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According to esteemed psychologist and bestselling author Martin Seligman, happiness is not the result of good genes or luck. Real, lasting happiness comes from focusing on one’s personal strengths rather than weaknesses—and working with them to improve all aspects of one’s life. Using practical exercises, ...
According to esteemed psychologist and bestselling author Martin Seligman, happiness is not the result of good genes or luck. Real, lasting happiness comes from focusing on one’s personal strengths rather than weaknesses—and working with them to improve all aspects of one’s life. Using practical exercises, brief tests, and a dynamic website program, Seligman shows readers how to identify their highest virtues and use them in ways they haven’t yet considered. Accessible and proven, Authentic Happiness is the most powerful work of popular psychology in years.
Steven Pinker Author of The Language Instinct A highly insightful scientific and personal reflection on the nature of happiness, from one of the most creative and influential psychologists of our time.
Elle A bold new plan for taking control of your life and finding lasting happiness.
In 1932, Cecilia O'Payne took her final vows in Milwaukee. As a novice in the School Sisters of Notre Dame, she committed the rest of her life to the teaching of young children. Asked to write a short sketch of her life on this momentous occasion, she wrote:
God started my life off well by bestowing upon me grace of inestimable value....The past year which I spent as a candidate studying at Notre Dame has been a very happy one. Now I look forward with eager joy to receiving the Holy Habit of Our Lady and to a life of union with Love Divine.
In the same year, in the same city, and taking the same vows, Marguerite Donnelly wrote her autobiographical sketch:
I was born on September 26, 1909, the eldest of seven children, five girls and two boys....My candidate year was spent in the motherhouse, teaching chemistry and second year Latin at Notre Dame Institute. With God's grace, I intend to do my best for our Order, for the spread of religion and for my personal sanctification.
These two nuns, along with 178 of their sisters, thereby became subjects in the most remarkable study of happiness and longevity ever done.
Investigating how long people will live and understanding what conditions shorten and lengthen life is an enormously important but enormously knotty scientific problem. It is well documented, for example, that people from Utah live longer than people from the neighboring state of Nevada. But why? Is it the clean mountain air of Utah as opposed to the exhaust fumes of Las Vegas? Is it the staid Mormon life as opposed to the more frenetic lifestyle of the average Nevadan? Is it the stereotypical diet in Nevada -- junk food, late-night snacks, alcohol, coffee, and tobacco -- as opposed to wholesome, farm-fresh food, and the scarcity of alcohol, coffee, and tobacco in Utah? Too many insidious (as well as healthful) factors are confounded between Nevada and Utah for scientists to isolate the cause.
Unlike Nevadans or even Utahans, however, nuns lead routine and sheltered lives. They all eat roughly the same bland diet. They don't smoke or drink. They have the same reproductive and marital histories. They don't get sexually transmitted diseases. They are in the same economic and social class, and they have the same access to good medical care. So almost all the usual confounds are eliminated, yet there is still wide variation in how long nuns live and how healthy they are. Cecilia is still alive at age ninety-eight and has never been sick a day in her life. In contrast, Marguerite had a stroke at age fifty-nine, and died soon thereafter. We can be sure their lifestyle, diet, and medical care were not the culprits. When the novitiate essays of all 180 nuns were carefully read, however, a very strong and surprising difference emerged. Looking back at what Cecilia and Marguerite wrote, can you spot it?
Sister Cecilia used the words "very happy" and "eager joy," both expressions of effervescent good cheer. Sister Marguerite's autobiography, in contrast, contained not even a whisper of positive emotion. When the amount of positive feeling was quantified by raters who did not know how long the nuns lived, it was discovered that 90 percent of the most cheerful quarter was alive at age eighty-five versus only 34 percent of the least cheerful quarter. Similarly, 54 percent of the most cheerful quarter was alive at age ninety-four, as opposed to 11 percent of the least cheerful quarter.
Was it really the upbeat nature of their sketches that made the difference? Perhaps it was a difference in the degree of unhappiness expressed, or in how much they looked forward to the future, or how devout they were, or how intellectually complex the essays were. But research showed that none of these factors made a difference, only the amount of positive feeling expressed in the sketch. So it seems that a happy nun is a long-lived nun.
