Sentences with phrase «from happiness as»
I first wrote on this concept in 2005, when several dozen Bhutanese leaders, scholars and other citizens, attending a conference in Nova Scotia, described efforts to move from happiness as a concept to a set of policies.
https://dotearth.blogs.nytimes.com/ Not exact matches
«Younger people who view their future as extensive gain more happiness from extraordinary experiences,» the researchers concluded, while as people age, it is more ordinary experiences that become associated with happiness.
«Past research has found that people grow steadily happier as they age from adolescence to older adulthood, with happiness peaking when people reach their 60s and 70s; the moodiness of youth subsides, and maturity brings more contentment.
But as bestselling author and Oprah - anointed happiness expert Shawn Achor pointed out on in an excerpt from his new book on the TED Ideas blog recently, that sort of praise — well intentioned as it might be — actually does more harm than good.
As opposed to actually taking a holiday, simply planning a vacation or break from work can improve our happiness.
While our culture is one of individuality, it turns out from his research that there's a lot more to be said for happiness as part of a bigger, collective whole of family and your tribe.
The amount of happiness one derives from social interactions changes as well.
After performing the same happiness - inducing activities, the people who signed up for the happiness study — the group Lyubomirsky saw as more «motivated» to become happier — gained more from the study than those who signed up for the other exercise.
We usually view difficulties as something to be minimized in order to attain happiness and satisfaction, but Leslie rounds up examples from a wide spectrum of fields to show that difficulties actually bring meaning and satisfaction into our lives.
«I derive just as much happiness from the process as from the results.
«According to a study from researchers at Harvard Business School, the University of Mannheim, and Yale University, wealthy individuals report that having three to four times as much money would give them a perfect» 10» score on happiness — regardless of how much wealth they already have,» reports the release.
So long as we're aware that social media doesn't turn into long - term happiness, we'll always withdraw from it — at least temporarily — to do things that will give us those long - term rewards.
Being financially secure, professionally successful, and loved should be a great basis for happiness, but as we all know from personal experience, it's perfectly possible to have all these things and still be pretty miserable.
As the study's author says, «The practical lesson for an individual is that you derive most of your happiness from anticipating the holiday trip.»
Imagine how you'd approach success if it were defined as «happiness derived from good relationships, and achieving personal goals.»
Inventory might seem as distant from customer service as possible, but as this article based on CEO Tony Hsieh's book Delivering Happiness illustrates beautifully, for Zappos they were fundamentally linked.
Shawn Achor frames this rewiring as «The Positive Tetris Effect» in The Happiness Advantage, drawing from the way Tetris impresses our brain so that we end up parsing the world in terms of the game.
This competition between the personal and the professional is often labeled, generally, as «work - life balance,» but it's clear from these survey results that flexible jobs have the ability to make specific impacts in areas like self - care, relationships, physical and mental health, and overall happiness.
But her street cred comes from her role as one of the world's first happiness consultants and a Zappos culture expert.
In our earthly condition, this is immediately obvious to everybody: happiness on earth, promised as pledge of heavenly happiness, does not come from us, we can not build it nor maintain and master it.
Either sexual stigma gets it from one end — as an unfair impediment to happiness — or the other — as an arbitrary curb on individuality.
It's not quite right to think of we Americans as questing after fugitive moments of happiness; really, we're questing after fleeting respites from happiness, too, just as we're oscillating constantly in our strivings for individuality on the one hand and a relief from individuality on the other.
What is comparatively new is the faith and fervor with which it is pursued and the manner in which all else tends to be regarded as subordinate to the happiness that comes from the satisfaction of wants.
Laws such as there certain things that can keep us from obtaining our full potential and happiness in which God wants to grant to us.
Looking at society from a modern perspective, there seems to be very little reason not to maximize human happiness, as long as it hurts no one.
Contentment, pleasure, gaiety, even happiness we can identify from time to time as we examine our moods and emotions.
The scriptural witness of the prophecies should be enough as a basis for faith; Mary did not find the Lord through her quest for his body, but only through answering his personal call to her; she must not cling to his bodily presence, for his life is now on another plane, with the Father who is the Father of all those who follow Jesus because he is his Father who has raised him from the dead; Thomas is offered sight and touch, as a gracious concession to his lack of faith; but he does not believe because of this, but because the risen Lord addresses him; and the happiness of those who have faith without sight is greater.
There's another strain of Christian thought to mention here: joy, which many Christians view as distinct from happiness.
