessity of morality and religion as bases of an ordered and happy life, he nowhere promulgates the naive view that all individuals are capable of exercising these virtues. He realizes that all individuals are limited by heredity and environment and that, consequently, "will-power" itself is an inherited, or acquired, characteristic. Not all individuals, when frustrated in their search for happiness have the capacity to restrain themselves by morality or sublimate themselves in religion. (Thus, Romana commits suicide, Erwin dies of a broken heart, and Rudolf escapes into a life of magic.) Eichendorff does not give preference to any particular form of human fulfillment. Nevertheless it is not unreasonable to assume that Friedrich, from whose viewpoint the novel is written, represents Eichendorff1s ideal of human development. Friedrich is a contemplative, a self-contained personality able to attain fulfillment through his own inner resources. He is able to experience the joy of creativity and that of an intimate relationship with God, profound human experiences unrelated to the vicissitudes of the external world. His happiness is thus more enduring than- that of those who seek it outside of themselves. And yet, although he is physically isolated from the world, he has the assurance of serving it in the most meaningful manner. Through his prayers as a religious he hopes to reawaken those forces of morality and religion which alone will restore happiness to his society. / Arts, Faculty of / Central Eastern Northern European Studies, Department of / Graduate

The positive association between income and subjective well-being (SWB) is undisputed; there remains scope, however, to expand our understanding of the explanatory mechanisms at work. The theoretical framing is formed from economics and psychology which have been the traditional homes of happiness research. However, the stance taken here is sociological in its attention to social networks and social status. I also emphasise psychological benefits as an explanatory mechanism for the money-happiness relationship. Following Layard (1981) and Easterlin (2001), it is posited that above the level at which basic needs are met, higher SWB results from the higher rank in society that money brings. I argue that rank and status inform how individuals feel about themselves (self-esteem, self-worth) and their environment (perceived control) and that it is these factors that bring about SWB. Furthermore, social connectedness is an alternative source of these benefits and it is thus hypothesised that connectedness will intervene in the money-happiness relationship. Secondary or “weak” ties are expected to have an additional and separable effect to close ties alone. I use the term resilience as a framing concept as it allows the stressor (financial situation) and outcome (SWB) to be discussed in a single term. The thesis has three empirical aims. The first is to determine whether connectedness influences the money happiness relationship, where ‘money’ refers to household income, perceived financial situation and being worse off than the previous year. Secondly, I aim to separate the effect of connectedness from the effect of personal characteristics by observing outcomes before and after a change in connectedness. Third, I aim to unravel the potentially paradoxical role of networks for those on low incomes as both a resilience resource and therefore greater happiness, and as a source of wider social comparison and therefore greater unhappiness. I use data from seven waves of the British Household Panel Survey. A latent class analysis establishes a measurement schema of connectedness based on strong and weak ties. Growth curve models are used to measure the effect of money on SWB and differential effects by connectedness are demonstrated with interaction terms. Resilience before and after network changes are explored using multiple group linear regression at two time points, and neighbourhood social comparison is examined in multilevel models. The findings are that income has no bearing on the SWB of the socially-integrated (those with both strong and weak ties) while the isolated have a lot to gain. The SWB of the integrated does suffer in difficult financial circumstances as subjectively reported but less so than the isolated or those with only strong ties. Further, when individuals expand their network it is accompanied by a decrease in the importance of income for SWB. These patterns can in part be explained by the fact that the SWB of the well-connected is less influenced by their position relative to those living around them, at least where the income gap is not too large. Therefore, the assumption of happiness as a zero-sum game is mistaken; social comparison is not inevitable and SWB can be maintained through social integration providing the level of inequality is not too high.

