Do people value the happiness of their families above their own personal happiness?

One way to answer this kind of question is to ask people to choose between hypothetical situations with different ratings of family well-being and variables such as life satisfaction, ratings of life relative to best and worst possible, appreciation of life and absence of negative emotion. That is the approach taken in an exploratory study by Daniel Benjamin, Ori Heffetz, Miles Kimball and Nichole Szembrot entitled, “Beyond Happiness and Satisfaction: Toward well-being indices based on stated preferences.

The people surveyed tended to indicate a stronger preference for options offering high “overall well-being to you and your family” than for any options regarding the 135 other aspects of well-being covered in the survey. The findings were based on an internet survey of 4,600 Americans.

The results help to explain why previous studies have shown that many people are prepared to sacrifice life satisfaction in order to obtain higher incomes.

Some of the other findings of the study are interesting:

• Life satisfaction is ranked more highly than positive emotion (e.g. “how happy you feel”).
• The absence of negative emotion, such as anger, stress, pain and worry tends to rank around the middle of aspects of well-being covered.
• Eudaimonic dimensions of well-being, such as being a moral person and living according to personal values tend to rank highly.
• Other aspects of personal well-being to be given a high ranking include health, the quality of family relationships, mental health and emotional stability, financial security and “having many options and possibilities in your life and the freedom to choose among them”.
• Men tended to give higher ranking to “your sense that your life is meaningful and has value”, whereas women tend to rank more highly “your mental health and emotional stability”.
• As regards policy options, greatest importance was attached to “freedom from corruption, injustice and abuse of power in your nation”, “the morality, ethics and goodness of other people in your nation” and “freedom of speech and people’s ability to take part in the political process and community life”.

The authors are at pains to point out the exploratory nature of their study and the many problems yet to be resolved in developing well-being indexes based on stated preferences. That might explain why some results that seem anomalous. For example, it is difficult to understand why “your rating on a ladder where the lowest rung is ‘worst possible life for you’ and the highest rung is ‘best possible life for you” is ranked far below “how satisfied you are with your life”( 103 versus 13). Previous research suggests that survey respondents view high ratings on those well-being indicators as close substitutes. Again, the ranking of “your material standard of living” (98) is much lower than the ranking of “your financial security” (6) and “your feeling that you have enough time and money for the things that are most important to you” (12).

My final comment on the study is that I was left wondering whether it might be possible to use a simpler approach to obtain useful indicators of well-being based on stated preferences. What I have in mind is to use each respondent’s current income and ratings of various other aspects of well-being as the initial basis for comparison and then asking them to choose between options involving various combinations of changes in income and other aspects of well-being. That might enable researchers to compare the marginal utility of different aspects of well-being in dollar terms and to map how preferences for different aspects of well-being tend to differ for people at different income levels.

Why are the French so unhappy?

It is well known that people in France tend to rate their happiness and life satisfaction lower than other people with comparable living standards. Until recently I thought that might just reflect a tendency to get pleasure out of pretending to be grumpy. After all, the French know all about joie de vivre, don’t they?

However, after reading an article on the topic by Claudia Senik I think there might be some deeper cultural factors at work.

The tendency for the French to be unhappy is not just superficial. It is associated with relatively high scores in negative dimensions of mental health and exceptionally high consumption of psychotropic drugs. And it has been observed at least since the early 1970s. 

The author attempted to disentangle the influence of circumstances (such as institutions, regulations and general living conditions) and the influence of mentality (attitudes, beliefs, ideals and ways of apprehending reality that individuals acquire during infancy and schooling). She did this by using survey data to examine differences between the happiness of different categories of migrants. Her main finding was that immigrants of the first generation who had attended school in France before the age of 10 were less happy, other things equal, than those who had not.

The results of the study seem to suggest that there is something associated with attending school in France that tends to make people less happy than they would otherwise be. The author has speculated that one factor that might be involved is the competitive nature of the education system in France.

