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啸懈锌芯褌械蟹邪 蟹邪 褖邪褋褌懈械褌芯
孝邪蟹懈 泻薪懈谐邪 褉邪蟹懈褋泻胁邪 写械褋械褌 袙械谢懈泻懈 袠写械懈. 袙褋褟泻邪 谐谢邪胁邪 芯褌 泻薪懈谐邪褌邪 械 芯锌懈褌 写邪 芯褑械薪懈屑 懈 芯褋屑懈褋谢懈屑 械写薪邪 懈写械褟, 芯褌泻褉懈褌邪 芯褌 薪褟泻芯谢泻芯 褋胁械褌芯胁薪懈 褑懈胁懈谢懈蟹邪褑懈懈 - 写邪 褟 褉邪蟹谐谢械写邪屑械 胁 褋胁械褌谢懈薪邪褌邪 薪邪 屑芯写械褉薪懈褌械 薪邪褍褔薪懈 懈蟹褋谢械写胁邪薪懈褟 懈 写邪 懈蟹胁谢械褔械屑 褍褉芯褑懈, 泻芯懈褌芯 写邪 锌褉懈谢芯卸懈屑 胁 褋芯斜褋褌胁械薪懈褟 褋懈 卸懈胁芯褌.
袣邪泻褗胁 写邪 斜褗写械 卸懈胁芯褌褗褌 屑懈? 袣邪泻 写邪 锌芯褋褌褗锌胁邪屑? 袣邪泻褗胁 褔芯胁械泻 写邪 斜褗写邪? 袦薪芯蟹懈薪邪 褋懈 蟹邪写邪胁邪褌 锌芯写芯斜薪懈 胁褗锌褉芯褋懈 懈 胁 屑芯写械褉薪懈褟 褋胁褟褌, 胁 泻芯泄褌芯 卸懈胁械械屑, 屑芯卸械屑 写邪 芯褌泻褉懈械屑 斜械蟹泻褉邪泄薪芯 褉邪蟹薪芯芯斜褉邪蟹懈械 薪邪 芯褌谐芯胁芯褉懈. 袦褗写褉芯褋褌褌邪 写薪械褋 械 谢械褋薪芯写芯褋褌褗锌薪邪, 懈蟹谢懈胁邪 褋械 芯褌 褋褌褉邪薪懈褑懈褌械 薪邪 泻邪谢械薪写邪褉懈, 褌械谢械胁懈蟹懈芯薪薪懈 褉械泻谢邪屑懈 懈 械谢械泻褌褉芯薪薪懈 锌懈褋屑邪, 锌褉械锌褉邪褌械薪懈 芯褌 写芯斜褉芯薪邪屑械褉械薪懈 锌褉懈褟褌械谢懈... 袣薪懈谐邪褌邪 写邪胁邪 褋胁芯泄 芯褌谐芯胁芯褉 蟹邪 褋屑懈褋褗谢邪 薪邪 卸懈胁芯褌邪, 泻邪褌芯 褉邪蟹谐谢械卸写邪 写褉械胁薪懈褌械 懈写械懈 蟹邪 褑械谢褌邪 薪邪 褔芯胁械褕泻芯褌芯 褋褗褖械褋褌胁褍胁邪薪械 懈 褋褗胁褉械屑械薪薪懈褌械 懈蟹褋谢械写胁邪薪懈褟, 泻芯懈褌芯 写芯褉邪蟹胁懈胁邪褌 褌械蟹懈 懈写械懈. 孝褍泻 械 褋褗斜褉邪薪邪 褑褟谢邪褌邪 屑褗写褉芯褋褌 薪邪 褋胁械褌邪, 泻芯褟褌芯 写薪械褋 薪械 斜懈 薪懈 锌芯屑芯谐薪邪谢邪, 邪泻芯 薪械 泄 褋械 薪邪褋谢邪写懈屑, 邪泻芯 薪械 褟 锌褉械屑懈褋谢懈屑, 邪泻芯 薪械 褋械 褍褋褗屑薪懈屑 胁 薪械褟 懈 邪泻芯 薪械 褟 薪邪锌褉邪胁懈屑 褔邪褋褌 芯褌 卸懈胁芯褌邪 褋懈. 孝芯胁邪 械 褑械谢褌邪 薪邪 "啸懈锌芯褌械蟹邪 蟹邪 褖邪褋褌懈械褌芯" 芯褌 袛卸芯薪邪褌邪薪 啸邪泄写.
袣邪泻褗胁 写邪 斜褗写械 卸懈胁芯褌褗褌 屑懈? 袣邪泻 写邪 锌芯褋褌褗锌胁邪屑? 袣邪泻褗胁 褔芯胁械泻 写邪 斜褗写邪? 袦薪芯蟹懈薪邪 褋懈 蟹邪写邪胁邪褌 锌芯写芯斜薪懈 胁褗锌褉芯褋懈 懈 胁 屑芯写械褉薪懈褟 褋胁褟褌, 胁 泻芯泄褌芯 卸懈胁械械屑, 屑芯卸械屑 写邪 芯褌泻褉懈械屑 斜械蟹泻褉邪泄薪芯 褉邪蟹薪芯芯斜褉邪蟹懈械 薪邪 芯褌谐芯胁芯褉懈. 袦褗写褉芯褋褌褌邪 写薪械褋 械 谢械褋薪芯写芯褋褌褗锌薪邪, 懈蟹谢懈胁邪 褋械 芯褌 褋褌褉邪薪懈褑懈褌械 薪邪 泻邪谢械薪写邪褉懈, 褌械谢械胁懈蟹懈芯薪薪懈 褉械泻谢邪屑懈 懈 械谢械泻褌褉芯薪薪懈 锌懈褋屑邪, 锌褉械锌褉邪褌械薪懈 芯褌 写芯斜褉芯薪邪屑械褉械薪懈 锌褉懈褟褌械谢懈... 袣薪懈谐邪褌邪 写邪胁邪 褋胁芯泄 芯褌谐芯胁芯褉 蟹邪 褋屑懈褋褗谢邪 薪邪 卸懈胁芯褌邪, 泻邪褌芯 褉邪蟹谐谢械卸写邪 写褉械胁薪懈褌械 懈写械懈 蟹邪 褑械谢褌邪 薪邪 褔芯胁械褕泻芯褌芯 褋褗褖械褋褌胁褍胁邪薪械 懈 褋褗胁褉械屑械薪薪懈褌械 懈蟹褋谢械写胁邪薪懈褟, 泻芯懈褌芯 写芯褉邪蟹胁懈胁邪褌 褌械蟹懈 懈写械懈. 孝褍泻 械 褋褗斜褉邪薪邪 褑褟谢邪褌邪 屑褗写褉芯褋褌 薪邪 褋胁械褌邪, 泻芯褟褌芯 写薪械褋 薪械 斜懈 薪懈 锌芯屑芯谐薪邪谢邪, 邪泻芯 薪械 泄 褋械 薪邪褋谢邪写懈屑, 邪泻芯 薪械 褟 锌褉械屑懈褋谢懈屑, 邪泻芯 薪械 褋械 褍褋褗屑薪懈屑 胁 薪械褟 懈 邪泻芯 薪械 褟 薪邪锌褉邪胁懈屑 褔邪褋褌 芯褌 卸懈胁芯褌邪 褋懈. 孝芯胁邪 械 褑械谢褌邪 薪邪 "啸懈锌芯褌械蟹邪 蟹邪 褖邪褋褌懈械褌芯" 芯褌 袛卸芯薪邪褌邪薪 啸邪泄写.
392 pages, Paperback
First published December 1, 2006
5,463 people are currently reading
140k people want to read
About the author
Jonathan Haidt
29听books4,945听followersJonathan Haidt is the Thomas Cooley Professor of Ethical Leadership at New York University鈥檚 Stern School of Business. He obtained his PhD in social psychology from the University of Pennsylvania in 1992 and taught at the University of Virginia for sixteen years. His research focuses on moral and political psychology, as described in his book The Righteous Mind. His latest book, The Anxious Generation, is a direct continuation of the themes explored in The Coddling of the American Mind (written with Greg Lukianoff). He writes the After Babel Substack.
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December 6, 2021
EDITED PREAMBLE: It's been 13 years since this review and somehow it continues to be a popular introduction. Given the change in Haidt's trajectory from psychologist to pop-political and cultural commentator, this makes me a bit uncomfortable. Similar to Steven Pinker, Haidt has diverged from his area of study to become a public intellectual, pontificating confidently on on all of what ails contemporary society (mostly college kids who boo his friends at Yale). This is somewhat ironic as it's in this period that psychology has experienced a massive replication crisis. Many of the studies that provided the juicy contrarian results and takeaways for pop-psychology and behavioral economics were indeed not robust, if not fraudulent.
Looking back now, I don't warn against reading this book, but I would note that in this book and others like it are the seeds of a type of a unhelpful self-delusion, wherein you (with Haidt as your literary avatar) are able to achieve a true objective vantage to look upon society, freed from the emotions, personal interests, and unconscious biases of the common person by virtue of your rigorous mind and taste for reading William James.
Looking back now, I don't warn against reading this book, but I would note that in this book and others like it are the seeds of a type of a unhelpful self-delusion, wherein you (with Haidt as your literary avatar) are able to achieve a true objective vantage to look upon society, freed from the emotions, personal interests, and unconscious biases of the common person by virtue of your rigorous mind and taste for reading William James.
In the review below, you will see the metaphor of the elephant and the rider, where the rider is the rational mind trying to rein in the emotional elephant. For Haidt, Pinker, and a broader class of the TED talk cognoscenti, they are to the masses as the rider is to the elephant. For example, in his later work Haidt serves as judge and jury of what injustices are worthy of protest. He then insists that protestors presume that institutions and people are operating in good faith (and therefore not to be criticized), while presuming, I kid you not, that these protestors are criticizing his friends at academic institutions because they have mental health issues due to poor parenting. Through it all, he appears wholly unaware that every opinion on popular culture he holds aligns entirely with the narrow economic and social interests and connections he holds, and the magnitude of every problem he considers is directly related to the extent to which it affects him and his colleagues.
In a way, his example is a helpful post-script to this book. If writing such a book on how your brain operates is not enough to free you from the biases and self-serving instincts within, reading it certainly isn't enough either. You may agree or disagree with his views on "cancel culture", but it's hard to maintain that Haidt is the humble bringer of ancient wisdom to find modern truth.
ORIGINAL REVIEW:
When pitching Jonathan Haidt's "Happiness Hypothesis: Finding Modern Truth in Ancient Wisdom" to friends, I often find myself explaining away the title -- no, it's not another self-help book and yes, it's about more than just plastering a silly smile on your face. With that said, the title is appropriate; Haidt is chiefly concerned with what's responsible for making humans happy.
The title fails, however, to convey the breadth and depth of Haidt's search, which touches on philosophy, psychology, economics, evolution, and cognitive science, and skips effortlessly across the centuries, from the Stoics' philosophical minimalism to Ben Franklin's pragmatism to Robert Cialdini's work on Influence.
Haidt documents the evolution of the human mind, producing an overarching narrative that explains everything from the use of gossip and prozac to mental tendencies that steer men away from their stated values and towards self-destruction.
Along with Kluge, this book has profoundly shaped the way I view my brain. Before Haidt, I was aware that our brains appeared to systematically work against our best interest, and that these tendencies manifested in more general cognitive biases. Haidt, however, takes you behind the curtain, and provides a look at what exactly is going on in your brain and the evolutionary logic behind it. This book provided a more systematic take on cognition than the discrete observational work I had previously encountered.
My interest in correcting my cognitive failings largely emanates from my concern with my ability to grasp the truth. Haidt rightly adds that it's profoundly important to happiness in general. Cognitive therapy has allowed many to escape depression by directly attacking distortions in thought. These depressive distortions are direct relatives to those that scare up trouble in all of our lives, and Haidt provides an excellent primer on how to exorcise your cognitive demons through a few different means, thereby improving the way you think and possibly making you happier.
February 9, 2014
I could probably give this book two stars if I hadn't just got my fill of evo-psy smarm from Steven Pinker. Haidt's got the same penchant to 1) explain away the cultural status quo as a natural consequence of biological human nature; 2) present all of his ideas as scientific consensus, when there are very few non-controversial conclusions in positive psychology (it's fine for him to stick with his theory, but his disinterest in bringing up these disagreements leaves me very distrustful of him); 3) make readers shudder a little bit when they recognize the writer is coming from a space of extreme privilege and remains ignorant of the lives that most people live. He tells us his story of being a kid in Scranton, existentially depressed even though he got to drive daddy's Thunderbird, but don't worry he's found meaning now. And you can too, if you find "love, work, and connection to something larger." That's all it takes, everyone -- what excuse could you have for being sad?
The fundamental flaw in the book is the ambiguity between being a science book and a self-help book. It's valuable to point out the science supporting the idea that most happiness depends on the genetic crapshoot, and explain why this is so. But once he begins to tell the losers of this gamble what they can do to be happy anyway, I found myself becoming a crank. It bleeds quickly into the idea that people who are unhappy are 1) a problem to be fixed, and 2) in some way guilty for being that problem. He suggests that Buddhism is right, except for that whole non-attachment thing, because actually people are happier if they have stable relationships. When the entire Buddhist insight, it seems, is that there is no such thing as a 'stable' relationship, and you have to learn how to find internal peace even when death or the other ways of leaving leave you lonely. And if you don't come to peace with that, well -- really, who can? Anyone think it might be fine to be sad about that?
Haidt follows Durkheim's idea that "freedom is hazardous to your health," showing how the more social, familial, religious constraints a person has on them the less likely they'll commit suicide. But if happiness is bought only with conformity, at what point does it become irrelevant to living a life? And what if suicide is driven also by persecution directed at nonconformists? A friend sent this timely article to me which further explains why a person would be distrustful of the pursuit of happiness:
I especially got irritated when Haidt ventured into his exploration of "divinity," as an essential piece for happiness, which he commonly equates with the purity ethic, with a Pinker-esque overemphasis on 'decency' and good manners. Though Haidt repeatedly shows that an ethic of purity is tied to racism and misogyny, he thinks it espouses a crucial 'moral dimension,' and without it it's like we're living in Flatland. He has nostalgia for the time when we had universal moral standards and people were afraid of what their neighbors would say if they stepped out of line. Haidt's happy world is achingly bland. Though he at least proposes we find some balance between keeping ourselves pure and not screwing over the oppressed, I find myself far more interested in all the activities he aligns with the Disgusting. Sex and death and bodies feel plenty sacred enough for me.
Large passages of the book are focused on the psychological differences between liberals and conservatives. While I understand the importance of figuring this out, it seemed like a distraction from his topic. It felt like he couldn't create an entire book with his one overwrought metaphor (elephant/rider), and so he took sections from his previous book The Righteous Mind to fill out the pages. Follow that with some repetition of his original ideas, and call it a book.
The fundamental flaw in the book is the ambiguity between being a science book and a self-help book. It's valuable to point out the science supporting the idea that most happiness depends on the genetic crapshoot, and explain why this is so. But once he begins to tell the losers of this gamble what they can do to be happy anyway, I found myself becoming a crank. It bleeds quickly into the idea that people who are unhappy are 1) a problem to be fixed, and 2) in some way guilty for being that problem. He suggests that Buddhism is right, except for that whole non-attachment thing, because actually people are happier if they have stable relationships. When the entire Buddhist insight, it seems, is that there is no such thing as a 'stable' relationship, and you have to learn how to find internal peace even when death or the other ways of leaving leave you lonely. And if you don't come to peace with that, well -- really, who can? Anyone think it might be fine to be sad about that?
Haidt follows Durkheim's idea that "freedom is hazardous to your health," showing how the more social, familial, religious constraints a person has on them the less likely they'll commit suicide. But if happiness is bought only with conformity, at what point does it become irrelevant to living a life? And what if suicide is driven also by persecution directed at nonconformists? A friend sent this timely article to me which further explains why a person would be distrustful of the pursuit of happiness:
I especially got irritated when Haidt ventured into his exploration of "divinity," as an essential piece for happiness, which he commonly equates with the purity ethic, with a Pinker-esque overemphasis on 'decency' and good manners. Though Haidt repeatedly shows that an ethic of purity is tied to racism and misogyny, he thinks it espouses a crucial 'moral dimension,' and without it it's like we're living in Flatland. He has nostalgia for the time when we had universal moral standards and people were afraid of what their neighbors would say if they stepped out of line. Haidt's happy world is achingly bland. Though he at least proposes we find some balance between keeping ourselves pure and not screwing over the oppressed, I find myself far more interested in all the activities he aligns with the Disgusting. Sex and death and bodies feel plenty sacred enough for me.
Large passages of the book are focused on the psychological differences between liberals and conservatives. While I understand the importance of figuring this out, it seemed like a distraction from his topic. It felt like he couldn't create an entire book with his one overwrought metaphor (elephant/rider), and so he took sections from his previous book The Righteous Mind to fill out the pages. Follow that with some repetition of his original ideas, and call it a book.
June 29, 2021
丿乇亘丕乇賴 讴鬲丕亘:
讴丕乇 亘夭乇诏蹖 讴賴 賳賵蹖爻賳丿賴 丿乇 丕蹖賳 讴鬲丕亘 丕賳噩丕賲 丿丕丿賴貙 亘乇乇爻蹖 亘爻蹖丕乇 毓賲蹖賯 鬲丨賯蹖賯丕鬲 毓賱賲 乇賵丕賳卮賳丕爻蹖 賲丿乇賳 賵 賴賲趩賳蹖賳 丕蹖丿賴 賴丕 賵 丌賲賵夭賴 賴丕蹖 丕爻丕鬲蹖丿 賵 倬蹖卮賵丕蹖丕賳 亘丕爻鬲丕賳蹖 賵 賲匕賴亘蹖 亘夭乇诏丕夭 亘賵丿丕 賵 讴賳賮賵爻蹖賵爻 诏乇賮鬲賴 鬲丕 賲丨賲丿 亘乇丕蹖 倬丕爻禺 亘賴 丕蹖賳 爻賵丕賱丕鬲:
丿賱丕蹖賱 賵 卮乇丕蹖胤 乇卮丿 賵 卮讴賵賮丕蹖蹖 丕賳爻丕賳
賲賵丕賳毓 賲賵噩賵丿 亘乇 爻乇 乇丕賴 禺賵卮丨丕賱蹖
丿乇 賳賴丕蹖鬲 丕蹖賳讴賴 趩賴 胤賵乇 鬲丨鬲 賴乇 卮乇丕蹖胤蹖貙 賲蹖 卮賴 乇丕賴 乇賵 亘乇丕蹖 讴丕賲蹖丕亘蹖 賵 丿丕卮鬲賳 蹖讴 夭賳丿诏蹖 賴丿賮賲賳丿 鬲賵丕賲 亘丕 乇囟丕蹖鬲 賵 卮丕丿蹖 亘丕夭 讴乇丿
爻丕禺鬲丕乇 讴鬲丕亘
賳賯胤賴 賯賵鬲 丕蹖賳 讴鬲丕亘 亘丿賵賳 卮讴 乇蹖爻乇趩 亘爻蹖丕乇 毓馗蹖賲 賵 噩丕賲毓蹖 賴爻鬲 讴賴 賳賵蹖爻賳丿賴 丕賳噩丕賲 丿丕丿賴 賵 賴賲趩賳蹖賳 倬蹖丿丕 讴乇丿賳 蹖讴 賮氐賱 賲卮鬲乇讴 亘蹖賳 禺乇丿 亘丕爻鬲丕賳蹖 賵毓賱賲 乇賵丕賳卮賳丕爻蹖.
讴鬲丕亘 亘丕 卮乇丨 賲禺鬲氐乇蹖 丕夭 讴丕乇讴乇丿 匕賴賳 卮乇賵毓 賲蹖 卮賴. 倬蹖卮 夭賲蹖賳賴 賴丕蹖蹖 讴賴 亘乇丕蹖 丿乇讴 亘賴鬲乇 蹖丕賮鬲賴 賴丕蹖 乇賵丕賳卮賳丕禺鬲蹖 賱丕夭賲 賴爻鬲. 丕蹖賳 倬蹖卮 夭賲蹖賳賴 卮丕賲賱 丿賵 丨賯蹖賯鬲 夭蹖乇 賲蹖 卮賴:
丕蹖賳 讴賴 賲睾夭 丕賳爻丕賲 卮丕賲賱 賯爻賲鬲 賴丕蹖 賲噩夭丕蹖蹖 賴爻鬲 讴賴 讴丕乇讴乇丿賴丕蹖 賲鬲賮丕賵鬲 賵 丨鬲蹖 賲鬲丿丕禺賱 亘丕賴賲 丿丕乇賳 賵 丕夭 鬲賲孬蹖賱 蹖讴 爻賵丕乇讴丕乇 亘乇 乇賵蹖 蹖讴 賮蹖賱 丕爻鬲賮丕丿賴 賲蹖 讴賳賴 讴賴 丿乇 丕蹖賳噩丕 爻賵丕乇讴丕乇 亘禺卮 賲賳胤賯蹖 賵 丌诏丕賴 賲睾夭 賵 丕賵賳 賮蹖賱貙 亘禺卮 丕丨爻丕爻蹖 賵 爻乇讴卮 匕賴賳 賴爻鬲 讴賴 爻賵丕乇讴丕乇 氐乇賮丕 亘丕 丕爻鬲賮丕丿賴 丕夭 夭賵乇 亘丕夭賵 賳賲蹖 鬲賵賳賴 丕賵賳 乇賵 讴賳鬲乇賱 讴賳賴.
丿賵賲蹖賳 丕蹖丿賴貙 丨賯蹖賯鬲蹖 賴爻鬲 讴賴 亘夭乇诏丕賳蹖 賲孬賱 卮讴爻倬蹖乇 賵 亘賵丿丕 亘賴 乇賵卮 賴丕蹖 賲鬲賮丕賵鬲 亘蹖丕賳 讴乇丿賳丿:
There is nothing good or bad, only thinking makes it so.
亘禺卮 丿賵賲 讴鬲丕亘 丿賵 丕蹖丿賴 亘夭乇诏 丿蹖诏賴 丕夭 亘毓丿 丕噩鬲賲丕毓蹖 亘乇乇爻蹖 賲蹖 讴賳賴. 蹖讴蹖 鬲賯丕亘賱 蹖丕 賲賯丕亘賱賴 亘賴 賲孬賱 賵 丿蹖诏乇蹖 丿賵 乇賵蹖蹖 賵 亘賴 禺賵丕賳賳丿賴 蹖丕丿 賲蹖 丿賴 趩賴 胤賵乇 亘丕 卮賳丕禺鬲卮賵賳 丕夭卮賵賳 亘賴乇賴 亘亘乇蹖賲 賵 丿乇 毓蹖賳 丨丕賱 丕夭 诏夭賳丿賴丕蹖蹖 讴賴 亘丕賱賯賵賴 亘賴 賴賲乇丕賴 丿丕乇賳 丿乇 丕賲丕賳 亘丕卮蹖賲.
丕夭 丕蹖賳噩丕 亘賴 亘毓丿 讴鬲丕亘 卮乇賵毓 賲蹖 讴賳賴 亘賴 倬丕爻禺 丿丕丿賳 亘賴 丕蹖賳 爻賵丕賱 讴賴: 禺賵卮丨丕賱蹖 丕夭 讴噩丕 賳卮卅鬲 賲蹖 诏蹖乇賴 賵 亘乇丕蹖 倬丕爻禺 丿丕丿賳 亘賴 丕蹖賳 爻賵丕賱貙 賮乇囟蹖賴 賴丕蹖蹖 讴賴 鬲丕 讴賳賵賳 亘乇丕蹖 乇爻蹖丿賳 亘賴 禺賵卮丨丕賱蹖 丕乇丕卅賴 卮丿賳 乇賵 亘乇乇爻蹖 賲蹖 讴賳賴. 賮乇囟蹖賴 賴丕蹖蹖 趩賵賳:
1. 禺賵卮丨丕賱蹖 丕夭 乇爻蹖丿賳 亘賴 趩蹖夭賴丕蹖蹖 讴賴 賲蹖 禺賵丕賴蹖賲 丨丕氐賱 賲蹖 卮賴
丿乇 賲賵乇丿 丕蹖賳 賮乇囟蹖賴 賳卮賵賳 賲蹖 丿賴 讴賴 鬲丨賯蹖賯丕鬲 孬丕亘鬲 賲蹖 讴賳賳 丕蹖賳 丿爻鬲賴 丕夭 禺賵卮丨丕賱蹖 賴丕 毓賲乇 亘爻蹖丕乇 讴賵鬲丕賴蹖 丿丕乇賳. 丕賲丕 蹖讴 賮乇囟蹖賴 賯賵蹖 鬲乇 丕蹖賳 賴爻鬲 讴賴 :
2. 禺賵卮丨丕賱蹖 丕夭 丿乇賵賳 丌丿賲蹖 爻乇趩卮賲賴 賲蹖 蹖乇賴 賵 亘丕 賲噩亘賵乇 讴乇丿賳 丿賳蹖丕 亘賴 鬲賳 丿丕丿賳 禺賵丕爻鬲賴 賴丕蹖 賲丕 丨丕氐賱 賳賲蹖 卮賴
丕蹖賳 賮乇囟蹖賴 賲亘睾丕賳蹖 夭蹖丕丿蹖 丿丕乇賴 丕夭 亘賵丿丕蹖蹖丕賳 诏乇賮鬲賴 鬲丕 賮蹖賱爻賵賮 賴丕蹖 乇賵丕賯蹖. 丿乇 丕蹖賳 禺氐賵氐 賳賵蹖爻賳丿賴 噩賲毓 亘賳丿蹖 亘爻蹖丕乇 噩丕賱亘蹖 乇賵 丕乇丕卅賴 賲蹖 讴賳賴 讴賴 亘禺卮 丿賵賲 丕蹖賳 賮乇囟蹖賴 讴賴 毓賵丕賲賱 亘蹖乇賵賳蹖 鬲丕孬蹖乇蹖 丿乇 禺賵卮丨丕賱蹖 賳丿丕乇賳丿 乇賵 乇丿 賲蹖 讴賳賴 賵 賳卮賵賳 賲蹖 丿賴 讴賴 趩賴 胤賵乇 毓賵丕賲賱蹖 賲孬賱 丕乇鬲亘丕胤丕鬲 丕噩鬲賲丕毓蹖 賲蹖 鬲賵賳賴 亘丕毓孬 賯賱蹖丕賳 禺賵卮丨丕賱蹖 賵 乇囟丕蹖鬲 亘卮賴.
丿乇 亘禺卮 亘毓丿蹖貙 讴鬲丕亘 亘賴 爻乇丕睾 卮乇丕蹖胤蹖 賲蹖 乇賴 讴賴 亘丕毓孬 乇卮丿 賵 讴賲丕賱 丕賳爻丕賳 賲蹖 卮賴 賵 丕蹖賳 噩賲賱賴 丕夭 賳蹖趩賴 讴賴 賲蹖 诏賴: "趩蹖夭蹖 讴賴 鬲賵 乇賵 賳讴卮賴貙 賯賵蹖 鬲乇鬲 賲蹖 讴賳賴" 乇賵 賳賯胤賴 卮乇賵毓 丕蹖賳 亘乇乇爻蹖 賯乇丕乇 賲蹖 丿賴 賵 丿賵 噩賳亘賴 賲鬲賮丕賵鬲 丕鬲賮丕賯丕鬲 賳丕诏賵丕乇 丿乇 夭賳丿诏蹖 乇賵 亘乇乇爻蹖 賲蹖 讴賳賴:
Post traumatic disorder
Post traumatic Growth
丿乇 丕丿丕賲賴貙 賳賵蹖爻賳丿賴 亘毓丿 夭賳丿诏蹖 丕賳爻丕賳 丕夭 噩賳亘賴 賴丕蹖 賮囟蹖賱鬲貙 賵 丕禺賱丕賯 賳賯丿 賲蹖 讴賳賴 賵 賳卮賵賳 賲蹖 丿賴 趩乇丕 鬲賵氐蹖賴 亘夭乇诏丕賳 亘丕爻鬲丕賳 丿乇 禺氐賵氐 倬乇賵乇卮 賮囟蹖賱鬲 賴丕 賲蹖 鬲賵賳賴 賴賲 夭賲丕賳 亘丕毓孬 乇卮丿 賵 禺賵卮丨丕賱蹖 賮乇丿 亘卮賴.
賳賴丕蹖鬲丕 丿乇 亘禺卮 丌禺乇 賳賵蹖爻賳丿賴 亘賴 丕蹖賳 爻賵丕賱 丨蹖丕鬲蹖 倬丕爻禺 賲蹖 丿賴 讴賴 趩乇丕 蹖賴 毓丿賴 丿乇 夭賳丿诏蹖卮賵賳 賲賵賮賯 賲蹖 卮賳 賲毓賳丕 賵 賲賮賴賵賲蹖 亘乇丕蹖 禺賵丿卮賵賳 倬蹖丿丕 讴賳賳 賵 蹖讴 毓賲乇 乇賵 亘丕 丿爻鬲 丌賵乇丿賴丕 賵 禺賵卮亘禺鬲蹖 爻倬乇蹖 讴賳賳 丿乇 丨丕賱蹖 讴賴 丕睾賱亘 趩賳蹖賳 乇賵蹖 禺賵卮蹖 丕夭 夭賳丿诏蹖 乇賵 賳賲蹖 亘蹖賳賳丿.
:亘乇乇爻蹖 賵 賲丨鬲賵丕
丕蹖賳 讴鬲丕亘 丕夭 賳馗乇 賲丨鬲賵丕 賵丕賯毓丕 睾賳蹖 賴爻鬲 賵 趩卮賲 賲賳 乇賵 乇賵蹖 丨賯蹖賯鬲 亘爻蹖丕乇蹖 丕夭 賲爻丕卅賱 亘丕夭 賰乇丿.
丕蹖賳讴賴 跇賳貙 趩賯丿乇 賲蹖 鬲賵賳賴 鬲賲丕蹖賱丕鬲 丕賳爻丕賳 乇賵 賲孬賱 禺胤 乇賵蹖 爻賳诏 賴讴 讴乇丿賴 亘丕卮賴 賵 乇賮鬲丕乇賴丕蹖 賲丕乇 賵 鬲毓蹖蹖賳 讴賳賴
丕蹖賳讴賴 趩乇丕 孬乇賵鬲 賲丕夭丕丿 亘乇 鬲丕賲蹖賳 賳蹖丕夭賴丕蹖 丕賵賱蹖賴 賴蹖趩 禺賵卮丨丕賱蹖 賳賲蹖 鬲賵賳賴 亘賴 夭賳丿诏蹖 丕囟丕賮賴 讴賳賴 賵 噩賴賱 亘賴 丕蹖賳 賲賵囟賵毓 亘丿鬲乇 亘丕毓孬 丕賮夭丕蹖卮 賲丿丕賵賲 丕爻鬲乇爻 亘卮賴
趩乇丕 亘趩賴 賴丕 丿賵爻鬲丕賳 禺丕賳賵丕丿诏蹖 乇丕 亘丕 毓賳賵丕賳蹖賳 毓賲賵 蹖丕 禺丕賱賴 氐丿丕 賲蹖 讴賳賳
趩乇丕 鬲讴丕賲賱 胤亘蹖毓鬲貙 鬲賲丕蹖賱 亘乇丕蹖 卮丕蹖毓賴 讴乇丿賳 賵 睾蹖亘鬲 讴乇丿賳 丿乇 丕賳爻丕賳 卮讴賱 丿丕丿賴
丕蹖賳 讴賴 趩乇丕 乇丕夭丿丕乇蹖 丕夭 賳馗乇 乇賵丕賳蹖 讴丕乇 爻禺鬲蹖 亘乇丕蹖 丌丿賲 賴爻鬲
趩乇丕 賲乇丿賲 丕夭 乇爻賵丕蹖蹖 丿蹖诏乇丕賳 蹖讴 丨爻 丿乇賵賳蹖 禺賵亘 倬蹖丿丕 賲蹖 讴賳賳 賵 禺亘乇 賴丕蹖 丕蹖賳 乇爻賵丕蹖蹖 賴丕 賲丨賵乇 亘乇賳丕賲賴 賴丕蹖 爻乇诏乇賲 讴賳賳丿賴 賴爻鬲賳丿
趩賴 胤賵乇 鬲賮讴乇 爻賮蹖丿 蹖丕 爻蹖丕賴 (氐賮乇 賵 蹖讴蹖) 丿乇 禺氐賵氐 丌丿賲 賴丕 亘丕毓孬 讴卮鬲丕乇賴丕蹖 賵 噩賳丕蹖丕鬲 毓馗蹖賲蹖 丿乇 丿賳蹖丕 卮丿賴
趩乇丕 丕丨爻丕爻 毓卮賯 亘賴 賵噩賵丿 賲蹖丕丿 賵 趩乇丕 丌丿賲 毓丕卮賯 賳賲蹖 鬲賵賳賴 丿乇爻鬲 鬲氐賲蹖賲 亘诏蹖乇賴 賵 丿乇 賳賴丕蹖鬲 趩乇丕 丕蹖賳 毓卮賯 爻賵夭丕賳 亘毓丿 丕夭 賵氐丕賱 丕夭 亘蹖賳 賲蹖 乇賴 賵 賳賯胤賴 丕蹖 爻乇 禺胤 賲蹖 卮賴 亘乇丕蹖 丌睾丕夭 賵丕賯毓 亘蹖賳蹖 賵 丕睾賱亘 賲卮讴賱丕鬲.
趩賴 胤賵乇 倬蹖丿丕蹖卮 丨爻 丕賳夭噩丕乇 賴賲 夭賲丕賳 賲賵噩亘 倬蹖丿丕蹖卮 賲乇丕爻賲 賵 丌蹖蹖賳 賴丕蹖 賲匕賴亘蹖 卮丿賴 賵 賳賮爻 丕蹖賳 賲賵囟賵毓 賲孬賱 蹖讴 卮賲卮蹖乇 丿賵 賱亘賴 亘丕毓孬 鬲毓丕賲賱 (丿乇賵賳 诏乇賵賴蹖) 賵 鬲賯丕亘賱 賵 賳賴丕蹖鬲丕 丿诏乇 爻鬲蹖夭蹖 卮丿賴
诏夭蹖丿賴 賴丕蹖 卮诏賮鬲 丕賳诏蹖夭 賵 亘蹖丿丕乇 讴賳賳丿賴 讴鬲丕亘
0. 賳蹖賲 讴乇賴 趩倬 賲睾夭 讴賴 夭亘丕賳 乇賵 賲丿蹖乇蹖鬲 賲蹖 讴賳賴 賲賮爻乇蹖 賴爻鬲 讴賴 讴丕乇卮 丿丕爻鬲丕賳 爻乇 賴賲 讴乇丿賳 賴爻鬲. 賲孬賱丕 丕诏乇 毓亘丕乇鬲 "乇丕賴 亘乇賵" (亘丕 鬲讴賳蹖讴蹖 禺丕氐) 亘賴 賳蹖賲 讴乇賴 乇丕爻鬲 (讴賴 夭亘丕賳 乇賵 賳賲蹖 賮賴賲賴) 賳卮賵賳 丿丕丿賴 亘卮賴貙 卮禺氐 亘賱賳丿 賲蹖 卮賴 賵 乇丕賴 賲蹖 乇賴 賵 禺賵丿卮 賲鬲賵噩賴 賳蹖爻鬲. 噩丕賱亘 丕蹖賳讴賴 賵賯鬲蹖 丕夭卮 倬乇爻蹖丿賴 亘卮賴 趩乇丕 亘賱賳丿 卮丿蹖 乇丕賴 亘乇蹖貙 賳蹖賲 讴乇賴 趩倬 蹖賴 丿丕爻鬲丕賳 爻乇 賴賲 賲蹖 讴賳賴: 賲孬賱丕 賲蹖 禺賵丕賲 亘乇賲 蹖賴 賱蹖賵丕賳 趩丕蹖蹖 亘乇蹖夭賲.
1. 亘乇丕蹖 诏乇賮鬲賳 鬲氐蹖賲丕鬲 賴賵卮賲賳丿丕賳賴 賵 丿乇爻鬲貙 丕丨爻丕爻丕鬲 賳賯卮賴 亘爻蹖丕乇 賲賴賲蹖 乇賵 丕蹖賮丕 賲蹖 讴賳賳. 亘乇 禺賱丕賮 鬲氐賵乇 毓賲賵賲 賳丿丕卮鬲賳 丕丨爻丕爻 賳賴 鬲賳賴丕 賲賳噩乇 亘賴 鬲氐賲蹖賲丕鬲 賲賳胤賯蹖 賳賲蹖 卮賴貙 亘賱讴賴 賮乇丿 乇賵 丿趩丕乇 賮賱噩 鬲氐賲蹖賲 诏蹖乇蹖 賲蹖 讴賳賴.