Michel Tournier est l’une des grandes figures du roman français contemporain. Son œuvre est remarquable à la fois par sa dimension philosophique et par sa dimension mythique. Nous constatons que des thèmes regroupés sous l’angle philosophique et mythique comme l’ogre, le double, l’inversion sont bel et bien analysés en France. Notre recherche développera donc une philosophie de la vie ou de l’existence humaine sur le bonheur, en exploitant des thèmes récurrents chez Tournier, le voyage, la solitude, le bonheur, etc. L'image du départ est source de réflexions dans la plupart des romans de Tournier où le voyage s’impose comme la suite logique et dynamique de l’intrigue et de la thématique, et dans ce voyage la recherche du bonheur semble indispensable. Ainsi, notre recherche sera consacrée à une lecture des textes en ayant recours aux approches thématiques de Gaston Bachelard, à une analyse du moteur du voyage et de l’évolution des esprits des personnages dans le voyage initiatique. Dans la Première Partie, nous essayons d’analyser trois niveaux d’initiation : à travers les voyages, les images, l’écriture. La dimension spirituelle de l'écriture permet de révéler le sens du vrai bonheur, fondé sur le respect de la nature, l’éternité et la sérénité, ce qui s'approche de la conception du bonheur dans la philosophie orientale. Et surtout, elle exprime une idée de la conscience de l'écrivain sur la beauté de la nature et de la vie. Dans la Deuxième Partie, nous étudierons comment les héros réagissent, surmontent le destin solitaire de l’homme et acquièrent le bonheur. La quête des personnages se répère au début comme une recherche du bonheur corporel ; à la fin elle se traduit par une reconstruction du monde et une quête spirituelle. Le bonheur serait enfin réalisé dans une quête du sacré, par la resacralisation du monde et des phénomènes célestes. Dans la Troisième Partie, nous étudierons les fantasmes et le bonheur de l’écrivain à travers le côté obsédant de l’écriture. Le côté narcissique de l'écrivain se révèle d'abord dans la reprise de la rêverie de ses personnages, la circulation des mêmes thèmes ou expressions dans les différents romans et essais. Puis ses fantasmes résident dans l'éloge de l'innocence enfantine. Le narcissisme de l'écrivain se manifeste encore dans la mise en relation de la vocation créatrice avec la divinité. / Michel Tournier is one of the great figures of contemporary french novel. His work is remarkable both for its philosophical dimension and its mythic dimension. We find that the philosophical and mythic themes as the ogre, the double, the inversion are thoroughly analyzed in France. So our research will develop a philosophy of happiness about the life and the human existence, by exploring the recurring themes as the journey, the solitude, the happiness, etc. In most novels of Tournier, the image of the departure is the root of thoughts and the journey seems like the logic and dynamic result of the history and the theme. And in this journey the search of happiness seems essential. Thus, our research will be devoted to a reading of the texts by using the thematic approachs of Gaston Bachelard, an analysis of the motive of the journey and the evolution of the minds of characters in the initiatory journey. In the First Part, we try to analyze three levels of initiation : through the travelling, the images, the writing. The spiritual dimension of writing can reveal the meaning of true happiness, based on the respect for nature, the eternity and the serenity, which is similar to the concept of happiness in eastern philosophy. And especially, it expresses the consciousness of the writer on the beauty of nature and life. In the Second Part, we will study how the protagonists react, overcome the solitary fate of man and gain the happiness. The quest of the characters appears at the beginning to a search for the physical happiness ; in the end it leads to a reconstruction of the world and a spiritual quest. The happiness is finally fulfilled in a quest for the sacredness, by the resacralization of the world and the celestial phenomena. In the Third Part, we will explore the fantasies and the happiness of the writer through the haunting aspect of writing. The narcissism of the writer is first revealed in the recovery of the dream of his characters, the repetition of the same themes and expressions in different novels and essays. Then his fantasies resident in praise of childlike innocence. The writer's narcissism is still apparent in the association between the creative vocation and the divinity.

