Rates of depression, anxiety, and stress have been increasing and college students are especially at risk. College counseling centers often have long waitlists and have difficulty addressing the growing need for psychotherapy. Researchers have suggested that depression and anxiety may arise because of low levels of eudaimonia and self-compassion. Depression and anxiety not only have a toll on mental health but on physical health as well, as researchers have observed decreased HRV in individuals with depression and anxiety. To address the disparity between available resources and treatment need, applied mental health classes were developed to see if teaching psychotherapeutic principles in the classroom setting would lead to decreases in depression, anxiety, stress, and improvements in eudaimonia, gratitude, self-compassion, and HRV. Data was collected from students in the applied mental health classes and were compared to a control group of students who were not in those classes. HRV was measured twice (beginning and end of the academic semester), and questionnaire data was collected three times (beginning, middle, and end of the academic semester). A total of 44 students (86% female) were recruited from the applied mental health classes with 34 completing the whole study and 190 students (62% female) were recruited for the control group with 76 completing the study. SEM was used to analyze change across time for each of these variables. There were not significant changes in distress, eudaimonia, gratitude, self-compassion, or HRV across the semester in both the experimental and control group. More specifically, the students in both the applied mental health class and control group were not significantly distressed at baseline and had high HRV. There were many ceiling and floor effects in this sample which left little room for improvement. Testing this class in a more distressed sample will help elucidate the impact that these classes can have.

A atividade realizada pelo filósofo configura uma das maiores incógnitas entre os estudiosos da ética de Aristóteles. Na Ética Nicomaqueia (EN), seu tratado moral de maior relevância, pouco é dito sobre tal atividade até as conclusões apresentadas no fim da obra, quando se afirma que a contemplação (theoretike energeia) é a melhor das ocupações humanas no que diz respeito à busca pela autorrealização (eudaimonia). Mas no que consiste, afinal, essa ocupação? Qual a razão de, dentre a ampla gama de atividades exequíveis pelo homem, o exercício dessa se identificar com o melhor tipo de vida? Há como compreendê-la satisfatoriamente apesar da quantidade limitada de passagens da EN que se referem ao seu exercício? Tendo em vista o caráter sistemático de Aristóteles e suas considerações acerca da exatidão necessária em cada assunto, buscar-se-á compreender a contemplação a partir daquilo que é exposto na EN. Ainda que o número de informações explícitas sobre ela seja pequeno, propor-se-á uma exegese dos trechos referentes à tal atividade e sua virtude, a sophia, bem como a análise de sua relação com outros momentos da obra. Ao esgotar as informações referentes à contemplação na EN, será possível concluir se seu conteúdo é suficientemente informativo ou não para os propósitos da obra e sua compreensão. Ademais, estabelecer no que consiste a atividade contemplativa é indispensável para entender aquilo que Aristóteles definiu como a vida própria do filósofo (bios theoretikos), da qual ele partilhou e à qual incitou outros a participar em diversos momentos do corpus. Apreender a contemplação do modo como Aristóteles a expôs revela um modo de vida teorizado e praticado por algumas das mentes mais brilhantes da história da filosofia, que não mediram esforços para tentar compreender e realizar sua humanidade da melhor maneira possível. / The philosophical activity configures one of the biggest incognitos among scholars researching Aristotle’s ethics. The Nicomachean Ethics (his most relevant ethical treatise) contains little information about such activity until the conclusions presented at the end of the work, when it is stated that contemplation (theoretike energeia) is the best of human occupations regarding the search for self-realization (eudaimonia). But, after all, how to understand such activity? What is the reason to identify it with the best way of living, given the variety of other activities able to be executed by men? Is it possible to understand it satisfactorily despite the limited number of passages referring to its exercise in the ethical treatise? In view of the systematic character of Aristotle and his considerations concerning the exactitude proper to each subject, contemplation will try to be understood only by what is exposed in the Nicomachean Ethics. Although the number of explicit informations about it is few, it will be proposed an exegesis of the excerpts referring to such activity and its virtue, sophia, as well as the analysis of its relation with other moments of the work. By exhausting information regarding contemplation in the Nicomachean Ethics, it will be possible to conclude whether its content is informative enough or not for the purposes of the work and its understanding. Moreover, establishing what contemplative activity consists in is essential to understand what Aristotle defined as the philosophical life (bios theoretikos), which he shared himself and also encouraged others to participate in several moments of the corpus. Apprehending contemplation in the way Aristotle exposed it reveals a way of life theorized and practiced by some of the most brilliant minds in the history of philosophy, who went to great lengths to try to comprehend and flourish their humanity in the best possible way.