2. 亘賴 胤賵賱 讴賱蹖 賲丕 蹖讴 賲睾夭 丕丨爻丕爻蹖 丿丕乇蹖賲 讴賴 丕賵賳 乇賵 鬲卮亘蹖賴 亘賴 賮蹖賱 賲蹖 讴賳賳丿 賵 蹖讴 亘禺卮 賲賳胤賯蹖 讴賴 禺蹖乇 賵 氐賱丕丨 丕賲賵乇 乇賵 賲蹖 禺賵丕丿 亘乇丕蹖 卮禺氐 賵 鬲卮亘蹖賴卮 賲蹖 讴賳賳 亘賴 爻賵丕乇 讴丕乇蹖 亘乇 乇賵蹖 賮蹖賱. 丨丕賱丕 丕诏乇 賮蹖賱 亘賴 胤賵乇 賲孬丕賱 丿賱卮 睾匕丕蹖 卮蹖乇蹖賳 賵 趩乇亘 亘禺賵丕丿貙 爻賵丕乇讴丕乇 氐乇賮丕 亘丕 丕鬲讴丕 亘賴 賯賵賴 丕乇丕丿賴 賳賲蹖 鬲賵賳賴 賲爻蹖乇 賮蹖賱 乇賵 毓賵囟 讴賳賴 賵 乇丕賴卮 丕蹖賳賴 讴賴 亘丕 诏賵賱 夭丿賳 蹖丕 賲賳丨乇賮 讴乇丿賳 賮蹖賱 (賮讴乇 讴乇丿賳 亘賴 毓賵丕賯亘 丕賵賳 睾匕丕 蹖丕 丨鬲蹖 蹖讴 趩蹖夭 賲卮賲卅夭 讴賳賳丿賴) 丕賵賳 乇賵 丕夭 丿賳亘丕賱 讴乇丿賳 禺賵丕爻鬲卮 賲賳氐乇賮 讴乇丿.
3. 跇賳鬲蹖讴 賵 賲丨蹖胤貙 亘丕毓孬 賲蹖 卮賴 賳爻亘鬲 亘賴 賲爻丕卅賱 賲禺鬲賱賮 丕夭 賲匕賴亘 诏乇賮鬲賴 鬲丕 诏乇丕蹖卮 賴丕蹖 賲禺鬲賱賮 爻蹖丕爻蹖 賵 蹖丕 蹖讴 賳賯丕卮蹖貙 丕丨爻丕爻 禺丕氐蹖 丕夭 賯亘賱 亘乇丕卮賵賳 鬲毓乇蹖賮 卮丿賴. 賲孬賱丕 蹖讴 賳賯丕卮蹖 乇賵 賲蹖 亘蹖賳蹖賲 賵 禺賵卮賲賵賳 賲蹖丕丿貙 丕賲丕 賵賯鬲蹖 丕夭 賲丕 倬乇爻蹖丿賴 賲蹖 卮賴 趩乇丕責 賳蹖賲 讴乇賴 趩倬 卮乇賵毓 賲蹖 讴賳賴 亘賴 丿賱蹖賱 爻乇 賴賲 讴乇丿賳. 亘賴 賴賲蹖賳 禺丕胤乇 賳賲蹖 卮賴 丿乇 禺氐賵氐 賲爻丕卅賱 丕禺賱丕賯蹖 賵 ... 亘丕 丕賮乇丕丿 賲賳胤賯蹖 氐丨亘鬲 讴乇丿. 趩乇丕 讴賴 丕爻丕爻丕 丕賵賳 賲賵囟毓蹖 讴賴 丿丕乇賳丿 乇賵 丿乇 賲乇丨賱賴 丕賵賱 亘丕 賲賳胤賯 賵 丕爻鬲丿丿賱丕賱 丕賳鬲禺丕亘 賳讴乇丿賳.
4. Nothing is miserable unless you think it so; and on the other hand, nothing brings happiness unless you are content with it. (Buddha)
5. 賲睾夭 賲丕 胤賵乇蹖 胤乇丕丨蹖 卮丿賴 讴賴 亘賴 胤賵乇 讴賱蹖 賵丕讴賳卮 賲丕 賳爻亘鬲 亘賴 賲爻丕卅賱 賲賳賮蹖 倬賳噩 亘乇丕亘乇 賯賵蹖 鬲乇 丕夭 賲爻丕卅賱 賲孬亘鬲 賴爻鬲. 賲孬賱丕 丿乇 亘丨孬 丕夭丿賵丕噩貙 亘乇丕蹖 噩亘乇丕賳 蹖讴 丕卮鬲亘丕賴 賲禺乇亘貙 丨丿丕賯賱 倬賳噩 丕賯丿丕賲 賲孬亘鬲 賵 倬乇 乇賳诏 賱丕夭賲 賴爻鬲.
6. 賵賯鬲蹖 讴賴 亘賴 禺丕胤乇 蹖讴 丕鬲賮丕賯丕 賲蹖 鬲乇爻蹖賲 蹖丕 丕丨爻丕爻 亘丿蹖 倬蹖丿丕 賲蹖 讴賳蹖賲貙 丕蹖賳 丕丨爻丕爻丕鬲 賲孬賱 蹖讴 賮蹖賱鬲乇 噩賱賵 丿蹖丿 賲丕 賯乇丕乇 賲蹖 诏蹖乇賳 賵 丕夭 丕賵賳 賳賯胤賴 亘賴 亘毓丿 賴賲賴 趩蹖夭 乇賵 亘丿 賵 賲賳賮蹖 鬲賮爻蹖乇 賲蹖 讴賳蹖賲.
So when Shakespeare's Hamlet later offers his own paraphrase of Marcus Aurelius鈥�" There is nothing either good or had but thinking makes it so." he is right, but he might have added that his negative emotions are 'making his thinking make everything bad' :)
7. 鬲丨賯蹖賯丕鬲 賳卮賵賳 賲蹖 丿賴 讴賴 鬲丕 80 丿乇氐丿 禺賵卮丨丕賱 亘賵丿賳 丕賮乇丕丿貙 鬲賵爻胤 跇賳 賵 賮毓丕賱蹖鬲 賲睾夭蹖卮賵賳 鬲毓蹖蹖賳 卮丿賴 賵 賯丕亘賱 丕賳丿丕夭賴 诏蹖乇蹖 賴爻鬲. 丕賮乇丕丿 賲孬亘鬲 賮毓丕賱蹖鬲 賲睾夭卮賵賳 丿乇 賳蹖賲 讴乇賴 趩倬 亘蹖卮鬲乇 賴爻鬲 賵 賴賳诏丕賲 鬲賵賱丿 亘丕 丕賳丿丕夭賴 诏蹖乇蹖 丕蹖賳 賮毓丕賱蹖鬲 賴丕 賲蹖 卮賴 诏賮鬲 讴賴 丕蹖賳 讴賵丿讴 丌蹖丕 丿乇 丌蹖賳丿賴 賮乇丿蹖 禺賵卮 亘蹖賳 賵 禺賵卮丨丕賱 禺賵丕賴丿 亘賵丿 蹖丕 禺蹖乇. 亘賴 丕蹖賳 賵囟毓蹖鬲 乇賵丕賳蹖 賲蹖 诏賵蹖賳丿:
Affective Style (Affect refers to the felt or experienced part of emotion)
丕賲丕 禺亘乇 禺賵亘 丕蹖賳 賴爻鬲 讴賴 丕蹖賳 丕賮讴鬲蹖賵 丕爻鬲丕蹖賱 乇賵 賲蹖 卮賴 亘丕乇賵卮 賴丕蹖 夭蹖乇 鬲睾蹖蹖乇 丿丕丿:
I. Meditation
II. Cognitive Therapy
III. Prozac
8. we often use reasoning not to find the truth but to invent arguments to support our deep and intuitive beliefs (residing in the elephant)
9. 亘乇丕蹖 丿乇賲丕賳 丕賮爻乇丿诏蹖 亘賴 讴賲讴 乇賵卮 丿賵賲 蹖毓賳蹖 丿乇賲丕賳 卮賳丕禺鬲蹖 卮乇丕蹖胤 夭蹖乇 亘丕蹖丿 賲丨賯賯 卮賵賳丿:
丕亘鬲丿丕 丕賮乇丕丿 亘丕蹖丿 禺賵丿 丌诏丕賴蹖蹖 禺賵丿 乇丕 亘丕賱丕 亘亘乇賳丿 賵 丕賮讴丕乇蹖 讴賴 亘賴 匕賴賳卮丕賳 賲蹖 乇爻賳丿 乇丕 卮賳丕爻丕蹖蹖 讴賳賳丿
丌賳 賴丕 乇丕 蹖丕丿丿丕卮鬲 讴賳賳丿
亘乇丕蹖 丕賳丨乇丕賮丕鬲 賵 丕丨爻丕爻丕鬲 賳丕賲蹖 丕賳鬲禺丕亘 讴賳賳丿
賵 爻倬爻 乇丕賴 賴丕蹖 亘賴鬲乇 賵 爻丕夭賳丿賴 鬲乇蹖 亘乇丕蹖 賮讴乇 讴乇丿賳 丿乇 禺氐賵氐 丌賳 賲賵囟賵毓 倬蹖丿丕 讴賳賳丿
10. 趩蹖夭蹖 讴賴 亘乇丕蹖 禺賵丿 賳賲蹖 倬爻賳丿蹖 亘乇丕蹖 丿蹖诏乇丕賳 賴賲 賲倬爻賳丿. 讴賳賮賵爻蹖賵爻 (蹖丕丿賲賴 讴鬲丕亘 丿蹖賳蹖 倬賳噩賲 丿亘爻鬲丕賳 丕蹖賳 乇賵 賳賯賱 賯賵賱 丕夭 丨囟乇鬲 毓賱蹖 讴乇丿賴 亘賵丿)
11. 卮丕蹖毓賴貙 蹖讴 賲讴丕賳蹖爻賲 丿賮丕毓蹖 賵 丨賮馗 亘賯丕 賴爻鬲 讴賴 鬲賵爻胤 鬲讴丕賲賱 丿乇 丕賳爻丕賳 丕蹖噩丕丿 卮丿賴 賵 鬲囟賲蹖賳 讴賳賳丿賴 丕蹖賳 賴爻鬲 讴賴 賴乇 賮乇丿蹖 亘賴 丕氐賵賱 毓丿丕賱鬲 倬丕蹖亘賳丿 亘賲賵賳賴. 丕诏乇 卮禺氐蹖 鬲賯賱亘 讴乇丿 蹖丕 亘丕 禺賵丿禺賵丕賴蹖 爻賴賲 丿蹖诏乇丕賳 乇丕 丕夭 丌賳 禺賵丿 賲蹖 讴乇丿貙 睾蹖亘鬲 讴乇丿賳 丿乇 禺氐賵氐 賵蹖 乇丕賴蹖 亘賵丿 亘乇丕蹖 乇爻賵丕蹖蹖 賵 亘丕夭 丿丕卮鬲賳 丕賵.
Dunbar suggests that language evolved as a replacement for physical grooming. Language allows small groups of people to bond quickly and to learn from each other about the bonds of others. Dunbar notes that people do in fact use language primarily to talk about other people, to find out who is doing what to whom, who is coupling with whom, who is fighting with whom. And Dunbar points out that in our ultrasocial species, success is largely a matter of playing the social game well. It's not what you know, it's who you know. In short, Dunbar proposes that language evolved because it enabled gossip.
12. We are motivated to pass on infor- mation to our friends; we even sometimes say, " I can't keep it in, I have to tell somebody." And when you do pass on a piece of juicy gossip, what hap- pens? Your friend's reciprocity reflex kicks in and she feels a slight pressure to return the favor. If she knows something about the person or event in question, she is likely to speak up: " O h really? Well, I heard that he . . ." Gossip elicits gossip, and it enables us to keep track of everyone's reputa- tion without having to witness their good and bad deeds personally. Gossip creates a non-zero-sum game because it costs us nothing to give each other information, yet we both benefit by receiving information.
13. Gossip is a policeman and a teacher. Without it, there would be chaos and ignorance.
14. Scandal is great entertainment because it allows people to feel contempt, a moral emotion that gives feelings of moral superiority while asking nothing in return.
15. In real life, you don't react to what someone did; you react only to what you think she did, and the gap between action and perception is bridged by the art of impression management. If life itself is but what you deem it, then why not focus your efforts on persuading others to believe that you are a virtuous and trustworthy cooperator? Thus Niccolo Machiavelli, whose name has become synonymous with the cunning and amoral use of power, wrote five hundred years ago that " the great majority of mankind are satisfied with appearances, as though they were realities, and are often more influenced by the things that seem than by those that are."
16. 丿乇 禺氐賵氐 賮讴乇 讴乇丿賳貙 丕賳爻丕賳 丕亘鬲丿丕 賲賵囟毓 賲蹖 诏蹖乇賴 賵 亘毓丿 亘賴 丿賳亘丕賱 丿賱丕蹖賱蹖 亘乇丕蹖 鬲賵噩蹖賴 丕賵賳 賲賵囟毓 賲蹖 诏乇丿賴 賵 亘賴 賲丨囟 倬蹖丿丕 讴乇丿賳 丕亘鬲丿丕蹖蹖 鬲乇蹖賳 丿賱丕蹖賱貙 賮讴乇 讴乇丿賳 乇丕 賲鬲賵賯賮 賲蹖 讴賳賳丿.
17. 丌丿賲 賴丕 丿乇 鬲禺賲蹖賳 賲蹖夭丕賳 賮囟蹖賱鬲 賴丕蹖 禺賵丿卮賵賳 亘賴 卮丿鬲 丕睾乇丕賯 賲蹖 讴賳賳丿貙 丕賲丕 丿乇 禺氐賵氐 賯囟丕賵鬲 讴乇丿賳 丿乇 禺氐賵氐 賮囟丕蹖賱 丕禺賱丕賯蹖 丿蹖诏乇丕賳 賵 倬蹖卮 亘蹖賳蹖 毓賲賱讴乇丿卮賵賳 丿乇 禺氐賵氐 蹖讴 賲賵乇丿 丕禺賱丕賯蹖 蹖丕 禺蹖乇蹖賴貙 賳爻亘鬲丕 丿賯蹖賯 毓賲賱 賲蹖 讴賳賳丿.
We judge others by their behavior, but we think we have special information about ourselves鈥� we know what we are " really like" inside, so we can easily find ways to explain away our selfish acts and cling to the illusion that we are better than others.
18. 賴賳诏丕賲 賲賯丕蹖爻賴 讴乇丿賳 禺賵丿賲賵賳 亘丕 亘賯蹖賴 丿乇 禺氐賵氐 賲賵囟賵毓蹖 讴賴 賯賵丕賳蹖賳卮 賵 賲毓蹖丕乇賴丕卮 賲亘賴賲 亘丕卮賳丿貙 丕蹖賳 丕亘賴丕賲 亘賴 賲丕 丕噩丕夭賴 賲蹖 丿賴 賲賯丕蹖爻賴 乇賵 亘賴 賳丨賵蹖 讴賴 亘賴 賳賮毓 禺賵丿賲賵賳 賴爻鬲 丕賳噩丕賲 亘丿蹖賲 賵 丿乇 賳蹖鬲噩賴 丿賳亘丕賱 卮賵丕賴丿蹖 亘诏乇丿蹖賲 讴賴 孬丕亘鬲 讴賳賴 賲丕 亘賴鬲乇 賴賲讴丕乇蹖 賵 賳賯卮 丕蹖賮丕 賲蹖 讴賳蹖賲.
倬爻 賵賯鬲蹖 讴賴 賮讴乇 賲蹖 讴賳蹖賲 毓丿丕賱鬲 丿乇 丨賯賲賵賳 乇毓丕蹖鬲 賳賲蹖 卮賴 (賲孬賱丕 丿乇 丕賳噩丕賲 讴丕乇賴丕蹖 禺賵賳賴) 亘丕蹖丿 亘丕 丿賯鬲 賵 毓賲賯 亘蹖卮鬲乇蹖 賳诏丕賴 讴賳蹖賲. 趩乇丕 讴賴 賲毓蹖丕乇 爻賳噩卮 賲丕 丕賵賳 亘禺卮 丕夭 讴丕乇賴丕蹖蹖 賴爻鬲 讴賴 禺賵丿賲賵賳 亘賴卮 毓賱丕賯賴 丿丕乇蹖賲 賵 賴賲蹖賳 亘丕毓孬 賲蹖 卮賴 賲鬲賵噩賴 爻賴賲蹖 讴賴 亘賯蹖賴 丿乇 丨賵夭賴 賴丕蹖 丿蹖诏賴 丕蹖賮丕 賲蹖 讴賳賳丿 乇賵 賳丕 丿蹖丿賴 亘诏蹖乇蹖賲.
19. Most people have an inflated view of themselves. Be realistic!" they refuse, muttering to themselves, " Well, other people may be biased, but I really am above average on leadership."
This phenomenon is called "naive realism" : Each of us thinks we see the world directly, as it really is. We further believe that the facts as we see them are there for all to see, therefore others should agree with us. If they don't agree, it follows either that they have not yet been exposed to the relevant facts or else that they are blinded by their interests and ideologies.
20. 蹖讴蹖 丕夭 噩丕賱亘 鬲乇蹖賳 賳讴丕鬲 讴鬲丕亘 賲賵囟賵毓 夭蹖乇 賴爻鬲:
The myth of pure evil:
we have a deep need to understand violence and cruelty through what is called " the myth of pure evil." Of this myth's many parts, the most important are that evildoers are pure in their evil motives (they have no motives for their actions beyond sadism and greed); victims are pure in their victimhood (they did nothing to bring about their victimization); and evil comes from outside and is associated with a group or force that attacks our group. Furthermore, anyone who questions the application of the myth, who dares muddy the waters of moral certainty, is in league with evil.
The myth of pure evil is the ultimate self-serving bias, the ultimate form of naive realism. And it is the ultimate cause of most long-running cycles of violence because both sides use it to lock themselves into a Manichaean struggle.
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The Pursuit of Happiness:
1. Pleasure comes more from making progress toward goals than from achieving them. Shakespeare captured it perfectly: " Things won are done; joy's soul lies in the doing."
2. The Adaptation Principle:
Whatever happens, you're likely to adapt to it, but you don't realize up front that you will. We are bad at " affective forecasting," that is, predicting how we'll feel in the future. We grossly overestimate the intensity and the duration of our emotional reactions. Within a year, lottery winners and paraplegics have both (on average) returned most of the way to their baseline levels of happiness.
3. Hedonic treadmill
In every permanent situation, where there is no expectation of change, the mind of every man, in a longer or shorter time, returns to its natural and usual state of tranquility. In prosperity, after a certain time, it falls back to that state; in adversity, after a certain time, it rises up to it.
4. A good marriage is one of the life-factors most strongly and consistently associated with happiness. Part of this apparent benefit comes from " reverse correlation" : Happiness causes marriage. Happy people marry sooner and stay married longer than people with a lower happiness setpoint, both because they are more appealing as dating partners and because they are easier to live with as spouses. But much of the apparent benefit is a real and lasting benefit of dependable companionship, which is a basic need.
Happiness formula:
H = S + C + V where:
S = Set point (our biological state of happiness)
C = Conditions
V = Voluntary actions
There are only few external Circumstances that can lead to a higher level of happiness which are as follows:
1. Noise: Noisy, especially noise that is variable or intermittent, interferece with concentration and ancreases stress. It's worth striving to remove sources of noise in your life (especially if you leave near a noise-polluted area like in proximity of traffic light.
2. Commuting: Even after years of commuting, those whose commutes are traffic-filled still arrive at work with higher levels of stress hormones. So striving to improve your commutes is rewarded by removing the related anxieties involved.
3. Lack of control: One of the active ingredients of noise and traffic is that you can't control them. Having an increased sense of having control over what you do, significantly improves your well being.
4. Shame: Body-related deficiencies (what the person deems as so) like small breasts in case of women makes them self-aware of this fact while providing them with constant anxiety. Being free from such daily burdens may lead to a lasting increase in self-confidence and well-being as patients who underwent cosmetic surgeries repeatedly reported.
5. Relationships: The condition that is usually said to trump all others in importance is the strength and number of a person's relationships. One never adapts to interpersonal conflict; it damages every day, even days when you don't see the other person but ruminate about the conflict nonetheless.
Now the important question, what is the best V in the happiness formula?
It is the actions you act upon that taps into your signature strengths, I refer you to my review on "Authentic happiness" the book from which this section was written.
What kind of monetary action makes us happy?
There are two types of expenditures: conspicuous and inconspicuous, the former involves purchasing goods and materials, while the latter involves buying experiences like going on a vacation or to a theater with friends. It's been reported and proven that inconspicuous purchases make people more happy and that the happiness derived, stays much longer while adds a new shade the person's life :)
To be continued... :D
讴丕乇 亘夭乇诏蹖 讴賴 賳賵蹖爻賳丿賴 丿乇 丕蹖賳 讴鬲丕亘 丕賳噩丕賲 丿丕丿賴貙 亘乇乇爻蹖 亘爻蹖丕乇 毓賲蹖賯 鬲丨賯蹖賯丕鬲 毓賱賲 乇賵丕賳卮賳丕爻蹖 賲丿乇賳 賵 賴賲趩賳蹖賳 丕蹖丿賴 賴丕 賵 丌賲賵夭賴 賴丕蹖 丕爻丕鬲蹖丿 賵 倬蹖卮賵丕蹖丕賳 亘丕爻鬲丕賳蹖 賵 賲匕賴亘蹖 亘夭乇诏丕夭 亘賵丿丕 賵 讴賳賮賵爻蹖賵爻 诏乇賮鬲賴 鬲丕 賲丨賲丿 亘乇丕蹖 倬丕爻禺 亘賴 丕蹖賳 爻賵丕賱丕鬲:
丿賱丕蹖賱 賵 卮乇丕蹖胤 乇卮丿 賵 卮讴賵賮丕蹖蹖 丕賳爻丕賳
賲賵丕賳毓 賲賵噩賵丿 亘乇 爻乇 乇丕賴 禺賵卮丨丕賱蹖
丿乇 賳賴丕蹖鬲 丕蹖賳讴賴 趩賴 胤賵乇 鬲丨鬲 賴乇 卮乇丕蹖胤蹖貙 賲蹖 卮賴 乇丕賴 乇賵 亘乇丕蹖 讴丕賲蹖丕亘蹖 賵 丿丕卮鬲賳 蹖讴 夭賳丿诏蹖 賴丿賮賲賳丿 鬲賵丕賲 亘丕 乇囟丕蹖鬲 賵 卮丕丿蹖 亘丕夭 讴乇丿
爻丕禺鬲丕乇 讴鬲丕亘
賳賯胤賴 賯賵鬲 丕蹖賳 讴鬲丕亘 亘丿賵賳 卮讴 乇蹖爻乇趩 亘爻蹖丕乇 毓馗蹖賲 賵 噩丕賲毓蹖 賴爻鬲 讴賴 賳賵蹖爻賳丿賴 丕賳噩丕賲 丿丕丿賴 賵 賴賲趩賳蹖賳 倬蹖丿丕 讴乇丿賳 蹖讴 賮氐賱 賲卮鬲乇讴 亘蹖賳 禺乇丿 亘丕爻鬲丕賳蹖 賵毓賱賲 乇賵丕賳卮賳丕爻蹖.
讴鬲丕亘 亘丕 卮乇丨 賲禺鬲氐乇蹖 丕夭 讴丕乇讴乇丿 匕賴賳 卮乇賵毓 賲蹖 卮賴. 倬蹖卮 夭賲蹖賳賴 賴丕蹖蹖 讴賴 亘乇丕蹖 丿乇讴 亘賴鬲乇 蹖丕賮鬲賴 賴丕蹖 乇賵丕賳卮賳丕禺鬲蹖 賱丕夭賲 賴爻鬲. 丕蹖賳 倬蹖卮 夭賲蹖賳賴 卮丕賲賱 丿賵 丨賯蹖賯鬲 夭蹖乇 賲蹖 卮賴:
丕蹖賳 讴賴 賲睾夭 丕賳爻丕賲 卮丕賲賱 賯爻賲鬲 賴丕蹖 賲噩夭丕蹖蹖 賴爻鬲 讴賴 讴丕乇讴乇丿賴丕蹖 賲鬲賮丕賵鬲 賵 丨鬲蹖 賲鬲丿丕禺賱 亘丕賴賲 丿丕乇賳 賵 丕夭 鬲賲孬蹖賱 蹖讴 爻賵丕乇讴丕乇 亘乇 乇賵蹖 蹖讴 賮蹖賱 丕爻鬲賮丕丿賴 賲蹖 讴賳賴 讴賴 丿乇 丕蹖賳噩丕 爻賵丕乇讴丕乇 亘禺卮 賲賳胤賯蹖 賵 丌诏丕賴 賲睾夭 賵 丕賵賳 賮蹖賱貙 亘禺卮 丕丨爻丕爻蹖 賵 爻乇讴卮 匕賴賳 賴爻鬲 讴賴 爻賵丕乇讴丕乇 氐乇賮丕 亘丕 丕爻鬲賮丕丿賴 丕夭 夭賵乇 亘丕夭賵 賳賲蹖 鬲賵賳賴 丕賵賳 乇賵 讴賳鬲乇賱 讴賳賴.
丿賵賲蹖賳 丕蹖丿賴貙 丨賯蹖賯鬲蹖 賴爻鬲 讴賴 亘夭乇诏丕賳蹖 賲孬賱 卮讴爻倬蹖乇 賵 亘賵丿丕 亘賴 乇賵卮 賴丕蹖 賲鬲賮丕賵鬲 亘蹖丕賳 讴乇丿賳丿:
There is nothing good or bad, only thinking makes it so.
亘禺卮 丿賵賲 讴鬲丕亘 丿賵 丕蹖丿賴 亘夭乇诏 丿蹖诏賴 丕夭 亘毓丿 丕噩鬲賲丕毓蹖 亘乇乇爻蹖 賲蹖 讴賳賴. 蹖讴蹖 鬲賯丕亘賱 蹖丕 賲賯丕亘賱賴 亘賴 賲孬賱 賵 丿蹖诏乇蹖 丿賵 乇賵蹖蹖 賵 亘賴 禺賵丕賳賳丿賴 蹖丕丿 賲蹖 丿賴 趩賴 胤賵乇 亘丕 卮賳丕禺鬲卮賵賳 丕夭卮賵賳 亘賴乇賴 亘亘乇蹖賲 賵 丿乇 毓蹖賳 丨丕賱 丕夭 诏夭賳丿賴丕蹖蹖 讴賴 亘丕賱賯賵賴 亘賴 賴賲乇丕賴 丿丕乇賳 丿乇 丕賲丕賳 亘丕卮蹖賲.
丕夭 丕蹖賳噩丕 亘賴 亘毓丿 讴鬲丕亘 卮乇賵毓 賲蹖 讴賳賴 亘賴 倬丕爻禺 丿丕丿賳 亘賴 丕蹖賳 爻賵丕賱 讴賴: 禺賵卮丨丕賱蹖 丕夭 讴噩丕 賳卮卅鬲 賲蹖 诏蹖乇賴 賵 亘乇丕蹖 倬丕爻禺 丿丕丿賳 亘賴 丕蹖賳 爻賵丕賱貙 賮乇囟蹖賴 賴丕蹖蹖 讴賴 鬲丕 讴賳賵賳 亘乇丕蹖 乇爻蹖丿賳 亘賴 禺賵卮丨丕賱蹖 丕乇丕卅賴 卮丿賳 乇賵 亘乇乇爻蹖 賲蹖 讴賳賴. 賮乇囟蹖賴 賴丕蹖蹖 趩賵賳:
1. 禺賵卮丨丕賱蹖 丕夭 乇爻蹖丿賳 亘賴 趩蹖夭賴丕蹖蹖 讴賴 賲蹖 禺賵丕賴蹖賲 丨丕氐賱 賲蹖 卮賴
丿乇 賲賵乇丿 丕蹖賳 賮乇囟蹖賴 賳卮賵賳 賲蹖 丿賴 讴賴 鬲丨賯蹖賯丕鬲 孬丕亘鬲 賲蹖 讴賳賳 丕蹖賳 丿爻鬲賴 丕夭 禺賵卮丨丕賱蹖 賴丕 毓賲乇 亘爻蹖丕乇 讴賵鬲丕賴蹖 丿丕乇賳. 丕賲丕 蹖讴 賮乇囟蹖賴 賯賵蹖 鬲乇 丕蹖賳 賴爻鬲 讴賴 :
2. 禺賵卮丨丕賱蹖 丕夭 丿乇賵賳 丌丿賲蹖 爻乇趩卮賲賴 賲蹖 蹖乇賴 賵 亘丕 賲噩亘賵乇 讴乇丿賳 丿賳蹖丕 亘賴 鬲賳 丿丕丿賳 禺賵丕爻鬲賴 賴丕蹖 賲丕 丨丕氐賱 賳賲蹖 卮賴
丕蹖賳 賮乇囟蹖賴 賲亘睾丕賳蹖 夭蹖丕丿蹖 丿丕乇賴 丕夭 亘賵丿丕蹖蹖丕賳 诏乇賮鬲賴 鬲丕 賮蹖賱爻賵賮 賴丕蹖 乇賵丕賯蹖. 丿乇 丕蹖賳 禺氐賵氐 賳賵蹖爻賳丿賴 噩賲毓 亘賳丿蹖 亘爻蹖丕乇 噩丕賱亘蹖 乇賵 丕乇丕卅賴 賲蹖 讴賳賴 讴賴 亘禺卮 丿賵賲 丕蹖賳 賮乇囟蹖賴 讴賴 毓賵丕賲賱 亘蹖乇賵賳蹖 鬲丕孬蹖乇蹖 丿乇 禺賵卮丨丕賱蹖 賳丿丕乇賳丿 乇賵 乇丿 賲蹖 讴賳賴 賵 賳卮賵賳 賲蹖 丿賴 讴賴 趩賴 胤賵乇 毓賵丕賲賱蹖 賲孬賱 丕乇鬲亘丕胤丕鬲 丕噩鬲賲丕毓蹖 賲蹖 鬲賵賳賴 亘丕毓孬 賯賱蹖丕賳 禺賵卮丨丕賱蹖 賵 乇囟丕蹖鬲 亘卮賴.
丿乇 亘禺卮 亘毓丿蹖貙 讴鬲丕亘 亘賴 爻乇丕睾 卮乇丕蹖胤蹖 賲蹖 乇賴 讴賴 亘丕毓孬 乇卮丿 賵 讴賲丕賱 丕賳爻丕賳 賲蹖 卮賴 賵 丕蹖賳 噩賲賱賴 丕夭 賳蹖趩賴 讴賴 賲蹖 诏賴: "趩蹖夭蹖 讴賴 鬲賵 乇賵 賳讴卮賴貙 賯賵蹖 鬲乇鬲 賲蹖 讴賳賴" 乇賵 賳賯胤賴 卮乇賵毓 丕蹖賳 亘乇乇爻蹖 賯乇丕乇 賲蹖 丿賴 賵 丿賵 噩賳亘賴 賲鬲賮丕賵鬲 丕鬲賮丕賯丕鬲 賳丕诏賵丕乇 丿乇 夭賳丿诏蹖 乇賵 亘乇乇爻蹖 賲蹖 讴賳賴:
Post traumatic disorder
Post traumatic Growth
丿乇 丕丿丕賲賴貙 賳賵蹖爻賳丿賴 亘毓丿 夭賳丿诏蹖 丕賳爻丕賳 丕夭 噩賳亘賴 賴丕蹖 賮囟蹖賱鬲貙 賵 丕禺賱丕賯 賳賯丿 賲蹖 讴賳賴 賵 賳卮賵賳 賲蹖 丿賴 趩乇丕 鬲賵氐蹖賴 亘夭乇诏丕賳 亘丕爻鬲丕賳 丿乇 禺氐賵氐 倬乇賵乇卮 賮囟蹖賱鬲 賴丕 賲蹖 鬲賵賳賴 賴賲 夭賲丕賳 亘丕毓孬 乇卮丿 賵 禺賵卮丨丕賱蹖 賮乇丿 亘卮賴.
賳賴丕蹖鬲丕 丿乇 亘禺卮 丌禺乇 賳賵蹖爻賳丿賴 亘賴 丕蹖賳 爻賵丕賱 丨蹖丕鬲蹖 倬丕爻禺 賲蹖 丿賴 讴賴 趩乇丕 蹖賴 毓丿賴 丿乇 夭賳丿诏蹖卮賵賳 賲賵賮賯 賲蹖 卮賳 賲毓賳丕 賵 賲賮賴賵賲蹖 亘乇丕蹖 禺賵丿卮賵賳 倬蹖丿丕 讴賳賳 賵 蹖讴 毓賲乇 乇賵 亘丕 丿爻鬲 丌賵乇丿賴丕 賵 禺賵卮亘禺鬲蹖 爻倬乇蹖 讴賳賳 丿乇 丨丕賱蹖 讴賴 丕睾賱亘 趩賳蹖賳 乇賵蹖 禺賵卮蹖 丕夭 夭賳丿诏蹖 乇賵 賳賲蹖 亘蹖賳賳丿.
:亘乇乇爻蹖 賵 賲丨鬲賵丕
丕蹖賳 讴鬲丕亘 丕夭 賳馗乇 賲丨鬲賵丕 賵丕賯毓丕 睾賳蹖 賴爻鬲 賵 趩卮賲 賲賳 乇賵 乇賵蹖 丨賯蹖賯鬲 亘爻蹖丕乇蹖 丕夭 賲爻丕卅賱 亘丕夭 賰乇丿.
丕蹖賳讴賴 跇賳貙 趩賯丿乇 賲蹖 鬲賵賳賴 鬲賲丕蹖賱丕鬲 丕賳爻丕賳 乇賵 賲孬賱 禺胤 乇賵蹖 爻賳诏 賴讴 讴乇丿賴 亘丕卮賴 賵 乇賮鬲丕乇賴丕蹖 賲丕乇 賵 鬲毓蹖蹖賳 讴賳賴
丕蹖賳讴賴 趩乇丕 孬乇賵鬲 賲丕夭丕丿 亘乇 鬲丕賲蹖賳 賳蹖丕夭賴丕蹖 丕賵賱蹖賴 賴蹖趩 禺賵卮丨丕賱蹖 賳賲蹖 鬲賵賳賴 亘賴 夭賳丿诏蹖 丕囟丕賮賴 讴賳賴 賵 噩賴賱 亘賴 丕蹖賳 賲賵囟賵毓 亘丿鬲乇 亘丕毓孬 丕賮夭丕蹖卮 賲丿丕賵賲 丕爻鬲乇爻 亘卮賴
趩乇丕 亘趩賴 賴丕 丿賵爻鬲丕賳 禺丕賳賵丕丿诏蹖 乇丕 亘丕 毓賳賵丕賳蹖賳 毓賲賵 蹖丕 禺丕賱賴 氐丿丕 賲蹖 讴賳賳
趩乇丕 鬲讴丕賲賱 胤亘蹖毓鬲貙 鬲賲丕蹖賱 亘乇丕蹖 卮丕蹖毓賴 讴乇丿賳 賵 睾蹖亘鬲 讴乇丿賳 丿乇 丕賳爻丕賳 卮讴賱 丿丕丿賴
丕蹖賳 讴賴 趩乇丕 乇丕夭丿丕乇蹖 丕夭 賳馗乇 乇賵丕賳蹖 讴丕乇 爻禺鬲蹖 亘乇丕蹖 丌丿賲 賴爻鬲
趩乇丕 賲乇丿賲 丕夭 乇爻賵丕蹖蹖 丿蹖诏乇丕賳 蹖讴 丨爻 丿乇賵賳蹖 禺賵亘 倬蹖丿丕 賲蹖 讴賳賳 賵 禺亘乇 賴丕蹖 丕蹖賳 乇爻賵丕蹖蹖 賴丕 賲丨賵乇 亘乇賳丕賲賴 賴丕蹖 爻乇诏乇賲 讴賳賳丿賴 賴爻鬲賳丿
趩賴 胤賵乇 鬲賮讴乇 爻賮蹖丿 蹖丕 爻蹖丕賴 (氐賮乇 賵 蹖讴蹖) 丿乇 禺氐賵氐 丌丿賲 賴丕 亘丕毓孬 讴卮鬲丕乇賴丕蹖 賵 噩賳丕蹖丕鬲 毓馗蹖賲蹖 丿乇 丿賳蹖丕 卮丿賴
趩乇丕 丕丨爻丕爻 毓卮賯 亘賴 賵噩賵丿 賲蹖丕丿 賵 趩乇丕 丌丿賲 毓丕卮賯 賳賲蹖 鬲賵賳賴 丿乇爻鬲 鬲氐賲蹖賲 亘诏蹖乇賴 賵 丿乇 賳賴丕蹖鬲 趩乇丕 丕蹖賳 毓卮賯 爻賵夭丕賳 亘毓丿 丕夭 賵氐丕賱 丕夭 亘蹖賳 賲蹖 乇賴 賵 賳賯胤賴 丕蹖 爻乇 禺胤 賲蹖 卮賴 亘乇丕蹖 丌睾丕夭 賵丕賯毓 亘蹖賳蹖 賵 丕睾賱亘 賲卮讴賱丕鬲.