College yearbook photos are a gold mine for Positive Psychology researchers. "Look at the birdie and smile," the photographer tells you, and dutifully you put on your best smile. Smiling on demand, it turns out, is easier said than done. Some of us break into a radiant smile of authentic good cheer, while the rest of us pose politely. There are two kinds of smiles. The first, called a Duchenne smile (after its discoverer, Guillaume Duchenne), is genuine. The corners of your mouth turn up and the skin around the corners of your eyes crinkles (like crow's feet). The muscles that do this, the orbicularis oculi and the zygomaticus, are exceedingly difficult to control voluntarily. The other smile, called the Pan American smile (after the flight attendants in television ads for the now-defunct airline), is inauthentic, with none of the Duchenne features. Indeed, it is probably more related to the rictus that lower primates display when frightened than it is to happiness.
When trained psychologists look through collections of photos, they can at a glance separate out the Duchenne from the non-Duchenne smilers. Dacher Keltner and LeeAnne Harker of the University of California at Berkeley, for example, studied 141 senior-class photos from the 1960 yearbook of Mills College. All but three of the women were smiling, and half of the smilers were Duchenne smilers. All the women were contacted at ages twenty-seven, forty-three, and fifty-two and asked about their marriages and their life satisfaction. When Harker and Keltner inherited the study in the 1990s, they wondered if they could predict from the senior-year smile alone what these women's married lives would turn out to be like. Astonishingly, Duchenne women, on average, were more likely to be married, to stay married, and to experience more personal well-being over the next thirty years. Those indicators of happiness were predicted by a mere crinkling of the eyes.
Questioning their results, Harker and Keltner considered whether the Duchenne women were prettier, and their good looks rather than the genuineness of their smile predicted more life satisfaction. So the investigators went back and rated how pretty each of the women seemed, and they found that looks had nothing to do with good marriages or life satisfaction. A genuinely smiling woman, it turned out, was simply more likely to be well-wed and happy.
These two studies are surprising in their shared conclusion that just one portrait of a momentary positive emotion convincingly predicts longevity and marital satisfaction. The first part of this book is about these momentary positive emotions: joy, flow, glee, pleasure, contentment, serenity, hope, and ecstasy. In particular, I will focus on three questions:
Why has evolution endowed us with positive feeling? What are the functions and consequences of these emotions, beyond making us feel good?
Who has positive emotion in abundance, and who does not? What enables these emotions, and what disables them?
How can you build more and lasting positive emotion into your life?
Everyone wants answers to these questions for their own lives and it is natural to turn to the field of psychology for answers. So it may come as a surprise to you that psychology has badly neglected the positive side of life. For every one hundred journal articles on sadness, there is just one on happiness. One of my aims is to provide responsible answers, grounded in scientific research, to these three questions. Unfortunately, unlike relieving depression (where research has now provided step-by-step manuals that are reliably documented to work), what we know about building happiness is spotty. On some topics I can present solid facts, but on others, the best I can do is to draw inferences from the latest research and suggest how it can guide your life. In all cases, I will distinguish between what is known and what is my speculation. My most grandiose aim, as you will find out in the next three chapters, is to correct the imbalance by propelling the field of psychology into supplementing its hard-won knowledge about suffering and mental illness with a great deal more knowledge about positive emotion, as well as about personal strengths and virtues.
How do strengths and virtues sneak in? Why is a book about Positive Psychology about anything more than "happiology" or hedonics -- the science of how we feel from moment to moment? A hedonist wants as many good moments and as few bad moments as possible in his life, and simple hedonic theory says that the quality of his life is just the quantity of good moments minus the quantity of bad moments. This is more than an ivory-tower theory, since very many people run their lives based on exactly this goal. But it is a delusion, I believe, because the sum total of our momentary feelings turns out to be a very flawed measure of how good or how bad we judge an episode -- a movie, a vacation, a marriage, or an entire life -- to be.
Daniel Kahneman, a distinguished professor of psychology at Princeton and the world's leading authority on hedonics, has made a career of demonstrating the many violations of simple hedonic theory. One technique he uses to test hedonic theory is the colonoscopy, in which a scope on a tube is inserted uncomfortably into the rectum and moved up and down the bowels for what seems like an eternity, but is actually only a few minutes. In one of Kahneman's experiments, 682 patients were randomly assigned to either the usual colonoscopy or to a procedure in which one extra minute was added on at the end, but with the colonoscope not moving. A stationary colonoscope provides a less uncomfortable final minute than what went before, but it does add one extra minute of discomfort. The added minute means, of course, that this group gets more total pain than the routine group. Because their experience ends relatively well, however, their memory of the episode is much rosier and, astonishingly, they are more willing to undergo the procedure again than the routine group.