Explicating the nature and concomitants of eudaimonic well-being is currently at the forefront of research on a fulfilling life and functioning well. However, the strength of research conducted on constructs is dependent on the quality of instrumentation. In view of this notion, Waterman et al. (2010) developed the Questionnaire for Eudaimonic Well-Being (QEWB) to operationalise their conceptualisation of eudaimonic well-being and explored the scale’s validity in American student samples. In particular, they confirmed a good fit of a unidimensional factor structure by using parcelled indicators in confirmatory factor analysis. Research on the applicability of this measure within the other cultural contexts needs to take cognisance of aspects such as conceptual equivalence, translation issues, and validity criteria. To contribute to the adaptation of the QEWB for the multilingual South African context, the aim of this study was to explore the structural and external validity of English, Afrikaans, and Setswana versions of the QEWB. A cross-sectional questionnaire survey design was used for data gathering. The sample (n = 975) consisted of students from a large university in South Africa, who completed either the English (n = 325), Afrikaans (n = 478), or Setswana (n = 172) version of the scale. To investigate the structural validity of the scale, descriptive statistics, reliability coefficients, and the scale’s factor structure were scrutinised. Regarding the latter, confirmatory factor analyses with both parcel- and item-level indicators, as well as principal component analyses were examined to assess the fit of a one-factor model. Exploratory factor analyses were conducted to further explore the dimensionality of the scale. External validity was examined by considering the attenuation corrected correlational patterns between scores on the QEWB and measures of well-being and ill-being. Results showed that item- and scale-level scores were mostly negatively skewed, with high average scores. Internal consistency reliability statistics indicated satisfactory reliability, except for a small mean interitem correlation for the Setswana instrument. Although adequate goodness of fit statistics of parcel-level confirmatory factor analyses supported Waterman et al.’s (2010) notion of a one-factor structure, the assumption of unidimensionality within parcels was not satisfied, which suggested that these analyses could have masked multidimensionality. A lack of fit of the one-factor model was shown by a number of small or negative interitem and item-total correlations, insufficient fit indices for item-level confirmatory factor analyses, and a small proportion of variance explained by the first unrotated component in principal component analysis. Exploratory factor analyses indicated a three-factor model, where the factors Sense of Purpose, Active Involvement in Beliefs, and Effortful Engagement were distinguished. For the English scale, a four-factor model was also sensible. Items that may need modification for the current context were identified. Support for convergent and discriminant validity was established. This study contributed to a further validation of the QEWB and highlighted its multidimensional structure for the groups involved. Further evaluation of the scale on conceptual and empirical levels is indicated, also specifically for applicability within the South African multilingual context. / Thesis (MSc (Clinical Psychology)--North-West University, Potchefstroom Campus, 2013.