趩賴 胤賵乇 倬蹖丿丕蹖卮 丨爻 丕賳夭噩丕乇 賴賲 夭賲丕賳 賲賵噩亘 倬蹖丿丕蹖卮 賲乇丕爻賲 賵 丌蹖蹖賳 賴丕蹖 賲匕賴亘蹖 卮丿賴 賵 賳賮爻 丕蹖賳 賲賵囟賵毓 賲孬賱 蹖讴 卮賲卮蹖乇 丿賵 賱亘賴 亘丕毓孬 鬲毓丕賲賱 (丿乇賵賳 诏乇賵賴蹖) 賵 鬲賯丕亘賱 賵 賳賴丕蹖鬲丕 丿诏乇 爻鬲蹖夭蹖 卮丿賴
诏夭蹖丿賴 賴丕蹖 卮诏賮鬲 丕賳诏蹖夭 賵 亘蹖丿丕乇 讴賳賳丿賴 讴鬲丕亘
0. 賳蹖賲 讴乇賴 趩倬 賲睾夭 讴賴 夭亘丕賳 乇賵 賲丿蹖乇蹖鬲 賲蹖 讴賳賴 賲賮爻乇蹖 賴爻鬲 讴賴 讴丕乇卮 丿丕爻鬲丕賳 爻乇 賴賲 讴乇丿賳 賴爻鬲. 賲孬賱丕 丕诏乇 毓亘丕乇鬲 "乇丕賴 亘乇賵" (亘丕 鬲讴賳蹖讴蹖 禺丕氐) 亘賴 賳蹖賲 讴乇賴 乇丕爻鬲 (讴賴 夭亘丕賳 乇賵 賳賲蹖 賮賴賲賴) 賳卮賵賳 丿丕丿賴 亘卮賴貙 卮禺氐 亘賱賳丿 賲蹖 卮賴 賵 乇丕賴 賲蹖 乇賴 賵 禺賵丿卮 賲鬲賵噩賴 賳蹖爻鬲. 噩丕賱亘 丕蹖賳讴賴 賵賯鬲蹖 丕夭卮 倬乇爻蹖丿賴 亘卮賴 趩乇丕 亘賱賳丿 卮丿蹖 乇丕賴 亘乇蹖貙 賳蹖賲 讴乇賴 趩倬 蹖賴 丿丕爻鬲丕賳 爻乇 賴賲 賲蹖 讴賳賴: 賲孬賱丕 賲蹖 禺賵丕賲 亘乇賲 蹖賴 賱蹖賵丕賳 趩丕蹖蹖 亘乇蹖夭賲.
1. 亘乇丕蹖 诏乇賮鬲賳 鬲氐蹖賲丕鬲 賴賵卮賲賳丿丕賳賴 賵 丿乇爻鬲貙 丕丨爻丕爻丕鬲 賳賯卮賴 亘爻蹖丕乇 賲賴賲蹖 乇賵 丕蹖賮丕 賲蹖 讴賳賳. 亘乇 禺賱丕賮 鬲氐賵乇 毓賲賵賲 賳丿丕卮鬲賳 丕丨爻丕爻 賳賴 鬲賳賴丕 賲賳噩乇 亘賴 鬲氐賲蹖賲丕鬲 賲賳胤賯蹖 賳賲蹖 卮賴貙 亘賱讴賴 賮乇丿 乇賵 丿趩丕乇 賮賱噩 鬲氐賲蹖賲 诏蹖乇蹖 賲蹖 讴賳賴.
2. 亘賴 胤賵賱 讴賱蹖 賲丕 蹖讴 賲睾夭 丕丨爻丕爻蹖 丿丕乇蹖賲 讴賴 丕賵賳 乇賵 鬲卮亘蹖賴 亘賴 賮蹖賱 賲蹖 讴賳賳丿 賵 蹖讴 亘禺卮 賲賳胤賯蹖 讴賴 禺蹖乇 賵 氐賱丕丨 丕賲賵乇 乇賵 賲蹖 禺賵丕丿 亘乇丕蹖 卮禺氐 賵 鬲卮亘蹖賴卮 賲蹖 讴賳賳 亘賴 爻賵丕乇 讴丕乇蹖 亘乇 乇賵蹖 賮蹖賱. 丨丕賱丕 丕诏乇 賮蹖賱 亘賴 胤賵乇 賲孬丕賱 丿賱卮 睾匕丕蹖 卮蹖乇蹖賳 賵 趩乇亘 亘禺賵丕丿貙 爻賵丕乇讴丕乇 氐乇賮丕 亘丕 丕鬲讴丕 亘賴 賯賵賴 丕乇丕丿賴 賳賲蹖 鬲賵賳賴 賲爻蹖乇 賮蹖賱 乇賵 毓賵囟 讴賳賴 賵 乇丕賴卮 丕蹖賳賴 讴賴 亘丕 诏賵賱 夭丿賳 蹖丕 賲賳丨乇賮 讴乇丿賳 賮蹖賱 (賮讴乇 讴乇丿賳 亘賴 毓賵丕賯亘 丕賵賳 睾匕丕 蹖丕 丨鬲蹖 蹖讴 趩蹖夭 賲卮賲卅夭 讴賳賳丿賴) 丕賵賳 乇賵 丕夭 丿賳亘丕賱 讴乇丿賳 禺賵丕爻鬲卮 賲賳氐乇賮 讴乇丿.
3. 跇賳鬲蹖讴 賵 賲丨蹖胤貙 亘丕毓孬 賲蹖 卮賴 賳爻亘鬲 亘賴 賲爻丕卅賱 賲禺鬲賱賮 丕夭 賲匕賴亘 诏乇賮鬲賴 鬲丕 诏乇丕蹖卮 賴丕蹖 賲禺鬲賱賮 爻蹖丕爻蹖 賵 蹖丕 蹖讴 賳賯丕卮蹖貙 丕丨爻丕爻 禺丕氐蹖 丕夭 賯亘賱 亘乇丕卮賵賳 鬲毓乇蹖賮 卮丿賴. 賲孬賱丕 蹖讴 賳賯丕卮蹖 乇賵 賲蹖 亘蹖賳蹖賲 賵 禺賵卮賲賵賳 賲蹖丕丿貙 丕賲丕 賵賯鬲蹖 丕夭 賲丕 倬乇爻蹖丿賴 賲蹖 卮賴 趩乇丕責 賳蹖賲 讴乇賴 趩倬 卮乇賵毓 賲蹖 讴賳賴 亘賴 丿賱蹖賱 爻乇 賴賲 讴乇丿賳. 亘賴 賴賲蹖賳 禺丕胤乇 賳賲蹖 卮賴 丿乇 禺氐賵氐 賲爻丕卅賱 丕禺賱丕賯蹖 賵 ... 亘丕 丕賮乇丕丿 賲賳胤賯蹖 氐丨亘鬲 讴乇丿. 趩乇丕 讴賴 丕爻丕爻丕 丕賵賳 賲賵囟毓蹖 讴賴 丿丕乇賳丿 乇賵 丿乇 賲乇丨賱賴 丕賵賱 亘丕 賲賳胤賯 賵 丕爻鬲丿丿賱丕賱 丕賳鬲禺丕亘 賳讴乇丿賳.
4. Nothing is miserable unless you think it so; and on the other hand, nothing brings happiness unless you are content with it. (Buddha)
5. 賲睾夭 賲丕 胤賵乇蹖 胤乇丕丨蹖 卮丿賴 讴賴 亘賴 胤賵乇 讴賱蹖 賵丕讴賳卮 賲丕 賳爻亘鬲 亘賴 賲爻丕卅賱 賲賳賮蹖 倬賳噩 亘乇丕亘乇 賯賵蹖 鬲乇 丕夭 賲爻丕卅賱 賲孬亘鬲 賴爻鬲. 賲孬賱丕 丿乇 亘丨孬 丕夭丿賵丕噩貙 亘乇丕蹖 噩亘乇丕賳 蹖讴 丕卮鬲亘丕賴 賲禺乇亘貙 丨丿丕賯賱 倬賳噩 丕賯丿丕賲 賲孬亘鬲 賵 倬乇 乇賳诏 賱丕夭賲 賴爻鬲.
6. 賵賯鬲蹖 讴賴 亘賴 禺丕胤乇 蹖讴 丕鬲賮丕賯丕 賲蹖 鬲乇爻蹖賲 蹖丕 丕丨爻丕爻 亘丿蹖 倬蹖丿丕 賲蹖 讴賳蹖賲貙 丕蹖賳 丕丨爻丕爻丕鬲 賲孬賱 蹖讴 賮蹖賱鬲乇 噩賱賵 丿蹖丿 賲丕 賯乇丕乇 賲蹖 诏蹖乇賳 賵 丕夭 丕賵賳 賳賯胤賴 亘賴 亘毓丿 賴賲賴 趩蹖夭 乇賵 亘丿 賵 賲賳賮蹖 鬲賮爻蹖乇 賲蹖 讴賳蹖賲.
So when Shakespeare's Hamlet later offers his own paraphrase of Marcus Aurelius鈥�" There is nothing either good or had but thinking makes it so." he is right, but he might have added that his negative emotions are 'making his thinking make everything bad' :)
7. 鬲丨賯蹖賯丕鬲 賳卮賵賳 賲蹖 丿賴 讴賴 鬲丕 80 丿乇氐丿 禺賵卮丨丕賱 亘賵丿賳 丕賮乇丕丿貙 鬲賵爻胤 跇賳 賵 賮毓丕賱蹖鬲 賲睾夭蹖卮賵賳 鬲毓蹖蹖賳 卮丿賴 賵 賯丕亘賱 丕賳丿丕夭賴 诏蹖乇蹖 賴爻鬲. 丕賮乇丕丿 賲孬亘鬲 賮毓丕賱蹖鬲 賲睾夭卮賵賳 丿乇 賳蹖賲 讴乇賴 趩倬 亘蹖卮鬲乇 賴爻鬲 賵 賴賳诏丕賲 鬲賵賱丿 亘丕 丕賳丿丕夭賴 诏蹖乇蹖 丕蹖賳 賮毓丕賱蹖鬲 賴丕 賲蹖 卮賴 诏賮鬲 讴賴 丕蹖賳 讴賵丿讴 丌蹖丕 丿乇 丌蹖賳丿賴 賮乇丿蹖 禺賵卮 亘蹖賳 賵 禺賵卮丨丕賱 禺賵丕賴丿 亘賵丿 蹖丕 禺蹖乇. 亘賴 丕蹖賳 賵囟毓蹖鬲 乇賵丕賳蹖 賲蹖 诏賵蹖賳丿:
Affective Style (Affect refers to the felt or experienced part of emotion)
丕賲丕 禺亘乇 禺賵亘 丕蹖賳 賴爻鬲 讴賴 丕蹖賳 丕賮讴鬲蹖賵 丕爻鬲丕蹖賱 乇賵 賲蹖 卮賴 亘丕乇賵卮 賴丕蹖 夭蹖乇 鬲睾蹖蹖乇 丿丕丿:
I. Meditation
II. Cognitive Therapy
III. Prozac
8. we often use reasoning not to find the truth but to invent arguments to support our deep and intuitive beliefs (residing in the elephant)
9. 亘乇丕蹖 丿乇賲丕賳 丕賮爻乇丿诏蹖 亘賴 讴賲讴 乇賵卮 丿賵賲 蹖毓賳蹖 丿乇賲丕賳 卮賳丕禺鬲蹖 卮乇丕蹖胤 夭蹖乇 亘丕蹖丿 賲丨賯賯 卮賵賳丿:
丕亘鬲丿丕 丕賮乇丕丿 亘丕蹖丿 禺賵丿 丌诏丕賴蹖蹖 禺賵丿 乇丕 亘丕賱丕 亘亘乇賳丿 賵 丕賮讴丕乇蹖 讴賴 亘賴 匕賴賳卮丕賳 賲蹖 乇爻賳丿 乇丕 卮賳丕爻丕蹖蹖 讴賳賳丿
丌賳 賴丕 乇丕 蹖丕丿丿丕卮鬲 讴賳賳丿
亘乇丕蹖 丕賳丨乇丕賮丕鬲 賵 丕丨爻丕爻丕鬲 賳丕賲蹖 丕賳鬲禺丕亘 讴賳賳丿
賵 爻倬爻 乇丕賴 賴丕蹖 亘賴鬲乇 賵 爻丕夭賳丿賴 鬲乇蹖 亘乇丕蹖 賮讴乇 讴乇丿賳 丿乇 禺氐賵氐 丌賳 賲賵囟賵毓 倬蹖丿丕 讴賳賳丿
10. 趩蹖夭蹖 讴賴 亘乇丕蹖 禺賵丿 賳賲蹖 倬爻賳丿蹖 亘乇丕蹖 丿蹖诏乇丕賳 賴賲 賲倬爻賳丿. 讴賳賮賵爻蹖賵爻 (蹖丕丿賲賴 讴鬲丕亘 丿蹖賳蹖 倬賳噩賲 丿亘爻鬲丕賳 丕蹖賳 乇賵 賳賯賱 賯賵賱 丕夭 丨囟乇鬲 毓賱蹖 讴乇丿賴 亘賵丿)
11. 卮丕蹖毓賴貙 蹖讴 賲讴丕賳蹖爻賲 丿賮丕毓蹖 賵 丨賮馗 亘賯丕 賴爻鬲 讴賴 鬲賵爻胤 鬲讴丕賲賱 丿乇 丕賳爻丕賳 丕蹖噩丕丿 卮丿賴 賵 鬲囟賲蹖賳 讴賳賳丿賴 丕蹖賳 賴爻鬲 讴賴 賴乇 賮乇丿蹖 亘賴 丕氐賵賱 毓丿丕賱鬲 倬丕蹖亘賳丿 亘賲賵賳賴. 丕诏乇 卮禺氐蹖 鬲賯賱亘 讴乇丿 蹖丕 亘丕 禺賵丿禺賵丕賴蹖 爻賴賲 丿蹖诏乇丕賳 乇丕 丕夭 丌賳 禺賵丿 賲蹖 讴乇丿貙 睾蹖亘鬲 讴乇丿賳 丿乇 禺氐賵氐 賵蹖 乇丕賴蹖 亘賵丿 亘乇丕蹖 乇爻賵丕蹖蹖 賵 亘丕夭 丿丕卮鬲賳 丕賵.
Dunbar suggests that language evolved as a replacement for physical grooming. Language allows small groups of people to bond quickly and to learn from each other about the bonds of others. Dunbar notes that people do in fact use language primarily to talk about other people, to find out who is doing what to whom, who is coupling with whom, who is fighting with whom. And Dunbar points out that in our ultrasocial species, success is largely a matter of playing the social game well. It's not what you know, it's who you know. In short, Dunbar proposes that language evolved because it enabled gossip.
12. We are motivated to pass on infor- mation to our friends; we even sometimes say, " I can't keep it in, I have to tell somebody." And when you do pass on a piece of juicy gossip, what hap- pens? Your friend's reciprocity reflex kicks in and she feels a slight pressure to return the favor. If she knows something about the person or event in question, she is likely to speak up: " O h really? Well, I heard that he . . ." Gossip elicits gossip, and it enables us to keep track of everyone's reputa- tion without having to witness their good and bad deeds personally. Gossip creates a non-zero-sum game because it costs us nothing to give each other information, yet we both benefit by receiving information.
13. Gossip is a policeman and a teacher. Without it, there would be chaos and ignorance.
14. Scandal is great entertainment because it allows people to feel contempt, a moral emotion that gives feelings of moral superiority while asking nothing in return.
15. In real life, you don't react to what someone did; you react only to what you think she did, and the gap between action and perception is bridged by the art of impression management. If life itself is but what you deem it, then why not focus your efforts on persuading others to believe that you are a virtuous and trustworthy cooperator? Thus Niccolo Machiavelli, whose name has become synonymous with the cunning and amoral use of power, wrote five hundred years ago that " the great majority of mankind are satisfied with appearances, as though they were realities, and are often more influenced by the things that seem than by those that are."
16. 丿乇 禺氐賵氐 賮讴乇 讴乇丿賳貙 丕賳爻丕賳 丕亘鬲丿丕 賲賵囟毓 賲蹖 诏蹖乇賴 賵 亘毓丿 亘賴 丿賳亘丕賱 丿賱丕蹖賱蹖 亘乇丕蹖 鬲賵噩蹖賴 丕賵賳 賲賵囟毓 賲蹖 诏乇丿賴 賵 亘賴 賲丨囟 倬蹖丿丕 讴乇丿賳 丕亘鬲丿丕蹖蹖 鬲乇蹖賳 丿賱丕蹖賱貙 賮讴乇 讴乇丿賳 乇丕 賲鬲賵賯賮 賲蹖 讴賳賳丿.
17. 丌丿賲 賴丕 丿乇 鬲禺賲蹖賳 賲蹖夭丕賳 賮囟蹖賱鬲 賴丕蹖 禺賵丿卮賵賳 亘賴 卮丿鬲 丕睾乇丕賯 賲蹖 讴賳賳丿貙 丕賲丕 丿乇 禺氐賵氐 賯囟丕賵鬲 讴乇丿賳 丿乇 禺氐賵氐 賮囟丕蹖賱 丕禺賱丕賯蹖 丿蹖诏乇丕賳 賵 倬蹖卮 亘蹖賳蹖 毓賲賱讴乇丿卮賵賳 丿乇 禺氐賵氐 蹖讴 賲賵乇丿 丕禺賱丕賯蹖 蹖丕 禺蹖乇蹖賴貙 賳爻亘鬲丕 丿賯蹖賯 毓賲賱 賲蹖 讴賳賳丿.
We judge others by their behavior, but we think we have special information about ourselves鈥� we know what we are " really like" inside, so we can easily find ways to explain away our selfish acts and cling to the illusion that we are better than others.
18. 賴賳诏丕賲 賲賯丕蹖爻賴 讴乇丿賳 禺賵丿賲賵賳 亘丕 亘賯蹖賴 丿乇 禺氐賵氐 賲賵囟賵毓蹖 讴賴 賯賵丕賳蹖賳卮 賵 賲毓蹖丕乇賴丕卮 賲亘賴賲 亘丕卮賳丿貙 丕蹖賳 丕亘賴丕賲 亘賴 賲丕 丕噩丕夭賴 賲蹖 丿賴 賲賯丕蹖爻賴 乇賵 亘賴 賳丨賵蹖 讴賴 亘賴 賳賮毓 禺賵丿賲賵賳 賴爻鬲 丕賳噩丕賲 亘丿蹖賲 賵 丿乇 賳蹖鬲噩賴 丿賳亘丕賱 卮賵丕賴丿蹖 亘诏乇丿蹖賲 讴賴 孬丕亘鬲 讴賳賴 賲丕 亘賴鬲乇 賴賲讴丕乇蹖 賵 賳賯卮 丕蹖賮丕 賲蹖 讴賳蹖賲.
倬爻 賵賯鬲蹖 讴賴 賮讴乇 賲蹖 讴賳蹖賲 毓丿丕賱鬲 丿乇 丨賯賲賵賳 乇毓丕蹖鬲 賳賲蹖 卮賴 (賲孬賱丕 丿乇 丕賳噩丕賲 讴丕乇賴丕蹖 禺賵賳賴) 亘丕蹖丿 亘丕 丿賯鬲 賵 毓賲賯 亘蹖卮鬲乇蹖 賳诏丕賴 讴賳蹖賲. 趩乇丕 讴賴 賲毓蹖丕乇 爻賳噩卮 賲丕 丕賵賳 亘禺卮 丕夭 讴丕乇賴丕蹖蹖 賴爻鬲 讴賴 禺賵丿賲賵賳 亘賴卮 毓賱丕賯賴 丿丕乇蹖賲 賵 賴賲蹖賳 亘丕毓孬 賲蹖 卮賴 賲鬲賵噩賴 爻賴賲蹖 讴賴 亘賯蹖賴 丿乇 丨賵夭賴 賴丕蹖 丿蹖诏賴 丕蹖賮丕 賲蹖 讴賳賳丿 乇賵 賳丕 丿蹖丿賴 亘诏蹖乇蹖賲.
19. Most people have an inflated view of themselves. Be realistic!" they refuse, muttering to themselves, " Well, other people may be biased, but I really am above average on leadership."
This phenomenon is called "naive realism" : Each of us thinks we see the world directly, as it really is. We further believe that the facts as we see them are there for all to see, therefore others should agree with us. If they don't agree, it follows either that they have not yet been exposed to the relevant facts or else that they are blinded by their interests and ideologies.
20. 蹖讴蹖 丕夭 噩丕賱亘 鬲乇蹖賳 賳讴丕鬲 讴鬲丕亘 賲賵囟賵毓 夭蹖乇 賴爻鬲:
The myth of pure evil:
we have a deep need to understand violence and cruelty through what is called " the myth of pure evil." Of this myth's many parts, the most important are that evildoers are pure in their evil motives (they have no motives for their actions beyond sadism and greed); victims are pure in their victimhood (they did nothing to bring about their victimization); and evil comes from outside and is associated with a group or force that attacks our group. Furthermore, anyone who questions the application of the myth, who dares muddy the waters of moral certainty, is in league with evil.
The myth of pure evil is the ultimate self-serving bias, the ultimate form of naive realism. And it is the ultimate cause of most long-running cycles of violence because both sides use it to lock themselves into a Manichaean struggle.
----
The Pursuit of Happiness:
1. Pleasure comes more from making progress toward goals than from achieving them. Shakespeare captured it perfectly: " Things won are done; joy's soul lies in the doing."
2. The Adaptation Principle:
Whatever happens, you're likely to adapt to it, but you don't realize up front that you will. We are bad at " affective forecasting," that is, predicting how we'll feel in the future. We grossly overestimate the intensity and the duration of our emotional reactions. Within a year, lottery winners and paraplegics have both (on average) returned most of the way to their baseline levels of happiness.
3. Hedonic treadmill
In every permanent situation, where there is no expectation of change, the mind of every man, in a longer or shorter time, returns to its natural and usual state of tranquility. In prosperity, after a certain time, it falls back to that state; in adversity, after a certain time, it rises up to it.
4. A good marriage is one of the life-factors most strongly and consistently associated with happiness. Part of this apparent benefit comes from " reverse correlation" : Happiness causes marriage. Happy people marry sooner and stay married longer than people with a lower happiness setpoint, both because they are more appealing as dating partners and because they are easier to live with as spouses. But much of the apparent benefit is a real and lasting benefit of dependable companionship, which is a basic need.
Happiness formula:
H = S + C + V where:
S = Set point (our biological state of happiness)
C = Conditions
V = Voluntary actions
There are only few external Circumstances that can lead to a higher level of happiness which are as follows:
1. Noise: Noisy, especially noise that is variable or intermittent, interferece with concentration and ancreases stress. It's worth striving to remove sources of noise in your life (especially if you leave near a noise-polluted area like in proximity of traffic light.
2. Commuting: Even after years of commuting, those whose commutes are traffic-filled still arrive at work with higher levels of stress hormones. So striving to improve your commutes is rewarded by removing the related anxieties involved.
3. Lack of control: One of the active ingredients of noise and traffic is that you can't control them. Having an increased sense of having control over what you do, significantly improves your well being.
4. Shame: Body-related deficiencies (what the person deems as so) like small breasts in case of women makes them self-aware of this fact while providing them with constant anxiety. Being free from such daily burdens may lead to a lasting increase in self-confidence and well-being as patients who underwent cosmetic surgeries repeatedly reported.
5. Relationships: The condition that is usually said to trump all others in importance is the strength and number of a person's relationships. One never adapts to interpersonal conflict; it damages every day, even days when you don't see the other person but ruminate about the conflict nonetheless.
Now the important question, what is the best V in the happiness formula?
It is the actions you act upon that taps into your signature strengths, I refer you to my review on "Authentic happiness" the book from which this section was written.
What kind of monetary action makes us happy?
There are two types of expenditures: conspicuous and inconspicuous, the former involves purchasing goods and materials, while the latter involves buying experiences like going on a vacation or to a theater with friends. It's been reported and proven that inconspicuous purchases make people more happy and that the happiness derived, stays much longer while adds a new shade the person's life :)
To be continued... :D
February 15, 2016
As I was reading the first few chapters, I put this book on my 鈥渢o buy鈥� list, but my enthusiasm ebbed as I finished the book, and my natural inclination not to buy books I never expect to re-read has taken over.
But it鈥檚 still a book I think I can recommend: it has plenty of interesting and thoughtful points to make, a few that are confusing and disconcerting, as well as some advice towards the front of the book.
The early chapters have a bit of a 鈥渟elf-help鈥� feel that dissipates further into the book. (BTW, or ?) But since Haidt substantiates his advice with a great deal of neurological evidence and complements it with some 鈥渁ncient wisdom鈥�, it isn鈥檛 too sappy.
For example, he points out that a majority of us 鈥渓ost the cortical lottery鈥� and see the world through dun-colored glasses for a good reason: pessimism was a survival trait to our paleolithic ancestors. If you hear a rustling in the brush and worry that it鈥檚 not a tasty rabbit but a nasty panther, your caution may save your life. Folks too naturally optimistic tended not to survive many of those circumstances, I guess.
He tells us why that cortical disability can be ruinous, and then explains why each of the three current prescriptions works: meditation, cognitive therapy, and SSRIs. As a glass-half-empty person myself, I鈥檓 cognitively meditating on the appeal of SSRIs after that.
Most of the rest of the book isn鈥檛 self-help at all, but an extended exploration of the many factors that contribute to what makes us happy. Some of these discussions go far afield, such as into altruism and theories of reciprocity, or into the need for a coherent connection to 鈥渟omething greater鈥�. Near the end of the book, Haidt delves into one of his research topics: the cognitive axis of disgust-to-sacredness. His discussions of how this is related to politic ideology is interesting, but when he seems to be arguing that humans will inevitably suffer if they leave the need for the sacred unattended to, he gets a little confusing.
At the end of the book he returns to one of my pet favorite themes, and explores how moral authority and religiosity arose through evolutionary processes.
Perhaps the most memorable take-away is the powerful metaphor of 鈥渢he rider and the elephant鈥�. The rider is our conscious self, our narrator; the elephant is the subconscious, which too often follows a path that ignores the rider鈥檚 directions. Well, actually while I鈥檓 pretty sure the metaphor is about conscious-vs-subconscious, I鈥檝e discussed this with have argued for other dichotomies: will-vs-instinct, or intellect-vs-emotion. I鈥檓 not sure Haidt uses the metaphor precisely the same way all the time 鈥� one of the problems with using a metaphor, after all 鈥� but I think the first is still the strongest reading.
All in all, an excellent addition to the Cognition bookshelf.
颅
But it鈥檚 still a book I think I can recommend: it has plenty of interesting and thoughtful points to make, a few that are confusing and disconcerting, as well as some advice towards the front of the book.
The early chapters have a bit of a 鈥渟elf-help鈥� feel that dissipates further into the book. (BTW, or ?) But since Haidt substantiates his advice with a great deal of neurological evidence and complements it with some 鈥渁ncient wisdom鈥�, it isn鈥檛 too sappy.
For example, he points out that a majority of us 鈥渓ost the cortical lottery鈥� and see the world through dun-colored glasses for a good reason: pessimism was a survival trait to our paleolithic ancestors. If you hear a rustling in the brush and worry that it鈥檚 not a tasty rabbit but a nasty panther, your caution may save your life. Folks too naturally optimistic tended not to survive many of those circumstances, I guess.
He tells us why that cortical disability can be ruinous, and then explains why each of the three current prescriptions works: meditation, cognitive therapy, and SSRIs. As a glass-half-empty person myself, I鈥檓 cognitively meditating on the appeal of SSRIs after that.
Most of the rest of the book isn鈥檛 self-help at all, but an extended exploration of the many factors that contribute to what makes us happy. Some of these discussions go far afield, such as into altruism and theories of reciprocity, or into the need for a coherent connection to 鈥渟omething greater鈥�. Near the end of the book, Haidt delves into one of his research topics: the cognitive axis of disgust-to-sacredness. His discussions of how this is related to politic ideology is interesting, but when he seems to be arguing that humans will inevitably suffer if they leave the need for the sacred unattended to, he gets a little confusing.
At the end of the book he returns to one of my pet favorite themes, and explores how moral authority and religiosity arose through evolutionary processes.
Perhaps the most memorable take-away is the powerful metaphor of 鈥渢he rider and the elephant鈥�. The rider is our conscious self, our narrator; the elephant is the subconscious, which too often follows a path that ignores the rider鈥檚 directions. Well, actually while I鈥檓 pretty sure the metaphor is about conscious-vs-subconscious, I鈥檝e discussed this with have argued for other dichotomies: will-vs-instinct, or intellect-vs-emotion. I鈥檓 not sure Haidt uses the metaphor precisely the same way all the time 鈥� one of the problems with using a metaphor, after all 鈥� but I think the first is still the strongest reading.
All in all, an excellent addition to the Cognition bookshelf.
颅
April 28, 2023
鬲倬蹖丿賳鈥屬囏й� 丿賱鈥屬囏� 賳丕賱賴 卮丿 丌賴爻鬲賴 丌賴爻鬲賴
乇爻丕鬲乇 诏乇 卮賵丿 丕蹖賳 賳丕賱賴鈥屬囏� 賮乇蹖丕丿 賲蹖鈥屭必�
讴鬲丕亘 賮乇囟蹖賴 禺賵卮亘禺鬲蹖 賳賵卮鬲賴 噩丕賳丕鬲丕賳 賴丕蹖鬲 貙 蹖讴 丕孬乇 亘賴 卮丿鬲 毓賲蹖賯 賵 鬲賮讴乇 亘乇丕賳诏蹖夭 丕爻鬲 讴賴 賳賵蹖爻賳丿賴 鬲賱丕卮 讴乇丿賴 亘賴 倬乇爻卮 賴丕蹖 亘爻蹖丕乇 賲賴賲 賮賱爻賮蹖 丕夭 賯亘蹖賱 禺賵卮亘禺鬲蹖 趩蹖爻鬲 責 讴噩丕 賲蹖 鬲賵丕賳 丌賳乇丕 倬蹖丿丕 讴乇丿 責 夭賳丿诏蹖 賵 賲毓賳丕蹖 丌賳 趩蹖爻鬲 責 倬丕爻禺 丿賴丿 . 賴丕蹖鬲 亘乇丕蹖 蹖丕賮鬲賳 噩賵丕亘 賳馗乇蹖賴 賴丕蹖 讴賴賳 乇丕 丿乇亘丕乇賴 賴丿賮賲賳丿蹖 亘蹖乇賵賳 讴卮蹖丿賴 丕賲丕 丕夭 鬲丨賯蹖賯丕鬲 噩丿蹖丿 賴賲 丕爻鬲賮丕丿賴 讴乇丿賴 . 亘賴 诏賮鬲賴 丕賵 讴賱賲賴 賴丕蹖 禺乇丿賲賳丿丕賳賴 蹖丕 賲毓賳丕蹖 夭賳丿诏蹖 賴乇 乇賵夭 亘丕乇賴丕 賵 亘丕乇賴丕 丕夭 爻乇賲丕賳 賲蹖 诏匕乇賳丿 丕賲丕 賳鬲蹖噩賴 蹖丕 鬲睾蹖蹖乇蹖 亘乇丕蹖 賲丕 賳丿丕乇賳丿 . 丕賵 丿乇 丕蹖賳 讴鬲丕亘 賲蹖 禺賵丕賴丿 丕蹖賳 賲賮丕賴蹖賲 乇丕 夭蹖乇 爻賵丕賱 亘乇丿賴 貙 丌賳賴丕 乇丕 丕氐賱丕丨 讴乇丿賴 賵 亘賴 诏賵賳賴 丕蹖 丌賳賴丕 乇丕 丿乇 夭賳丿诏蹖 乇賵夭丕賳賴 賵丕乇丿 讴賳丿 . 賴丿賮 亘爻蹖丕乇 賲賴賲 丕賵 丿乇 讴鬲丕亘 丕蹖賳 丕爻鬲 .
賴丕蹖鬲 亘丕乇賴丕 賵 亘丕乇賴丕 丕夭 賳馗乇蹖賴 賴丕蹖 賲鬲賮讴乇丕賳 诏匕卮鬲賴 賲丕賳賳丿 亘賵丿丕 貙 丕賮賱丕胤賵賳 貙 乇賵丕賯蹖賵賳 賵 丨囟乇鬲 毓蹖爻蹖 丕爻鬲賮丕丿賴 讴乇丿賴 賵 鬲毓丕乇蹖賮 賵賳馗乇蹖賴 賴丕蹖 丌賳丕賳 乇丕 亘乇乇爻蹖 賲蹖 讴賳丿 貙 丕賵 賳讴丕鬲 賲孬亘鬲 鬲賮讴乇丕鬲 丌賳賴丕 乇丕 丿乇 亘爻鬲乇 乇賵丕賳 卮賳丕爻蹖 賲丿乇賳 貙 亘賴 诏賵賳賴 丕蹖 丕賲乇賵夭蹖 亘乇賵賳 讴卮蹖丿賴 丕爻鬲 .