I thought it might be interesting to take a look at World Values Survey data on desired child qualities on the grounds that the values inculcated via education systems might reflect the values of the broader population. The latest data available for France is from the 2005-09 round of surveys. The specific question is:

“Here is a list of qualities that children can be encouraged to learn at home. Which, if any, do you consider to be especially important? Please choose up to five”. Unfortunately, none of the qualities listed relate specifically to ambition or scholastic attainment.

Some of the qualities for which responses of French people seem differ substantially from those of people in other countries are shown in the following Figures.

The Figures do not shed a great deal of light on the issue. It is interesting, nevertheless, that the French tend to attach great importance to children learning the virtue of hard work and tend to give relatively low priority to independence and imagination. Perhaps there is something wrong with my perception that life in France is characterized by enjoyment of leisure, and free expression of individuality and creativity.

What makes people grumpy about life in Australia?

Most people who live in Australia seem to be highly satisfied with life in this country. Data from the 2013 AQOL Australian Unity wellbeing survey suggests that 75 percent of people give life in Australia a grade of 8/10 or above. Less than 4 percent of people give life in Australia a grade of less than 5/10.

Most of the people who give Australia a rating of less than 8/10 are not particularly grumpy, but there are some questions worth trying to answer about what makes them less satisfied than the rest. Are they particularly grumpy about some aspects of life in Australia, or are they less than satisfied with several different aspects? Are they grumpy because they enjoy grumping, or are they unhappy people? If they are unhappy, is this related to their personal circumstances?

In this post I use the survey data to compare the characteristics of the lower quartile – the 25 percent who gave life in Australia a grade of 7/10 or less - with the remaining 75 percent of the population.

I was pleased to discover that the lower quartile is not comprised disproportionately of grumpy old men. On average, the  age and sex of those who gave a relatively low rating to life in Australia was much the same as for the remainder of the population.

 Figure 1 suggests that those who are grumpy with life in Australia are somewhat more inclined to give any aspect of life in this country a failing grade (less than 5/10) than are the remainder of the population. They were most grumpy about government, but they shared that attitude with many people who were satisfied with life in Australia. (The survey was conducted in August 2013, not long before a Federal election which resulted in a change of government.) In proportionate terms, people in the bottom quartile were most grumpy about social conditions, the economy and national security.

As might be expected, Figure 2 suggests those in the lower quartile are more likely than the remainder to be grumpy with more than one aspect of life in Australia. Nevertheless, multiple grumpiness is not particularly common, even among people in the lower quartile. Only a tiny percentage of the population are grumpy about all aspects of life in this country.

Figure 3 suggests that people who are relatively dissatisfied with life in Australia tend to have lower satisfaction with their own lives. There do not seem to be many people who get a lot of personal satisfaction from being grumpy about life in Australia.

The people who are relatively dissatisfied with life in Australia cannot generally be characterized as being grumpy because they are particularly dissatisfied with personal relationships or health. Figure 4 suggests that they are more likely to be particularly dissatisfied with their future security and standard of living. They are also more likely to feel unsatisfied with the community in which they live. (The relevant question is: “How satisfied are you with feeling part of your community?”)

The general picture that emerges is that the people who are less satisfied with life in Australia tend to be particularly grumpy about the way social and economic conditions are impacting on their personal lives. Perhaps many of them are disappointed because their expectations of economic security and community support are not being met.

Does intention exist in the universe as an invisible field of energy?

I decided to revisit Wayne Dyer’s book, The Power of Intention after a friend made some enthusiastic comments to me about it. I told her that I didn’t share her enthusiasm, but I couldn’t remember why I had misgivings about the book.

The existence of intention as an invisible field of energy in the universe is, of course, not capable of being proved or disproved using conventional scientific methods. That is itself not a reason for rejecting such beliefs. If someone tells me that they feel empowered by the belief that they are serving God, I am inclined to feel happy for them. I certainly have no basis on which to claim that belief is wrong – even if I wanted to.

However, it is reasonable to question whether a person’s beliefs about intention are consistent with other beliefs that they hold.

Wayne Dyer acknowledges that his belief that intention is an all-pervasive universal force is not consistent with his belief that individuals have free will. He refers to this as a paradox and suggests that you can live with it, just as you live with the “paradox” that “you’re a body with beginnings and ends, with boundaries, and a definition in time and space, you’re also an invisible, formless, unlimited, thinking and feeling being”.