Explicating the nature and concomitants of eudaimonic well-being is currently at the forefront of research on a fulfilling life and functioning well. However, the strength of research conducted on constructs is dependent on the quality of instrumentation. In view of this notion, Waterman et al. (2010) developed the Questionnaire for Eudaimonic Well-Being (QEWB) to operationalise their conceptualisation of eudaimonic well-being and explored the scale’s validity in American student samples. In particular, they confirmed a good fit of a unidimensional factor structure by using parcelled indicators in confirmatory factor analysis. Research on the applicability of this measure within the other cultural contexts needs to take cognisance of aspects such as conceptual equivalence, translation issues, and validity criteria. To contribute to the adaptation of the QEWB for the multilingual South African context, the aim of this study was to explore the structural and external validity of English, Afrikaans, and Setswana versions of the QEWB. A cross-sectional questionnaire survey design was used for data gathering. The sample (n = 975) consisted of students from a large university in South Africa, who completed either the English (n = 325), Afrikaans (n = 478), or Setswana (n = 172) version of the scale. To investigate the structural validity of the scale, descriptive statistics, reliability coefficients, and the scale’s factor structure were scrutinised. Regarding the latter, confirmatory factor analyses with both parcel- and item-level indicators, as well as principal component analyses were examined to assess the fit of a one-factor model. Exploratory factor analyses were conducted to further explore the dimensionality of the scale. External validity was examined by considering the attenuation corrected correlational patterns between scores on the QEWB and measures of well-being and ill-being. Results showed that item- and scale-level scores were mostly negatively skewed, with high average scores. Internal consistency reliability statistics indicated satisfactory reliability, except for a small mean interitem correlation for the Setswana instrument. Although adequate goodness of fit statistics of parcel-level confirmatory factor analyses supported Waterman et al.’s (2010) notion of a one-factor structure, the assumption of unidimensionality within parcels was not satisfied, which suggested that these analyses could have masked multidimensionality. A lack of fit of the one-factor model was shown by a number of small or negative interitem and item-total correlations, insufficient fit indices for item-level confirmatory factor analyses, and a small proportion of variance explained by the first unrotated component in principal component analysis. Exploratory factor analyses indicated a three-factor model, where the factors Sense of Purpose, Active Involvement in Beliefs, and Effortful Engagement were distinguished. For the English scale, a four-factor model was also sensible. Items that may need modification for the current context were identified. Support for convergent and discriminant validity was established. This study contributed to a further validation of the QEWB and highlighted its multidimensional structure for the groups involved. Further evaluation of the scale on conceptual and empirical levels is indicated, also specifically for applicability within the South African multilingual context. / Thesis (MSc (Clinical Psychology)--North-West University, Potchefstroom Campus, 2013.

A atividade realizada pelo filósofo configura uma das maiores incógnitas entre os estudiosos da ética de Aristóteles. Na Ética Nicomaqueia (EN), seu tratado moral de maior relevância, pouco é dito sobre tal atividade até as conclusões apresentadas no fim da obra, quando se afirma que a contemplação (theoretike energeia) é a melhor das ocupações humanas no que diz respeito à busca pela autorrealização (eudaimonia). Mas no que consiste, afinal, essa ocupação? Qual a razão de, dentre a ampla gama de atividades exequíveis pelo homem, o exercício dessa se identificar com o melhor tipo de vida? Há como compreendê-la satisfatoriamente apesar da quantidade limitada de passagens da EN que se referem ao seu exercício? Tendo em vista o caráter sistemático de Aristóteles e suas considerações acerca da exatidão necessária em cada assunto, buscar-se-á compreender a contemplação a partir daquilo que é exposto na EN. Ainda que o número de informações explícitas sobre ela seja pequeno, propor-se-á uma exegese dos trechos referentes à tal atividade e sua virtude, a sophia, bem como a análise de sua relação com outros momentos da obra. Ao esgotar as informações referentes à contemplação na EN, será possível concluir se seu conteúdo é suficientemente informativo ou não para os propósitos da obra e sua compreensão. Ademais, estabelecer no que consiste a atividade contemplativa é indispensável para entender aquilo que Aristóteles definiu como a vida própria do filósofo (bios theoretikos), da qual ele partilhou e à qual incitou outros a participar em diversos momentos do corpus. Apreender a contemplação do modo como Aristóteles a expôs revela um modo de vida teorizado e praticado por algumas das mentes mais brilhantes da história da filosofia, que não mediram esforços para tentar compreender e realizar sua humanidade da melhor maneira possível. / The philosophical activity configures one of the biggest incognitos among scholars researching Aristotle’s ethics. The Nicomachean Ethics (his most relevant ethical treatise) contains little information about such activity until the conclusions presented at the end of the work, when it is stated that contemplation (theoretike energeia) is the best of human occupations regarding the search for self-realization (eudaimonia). But, after all, how to understand such activity? What is the reason to identify it with the best way of living, given the variety of other activities able to be executed by men? Is it possible to understand it satisfactorily despite the limited number of passages referring to its exercise in the ethical treatise? In view of the systematic character of Aristotle and his considerations concerning the exactitude proper to each subject, contemplation will try to be understood only by what is exposed in the Nicomachean Ethics. Although the number of explicit informations about it is few, it will be proposed an exegesis of the excerpts referring to such activity and its virtue, sophia, as well as the analysis of its relation with other moments of the work. By exhausting information regarding contemplation in the Nicomachean Ethics, it will be possible to conclude whether its content is informative enough or not for the purposes of the work and its understanding. Moreover, establishing what contemplative activity consists in is essential to understand what Aristotle defined as the philosophical life (bios theoretikos), which he shared himself and also encouraged others to participate in several moments of the corpus. Apprehending contemplation in the way Aristotle exposed it reveals a way of life theorized and practiced by some of the most brilliant minds in the history of philosophy, who went to great lengths to try to comprehend and flourish their humanity in the best possible way.