In your own life, you should take particular care with endings, for their color will forever tinge your memory of the entire relationship and your willingness to reenter it. This book will talk about why hedonism fails and what this might mean for you. So Positive Psychology is about the meaning of those happy and unhappy moments, the tapestry they weave, and the strengths and virtues they display that make up the quality of your life. Ludwig Wittgenstein, the great Anglo-Viennese philosopher, was by all accounts miserable. I am a collector of Wittgensteinobilia, but I have never seen a photo of him smiling (Duchenne or otherwise). Wittgenstein was melancholy, irascible, scathingly critical of everyone around him, and even more critical of himself. In a typical seminar held in his cold and barely furnished Cambridge rooms, he would pace the floor, muttering audibly, "Wittgenstein, Wittgenstein, what a terrible teacher you are." Yet his last words give the lie to happiology. Dying alone, he said to his landlady, "Tell them it's been wonderful!"
f0 Suppose you could be hooked up to a hypothetical "experience machine" that, for the rest of your life, would stimulate your brain and give you any positive feelings you desire. Most people to whom I offer this imaginary choice refuse the machine. It is not just positive feelings we want, we want to be entitled to our positive feelings. Yet we have invented myriad shortcuts to feeling good; drugs, chocolate, loveless sex, shopping, masturbation, and television are all examples. (I am not, however, going to suggest that you should drop these shortcuts altogether.)
The belief that we can rely on shortcuts to happiness, joy, rapture, comfort, and ecstasy, rather than be entitled to these feelings by the exercise of personal strengths and virtues, leads to legions of people who in the middle of great wealth are starving spiritually. Positive emotion alienated from the exercise of character leads to emptiness, to inauthenticity, to depression, and, as we age, to the gnawing realization that we are fidgeting until we die.
The positive feeling that arises from the exercise of strengths and virtues, rather than from the shortcuts, is authentic. I found out about the value of this authenticity by giving courses in Positive Psychology for the last three years at the University of Pennsylvania. (These have been much more fun than the abnormal psychology courses I taught for the twenty years prior.) I tell my students about Jon Haidt, a gifted young University of Virginia professor who began his career working on disgust, giving people fried grasshoppers to eat. He then turned to moral disgust, observing people's reactions when he asked them to try on a T-shirt allegedly once worn by Adolf Hitler. Worn down by all these negative explorations, he began to look for an emotion that is the opposite of moral disgust, which he calls elevation. Haidt collects stories of the emotional reactions to experiencing the better side of humanity, to seeing another person do something extraordinarily positive. An eighteen-year-old freshman at the University of Virginia relates a typical story of elevation:
We were going home from working at the Salvation Army shelter on a snowy night. We passed an old woman shoveling her driveway. One of the guys asked the driver to let him out. I thought he was just going to take a shortcut home. But when I saw him pick up the shovel, well, I felt a lump in my throat and started to cry. I wanted to tell everyone about it. I felt romantic toward him.
The students in one of my classes wondered if happiness comes from the exercise of kindness more readily than it does from having fun. After a heated dispute, we each undertook an assignment for the next class: to engage in one pleasurable activity and one philanthropic activity, and write about both.
The results were life-changing. The afterglow of the "pleasurable" activity (hanging out with friends, or watching a movie, or eating a hot fudge sundae) paled in comparison with the effects of the kind action. When our philanthropic acts were spontaneous and called upon personal strengths, the whole day went better. One junior told about her nephew phoning for help with his third-grade arithmetic. After an hour of tutoring him, she was astonished to discover that "for the rest of the day, I could listen better, I was mellower, and people liked me much more than usual." The exercise of kindness is a gratification, in contrast to a pleasure. As a gratification, it calls on your strengths to rise to an occasion and meet a challenge. Kindness is not accompanied by a separable stream of positive emotion like joy; rather, it consists in total engagement and in the loss of self-consciousness. Time stops. One of the business students volunteered that he had come to the University of Pennsylvania to learn how to make a lot of money in order to be happy, but that he was floored to find that he liked helping other people more than spending his money shopping.
To understand well-being, then, we also need to understand personal strengths and the virtues, and this is the topic of the second part of this book. When well-being comes from engaging our strengths and virtues, our lives are imbued with authenticity. Feelings are states, momentary occurrences that need not be recurring features of personality. Traits, in contrast to states, are either negative or positive characteristics that recur across time and different situations, and strengths and virtues are the positive characteristics that bring about good feeling and gratification. Traits are abiding dispositions whose exercise makes momentary feelings more likely. The negative trait of paranoia makes the momentary state of jealousy more likely, just as the positive trait of being humorous makes the state of laughing more likely.