Is there a paradox involved in thinking of yourself as an entity with particular bodily characteristics, whilst also thinking of yourself as an entity which manifests a range of qualities such as kindness, boldness and wisdom? I don’t think so.

Moreover, it is difficult to see why a prior commitment to live with paradox would be necessary if intention is the all-pervasive universal force that Wayne Dyer claims it to be. Would such a force require us to disrespect the intellectual resources that it has bestowed upon us by making a prior commitment to live with inconsistencies in our belief systems? If we are seeking serve something more important than our own personal interests would Intention not be able to find a way to make itself known to us? Is it necessary to acknowledge the existence of a paradox, or mystery, before one’s intuitions can even begin to suggest that the sense of purpose one feels might be linked to a supernatural source?

The author claims that Intention has seven faces. His discussion of the first six of those intentional frames may be useful to people interested in developing a stronger sense of purpose:

1. Creativity: “Creative energy is a part of you …”. My interpretation is that being creative is a fundamental characteristic of humans. It makes sense to have an intention to use our creative energy to produce better outcomes in all that we do.
2. Kindness: “Kindness extended, received, or observed beneficially impacts the physical health and feelings of everyone involved”.
3. Love: “This face of intention … wishes only for us to flourish and grow, and become all that we are capable of becoming”. An intention to help others to flourish and grow makes sense if we want to experience the benefits of living in loving families and communities.
4. Beauty: “By choosing to hang on to one’s corner of freedom even in the worst situations, we can process our world with the energy of appreciation and beauty and create an opportunity to transcend our circumstances”. That statement was inspired by the example and views of Viktor Frankl.
5. Expansion: “The elemental nature of life is to increase and seek more and more expression”. I think that means that an intention to achieve personal growth can always be achieved through greater expression of creativity, kindness, love and appreciation of beauty.
6. Abundance: “there are no limits to our potential as people, as collective entities, and as individuals”. I don’t pretend to be a fan of “The Secret” or even “The Power of Positive Thinking”. It is my understanding of economics that suggests to me that the world offers abundance, provided that individuals are free to use their resources as they choose to take advantage of the opportunities available. A realistic optimist could be expected to have the intention to seek out opportunities and make good use of his or her personal resources.

According to Wayne Dyer, the seventh face of intention is receptivity.  He explains: “The receptive face of intention means to me that all of nature is waiting to be called into action. We only need to recognize and receive. … By being receptive, I’m in harmony with the power of intention of the universal creative force”.

I can understand why people are attracted to the idea that whatever seems wrong in their lives is the result of being out of alignment with Intention. It offers the promise of a remedy for all ills. As the author writes:

“Act as if anything you desire is already here. Believe that all you seek, you’ve already received, that it exists in spirit, and know you shall have your desires filled”.

I know that this kind of positive thinking can sometimes be helpful. The problem is not so much that we are likely to act as though we can fly by flapping our arms, or live without food – although some do – it is in knowing how to deal with the negative thoughts that intrude when positive thinking fails to produce the outcomes we hope for. Wayne Dyer suggests:

“Even when nothing seems to indicate that you’re accomplishing what you desire in your life, refuse to entertain doubt. Remember, the trolley strap of intention is waiting for you to float up and be carried along”.

Visual imagery can help to remind us of commitments that we have made to ourselves. The  message is clear enough. If you don’t achieve the outcome you hope for, you have not been trying hard enough to align yourself to Intention. Keep your thinking under constant surveillance. If that makes you feel unhappy, try even harder to align yourself to Intention. If you think you are going crazy, try even harder to align yourself to Intention.

I now remember why I had misgivings about the book.

It seems to me that the important ingredient missing from Wayne Dyer’s book is self- acceptance. In order to transcend something it is necessary to accept it. It is difficult to see how anyone can sustain intentions consistent with creativity, kindness, love, beauty, personal growth and abundance if they reject the sensations and emotions they experience. Rather than seeking to call nature into action to serve our intentions, we should be seeking to live in harmony with the natural world, including our natural selves.