Means and ends in the pursuit of happiness

A state of happiness or a happy life is subjective and difficult to define in a precise manner. Yet, most people will agree that a fundamental purpose of life is the pursuit of our and other people’s happiness. But, what is happiness?

Definitions have been attempted since ancient times by philosophers and more recently by psychologist and neuroscientists. For instance, Aristotle (384–322 BC) ethics defined happiness as made up of pleasure (hedonia) and a life well lived (eudaimonia), a definition close to that still used today by most psychologists – pleasure, meaningful and engaged. While neuroscience has focused on the neuroanatomy of pleasure (changes in brain activity associated with changes in reported happiness), it has also began researching the study of prospective consciousness a feature unique to human beings (the sole capable of anticipating the outcome of current choices).

Whatever definition one chooses, it is clear that we need to distinguish current states of mind (which can be manipulated with drugs or group activities) from feelings of long-term achievement, ranging in degree from content to intense, which are felt by individuals with different innate predispositions.

For instance, consider the state of mind of two elders in the presence of a beautiful young person. One elder may find it a source of happiness by remembering fondly his own youth while the other may feel miserable by thinking that, because of his age, he will never be able to date such a beauty again. Likewise, consider the fact that many people consider as their happiest days those lived under conditions of serious displeasure (e.g. war or disaster) simply because they remember more vividly the friendship lived during that ordeal.

So, a personal state of feeling happy depends on one’s personality and his happy memories in relation to specific circumstances, namely: health, friends, family, money, sex, love, freedom, safety, etc. Are these factors to be considered as means to happiness or as constituents of happiness itself? Possibly both!

When our brain produces a given state of happiness, it is being impacted by various factors that are conducive to happiness or unhappiness feelings. However, in the current state of knowledge it is not yet possible to understand why it reads and weights differently such signals. Likewise, we do not know how different individuals weight their own happiness in relation to that of others in their community. Nevertheless, we can influence his ideas and personality through education.

This led me to suggest that we distinguish the means or ends that can be confused with happiness itself from those primary means required to achieve the ends usually associated with happiness. For instance, in my blog on the six pillars of human happiness I selected capitalism as fundamental to create wealth and liberalism to achieve freedom. That is, I considered money and freedom as intermediary ends which are part of happiness.

This is important, if one is to design integrated policies aimed at improving human happiness. For instance, to achieve the material conditions needed for happiness, we selected a trinity made up of market capitalism, representative democracy and constitutional liberalism. While, for spiritual conditions, we selected a trinity of productive work, scientific methods and enlightened virtues. These are the ones necessary to produce the ingredients of happiness, be they education, health, freedom, peace, religion or love.

Why only six pillars?

No doubt, the happiness of humanity cannot depend only on six pillars. However, at the dawn of a new millennium, we selected only those that strike us as the most important means to promote human happiness. By focusing on the means rather than the ends, we left out some important values like peace, friendship, family bonds and a healthy body and soul, as these are simultaneously means and ends in the pursuit of joy by humankind.

The most controversial pillar that we have left out is religion. Because of its crucial role to secure compliance with moral values and to help us face death, it should have a prominent role. Yet, since religion is at variance with the scientific method and it is often used to fuel hate and extremism we cannot consider religion as an unequivocal pillar of human betterment.

We see the six pillars as sustaining an equal number of columns in the gate of human progress. We looked for such beautiful gates with an historical significance but all we could find to illustrate our approach were the stone archway at Yuling, in China, and Hadrian’s Gate in the Ancient City of Ephesus in Turkey. Neither is particularly well suited to show the many sides supported by each pillar (so, if you are keen on art and may help us find a more beautiful gate we will be obliged). We are looking to add to each column the many ratings appropriate to monitor the multi-faced nature of the columns supported by each pillar.

Each pillar will be the subject of future posts. For now we close this post with a simply note on their role. The first two – representative democracy and constitutional liberalism are essential to understand how to manage power for the benefit of all. The next pair – market capitalism and productive work – is the key to a prosperous economy. The last two – scientific method and enlightened virtues provide the foundation for a gratifying life that goes beyond the satisfaction of our material needs.