The trait of optimism helps explain how a single snapshot of the momentary happiness of nuns could predict how long they will live. Optimistic people tend to interpret their troubles as transient, controllable, and specific to one situation. Pessimistic people, in contrast, believe that their troubles last forever, undermine everything they do, and are uncontrollable. To see if optimism predicts longevity, scientists at the Mayo Clinic in Rochester, Minnesota, selected 839 consecutive patients who referred themselves for medical care forty years ago. (On admission, Mayo Clinic patients routinely take a battery of psychological as well as physical tests, and one of these is a test of the trait of optimism.) Of these patients, 200 had died by the year 2000, and optimists had 19 percent greater longevity, in terms of their expected life span, compared to that of the pessimists. Living 19 percent longer is again comparable to the longer lives of the happy nuns.
Optimism is only one of two dozen strengths that bring about greater well-being. George Vaillant, a Harvard professor who runs the two most thorough psychological investigations of men across their entire lives, studies strengths he calls "mature defenses." These include altruism, the ability to postpone gratification, future-mindedness, and humor. Some men never grow up and never display these traits, while other men revel in them as they age. Vaillant's two groups are the Harvard classes of 1939 through 1943, and 456 contemporaneous Boston men from the inner city. Both these studies began in the late 1930s, when the participants were in their late teens, and continue to this day, with the men now over eighty. Vaillant has uncovered the best predictors of successful aging, among them income, physical health, and joy in living. The mature defenses are robust harbingers of joy in living, high income, and a vigorous old age in both the largely white and Protestant Harvard group and the much more varied inner-city group. Of the 76 inner-city men who frequently displayed these mature defenses when younger, 95% could still move heavy furniture, chop wood, walk two miles, and climb two flights of stairs without tiring when they were old men. Of the 68 inner-city men who never displayed any of these psychological strengths, only 53% could perform the same tasks. For the Harvard men at age 75, joy in living, marital satisfaction, and the subjective sense of physical health were predicted best by the mature defenses exercised and measured in middle age.
How did Positive Psychology select just twenty-four strengths out of the enormous number of traits to choose from? The last time anyone bothered to count, in 1936, more than eighteen thousand words in English referred to traits. Choosing which traits to investigate is a serious question for a distinguished group of psychologists and psychiatrists who are creating a system that is intended to be the opposite of the DSM (the Diagnostic and Statistical Manual of Mental Disorders of the American Psychiatric Association, which serves as a classification scheme of mental illness). Valor, kindness, originality? Surely. But what about intelligence, perfect pitch, or punctuality? Three criteria for strengths are as follows:
They are valued in almost every culture
They are valued in their own right, not just as a means to other ends
They are malleable
So intelligence and perfect pitch are out, because they are not very learnable. Punctuality is learnable, but, like perfect pitch, it is generally a means to another end (like efficiency) and is not valued in almost every culture.
While psychology may have neglected virtue, religion and philosophy most assuredly have not, and there is astonishing convergence across the millennia and across cultures about virtue and strength. Confucius, Aristotle, Aquinas, the Bushido samurai code, the Bhagavad-Gita, and other venerable traditions disagree on the details, but all of these codes include six core virtues:
Wisdom and knowledge
Love and humanity
Spirituality and transcendence
Each core virtue can be subdivided for the purpose of classification and measurement. Wisdom, for example, can be broken down into the strengths of curiosity, love of learning, judgment, originality, social intelligence, and perspective. Love includes kindness, generosity, nurturance, and the capacity to be loved as well as to love. Convergence across thousands of years and among unrelated philosophical traditions is remarkable and Positive Psychology takes this cross-cultural agreement as its guide.
These strengths and virtues serve us in times of ill fortune as well as better moments. In fact, hard times are uniquely suited to the display of many strengths. Until recently I thought that Positive Psychology was a creature of good times: When nations are at war, impoverished, and in social turmoil, I assumed, their most natural concerns are with defense and damage, and the science they find most congenial is about healing broken things. In contrast, when nations are at peace, in surplus, and not in social turmoil, then they become concerned with building the best things in life. Florence under Lorenzo de Medici decided to devote its surplus not to becoming the most awesome military power in Europe, but to creating beauty.
Muscle physiology distinguishes between tonic activity (the baseline of electrical activity when the muscle is idling) and phasic activity (the burst of electrical activity when the muscle is challenged and contracts). Most of psychology is about tonic activity; introversion, high IQ, depression, and anger, for example, are all measured in the absence of any real-world challenge, and the hope of the psychometrician is to predict what a person will actually do when confronted with a phasic challenge. How well do tonic measures fare? Does a high IQ predict a truly canny response to a customer saying no? How well does tonic depression predict collapse when a person is fired? "Moderately well, but imperfectly" is the best general answer. Psychology as usual predicts many of the cases, but there are huge numbers of high-IQ people who fail, and another huge number of low-IQ people who succeed when life challenges them to do something actually intelligent in the world. The reason for all these errors is that tonic measures are only moderate predictors of phasic action. I call this imperfection in prediction the Harry Truman effect. Truman, after an undistinguished life, to almost everyone's surprise rose to the occasion when FDR died and ended up becoming one of the great presidents.
