By Luka Zevnik
This ebook provides an interdisciplinary exploration of the origins of happiness within the glossy Western tradition and makes the argument that happiness isn't really common yet is as an alternative a culturally and traditionally particular event, attribute merely to the Western global. It starts with an summary of the most examine methods to happiness after which reviews the real yet elusive subject matter within the context of tradition and kin of strength. the second one a part of the publication analyses the social, non secular, moral and political techniques that result in the emergence of the event of happiness, together with client tradition in modern societies. It provides an research of the medieval Christian adventure which concludes that the fashionable event of happiness purely emerged within the seventeenth and 18th century, while the best of human lifestyles more and more began to be pursued within the current lifestyles. In its end, this publication explores the idea that of modernization because the collective pursuit of happiness.
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Extra info for Critical Perspectives in Happiness Research: The Birth of Modern Happiness
Rather, their position against the ideal of a science of culture was more theoretically profound as they challenged it on ontological, epistemological and ethical grounds. 234). 315) understands epistemology as a study of mental representations that is not universal, but rather a historically singular event in European philosophy after the seventeenth century, driven by a desire to find firm foundations of knowledge: ‘the desire for a theory of knowledge is a desire for constraint—a desire to find “foundations” to which one might cling, frameworks beyond which one must not stray, objects which impose themselves, representations which cannot be gainsaid’.
Even though anthropologists of well-being try to formulate their definition on the basis of cultural relativism, they are still imposing certain universal criteria for what counts as well-being. 153). With the help of insights from the cultural perspective, we have also argued in a similar way above that universal notions of well-being that formulate the criteria of what counts as a source or a cause of well-being articulated by philosophy (and assumed by survey research on well-being) are problematic on account of their ethnocentrism.
379). 379), history in the traditional sense reintroduces (and always assumes) a suprahistorical perspective: a history whose function is to compose the finally reduced diversity of time into a totality fully closed upon itself; a history that always encourages subjective recognitions and attributes a form of reconciliation to all the displacements of the past; a history whose perspective on all that precedes it implies the end of time, a completed development. 379). 379), a historical perspective has to maintain ‘its belief in eternal truth, the immortality of the soul, and the nature of consciousness as always identical to itself’.