賮蹖賱 賵 賮蹖賱 爻賵丕乇 蹖丕 賮蹖賱 蹖丕 賮蹖賱 爻賵丕乇 責
賴丕蹖鬲 亘禺卮 鬲丨賱蹖賱 诏乇 賵 賲賳胤賯蹖 匕賴賳 丕賳爻丕賳 乇丕 賮蹖賱 爻賵丕乇 賵 丕丨爻丕爻丕鬲 乇丕 賮蹖賱 丿乇 賳馗乇 诏乇賮鬲賴 丕爻鬲 . 丿乇 賳诏丕賴 丕賵賱 亘賴 賳馗乇 賲蹖 乇爻丿 讴賴 賮蹖賱 爻賵丕乇 丕爻鬲 讴賴 賴丿丕蹖鬲 賮蹖賱 乇丕 丿乇 丿爻鬲 丿丕乇丿 丕賲丕 丕蹖賳 诏賵賳賴 賳蹖爻鬲 . 丿乇 丨賯蹖賯鬲 賮蹖賱 蹖丕 丕丨爻丕爻丕鬲 賵夭賳 賵賯丿乇鬲 亘爻蹖丕乇 亘蹖卮鬲乇蹖 賳爻亘鬲 亘賴 毓賯賱 賵 賲賳胤賯 丿丕卮鬲賴 賵 丿乇 丨賯蹖賯鬲 鬲丕 夭賲丕賳蹖 賯丿乇鬲 丿爻鬲 賮蹖賱 爻賵丕乇 丕爻鬲 讴賴 賮蹖賱 毓夭賲 賵丕乇丕丿賴 丕蹖 亘乇丕蹖 丿賳亘丕賱 禺賵丕爻鬲賴 賴丕蹖 禺賵丿 賳丿丕乇丿 . 夭賲丕賳蹖 讴賴 賮蹖賱 賯氐丿 丕賳噩丕賲 讴丕乇蹖 乇丕 丿丕卮鬲賴 亘丕卮丿 丌賳 賵賯鬲 賮蹖賱 爻賵丕乇 鬲賯乇蹖亘丕 賴蹖趩 讴丕乇賴 丕爻鬲 . 亘賳丕亘乇丕蹖賳 賮蹖賱 爻賵丕乇 乇賴亘乇 蹖丕 倬丕丿卮丕賴蹖 讴賴 鬲賲丕賲 賯丿乇鬲 乇丕 丿乇 丿爻鬲 丿丕乇丿 賳蹖爻鬲 . 丕賵 蹖讴 賲卮丕賵乇 賵 禺丿賲鬲诏匕丕乇 丕爻鬲 . 丕诏乇 賮蹖賱 爻賵丕乇 鬲賮讴乇讴賳鬲乇賱 卮丿賴 賵 丌诏丕賴丕賳賴 亘丕卮丿 賮蹖賱 丿乇 賲賯丕亘賱 賳賲丕丿 賴乇 趩蹖夭 丿蹖诏乇 丕爻鬲 .賮蹖賱 賵 賮蹖賱 爻賵丕乇 賴乇 讴丿丕賲 賴賵卮 禺賵丿 乇丕 丿丕乇賳丿 賵 賵賯鬲蹖 賴乇 丿賵 亘丕 賴賲 禺賵亘 讴丕乇 賲蹖 讴賳賳丿 爻亘亘 卮讴賮鬲賴 卮丿賳 丕爻鬲毓丿丕丿 亘蹖 賴賲鬲丕蹖 亘卮乇 賲蹖 卮賵賳丿 . 丕賲丕 賲卮讴賱 丕蹖賳 丕爻鬲 讴賴 賲毓賲賵賱丕 趩賳丿丕賳 賴賲丕賴賳诏 賳亘賵丿賴 賵 禺賵亘 亘丕 賴賲 讴丕乇 賳賲蹖 讴賳賳丿 . 亘賳丕亘乇丕蹖賳 诏賮鬲賴 丿蹖賵蹖丿 賴蹖賵賲 貙 賮蹖賱爻賵賮 爻乇卮賳丕爻 丕爻讴丕鬲賱賳丿蹖 讴賴 毓賯賱 乇丕 亘乇丿賴 亘蹖 趩賵賳 賵 趩乇丕 丕丨爻丕爻丕鬲 賲蹖 丿丕賳丿 賲蹖 鬲賵丕賳丿 鬲丕 丕賳丿丕夭賴 丕蹖 賲賳胤賯 噩丕賳 賴丕蹖鬲 乇丕 賳卮丕賳 丿賴丿 . 倬爻 丿丕賳爻鬲賳 賵 倬匕蹖乇卮 丕蹖賳 丕氐賱 讴賴 賴賵卮蹖丕乇蹖 貙 賲賳胤賯 賵 毓賯賱 丌賳 趩賳丕賳 賴賲 讴賴 亘賴 賳馗乇 賲蹖 乇爻丿 鬲氐賲蹖賲 诏蹖乇賳丿賴 賳賴丕蹖蹖 賳蹖爻鬲賳丿 賲蹖 鬲賵丕賳丿 亘賴 丕賳爻丕賳 讴賲讴 讴賳丿 讴賴 丿爻鬲 丕夭 鬲賱丕卮 亘蹖賴賵丿賴 丿乇 賴丿丕蹖鬲 賮蹖賱 亘乇丿丕卮鬲賴 賵 亘賴 噩丕蹖 丌賳 丕夭 賲噩賲賵毓賴 丕蹖 丕夭 丕亘夭丕乇 讴賲讴 亘诏蹖乇丿 .
賯乇毓賴 讴卮蹖 賯卮乇蹖 賲睾夭
趩乇丕 亘乇禺蹖 亘蹖卮鬲乇 禺賵卮丨丕賱 賴爻鬲賳丿 責 趩诏賵賳賴 丕蹖賳 丕賮乇丕丿 丕囟胤乇丕亘 讴賲鬲乇蹖 丿丕卮鬲賴 賵 讴賲鬲乇 丕賮爻乇丿賴 賲蹖 卮賵賳丿 責
倬丕爻禺 賴丕蹖鬲 亘賴 倬乇爻卮 賮賵賯 卮诏賮鬲 丕賳诏蹖夭 丕爻鬲 . 丕夭 賳诏丕賴 丕賵 丕賮乇丕丿蹖 讴賴 賲蹖夭丕賳 亘蹖卮鬲乇蹖 丕賲賵丕噩 禺丕氐 賲睾夭蹖 丕夭 爻賲鬲 趩倬 倬蹖卮丕賳蹖 卮丕賳 丿乇蹖丕賮鬲 賲蹖 讴賳賳丿 丿乇 賲賯丕蹖爻賴 亘丕 丕賮乇丕丿蹖 讴賴 丕賲賵丕噩 乇丕 丕夭 爻賲鬲 乇丕爻鬲 丿乇蹖丕賮鬲 賲蹖 讴賳賳丿 貙 卮丕丿鬲乇 亘賵丿賴 賵 讴賲鬲乇 丕丨爻丕爻 鬲乇爻 貙 丕囟胤乇丕亘 賵 禺噩丕賱鬲 賲蹖 讴賳賳丿. 丕賲丕 賯卮乇 乇丕爻鬲蹖 賴丕 丿乇 賲賵丕噩賴賴 亘丕 賲賵賯毓蹖鬲 賴丕蹖 噩丿蹖丿 丕囟胤乇丕亘 亘蹖卮鬲乇蹖 丿丕卮鬲賴 賵 丕夭 賯乇丕乇賴丕蹖 毓丕卮賯丕賳賴 賵 賮毓丕賱蹖鬲 賴丕蹖 丕噩鬲賲丕毓蹖 鬲乇爻 賵 賴乇丕爻 丿丕乇賳丿 . 亘賳丕亘乇丕蹖賳 丿乇 丕蹖賳 亘禺鬲 丌夭賲丕蹖蹖 亘爻蹖丕乇 賲賴賲 賯卮乇 趩倬蹖 賴丕 夭賳丿诏蹖 乇丕 亘丕 亘乇诏 亘乇賳丿賴 卮丕丿蹖 賵 禺賵卮丨丕賱蹖 卮乇賵毓 讴乇丿賴 賵 丕夭 賯卮乇 乇丕爻鬲蹖 賴丕 噩賱賵 賴爻鬲賳丿 . 亘丕 丕賳噩丕賲 丌夭賲賵賳蹖 爻丕丿賴 禺賵丕賳賳丿賴 賲蹖 鬲賵丕賳丿 亘賮賴賲丿 讴賴 賯卮乇 乇丕爻鬲蹖 賴爻鬲賳丿 蹖丕 賯卮乇 趩倬蹖 ( 賲賳 賯卮乇 乇丕爻鬲蹖 賴爻鬲賲 ) . 賴丕蹖鬲 丕蹖賳 毓賯亘 賲丕賳丿诏蹖 乇丕 噩丿蹖 丕賲丕 賯丕亘賱 亘乇胤乇賮 卮丿賳 賵 蹖丕 丿爻鬲 讴賲 亘賴亘賵丿 賲蹖 丿丕賳丿 . 丕賵 爻賴 乇賵卮 卮賳丕禺鬲 丿乇賲丕賳蹖 貙 賲乇丕賯亘賴 賵 丿乇賲丕賳 亘丕 丿丕乇賵 ( 倬乇賵夭讴 ) 乇丕 倬蹖卮賳賴丕丿 讴乇丿賴 賵 丿乇 丕丿丕賲賴 讴鬲丕亘 亘丕 氐亘乇 賵 丨賵氐賱賴 丕蹖賳 乇賵卮賴丕 乇丕 卮乇丨 賲蹖 丿賴丿 . 丕賵 丕毓鬲賯丕丿 丿丕乇丿 賴乇 爻賴 丿乇賲丕賳 亘丕蹖丿 亘賴 丌爻丕賳蹖 丿乇 丿爻鬲乇爻 亘丕卮賳丿 . 賴丕蹖鬲 鬲丕 倬丕蹖丕賳 賮氐賱 丿賵 丕蹖賳 诏賵賳賴 賳鬲蹖噩賴 诏蹖乇蹖 讴乇丿賴 讴賴 夭賳丿诏蹖 趩蹖夭蹖 賳蹖爻鬲 噩夭 賴賲丕賳 讴賴 鬲氐賵乇 賲蹖 卮賵丿 賵 賲蹖 鬲賵丕賳 亘丕 賲乇丕賯亘賴 貙 卮賳丕禺鬲 丿乇賲丕賳蹖 賵 倬乇賵夭丕讴 丿蹖丿 賳爻亘鬲 亘賴 夭賳丿诏蹖 乇丕 亘賴亘賵丿 亘禺卮蹖丿 .
賲毓丕丿賱賴 禺賵卮亘禺鬲蹖
卮丕蹖丿 丕氐賱 讴鬲丕亘 乇丕 亘鬲賵丕賳 賮乇賲賵賱 禺賵卮亘禺鬲蹖 蹖丕 賮乇賲賵賱 卮丕丿蹖 丿丕賳爻鬲 讴賴 賴丕蹖鬲 丌賳乇丕 蹖讴蹖 丕夭 賳馗乇蹖賴 賴丕蹖 亘爻蹖丕乇 賲賴賲 丿乇 乇賵丕賳 卮賳丕爻蹖 賲孬亘鬲 诏乇丕 賲蹖 丿丕賳丿 . 賮乇賲賵賱蹖 讴賴 乇賵丕賳 卮賳丕爻丕賳蹖 賴賲丕賳賳丿 賱賵亘賵賲蹖乇爻讴蹖 貙 卮賱丿賵賳 賵 卮讴丕丿 亘賴 丌賳 丿爻鬲 蹖丕賮鬲賴 丕賳丿 :
禺賵卮亘禺鬲蹖 = 賵囟毓蹖鬲 亘蹖賵賱賵跇蹖讴蹖 賮乇丿 + 卮乇丕蹖胤 夭賳丿诏蹖 賮乇丿 + 賮毓丕賱蹖鬲 賴丕蹖 丿丕賵胤賱亘丕賳賴 賮乇丿
丌卮讴丕乇 丕爻鬲 讴賴 賵囟毓蹖鬲 亘蹖賵賱賵跇蹖讴蹖 賮乇丿 亘賴 毓賵丕賲賱 跇賳鬲蹖讴蹖 賵丕亘爻鬲賴 丕爻鬲 讴賴 讴賳鬲乇賱 丌賳賴丕 丿乇 丕禺鬲蹖丕乇 賲丕 賳蹖爻鬲 丕夭 丕蹖賳 乇賵 賴丕蹖鬲 亘賴 丿賵 賮丕讴鬲賵乇 賲賴賲 丿蹖诏乇 丿乇 賮乇賲賵賱 卮丕丿蹖 倬乇丿丕禺鬲賴 丿乇 卮乇丕蹖胤 夭賳丿诏蹖 鬲丕 丕賳丿丕夭賴 丕蹖 賵 丿乇 賮毓丕賱蹖鬲 賴丕蹖 丿丕賵胤賱亘丕賳賴 賮乇丿 讴丕賲賱丕 丿乇 丕禺鬲蹖丕乇 丕賵 賯乇丕乇 丿丕乇賳丿 . 賳賵蹖爻賳丿賴 亘賴 賲噩賲賵毓賴 丕蹖 丕夭 鬲睾蹖蹖乇賴丕 丿乇 夭賳丿诏蹖 丕卮丕乇賴 讴乇丿賴 讴賴 讴賲讴 賲蹖 讴賳賳丿 鬲丕 賲丿鬲 亘蹖卮鬲乇蹖 丕賳爻丕賳 卮丕丿 亘賲丕賳丿 . 丕蹖賳 毓賵丕賲賱 倬乇賴蹖夭 丕夭 丌賱賵丿诏蹖 氐賵鬲蹖 貙 丿賵乇蹖 丕夭 鬲乇丕賮蹖讴 貙 乇賴丕蹖蹖 丕夭 丨爻 禺噩丕賱鬲 賵 丕賱亘鬲賴 鬲毓丿丕丿 賵 賯丿乇鬲 乇賵丕亘胤 卮禺氐蹖 丕賳爻丕賳 丕爻鬲 .
丕賲丕 卮乇丨 賮毓丕賱蹖鬲 賴丕蹖 丿丕賵胤賱亘丕賳賴 賮乇丿 讴賲蹖 爻禺鬲 鬲乇 丕爻鬲 賵 亘乇丕蹖 丿乇讴 丌賳 丕亘鬲丿丕 亘丕蹖丿 亘賴 賲賮賴賵賲 睾乇賯诏蹖 賵 蹖丕賮鬲賳 丌賳 倬蹖 亘乇丿 . 賲蹖賴丕蹖 趩蹖讴 爻賳鬲 賳蹖賴丕蹖 乇賵丕賳 卮賳丕爻 賲噩丕乇蹖 睾乇賯诏蹖 乇丕 睾乇賯 卮丿賳 丿乇 讴丕乇 趩丕賱卮 亘乇 丕賳诏蹖夭蹖 讴賴 讴丕賲賱丕 亘丕 鬲賵丕賳丕蹖蹖 賴丕蹖 賮乇丿 賲胤丕亘賯鬲 丿丕乇丿 賲蹖 丿丕賳丿 . 丕賲丕 亘乇丕蹖 乇爻蹖丿賳 亘賴 睾乇賯诏蹖 賴賲 亘丕蹖丿 鬲賮丕賵鬲 賱匕鬲 賵 乇囟丕蹖鬲 乇丕 卮賳丕禺鬲 .賱匕鬲 賴丕 卮毓賮 賴丕蹖蹖 賴爻鬲賳丿 讴賴 丨爻 賴丕蹖 賵丕囟丨 賵 亘禺卮 賴丕蹖 丕爻丕爻蹖 賯賵蹖 丿丕乇賳丿 . 賲丕賳賳丿 丨爻蹖 讴賴 倬爻 丕夭 禺賵乇丿賳 睾匕丕 蹖丕 乇丕亘胤賴 噩賳爻蹖 丿乇蹖丕賮鬲 賲蹖 卮賵丿 丕賲丕 乇囟丕蹖鬲 賲賳丿蹖 賴丕 賮毓丕賱蹖鬲 賴丕蹖蹖 賴爻鬲賳丿 讴賴 丕賳爻丕賳 乇丕 讴丕賲賱丕 丿乇 禺賵丿 丿乇诏蹖乇 讴乇丿賴 賵 亘賴 丕賵 丕噩丕夭賴 賲蹖 丿賴丿 讴賴 丕夭 禺賵丿 亘蹖 禺賵丿 卮賵賳丿 .亘賳丕亘乇丕蹖賳 乇囟丕蹖鬲 丕爻鬲 讴賴 賲蹖 鬲賵丕賳丿 睾乇賯诏蹖 丕蹖噩丕丿 讴賳丿 賳賴 賱匕鬲 .
丕亘乇丕夭 賯丿乇丿丕賳蹖 賵 賲賴乇亘丕賳蹖 貙 賳丿丕卮鬲賳 賵丕亘爻鬲诏蹖 賲丕丿蹖丕鬲 丕夭 丿蹖诏乇 賮毓丕賱蹖鬲 賴丕蹖蹖 賴爻鬲賳丿 讴賴 賲蹖 鬲賵丕賳賳丿 乇囟丕蹖鬲 乇丕 丕賮夭丕蹖卮 丿丕丿賴 賵 丿乇 賳賴丕蹖鬲 亘賴 丕賮夭丕蹖卮 禺賵卮丨丕賱蹖 賲賳噩乇 卮賵賳丿 .
丕賮爻丕賳賴 賲丿乇賳 毓卮賯
亘丿賵賳 卮讴 毓卮賯 賳賯卮 亘爻蹖丕乇 賲賴賲蹖 丿乇 乇囟丕蹖鬲 賵 禺賵卮丨丕賱蹖 丿丕乇丿 . 丕賲丕 毓卮賯 亘丕蹖丿 賵丕亘爻鬲賴 亘賴 蹖丕乇 賵 賳賴 丌鬲卮蹖賳 亘丕卮丿 . 毓卮賯 丌鬲卮蹖賳 毓卮賯蹖 丕蹖爻鬲 讴賴 丕賳爻丕賳 賳丕诏賴丕賳 亘賴 丿丕賲卮 賲蹖 丕賮鬲丿 . 倬蹖讴丕賳 胤賱丕蹖蹖 毓卮賯 亘賴 賯賱亘 亘乇禺賵乇丿 讴乇丿賴 賵 丿乇 蹖讴 賱丨馗賴 丿賳蹖丕蹖 丕胤乇丕賮 鬲睾蹖蹖乇 卮讴賱 賲蹖 丿賴丿 賵賱蹖 毓卮賯 賵丕亘爻鬲賴 亘賴 蹖丕乇 毓卮賯 亘賴 讴爻丕賳蹖 丕蹖爻鬲 讴賴 夭賳丿诏蹖 丌賳丕賳 亘丕 賴賲 毓賲蹖賯丕 丿乇 賴賲 鬲賳蹖丿賴 卮丿賴 貙 鬲卮亘蹖賴 賲賳丕爻亘 亘乇丕蹖 毓卮賯 賵丕亘爻鬲賴 亘賴 蹖丕乇 丿乇禺鬲 鬲丕讴 丕爻鬲 貙 毓卮丕賯 賲孬賱 丌賳 亘丕 賴賲 乇卮丿 讴乇丿賴 貙 丿乇 賴賲 鬲賳蹖丿賴 卮丿賴 賵 亘賴 賴賲 倬蹖賵賳丿 賲蹖 禺賵乇賳丿 . 亘乇禺賱丕賮 毓卮賯 丌鬲卮蹖賳 讴賴 賲毓賲賵賱丕 丕夭 丕賵噩 爻賯賵胤 賲蹖 讴賳丿 賵 賮乇噩丕賲 禺賵卮蹖 賳丿丕乇丿 毓卮賯 賵丕亘爻鬲賴 亘賴 蹖丕乇 賲蹖 鬲賵丕賳丿 賲丕丿丕賲 丕賱毓賲乇 丕丿丕賲賴 丿丕卮鬲賴 亘丕卮丿 . 亘賳丕亘乇丕蹖賳 毓卮賯 賵丕亘爻鬲賴 亘賴 蹖丕乇 丕爻鬲 讴賴 爻亘亘 乇囟丕蹖鬲 賵 禺賵卮丨丕賱蹖 賲蹖 卮賵丿 .
趩蹖夭蹖 讴賴 賲乇丕 賳讴卮丿 賯賵蹖 鬲乇賲 賲蹖 讴賳丿 責
丕夭 賳诏丕賴 賴丕蹖鬲 貙 讴賱丕賲 賳蹖趩賴 賳賲蹖 鬲賵丕賳丿 丿賯蹖賯丕 丿乇爻鬲 亘丕卮丿 . 丕賮乇丕丿蹖 讴賴 亘丕 禺胤乇賴丕蹖 賵丕賯毓蹖 乇賵亘乇賵 亘賵丿賴 賵 蹖丕 卮丕賴丿 賲乇诏 禺卮賵賳鬲 亘丕乇 丿蹖诏乇丕賳 亘賵丿賴 丕賳丿 诏丕賴蹖 亘賴 丕禺鬲賱丕賱 丕囟胤乇丕亘 倬爻 丕夭 爻丕賳丨賴 蹖丕 賴賲丕賳 倬蹖 鬲蹖 丕爻 丿蹖 丿趩丕乇 賲蹖 卮賵賳丿 . 蹖毓賳蹖 丌賳丕賳 亘賴 丌爻丕賳蹖 賲囟胤乇亘 卮丿賴 貙 亘賴 乇丕丨鬲蹖 鬲乇爻蹖丿賴 賵 诏丕賴蹖 賴賲 丕夭 賴賲 賲蹖 倬丕卮賳丿 . 丕夭 胤乇賮蹖 丿蹖诏乇 鬲丨賯蹖賯丕鬲 賳卮丕賳 丿丕丿賴 讴賴 毓賵丕賲賱 丕爻鬲乇爻 夭丕 亘賴 卮丿鬲 亘乇丕蹖 爻賱丕賲鬲蹖 禺胤乇賳丕讴 亘賵丿賴 賵 丕蹖賳 毓賵丕賲賱 爻亘亘 丕賮爻乇丿诏蹖 賵 亘蹖賲丕乇蹖 賯賱亘蹖 賲蹖 卮賵賳丿 . 賴丕蹖鬲 丿乇 賲賯丕蹖爻賴 賲爻鬲賯蹖賲 亘丕 丕禺鬲賱丕賱 倬爻 丕夭 爻丕賳丨賴 貙 賲賮賴賵賲 乇卮丿 倬爻 丕夭 爻丕賳丨賴 蹖丕 賮丕蹖丿賴 亘丿亘禺鬲蹖 乇丕 胤乇丨 賲蹖 讴賳丿 .胤亘賯 賳诏丕賴 賳賵蹖爻賳丿賴 亘丿亘禺鬲蹖 亘乇丕蹖 丌賳 讴賴 亘蹖卮鬲乇蹖賳 賲蹖夭丕賳 爻賵丿賲賳丿蹖 乇丕 丿丕卮鬲賴 亘丕卮丿 亘丕蹖丿 丿乇 夭賲丕賳 賲賳丕爻亘蹖 ( 噩賵丕賳蹖 ) 倬蹖卮 亘蹖丕亘丿 貙 賲蹖夭丕賳 丌賳 賲賳丕爻亘 賵 亘爻蹖丕乇 卮丿蹖丿 賳亘丕卮丿 .
亘乇讴鬲 賳蹖讴賵讴丕乇蹖 蹖丕 夭蹖爻鬲賳 亘乇 賲亘賳丕蹖 賮囟蹖賱鬲
丿乇 賴乇 賮乇賴賳诏蹖 賲蹖 鬲賵丕賳 丿爻鬲 讴賲 趩賳丿 氐賮丨賴 賲鬲賵賳蹖 讴賴 賲爻蹖乇 賵 噩賴鬲 丌賳 賮乇賴賳诏 乇丕 亘賴 爻賲鬲 丕禺賱丕賯蹖丕鬲 賳卮丕賳 賲蹖 丿賴丿 倬蹖丿丕 讴乇丿 . 诏乇趩賴 賯賵丕賳蹖賳 賵 丌蹖蹖賳 賴丕 丿乇 賮乇賴賳诏 賴丕 賲鬲賮丕賵鬲 亘賵丿賴 丕賲丕 丕蹖賳 賲爻蹖乇賴丕 亘丕 賴賲 賳賯丕胤 賲卮鬲乇讴 夭蹖丕丿蹖 丿丕乇賳丿 . 禺蹖賱蹖 丕夭 賮囟丕卅賱 賲丕賳賳丿 氐丿丕賯鬲 貙 毓丿丕賱鬲 貙 噩乇丕鬲 貙 禺蹖乇禺賵丕賴蹖 貙 禺賵蹖卮鬲賳 丿丕乇蹖 賵 丕丨鬲乇丕賲 丿乇 亘蹖卮鬲乇 賮乇賴賳诏 賴丕 亘丕丕乇夭卮 鬲賱賯蹖 賲蹖 卮賵賳丿 . 賴丕蹖鬲 賴賲 賮囟蹖賱鬲 乇丕 丿乇 倬乇賵乇卮 賵 鬲乇亘蹖鬲 賵 鬲賲乇蹖賳 乇賵夭丕賳賴 賮蹖賱 蹖丕 賴賲丕賳 丕丨爻丕爻丕鬲 賲蹖 丿丕賳丿 . 賮蹖賱 爻賵丕乇 賴賲 亘丕蹖丿 丿乇 鬲賲乇蹖賳 賲卮丕乇讴鬲 丿丕卮鬲賴 亘丕卮丿 . 鬲賲乇蹖賳蹖 讴賴 卮丕賲賱 賲賴丕乇鬲 賴丕蹖 丿乇讴 丕噩鬲賲丕毓蹖 賵 丕丨爻丕爻 丕噩鬲賲丕毓蹖 亘丕卮丿 丕夭 賳诏丕賴 賴丕蹖鬲 爻亘亘 鬲卮禺蹖氐 賵 丕賳噩丕賲 禺賵丿讴丕乇 讴丕乇 丿乇爻鬲 禺賵丕賴丿 卮丿 .
丕賱賵賴蹖鬲 亘丕 禺丿丕 蹖丕 亘蹖 禺丿丕
賴丕蹖鬲 夭賳丿诏蹖 乇賵夭賲乇賴 睾蹖乇賲匕賴亘蹖 乇丕 丨乇讴鬲 丿乇 丿賵 亘毓丿 爻賱爻賱賴 賲乇丕鬲亘 賵 氐賲蹖賲蹖鬲 賲蹖 丿丕賳丿 . 丕賵 乇賮鬲賳 亘賴 讴賱蹖爻丕 乇丕 亘乇丕蹖 亘爻蹖丕乇蹖 丕夭 丌賲乇蹖讴丕蹖蹖 賴丕 賱匕鬲蹖 賲蹖 丿丕賳丿 讴賴 亘賴 丌賳賴丕 賮乇氐鬲 氐毓賵丿 蹖丕 亘丕賱丕乇賮鬲賳 賵 丨乇讴鬲 丿乇 亘毓丿 爻賵賲 蹖毓賳蹖 丕賱賵賴蹖鬲 乇丕 賲蹖 丿賴丿 . 毓卮賯蹖 讴賴 丕夭 丕蹖賳 丨乇讴鬲 鬲毓丕賱蹖 鬲賵賱蹖丿 賲蹖 卮賵丿 毓卮賯 丕賱賴蹖 賵 賴賲丕賳賳丿 毓卮賯 亘賴 賳賵毓 亘卮乇 丕爻鬲 . 賴丕蹖鬲 噩丕賲毓賴 毓賱賲蹖 賵 賱蹖亘乇丕賱 賴丕 乇丕 亘賴 倬匕蹖乇卮 賲匕賴亘蹖 亘賵丿賳 亘賴 毓賳賵丕賳 蹖讴 噩賳亘賴 毓丕丿蹖 賵 爻丕賱賲 胤亘蹖毓鬲 丕賳爻丕賳 賮乇丕 賲蹖 禺賵丕賳丿 丕賱亘鬲賴 丕賵 賲禺丕賱賮 亘賴 夭賵乇 賴賱 丿丕丿賳 丕賮乇丕丿 亘賴 爻锟斤拷鬲 亘毓丿 爻賵賲 丕爻鬲 賵 丌賳乇丕 禺胤乇蹖 亘夭乇诏 賲卮丕亘賴 丌賳趩賴 倬蹖卮鬲乇 亘乇 爻乇 丕賮乇丕丿 丕賲丿賴 賲蹖 丿丕賳丿 .
卮丕丿蹖 丿乇 鬲毓丕丿賱 丕爻鬲
賴丕蹖鬲 亘乇丕蹖 丕孬亘丕鬲 賲賮賴賵賲 卮丕丿蹖 丕夭 鬲毓丕丿賱 賲蹖 丕蹖丿 亘賴 爻賵丕賱 丕亘鬲丿丕 讴鬲丕亘 亘毓賳蹖 賲毓賳丕蹖 夭賳丿诏蹖 趩蹖爻鬲 亘丕夭诏卮鬲賴. 賴丕蹖鬲 倬丕爻禺蹖 亘乇丕蹖 丕蹖賳 倬乇爻卮 賳丿丕乇丿 . 丕賵 丕蹖賳 爻賵丕賱 乇丕 亘賴 丿賵 夭蹖乇 賲噩賲賵毓賴 鬲賯爻蹖賲 讴乇丿賴 丕爻鬲 . 丕賵賱蹖 爻賵丕賱 丿乇 賲賵乇丿 賴丿賮 夭賳丿诏蹖 賲丕賳賳丿 趩乇丕 丕蹖賳 噩丕 賴爻鬲蹖賲 責 亘賵丿賴 賵 丿賵賲蹖 賴丿賮 丿乇賵賳 夭賳丿诏蹖 賲丕賳賳丿 倬乇爻卮 趩胤賵乇 亘丕蹖丿 夭賳丿诏蹖 讴賳賲 責 賴爻鬲 .
倬丕爻禺 倬乇爻卮 賳禺爻鬲 丕夭 賳诏丕賴 賴丕蹖鬲 賲卮禺氐 亘賵丿賴 賵 賲蹖 鬲賵丕賳 丌賳乇丕 蹖丕 亘丕 丕毓鬲賯丕丿 亘賴 禺丿丕 賵 蹖丕 賲毓賳賵蹖鬲 賵 蹖丕 亘丕賵乇 丿丕卮鬲賳 亘賴 噩賴丕賳蹖 賲丕丿蹖 噩賵丕亘 丿丕丿 . 丕賲丕 爻賵丕賱 丿賵賲 噩賵丕亘 讴丕賲賱鬲乇蹖 賳蹖丕夭 丿丕乇丿 . 賴丕蹖鬲 亘丕 丕爻鬲賮丕丿賴 丕夭 賴乇賲 賲丕夭賱賵 亘賴 丕蹖賳 爻賵丕賱 倬丕爻禺 丿丕丿賴 讴賴 夭賲丕賳蹖 讴賴 賳蹖丕夭賴丕蹖 賮蹖夭蹖讴蹖 丕賳爻丕賳 賲丕賳賳丿 睾匕丕 賵 丕賲賳蹖鬲 亘乇丌賵乇丿賴 卮賵丿 丕賵 亘賴 爻乇丕睾 毓卮賯 賵 丕毓鬲賲丕丿 亘賴 賳賮爻 讴賴 丕夭 胤乇蹖賯 讴丕乇 亘賴 丿爻鬲 賲蹖 丌蹖丿 賲蹖 乇賵丿 . 亘賳丕亘乇丕蹖賳 毓卮賯 賵 讴丕乇 倬丕爻禺 賴丕蹖鬲 亘賴 倬乇爻卮 丿賵賲 丕爻鬲 . 丕賵 讴丕乇 乇丕 丿乇 氐賵乇鬲蹖 讴賴 亘乇 賲亘賳丕蹖 賳賯胤賴 賯賵鬲 丕賳鬲禺丕亘 卮丿賴 亘丕卮丿 賵 亘賴 賮乇丿 鬲賵丕賳 丕丨爻丕爻 睾乇賯诏蹖 亘丿賴丿 乇丕 亘爻蹖丕乇 賲賮蹖丿 賵 丨蹖丕鬲蹖 賲蹖 丿丕賳丿 .丿乇 丕蹖賳 丨丕賱鬲 丕爻鬲 讴賴 讴丕乇 亘賴 丨乇賮賴 蹖丕 賲賮賴賵賲 丕乇鬲亘丕胤 貙 爻賴蹖賲 亘賵丿賳 賵 鬲毓賴丿 鬲亘丿蹖賱 賲蹖 卮賵丿.
丨丕賱 貙 賴丕蹖鬲 丌賳趩賴 乇丕 讴賴 亘賵丿丕 賵 丕倬蹖讴鬲鬲賵爻 乇賵丕賯蹖 鬲氐賵乇 賲蹖 讴乇丿賳丿 乇丕 乇丿 賲蹖 讴賳丿 貙 卮丕丿蹖 鬲賳賴丕 丕夭 丿乇賵賳 賳賲蹖 丌蹖丿 貙 亘賴 氐賵乇鬲 鬲乇讴蹖亘蹖 丕夭 毓賵丕賲賱 亘蹖乇賵賳蹖 賵 丿乇賵賳蹖 賴賲 賳蹖爻鬲 . 卮丕丿蹖 丕夭 鬲毓丕锟斤拷賱 賲蹖 丌蹖丿 .
丿乇 倬丕蹖丕賳 丕蹖賳 乇蹖賵蹖賵 亘丕蹖丿 亘诏賵蹖賲 讴賴 讴賲鬲乇 讴鬲丕亘蹖 賲丕賳賳丿 賮乇囟蹖賴 禺賵卮亘禺鬲蹖 噩丕賳 賴丕蹖鬲 賲蹖 鬲賵丕賳 倬蹖丿丕 讴乇丿 讴賴 爻胤乇 爻胤乇 丌賳 倬乇 賲毓賳蹖 貙 噩匕丕亘 賵 毓賲蹖賯 亘丕卮丿 . 噩丕賳 賴丕蹖鬲 亘丕 讴賱丕賲蹖 爻丕丿賴 賲賮賴賵賲蹖 毓賲蹖賯 賵 卮丕蹖丿 亘爻蹖丕乇 毓賲蹖賯 禺賱賯 讴乇丿賴 . 讴鬲丕亘 丕賵 賳賲丕蹖 丿蹖诏乇蹖 丕夭 夭賳丿诏蹖 賵 賲毓賳丕蹖 丌賳 亘賴 丕賳爻丕賳 賳卮丕賳 丿丕丿賴 賵 丕賵 乇丕 賵丕丿丕乇 亘賴 鬲賮讴乇丿乇 丕蹖賳 卮乇丕蹖胤 爻禺鬲 賲蹖 讴賳丿 .
August 12, 2009
First of all there is a tone to this book that I thought from the beginning was really going to be a problem for me. I guess that is the tone of self-help books. All the same, this book was much more interesting and much more challenging (at least, to me) than most other self-help books I鈥檝e read. I actually found parts of this book quite confronting.
The parts of this book that I liked the most were those where he was discussing his elephant and rider metaphor. Essentially, he believes that we are part instinctual creatures and part rational agent 鈥� however, we like to believe that the rational agent (the rider) is in control, whereas the rider is sitting on top of an elephant that rarely sleeps and that has desires and needs that the rider does not always recognise or acknowledge. In the long run the elephant will get its way unless the rider recognises the elephants desires and seeks to redirect them. The rider can only do this, according to this book, by meditation, therapy or drugs.
The other bit I found interesting was the stuff on Csikszentmihalyi鈥檚 book Flow 鈥� which I鈥檝e recently bought, but haven鈥檛 gotten around to reading. The idea that if you do what you love (Aristotle鈥檚 ar锚te) that you don鈥檛 notice time and that this is the source of happiness (Aristotle鈥檚 eudemonia).
I also really liked that this book presses home the idea that we are a social animal and that as a social animal we really do need to make contact with other animals of our species to be happy. As someone who spends a lot of time alone this was one of the areas of the book that I did find personally challenging. The other challenging bits, as I鈥檝e mentioned, where were he talked about doing work that was not directed towards your main strengths and interests.
There were parts of this book that didn鈥檛 quite work for me. The stuff on religion in particular. It is an interesting point, of course, that religious people tend to be happier than those without religion, but I didn鈥檛 feel I came away from reading this section with anything like a good understanding of why that should necessarily be the case or if seeking to be more like religious people would make people without religion more happy or even if that would be a good thing. As someone without religion I can see how having a belief that there is someone (an infinite father figure, generally) watching over you and who is concerned for your well-being, would be a comfort and would probably promote happiness. But even then perhaps not if life started going badly. Some of the things that happen in life are awful and perhaps I鈥檓 better off being able to put those things down to pure chance than if I was religious (and assuming I would also remain logically consistent) also having to blame those things on a God who had it in for me for some reason.
Where this book is particularly good is in challenging the movement we have towards working longer hours that seems to have taken over our lives. He points out that people are at their happiest when they are with family and friends, and yet our endless pursuit of wealth and career success takes us away from those we love the most and also where we are most happy. As he points out, this doesn鈥檛 make much sense.
So, what is the secret to happiness? Well, surround yourself with people you love, find out what engages your interest and do that, have control over what you do, don鈥檛 live in the suburbs where you have to commute to work for hours every day, create 鈥榬eligious鈥� spaces in your life where you value things as holy and do things to connect with both your physical self and with society at large.
See, it鈥檚 remarkably easy鈥�
I still think was a better book, but this one was worth the read.
The parts of this book that I liked the most were those where he was discussing his elephant and rider metaphor. Essentially, he believes that we are part instinctual creatures and part rational agent 鈥� however, we like to believe that the rational agent (the rider) is in control, whereas the rider is sitting on top of an elephant that rarely sleeps and that has desires and needs that the rider does not always recognise or acknowledge. In the long run the elephant will get its way unless the rider recognises the elephants desires and seeks to redirect them. The rider can only do this, according to this book, by meditation, therapy or drugs.
The other bit I found interesting was the stuff on Csikszentmihalyi鈥檚 book Flow 鈥� which I鈥檝e recently bought, but haven鈥檛 gotten around to reading. The idea that if you do what you love (Aristotle鈥檚 ar锚te) that you don鈥檛 notice time and that this is the source of happiness (Aristotle鈥檚 eudemonia).
I also really liked that this book presses home the idea that we are a social animal and that as a social animal we really do need to make contact with other animals of our species to be happy. As someone who spends a lot of time alone this was one of the areas of the book that I did find personally challenging. The other challenging bits, as I鈥檝e mentioned, where were he talked about doing work that was not directed towards your main strengths and interests.
There were parts of this book that didn鈥檛 quite work for me. The stuff on religion in particular. It is an interesting point, of course, that religious people tend to be happier than those without religion, but I didn鈥檛 feel I came away from reading this section with anything like a good understanding of why that should necessarily be the case or if seeking to be more like religious people would make people without religion more happy or even if that would be a good thing. As someone without religion I can see how having a belief that there is someone (an infinite father figure, generally) watching over you and who is concerned for your well-being, would be a comfort and would probably promote happiness. But even then perhaps not if life started going badly. Some of the things that happen in life are awful and perhaps I鈥檓 better off being able to put those things down to pure chance than if I was religious (and assuming I would also remain logically consistent) also having to blame those things on a God who had it in for me for some reason.