We need a psychology of rising to the occasion, because that is the missing piece in the jigsaw puzzle of predicting human behavior. In the evolutionary struggle for winning a mate or surviving a predator's attack, those of our ancestors who rose to the occasion passed on their genes; the losers did not. Their tonic characteristics -- depression level, sleep patterns, waist size -- probably did not count for much, except insofar as they fed the Harry Truman effect. This means that we all contain ancient strengths inside of us that we may not know about until we are truly challenged. Why were the adults who faced World War II the "greatest generation"? Not because they were made of different stuff than we are, but because they faced a time of trouble that evoked the ancient strengths within.
When you read about these strengths in Chapters 8 and 9 and take the strengths survey, you will find that some of your strengths are tonic and some are phasic. Kindness, curiosity, loyalty, and spirituality, for example, tend to be tonic; you can display these several dozen times a day. Perseverance, perspective, fairness, and valor, at the other extreme, tend to be phasic; you cannot demonstrate valor while standing in a check-out line or sitting in an airplane (unless terrorists hijack it). One phasic action in a lifetime may be enough to demonstrate valor.
When you read about these strengths, you will also find some that are deeply characteristic of you, whereas others are not. I call the former your signature strengths, and one of my purposes is to distinguish these from strengths that are less a part of you. I do not believe that you should devote overly much effort to correcting your weaknesses. Rather, I believe that the highest success in living and the deepest emotional satisfaction comes from building and using your signature strengths. For this reason, the second part of this book focuses on how to identify these strengths.
The third part of the book is about no less a question than "What is the good life?" In my view, you can find it by following a startlingly simple path. The "pleasant life" might be had by drinking champagne and driving a Porsche, but not the good life. Rather, the good life is using your signature strengths every day to produce authentic happiness and abundant gratification. This is something you can learn to do in each of the main realms of your life: work, love, and raising children.
One of my signature strengths is the love of learning, and by teaching I have built it into the fabric of my life. I try to do some of it every day. Simplifying a complex concept for my students, or telling my eight-year-old about bidding in bridge, ignites a glow inside me. More than that, when I teach well, it invigorates me, and the well-being it brings is authentic because it comes from what I am best at. In contrast, organizing people is not one of my signature strengths. Brilliant mentors have helped me become more adequate at it, so if I must, I can chair a committee effectively. But when it is over, I feel drained, not invigorated. What satisfaction I derive from it feels less authentic than what I get from teaching, and shepherding a good committee report does not put me in better touch with myself or anything larger.
The well-being that using your signature strengths engenders is anchored in authenticity. But just as well-being needs to be anchored in strengths and virtues, these in turn must be anchored in something larger. Just as the good life is something beyond the pleasant life, the meaningful life is beyond the good life.
What does Positive Psychology tell us about finding purpose in life, about leading a meaningful life beyond the good life? I am not sophomoric enough to put forward a complete theory of meaning, but I do know that it consists in attachment to something larger, and the larger the entity to which you can attach yourself, the more meaning in your life. Many people who want meaning and purpose in their lives have turned to New Age thinking or have returned to organized religions. They hunger for the miraculous, or for divine intervention. A hidden cost of contemporary psychology's obsession with pathology is that it has left these pilgrims high and dry.
Like many of these stranded people, I also hunger for meaning in my life that will transcend the arbitrary purposes I have chosen for myself. Like many scientifically minded Westerners, however, the idea of a transcendent purpose (or, beyond this, of a God who grounds such purpose) has always seemed untenable to me. Positive Psychology points the way toward a secular approach to noble purpose and transcendent meaning -- and, even more astonishingly, toward a God who is not supernatural. These hopes are expressed in my final chapter.
As your voyage through this book begins, please take a quick happiness survey. This survey was developed by Michael W. Fordyce, and it has been taken by tens of thousands of people. You can take the test on the next page or go to the website www.authentichappiness.org. The website will keep track of changes in your score as you read this book, and it will also provide you with up-to-the-moment comparisons of others who have taken the test, broken down by age, gender, and education. In thinking about such comparisons, of course, remember that happiness is not a competition. Authentic happiness derives from raising the bar for yourself, not rating yourself against others.