Far from pretending to be constituting a world ex nihilo, the framers appeal to «self - evident truths» such as the assumed fact that all are created equal and «endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty, and the pursuit of Happiness.»
I don't believe your loving me could shut up your heart; it's only adding to what you've been before, not taking away from it; for it seems to me it's the same with love and happiness as with sorrow — the more we know of it the better we can feel what other people's lives are or might be, and so we shall only be more tender to»em, and wishful to help»em.
So that Ted and Robin, who never made any sense as a couple, could reclaim the blue French horn and bring everything full circle, reviving the dysfunctional relationship that served as the characters» main obstacle to happiness from the get - go?
(For instance, on the very day on which I write this page, the post brings me some aphorisms from a worldly-wise old friend in Heidelberg which may serve as a good contemporaneous expression of Epicureanism: «By the word «happiness» every human being understands something different.
To lift the economic burdens which depress life and spoil opportunity, to liberate folk from the slavery of their diseases, to set men free by education from the Town of Stupidity, which, as Bunyan rightly says, is only four degrees north of the City of Destruction itself — all these endeavors to give persons a chance to be their best selves are crusades for human emancipation and happiness.
Begin to drop a providentially active God from this picture, and we get a vision of life that makes human happiness central and sees us as beings whose dignity lies chiefly in enacting that benevolence in ordinary life.
If MacIntyre is captive to the terms of this disjunction, it is because, with Aristotle, he fails to distinguish adequately two branches of knowledge: eudaimonology, the object of which is human happiness and the means to attain it; and ethics, the object of which is human conduct in the light of reason as differentiating good from evil.
The use of Limbo (from the Latin «limbus», for hem of edge) refers to a state of natural happiness outside heaven for babies and certain virtuous people, such as the faithful Jews who lived before Christ.
The only answer I could come up with is pursuing happiness (as measured in moments of love and connection) in a way that is least harmful to others journey or even better helps free them from their pains.
A. Persons, such as infants, who have not committed actual sin and who, through no fault of theirs, die without baptism, can not enter heaven; but it is the common belief they will go to some place similar to Limbo, where they will be free from suffering, though deprived of the happiness of heaven.
I want him to be free not only to pursue his own happiness, but to love God and his neighbors in the radical way of that rebel from Nazareth who saved the world not as a national hero, but as a crucified enemy of the state.
This is purported to be an improvement over the ancient Greek idea that to be ethical is to value as the only source of secure happiness that which can not be taken away from one, such as, for example, a simple, ordered, tranquil life, passed mainly in contemplation and the enjoyment of secure friendship — a life relatively immune to disaster.
The simplest moral philosophy of doing unto others as you have them do unto you is readily understandable by all normal people, just as a pleasure shared is not halved but doubled but, to the amoralist, the psychopath it has no meaning as they have no empathy and feel neither the happiness nor the sadness of others, they are genetically abnormal suffering from an actual and real physical defect.
He argued that such a life would have happiness as its end, but he meant something very different from what we mean by happiness.
That is what I propose to discuss here: not from the viewpoint of Sirius, as the saying is — that is to say, with the lofty detachment of an observer seeing things from so far off that they fail to touch him — but with the anxious intensity of a son of Earth who draws back in order to be able to see more deeply into the matter and spirit of a movement upon which his happiness depends.
Rather, I have begun more and more to experience for myself the «joy of the Gospel» that Pope Francis calls us all to proclaim, and which shone out in the lives of the priests who inspired me as a young man: an extraordinary sense of peace, happiness and purpose which comes from encountering Jesus and handing your life over to him.»
The new formula, in consequence, was that man's happiness and misery come from God as the evidence of his favor or disfavor; that one thing supremely pleases God, moral goodness, and one thing supremely he hates, moral evil; that whenever men are fortunate they must have been virtuous and whenever they are wretched they must have transgressed; that all human suffering is thus punishment for sin — «Shall not the Judge of all the earth do right?»
The problem lies not with such pleasures as Turkish Delight; rightly moderated, such pleasures can deliver us from suffocating self - interest into momentary happiness.
* I was inspired in part to write this from a book I'm reading, Peter Sheahan's Making It Happen, as well as Daniel Gilbert's Stumbling on Happiness.
Change can be adventurous, exciting, and full of happiness as we change from one thing into something else.
As a philosophy of the «naked public space,» liberalism shifts the crucial political questions away from happiness and toward freedom and utility.
There is no better example of this than the one being in Scripture who desired to live life as he wanted, liberated from all divine control, free to pursue his own happiness as he defined it.