A atividade realizada pelo filósofo configura uma das maiores incógnitas entre os estudiosos da ética de Aristóteles. Na Ética Nicomaqueia (EN), seu tratado moral de maior relevância, pouco é dito sobre tal atividade até as conclusões apresentadas no fim da obra, quando se afirma que a contemplação (theoretike energeia) é a melhor das ocupações humanas no que diz respeito à busca pela autorrealização (eudaimonia). Mas no que consiste, afinal, essa ocupação? Qual a razão de, dentre a ampla gama de atividades exequíveis pelo homem, o exercício dessa se identificar com o melhor tipo de vida? Há como compreendê-la satisfatoriamente apesar da quantidade limitada de passagens da EN que se referem ao seu exercício? Tendo em vista o caráter sistemático de Aristóteles e suas considerações acerca da exatidão necessária em cada assunto, buscar-se-á compreender a contemplação a partir daquilo que é exposto na EN. Ainda que o número de informações explícitas sobre ela seja pequeno, propor-se-á uma exegese dos trechos referentes à tal atividade e sua virtude, a sophia, bem como a análise de sua relação com outros momentos da obra. Ao esgotar as informações referentes à contemplação na EN, será possível concluir se seu conteúdo é suficientemente informativo ou não para os propósitos da obra e sua compreensão. Ademais, estabelecer no que consiste a atividade contemplativa é indispensável para entender aquilo que Aristóteles definiu como a vida própria do filósofo (bios theoretikos), da qual ele partilhou e à qual incitou outros a participar em diversos momentos do corpus. Apreender a contemplação do modo como Aristóteles a expôs revela um modo de vida teorizado e praticado por algumas das mentes mais brilhantes da história da filosofia, que não mediram esforços para tentar compreender e realizar sua humanidade da melhor maneira possível. / The philosophical activity configures one of the biggest incognitos among scholars researching Aristotle’s ethics. The Nicomachean Ethics (his most relevant ethical treatise) contains little information about such activity until the conclusions presented at the end of the work, when it is stated that contemplation (theoretike energeia) is the best of human occupations regarding the search for self-realization (eudaimonia). But, after all, how to understand such activity? What is the reason to identify it with the best way of living, given the variety of other activities able to be executed by men? Is it possible to understand it satisfactorily despite the limited number of passages referring to its exercise in the ethical treatise? In view of the systematic character of Aristotle and his considerations concerning the exactitude proper to each subject, contemplation will try to be understood only by what is exposed in the Nicomachean Ethics. Although the number of explicit informations about it is few, it will be proposed an exegesis of the excerpts referring to such activity and its virtue, sophia, as well as the analysis of its relation with other moments of the work. By exhausting information regarding contemplation in the Nicomachean Ethics, it will be possible to conclude whether its content is informative enough or not for the purposes of the work and its understanding. Moreover, establishing what contemplative activity consists in is essential to understand what Aristotle defined as the philosophical life (bios theoretikos), which he shared himself and also encouraged others to participate in several moments of the corpus. Apprehending contemplation in the way Aristotle exposed it reveals a way of life theorized and practiced by some of the most brilliant minds in the history of philosophy, who went to great lengths to try to comprehend and flourish their humanity in the best possible way.