Fordyce Emotions Questionnaire
In general, how happy or unhappy do you usually feel? Check the one statement below that best describes your average happiness.
______ 10. Extremely happy (feeling ecstatic, joyous, fantastic)
______ 9. Very happy (feeling really good, elated)
______ 8. Pretty happy (spirits high, feeling good)
______ 7. Mildly happy (feeling fairly good and somewhat cheerful)
______ 6 Slightly happy (just a bit above normal)
______ 5. Neutral (not particularly happy or unhappy)
______ 4. Slightly unhappy (just a bit below neutral)
______ 3. Mildly unhappy (just a bit low)
______ 2. Pretty unhappy (somewhat "blue," spirits down)
______ 1. Very unhappy (depressed, spirits very low)
______ 0. Extremely unhappy (utterly depressed, completely down)
Consider your emotions a moment further. On average, what percentage of the time do you feel happy? What percentage of the time do you feel unhappy? What percentage of the time do you feel neutral (neither happy nor unhappy)? Write down your best estimates, as well as you can, in the spaces below. Make sure the three figures add up to 100 percent.
The percent of time I feel happy ______%
The percent of time I feel unhappy ______%
The percent of time I feel neutral ______%
Based on a sample of 3,050 American adults, the average score (out of 10) is 6.92. The average score on time is happy, 54.13 percent; unhappy, 20.44 percent; and neutral, 25.43 percent.
There is a question that may have been bothering you as you read this chapter: What is happiness, anyway? More words have been penned about defining happiness than about almost any other philosophical question. I could fill the rest of these pages with just a fraction of the attempts to take this promiscuously overused word and make sense of it, but it is not my intention to add to the clutter. I have taken care to use my terms in consistent and well-defined ways, and the interested reader will find the definitions in the Appendix. My most basic concern, however, is measuring happiness's constituents -- the positive emotions and strengths -- and then telling you what science has discovered about how you can increase them.
Copyright © 2002 by Martin Seligman
Part I: Positive Emotion
1. Positive Feeling and Positive Character
2. How Psychology Lost Its Way and I Found Mine
3. Why Bother to Be Happy?
4. Can You Make Yourself Lastingly Happier?
5. Satisfaction about the Past
6. Optimism about the Future
7. Happiness in the Present
Part II: Strength and Virtue
8. Renewing Strength and Virtue
9. Your Signature Strengths
Part III: In the Mansions of Life
10. Work and Personal Satisfaction
12. Raising Children
13. Reprise and Summary
14. Meaning and Purpose
Appendix: Terminology and Theory
Written by the former president of the American Psychological Association, and author of over a dozen books including the popular "Learned Optimism: How to Change Your Mind and Your Life", this title is one of the better selling happiness books out there. <BR/><BR/>First off, this book was a little harder read for me than most happiness books- I have the paperback book which has small print, perhaps that was a factor. I'm also partial to shorter, just-give-me-the-facts happiness books, such as "Finding Happiness in a Frustrating World"- so that might also explain why I plodded my way through pages at times. But having said that, there's IS lot of gems in here for happiness searchers like myself. <BR/><BR/>While this is the kind of book I could write a really long review about, I think I'll just discuss what I consider to be the best bits for those looking for ways to become happier- which I think is why most people would buy this book. Soooo..... <BR/><BR/>1) the book provides the reader with a "happiness formula", which is H = S + C + V. This works out to happiness = your genetic Set point + intervening Circumstances + factors under you Voluntary control. So, since your can't do much about changing your genetics, when it comes to becoming happier, that leaves room for improvement in the areas of circumstances and voluntary activities. <BR/><BR/>2) the book suggests that if you want to lastingly raise your level of happiness by changing the external circumstances of your life, you should: live in a wealthy democracy, get married, avoid negative events and negative emotion, acquire a rich social network, and get religion. Conversely, you needn't bother to do the following: make more money, stay healthy, get as much education as possible, or try to change your race or move to a sunnier climate. However even if you could alter all of these things, it would not do much for you as this stuff accounts for only a small part of your happiness. On to Voluntary efforts... <BR/><BR/>3) This is where most of the book spends a substantial part of its efforts showing you how to be happier, and there's a lot of "meat" to sink your teeth into, with sections on how to obtain more satisfaction with your past, what consitutes happiness about the future, and happiness in the present. Also, the book spend much time talking about how happiness can be cultivated by identifying and nurturing our traits, such as humor, optimism, generosity or kindness. <BR/><BR/>Readers who have read other happiness books, such as those by Jim Johnson or Sonja Lyubomirsky, will already be well familiar with the idea that the best way to increase your happiness is through intentional or voluntary activities. It makes a lot of sense, as you can't change your genetics, and circumstances are either out of your control, or make very little contributions to your happiness. Like this book, I agree that using intentional activities is the route to go when it comes to raising lasting happiness levels- and this book will help you out with that a lot. Happy trails!