Where this book is particularly good is in challenging the movement we have towards working longer hours that seems to have taken over our lives. He points out that people are at their happiest when they are with family and friends, and yet our endless pursuit of wealth and career success takes us away from those we love the most and also where we are most happy. As he points out, this doesn鈥檛 make much sense.
So, what is the secret to happiness? Well, surround yourself with people you love, find out what engages your interest and do that, have control over what you do, don鈥檛 live in the suburbs where you have to commute to work for hours every day, create 鈥榬eligious鈥� spaces in your life where you value things as holy and do things to connect with both your physical self and with society at large.
See, it鈥檚 remarkably easy鈥�
I still think was a better book, but this one was worth the read.
October 2, 2023
禺賵卮亘禺鬲蹖 趩蹖爻鬲責 賲毓賳丕蹖 夭賳丿诏蹖 趩蹖爻鬲責 夭賳丿诏蹖 卮丕丿 趩诏賵賳賴 丕爻鬲責听賵 趩胤賵乇 賲蹖 鬲賵丕賳蹖賲 亘賴 丌賳 丿爻鬲 蹖丕亘蹖賲責
丕蹖賳 賴丕 爻賵丕賱丕鬲蹖 賴爻鬲賳丿 讴賴 賯乇賳 賴丕爻鬲 匕賴賳 亘卮乇 乇丕 亘賴 禺賵丿 賲卮睾賵賱 讴乇丿賴. 噩丕賳丕鬲丕賳 賴丕蹖鬲 丿乇 讴鬲丕亘 芦賮乇囟蹖賴 禺賵卮亘禺鬲蹖禄听卮乇丨 賲蹖 丿賴丿 讴賴 丕氐賵賱丕賸 賴蹖趩 倬丕爻禺 毓蹖賳蹖 亘乇丕蹖 丕蹖賳 爻丐丕賱丕鬲 賵噩賵丿 賳丿丕乇丿貙 賵 賴賲賴 賲丕 亘丕蹖丿 禺賵丿賲丕賳 亘賴 倬丕爻禺 卮禺氐蹖 亘乇爻蹖賲.听丕賵 亘乇丕蹖 鬲亘蹖蹖賳 賮乇囟蹖賴 丕卮 丕夭 賲賮丕賴蹖賲 毓賱賲蹖 賯乇賳 亘蹖爻鬲 賵 蹖讴賲 ( 乇賵丕賳卮賳丕爻蹖 賵 噩丕賲毓賴 卮賳丕爻蹖) 賵 賳馗乇蹖丕鬲 賮賱爻賮蹖 亘丕爻鬲丕賳蹖 賲丿丿 诏乇賮鬲賴 賵 亘丕 鬲乇讴蹖亘 丌賳 賴丕 爻毓蹖 丿乇 乇丕賴賳賲丕蹖蹖 賲禺丕胤亘丕賳 禺賵丿 亘乇丕蹖 乇爻蹖丿賳 亘賴 倬丕爻禺 爻賵丕賱丕鬲卮 丿丕乇丿. 丕賵 丿乇 丕蹖賳 乇丕賴 丕夭 鬲賲孬蹖賱 賮蹖賱 ( 丕丨爻丕爻丕鬲 賵 睾乇丕蹖夭 ) 賵 賮蹖賱 爻賵丕乇 (匕賴賳 賵 賲賳胤賯 丕賳爻丕賳 ) 丕爻鬲賮丕丿賴 讴乇丿賴 鬲丕 賳卮丕賳 丿賴丿 賲賳胤賯 丕賳爻丕賳 丌賳 賯丿乇 賴丕 賴賲 讴賴 亘賴 賳馗乇 賲蹖 乇爻丿 讴賳鬲乇賱 乇賮鬲丕乇賴丕蹖 丕賵 乇丕 丿乇 丿爻鬲 賳丿丕乇丿.
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蹖讴蹖 丕夭 賲賴賲鈥屫臂屬� 丕蹖丿賴鈥屬囏й屰� 讴賴 鬲賵爻胤 乇賵丕賳鈥屫促嗀ж驰� 賲孬亘鬲 诏乇丕 (讴賴 賴丕蹖鬲 賳賲丕蹖賳丿賴 丌賳 丕爻鬲) 賲胤乇丨 卮丿賴貙 趩蹖夭蹖 丕爻鬲 讴賴 芦賮乇囟蹖賴 禺賵卮亘禺鬲蹖禄 賳丕賲蹖丿賴 賲蹖鈥屫促堌�.
賮乇賲賵賱蹖 讴賴 亘賴 丕蹖賳 氐賵乇鬲 賳賵卮鬲賴 賲蹖卮賵丿:
(H = S + C + V)听
Happiness Formula = Set Level + Conditions + Voluntary activities
禺賵卮亘禺鬲蹖= 賵蹖跇诏蹖 亘蹖賵賱賵跇蹖讴蹖 (賳賯胤賴 鬲賳馗蹖賲) + 卮乇丕蹖胤 夭賳丿诏蹖 + 賮毓丕賱蹖鬲鈥屬囏й� 丿丕賵胤賱亘丕賳賴.
鉂も€嶐煍� 賳賯胤賴 鬲賳馗蹖賲 賲丕 丕夭 跇賳鬲蹖讴 卮乇賵毓 賲蹖 卮賵丿.听亘賴 賳馗乇 賲蹖 乇爻丿 讴賴 丕丨爻丕爻 禺賵卮亘禺鬲蹖 蹖讴蹖 丕夭 丕乇孬蹖 鬲乇蹖賳 噩賳亘賴 賴丕蹖 卮禺氐蹖鬲 丕賮乇丕丿 丕爻鬲.听賲胤丕賱毓丕鬲 丿賵賯賱賵 賴丕 賳卮丕賳 賲蹖 丿賴丿 讴賴 鄣郯 鬲丕 鄹郯 丿乇氐丿 丕禺鬲賱丕賮 爻胤丨 賲鬲賵爻胤 卮丕丿蹖 丿賵賯賱賵 賴丕 乇丕 賳賴 丕夭 乇賵蹖 鬲噩乇亘蹖丕鬲 夭賳丿诏蹖 丌賳 賴丕 亘賱讴賴 賲蹖 鬲賵丕賳 亘丕 鬲賮丕賵鬲 丿乇 跇賳 賴丕蹖 卮丕賳 鬲賵囟蹖丨 丿丕丿. 丕夭 胤乇賮 丿蹖诏乇听賴賲丕賳胤賵乇 讴賴 鬲丨賯蹖賯丕鬲 丕禺蹖乇 丕賳賵丕毓 禺丕氐蹖 丕夭 丕賮爻乇丿诏蹖 乇丕 丕乇孬蹖 賵 跇賳鬲蹖讴蹖 鬲卮禺蹖氐 丿丕丿賴 丕爻鬲貙 賲卮丕賴丿賴 卮丿賴 讴賴 丕賳賵丕毓 禺丕氐蹖 丕夭 卮丕丿蹖 賳蹖夭 賴賲蹖賳胤賵乇 丕賳丿.
鉂も€嶐煍� 卮乇丕蹖胤 夭賳丿诏蹖 賲乇亘賵胤 亘賴 毓卮賯 賵 讴丕乇 丕爻鬲.听賲丕 賲賵噩賵丿丕鬲蹖 賮賵賯鈥屫ж呚ж观� 賴爻鬲蹖賲 賵 賳賲蹖鈥屫堌з嗃屬� 亘丿賵賳 丿丕卮鬲賳 丿賵爻鬲丕賳 賵 賵丕亘爻鬲诏蹖 丕賲賳 亘賴 丿蹖诏乇丕賳 禺賵卮丨丕賱 亘丕卮蹖賲.听賲丕 亘賴 乇賵丕亘胤 賲丨亘鬲 丌賲蹖夭蹖 賳蹖丕夭 丿丕乇蹖賲 讴賴 亘賴 賲丕 丕丨爻丕爻 丕乇夭卮賲賳丿 亘賵丿賳 丕賱賯丕 賲蹖讴賳丿.听賲丕 賴賲趩賳蹖賳 亘丕蹖丿 丕賴丿丕賮 丿乇爻鬲蹖 乇丕 丿乇 夭賳丿诏蹖 丿丕卮鬲賴 亘丕卮蹖賲 賵 丿賳亘丕賱 讴賳蹖賲.听丕爻丕爻丕賸貙 賲丕 亘丕蹖丿 丿乇 乇丕亘胤賴 亘丕 丿蹖诏乇丕賳 賵 賴賲趩賳蹖賳 賳爻亘鬲 亘賴 讴丕乇蹖 讴賴 亘蹖卮鬲乇蹖賳 賵賯鬲 禺賵丿 乇丕 氐乇賮 丕賳噩丕賲 丌賳 賲蹖鈥屭┵嗃屬呚� 丕丨爻丕爻 賲毓賳丕 丿丕卮鬲賴 亘丕卮蹖賲.听賴乇趩賴 丕乇鬲亘丕胤丕鬲 賲丨亘鬲 丌賲蹖夭 亘蹖卮鬲乇蹖 亘丕 丿蹖诏乇丕賳 亘乇賯乇丕乇 讴乇丿賴貙 賵 丕丨爻丕爻 讴賳蹖賲 讴丕乇 賵 賲卮丕乇讴鬲 賲丕 賲毓賳丕丿丕乇鬲乇 丕爻鬲貙 卮丕丿鬲乇 禺賵丕賴蹖賲 亘賵丿.
鉂も€嶐煍� 賮毓丕賱蹖鬲 賴丕蹖 丿丕賵胤賱亘丕賳賴 賳蹖夭 亘賴 丿賵 丿爻鬲賴 鬲賯爻蹖賲 賲蹖 卮賵賳丿: 賱匕鬲 賴丕 賵 乇囟丕蹖鬲 賴丕.
听賱匕鬲鈥屬囏� 丿丕乇丕蹖 賲賵賱賮賴鈥屬囏й� 丨爻蹖 賵 睾乇蹖夭蹖 賯賵蹖 賴爻鬲賳丿貨 賲丕賳賳丿 禺賵乇丿賳 睾匕丕蹖 毓丕賱蹖貙 鬲賲丕卮丕蹖 賮蹖賱賲鈥屬囏й� 毓丕賱蹖 賵 丿丕卮鬲賳 乇丕亘胤賴 噩賳爻蹖 毓丕賱蹖.听乇囟丕蹖鬲鈥屬囏� 賮毓丕賱蹖鬲鈥屬囏й屰� 賴爻鬲賳丿 讴賴 卮賲丕 乇丕 亘賴 胤賵乇 讴丕賲賱 丿乇诏蹖乇 賳賲賵丿賴貙 丕夭 賳賯丕胤 賯賵鬲 卮賲丕 丕爻鬲賮丕丿賴 賲蹖鈥屭┵嗁嗀� 賵 亘丕 賳賵毓蹖 睾乇賯诏蹖 爻乇禺賵卮丕賳賴 (賮賱賵 蹖丕 鬲趩丕賳) 亘丕毓孬 賲蹖 卮賵賳丿 夭賲丕賳 賵 賲讴丕賳 乇丕 賮乇丕賲賵卮 讴賳蹖丿.听亘賴 毓賳賵丕賳 賲孬丕賱 賲蹖 鬲賵丕賳 亘賴 賳賵丕夭賳丿诏蹖 丿乇 讴賳爻乇鬲 诏乇賵賴蹖 蹖丕 诏賮鬲诏賵 亘丕 蹖讴 丿賵爻鬲 氐賲蹖賲蹖 丕卮丕乇賴 讴乇丿.听丌賳賴丕 賴賲趩賳蹖賳 賲蹖 鬲賵丕賳賳丿 丕賳賵丕毓 賮毓丕賱蹖鬲 賴丕蹖 丕賳賮乇丕丿蹖 賲丕賳賳丿 賳賯丕卮蹖貙 賳賵卮鬲賳 蹖丕 毓讴丕爻蹖 亘丕卮賳丿.
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听丕蹖賳 讴鬲丕亘 毓賱丕賵賴 亘乇 賲胤丕賱毓丕鬲 毓賱賲蹖 賲丿乇賳貙 賲噩賲賵毓賴 丕蹖 丕夭 丨讴賲鬲 賴丕蹖 亘丕爻鬲丕賳蹖 乇丕 賳蹖夭 丿乇 亘乇 丿丕乇丿 賵 爻賵丕賱丕鬲蹖 賲丕賳賳丿 丕蹖賳 乇丕 賲胤乇丨 賲蹖讴賳丿 讴賴: 丌蹖丕 乇賵丕蹖丕鬲 亘夭乇诏 丿蹖賳蹖 丨丕賵蹖 亘蹖賳卮 丿賯蹖賯蹖 丿乇亘丕乇賴 賵蹖跇诏蹖 賴丕蹖 爻乇卮鬲蹖 丕賳爻丕賳 賴爻鬲賳丿責听
噩丕賳丕鬲丕賳 賴丕蹖鬲 丿賴 丕蹖丿賴 亘夭乇诏 丿乇亘丕乇賴 胤亘蹖毓鬲 丕賳爻丕賳 乇丕 丕夭 丕丿蹖丕賳 亘丕爻鬲丕賳蹖 亘乇乇爻蹖 賲蹖 讴賳丿.听丕賵 丕蹖賳 丕蹖丿賴鈥屬囏� 乇丕 丿乇 倬乇鬲賵 乇賵丕賳鈥屫促嗀ж驰� 賲丿乇賳 丕乇夭蹖丕亘蹖 讴乇丿賴 賵 爻倬爻 丿乇爻鈥屬囏й� 亘乇丕蹖 丕毓賲丕賱 丿乇 夭賳丿诏蹖 賲蹖丿賴丿.听丕賵 賮乇囟蹖賴 禺賵丿 乇丕 丿乇 賲賵乇丿 丕蹖賳讴賴 賲賳亘毓 卮丕丿蹖 讴噩丕爻鬲 丕蹖賳胤賵乇 丕乇丕卅賴 賲蹖 丿賴丿:
1鈨� 蹖讴 賮乇囟蹖賴 乇丕蹖噩 丕蹖賳 丕爻鬲 讴賴 禺賵卮亘禺鬲蹖 丨丕氐賱 丿爻鬲蹖丕亘蹖 亘賴 丌賳趩賴 賲蹖 禺賵丕賴蹖賲 丕卮 丕爻鬲.听丕蹖賳 賲賵乇丿 丕夭 爻賵蹖 亘賵丿丕貙 乇賵丕賯蹖賵賳 賵 賳賵蹖爻賳丿賴 讴鬲丕亘 賲賯丿賾爻 乇丿 卮丿賴.听丌賳賴丕 亘丕賵乇 丿丕乇賳丿 讴賴 亘賴 丿爻鬲 丌賵乇丿賳 丌賳趩賴 賲蹖 禺賵丕賴蹖賲 賮賯胤 賳賵毓蹖 卮丕丿蹖 夭賵丿诏匕乇 乇丕 賮乇丕賴賲 賲蹖 讴賳丿 夭蹖乇丕 讴賴听丿乇 毓乇囟 蹖讴 蹖丕 丿賵 乇賵夭 倬爻 丕夭 乇爻蹖丿賳 亘賴 賴丿賮貙 丕孬乇 丌賳 丕夭 亘蹖賳 賲蹖 乇賵丿.
2鈨� 賮乇囟蹖賴 丿賵賲 丕蹖賳 丕爻鬲 讴賴 禺賵卮亘禺鬲蹖 亘賴 丕乇夭蹖丕亘蹖 賵 亘乇丿丕卮鬲 賲丕 丕夭 乇賵蹖丿丕丿 賴丕 亘爻鬲诏蹖 丿丕乇丿.听賴賲丕賳胤賵乇 讴賴 亘賵丿丕 賲蹖 诏賵蹖丿: "夭賳丿诏蹖 賲丕 賲禺賱賵賯 匕賴賳 賲丕爻鬲."
丕賲丕听賴丕蹖鬲 賲毓鬲賯丿 丕爻鬲 讴賴 氐乇賮丕賸 鬲睾蹖蹖乇 丕賮讴丕乇 丌诏丕賴丕賳賴 賲賵噩亘 鬲睾蹖蹖乇丕鬲 賳禺賵丕賴丿 卮丿 賲诏乇 丕蹖賳讴賴 亘禺卮 鬲氐賲蹖賲鈥屭屫臂� 賲睾夭 亘賴 胤賵乇 丕爻丕爻蹖 賳诏乇丕賳蹖 賴丕 賵 亘丿亘蹖賳蹖 賲毓賲賵賱 禺賵丿 乇丕 亘丕夭 鬲毓乇蹖賮 讴賳丿.听賲丕 丕賳爻丕賳 賴丕 丕氐賵賱丕賸 蹖讴 賳賵毓 爻賵诏蹖乇蹖 賲賳賮蹖 賳爻亘鬲 亘賴 丕鬲賮丕賯丕鬲 丿丕乇蹖賲.听亘賴 丕蹖賳 卮讴賱 讴賴 賲毓鬲賯丿蹖賲 亘丿 丕夭 禺賵亘 賯賵蹖鬲乇 丕爻鬲貨 賵 賵丕讴賳卮鈥� 亘賴 鬲賴丿蹖丿賴丕 賵 丨賵丕丿孬 賳丕禺賵卮丕蹖賳丿 爻禺鬲鈥屫� 丕夭 倬丕爻禺 亘賴 賮乇氐鬲鈥屬囏� 賵 賱匕鬲鈥屬囏� 丕爻鬲.
賴丕蹖鬲 爻賴 乇丕賴讴丕乇 賲丿蹖鬲蹖卮賳 貙 乇賵丕賳卮賳丕爻蹖 卮賳丕禺鬲蹖 賵 賮賱賵讴爻鬲蹖賳 乇丕 亘乇丕蹖 讴賲讴 亘賴 亘丕夭鬲毓乇蹖賮 丕蹖賳 丕賮讴丕乇 賲賳賮蹖 賵 禺賱丕氐蹖 丕夭 丌賳 賴丕 倬蹖卮賳賴丕丿 賲蹖讴賳丿.
賲丿蹖鬲蹖卮賳 賵 卮賳丕禺鬲 丿乇賲丕賳蹖 賲蹖 鬲賵丕賳賳丿 亘丕 丌賲賵夭卮 亘蹖賲丕乇丕賳 賵 讴賲讴 丿乇 丿乇讴 賵 賯丕賱亘 亘賳丿蹖 賲噩丿丿 丕賮讴丕乇 鬲丨乇蹖賮 卮丿賴 賵 丕睾乇丕賯 丌賲蹖夭貙 丕賮爻乇丿诏蹖 賵 丕囟胤乇丕亘 乇丕 讴丕賴卮 丿賴賳丿.听賴丕蹖鬲 賴賲趩賳蹖賳 亘賴 丿賱蹖賱 丕孬乇亘禺卮蹖 诏爻鬲乇丿賴貙 丕夭 胤乇賮丿丕乇丕賳 倬乇賵夭丕讴 ( 賮賱賵讴爻鬲蹖賳) 丕爻鬲.听
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賲賳 讴鬲丕亘 氐賵鬲蹖 乇賵 丕夭 賳賵丕乇 诏賵卮 讴乇丿賲 讴賴 丕夭 乇賵蹖 鬲乇噩賲賴 倬賵蹖丕 倬賵乇丕丨賲丿 丕噩乇丕 卮丿賴 亘賵丿. 馗丕賴乇丕 鬲乇噩賲賴 丕蹖卮賵賳 亘賴鬲乇 丕夭 鬲乇噩賲賴 爻丕賳丕夭 賮乇卮蹖丿賮乇 賴爻鬲卮 趩賵賳 鬲乇噩賲賴 禺丕賳賲 賮 亘賴 夭亘丕賳 賲丨丕賵乇賴 丕蹖賴 讴賴 禺亘 賲賳丕爻亘 賲鬲賳 毓賱賲蹖 賳蹖爻鬲 賵 丕夭 丕賵賳 賲賴賲鬲乇 丨丿賵丿 氐丿 氐賮丨賴 丕夭 賲鬲賳 鬲乇噩賲賴 丌賯丕蹖 倬 讴賲鬲乇賴.
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乇蹖賵蹖賵賵 賵 噩賲毓亘賳丿蹖 乇賵蹖 丕蹖賳 讴鬲丕亘 丨賯蹖賯鬲丕 讴丕乇 丌爻賵賳蹖 賳蹖爻鬲. 鬲賵蹖 乇蹖賵蹖賵賵 氐賵鬲蹖 诏賲賵賳賲 亘賴鬲乇 鬲賵賳爻鬲賲 丿乇亘丕乇賴 卮 丨乇賮 亘夭賳賲 馃馃
亘賴乇丨丕賱 亘禺賵賳蹖丿 賱胤賮丕 賳賴 亘乇丕蹖 丕蹖賳讴賴 賲賳 倬蹖卮賳賴丕丿 賲蹖讴賳賲卮 亘賱讴賴 趩賵賳 丿讴鬲乇 丌匕乇禺卮 賲讴乇蹖 倬蹖卮賳賴丕丿卮 讴乇丿賳.
丕蹖賳 賴丕 爻賵丕賱丕鬲蹖 賴爻鬲賳丿 讴賴 賯乇賳 賴丕爻鬲 匕賴賳 亘卮乇 乇丕 亘賴 禺賵丿 賲卮睾賵賱 讴乇丿賴. 噩丕賳丕鬲丕賳 賴丕蹖鬲 丿乇 讴鬲丕亘 芦賮乇囟蹖賴 禺賵卮亘禺鬲蹖禄听卮乇丨 賲蹖 丿賴丿 讴賴 丕氐賵賱丕賸 賴蹖趩 倬丕爻禺 毓蹖賳蹖 亘乇丕蹖 丕蹖賳 爻丐丕賱丕鬲 賵噩賵丿 賳丿丕乇丿貙 賵 賴賲賴 賲丕 亘丕蹖丿 禺賵丿賲丕賳 亘賴 倬丕爻禺 卮禺氐蹖 亘乇爻蹖賲.听丕賵 亘乇丕蹖 鬲亘蹖蹖賳 賮乇囟蹖賴 丕卮 丕夭 賲賮丕賴蹖賲 毓賱賲蹖 賯乇賳 亘蹖爻鬲 賵 蹖讴賲 ( 乇賵丕賳卮賳丕爻蹖 賵 噩丕賲毓賴 卮賳丕爻蹖) 賵 賳馗乇蹖丕鬲 賮賱爻賮蹖 亘丕爻鬲丕賳蹖 賲丿丿 诏乇賮鬲賴 賵 亘丕 鬲乇讴蹖亘 丌賳 賴丕 爻毓蹖 丿乇 乇丕賴賳賲丕蹖蹖 賲禺丕胤亘丕賳 禺賵丿 亘乇丕蹖 乇爻蹖丿賳 亘賴 倬丕爻禺 爻賵丕賱丕鬲卮 丿丕乇丿. 丕賵 丿乇 丕蹖賳 乇丕賴 丕夭 鬲賲孬蹖賱 賮蹖賱 ( 丕丨爻丕爻丕鬲 賵 睾乇丕蹖夭 ) 賵 賮蹖賱 爻賵丕乇 (匕賴賳 賵 賲賳胤賯 丕賳爻丕賳 ) 丕爻鬲賮丕丿賴 讴乇丿賴 鬲丕 賳卮丕賳 丿賴丿 賲賳胤賯 丕賳爻丕賳 丌賳 賯丿乇 賴丕 賴賲 讴賴 亘賴 賳馗乇 賲蹖 乇爻丿 讴賳鬲乇賱 乇賮鬲丕乇賴丕蹖 丕賵 乇丕 丿乇 丿爻鬲 賳丿丕乇丿.
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蹖讴蹖 丕夭 賲賴賲鈥屫臂屬� 丕蹖丿賴鈥屬囏й屰� 讴賴 鬲賵爻胤 乇賵丕賳鈥屫促嗀ж驰� 賲孬亘鬲 诏乇丕 (讴賴 賴丕蹖鬲 賳賲丕蹖賳丿賴 丌賳 丕爻鬲) 賲胤乇丨 卮丿賴貙 趩蹖夭蹖 丕爻鬲 讴賴 芦賮乇囟蹖賴 禺賵卮亘禺鬲蹖禄 賳丕賲蹖丿賴 賲蹖鈥屫促堌�.
賮乇賲賵賱蹖 讴賴 亘賴 丕蹖賳 氐賵乇鬲 賳賵卮鬲賴 賲蹖卮賵丿:
(H = S + C + V)听
Happiness Formula = Set Level + Conditions + Voluntary activities
禺賵卮亘禺鬲蹖= 賵蹖跇诏蹖 亘蹖賵賱賵跇蹖讴蹖 (賳賯胤賴 鬲賳馗蹖賲) + 卮乇丕蹖胤 夭賳丿诏蹖 + 賮毓丕賱蹖鬲鈥屬囏й� 丿丕賵胤賱亘丕賳賴.
鉂も€嶐煍� 賳賯胤賴 鬲賳馗蹖賲 賲丕 丕夭 跇賳鬲蹖讴 卮乇賵毓 賲蹖 卮賵丿.听亘賴 賳馗乇 賲蹖 乇爻丿 讴賴 丕丨爻丕爻 禺賵卮亘禺鬲蹖 蹖讴蹖 丕夭 丕乇孬蹖 鬲乇蹖賳 噩賳亘賴 賴丕蹖 卮禺氐蹖鬲 丕賮乇丕丿 丕爻鬲.听賲胤丕賱毓丕鬲 丿賵賯賱賵 賴丕 賳卮丕賳 賲蹖 丿賴丿 讴賴 鄣郯 鬲丕 鄹郯 丿乇氐丿 丕禺鬲賱丕賮 爻胤丨 賲鬲賵爻胤 卮丕丿蹖 丿賵賯賱賵 賴丕 乇丕 賳賴 丕夭 乇賵蹖 鬲噩乇亘蹖丕鬲 夭賳丿诏蹖 丌賳 賴丕 亘賱讴賴 賲蹖 鬲賵丕賳 亘丕 鬲賮丕賵鬲 丿乇 跇賳 賴丕蹖 卮丕賳 鬲賵囟蹖丨 丿丕丿. 丕夭 胤乇賮 丿蹖诏乇听賴賲丕賳胤賵乇 讴賴 鬲丨賯蹖賯丕鬲 丕禺蹖乇 丕賳賵丕毓 禺丕氐蹖 丕夭 丕賮爻乇丿诏蹖 乇丕 丕乇孬蹖 賵 跇賳鬲蹖讴蹖 鬲卮禺蹖氐 丿丕丿賴 丕爻鬲貙 賲卮丕賴丿賴 卮丿賴 讴賴 丕賳賵丕毓 禺丕氐蹖 丕夭 卮丕丿蹖 賳蹖夭 賴賲蹖賳胤賵乇 丕賳丿.
鉂も€嶐煍� 卮乇丕蹖胤 夭賳丿诏蹖 賲乇亘賵胤 亘賴 毓卮賯 賵 讴丕乇 丕爻鬲.听賲丕 賲賵噩賵丿丕鬲蹖 賮賵賯鈥屫ж呚ж观� 賴爻鬲蹖賲 賵 賳賲蹖鈥屫堌з嗃屬� 亘丿賵賳 丿丕卮鬲賳 丿賵爻鬲丕賳 賵 賵丕亘爻鬲诏蹖 丕賲賳 亘賴 丿蹖诏乇丕賳 禺賵卮丨丕賱 亘丕卮蹖賲.听賲丕 亘賴 乇賵丕亘胤 賲丨亘鬲 丌賲蹖夭蹖 賳蹖丕夭 丿丕乇蹖賲 讴賴 亘賴 賲丕 丕丨爻丕爻 丕乇夭卮賲賳丿 亘賵丿賳 丕賱賯丕 賲蹖讴賳丿.听賲丕 賴賲趩賳蹖賳 亘丕蹖丿 丕賴丿丕賮 丿乇爻鬲蹖 乇丕 丿乇 夭賳丿诏蹖 丿丕卮鬲賴 亘丕卮蹖賲 賵 丿賳亘丕賱 讴賳蹖賲.听丕爻丕爻丕賸貙 賲丕 亘丕蹖丿 丿乇 乇丕亘胤賴 亘丕 丿蹖诏乇丕賳 賵 賴賲趩賳蹖賳 賳爻亘鬲 亘賴 讴丕乇蹖 讴賴 亘蹖卮鬲乇蹖賳 賵賯鬲 禺賵丿 乇丕 氐乇賮 丕賳噩丕賲 丌賳 賲蹖鈥屭┵嗃屬呚� 丕丨爻丕爻 賲毓賳丕 丿丕卮鬲賴 亘丕卮蹖賲.听賴乇趩賴 丕乇鬲亘丕胤丕鬲 賲丨亘鬲 丌賲蹖夭 亘蹖卮鬲乇蹖 亘丕 丿蹖诏乇丕賳 亘乇賯乇丕乇 讴乇丿賴貙 賵 丕丨爻丕爻 讴賳蹖賲 讴丕乇 賵 賲卮丕乇讴鬲 賲丕 賲毓賳丕丿丕乇鬲乇 丕爻鬲貙 卮丕丿鬲乇 禺賵丕賴蹖賲 亘賵丿.
鉂も€嶐煍� 賮毓丕賱蹖鬲 賴丕蹖 丿丕賵胤賱亘丕賳賴 賳蹖夭 亘賴 丿賵 丿爻鬲賴 鬲賯爻蹖賲 賲蹖 卮賵賳丿: 賱匕鬲 賴丕 賵 乇囟丕蹖鬲 賴丕.
听賱匕鬲鈥屬囏� 丿丕乇丕蹖 賲賵賱賮賴鈥屬囏й� 丨爻蹖 賵 睾乇蹖夭蹖 賯賵蹖 賴爻鬲賳丿貨 賲丕賳賳丿 禺賵乇丿賳 睾匕丕蹖 毓丕賱蹖貙 鬲賲丕卮丕蹖 賮蹖賱賲鈥屬囏й� 毓丕賱蹖 賵 丿丕卮鬲賳 乇丕亘胤賴 噩賳爻蹖 毓丕賱蹖.听乇囟丕蹖鬲鈥屬囏� 賮毓丕賱蹖鬲鈥屬囏й屰� 賴爻鬲賳丿 讴賴 卮賲丕 乇丕 亘賴 胤賵乇 讴丕賲賱 丿乇诏蹖乇 賳賲賵丿賴貙 丕夭 賳賯丕胤 賯賵鬲 卮賲丕 丕爻鬲賮丕丿賴 賲蹖鈥屭┵嗁嗀� 賵 亘丕 賳賵毓蹖 睾乇賯诏蹖 爻乇禺賵卮丕賳賴 (賮賱賵 蹖丕 鬲趩丕賳) 亘丕毓孬 賲蹖 卮賵賳丿 夭賲丕賳 賵 賲讴丕賳 乇丕 賮乇丕賲賵卮 讴賳蹖丿.听亘賴 毓賳賵丕賳 賲孬丕賱 賲蹖 鬲賵丕賳 亘賴 賳賵丕夭賳丿诏蹖 丿乇 讴賳爻乇鬲 诏乇賵賴蹖 蹖丕 诏賮鬲诏賵 亘丕 蹖讴 丿賵爻鬲 氐賲蹖賲蹖 丕卮丕乇賴 讴乇丿.听丌賳賴丕 賴賲趩賳蹖賳 賲蹖 鬲賵丕賳賳丿 丕賳賵丕毓 賮毓丕賱蹖鬲 賴丕蹖 丕賳賮乇丕丿蹖 賲丕賳賳丿 賳賯丕卮蹖貙 賳賵卮鬲賳 蹖丕 毓讴丕爻蹖 亘丕卮賳丿.
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听丕蹖賳 讴鬲丕亘 毓賱丕賵賴 亘乇 賲胤丕賱毓丕鬲 毓賱賲蹖 賲丿乇賳貙 賲噩賲賵毓賴 丕蹖 丕夭 丨讴賲鬲 賴丕蹖 亘丕爻鬲丕賳蹖 乇丕 賳蹖夭 丿乇 亘乇 丿丕乇丿 賵 爻賵丕賱丕鬲蹖 賲丕賳賳丿 丕蹖賳 乇丕 賲胤乇丨 賲蹖讴賳丿 讴賴: 丌蹖丕 乇賵丕蹖丕鬲 亘夭乇诏 丿蹖賳蹖 丨丕賵蹖 亘蹖賳卮 丿賯蹖賯蹖 丿乇亘丕乇賴 賵蹖跇诏蹖 賴丕蹖 爻乇卮鬲蹖 丕賳爻丕賳 賴爻鬲賳丿責听
噩丕賳丕鬲丕賳 賴丕蹖鬲 丿賴 丕蹖丿賴 亘夭乇诏 丿乇亘丕乇賴 胤亘蹖毓鬲 丕賳爻丕賳 乇丕 丕夭 丕丿蹖丕賳 亘丕爻鬲丕賳蹖 亘乇乇爻蹖 賲蹖 讴賳丿.听丕賵 丕蹖賳 丕蹖丿賴鈥屬囏� 乇丕 丿乇 倬乇鬲賵 乇賵丕賳鈥屫促嗀ж驰� 賲丿乇賳 丕乇夭蹖丕亘蹖 讴乇丿賴 賵 爻倬爻 丿乇爻鈥屬囏й� 亘乇丕蹖 丕毓賲丕賱 丿乇 夭賳丿诏蹖 賲蹖丿賴丿.听丕賵 賮乇囟蹖賴 禺賵丿 乇丕 丿乇 賲賵乇丿 丕蹖賳讴賴 賲賳亘毓 卮丕丿蹖 讴噩丕爻鬲 丕蹖賳胤賵乇 丕乇丕卅賴 賲蹖 丿賴丿:
1鈨� 蹖讴 賮乇囟蹖賴 乇丕蹖噩 丕蹖賳 丕爻鬲 讴賴 禺賵卮亘禺鬲蹖 丨丕氐賱 丿爻鬲蹖丕亘蹖 亘賴 丌賳趩賴 賲蹖 禺賵丕賴蹖賲 丕卮 丕爻鬲.听丕蹖賳 賲賵乇丿 丕夭 爻賵蹖 亘賵丿丕貙 乇賵丕賯蹖賵賳 賵 賳賵蹖爻賳丿賴 讴鬲丕亘 賲賯丿賾爻 乇丿 卮丿賴.听丌賳賴丕 亘丕賵乇 丿丕乇賳丿 讴賴 亘賴 丿爻鬲 丌賵乇丿賳 丌賳趩賴 賲蹖 禺賵丕賴蹖賲 賮賯胤 賳賵毓蹖 卮丕丿蹖 夭賵丿诏匕乇 乇丕 賮乇丕賴賲 賲蹖 讴賳丿 夭蹖乇丕 讴賴听丿乇 毓乇囟 蹖讴 蹖丕 丿賵 乇賵夭 倬爻 丕夭 乇爻蹖丿賳 亘賴 賴丿賮貙 丕孬乇 丌賳 丕夭 亘蹖賳 賲蹖 乇賵丿.
2鈨� 賮乇囟蹖賴 丿賵賲 丕蹖賳 丕爻鬲 讴賴 禺賵卮亘禺鬲蹖 亘賴 丕乇夭蹖丕亘蹖 賵 亘乇丿丕卮鬲 賲丕 丕夭 乇賵蹖丿丕丿 賴丕 亘爻鬲诏蹖 丿丕乇丿.听賴賲丕賳胤賵乇 讴賴 亘賵丿丕 賲蹖 诏賵蹖丿: "夭賳丿诏蹖 賲丕 賲禺賱賵賯 匕賴賳 賲丕爻鬲."
丕賲丕听賴丕蹖鬲 賲毓鬲賯丿 丕爻鬲 讴賴 氐乇賮丕賸 鬲睾蹖蹖乇 丕賮讴丕乇 丌诏丕賴丕賳賴 賲賵噩亘 鬲睾蹖蹖乇丕鬲 賳禺賵丕賴丿 卮丿 賲诏乇 丕蹖賳讴賴 亘禺卮 鬲氐賲蹖賲鈥屭屫臂� 賲睾夭 亘賴 胤賵乇 丕爻丕爻蹖 賳诏乇丕賳蹖 賴丕 賵 亘丿亘蹖賳蹖 賲毓賲賵賱 禺賵丿 乇丕 亘丕夭 鬲毓乇蹖賮 讴賳丿.听賲丕 丕賳爻丕賳 賴丕 丕氐賵賱丕賸 蹖讴 賳賵毓 爻賵诏蹖乇蹖 賲賳賮蹖 賳爻亘鬲 亘賴 丕鬲賮丕賯丕鬲 丿丕乇蹖賲.听亘賴 丕蹖賳 卮讴賱 讴賴 賲毓鬲賯丿蹖賲 亘丿 丕夭 禺賵亘 賯賵蹖鬲乇 丕爻鬲貨 賵 賵丕讴賳卮鈥� 亘賴 鬲賴丿蹖丿賴丕 賵 丨賵丕丿孬 賳丕禺賵卮丕蹖賳丿 爻禺鬲鈥屫� 丕夭 倬丕爻禺 亘賴 賮乇氐鬲鈥屬囏� 賵 賱匕鬲鈥屬囏� 丕爻鬲.