One of the great challenges for positive psychology is that academics, researchers and authors are yet to reach agreement on the terminology, constructs and methodology of the various positive psychological concepts and interventions. One such concept that has been ambiguously and often inconsistently conceptualised is happiness. Interventions that are structured around these conceptualisations have produced mixed results, which are attributable to various aspects such as the unidimensional conceptualisation of the concept, inconsistent measurement, psychometric measuring instruments that have not been validated for the population in question, and fragmented intervention methodologies. Research was, therefore, needed regarding happiness and the development of interventions aimed at increasing happiness. Therefore, this thesis aimed to investigate the concept, manifestation, measurement and development of happiness and positive psychological interventions (PPIs) within a tertiary educational environment. A mixed method research approach was followed to reach the research objectives. The first study aimed to examine the psychometric properties of positive psychological assessment measures, and to determine the relationship between flourishing and academic performance within a tertiary educational institution. A quantitative cross-sectional survey design was used to address this objective. The Mental Health Continuum Long Form, Positive and Negative Affect Scale and Satisfaction with Life Scale were administered and indicated acceptable levels of internal consistency. The MHC-LF would need to be adapted for future studies within the tertiary educational environment. No significant correlations could be established between academic performance and flourishing. However, cross-tabulation indicated some evidence of the impact that flourishing/languishing had on academic performance. Individuals with moderate levels of flourishing typically performed in the „above average‟ to „excelling academically‟ range. Languishing individuals performed at the lower levels of the academic performance spectrum. The results indicated that a large number of individuals within this tertiary educational environment were languishing. Flourishing students experienced higher levels of positive affect and satisfaction with life, as well as lower levels of negative affect than their languishing and moderately flourishing counterparts. The second study aimed to investigate the main streams of research on happiness, the approaches/models flowing from these philosophies and the methodology of happiness interventions. A quantitative meta-analysis of the literature was used to address the aforementioned research objective. Seeing that the literature presents with such incongruent findings regarding the effectiveness of PPIs, research was needed to establish how happiness should be conceptualised, which moderating factors should be addressed in this conceptualisation, and what the content of PPIs should be. A qualitative meta-analysis of the literature indicated that happiness is approached from either a hedonic, eudaimonic or integrated approach. These philosophies gave birth to a stream of scientific literature regarding happiness and its various conceptualisations, namely (a) Subjective well-being; (b) Hedonic well-being; (c) Eudaimonic well-being; (d) Psychological well-being; (e) Flourishing, and (f) Authentic happiness. Furthermore, the results highlighted three causes for failing interventions: (a) unidimensional models/approaches towards happiness, (b) targeting the concept of happiness instead of the mediating factors; and (c) fragmented methodological interventions. The study suggested a multidimensional model for happiness and happiness interventions. Furthermore, the study proposed a multifaceted methodology for happiness interventions, comprising self-administered intentional activities, group-administered interventions and individual coaching. The third study aimed to evaluate a PPI aimed at increasing happiness of students in a tertiary educational institution. A longitudinal pre-experimental research design was used to address the aforementioned research objective. Qualitative data were used to explore the findings further. The results indicated that the overall happiness of a student may be increased through developing individuals on both an emotional and psychological level. The results showed some scientific merit to a multifaceted approach towards PPIs. The PPI affected all the aspects conceptualised in this study except for two components of authenticity, namely authentic behaviour and relational orientations. / PhD, Industrial Psychology, North-West University, Vaal Triangle Campus, 2012

Resumo não disponível

This proposed study was inspired by the concept in Aristotle’s virtue ethics theory that a good life is necessarily an ethical one. The following work intends to expand previous literature on this topic by exploring an accessible potential method through which ethicality (and thus, well-being) can be increased, and also a possible explanation of how this process might occur. Past research has indicated that mindfulness training can increase both prosociality and well-being, and additionally that higher ethicality is connected to higher well-being. Reduced self-focus has been found to mediate these relationships. The proposed 30 day study makes use of a daily mindfulness training app to explore its effects on participants’ ethicality and well-being, and examines whether reduced self-focus mediates these potential relationships. Results are expected to show that that, first, increased mindfulness leads to increased ethical behavior, mediated by reduction in self-focus; and second, that increased mindfulness leads to an increase in well-being, mediated both by increased ethical behavior and by reduction in self-focus. Ultimately, the intention of this study is to find support for the benefits of cultivating a more loving and interconnected world, as well as the means by which to do so.

Ancient Greek philosophical schools are said to share a common structure in their ethical theories which is characterized by a eudaimonistic teleology based in an understanding of human nature. At first glance, the skepticism of Sextus Empiricus as described in the Outlines of Pyrrhonism seems to fit into this model insofar as he describes the end of the skeptic as ataraxia, a common account of the expression of human happiness. I argue that this is a misunderstanding of Sextus’s philosophy for several reasons. “The end of skepticism” cannot be eudaimonistic or teleological in the way that other ancient ethical theories are typically understood; moreover, ataraxia is not an end derived from a theory about human nature. For these reasons, the skeptical way of life is radically different than the ethical theories proposed by other schools. I argue that this difference is a result of the character of the skeptical enterprise which involves the implicit rejection of norms in both the epistemological and the ethical spheres.