By Luka Zevnik
This publication offers an interdisciplinary exploration of the origins of happiness within the smooth Western tradition and makes the argument that happiness isn't common yet is as a substitute a culturally and traditionally particular adventure, attribute in simple terms to the Western international. It starts off with an outline of the most learn ways to happiness after which reviews the real yet elusive subject matter within the context of tradition and family members of energy. the second one a part of the publication analyses the social, spiritual, moral and political procedures that result in the emergence of the adventure of happiness, together with shopper tradition in modern societies. It provides an research of the medieval Christian adventure which concludes that the trendy adventure of happiness purely emerged within the seventeenth and 18th century, while the right of human life more and more began to be pursued within the current existence. In its end, this ebook explores the idea that of modernization because the collective pursuit of happiness.
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Extra resources for Critical Perspectives in Happiness Research: The Birth of Modern Happiness
19), it follows that ethnographic truths trying to interpret other cultures as well as our own are ‘constructed,’ ‘inherently For pragmatic purposes, the word could be translated, provided of course that this is done with the reflection of the position from which this translation is taken. 10 Text here is perceived in the broadest sense as anything that conveys meaning and requires interpretation. 6). 7). 9). The ideal of cultural relativism that claims to be evaluating cultures in their own unique terms is, thus, ultimately unattainable.
With the help of anthropology, we have to observe that Diener and Suh (2000) have apparently based their position on cultural relativism on an erroneous understanding of the concept. 5) points to an obvious confusion between the concepts of cultural relativism and moral relativism. 32), such misuses of the concept emerge from the fact that cultural relativism ‘has all too often been portrayed as a doctrine rather than as a method and reflection on the process of interpretation itself’. 170).
Before we can apply the Foucauldian perspective to the study of happiness, we must first look more closely at its main theoretical and methodological stakes. 19), we should always remember that we are actually speaking about multiple Foucaults. Furthermore, insofar as Foucault’s life was strongly influenced by his philosophical work—and vice versa—there are not only multiple Foucaults, but also multiple stages of Foucault’s work, each having its own particular methodology, categorical apparatus and philosophical insights.