賴丕蹖鬲 爻賴 乇丕賴讴丕乇 賲丿蹖鬲蹖卮賳 貙 乇賵丕賳卮賳丕爻蹖 卮賳丕禺鬲蹖 賵 賮賱賵讴爻鬲蹖賳 乇丕 亘乇丕蹖 讴賲讴 亘賴 亘丕夭鬲毓乇蹖賮 丕蹖賳 丕賮讴丕乇 賲賳賮蹖 賵 禺賱丕氐蹖 丕夭 丌賳 賴丕 倬蹖卮賳賴丕丿 賲蹖讴賳丿.
賲丿蹖鬲蹖卮賳 賵 卮賳丕禺鬲 丿乇賲丕賳蹖 賲蹖 鬲賵丕賳賳丿 亘丕 丌賲賵夭卮 亘蹖賲丕乇丕賳 賵 讴賲讴 丿乇 丿乇讴 賵 賯丕賱亘 亘賳丿蹖 賲噩丿丿 丕賮讴丕乇 鬲丨乇蹖賮 卮丿賴 賵 丕睾乇丕賯 丌賲蹖夭貙 丕賮爻乇丿诏蹖 賵 丕囟胤乇丕亘 乇丕 讴丕賴卮 丿賴賳丿.听賴丕蹖鬲 賴賲趩賳蹖賳 亘賴 丿賱蹖賱 丕孬乇亘禺卮蹖 诏爻鬲乇丿賴貙 丕夭 胤乇賮丿丕乇丕賳 倬乇賵夭丕讴 ( 賮賱賵讴爻鬲蹖賳) 丕爻鬲.听
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賲賳 讴鬲丕亘 氐賵鬲蹖 乇賵 丕夭 賳賵丕乇 诏賵卮 讴乇丿賲 讴賴 丕夭 乇賵蹖 鬲乇噩賲賴 倬賵蹖丕 倬賵乇丕丨賲丿 丕噩乇丕 卮丿賴 亘賵丿. 馗丕賴乇丕 鬲乇噩賲賴 丕蹖卮賵賳 亘賴鬲乇 丕夭 鬲乇噩賲賴 爻丕賳丕夭 賮乇卮蹖丿賮乇 賴爻鬲卮 趩賵賳 鬲乇噩賲賴 禺丕賳賲 賮 亘賴 夭亘丕賳 賲丨丕賵乇賴 丕蹖賴 讴賴 禺亘 賲賳丕爻亘 賲鬲賳 毓賱賲蹖 賳蹖爻鬲 賵 丕夭 丕賵賳 賲賴賲鬲乇 丨丿賵丿 氐丿 氐賮丨賴 丕夭 賲鬲賳 鬲乇噩賲賴 丌賯丕蹖 倬 讴賲鬲乇賴.
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乇蹖賵蹖賵賵 賵 噩賲毓亘賳丿蹖 乇賵蹖 丕蹖賳 讴鬲丕亘 丨賯蹖賯鬲丕 讴丕乇 丌爻賵賳蹖 賳蹖爻鬲. 鬲賵蹖 乇蹖賵蹖賵賵 氐賵鬲蹖 诏賲賵賳賲 亘賴鬲乇 鬲賵賳爻鬲賲 丿乇亘丕乇賴 卮 丨乇賮 亘夭賳賲 馃馃
亘賴乇丨丕賱 亘禺賵賳蹖丿 賱胤賮丕 賳賴 亘乇丕蹖 丕蹖賳讴賴 賲賳 倬蹖卮賳賴丕丿 賲蹖讴賳賲卮 亘賱讴賴 趩賵賳 丿讴鬲乇 丌匕乇禺卮 賲讴乇蹖 倬蹖卮賳賴丕丿卮 讴乇丿賳.
March 8, 2016
If you are in passionate love and want to celebrate your passion, read poetry. If your ardor has calmed and you want to understand your evolving relationship, read psychology. But if you have just ended a relationship and would like to believe you are better off without love, read philosophy. and if you are unsure about what category falls for you, just read this book! :D
November 20, 2022
賮乇囟蹖賴鈥屰� 禺賵卮亘禺鬲蹖 亘丿賵賳 卮讴 丕夭 亘賴鬲乇蹖賳 讴鬲丕亘鈥屬囏й屰屬� 讴賴 丿乇 賲賵乇丿 丕蹖賳 賲賵囟賵毓 禺賵賳丿賲. 丕賲丕 丕蹖賳 鬲噩乇亘賴鈥屰� 毓賲蹖賯 丕夭 賲胤丕賱毓賴鈥屰� 丕蹖賳 讴鬲丕亘 乇賵 賲丿蹖賵賳 趩蹖夭蹖 亘蹖卮鬲乇 丕夭 禺賵丿 讴鬲丕亘賲: 亘賵讴鈥屭┵勜жㄙ呝堎嗀� 賱诏賵
丕蹖賳 亘賵讴鈥屭┵勜ж� 賮囟丕蹖蹖 亘賵丿 讴賴 賴賲蹖卮賴 丿賵爻鬲 丿丕卮鬲賲 亘鬲賵賳賲 丕蹖噩丕丿卮 讴賳賲. 噩丕蹖蹖 讴賴 賴乇 賴賮鬲賴 丌賳賱丕蹖賳 亘賴 丕賳诏賱蹖爻蹖 丿乇 賲賵乇丿 讴鬲丕亘鈥屬囏� 氐丨亘鬲 讴賳蹖賲 賵 賮氐賱 亘賴 賮氐賱 賵丕乇丿 毓賲賯 讴鬲丕亘 亘卮蹖賲. 丿賵爻鬲 丿丕卮鬲賲 蹖讴 讴鬲丕亘 夭亘丕賳 賲卮鬲乇讴 亘蹖賳 賲賳 賵 趩賳丿 賳賮乇 丌丿賲 亘卮賴 讴賴 亘乇丕爻丕爻卮 亘鬲賵賳蹖賲 亘丕 賴賲 鬲亘丕丿賱 賳馗乇 讴賳蹖賲
讴鬲丕亘 賮乇囟蹖賴 禺賵卮亘禺鬲蹖 噩丕賳丕鬲丕賳 賴丕蹖鬲 卮丕蹖丿 亘賴鬲乇蹖賳 讴鬲丕亘蹖 亘賵丿 讴賴 賲蹖鈥屫堎嗀池屬� 亘丕賴丕卮 卮乇賵毓 讴賳蹖賲. 賳賵蹖爻賳丿賴 丿乇 丿賵 賲賳亘毓 讴賴 丿乇 賳诏丕賴 丕賵賱 亘丕 賴賲 丿乇 鬲囟丕丿 賴爻鬲賳丿 亘賴 丿賳亘丕賱 乇丕賴鈥屬囏й� 禺賵卮亘禺鬲蹖 賵 丿乇讴 亘賴鬲乇卮 诏卮鬲賴 賵 丕賵賳鈥屬囏� 丿乇 讴賳丕乇 賴賲 诏匕丕卮鬲賴: 讴鬲亘 亘丕爻鬲丕賳蹖 賵 丿蹖賳蹖 賵 鬲丨賯蹖賯丕鬲 毓賱賲蹖. 鬲乇讴蹖亘 丕蹖賳 丿賵 鬲丕 賴賲乇丕賴 亘丕 賳賵蹖爻賳丿诏蹖 賮賵賯鈥屫з勜关ж団€屰� 賴丕蹖鬲 讴鬲丕亘蹖 卮丿賴 讴賴 亘丕 卮賲丕 丿乇亘丕乇賴鈥屰� 噩賵丕賳亘 賲禺鬲賱賮 禺賵卮亘禺鬲蹖 氐丨亘鬲 賲蹖鈥屭┵嗁�
丿乇 賮氐賱 丕賵賱 丕夭 丕蹖賳 賲蹖诏賴 讴賴 賴乇 賮乇丿 趩胤賵乇 丕夭 亘禺卮鈥屬囏й� 賲禺鬲賱賮蹖 鬲卮讴蹖賱 卮丿賴 賵 丕蹖賳 鬲讴賴鈥屬囏� 诏丕賴蹖 亘丕 賴賲 丿乇 鬲囟丕丿賳丿
賮氐賱 丿賵賲 丿乇 丕蹖賳 賲賵乇丿賴 讴賴 丌蹖丕 匕賴賳 賯丕亘賱 鬲睾蹖蹖乇賴 賵 趩胤賵乇 亘丕蹖丿 丕蹖賳 讴丕乇 乇賵 丕賳噩丕賲 丿丕丿
賮氐賱 爻賵賲 丿乇 賲賵乇丿 丕賴賲蹖鬲 亘丿賴 亘爻鬲丕賳 亘丕 丕賳爻丕賳鈥屬囏� 賵 乇丕亘胤賴鈥屰� 賲鬲賯丕亘賱賴
賮氐賱 趩賴丕乇賲 丿乇 賲賵乇丿 丕蹖賳賴 讴賴 賲丕 趩胤賵乇 賴賲蹖卮賴 丿蹖诏乇丕賳 乇賵 賲賯氐乇 賲卮讴賱丕鬲賲賵賳 賲蹖鈥屫堎嗃屬�
賮氐賱 倬賳噩 丿乇 賲賵乇丿 乇賵卮鈥屬囏й屰屬� 讴賴 賲丕 爻毓蹖 賲蹖鈥屭┵嗃屬� 鬲賵爻胤 丕賵賳鈥屬囏� 禺賵卮亘禺鬲蹖 乇賵 丿乇 夭賳丿诏蹖賲賵賳 倬蹖丿丕 讴賳蹖賲 賵 丕蹖賳讴賴 趩乇丕 亘賴 賴乇 趩蹖夭蹖 丿乇 賳賴丕蹖鬲 毓丕丿鬲 賲蹖鈥屭┵嗃屬�
賮氐賱 卮卮賲 丿乇亘丕乇賴鈥屰� 丕賳賵丕毓 毓卮賯 賵 賵丕亘爻鬲诏蹖賴 賵 鬲賵囟蹖丨 賲蹖丿賴 讴賴 丕蹖賳 丿賵 趩賴 丕賴賲蹖鬲蹖 丿乇 禺賵卮亘禺鬲蹖 賲丕 丿丕乇賳丿
賮氐賱 賴賮鬲賲 丿乇 賲賵乇丿 賮賵丕蹖丿 賲卮讴賱丕鬲 賵 爻禺鬲蹖鈥屬囏й� 夭賳丿诏蹖賴. 丌蹖丕 丕夭 亘丿亘禺鬲蹖 賲賲讴賳賴 禺賵卮亘禺鬲蹖 丨丕氐賱 亘卮賴責
賮氐賱 賴卮鬲賲 丿乇 賲賵乇丿 倬蹖丿丕 讴乇丿賳 禺賵卮亘禺鬲蹖 丿乇 丕禺賱丕賯蹖丕鬲 賵 丕賳噩丕賲 丿丕丿賳 讴丕乇 禺賵亘賴
噩丕賳丕鬲丕賳 賴丕蹖鬲 丿乇 丕亘鬲丿丕蹖 讴鬲丕亘 賵噩賵丿 丕賳爻丕賳 乇賵 亘賴 賮蹖賱 賵 爻賵丕乇讴丕乇蹖 鬲賲孬蹖賱 賲蹖鈥屭┵嗁� 讴賴 睾乇丕蹖夭 賵 丕賮讴丕乇 賴乇 賮乇丿 乇賵 賲蹖鈥屫池ж操嗀�. 卮丕蹖丿 讴丕乇 讴乇丿賳 賲丕 亘丕 丕蹖賳 賲孬丕賱 賮蹖賱 賵 爻賵丕乇讴丕乇 丿乇 賴乇 賮氐賱 讴鬲丕亘 亘賴鬲乇蹖賳 丕亘夭丕乇蹖 亘賵丿 讴賴 賳賵蹖爻賳丿賴 亘乇丕蹖 賲讴丕賱賲賴 賵 丿乇讴 毓賲蹖賯鈥屫� 亘賴賲賵賳 丿丕丿 賵 亘丕毓孬 卮丿 讴賴 亘丕 丕蹖賳 匕乇賴鈥屫ㄛ屬� 亘賴 鬲讴鈥屫� 賲賵囟賵毓丕鬲 亘丕賱丕 亘倬乇丿丕夭蹖賲
丕蹖賳 丕賵賱蹖賳 鬲噩乇亘賴鈥屰� 亘賵丿賳 賲賳 丿乇 蹖讴 亘賵讴鈥屭┵勜ж� 賳蹖爻鬲. 賵賱蹖 丕賵賱蹖賳 亘丕乇蹖賴 讴賴 鬲賵賳爻鬲賲 亘禺卮 亘賴 亘禺卮 賵 诏丕賴蹖 禺胤 亘賴 禺胤 乇丕噩毓 亘賴 蹖讴 讴鬲丕亘 氐丨亘鬲 讴賳賲 賵 讴鬲丕亘 乇賵 賵爻蹖賱賴鈥屫й� 亘乇丕蹖 趩蹖夭蹖 亘夭乇诏鬲乇 亘亘蹖賳賲
community 賮乇氐鬲 丕乇鬲亘丕胤 賵 丕蹖噩丕丿
丕诏乇 丿賵爻鬲 丿丕卮鬲蹖丿 亘賴賲賵賳 噩賵蹖賳 卮蹖丿 賵 讴鬲丕亘 亘毓丿蹖 乇賵 亘丕賴丕賲賵賳 亘禺賵賳蹖丿 丨鬲賲丕賸 亘賴 賲賳 亘诏蹖丿. 禺賵卮丨丕賱 賲蹖鈥屫篡屬� 噩賲毓賲賵賳 亘夭乇诏鬲乇 亘卮賴
郾鄞郯郾/酃/鄄酃
丕蹖賳 亘賵讴鈥屭┵勜ж� 賮囟丕蹖蹖 亘賵丿 讴賴 賴賲蹖卮賴 丿賵爻鬲 丿丕卮鬲賲 亘鬲賵賳賲 丕蹖噩丕丿卮 讴賳賲. 噩丕蹖蹖 讴賴 賴乇 賴賮鬲賴 丌賳賱丕蹖賳 亘賴 丕賳诏賱蹖爻蹖 丿乇 賲賵乇丿 讴鬲丕亘鈥屬囏� 氐丨亘鬲 讴賳蹖賲 賵 賮氐賱 亘賴 賮氐賱 賵丕乇丿 毓賲賯 讴鬲丕亘 亘卮蹖賲. 丿賵爻鬲 丿丕卮鬲賲 蹖讴 讴鬲丕亘 夭亘丕賳 賲卮鬲乇讴 亘蹖賳 賲賳 賵 趩賳丿 賳賮乇 丌丿賲 亘卮賴 讴賴 亘乇丕爻丕爻卮 亘鬲賵賳蹖賲 亘丕 賴賲 鬲亘丕丿賱 賳馗乇 讴賳蹖賲
讴鬲丕亘 賮乇囟蹖賴 禺賵卮亘禺鬲蹖 噩丕賳丕鬲丕賳 賴丕蹖鬲 卮丕蹖丿 亘賴鬲乇蹖賳 讴鬲丕亘蹖 亘賵丿 讴賴 賲蹖鈥屫堎嗀池屬� 亘丕賴丕卮 卮乇賵毓 讴賳蹖賲. 賳賵蹖爻賳丿賴 丿乇 丿賵 賲賳亘毓 讴賴 丿乇 賳诏丕賴 丕賵賱 亘丕 賴賲 丿乇 鬲囟丕丿 賴爻鬲賳丿 亘賴 丿賳亘丕賱 乇丕賴鈥屬囏й� 禺賵卮亘禺鬲蹖 賵 丿乇讴 亘賴鬲乇卮 诏卮鬲賴 賵 丕賵賳鈥屬囏� 丿乇 讴賳丕乇 賴賲 诏匕丕卮鬲賴: 讴鬲亘 亘丕爻鬲丕賳蹖 賵 丿蹖賳蹖 賵 鬲丨賯蹖賯丕鬲 毓賱賲蹖. 鬲乇讴蹖亘 丕蹖賳 丿賵 鬲丕 賴賲乇丕賴 亘丕 賳賵蹖爻賳丿诏蹖 賮賵賯鈥屫з勜关ж団€屰� 賴丕蹖鬲 讴鬲丕亘蹖 卮丿賴 讴賴 亘丕 卮賲丕 丿乇亘丕乇賴鈥屰� 噩賵丕賳亘 賲禺鬲賱賮 禺賵卮亘禺鬲蹖 氐丨亘鬲 賲蹖鈥屭┵嗁�
丿乇 賮氐賱 丕賵賱 丕夭 丕蹖賳 賲蹖诏賴 讴賴 賴乇 賮乇丿 趩胤賵乇 丕夭 亘禺卮鈥屬囏й� 賲禺鬲賱賮蹖 鬲卮讴蹖賱 卮丿賴 賵 丕蹖賳 鬲讴賴鈥屬囏� 诏丕賴蹖 亘丕 賴賲 丿乇 鬲囟丕丿賳丿
賮氐賱 丿賵賲 丿乇 丕蹖賳 賲賵乇丿賴 讴賴 丌蹖丕 匕賴賳 賯丕亘賱 鬲睾蹖蹖乇賴 賵 趩胤賵乇 亘丕蹖丿 丕蹖賳 讴丕乇 乇賵 丕賳噩丕賲 丿丕丿
賮氐賱 爻賵賲 丿乇 賲賵乇丿 丕賴賲蹖鬲 亘丿賴 亘爻鬲丕賳 亘丕 丕賳爻丕賳鈥屬囏� 賵 乇丕亘胤賴鈥屰� 賲鬲賯丕亘賱賴
賮氐賱 趩賴丕乇賲 丿乇 賲賵乇丿 丕蹖賳賴 讴賴 賲丕 趩胤賵乇 賴賲蹖卮賴 丿蹖诏乇丕賳 乇賵 賲賯氐乇 賲卮讴賱丕鬲賲賵賳 賲蹖鈥屫堎嗃屬�
賮氐賱 倬賳噩 丿乇 賲賵乇丿 乇賵卮鈥屬囏й屰屬� 讴賴 賲丕 爻毓蹖 賲蹖鈥屭┵嗃屬� 鬲賵爻胤 丕賵賳鈥屬囏� 禺賵卮亘禺鬲蹖 乇賵 丿乇 夭賳丿诏蹖賲賵賳 倬蹖丿丕 讴賳蹖賲 賵 丕蹖賳讴賴 趩乇丕 亘賴 賴乇 趩蹖夭蹖 丿乇 賳賴丕蹖鬲 毓丕丿鬲 賲蹖鈥屭┵嗃屬�
賮氐賱 卮卮賲 丿乇亘丕乇賴鈥屰� 丕賳賵丕毓 毓卮賯 賵 賵丕亘爻鬲诏蹖賴 賵 鬲賵囟蹖丨 賲蹖丿賴 讴賴 丕蹖賳 丿賵 趩賴 丕賴賲蹖鬲蹖 丿乇 禺賵卮亘禺鬲蹖 賲丕 丿丕乇賳丿
賮氐賱 賴賮鬲賲 丿乇 賲賵乇丿 賮賵丕蹖丿 賲卮讴賱丕鬲 賵 爻禺鬲蹖鈥屬囏й� 夭賳丿诏蹖賴. 丌蹖丕 丕夭 亘丿亘禺鬲蹖 賲賲讴賳賴 禺賵卮亘禺鬲蹖 丨丕氐賱 亘卮賴責
賮氐賱 賴卮鬲賲 丿乇 賲賵乇丿 倬蹖丿丕 讴乇丿賳 禺賵卮亘禺鬲蹖 丿乇 丕禺賱丕賯蹖丕鬲 賵 丕賳噩丕賲 丿丕丿賳 讴丕乇 禺賵亘賴
噩丕賳丕鬲丕賳 賴丕蹖鬲 丿乇 丕亘鬲丿丕蹖 讴鬲丕亘 賵噩賵丿 丕賳爻丕賳 乇賵 亘賴 賮蹖賱 賵 爻賵丕乇讴丕乇蹖 鬲賲孬蹖賱 賲蹖鈥屭┵嗁� 讴賴 睾乇丕蹖夭 賵 丕賮讴丕乇 賴乇 賮乇丿 乇賵 賲蹖鈥屫池ж操嗀�. 卮丕蹖丿 讴丕乇 讴乇丿賳 賲丕 亘丕 丕蹖賳 賲孬丕賱 賮蹖賱 賵 爻賵丕乇讴丕乇 丿乇 賴乇 賮氐賱 讴鬲丕亘 亘賴鬲乇蹖賳 丕亘夭丕乇蹖 亘賵丿 讴賴 賳賵蹖爻賳丿賴 亘乇丕蹖 賲讴丕賱賲賴 賵 丿乇讴 毓賲蹖賯鈥屫� 亘賴賲賵賳 丿丕丿 賵 亘丕毓孬 卮丿 讴賴 亘丕 丕蹖賳 匕乇賴鈥屫ㄛ屬� 亘賴 鬲讴鈥屫� 賲賵囟賵毓丕鬲 亘丕賱丕 亘倬乇丿丕夭蹖賲
丕蹖賳 丕賵賱蹖賳 鬲噩乇亘賴鈥屰� 亘賵丿賳 賲賳 丿乇 蹖讴 亘賵讴鈥屭┵勜ж� 賳蹖爻鬲. 賵賱蹖 丕賵賱蹖賳 亘丕乇蹖賴 讴賴 鬲賵賳爻鬲賲 亘禺卮 亘賴 亘禺卮 賵 诏丕賴蹖 禺胤 亘賴 禺胤 乇丕噩毓 亘賴 蹖讴 讴鬲丕亘 氐丨亘鬲 讴賳賲 賵 讴鬲丕亘 乇賵 賵爻蹖賱賴鈥屫й� 亘乇丕蹖 趩蹖夭蹖 亘夭乇诏鬲乇 亘亘蹖賳賲
community 賮乇氐鬲 丕乇鬲亘丕胤 賵 丕蹖噩丕丿
丕诏乇 丿賵爻鬲 丿丕卮鬲蹖丿 亘賴賲賵賳 噩賵蹖賳 卮蹖丿 賵 讴鬲丕亘 亘毓丿蹖 乇賵 亘丕賴丕賲賵賳 亘禺賵賳蹖丿 丨鬲賲丕賸 亘賴 賲賳 亘诏蹖丿. 禺賵卮丨丕賱 賲蹖鈥屫篡屬� 噩賲毓賲賵賳 亘夭乇诏鬲乇 亘卮賴
郾鄞郯郾/酃/鄄酃
September 4, 2020
If you read The Happiness Hypothesis after Haidt鈥檚 The Righteous Mind, then I think you are bound to be a little disappointed. Whereas the latter is informative, original, and at times challenging, this book waters down Haidt鈥檚 genuine insight with a good deal of pop psychology and self-help.
According to Haidt, science has finally revealed how to be happy. All of the following factors are likely to boost happiness: enough money, ample free time, short commutes, a loving family, and meaningful work. Being virtuous and even spiritual can also help; and perhaps a touch of adversity, too. But the biggest advantage of all is being constitutionally鈥攊.e. genetically鈥攐ptimistic (which is not very useful to people who are not). If you find yourself in the unfortunate position of satisfying all of the conditions and yet unhappy, then the best advice is to meditate, go to therapy, or take antidepressants.
It is hard for me to imagine much of this being especially revelatory. Are there people who think that long commutes, long hours, frigid relationships, and meaningless work are the keys to happiness? Furthermore, the potentially more controversial chapters鈥攐n virtue, spirituality, and adversity鈥擨 thought were fairly weak. Haidt鈥檚 insistence that virtue can lead to happiness is undermined by his own conclusions in The Righteous Mind, in which he details how moral hypocrisy is usually the best evolutionary strategy. And while Haidt鈥檚 analyses of spirituality and adversity are interesting, they have few practical takeaways. One can hardly choose to have a religious awakening or endure a crisis.
Where this book shines is where Haidt focuses on his own specialty: evolutionary psychology. Though much of this material is recapped in The Righteous Mind, some of it was new to me, and quite interesting. Haidt鈥檚 insistence on mixing this modern research with 鈥渁ncient wisdom,鈥� however, had the effect of diluting both. Science is exciting when it gives us counterintuitive answers; if it merely serves to confirm what the Buddha said, then I might as well read the Buddha. And if, as Haidt eventually concludes, the Buddha was only partially correct, and that we need a mixture of attachment and detachment, then I am not sure what wisdom is being confirmed鈥攐r what that even means in practice.
More generally, this book suffers from a serious case of bothsidesism, which you can see in Haidt鈥檚 concluding embrace of the yin yang symbol. He would like to conclude that Jesus, the Buddha, the Stoics, the Romantic poets, modern liberals, and contemporary conservatives are all partially right, and that wisdom lies somewhere 鈥渋n between鈥� these positions. You might even call Haidt a modern-day Hegelian, for trying to reconcile these through his dialectic.
However, this position rings a false note, since many of these values are not truly reconcilable. For example, Haidt is sympathetic to the conservative argument that we should be teaching values in school; and he sees advantages to societies that embrace hierarchy, tradition, and moral order above tolerance and diversity. A world of strong character and tightknit community may sound nice, but this sidesteps the question of how a highly diverse society could agree on a set of values to be taught. Psychologists may, as Haidt says, have discovered a list of 鈥渦niversal鈥� virtues. But 鈥渃ourage鈥� in the abstract, say, does not mean very much, and normally relies on cultural context to give it meaning (is it 鈥渃ourageous鈥� to stand up to your parents and teachers?).
Perhaps I am disappointed because I am comparing this book to the short section on happiness in Daniel Kahneman鈥檚 Thinking, Fast and Slow. There, without any pretense of rediscovering ancient wisdom, Kahneman presents some surprising conclusions about what it means to be happy, based on psychological studies. Haidt鈥檚 conclusions, by contrast, were either too generic or too vague to be very interesting. And if his conclusions do sound surprising鈥攊f, say, the claim that commuting in heavy traffic in a shiny red Ferrari to work 10 hours, and then coming home to an empty mansion, will not make you happy鈥攖hen I think this is a measure of something strangely wrong with the our world.
According to Haidt, science has finally revealed how to be happy. All of the following factors are likely to boost happiness: enough money, ample free time, short commutes, a loving family, and meaningful work. Being virtuous and even spiritual can also help; and perhaps a touch of adversity, too. But the biggest advantage of all is being constitutionally鈥攊.e. genetically鈥攐ptimistic (which is not very useful to people who are not). If you find yourself in the unfortunate position of satisfying all of the conditions and yet unhappy, then the best advice is to meditate, go to therapy, or take antidepressants.
It is hard for me to imagine much of this being especially revelatory. Are there people who think that long commutes, long hours, frigid relationships, and meaningless work are the keys to happiness? Furthermore, the potentially more controversial chapters鈥攐n virtue, spirituality, and adversity鈥擨 thought were fairly weak. Haidt鈥檚 insistence that virtue can lead to happiness is undermined by his own conclusions in The Righteous Mind, in which he details how moral hypocrisy is usually the best evolutionary strategy. And while Haidt鈥檚 analyses of spirituality and adversity are interesting, they have few practical takeaways. One can hardly choose to have a religious awakening or endure a crisis.
Where this book shines is where Haidt focuses on his own specialty: evolutionary psychology. Though much of this material is recapped in The Righteous Mind, some of it was new to me, and quite interesting. Haidt鈥檚 insistence on mixing this modern research with 鈥渁ncient wisdom,鈥� however, had the effect of diluting both. Science is exciting when it gives us counterintuitive answers; if it merely serves to confirm what the Buddha said, then I might as well read the Buddha. And if, as Haidt eventually concludes, the Buddha was only partially correct, and that we need a mixture of attachment and detachment, then I am not sure what wisdom is being confirmed鈥攐r what that even means in practice.
More generally, this book suffers from a serious case of bothsidesism, which you can see in Haidt鈥檚 concluding embrace of the yin yang symbol. He would like to conclude that Jesus, the Buddha, the Stoics, the Romantic poets, modern liberals, and contemporary conservatives are all partially right, and that wisdom lies somewhere 鈥渋n between鈥� these positions. You might even call Haidt a modern-day Hegelian, for trying to reconcile these through his dialectic.
However, this position rings a false note, since many of these values are not truly reconcilable. For example, Haidt is sympathetic to the conservative argument that we should be teaching values in school; and he sees advantages to societies that embrace hierarchy, tradition, and moral order above tolerance and diversity. A world of strong character and tightknit community may sound nice, but this sidesteps the question of how a highly diverse society could agree on a set of values to be taught. Psychologists may, as Haidt says, have discovered a list of 鈥渦niversal鈥� virtues. But 鈥渃ourage鈥� in the abstract, say, does not mean very much, and normally relies on cultural context to give it meaning (is it 鈥渃ourageous鈥� to stand up to your parents and teachers?).
Perhaps I am disappointed because I am comparing this book to the short section on happiness in Daniel Kahneman鈥檚 Thinking, Fast and Slow. There, without any pretense of rediscovering ancient wisdom, Kahneman presents some surprising conclusions about what it means to be happy, based on psychological studies. Haidt鈥檚 conclusions, by contrast, were either too generic or too vague to be very interesting. And if his conclusions do sound surprising鈥攊f, say, the claim that commuting in heavy traffic in a shiny red Ferrari to work 10 hours, and then coming home to an empty mansion, will not make you happy鈥攖hen I think this is a measure of something strangely wrong with the our world.
October 25, 2020
My pop-psychology bingo card was full by like page 30 . . . did you know that humans are most comfortable with a social circle of 150 people? Did you know that children who can resist stealing a cookie have better self-control later in life? Did you know that we have two 'minds' that are often in conflict with each other? Did you know that half-assed evolutionary psychology just-so stories can be presented as a plausible explanation for absolutely anything?
Well, if you've read Kahneman or Gilbert or Gladwell or literally anything else in this genre, then yes, you already knew. I suppose it may not be fair to Haidt that I happened to read the others first, but even so, Haidt's presentation is particularly shallow -- this book convinced me that his later work must be somehow worse than I thought?
Well, if you've read Kahneman or Gilbert or Gladwell or literally anything else in this genre, then yes, you already knew. I suppose it may not be fair to Haidt that I happened to read the others first, but even so, Haidt's presentation is particularly shallow -- this book convinced me that his later work must be somehow worse than I thought?
June 18, 2024
Inteligent construita si revelatoare aceasta carte !
Mi-a fost recomandata de o buna prietena, dar mi-am dat apoi seama ca o laudase si Paul Olteanu in "Mind Architect", podcast in care ma familiarizasem cu plasticul concept de "calaret si elefant".
Aceasta metafora a fost folosita de catre Jonathan Haidt, initial, pentru a-si ghida gandirea, ideea venindu-i de la cuvintele lui Buddha :
"In alte vremuri, mintea mea zburda oriunde ar fi condus-o dorinta, placerea sau pofta. Astazi, mintea mea nu mai rataceste, ci e in armonie si sub control, asa cum un elefant salbatic e sub controlul unui dresor.", si de la o metafora asemanatoare a lui Platon, in care sinele este "asemenea unui car, iar partea calma si rationala a mintii tine haturile".
Oricat de copilaros ar suna, acest instrument ajuta foarte mult in explicarea multor aspecte de gandire si comportament pe care Haidt le analizeaza.
El explica felul in care este divizata mintea umana, una dintre aceste diviziuni fiind "controlat versus automat", adica partea rationala, gandirea controlata, constienta (calaretul) versus instincte, slabiciuni, emotii, intuitii (elefantul). Calaretul este un consilier, nu un stapan, "nu-l poate struni pe elefant impotriva vointei lui".
Fireste, nu trebuie sa ne asteptam la o solutie miraculoasa pentru fericire sau la descoperirea sensului vietii, dar este o carte din care ai multe de invatat si inteles.
Cum spune chiar el in finalul cartii : "putem antrena elefantul, ne putem intelege capacitatile si limitarile si putem trai cu intelepciune."
Mi-a fost recomandata de o buna prietena, dar mi-am dat apoi seama ca o laudase si Paul Olteanu in "Mind Architect", podcast in care ma familiarizasem cu plasticul concept de "calaret si elefant".
Aceasta metafora a fost folosita de catre Jonathan Haidt, initial, pentru a-si ghida gandirea, ideea venindu-i de la cuvintele lui Buddha :
"In alte vremuri, mintea mea zburda oriunde ar fi condus-o dorinta, placerea sau pofta. Astazi, mintea mea nu mai rataceste, ci e in armonie si sub control, asa cum un elefant salbatic e sub controlul unui dresor.", si de la o metafora asemanatoare a lui Platon, in care sinele este "asemenea unui car, iar partea calma si rationala a mintii tine haturile".
Oricat de copilaros ar suna, acest instrument ajuta foarte mult in explicarea multor aspecte de gandire si comportament pe care Haidt le analizeaza.
El explica felul in care este divizata mintea umana, una dintre aceste diviziuni fiind "controlat versus automat", adica partea rationala, gandirea controlata, constienta (calaretul) versus instincte, slabiciuni, emotii, intuitii (elefantul). Calaretul este un consilier, nu un stapan, "nu-l poate struni pe elefant impotriva vointei lui".
Fireste, nu trebuie sa ne asteptam la o solutie miraculoasa pentru fericire sau la descoperirea sensului vietii, dar este o carte din care ai multe de invatat si inteles.
Cum spune chiar el in finalul cartii : "putem antrena elefantul, ne putem intelege capacitatile si limitarile si putem trai cu intelepciune."
August 4, 2023
鉁旓笍 讴鬲丕亘蹖 爻乇卮丕乇 丕夭 丕胤賱丕毓丕鬲 毓賱賲蹖 噩丕賲毓 賵 賲賮蹖丿 賵 讴丕乇亘乇丿蹖 . 丕夭 丕爻丕爻 讴丕乇讴乇丿 賲睾夭 诏乇賮鬲賴 鬲丕 乇賵卮 賴丕蹖 氐丨蹖丨 夭賳丿诏蹖 .
鉁旓笍 爻賴 乇賵卮 丿乇賲丕賳 賵 亘賴亘賵丿 丨丕賱 乇賵丨蹖 乇賵 賲乇丕賯亘賴 - 卮賳丕禺鬲 丿乇賲丕賳蹖 賵 倬乇賵夭讴 丕毓賱丕賲 賲蹖 讴賳賴 賵 賲丕賳賵乇 夭蹖丕丿蹖 乇賵蹖 倬乇賵夭讴 賲蹖丿賴 賵 賲毓鬲賯丿賴 讴丕乇 丌賲丿蹖 夭蹖丕丿蹖 丿丕乇賴 . 趩賯丿乇 氐丨蹖丨 亘丕卮賴 丕蹖賳 賲賵乇丿 乇賵 丕胤賱丕毓 丿賯蹖賯蹖 賳丿丕乇賲 !
鉁旓笍 賴乇 賮氐賱 亘丕 丿賵 噩賲賱賴 鬲丕孬蹖乇 诏匕丕乇 卮乇賵毓 賲蹖卮賴 讴賴 賯丕亘賱 鬲丕賲賱 賴爻鬲賳 賵 亘毓丿 賲賮氐賱 丕賵賳 噩賲賱賴 賴丕 鬲賵囟蹖丨 丿丕丿賴 賲蹖卮賴 賵 丕孬乇丕鬲卮賵賳 賴賲 亘蹖丕賳 賲蹖卮賴 .
鉁旓笍 蹖讴蹖 丕夭 丌賲賵夭賴 賴丕蹖 讴鬲丕亘 丕蹖賳賴 讴賴 丿乇 賲卮丕噩乇丕鬲 賵 丕禺鬲賱丕賮丕鬲 爻賴賲 鬲賯氐蹖乇 禺賵丿鬲賵賳 乇賵 亘倬匕蹖乇蹖丿 賵 亘賴 賴賲丕賳 賲賯丿丕乇蹖 讴賴 賲賯氐乇 賴爻鬲蹖丿 亘乇丕蹖 亘賴亘賵丿 乇丕亘胤賴 鬲賱丕卮 讴賳蹖丿 .