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Posted February 6, 2006
We highly recommend this work by Martin E. P. Seligman, the founder of 'positive psychology' and the author of Learned Optimism. This book combines the erudition of psychological research with the accessibility of a self-help text. The author explains why happiness matters. He recapitulates and takes issue with the flawed deterministic assumptions that guided much of twentieth century psychology. He is careful to emphasize the importance of your individual control over your feelings and thoughts. The idea that people actually are in control of their fate marks a departure from Freudianism and behaviorism. Seligman argues, instead, for an understanding of character and virtue rooted in early Greek philosophy. However, his book is not merely theoretical or descriptive. He offers guidance on how you can change your way of thinking to change how you feel - and, thereby, get on the road to achieving long-term happiness for yourself and for others, especially your children.
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Posted March 4, 2003
As a psychologist, I completely understand Martin Seligman's desire to free psychology from its obsession with negativity. Freud, he writes, made many people "unduly embittered about their past and unduly passive about their future." At the same time, clinical psychology focussed on diagnosing and treating mental and emotional disorders. In his new book, Authentic Happiness, Seligman goes a long way towards breaking psychology free from its love affair with pathology and replacing it with a far more positive approach. I don't know of anyone with better credentials to guide readers through what psychology has discovered about happiness. Seligman's own research has contributed greatly to our understanding of the entire range of human experience from deep depression to "abundant gratification." His early, groundbreaking studies of learned helplessness provided great insight into inescapable trauma as a major source of helplessness and depression. He went on to study what he called "learned optimism" as a powerful antidote to depression. His earlier book, Learned Optimism, is invaluable. Now, Seligman sets out to provide readers with the insights and tools from the relatively new field of positive psychology. He does this with a rich mixture of anecdotes, personal revelations and solid research. In addition, he provides frequent self-assessments and exercises. I think that almost anyone who takes the time to read what Seligman has to say, who takes and thinks about the self assessments, and who does the exercises, will begin thinking and acting in ways that foster lasting happiness. It's important to realize that Seligman is not a self-help guru by any stretch of the imagination. He is a leading research psychologist who always builds on reliable experimental findings. (Although the book is vividly written for the most part, at times Seligman's patient explanation of research findings slows things down.) Still, he is devoted to the idea of making those often dry experiments as meaningful and useful as possible. He doesn't promise limitless bliss, but what he does offer may actually be reachable by ordinary, unenlightened people like us. Early in the book Seligman makes the point that pleasure in itself is not the road to happiness. As we all know, pleasure is fleeting, and pursuing it can easily turn into addiction or futility. Instead Seligman identifies and values a set nearly universal virtues which he believes lead to deep and lasting gratification. These include wisdom and knowledge, courage, love and humanity, justice, temperance, spirituality and transcendance. "The good life," he writes, "is using your signature strengths every day to produce authentic happiness and abundant gratification." What I liked most about this book is that it made me feel good about myself, other people, and the "simple" virtues that make up much of the fabric of life, but which are often ignored and devalued. Kindness, tolerance, competence, interpersonal skills, a work ethic, and faith emerge as vital ingredients of a good, gratifying, happy life. Authentic Happiness is not a miracle cure for all unhappiness. It is, however, a wise, well-informed, and extremely valuable guide to a more grounded, heartfelt and gratifying life. Robert Adler, author of Science Firsts: From the Creation of Science to the Science of Creation (John Wiley & Sons, September, 2002).
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Posted February 25, 2015
Sadly, it took me a long time for the concepts in this research/book to take root in my mind and for me to actually put the concepts into practice... and then stay with it. When I began forcing myself to view life more positively, to change the topic in my mind if it was negative, life became more fun. I've actually been smiling while home alone. Trust me, this is a big deal. After living in a deep depression (for years and years) due to my disability, I find myself actually smiling and laughing again. Kinda freaks me out that all I have to do to enjoy life, like I once did, is to change what I'm thinking about to something I enjoy. The first time I learned about this book was on NPR a year or five ago. I parked the car and listened to the whole talk. The book is better for reinforcing the fact that ... it's just not that hard to take control of what you think about... we do it all the time. Now it's just focusing on thinking about something I like about being alive, instead of depressing and sad things like war, poverty, crime and my disability. There is a time for the sad things but not constantly. Please do yourself a favor and read this book. Not all that much money and it will make you really think about life.
