Happiness: Analysis of.

Happiness in the sense of something generally considered intrinsically desirable may be semantically/conceptually analysed as follows:
A fairly generalized, well-established, longer-term feeling, attitude, state of mind, mindset, outlook, way of being in the world characterized by a sense of satisfaction, peace of mind, contentment with oneself and one’s situation in the world, and enjoyment of life.
Happiness is semantically/conceptually (not just empirically/causally) associated with:
Being hopeful, optimistic, glad, cheerful, lighthearted, buoyant, joie de vivre, joy, serenity, tranquility, calm, inner fulfillment, satisfaction, sense of self-worth, feeling resilient, competent, capable, meaning in life, equanimity, acceptance, reconciliation, sensuous or even sensual delight, being able to relax, have fun, laugh.
Psychic states which, when longer-term or chronic, are opposed (semantically, not just empirically) to happiness are:
Anxiety, fear, depression, grief, ruminating, obsessing, brooding, gloom, hopelessness, apathy, boredom, anger, hatred, self-annoyance, shame, guilt, jealousy, envy, bitterness, resentment, feeling deprived, mistreated, unappreciated, unloved, put down, humiliated, oppressed, insecure, frustrated, being reactive, rigid, narrow, pain, hunger, tiredness.
‘Happiness’ has some semantic association with uses of ‘happy’ signifying felicitous, lucky, apt.
Happiness in children is a kind of spontaneous, carefree pleasure in life shielded from the harsher realities. In adults happiness is achieved despite acquaintance with, and personal experience of, misfortune, mistreatment and the responsibility of earning a living.

The notions of happiness associated with belief in heaven or paradise (or even nirvana) largely fit with the analysis given, but assume a more intense, unbroken, never-ending state surpassing earthly happiness. Heavenly or paradise happiness offers great beauty, joy, peace, brotherly love, reunion with (or at least merging with) loved ones, lack of all pain, conflict, deviousness, injustice, having innocent delight, sensuous even sensual delight – at least for men (Islam – houris). This idealized view of happiness, though consoling to many, may actually be a barrier to attainment of earthly happiness. Religious or ideological consolation, though a crutch, defence mechanism, support, and some comfort, offering hope, does not always bring happiness – there is still psychological turmoil, bitterness, anger, etc. – not mellowness and love in the heart for all. The notion of heavenly, paradise, or utopian happiness may reflect an immature desire for a mythical happy childhood where you are always loved and everyone thinks you are wonderful and special. Focus on attaining a perfect lover/partner (or Jesus, God, Buddha, Muhammad, Marxist utopia) may block you from appreciating valuing and embracing the real human lover/partner who is available to you but has flaws and deficiencies not fitting your ideal or fantasy.

Happiness means you are better able to withstand the inevitable misfortunes, mistreatment, lack of appreciation, rejection. It is unrealistic, though, to suppose that a happy person will not be distressed by setbacks even severe ones. A religious fanatic might happily die a martyr’s death for his cause yet even he might be devastated by learning his wife is unfaithful or that his child rejects his political/religious beliefs. Some calamities are enough to disrupt the happiness of almost all mortals: Being tortured or maimed, having a child murdered, learning at a fairly young age you have a terminal illness, becoming seriously disabled, the partner you love deserts you for someone younger, better looking, with more money or status (who is not, however, more talented, qualified, or with a better character), being continually ridiculed, humiliated, bullied, or denied basic rights.

Happiness (earthly) does not mean being immune from pain and unpleasant feelings. Rather it means being able to recover more quickly from grief, anger, anxiety, fear, jealousy, disappointment, and not be completely demoralized, undermined, devastated. When we say a couple are happily married it does not mean they never experience conflict or irritation with one another, are never attracted to someone else. Likewise, an unhappy, depressed person can still experience some pleasures, e.g. eating chocolate, making love, listening to music. A person can be happy despite having a lifelong painful affliction, e.g. periodic gut ache, migraine, but the pain is still disruptive, distracting, frustrating, immobilizing, unpleasant when it occurs. Even when the pain is severe, though, the happy person finds some comfort and consolation to hang onto.

Because of differences in genes, childhood training, acquired desires, temperament, disposition, personality, and traits there are different levels of happiness/unhappiness among people in very similar circumstances. Some are psychologically better equipped than others to cope with setbacks or distress. People do not all experience the same level of distress within the same setback or adverse situation. Nevertheless, even those who have a physical or mental disability, come from a relatively disadvantaged background, and are not particularly good looking or talented can work at cultivating happiness.

It is dishonest and hypocritical, however, to pretend that happiness depends mostly on your own inner character, own efforts, activities, mental training, positive attitude, and will power, and does not/should not depend on ‘external’, sometimes material conditions. Of course money does to some extent buy you happiness otherwise why do so many intelligent, well-read, sensitive people pursue it and once obtained hang onto it? Again, if money/wealth were merely a ‘convenience’ as some affluent people claim and not an important factor in their happiness, why would they object to giving up some of their ‘conveniences’ (luxuries? privileges?) so that others, far worse off yet deserving, could have the basics? Why complain about the greed of the rich if poverty is no barrier to happiness?

‘External’ factors influencing happiness are contrasted with the agent’s own mental and physical efforts. They include: Safe clean place to live; pleasant surroundings; leisure time; access to health care; appreciation for one’s efforts and achievements; social status; security of income, accommodation, and food; reasonable health; reasonable appearance; supportive, sympathetic friends and family; romantic partner with whom there is mutual attraction, sympathy, and understanding; a job which is meaningful, worthwhile, and in keeping with one’s qualifications and training.

Clearly, a certain level of wealth or income is important in securing some of these basic ‘external’ conditions conducive to happiness. Inner satisfaction produced by one’s own intellectual, artistic, moral, and spiritual efforts will not be sufficient to generate happiness. Even monks and nuns who have taken vows of poverty enjoy some of these ‘external’ conditions for happiness by virtue of the wealth and standing of their order and the community which gives them food, shelter, respect, and tax relief. In Canada in 2009 if you do not own your own accommodation or have it provided for you (and have no assets nor expectation of receiving some in the near future, e.g. inheritance) it would be very difficult to be happy on an income of less than $1,000 per month even if you are in reasonable health, of reasonable appearance, are not materialistic, do creative or intellectual work, practice meditation, empathetic connexion with others, etc.

Why then does the dogma or myth persist, especially among the affluent, that money is not important for happiness, and that you shouldn’t need appreciation, recognition, support from others in your efforts to be happy – the truly enlightened person will be above such material considerations?
First, it is hard for some to admit that they are relatively privileged, that not everyone could have their level of wealth and privilege, and that they enjoy these benefits largely by good fortune or accident of birth, rather than because of their own hard efforts, strength of character, special talent, etc.
Second, people like to see themselves as noble and not materialistic, independent and not reliant on approval from others. Hence, it disturbs their self-image to admit their happiness is largely dependent on being well-off, living in a good neighborhood, etc.
Third, it is upsetting to those who believe in the personal development movement that success in life or happiness doesn’t just depend on your own individual effort and attitude – that we are to some extent at the mercy of external forces.
Fourth, pretending money is not important to happiness is an excellent way of rationalizing not giving up a surplus to those less fortunate.
Among the poor there is some support for the myth that money doesn’t matter for happiness because of a sour grapes mentality – ‘I don’t have much chance of getting money and I’m scared to make the effort to get it so I’ll pretend it’s not important.’

Commonsense and an honest look at human nature and one’s own suggest that some money, material and external support are necessary for happiness. However, far less is required than people commonly suppose.