The main purpose of this dissertation is to establish happiness as a sociological research topic and examine the effects of economic inequality and marriage on happiness in cross-national contexts. Following a critical review on previous happiness studies, two cross-national studies and one longitudinal study focusing on Korean data are conducted for this purpose. In the first study, I examine the effects of objective and subjective inequality on happiness across 26 countries. Data from the International Social Survey Program 1999 and the World Values Surveys 1994-1999 are used for analyses. The results indicate that subjective inequality, not objective inequality, has a strong negative influence on happiness. In the second study, I examine the relationship between marriage and happiness across 72 countries, focusing on a comparison of marrieds, cohabitors, and never-married singles. Data from the World Value Surveys 1999-2008 are used for analyses. The results indicate that the relationship between marriage and happiness varies across nations. In the majority of countries, marriage is positively associated with happiness, but there are many countries where the relationship is non-existent or negative. Cohabitors are happier than never-married singles, but only in countries where marrieds are also happier than the never-married singles. Multi-level analyses show that the positive relationship between marriage and happiness is stronger in countries characterized by economic development and secular-rational culture. In the third study, I examine the continuation of the marriage effect on life satisfaction in Korea. Longitudinal data from the Korean Labor and Income Panel Study 1998-2008 are used for analyses. The results indicate that the selection effect (i.e., People with greater life satisfaction are more likely to get married.) exists in general but is moderated by the age effect. The increase of life satisfaction caused by marriage is maintained at least for 6 years or more. Thus, the positive relationship between marriage and life satisfaction in Korea is explained by both of the selection effect and the causal effect of marriage.

abstract: Predominant sustainability pedagogy and science largely focus on fixing existingproblems via solutions external to humans (e.g. carbon sequestration, renewable energy). While external or outer interventions can support a transition to a sustainable future, internal or inner developments should also be highly valued. For this dissertation, I define sustainability as the ability of any individual, community or country to meet their needs and live happily without compromising the ability of other individuals, communities, countries and future generations to meet their needs and live happily. Framed this way, a sustainable and happy life should focus on both outer and inner development, the latter largely unconsidered in sustainability science and scholarship. I propose that emphasizing spiritual wellbeing and spiritual practices can support individuals and communities to act with mindfulness, awareness, compassion, connection, and love, transitioning to a more sustainable existence. This dissertation consists of three studies: (1) the development of a theoretical framework identifying spirituality as the missing link between sustainability and happiness, (2) an empirical pilot study testing the theoretical framework via contemplative practices in a sustainability classroom, and (3) an autoethnography exploring my inner development and transformation as a sustainability and spirituality researcher over the past four years. The theoretical framework found and posits, based on existing literature, that spirituality indeed may be the missing link between an unsustainable existence and a sustainably and happy future. Results from the empirical study suggest that a focus on spirituality leads students to develop inner traits necessary for sustainable behavior and a deeper understanding of sustainability. My autoethnography demonstrates the spiritual ii transformation possible from integrating spiritual well-being and intellect, while striving to embody sustainability as a spiritual journey. My research supports further studies and a greater understanding of the importance of spiritual well-being to sustainability and the incorporation of contemplative practices in sustainability classrooms. Finally, I hope this dissertation will (1) inspire sustainability scientists, researchers, and students to integrate spiritual well-being as an important part of their lives and work, and (2) encourage deeper conversations about the radical inner shift we need to achieve lasting sustainability for all beings. / Dissertation/Thesis / Doctoral Dissertation Sustainability 2020

While human “wellbeing” has historically been measured by economic growth, traditional metrics do not fit the challenges of the 21st century. Increasingly, decision-makers are adopting new guiding frameworks that encompass a more holistic understanding of wellbeing and progress including concepts such as ecological health and subjective wellbeing. Yet, the development processes and implementation challenges faced by these initiatives - as well as the opportunities for advancement - remain relatively unexamined for state and regional communities. This research considers the implementation and potential of existing wellbeing indicator systems in Vermont. With limited research on wellbeing measurement at the state or local level, this thesis provides novel insight using the state of Vermont as a case study. A better understanding of specific measurement tools, public and political interest in data collection, and shared experiences can help to fill the current gap in the literature and provide useful information for decision-makers. The first article contains a case study analysis of four wellbeing indices at the regional and state level in Vermont: the Vermont Genuine Progress Indicator (GPI), the Vermont Happiness Index, the Chittenden County Environment, Community, Opportunity and Sustainability (ECOS) project, and Vermont Act 186 (the “Outcomes Bill”). The case studies provide contextual background describing the impetus and development of each wellbeing initiative. The similarities, differences, and connections between each case study are further examined based on a general program theory of wellbeing measurement. The second article narrows in on one specific wellbeing index: the 2017 Vermont Happiness Index, a representative statewide survey of subjective wellbeing. The Index is composed of eleven domains of wellbeing, with each domain as an aggregation of 3 or more Likert-scale questions. The survey results are analyzed through statistical testing and recommendations for future research are provided.