Sentences with phrase «of individual happiness»

He argues that income is an insufficient measure of individual happiness and his work has resulted in the creation of the Improving Access to Psychological Therapies (IAPT) initiative.

Isaiah Berlin writes of Herzen, «His purely personal credo remained unaltered from his earliest days: «Art, and the summer lightning of individual happiness, these are the only real goods we have,» he declared in a self - revealing passage of the kind that so deeply shocked the stern young Russian revolutionaries in the 1860s.»

Not exact matches

These days, the happiness of individual employees comes second only to profits on the list of priorities.

«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.

«Teaching individuals (and yourself) to act properly is the source of organizational and societal success, human flourishing, and your personal happiness.»

«Because changing these circumstantial factors can be monetarily and temporally costly — if not impossible — the results of these studies provide limited assistance to individuals who wish to achieve greater happiness in their daily lives.»

«Even though extant research has identified numerous predictors of people's happiness and well being, most of these factors represent relatively stable aspects of an individual's life, such as the cultural environment in which one is raised or resides and demographics such as age, education, social class, marital status, and religion,» write the researchers.

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.»

But when the affected individuals form a substantial bloc, and when even the doubling of an economy might not make a significant difference in the happiness of children, they might well resist.

As one of the world's leading experts on the connection between happiness and technology, Amy Blankson unveils five strategies that successful individuals use to find a sense of balance between technology, productivity, and wellbeing in the Digital Age.

Happiness and optimism levels have a deep impact on productivity of an individual.

This includes an increasing focus on creating healthy workplaces that promote the individual wellbeing of employees, from changes to the cafeteria food to promoting and rewarding physical exercise, including mental health and happiness.

But, in addition, the ethical & spiritual development of each individual is essential for the happiness of that individual.

A Whiteheadian political theory, then, should have due regard for the biological and «material» conditions of human existence, recognizing that these yield their own measure of self - enjoyment.11 Also included in private happiness are the nonshared aspects of the individual's dialogue with himself or herself.

Why should life be considered valuable in and of itself, independently of the happiness of the individual living that life?

Granting that inequalities of potential exist in human individuals, these inequalities are too slight and too subject to change (i.e., neither extreme nor enduring) to conclude that the maximal happiness of one group is coincident with the maximal importance of the rest.

After all, one or more individuals may prefer political participation, in which case human community becomes constitutive of happiness, until those preferences change.

Each of the three will denote the good for a human individual.1 Because of its long association with the liberal tradition, «interest» is so often used to mean an individual's private happiness that the phrase «private view of interest» may seem redundant.

Within the Islamic framework the individual and the community have defined for them the rights and obligations which ensure life and happiness through cooperation and equity in assigning privileges and tasks without encroaching upon the rights of the individual or the community.

However, if this is the case, then the cynicism of Jane Austen's Charlotte Lucas would appear correct: «Happiness... is entirely a matter of chance» when so contingent upon the particular experiences of the individual.

It is not the individual who attains, in the Kingdom of God, to the realization of his latent capacities, to the cultivation of his personality, or to perfect happiness.

A further source of strain has been individuals» increased desire for personal fulfillment, especially the middle - class belief that happiness can be achieved only through a successful, independent career.

The true lights of the Church, those who are most important for the eternal salvation of mankind as well as of individuals are not the Pope, the bishops or the cardinals in their red cassocks, but those who possess and radiate most faith, hope and love, most humility and unselfishness, most fortitude in carrying the cross, most happiness and confidence.

Individuals feel part of a cause greater than the self - interested pursuit of personal happiness.

Since our country «is a «Christian» nation» that extols the virtue of the individual's right to pursue happiness above all else, those rights Obama stands for must be Christian in origin, Obama must be a Christian.

He does not accept that the real greater good comes from the efforts of individuals exercising their freedom and that government exists principally to enable them to pursue their inalienable rights of life, liberty and the pursuit of happiness.

People would stop living for and generally being obsessed with themselves as individuals and start living as social animals for the species, finding their happiness primarily in the pleasures and duties of families and friendship.

We rightly use our technical mastery to augment human happiness by satisfying our individual projects, our desire for a child «of one's own.»

