The life-changing lesson of Authentic Happiness is that by identifying the very best in ourselves, we can improve the Martin E. P. Seligman. Authentic Happiness: Using the New Positive Psychology to Realize Your Potential for Lasting Fulfillment. Front Cover. Martin E. P. Seligman. Authentic happiness by Martin Seligman covers the foundation of positive psychology principles. This post takes a look at the main points and.
A national bestseller, Authentic Happiness launched the revolutionary new science of Positive Psychology—and sparked a coast-to-coast debate on the nature of real happiness. According to esteemed psychologist and bestselling author Martin Seligman, happiness is not the result of good genes or luck.
Accessible and proven, Authentic Happiness is the most powerful work of popular psychology in years. Fox Professor of Psychology at the University of Pennsylvania. Martin Seligman has written a very happinwss book, guiding readers to make positive choices in life.
Sign up and get a free eBook! Price may vary by retailer. Add to Cart Add to Cart. As a novice in the School Sisters of Notre Dame, happinesw committed the rest of her life to the teaching of young children. Asked to write a short sketch of her life on this momentous occasion, she wrote: God started my life off well by bestowing upon me grace of inestimable value The past year which I spent as a candidate studying at Notre Dame has been a very happy one.
In the same year, in the same city, and taking the same vows, Marguerite Donnelly wrote her autobiographical sketch: I was born on September 26,the eldest of seven children, five girls and two boys My candidate year was spent in the motherhouse, teaching chemistry and second year Latin at Notre Dame Institute.
With God’s auyhentic, I intend to do my best for our Order, for the spread of religion and for my personal sanctification.
These two nuns, along with of their sisters, thereby became subjects in the most remarkable study of happiness and longevity ever done. Investigating how long people will live and understanding what conditions shorten and lengthen life is an enormously important but enormously knotty scientific problem. It is well documented, for example, that people from Utah live longer than people from the neighboring state of Nevada. Is it the clean mountain air of Utah as opposed to the exhaust fumes of Las Vegas?
Is it the staid Mormon life as opposed to the more frenetic lifestyle of the average Nevadan? Is it the stereotypical diet in Nevada — junk food, late-night snacks, alcohol, coffee, and tobacco — as opposed to wholesome, farm-fresh food, and the scarcity of alcohol, coffee, and tobacco in Utah? Too many insidious as well as healthful factors are confounded between Nevada and Utah for scientists to isolate the cause. Unlike Nevadans or even Utahans, however, nuns lead routine and sheltered lives.
They all eat roughly the same bland diet. They don’t smoke or drink. They have the same reproductive and marital histories.
They don’t get sexually transmitted diseases. They are in the same economic and social class, and they have the same access to good medical care. So almost all the usual confounds are eliminated, yet there is still wide variation in how long nuns live and how healthy they are. Cecilia is still alive at age ninety-eight and has never been sick a day in her life. In contrast, Marguerite had a stroke at age fifty-nine, and died soon thereafter.
We can be sure their lifestyle, diet, and medical care were not the culprits. When the novitiate essays of all nuns were carefully read, however, a very strong and surprising difference emerged. Looking back at what Cecilia and Marguerite wrote, can you spot it? Sister Cecilia used the words “very happy” and “eager joy,” both expressions of effervescent good cheer. Sister Marguerite’s autobiography, in contrast, contained not even a whisper of positive emotion.
When the amount of positive feeling was quantified by raters who did not know how long the nuns lived, it was discovered that 90 percent of the most cheerful quarter was alive at age eighty-five versus only 34 percent of the least cheerful quarter. Similarly, 54 percent of the most cheerful quarter was alive at age ninety-four, as opposed to 11 percent of the least cheerful quarter.
Was it really the upbeat nature of their sketches that made the difference? Perhaps it was a difference in the degree of unhappiness expressed, or in how much they looked forward to the future, or how devout they were, or how intellectually complex the essays were.
But research showed that none of these factors made a difference, only the amount of positive feeling expressed in the sketch. So it seems that a happy nun is a long-lived nun. College yearbook photos are a gold mine for Positive Psychology researchers. Smiling on demand, it turns out, is easier said than done. Some of us break into a radiant smile of authentic good cheer, while the rest of us pose politely. There are two kinds of smiles. The first, called a Duchenne smile after its discoverer, Guillaume Duchenneis genuine.
The corners of your mouth turn up and the skin around the corners of your eyes crinkles like crow’s feet. The muscles that do this, the orbicularis oculi and the zygomaticus, are exceedingly difficult to control voluntarily. The other smile, called the Pan American smile after the flight attendants in television ads for the now-defunct airlineis inauthentic, with none of the Duchenne features.