鉁旓笍 賮賱爻賮賴 蹖 丕禺賱丕賯蹖 讴丕賳鬲 賵 亘賳鬲丕賲 乇賵 亘賴 禺賵亘蹖 鬲賵囟蹖丨 丿丕丿賴 . 賲亘丨孬蹖 讴賴 禺蹖賱蹖 賲蹖卮賴 丿乇 賲賵乇丿卮 氐丨亘鬲 讴乇丿 賵 卮丕蹖丿 趩賳丿蹖賳 氐賮丨賴 鬲賵囟蹖丨 賵 鬲賮爻蹖乇 亘禺賵丕丿 鬲丕 丿乇 匕賴賳 亘卮蹖賳賴 .
鉁旓笍 趩讴蹖丿賴 丕氐賱蹖 讴鬲丕亘 乇賵 賲蹖卮賴 丿乇 賮乇賲賵賱 禺賵卮亘禺鬲蹖 禺賱丕氐賴 讴乇丿 讴賴 丨丕氐賱 噩賲毓 賴 爻賴 賲賵乇丿 賴 : 賵囟毓蹖鬲 亘蹖賵賱賵跇蹖讴蹖+卮乇丕蹖胤 賵 賲丨蹖胤 夭賳丿诏蹖+丕賳鬲禺丕亘賴丕蹖 禺賵丿 賮乇丿
鉁旓笍 丕爻鬲賮丕丿賴 丕夭 賮蹖賱 賵 賮蹖賱 爻賵丕乇 亘乇丕蹖 鬲卮亘蹖賴 丕賳爻丕賳 賵 匕賴賳賽 丕賳爻丕賳 亘爻蹖丕乇 讴丕乇丕 亘賵丿 賵 亘賴鬲乇蹖賳 丕夭 丕蹖賳 賳賲蹖 卮丿 賮氐賱 賴丕 乇賵 亘乇 丕蹖賳 丕爻丕爻 鬲卮乇蹖丨 讴乇丿 . 賴賳乇賲賳丿丕賳賴 爻鬲 馃憤
馃摉 亘乇蹖丿賴 蹖 讴鬲丕亘 :
賴賲賴 賲丕 丕毓賲丕賱 讴賵鬲賴 亘蹖賳丕賳賴 賵 禺賵丿禺賵丕賴丕賳賴 丕賳噩丕賲 賲蹖丿賴蹖賲 丕賲丕 賵讴蹖賱 丿乇賵賳蹖賲丕賳 賲丕 乇丕 賲鬲賯丕毓丿 賲蹖讴賳丿 讴賴 禺賵丿賲丕賳 蹖丕 賲鬲丨丿丕賳賲丕賳 乇丕 亘丕亘鬲 丌賳 爻乇夭賳卮 賳讴賳蹖賲貨 倬爻 賲丕 讴丕賲賱丕賸 丕夭 亘丕亘鬲 賮囟蹖賱鬲 禺賵丿賲丕賳 鬲賵噩蹖賴 卮丿賴 丕蹖賲貙 丕賲丕 丿乇 丿蹖丿賳 鬲毓氐亘 賵 丨乇氐 賵 丿賵乇賵蹖蹖 丿乇 丿蹖诏乇丕賳 鬲蹖夭 賴爻鬲蹖賲. 丕睾賱亘 丿乇 賲賵乇丿 丕賳诏蹖夭賴 賴丕蹖 丿蹖诏乇丕賳 丨賯 亘丕 賲丕爻鬲 讴賴 讴卮賲讴卮蹖 亘丕賱丕 賲蹖诏蹖乇丿 卮乇賵毓 亘賴 丕睾乇丕賯賴丕蹖 亘夭乇诏蹖 賲蹖讴賳蹖賲 鬲丕 丿丕爻鬲丕賳蹖 亘爻丕夭蹖賲 讴賴 丿乇 丌賳 賮囟蹖賱鬲 賲丨囟 蹖毓賳蹖 趩蹖夭蹖 讴賴 丕夭 丌賳 賲丕爻鬲貙 亘丕 卮乇丕乇鬲 賲丨囟 趩蹖夭蹖 讴賴 丕夭 丌賳 丿蹖诏乇丕賳 丕爻鬲 丿乇 噩賳诏 亘丕卮丿.
馃棷 倬.賳 : 亘賴 賳馗乇賲 讴鬲丕亘 噩賲毓 亘賳丿蹖 禺賵亘蹖 賳丿丕乇賴 賵 亘毓丿 丕夭 亘蹖丕賳 丕蹖賳 賴賲賴 賲胤丕賱亘 亘賴鬲乇 亘賵丿 亘賴 蹖賴 噩賲毓 亘賳丿蹖 亘乇爻賴 . 丕夭 鬲乇噩賲賴 賴賲 乇囟丕蹖鬲 讴丕賮蹖 賳丿丕乇賲 賵 賲賲讴賳賴 亘乇禺蹖 賲禺丕胤亘丕賳 乇賵 丿賱 夭丿賴 讴賳賴 . 鬲乇噩賲賴 蹖 亘賴鬲乇蹖 賳蹖丕夭 丿丕乇賴 讴鬲丕亘 . 丿乇 讴賱 丕胤賱丕毓丕鬲 賲賮蹖丿 夭蹖丕丿蹖 丿丕乇賴 賵 亘丿賵賳 卮讴 賲賮蹖丿賴 馃憤
馃棑 02/05/08
鉁旓笍 爻賴 乇賵卮 丿乇賲丕賳 賵 亘賴亘賵丿 丨丕賱 乇賵丨蹖 乇賵 賲乇丕賯亘賴 - 卮賳丕禺鬲 丿乇賲丕賳蹖 賵 倬乇賵夭讴 丕毓賱丕賲 賲蹖 讴賳賴 賵 賲丕賳賵乇 夭蹖丕丿蹖 乇賵蹖 倬乇賵夭讴 賲蹖丿賴 賵 賲毓鬲賯丿賴 讴丕乇 丌賲丿蹖 夭蹖丕丿蹖 丿丕乇賴 . 趩賯丿乇 氐丨蹖丨 亘丕卮賴 丕蹖賳 賲賵乇丿 乇賵 丕胤賱丕毓 丿賯蹖賯蹖 賳丿丕乇賲 !
鉁旓笍 賴乇 賮氐賱 亘丕 丿賵 噩賲賱賴 鬲丕孬蹖乇 诏匕丕乇 卮乇賵毓 賲蹖卮賴 讴賴 賯丕亘賱 鬲丕賲賱 賴爻鬲賳 賵 亘毓丿 賲賮氐賱 丕賵賳 噩賲賱賴 賴丕 鬲賵囟蹖丨 丿丕丿賴 賲蹖卮賴 賵 丕孬乇丕鬲卮賵賳 賴賲 亘蹖丕賳 賲蹖卮賴 .
鉁旓笍 蹖讴蹖 丕夭 丌賲賵夭賴 賴丕蹖 讴鬲丕亘 丕蹖賳賴 讴賴 丿乇 賲卮丕噩乇丕鬲 賵 丕禺鬲賱丕賮丕鬲 爻賴賲 鬲賯氐蹖乇 禺賵丿鬲賵賳 乇賵 亘倬匕蹖乇蹖丿 賵 亘賴 賴賲丕賳 賲賯丿丕乇蹖 讴賴 賲賯氐乇 賴爻鬲蹖丿 亘乇丕蹖 亘賴亘賵丿 乇丕亘胤賴 鬲賱丕卮 讴賳蹖丿 .
鉁旓笍 賮賱爻賮賴 蹖 丕禺賱丕賯蹖 讴丕賳鬲 賵 亘賳鬲丕賲 乇賵 亘賴 禺賵亘蹖 鬲賵囟蹖丨 丿丕丿賴 . 賲亘丨孬蹖 讴賴 禺蹖賱蹖 賲蹖卮賴 丿乇 賲賵乇丿卮 氐丨亘鬲 讴乇丿 賵 卮丕蹖丿 趩賳丿蹖賳 氐賮丨賴 鬲賵囟蹖丨 賵 鬲賮爻蹖乇 亘禺賵丕丿 鬲丕 丿乇 匕賴賳 亘卮蹖賳賴 .
鉁旓笍 趩讴蹖丿賴 丕氐賱蹖 讴鬲丕亘 乇賵 賲蹖卮賴 丿乇 賮乇賲賵賱 禺賵卮亘禺鬲蹖 禺賱丕氐賴 讴乇丿 讴賴 丨丕氐賱 噩賲毓 賴 爻賴 賲賵乇丿 賴 : 賵囟毓蹖鬲 亘蹖賵賱賵跇蹖讴蹖+卮乇丕蹖胤 賵 賲丨蹖胤 夭賳丿诏蹖+丕賳鬲禺丕亘賴丕蹖 禺賵丿 賮乇丿
鉁旓笍 丕爻鬲賮丕丿賴 丕夭 賮蹖賱 賵 賮蹖賱 爻賵丕乇 亘乇丕蹖 鬲卮亘蹖賴 丕賳爻丕賳 賵 匕賴賳賽 丕賳爻丕賳 亘爻蹖丕乇 讴丕乇丕 亘賵丿 賵 亘賴鬲乇蹖賳 丕夭 丕蹖賳 賳賲蹖 卮丿 賮氐賱 賴丕 乇賵 亘乇 丕蹖賳 丕爻丕爻 鬲卮乇蹖丨 讴乇丿 . 賴賳乇賲賳丿丕賳賴 爻鬲 馃憤
馃摉 亘乇蹖丿賴 蹖 讴鬲丕亘 :
賴賲賴 賲丕 丕毓賲丕賱 讴賵鬲賴 亘蹖賳丕賳賴 賵 禺賵丿禺賵丕賴丕賳賴 丕賳噩丕賲 賲蹖丿賴蹖賲 丕賲丕 賵讴蹖賱 丿乇賵賳蹖賲丕賳 賲丕 乇丕 賲鬲賯丕毓丿 賲蹖讴賳丿 讴賴 禺賵丿賲丕賳 蹖丕 賲鬲丨丿丕賳賲丕賳 乇丕 亘丕亘鬲 丌賳 爻乇夭賳卮 賳讴賳蹖賲貨 倬爻 賲丕 讴丕賲賱丕賸 丕夭 亘丕亘鬲 賮囟蹖賱鬲 禺賵丿賲丕賳 鬲賵噩蹖賴 卮丿賴 丕蹖賲貙 丕賲丕 丿乇 丿蹖丿賳 鬲毓氐亘 賵 丨乇氐 賵 丿賵乇賵蹖蹖 丿乇 丿蹖诏乇丕賳 鬲蹖夭 賴爻鬲蹖賲. 丕睾賱亘 丿乇 賲賵乇丿 丕賳诏蹖夭賴 賴丕蹖 丿蹖诏乇丕賳 丨賯 亘丕 賲丕爻鬲 讴賴 讴卮賲讴卮蹖 亘丕賱丕 賲蹖诏蹖乇丿 卮乇賵毓 亘賴 丕睾乇丕賯賴丕蹖 亘夭乇诏蹖 賲蹖讴賳蹖賲 鬲丕 丿丕爻鬲丕賳蹖 亘爻丕夭蹖賲 讴賴 丿乇 丌賳 賮囟蹖賱鬲 賲丨囟 蹖毓賳蹖 趩蹖夭蹖 讴賴 丕夭 丌賳 賲丕爻鬲貙 亘丕 卮乇丕乇鬲 賲丨囟 趩蹖夭蹖 讴賴 丕夭 丌賳 丿蹖诏乇丕賳 丕爻鬲 丿乇 噩賳诏 亘丕卮丿.
馃棷 倬.賳 : 亘賴 賳馗乇賲 讴鬲丕亘 噩賲毓 亘賳丿蹖 禺賵亘蹖 賳丿丕乇賴 賵 亘毓丿 丕夭 亘蹖丕賳 丕蹖賳 賴賲賴 賲胤丕賱亘 亘賴鬲乇 亘賵丿 亘賴 蹖賴 噩賲毓 亘賳丿蹖 亘乇爻賴 . 丕夭 鬲乇噩賲賴 賴賲 乇囟丕蹖鬲 讴丕賮蹖 賳丿丕乇賲 賵 賲賲讴賳賴 亘乇禺蹖 賲禺丕胤亘丕賳 乇賵 丿賱 夭丿賴 讴賳賴 . 鬲乇噩賲賴 蹖 亘賴鬲乇蹖 賳蹖丕夭 丿丕乇賴 讴鬲丕亘 . 丿乇 讴賱 丕胤賱丕毓丕鬲 賲賮蹖丿 夭蹖丕丿蹖 丿丕乇賴 賵 亘丿賵賳 卮讴 賲賮蹖丿賴 馃憤
馃棑 02/05/08
May 5, 2020
袝写懈薪褋褌胁械薪邪褌邪 泻薪懈谐邪 薪邪 械胁芯谢褞褑懈芯薪薪懈褟 锌褋懈褏芯谢芯谐 袛卸芯薪邪褌邪薪 啸邪泄写 锌褉械胁械写械薪邪 薪邪 斜褗谢谐邪褉褋泻懈. 孝褗卸薪芯 械, 褔械 泻薪懈谐邪 薪邪 褌邪泻褗胁 写芯斜褗褉 邪胁褌芯褉 屑芯卸械 写邪 斜褗写械 懈蟹写邪写械薪邪 褍 薪邪褋 褋邪屑芯 蟹邪褖芯褌芯 薪邪泄-胁械褉芯褟褌薪芯 褋邪 褟 锌芯屑懈褋谢懈谢懈 蟹邪 褋械谢褎-褏械谢锌/写褍褏芯胁薪芯 懈蟹褉邪褋褌胁邪薪械/褋懈谢邪 薪邪 写褍褏邪 褔械褌懈胁芯, 泻邪泻胁懈褌芯 薪邪泄-屑薪芯谐芯 褋械 褏邪褉褔邪褌 褋褉械写 锌芯-谐芯谢褟屑邪褌邪 褔邪褋褌 芯褌 薪邪褋械谢械薪懈械褌芯 (薪械 褋邪屑芯 褍 薪邪褋).
袙褋褗褖薪芯褋褌, 泻薪懈谐邪褌邪 薪邪泄-写芯斜褉械 屑芯卸械 写邪 褋械 褉邪蟹斜械褉械 褋褗锌芯褋褌邪胁械薪邪 褋 褑褟谢芯褋褌薪邪褌邪 褉邪斜芯褌邪 薪邪 啸邪泄写 锌芯 芯褌薪芯褕械薪懈械 薪邪 褉邪蟹斜懈褉邪薪械褌芯 薪邪 褌芯胁邪 芯褌 泻褗写械 懈写胁邪 褔芯胁械褕泻懈褟褌 屑芯褉邪谢 懈 泻邪泻 褋械 锌褉芯褟胁褟胁邪. 小锌芯褉械写 邪胁褌芯褉邪 懈 芯锌懈褋邪薪芯褌芯 胁 芯褋薪芯胁薪邪褌邪 屑褍 泻薪懈谐邪, 褔芯胁械褕泻懈褟褌 屑芯蟹褗泻 械 锌褉芯谐褉邪屑懈褉邪薪 芯褌 械胁芯谢褞褑懈褟褌邪 褋 薪褟泻芯谢泻芯 芯褋薪芯胁薪懈 薪邪褔懈薪邪, 锌芯 泻芯泄褌芯 胁懈卸写邪 褋胁械褌邪, 泻芯懈褌芯 懈蟹锌芯谢蟹胁邪 胁 蟹邪胁懈褋懈屑芯褋褌 芯褌 褋懈褌褍邪褑懈褟褌邪 懈 泻芯谢泻芯褌芯 懈 写邪 褋械 芯锌懈褌胁邪屑械, 薪械 屑芯卸械屑 写邪 懈蟹斜褟谐邪屑械 芯褌 褌邪蟹懈 褔芯胁械褕泻邪 锌褉懈褉芯写邪.
袙 啸懈锌芯褌械蟹邪 薪邪 褖邪褋褌懈械褌芯 邪胁褌芯褉褗褌 褉邪蟹谐谢械卸写邪 芯褋薪芯胁薪懈褌械 褋胁械褌芯胁薪懈 褉械谢懈谐懈懈 懈 懈蟹褍褔邪胁邪 泻邪泻 胁褋褟泻邪 芯褌 褌褟褏 褋械 褋锌褉邪胁褟 褋 芯谐褉邪薪懈褔械薪懈褟褌邪 薪邪 褔芯胁械褕泻邪褌邪 锌褉懈褉芯写邪 褌邪泻邪, 褔械 写邪 锌芯屑芯谐薪械 蟹邪 锌芯褋褌懈谐邪薪械褌芯 薪邪 褖邪褋褌谢懈胁 卸懈胁芯褌. 孝邪泻邪 啸邪泄写 薪懈 锌芯泻邪蟹胁邪 泻邪泻 锌褉械写褑懈褌械 薪懈 褋邪 褍褋锌械谢懈, 写芯泻芯谢泻芯褌锟斤拷 懈屑 械 胁褗蟹屑芯卸薪芯 斜械蟹 写邪 褋邪 褉邪蟹斜懈褉邪谢懈 泻邪泻 褌芯褔薪芯 褉邪斜芯褌懈 褔芯胁械褕泻懈褟褌 褍屑, 写邪 懈蟹胁谢械泻邪褌 芯褌 芯锌懈褌邪 褋懈 懈 芯褌 写褉械胁薪懈褌械 褌褉邪写懈褑懈懈 芯褋薪芯胁薪懈 锌芯褍泻懈 蟹邪 薪械谐芯 懈 褋邪屑懈褌械 薪邪褋, 泻芯懈褌芯 褋邪 胁邪谢懈写薪懈 懈 写薪械褋.
孝芯胁邪 械 胁邪卸薪邪 泻薪懈谐邪 蟹邪 褋褗胁褉械屑械薪薪懈褟 褔芯胁械泻, 泻芯泄褌芯 (泻邪褌芯 屑械薪) 薪械 械 褉械谢懈谐懈芯蟹械薪 懈 泻邪褌芯 褑褟谢芯 褋屑褟褌邪, 褔械 锌芯胁械褔械褌芯 褌褉邪写懈褑懈懈 褋械 薪褍卸写邪褟褌 薪邪泄-屑邪谢泻芯 芯褌 锌褉械芯褋屑懈褋谢褟薪械, 邪泻芯 薪械 懈 芯褌 褌芯褌邪谢薪芯 芯褌褏胁褗褉谢褟薪械. 孝褟 锌芯泻邪蟹胁邪, 褔械 褏芯褉邪褌邪 械写薪芯 胁褉械屑械 屑芯卸械 写邪 薪械 褋邪 斜懈谢懈 薪邪锌褉械写 褋 薪邪褍泻邪褌邪 懈 褌械褏薪芯谢芯谐懈懈褌械, 薪芯 褔芯胁械褕泻懈褟褌 褍屑 懈 写褍褕邪 薪械 褋邪 褋械 锌褉芯屑械薪懈谢懈 芯褋芯斜械薪芯 锌褉械蟹 褏懈谢褟写芯谢械褌懈褟褌邪 懈 锌褉械写褑懈褌械 薪懈 褋邪 谐懈 锌芯蟹薪邪胁邪谢懈 写芯褋褌邪 写芯斜褉械, 屑芯卸械 斜懈 锌芯-写芯斜褉械 芯褌 褋邪屑懈褌械 薪邪褋.
袙褋褗褖薪芯褋褌, 泻薪懈谐邪褌邪 薪邪泄-写芯斜褉械 屑芯卸械 写邪 褋械 褉邪蟹斜械褉械 褋褗锌芯褋褌邪胁械薪邪 褋 褑褟谢芯褋褌薪邪褌邪 褉邪斜芯褌邪 薪邪 啸邪泄写 锌芯 芯褌薪芯褕械薪懈械 薪邪 褉邪蟹斜懈褉邪薪械褌芯 薪邪 褌芯胁邪 芯褌 泻褗写械 懈写胁邪 褔芯胁械褕泻懈褟褌 屑芯褉邪谢 懈 泻邪泻 褋械 锌褉芯褟胁褟胁邪. 小锌芯褉械写 邪胁褌芯褉邪 懈 芯锌懈褋邪薪芯褌芯 胁 芯褋薪芯胁薪邪褌邪 屑褍 泻薪懈谐邪, 褔芯胁械褕泻懈褟褌 屑芯蟹褗泻 械 锌褉芯谐褉邪屑懈褉邪薪 芯褌 械胁芯谢褞褑懈褟褌邪 褋 薪褟泻芯谢泻芯 芯褋薪芯胁薪懈 薪邪褔懈薪邪, 锌芯 泻芯泄褌芯 胁懈卸写邪 褋胁械褌邪, 泻芯懈褌芯 懈蟹锌芯谢蟹胁邪 胁 蟹邪胁懈褋懈屑芯褋褌 芯褌 褋懈褌褍邪褑懈褟褌邪 懈 泻芯谢泻芯褌芯 懈 写邪 褋械 芯锌懈褌胁邪屑械, 薪械 屑芯卸械屑 写邪 懈蟹斜褟谐邪屑械 芯褌 褌邪蟹懈 褔芯胁械褕泻邪 锌褉懈褉芯写邪.
袙 啸懈锌芯褌械蟹邪 薪邪 褖邪褋褌懈械褌芯 邪胁褌芯褉褗褌 褉邪蟹谐谢械卸写邪 芯褋薪芯胁薪懈褌械 褋胁械褌芯胁薪懈 褉械谢懈谐懈懈 懈 懈蟹褍褔邪胁邪 泻邪泻 胁褋褟泻邪 芯褌 褌褟褏 褋械 褋锌褉邪胁褟 褋 芯谐褉邪薪懈褔械薪懈褟褌邪 薪邪 褔芯胁械褕泻邪褌邪 锌褉懈褉芯写邪 褌邪泻邪, 褔械 写邪 锌芯屑芯谐薪械 蟹邪 锌芯褋褌懈谐邪薪械褌芯 薪邪 褖邪褋褌谢懈胁 卸懈胁芯褌. 孝邪泻邪 啸邪泄写 薪懈 锌芯泻邪蟹胁邪 泻邪泻 锌褉械写褑懈褌械 薪懈 褋邪 褍褋锌械谢懈, 写芯泻芯谢泻芯褌锟斤拷 懈屑 械 胁褗蟹屑芯卸薪芯 斜械蟹 写邪 褋邪 褉邪蟹斜懈褉邪谢懈 泻邪泻 褌芯褔薪芯 褉邪斜芯褌懈 褔芯胁械褕泻懈褟褌 褍屑, 写邪 懈蟹胁谢械泻邪褌 芯褌 芯锌懈褌邪 褋懈 懈 芯褌 写褉械胁薪懈褌械 褌褉邪写懈褑懈懈 芯褋薪芯胁薪懈 锌芯褍泻懈 蟹邪 薪械谐芯 懈 褋邪屑懈褌械 薪邪褋, 泻芯懈褌芯 褋邪 胁邪谢懈写薪懈 懈 写薪械褋.
孝芯胁邪 械 胁邪卸薪邪 泻薪懈谐邪 蟹邪 褋褗胁褉械屑械薪薪懈褟 褔芯胁械泻, 泻芯泄褌芯 (泻邪褌芯 屑械薪) 薪械 械 褉械谢懈谐懈芯蟹械薪 懈 泻邪褌芯 褑褟谢芯 褋屑褟褌邪, 褔械 锌芯胁械褔械褌芯 褌褉邪写懈褑懈懈 褋械 薪褍卸写邪褟褌 薪邪泄-屑邪谢泻芯 芯褌 锌褉械芯褋屑懈褋谢褟薪械, 邪泻芯 薪械 懈 芯褌 褌芯褌邪谢薪芯 芯褌褏胁褗褉谢褟薪械. 孝褟 锌芯泻邪蟹胁邪, 褔械 褏芯褉邪褌邪 械写薪芯 胁褉械屑械 屑芯卸械 写邪 薪械 褋邪 斜懈谢懈 薪邪锌褉械写 褋 薪邪褍泻邪褌邪 懈 褌械褏薪芯谢芯谐懈懈褌械, 薪芯 褔芯胁械褕泻懈褟褌 褍屑 懈 写褍褕邪 薪械 褋邪 褋械 锌褉芯屑械薪懈谢懈 芯褋芯斜械薪芯 锌褉械蟹 褏懈谢褟写芯谢械褌懈褟褌邪 懈 锌褉械写褑懈褌械 薪懈 褋邪 谐懈 锌芯蟹薪邪胁邪谢懈 写芯褋褌邪 写芯斜褉械, 屑芯卸械 斜懈 锌芯-写芯斜褉械 芯褌 褋邪屑懈褌械 薪邪褋.
July 3, 2016
You've heard of every single study in this book--marshmallows, monkeys and moms, etc. But Haidt's book is one of the best in this genre--he mixes modern psychological research (which I think by itself does not lend to a coherent worldview though many have tried to weave one) with some ancient ideas as well as some evolutionary truths. The point of this book, as he says, is not to tell you the meaning of life (why are we here, where do we go, etc), but how to have a meaningful (or happy) life. He's very realistic. We all have a happiness setpoint and the only way to move it is through meditation, cognitive therapy or Prozac--though he seems most sold on the latter. That's my one quip on the book--for some reason, it just can't be that Prozac is the secret to happiness. Though I have never taken it myself so I may be missing out.
July 4, 2012
If I hadn't read Daniel Kahneman's Thinking, Fast and Slow, first, I may not have been able to get into The Happiness Hypothesis. Although they mine some of the same territory, The Happiness Hypothesis is an ordinary book. Kahneman's book, on the other hand, is a land mine. I think he wrote it using the knowledge that was his subject matter, giving it its penetrating power. Haidt, on the other hand, comes across as attempting to "convert" the reader, which can set up some resistance. Also, while Kahneman speaks of System 1 and System 2 to represent intuitive vs. effortful thinking, he explains that these are not actual physical systems in the brain but, rather, ways of picturing and understanding the way the mind works. Haidt, in speaking of "the rider" (rationality) and "the elephant," is a lot less careful. I think that's one example of why I felt a little as though he was trying to suck me into his way of thinking, while I perceived Kahneman as enlightening me.
Also, "The Happiness Hypothesis" strikes me as a title that would tend to attract women readers disproportionately, while "Thinking, Fast and Slow," being more scientific sounding, would not turn off (some) men.
Well, fortunately, I had read Kahneman first, so I could take the wealth of information Haidt has to give and plug it in as I liked. Really, all of us could benefit from reading some of these books on cognitive science that are being written these days. Then our inclination to enshrine our intellects and idolize our own rationality might be tempered. We would be more humble and be able to become more wise.
Some examples of Haidt's thinking which I love:
We need each other because each of us has a blind spot regarding ourselves. As human beings we are expert at seeing the mistakes of others but not our own. We are all hypocrites in that respect. That is how we are made. Listen to others who don't think like we do or like us as well as we like ourselves--that's the ticket.
I liked his depiction of our three dimensions of experience--the dimension of closeness/distance, hierarchy (superior/inferior), and, last, the one he says we in the West have forgotten about since, roughly, WWII, the spiritual dimension, the dimension that stretches from degradation to elevation. He says we try to incorporate all our strivings into the rubric of autonomy, which, while maximizing our freedoms, also flattens our experience of the world.
He also wrote about the seeming paradox that religions, which teach loving kindness, are also responsible for the greatest outpourings of hate and violence. That is because they do teach loving kindness--to insiders. Outsiders beware!
Then there is this: There are four main causes of violence and cruelty. The first, greed and ambition, is obvious, but explains only a small part of the violence that occurs, and the second, sadism, causes little to none of it. A third source of violence is--surprise--self-esteem (especially the kind that is shaky and undeserved). Being easily threatened by reality, such people, whose ranks are often made up of young men, are prone to retaliate against the perceived cause of their angst. Fourth, according to Haidt, to really get a mass atrocity going, you need idealism. Just what we wouldn't expect to hear! You need those who believe they are creating a perfect society or those who believe they are fighting the source of evil. You need the true believer for that, because the true believer believes the end justifies the means, and that his or her group has a "moral mandate" to disregard "ordinary" rules and "do what hast to be done."
Good stuff, huh?
Oh, and "the myth of pure evil," and the relevance of Manichaean thinking to today's terribly polarized political reality....
And in Haidt, unlike Kahneman, the reader meets illustrious people from history and their ideas--prophets and poets and philosophers. The reader gets to meet Boethius again, he of "The Consolation of Philosophy" whom I'd come across recently in the Odyssey of the West series on medieval times. Not to mention Buddha and Jesus (with obvious relevance to the "blind spot" discussed above--the log in one's own eye) and Thomas Jefferson and Shakespeare and Benjamin Franklin and Plato....
Also, "The Happiness Hypothesis" strikes me as a title that would tend to attract women readers disproportionately, while "Thinking, Fast and Slow," being more scientific sounding, would not turn off (some) men.
Well, fortunately, I had read Kahneman first, so I could take the wealth of information Haidt has to give and plug it in as I liked. Really, all of us could benefit from reading some of these books on cognitive science that are being written these days. Then our inclination to enshrine our intellects and idolize our own rationality might be tempered. We would be more humble and be able to become more wise.
Some examples of Haidt's thinking which I love:
We need each other because each of us has a blind spot regarding ourselves. As human beings we are expert at seeing the mistakes of others but not our own. We are all hypocrites in that respect. That is how we are made. Listen to others who don't think like we do or like us as well as we like ourselves--that's the ticket.
I liked his depiction of our three dimensions of experience--the dimension of closeness/distance, hierarchy (superior/inferior), and, last, the one he says we in the West have forgotten about since, roughly, WWII, the spiritual dimension, the dimension that stretches from degradation to elevation. He says we try to incorporate all our strivings into the rubric of autonomy, which, while maximizing our freedoms, also flattens our experience of the world.
He also wrote about the seeming paradox that religions, which teach loving kindness, are also responsible for the greatest outpourings of hate and violence. That is because they do teach loving kindness--to insiders. Outsiders beware!
Then there is this: There are four main causes of violence and cruelty. The first, greed and ambition, is obvious, but explains only a small part of the violence that occurs, and the second, sadism, causes little to none of it. A third source of violence is--surprise--self-esteem (especially the kind that is shaky and undeserved). Being easily threatened by reality, such people, whose ranks are often made up of young men, are prone to retaliate against the perceived cause of their angst. Fourth, according to Haidt, to really get a mass atrocity going, you need idealism. Just what we wouldn't expect to hear! You need those who believe they are creating a perfect society or those who believe they are fighting the source of evil. You need the true believer for that, because the true believer believes the end justifies the means, and that his or her group has a "moral mandate" to disregard "ordinary" rules and "do what hast to be done."
Good stuff, huh?
Oh, and "the myth of pure evil," and the relevance of Manichaean thinking to today's terribly polarized political reality....
And in Haidt, unlike Kahneman, the reader meets illustrious people from history and their ideas--prophets and poets and philosophers. The reader gets to meet Boethius again, he of "The Consolation of Philosophy" whom I'd come across recently in the Odyssey of the West series on medieval times. Not to mention Buddha and Jesus (with obvious relevance to the "blind spot" discussed above--the log in one's own eye) and Thomas Jefferson and Shakespeare and Benjamin Franklin and Plato....