Of the Bible she wrote, «I regard these writings as histories consisting of mingled truth and fiction, and while I admire and cherish much of what I believe to have been the moral teaching of Jesus himself, I consider the system of doctrines built upon the facts of his life... to be most dishonorable to God and most pernicious in its influence on individual and social happiness.&raquOf the Bible she wrote, «I regard these writings as histories consisting of mingled truth and fiction, and while I admire and cherish much of what I believe to have been the moral teaching of Jesus himself, I consider the system of doctrines built upon the facts of his life... to be most dishonorable to God and most pernicious in its influence on individual and social happiness.&raquof mingled truth and fiction, and while I admire and cherish much of what I believe to have been the moral teaching of Jesus himself, I consider the system of doctrines built upon the facts of his life... to be most dishonorable to God and most pernicious in its influence on individual and social happiness.&raquof what I believe to have been the moral teaching of Jesus himself, I consider the system of doctrines built upon the facts of his life... to be most dishonorable to God and most pernicious in its influence on individual and social happiness.&raquof Jesus himself, I consider the system of doctrines built upon the facts of his life... to be most dishonorable to God and most pernicious in its influence on individual and social happiness.&raquof doctrines built upon the facts of his life... to be most dishonorable to God and most pernicious in its influence on individual and social happiness.&raquof his life... to be most dishonorable to God and most pernicious in its influence on individual and social happiness.»

For (and this may be the chief lesson to be learned from these biographies) George Eliot is perhaps the signal figure for those who maintain that we can be good without God, indeed, that belief in the Christian God is a great impediment to the achievement of «individual and social happiness.»

Instead of lamenting the fact that Americans seemed to be more intent on individual happiness than upon public good, some began to argue that just such a principle was the basis of the new American system The new Constitution, it was felt, harnessed individual acquisitiveness to public order.

«A developmental task is a task which arises at or about a certain period of the life of an individual, successful achievement of which leads to happiness and to success with later tasks, while failure leads to unhappiness in the individual, disapproval of society, and difficulty with later tasks» (Robert J. Havighurst, quoted by Duvall, op.

The problem is much more radical: the modern West's rejection of objective morality, grounded in divine wisdom and intrinsic to human nature, the knowing and following of which is the only path to individual happiness and a just social order.

When the founding fathers wrote about the pursuit of happiness in the Declaration of Independence, they had in mind the idea that governments should follow the example of God in respecting individuals to make their own decisions, and treat everyone equally and fairly under the law.

America needs a moral philosophy which is consistent with the individual's pursuit of his own life, happiness, and well - being.

Their rule of «the greatest happiness for the greatest number» is strictly applicable, but it is spontaneously and non-calculatively calibrated to balance the claims to individual experience both qualitatively and quantitatively in the divine experience.

«The mission of the Ayn Rand Center is to advance individual rights (the rights of each person to life, liberty, property, and the pursuit of happiness) as the moral basis for a fully free, laissez - faire capitalist society.»

The Declaration of Independence proclaims that we each have an inalienable and individual right to pursue happiness.

It is only in this context of contributionism that Hartshorne speaks of the quality of human experience and individual satisfaction or happiness.

Why would a person of faith not want the gay or lesbian individual to enjoy the happiness derived from the pursuit of marriage sanctity?

The individual happiness of each partner is not the goal of marriage; rather, that goal is unity.

(Exodus 20:5) Reward and retribution, therefore, were to the early Hebrews not individual but social phenomena, and only upon this basis could the doctrine of happiness as always reward for virtue and trouble as always punishment for sin have rested so securely and so long.

Why would we as Americans not want our government and its laws to recognize that same marriage sanctity for gay and lesbian individuals in their pursuit of liberty and happiness?

It is also necessary to raise the spiritual content of well - being and reduce all the symptoms of anomie, like family disintegration, conflict and tensions, crime, alcoholism, drug addiction and mental illness, all indicating lack of inner happiness and contentment in the life of individuals.

Of course, the «be nice» commandment does not extend to those who oppose one's political ideology or stand in the way of the pursuit individual self - interest or «happiness» at the expense of otherOf course, the «be nice» commandment does not extend to those who oppose one's political ideology or stand in the way of the pursuit individual self - interest or «happiness» at the expense of otherof the pursuit individual self - interest or «happiness» at the expense of otherof others.

While striving for this end, the natural goals (the secular purusharthas — artha, kama, and dharma — pursuit of wealth, happiness and duties of one's social station) of civil society are organized according to the laws of sadharana dharma of ahimsa, varnasrama dharma of four social vocations and the asrama stages of individual life.

Another form is reckless self - affirmation and concentration on one's own life and individual pursuit of happiness.

I have suggested that Mill's defense of altruism relies on a second claim that altruism contributes in some degree to each individual's own happiness.

Individuals do everything necessary to make their own life full of happiness and joy, even if it means destroying the lives of others, betraying friends and family, and ruining the hopes and dreams of countless people.

Given such inevitable conflicts, then, it would appear that a God motivated by utilitarian aims must will that some individuals be forced to suffer in order to promote the greatest happiness of the greatest number.