Indeed, it is probably more related to the rictus that lower primates display when frightened than it is to happiness. When trained psychologists look through collections of photos, they can at a glance separate out the Duchenne from the non-Duchenne smilers. All but three of the women were smiling, and half of the smilers were Duchenne smilers.
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All the women were contacted at ages twenty-seven, forty-three, martib fifty-two and asked about their marriages and their life satisfaction. When Harker and Keltner inherited the study in the s, they wondered if they could predict from the senior-year smile alone what these women’s married lives would turn out to be like. Astonishingly, Duchenne women, on average, were more likely to be married, to stay married, and to experience more personal well-being over the next thirty years.
Those indicators of happiness were predicted by a mere crinkling of the eyes. Questioning their results, Harker and Keltner considered whether the Duchenne women were prettier, and their good looks rather than the genuineness of their smile predicted more life satisfaction. So the investigators went back and rated how pretty each of the women seemed, and they found that looks had nothing to authenfic with good marriages or life satisfaction.
A genuinely smiling woman, it turned out, was simply more likely to be well-wed and happy. These two studies are surprising in their shared conclusion that just one portrait of a momentary positive emotion convincingly predicts longevity and marital satisfaction.
The first part of this book is about these momentary positive r.p.seligman In particular, I will focus on three questions: What are the functions and consequences of these emotions, beyond making us feel good? What enables these emotions, and what disables them? Everyone wants answers to these questions for their own lives and it is natural to turn to the field of psychology for answers.
So it marttin come as a surprise to you that psychology has badly neglected the positive side of life. Matin every one hundred journal articles on sadness, there is just one on happiness.
One of my aims is to provide responsible answers, grounded in scientific research, to these three questions. Unfortunately, unlike relieving depression where research has now provided step-by-step manuals that are reliably documented to workwhat we know about building happiness is spotty. On some topics I can present solid facts, but on others, the best I can do is to draw inferences from the latest research and suggest how it can guide your life.
In all cases, I will distinguish between what is known and what is my speculation. My most grandiose aim, as you will find out in the next three chapters, is to correct the imbalance by propelling the field of psychology into supplementing its hard-won knowledge about suffering and mental illness with a great deal more gappiness about positive emotion, as well as about personal strengths and virtues.
How do strengths and virtues sneak in? Why is a book about Positive Psychology about anything more than “happiology” or hedonics — the science of how we feel e.pp.seligman moment to moment?
A hedonist wants as many good moments and as few bad moments as possible in his life, and simple hedonic theory says that the quality of his life is just maritn quantity of good moments minus the quantity of bad moments. This is more than an ivory-tower theory, since very ahppiness people run their lives based on exactly this goal. But it is a delusion, I believe, because the sum total of our momentary feelings turns out to be a very flawed measure of how good or how bad we judge an episode — a movie, a vacation, a marriage, or an entire life happinesw to be.
Daniel Kahneman, a distinguished professor of psychology at Princeton and the world’s leading authority on hedonics, has made a career of demonstrating authentc many violations of simple hedonic theory. One technique he uses to test hedonic theory is the colonoscopy, in which a scope on a tube is inserted uncomfortably into the rectum and moved up and down the bowels for what seems like an eternity, but is actually only a few minutes.
In one of Kahneman’s experiments, patients were randomly assigned to either the usual colonoscopy or to a procedure in which one extra minute was added on at the end, but with the colonoscope not nartin. A stationary colonoscope provides a less uncomfortable final minute than what went before, but it does add one extra minute of discomfort.
The added minute means, of course, that this group gets more total pain than the routine group. Because their experience ends relatively well, however, their memory of the episode is much rosier and, astonishingly, they are more willing to undergo the procedure again than the routine group. In your own life, you should take particular care with endings, for their color will forever tinge your memory of the entire relationship and your willingness to reenter it. This book will talk about why hedonism fails and what this might mean for you.
So Positive Psychology is about the meaning of those happy and unhappy moments, the tapestry they weave, and the strengths and virtues they display that make up the quality of your life. Ludwig Wittgenstein, the great Anglo-Viennese philosopher, was by all accounts miserable. I am a collector of Wittgensteinobilia, but I have never seen a photo of him smiling Duchenne or otherwise.
Wittgenstein was melancholy, irascible, scathingly critical of everyone around him, and even more authentc of himself. In a typical seminar held in his cold and e.p.seligmab furnished Cambridge e.p.seljgman, he would pace the floor, muttering audibly, “Wittgenstein, Wittgenstein, what a terrible teacher happoness are. Dying alone, he said to his landlady, “Tell them it’s been wonderful!
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