September 24, 2021
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喙冟竸喔｀笧喔灌笖喔栢付喔囙竸喔о覆喔∴釜喔膏競喔о箞喔侧腑喔⑧箞喔侧竾喙勦福 喔炧傅喙堗箒喔佮竵喙囙笀喔班斧喔⑧复喔氞箖喔權笡喔｀赴喙€喔斷箛喔權笝喔编箟喔權浮喔侧笧喔灌笖喔炧福喙夃腑喔∴笟喔椸抚喔脆箑喔勦福喔侧赴喔箤喔о复喔堗覆喔｀笓喙屶箖喔權浮喔膏浮喔∴腑喔囙箑喔娻复喔囙笭喔о抚喔脆釜喔编涪 喙€喔笝喔粪腑喔佮抚喙堗覆喔權副喙夃笝喔勦阜喔涪喔佮笢喔ム竵喔侧福喔ㄠ付喔佮俯喔侧箑喔娻复喔囙抚喔脆笚喔⑧覆喔ㄠ覆喔笗喔｀箤喙€喔傕箟喔侧浮喔侧笀喔编笟 喙€喔娻箞喔� 喔炧福喔班笧喔膏笜喙€喔堗箟喔侧笟喔竵喙冟斧喙夃箑喔｀覆喔涏弗喙堗腑喔⑧抚喔侧竾喙佮弗喔班弗喔班笚喔脆箟喔囙笗喔编抚喔曕笝 喔炧傅喙堗箒喔佮竵喙囙笀喔班笟喔竵喔о箞喔侧箒喔佮箑喔箛喔權笖喙夃抚喔⑧竵喔编笟喔炧福喔班笧喔膏笚喔樴箑喔堗箟喔侧箒喔ム赴喔氞腑喔佮抚喙堗覆喙€喔涏箛喔權斧喔ム副喔佮竵喔侧福喔椸傅喙堗笖喔掂浮喔侧竵 喙� 喙佮笗喙堗浮喔编笝喙勦浮喙堗笀喔氞箒喔勦箞喔權副喙夃笝 喔炧傅喙堗箒喔佮笀喔班笘喔侧浮喔曕箞喔抚喙堗覆 喔椸赋喙勦浮喔勦笝喙€喔｀覆喔栢付喔囙笡喔ム箞喔涪喔о覆喔囙涪喔侧竵喔權副喔� 喔椸赋喙勦浮喔⑧副喔囙浮喔掂竸喔權笚喔掂箞喔曕箟喔竾喔椸笝喔椸父喔佮競喙� 喔勦笝喙€喔｀覆喔浮喔侧福喔栢弗喔班笚喔脆箟喔囙笗喔编抚喔曕笝喙勦笖喙夃笀喔｀复喔� 喙� 喔福喔粪腑? 喙勦浮喙堗浮喔掂笚喔侧竾 喙勦浮喙堗竾喙堗覆喔⑧競喔權覆喔斷笝喔编箟喔權斧喔｀腑喔� 喔∴傅喔勦赋喔笜喔脆笟喔侧涪喔椸覆喔囙抚喔脆笚喔⑧覆喔ㄠ覆喔笗喔｀箤喔∴覆喔佮浮喔侧涪喙€喔佮傅喙堗涪喔о竵喔编笟喔炧袱喔曕复喔佮福喔｀浮喔∴笝喔膏俯喔⑧箤 1 2 3 4
85% 喔傕腑喔囙箑喔權阜喙夃腑喔覆喔椸赋喙勦笖喙夃腑喔⑧箞喔侧竾喔⑧腑喔斷箑喔⑧傅喙堗涪喔� 喙€喔涏复喔斷箓喔ム竵 喙€喔涏复喔斷浮喔膏浮喔∴腑喔� 喙€喔炧福喔侧赴喙€喔權阜喙夃腑喔覆喔｀腑喔氞笖喙夃覆喔權浮喔侧竵 喙� 喙佮笗喙堗竵喙囙浮喔掂笟喙夃覆喔囙笚喔掂箞喔炧傅喙堗箒喔佮斧喔ム父喔斷腑喔竵喔椸赴喙€喔ム箘喔涏箘喔佮弗喙€喔浮喔粪腑喔權竵喔编笝 喔勦抚喔侧浮喙€喔箛喔權釜喙堗抚喔權笗喔编抚喔堗赴喙冟釜喙堗浮喔侧竵喙囙箘喔斷箟 喙佮笗喙堗笘喙夃覆喙冟釜喙堗浮喔侧箒喔ム箟喔о浮喔编笝喙€喔涏弗喔掂箞喔⑧笝喔福喔｀笘喔｀釜喙冟笝喔佮覆喔｀腑喙堗覆喔權箘喔∴箞喙冟釜喙堗浮喔侧竵喙囙笝喙堗覆喔堗赴喔斷傅喔佮抚喙堗覆 喙佮笗喙堗箘喔∴箞喙€喔涏箛喔權箘喔｀斧喔權副喔囙釜喔粪腑喔椸赋喙勦笖喙夃腑喔⑧箞喔侧竾喔⑧腑喔斷箑喔⑧傅喙堗涪喔∴箖喔權笗喔编抚喔∴副喔權箑喔竾喔涪喔灌箞喙佮弗喙夃抚 喙€喔覆喙勦笡喙€喔ム涪 5 喔斷覆喔�
喔栢箟喔侧斧喔權副喔囙釜喔粪腑喔勦抚喔侧浮喔⑧父喔曕复喔樴福喔｀浮喔傕腑喔� Michael Sandel 喙€喔涏箛喔權斧喔權副喔囙釜喔粪腑喔椸傅喙堗笁喔侧涪喔犩覆喔炧竵喔侧福喔栢竵喙€喔栢傅喔⑧竾喔椸覆喔囙辅喔掂弗喔樴福喔｀浮喙勦笖喙夃腑喔⑧箞喔侧竾喔｀腑喔氞笖喙夃覆喔� 喔笝喔编竾喔阜喔抚喔脆笚喔⑧覆喔ㄠ覆喔笗喔｀箤喙佮斧喙堗竾喔勦抚喔侧浮喔父喔傕箑喔ム箞喔∴笝喔掂箟喙冟斧喙夃竸喔о覆喔∴福喔灌箟喔付喔佮竸喔ム箟喔侧涪 喙� 喔佮副喔權竸喔粪腑喔夃覆喔⑧笭喔侧笧喔傕腑喔氞竸喔赤笘喔侧浮喙冟斧喔嵿箞喙佮弗喔班涪喔侧竵喔椸傅喙堗釜喔膏笖喔勦赋喔栢覆喔∴斧喔權付喙堗竾喔傕腑喔囙浮喔о弗喔∴笝喔膏俯喔⑧笂喔侧笗喔� 喔勦赋喔栢覆喔∴笚喔掂箞喔о箞喔侧竸喔о覆喔∴釜喔膏競喔勦阜喔腑喔班箘喔｀箘喔斷箟喔涪喙堗覆喔囙竸喔ム腑喔氞竸喔ム父喔∴箒喔ム赴喔｀腑喔氞笖喙夃覆喔權箘喔∴箞喔曕箞喔侧竾喔佮副喔�
喔溹腹喙夃箑喔傕傅喔⑧笝喙勦笖喙夃斧喔⑧复喔氞涪喔佮笡喔｀副喔娻笉喔侧笚喔掂箞喔о箞喔侧笖喙夃抚喔⑧竸喔о覆喔∴釜喔膏競喔曕副喙堗竾喙佮笗喙堗箓喔氞福喔侧笓喙勦弗喙堗浮喔侧箑喔ム涪 喔炧福喔班笧喔膏笜喙€喔堗箟喔� 喔傕竾喔堗阜喙娻腑 喔福喔脆釜喙傕笗喙€喔曕复喔� 喔箓喔曕腑喔脆竵 喙佮弗喔班腑喔粪箞喔� 喙� 喔傅喔佮浮喔侧竵喔∴覆喔炧腹喔� 喙佮笗喙堗笘喙夃覆喔∴傅喙佮竸喙堗笝喔编箟喔權浮喔编笝喔佮箛喔堗赴喙€喔涏箛喔權箒喔勦箞喔笝喔编竾喔阜喔笖喔侧俯 喙� 喔椸傅喙堗抚喔侧竾喙€喔佮弗喔粪箞喔笝喙佮笢喔囙斧喔權副喔囙釜喔粪腑 喙€喔炧福喔侧赴喔笝喔编竾喔阜喔笧喔侧箑喔｀覆喙勦笡喙勦竵喔ム竵喔о箞喔侧笝喔编箟喔權浮喔侧竵
喙冟竸喔｀笧喔灌笖喔栢付喔囙竸喔о覆喔∴釜喔膏競喔о箞喔侧腑喔⑧箞喔侧竾喙勦福 喔炧傅喙堗箒喔佮竵喙囙笀喔班斧喔⑧复喔氞箖喔權笡喔｀赴喙€喔斷箛喔權笝喔编箟喔權浮喔侧笧喔灌笖喔炧福喙夃腑喔∴笟喔椸抚喔脆箑喔勦福喔侧赴喔箤喔о复喔堗覆喔｀笓喙屶箖喔權浮喔膏浮喔∴腑喔囙箑喔娻复喔囙笭喔о抚喔脆釜喔编涪 喙€喔笝喔粪腑喔佮抚喙堗覆喔權副喙夃笝喔勦阜喔涪喔佮笢喔ム竵喔侧福喔ㄠ付喔佮俯喔侧箑喔娻复喔囙抚喔脆笚喔⑧覆喔ㄠ覆喔笗喔｀箤喙€喔傕箟喔侧浮喔侧笀喔编笟 喙€喔娻箞喔� 喔炧福喔班笧喔膏笜喙€喔堗箟喔侧笟喔竵喙冟斧喙夃箑喔｀覆喔涏弗喙堗腑喔⑧抚喔侧竾喙佮弗喔班弗喔班笚喔脆箟喔囙笗喔编抚喔曕笝 喔炧傅喙堗箒喔佮竵喙囙笀喔班笟喔竵喔о箞喔侧箒喔佮箑喔箛喔權笖喙夃抚喔⑧竵喔编笟喔炧福喔班笧喔膏笚喔樴箑喔堗箟喔侧箒喔ム赴喔氞腑喔佮抚喙堗覆喙€喔涏箛喔權斧喔ム副喔佮竵喔侧福喔椸傅喙堗笖喔掂浮喔侧竵 喙� 喙佮笗喙堗浮喔编笝喙勦浮喙堗笀喔氞箒喔勦箞喔權副喙夃笝 喔炧傅喙堗箒喔佮笀喔班笘喔侧浮喔曕箞喔抚喙堗覆 喔椸赋喙勦浮喔勦笝喙€喔｀覆喔栢付喔囙笡喔ム箞喔涪喔о覆喔囙涪喔侧竵喔權副喔� 喔椸赋喙勦浮喔⑧副喔囙浮喔掂竸喔權笚喔掂箞喔曕箟喔竾喔椸笝喔椸父喔佮競喙� 喔勦笝喙€喔｀覆喔浮喔侧福喔栢弗喔班笚喔脆箟喔囙笗喔编抚喔曕笝喙勦笖喙夃笀喔｀复喔� 喙� 喔福喔粪腑? 喙勦浮喙堗浮喔掂笚喔侧竾 喙勦浮喙堗竾喙堗覆喔⑧競喔權覆喔斷笝喔编箟喔權斧喔｀腑喔� 喔∴傅喔勦赋喔笜喔脆笟喔侧涪喔椸覆喔囙抚喔脆笚喔⑧覆喔ㄠ覆喔笗喔｀箤喔∴覆喔佮浮喔侧涪喙€喔佮傅喙堗涪喔о竵喔编笟喔炧袱喔曕复喔佮福喔｀浮喔∴笝喔膏俯喔⑧箤 1 2 3 4
85% 喔傕腑喔囙箑喔權阜喙夃腑喔覆喔椸赋喙勦笖喙夃腑喔⑧箞喔侧竾喔⑧腑喔斷箑喔⑧傅喙堗涪喔� 喙€喔涏复喔斷箓喔ム竵 喙€喔涏复喔斷浮喔膏浮喔∴腑喔� 喙€喔炧福喔侧赴喙€喔權阜喙夃腑喔覆喔｀腑喔氞笖喙夃覆喔權浮喔侧竵 喙� 喙佮笗喙堗竵喙囙浮喔掂笟喙夃覆喔囙笚喔掂箞喔炧傅喙堗箒喔佮斧喔ム父喔斷腑喔竵喔椸赴喙€喔ム箘喔涏箘喔佮弗喙€喔浮喔粪腑喔權竵喔编笝 喔勦抚喔侧浮喙€喔箛喔權釜喙堗抚喔權笗喔编抚喔堗赴喙冟釜喙堗浮喔侧竵喙囙箘喔斷箟 喙佮笗喙堗笘喙夃覆喙冟釜喙堗浮喔侧箒喔ム箟喔о浮喔编笝喙€喔涏弗喔掂箞喔⑧笝喔福喔｀笘喔｀釜喙冟笝喔佮覆喔｀腑喙堗覆喔權箘喔∴箞喙冟釜喙堗浮喔侧竵喙囙笝喙堗覆喔堗赴喔斷傅喔佮抚喙堗覆 喙佮笗喙堗箘喔∴箞喙€喔涏箛喔權箘喔｀斧喔權副喔囙釜喔粪腑喔椸赋喙勦笖喙夃腑喔⑧箞喔侧竾喔⑧腑喔斷箑喔⑧傅喙堗涪喔∴箖喔權笗喔编抚喔∴副喔權箑喔竾喔涪喔灌箞喙佮弗喙夃抚 喙€喔覆喙勦笡喙€喔ム涪 5 喔斷覆喔�
December 29, 2020
This book is about the top ten theories of modern research on happiness. Each chapter of the book is an attempt to get acquainted with a theory that has been discovered by a number of world civilizations. Also, with the information we have gained from scientific research today, this book critiques these theories in parts. The author also tries to draw lessons from these theories that are still applicable in our lives today.
July 28, 2011
Finished reading this last night. Two things first - 1) the book is not really about ancient wisdom. It's primarily about current research/thinking in the field of Psychology on emotional happiness. 2) The first third of the book is among the most depressing things I have ever read. The book starts by focusing on the view that humans have virtually no control over our own ability to be happy (or miserable). It's genetic - we are born with an innate predisposition towards personal happiness or misery.
In addition, the author focuses on a psychological view that people don't take moral or ethical actions out of an essential human goodness. Rather, we are programmed through evolution only to take actions that benefit us personally and even when we act ethically our moral compass may be off (that is, we may convince ourselves that we are being kind and morally upstanding when our objectively tested actions show that we are not). Haidt cites research that even those accused and convicted of history's most heinous crimes acted only out of the pursuit of some type of twisted greater moral good.
At this point, I nearly put the book down. How can one embrace an outlook on life that implies both that we have no choice in how we act and that our actions are entirely self-serving in any case. That is a sad world.
Yet, I'm glad that I didn't put the book down. After this worldview was described, the book began to change and some wonderful and powerful images began to surface. For example, Haidt talks about posttraumatic stress growth - a circumstance in which people respond to tragedy and trauma by finding a path to personal growth and in the process change their lives in fundamental ways that allow them to lead happier, more meaningful lives.
Even better, he cites research that people who maintain strong social connections, belong to groups, have religious faith, have strong marriages, and help others are more optimistic and happier. Here then, he suggests, are lessons in how we can overcome our genetic limitations.
He also touches on virtue and character and poses an interesting idea. The liberals have it right when it comes to diversity. Demographic diversity, as he calls it (diversity of race, sex, sexual orientation, ethnicity, and religious faith), creates a more just society. On the other hand, conservatives have it right on the need for agreement on a set of core societal values because in our effort to embrace diversity, moral diversity has disconnected us from our cultural moorings. He suggests we need a core of moral values and virtues to teach our children if we expect them to live lives of character and value.
If you can get through the first third of the book without falling into a deep depression, you will find a truly interesting and valuable read. Both an intellectually interesting view on the personal and societal infrastructure that can make us happier and a world view that refuses to give in to factionalism (he is an atheist, but sees important value in religious beliefs and a liberal who embraces some of the ideas from conservatives).
Whether you agree with any of his ideas or not, read it because it will stimulate your thinking and encourage personal introspection.
In addition, the author focuses on a psychological view that people don't take moral or ethical actions out of an essential human goodness. Rather, we are programmed through evolution only to take actions that benefit us personally and even when we act ethically our moral compass may be off (that is, we may convince ourselves that we are being kind and morally upstanding when our objectively tested actions show that we are not). Haidt cites research that even those accused and convicted of history's most heinous crimes acted only out of the pursuit of some type of twisted greater moral good.
At this point, I nearly put the book down. How can one embrace an outlook on life that implies both that we have no choice in how we act and that our actions are entirely self-serving in any case. That is a sad world.
Yet, I'm glad that I didn't put the book down. After this worldview was described, the book began to change and some wonderful and powerful images began to surface. For example, Haidt talks about posttraumatic stress growth - a circumstance in which people respond to tragedy and trauma by finding a path to personal growth and in the process change their lives in fundamental ways that allow them to lead happier, more meaningful lives.
Even better, he cites research that people who maintain strong social connections, belong to groups, have religious faith, have strong marriages, and help others are more optimistic and happier. Here then, he suggests, are lessons in how we can overcome our genetic limitations.
He also touches on virtue and character and poses an interesting idea. The liberals have it right when it comes to diversity. Demographic diversity, as he calls it (diversity of race, sex, sexual orientation, ethnicity, and religious faith), creates a more just society. On the other hand, conservatives have it right on the need for agreement on a set of core societal values because in our effort to embrace diversity, moral diversity has disconnected us from our cultural moorings. He suggests we need a core of moral values and virtues to teach our children if we expect them to live lives of character and value.
If you can get through the first third of the book without falling into a deep depression, you will find a truly interesting and valuable read. Both an intellectually interesting view on the personal and societal infrastructure that can make us happier and a world view that refuses to give in to factionalism (he is an atheist, but sees important value in religious beliefs and a liberal who embraces some of the ideas from conservatives).
Whether you agree with any of his ideas or not, read it because it will stimulate your thinking and encourage personal introspection.
February 22, 2014
This book starts off as great. It neatly draws from the ancient philosophy and extrapolates the relevance of ancient wisdom to modern life. For example, the elephant-rider analogy, for which it gets one star. But somewhere in the middle, it loses itself in theological arguments. The scope of the book is so broad that the title becomes misleading.
The book gets another star for the valuable insights into human psychology, morality and life in general that lie interspersed in between elaborate digressions into religion and drugs. But it gets no more because far from finding modern truth in ancient wisdom, it equates the latter to religion and gets ahead of itself as it delves into the religion vs science argument seeking ,rather circuitously, to derive a common ground between the two without finally offering anything valuable to the reader as a result of this rumination.
A book has to be like a discovery, either revealing something new to the reader or making her see what is obvious and plain in a way that it is 鈥渆levating鈥� as the author might have put it. The Happiness Hypothesis does that in the beginning but fades halfway through only to end in a whimpering attempt at revival of its initial zest.
January 21, 2013
The short conclusion at the end of this book was really good. I wish the rest of the book stuck to the author's concise summary a little bit better. In some of Haidt's best advice within the whole book he says, "Just as plants need sun, water, and good soil to thrive, people need love, work, and a connection to something larger." He adds, "You have to get the conditions right, and then wait." There are a lot of other good insights in the book, but I find them to be burried in piles of other not-so-compelling somewhat dry information. I would prefer something a little more contemplative. Something that quotes the ancient wisdom, but doesn't add as much commentary.
Haidt has another insight that jives closely with an insight in another book I reviewed called, "Finding Clarity" by Jeru Kabbal. Basically the observation is that humans are like icebergs. There is a little portion that sticks above the water that we are aware of and in control of, and then there is a huge mammoth of a hunk of ice under the water that we are not aware of or in control of. We would like to think that our awareness steers our ship, but, in truth, it is the huge portion hidden under the water that directs our actions and hardens them into habits that become the building blocks of our personality. The most we can do is become aware of our subconscious selves, accept it for what it is, respect it, and work with it. Twas a good book, if you are willing to wade through some dryness to get to the good stuff.
Haidt has another insight that jives closely with an insight in another book I reviewed called, "Finding Clarity" by Jeru Kabbal. Basically the observation is that humans are like icebergs. There is a little portion that sticks above the water that we are aware of and in control of, and then there is a huge mammoth of a hunk of ice under the water that we are not aware of or in control of. We would like to think that our awareness steers our ship, but, in truth, it is the huge portion hidden under the water that directs our actions and hardens them into habits that become the building blocks of our personality. The most we can do is become aware of our subconscious selves, accept it for what it is, respect it, and work with it. Twas a good book, if you are willing to wade through some dryness to get to the good stuff.
August 4, 2014
5 star, pure wisdom! This book gave me great insights on how our mind works. It's a great combination of scientific research, philosophy and psychology of today diving deep to figure out what really makes us happy. I highly recommended reading this book, if someone would say that I had only 3 books to pick for them this would be one of them. If you're wondering about the reasons for our seemingly never-ending pursuit of happiness and meaning "The Happiness Hypothesis" will give you very solid answers.
January 1, 2021
讴鬲丕亘 賵丕賯毓丕 趩蹖夭賴丕蹖 夭蹖丕丿蹖 亘乇丕蹖 丌賲賵禺鬲賳 丿丕卮鬲. 丕诏乇 亘賴 噩賳亘賴 賴丕蹖 鬲丨賯蹖賯丕鬲蹖 乇賵丕賳卮賳丕爻蹖 賲丿乇賳 賵 禺丕乇噩 讴乇丿賳卮 丕夭 鬲賮讴乇 乇賵丕賳讴丕賵丕賳賴 毓賱丕賯賴 賲賳丿 亘丕卮蹖賳貙 禺賵賳丿賳卮 鬲噩乇亘賴 丿賱倬匕蹖乇蹖 禺賵丕賴丿 亘賵丿.
丕賲丕 鬲乇噩賲賴 讴鬲丕亘 亘賴 卮讴賱 亘丕賵乇賳丕倬匕蹖乇蹖 亘丿 亘賵丿. 讴鬲丕亘 亘賴 卮讴賱 诏賮鬲丕乇蹖 鬲乇噩賲賴 卮丿賴 亘賵丿 賵 禺賵賳丿賳 賴乇 氐賮丨賴貙 毓匕丕亘蹖 亘賵丿 賵氐賮 賳丕倬匕蹖乇.
氐賲蹖賲丕賳賴 丌乇夭賵 賲蹖 讴賳賲 讴賴 賲鬲乇噩賲 賵 賳卮乇 丿蹖诏乇蹖 丿爻鬲 亘賴 鬲乇噩賲賴 丿賵亘丕乇賴 丕蹖賳 讴鬲丕亘 亘夭賳賳丿.
丕賲丕 鬲乇噩賲賴 讴鬲丕亘 亘賴 卮讴賱 亘丕賵乇賳丕倬匕蹖乇蹖 亘丿 亘賵丿. 讴鬲丕亘 亘賴 卮讴賱 诏賮鬲丕乇蹖 鬲乇噩賲賴 卮丿賴 亘賵丿 賵 禺賵賳丿賳 賴乇 氐賮丨賴貙 毓匕丕亘蹖 亘賵丿 賵氐賮 賳丕倬匕蹖乇.
氐賲蹖賲丕賳賴 丌乇夭賵 賲蹖 讴賳賲 讴賴 賲鬲乇噩賲 賵 賳卮乇 丿蹖诏乇蹖 丿爻鬲 亘賴 鬲乇噩賲賴 丿賵亘丕乇賴 丕蹖賳 讴鬲丕亘 亘夭賳賳丿.
December 10, 2020
丕诏賴 讴鬲丕亘丕蹖 乇賵丕賳 卮賳丕爻蹖 賲蹖禺賵賳蹖丿 丨丿丕賯賱 讴鬲丕亘丕蹖 夭乇丿 鬲賵蹖 亘丕夭丕乇 乇賵 賳禺賵賳蹖丿 賵 倬跇賵賴卮 賴丕蹖 毓賱賲蹖 賲孬賱 丕蹖賳 乇賵 丿賳亘丕賱 讴賳蹖丿 讴賴 丕賱亘鬲賴 亘噩夭 賲亘賳丕蹖 毓賱賲蹖 丕賵賳 亘丕 賳孬乇 禺賵亘蹖 賴賲 賳賵卮鬲賴 卮丿賴
June 23, 2019
喔曕复喔斷弗喔脆釜喔曕箤喔笝喔编竾喔阜喔箒喔箞喔囙笡喔掂箒喔權箞喔權腑喔� 喙€喔傕傅喔⑧笝喙€喔佮箞喔囙浮喔侧竵 喙€喔曕箛喔∴箘喔涏笖喙夃抚喔⑧竵喔侧福喔椸笖喔ム腑喔囙箒喔ム赴喔曕副喔о腑喔⑧箞喔侧竾喔囙覆喔權抚喔脆笀喔编涪 喔涪喔侧竵喙€喔箛喔權竵喔｀赴喔氞抚喔權竵喔侧福喔∴覆喔佮抚喙堗覆喔佮箞喔笝喔堗赴喙€喔傕傅喔⑧笝喙勦笖喙夃箒喔氞笟喔權傅喙� 喔о覆喔囙箓喔勦福喔囙箑喔｀阜喙堗腑喔囙箒喔ム赴喙€喔ム阜喔竵喔涏福喔班箑喔斷箛喔權竵喔编笝喔⑧副喔囙箘喔� 喔佮福喔侧笟喔囙覆喔∴箚
August 7, 2009
I鈥檝e often marveled at how seemingly rational people can forgo reason when engaged in public debate over a land use issue. A few years back I was involved in a community meeting about a new village scale project being proposed for the center of a small Vermont town. Even faced with a plethora of facts, figures and testimonials to the contrary, many people held fast to their belief that the project鈥攄esigned to mimic the design and spacing of the clustered houses already in the village center鈥攚ould result in traffic congestion, loss of views and lost sleep due to noisy neighbors. People too easily ignored the positive aspects of the project鈥攁voidance of sprawl, better traffic flow from a new street network鈥攁nd dwelled only on potential, if unlikely, negative effects. It proved difficult for people to think openly and rationally about this project. Thanks to a new book about happiness, of all things, I am beginning to understand why.
In his book, The Happiness Hypothesis, Jonathan Haidt (a professor of psychology at the University of Virginia) offers insight into where this type of irrational response comes from and why it is so hard for us to change our opinions and our behavior. Combining the wisdom of the past (from Freud to Buddha, Shakespeare to the Bible) with the latest cognitive research, Haidt engages the reader in an insightful exploration of what makes us happy and how we find meaning in our lives, and offers clues to understanding erratic personal and social behavior along the way. Many of the clues come from an understanding of the workings of the human mind鈥攎uch of the book is devoted to this, starting with a very readable discussion of brain physiology and its impact on human responses. Throughout the book, Haidt provides a menu of things that we need to consider, work on, and ultimately achieve in order to find happiness. This could have resulted in a 鈥渟elf help鈥� book but, thankfully, The Happiness Hypothesis avoids that fate.
Of particular usefulness to the planning field, or at least for understanding the dynamic of the meeting I attended, is the description of how the human mind is divided and often in conflict, resulting in a situation where feelings take preference over reasoning. Haidt uses the analogy of a rider (our rational and conscious self or ego) trying to control an elephant that often has its own desires and agenda (our unconscious, emotional self) to explain why we often have difficulty behaving in a rational way. It turns out it is sometimes very hard to control what our elephant does.
Haidt takes this concept further by looking at the evolution of the brain. In order to survive, humans have learned to take quick action when faced with a threat (鈥渢hat is something that can eat me鈥�) and respond slower when faced with opportunity (鈥渟hould I catch and eat that frog now or later?鈥�). As our species evolved, the fearful and cautious response was reinforced because it helped us survive and has now been hardwired into our brains. Consequently, our brain鈥檚 automatic system, our survival mechanism, is much stronger and more developed than our controlled system which reasons and plans, weighing pros and cons before taking action. The result is that we respond first, and rational thought comes later.
We don鈥檛 necessarily need such a strong automatic response today, but remnants of it give us what Haidt refers to as a 鈥渘egative bias鈥� and explain why we react strongly to threats, like a new kind development next door, that we fear may impact our quality of life, even if our reaction is irrational or pre-rational. This makes it difficult for us to engage in new or forward thinking. It also reduces the likelihood that we will be influenced by facts or arguments that speak to the rational rider, but not to the emotional elephant. To make matters worse, our brain is hard-wired to invent a rational argument or justification for our irrational behavior (i.e., the rider will invent an explanation for why the elephant does something that makes no sense).
The take-home message鈥攁s it relates to planning and bringing about changes in attitude and behavior鈥攊s to not focus so much on conscious thought (the rider), and the typical rational analysis of a situation in order to influence a decision, but rather to find ways to train the elephant to think and behave differently. Haidt suggests personal work to understand and improve ourselves as individuals, offering up meditation, cognitive therapy and Prozac as the three main pathways to this retraining. Although a part of me is really tempted to find out what would happen if all planning meeting participants were given a mood altering drug prior to public debate, I think there are less controversial approaches worth exploring first. Perhaps we need to de-emphasize the facts and set the ground work for a better public process by finding ways to help people in our communities understand their social lives, and habitual responses and behaviors, in a way that makes it possible for them to be less influenced by the behavior of their elephant. Then maybe they can engage with others more effectively. Complete Buddhist enlightenment may be too much to hope for, but if everyone worked a little harder to acknowledge and rein in their elephants we鈥檇 all be better off.
Read more reviews by the Orton Family Foundation in our Scenarios e-journal at
-Karen Yacos
In his book, The Happiness Hypothesis, Jonathan Haidt (a professor of psychology at the University of Virginia) offers insight into where this type of irrational response comes from and why it is so hard for us to change our opinions and our behavior. Combining the wisdom of the past (from Freud to Buddha, Shakespeare to the Bible) with the latest cognitive research, Haidt engages the reader in an insightful exploration of what makes us happy and how we find meaning in our lives, and offers clues to understanding erratic personal and social behavior along the way. Many of the clues come from an understanding of the workings of the human mind鈥攎uch of the book is devoted to this, starting with a very readable discussion of brain physiology and its impact on human responses. Throughout the book, Haidt provides a menu of things that we need to consider, work on, and ultimately achieve in order to find happiness. This could have resulted in a 鈥渟elf help鈥� book but, thankfully, The Happiness Hypothesis avoids that fate.
Of particular usefulness to the planning field, or at least for understanding the dynamic of the meeting I attended, is the description of how the human mind is divided and often in conflict, resulting in a situation where feelings take preference over reasoning. Haidt uses the analogy of a rider (our rational and conscious self or ego) trying to control an elephant that often has its own desires and agenda (our unconscious, emotional self) to explain why we often have difficulty behaving in a rational way. It turns out it is sometimes very hard to control what our elephant does.
Haidt takes this concept further by looking at the evolution of the brain. In order to survive, humans have learned to take quick action when faced with a threat (鈥渢hat is something that can eat me鈥�) and respond slower when faced with opportunity (鈥渟hould I catch and eat that frog now or later?鈥�). As our species evolved, the fearful and cautious response was reinforced because it helped us survive and has now been hardwired into our brains. Consequently, our brain鈥檚 automatic system, our survival mechanism, is much stronger and more developed than our controlled system which reasons and plans, weighing pros and cons before taking action. The result is that we respond first, and rational thought comes later.
We don鈥檛 necessarily need such a strong automatic response today, but remnants of it give us what Haidt refers to as a 鈥渘egative bias鈥� and explain why we react strongly to threats, like a new kind development next door, that we fear may impact our quality of life, even if our reaction is irrational or pre-rational. This makes it difficult for us to engage in new or forward thinking. It also reduces the likelihood that we will be influenced by facts or arguments that speak to the rational rider, but not to the emotional elephant. To make matters worse, our brain is hard-wired to invent a rational argument or justification for our irrational behavior (i.e., the rider will invent an explanation for why the elephant does something that makes no sense).
The take-home message鈥攁s it relates to planning and bringing about changes in attitude and behavior鈥攊s to not focus so much on conscious thought (the rider), and the typical rational analysis of a situation in order to influence a decision, but rather to find ways to train the elephant to think and behave differently. Haidt suggests personal work to understand and improve ourselves as individuals, offering up meditation, cognitive therapy and Prozac as the three main pathways to this retraining. Although a part of me is really tempted to find out what would happen if all planning meeting participants were given a mood altering drug prior to public debate, I think there are less controversial approaches worth exploring first. Perhaps we need to de-emphasize the facts and set the ground work for a better public process by finding ways to help people in our communities understand their social lives, and habitual responses and behaviors, in a way that makes it possible for them to be less influenced by the behavior of their elephant. Then maybe they can engage with others more effectively. Complete Buddhist enlightenment may be too much to hope for, but if everyone worked a little harder to acknowledge and rein in their elephants we鈥檇 all be better off.
Read more reviews by the Orton Family Foundation in our Scenarios e-journal at
-Karen Yacos
October 19, 2018
Using psychology, philosophy, theology*, and some biology, Jonathan Haidt digs into what brings true happiness and how we define it.
I like how intellectually engaging this book was. Most of the studies, philosophies, and ideas he presents should be familiar to anyone who keeps up with the topics. However, I've never seen them combined like this. It really is about "modern truth" born from "ancient wisdom."
Now, while I found this book engaging, I did not agree with all of it. This is pretty understandable, considering Jonathan Haidt and I approach the world from two very different worldviews. (He could really do with some C.S. Lewis.) But I respect and I appreciate his willingness to engage with ideas and worldviews he disagrees with and doesn't understand.
I find it interesting he looks to The Purpose Driven Life as a sort of "Christian" voice and if I have one critique there, it would be that he seems to consider the "religious right" in a very narrow, 1990s era way. Being seeped in the "religious right", however, I know a shift has taken place generationally in how we talk about faith, politics, and a meaningful life. However, that is not a nuance I would expect from someone looking in.
Accordingly, I acknowledge he does the best he can to understand it considering how far he disagrees with it. I do not understanding why he felt the need to repeatedly reference fundamentalist homeschooling their children, but that can be debated another day.
I like Haidt's take on wonder. I think he demonstrates a healthy understanding of awe and the role in plays in our world. I particularly appreciate the way he traces science "shift" from awe and move to categorize. It was very intriguing.
Overall, I recommend this one. The phrase "intellectually engaging" keeps coming to mind. But perhaps, emotionally engaging too. I didn't discover any new truths within its pages, but I learned to think about things differently and see commonality where previously I might be inclined to make a quick assumption.
*I use the word loosely. I don't know that the author would consider it theology, especially as he doesn't seem to understand it (like his description of good v. bad.)
I like how intellectually engaging this book was. Most of the studies, philosophies, and ideas he presents should be familiar to anyone who keeps up with the topics. However, I've never seen them combined like this. It really is about "modern truth" born from "ancient wisdom."
Now, while I found this book engaging, I did not agree with all of it. This is pretty understandable, considering Jonathan Haidt and I approach the world from two very different worldviews. (He could really do with some C.S. Lewis.) But I respect and I appreciate his willingness to engage with ideas and worldviews he disagrees with and doesn't understand.
I find it interesting he looks to The Purpose Driven Life as a sort of "Christian" voice and if I have one critique there, it would be that he seems to consider the "religious right" in a very narrow, 1990s era way. Being seeped in the "religious right", however, I know a shift has taken place generationally in how we talk about faith, politics, and a meaningful life. However, that is not a nuance I would expect from someone looking in.
Accordingly, I acknowledge he does the best he can to understand it considering how far he disagrees with it. I do not understanding why he felt the need to repeatedly reference fundamentalist homeschooling their children, but that can be debated another day.
I like Haidt's take on wonder. I think he demonstrates a healthy understanding of awe and the role in plays in our world. I particularly appreciate the way he traces science "shift" from awe and move to categorize. It was very intriguing.
Overall, I recommend this one. The phrase "intellectually engaging" keeps coming to mind. But perhaps, emotionally engaging too. I didn't discover any new truths within its pages, but I learned to think about things differently and see commonality where previously I might be inclined to make a quick assumption.
*I use the word loosely. I don't know that the author would consider it theology, especially as he doesn't seem to understand it (like his description of good v. bad.)
September 5, 2022
Above all expectations. Don't let the cover fool you (it's a bit new-agey), but makes sense when you get into the book. This is a real science, hard psychology and lots of intelligence, common sense and depth in between. Ok, maybe the cover isn't that bad :) And it's not even all about happiness. It's a lot wider than that.
October 22, 2020
solid connections between history, philosophy, and psychology, bringing up interesting ideas about the utility (to put it clinically) of adversity鈥攖he book was more than a little self-absorbed, however.
September 12, 2016
I was recommended this book by a friend. Going in, I was skeptical - the premise sounded like some sort of self-help hand wavy junk. When I realized the ambition of the book, I got much more interested. To me, the concept seemed great: "here's an ancient theory on life from an important philosopher, here's some modern science that provides empirical evidence for this theory so it seems they were correct and we should follow his / her advice." However, I think this book may have reached too far and ultimately failed in its intention.
First, the book slipped between using modern studies to buttress the arguments of philosophers and using modern studies to extend these arguments. For me there's a big difference between saying 'look! modern psychological experiments suggest that Aristotle was right about X!' and 'experiments say X, when combined with Aristotle's Y we can infer A.' You can't assume that Y is correct! He picks and chooses theories from his favorite philosophers and combines this with science to tell a nice story, but it too often takes these initial unsupported arguments for granted. As someone who also studied some philosophy in college, I can say that ancient philosophers were wrong about quite a lot, and calling it 'Wisdom of the Ancients' doesn't make me any more inclined to accept these arguments at face value. So when Haidt would give a suggestion, I would feel like the premise was still unsupported. So in the end, it felt kind of self-helpy and hand-wavy after all.
Second, I just don't like the way the book was written. Haidt tries to take a Gladwellian approach to his book: here's an idea, here's some cherry-picked research, here's an insightful quote, and here's a relevant anecdote to hammer the point home. Without turning this into a rant about the intellectual bankruptcy of Malcolm Gladwell's arguments, Haidt tries to do something similar and ultimately is just not as good at it. Gladwell is a great storyteller. For all the selective inclusion and overlooked counterarguments in his books, he finds some very colorful and engaging stories to include. Haidt attempts to enhance his arguments using personal anecdotes about his own life journey that just aren't as interesting. I think Haidt's arguments may have more intellectual honesty behind them than Gladwell but I'm still not convinced - and at least with Gladwell I got a good story out of it.
It's a shame this book was written before "Thinking Fast and Slow" by Kahneman, because there are a lot of overlaps between the two, especially in the first couple chapters. "Thinking Fast and Slow" does a better job of both explaining contemporary research and drawing conclusions from it. Supplementing what is shown in that book with parallels in ancient philosophy could have made this book more of a success. Additionally, Kahneman's heuristic of "System I" and "System II" work so much better for me than Haidt's more forced metaphor of an "Elephant and it's Rider".
If you're looking for books to understand the human mind and how we work, I would recommend "Thinking Fast and Slow" (Kahneman), "Predictably Irrational" (Ariely), and "Drive" (Pink) ahead of this book. While none directly address 'life fulfillment', you can use what you learn there to better understand how your mind works, how to interact with other people (hint: give people the benefit of the doubt more), and feel more motivated in your life. These books are backed up by experimental evidence instead of just conjecture and in the end you can leave the philosophy behind.
First, the book slipped between using modern studies to buttress the arguments of philosophers and using modern studies to extend these arguments. For me there's a big difference between saying 'look! modern psychological experiments suggest that Aristotle was right about X!' and 'experiments say X, when combined with Aristotle's Y we can infer A.' You can't assume that Y is correct! He picks and chooses theories from his favorite philosophers and combines this with science to tell a nice story, but it too often takes these initial unsupported arguments for granted. As someone who also studied some philosophy in college, I can say that ancient philosophers were wrong about quite a lot, and calling it 'Wisdom of the Ancients' doesn't make me any more inclined to accept these arguments at face value. So when Haidt would give a suggestion, I would feel like the premise was still unsupported. So in the end, it felt kind of self-helpy and hand-wavy after all.
Second, I just don't like the way the book was written. Haidt tries to take a Gladwellian approach to his book: here's an idea, here's some cherry-picked research, here's an insightful quote, and here's a relevant anecdote to hammer the point home. Without turning this into a rant about the intellectual bankruptcy of Malcolm Gladwell's arguments, Haidt tries to do something similar and ultimately is just not as good at it. Gladwell is a great storyteller. For all the selective inclusion and overlooked counterarguments in his books, he finds some very colorful and engaging stories to include. Haidt attempts to enhance his arguments using personal anecdotes about his own life journey that just aren't as interesting. I think Haidt's arguments may have more intellectual honesty behind them than Gladwell but I'm still not convinced - and at least with Gladwell I got a good story out of it.
It's a shame this book was written before "Thinking Fast and Slow" by Kahneman, because there are a lot of overlaps between the two, especially in the first couple chapters. "Thinking Fast and Slow" does a better job of both explaining contemporary research and drawing conclusions from it. Supplementing what is shown in that book with parallels in ancient philosophy could have made this book more of a success. Additionally, Kahneman's heuristic of "System I" and "System II" work so much better for me than Haidt's more forced metaphor of an "Elephant and it's Rider".
If you're looking for books to understand the human mind and how we work, I would recommend "Thinking Fast and Slow" (Kahneman), "Predictably Irrational" (Ariely), and "Drive" (Pink) ahead of this book. While none directly address 'life fulfillment', you can use what you learn there to better understand how your mind works, how to interact with other people (hint: give people the benefit of the doubt more), and feel more motivated in your life. These books are backed up by experimental evidence instead of just conjecture and in the end you can leave the philosophy behind.
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