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Posted July 6, 2014
The concepts in this book are good but the writing is too complex for my mind. The author writes as though the reader has a PHD in psychology. I have only gotten a third of the way through but since I told my husband I would read it I will try to finish it. Good luck and get a dictionary.Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
Posted July 9, 2013
A mental wellness self-help book: So many self-help books, questionnaires, and popular psychology books talk about what’s wrong with our lives and how to make the bad bits better. Martin E. P. Seligman asks us to look instead at what’s good, and learn to turn good into excellent, making this a book on mental wellness, rather than mental illness. It’s a refreshing change.
Wouldn’t you rather feel more happy instead of less miserable? But this isn’t just a question of looking at half-filled cups when they might be half-empty. Simple questionnaires (with more complicated versions online) invite the reader to find their own strengths so we can play to them. And then, in a nice twist on the “So this is who you are” approach, we’re asked to identify which strengths feel natural to us, which feel enlivening. We might be good at leading but feel drained every time we have to lead, making leadership a strength, but not a signature strength. Those final, happy, signature powers become the key to enlivening everyday life.
But first, are you happy? Not just smiling today, but waking up happy, contented, hopeful, optimistic. And what things will make us happy? The author has looked through many cultures to find those things common to most. Again, there’s a twist—he’s not looking for features valued in all; just in most, because there area always exceptions—that’s why they’re called exceptions. Religion becomes something of worth, though the author’s own “religious” beliefs, expounded in a final chapter, might not agree with his readers’. The answer’s not in the details but in the approach.
Raise happy children. Turn your job into something you enjoy (without necessarily changing jobs). Find your strengths and enjoy who you are instead of trying to turn into someone else. And enjoy this book. I did.
Disclosure: My sister-in-law lent me a copy of this book then I went out and bought my own.
Posted March 15, 2003
Seligman has chosen to address a very important topic- namely how we should pursue happiness- and does a decent job providing answers. The main message I took home is that if you pursue meaningful activities that use your 'signature strengths', you will achieve happiness in the process. Seligman also fills the book with quite a bit of fluffy psychology and terms which I didn't find too informative. Nonetheless, this book is well worth reading.
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Posted September 26, 2002
Mid-Twentieth Century psychologists Allport, Maslow, Rogers, Jourard, Murphy, & etc. must be smiling in their graves to see a new generation of psychologists start a new "up" cycle for the positive school of thought in personality and clinical psychology (see also same for the new Handbook of Positive Psychology). One limitation with this new 'Authentic Happiness' book is that the contemporary wave of the Positive Psychology Movement lacks the scholarly discipline of citing and discussing research findings that challenge its theoretical (ideological) conclusions (assumptions). For a more balanced view in academic psychology, also read the books edited by Ed Chang which give fair and scholarly coverage of individual differences in both optimism and pessimism, including Julie Norem's studies of 'defensive pessimism.' And if you just are not the temperamentally optimistic "don't worry, be happy" kind of person, see how Norem describes the adaptive strategy of constructive pessimism in her recent book "The Positive Power of Negative Thinking." Individuals and cultures do differ, and constructing a valid, non-egocentric psychology is difficult. Dr. Seligman's new book gets us half way there, toward realistic psychology for real people.Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
Posted October 7, 2002
The premises of Authentic Happiness are another anchor for the soul and its conclusions are a fountain of hope for the human spirit. If everyone would take the tests and continue with their inner work in the areas indicated, the world would be healed. Deep scientific discoveries are revealed in an engaging yet simple story format so that a child could undertand yet grumpy old men find enjoyment and transformation.Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
Posted October 6, 2002
Okay, folks, I haven't read the book yet. But I heard Martin Seligman being interviewed on National Public Radio the other day. I'm usually really, really critical of books on what I would call "squishy" subjects -- self-help books and human potential books, etc., and this author's field comes close to those areas. And yet. And yet. I heard the guy describe his model for happiness and was impressed. A model's virtue is in being able to create the target reality in a simple framework. A complex model can model reality well, but gets half the marks for doing so, because it's complex. A simple model that only partly models reality is also okay, but only to an extent. If a simple model can describe a relatively complex reality well, then that's very creditable. Anyway, Seligman has come up with a model for happiness which is quite elegant and believable. Briefly, what I heard was that to be really happy, you must lead (1) a pleasnt life, (2) a good life, and (3) a meaningful life. What do these things mean? I'm both late for a date AND want YOU to find out for yourself by reading the book. So: adieu.Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
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