幸福与意识形态——试论“中国梦”的思想建构

通过对幸福思想史上两种主要幸福观念的批判性分析,本文认为,幸福就是享有对人生具有重大意义或者在人生中能够持续存在的积极快乐。幸福与意识形态密切相关:意识形态影响着人们对幸福的理解、想象、追求和体验,主体对幸福的不同体验也反过来影响着其对特定意识形态的态度。"中国梦"是对幸福的一种想象和许诺。从思想建构的角度理解,"中国梦"的实现不仅需要在社会上树立一种正确的幸福观念,而且需要主流意识形态能够建构起社会主体对社会现实的幸福想象。     

创新理论要点选登

<正>消费模式与国民幸福易培强(湖南师范大学商学院教授)2007年8月7日在《光明日报》上撰文认为,快乐、幸福是人类生活的内在需要,实现和增进最大多数人的快乐幸福,是经济社会发展的根本目的。科学、合理的消费模式,也就是节约、环保、文明的消费模式。提倡这种消费模式,有益于提高国民的生活水平和生活品质,增进快乐、幸福。     

温暖照片

中秋节的幸福在于团聚的快乐。一家人其乐融融地欢聚在一起,吃月饼、赏月听风、煮茶论史,说说这一年过半的奋斗故事,讲讲经历的人生喜乐,团聚的快乐让生活的艰辛淡泊成一缕雾气,淡然飘散。     

慢车快生活VS快车慢生活

年轻时,开一辆经济型小车忙忙碌碌,车的主要作用是代步;等到事业成功、步入中年后,有了足够的实力享受豪车的舒适和奔放,生活的节奏却明显放慢了。这是城市女性汽车生涯常见的两种状态。开豪华车需要更多MONEY,能满足心理需求,开小车其实也完全可以满足代步要求。人生就是如此,唯有享受当下才会快乐。     

银龄之家：引领老人新生活

秉承“帮助别人，快乐自己”的奉献理念，旨在实现“展示精彩人生，享受快乐晚年”的目的，爱馨养老集团在各社区为老年人设立了“银龄之家”，     

四种汉堡

幸福感是衡量人生的惟一标准,是所有目标的最终目标。出人意料,哈佛最受欢迎的选修课是"幸福课",听课人数超过了王牌课《经济学导论》。教这门课的是一位名不见经传的年轻讲师,名叫泰勒·本·沙哈尔。他坚定地认为:幸福感是衡量人生的惟一标准,是所有目标的最终目标,幸福应该是快乐与意义的结合。他甚至从汉堡里总结出4种人生模式。     

声音

幸福 大钱是生产资料,小钱是生活资料,想吃肉就吃肉,就是幸福;人类的很多痛苦都跟时间不自上有关,睡觉睡到自然醒,时间自我支配,就是幸福;角色和身份常让人不舒服,假如你不介意自己的角色和周围人对你的评价,而是有自己的是非标准,那么你就幸福了。     

爱在阳光下——“六·一”社会开放日

为了整合社会资源,让孩子们享受社会大家庭的温暖,2009年,天津市儿童福利院向社会推出了‘六·一'开放日,使社会各界爱心人士纷纷走进福利院,零距离贴近孤残儿童,并通过作品展览、现场义卖、视频资料、实地参观等多种形式,了解孩子们的生活与学习,感受孩子们的坚强与乐观,享受孩子们的幸福与快乐,关注孩子们的发展与未来……     

浅谈数学教学中如何激发学习兴趣

兴趣是激发人前进的原动力，它使一切行动成为一种享受的过程。只要学生对学习数学产生浓厚兴趣，那么学习数学不再是被动的、枯燥的、痛苦的而是自觉去追求并努力发现数学之美的快乐旅途。     

自我表露在社区矫正中的运用

有人说:打开心扉,让人与人之间的沟通变得更容易,让对方分享自己更多的秘密。说出自己的快乐,快乐会翻倍;说出自己的痛苦,痛苦会减少。自我表露,就是在他人面前真实地展示自己的行为、倾诉自己的思想。如今,这一交流方式越来越多地被人们运用到人际交往中。     

亚里士多德的伦理学命题——伦理的目的、德性的养成、幸福的获得

亚里士多德在论证德性与幸福中隐含着三个伦理学命题:伦理的目的、德性的养成、幸福的获得。以习俗为共同出发点的政治学和伦理学的目的分别是促进"城邦的幸福"和"个人的幸福",政治学的公正立法使人获得一种亲近德性的道德,服务于政治学的伦理学的目的是使"个人的善"同一于最高善——"城邦的善"。德性不仅仅是"一种合乎明智的品质",而是"与逻各斯一起发挥作用";德性的养成要靠个体在健全的法律下获得一种亲近德性的道德,德性的养成是一个持续的心理禀赋过程,最终养成"明智德性"。只有灵魂的德性的实现活动才是幸福,它是完善的和自足的;人的幸福有两种:一是"第一好"的幸福,属于沉思的理智的幸福;二是"第二好"的幸福,属于实践的理智的幸福。     

National Happiness at a Time of Economic Growth： A Tracking Study Based on CGSS Data＊

为回应有关中国国民幸福感的争论，并评估过去10年宏观经济和政策变化对普通人生活的影响，本文利用中国综合社会调查数据（CGSS），分析了近10年国民幸福感的变化趋势。研究基于5个时点、44，166个样本，发现中国国民幸福感在过去10年内一直处于上升趋势，不同政治身份、户口类型、年龄、收入、婚姻状况、民族等群体的幸福感在过去10年都有不同程度的提高。经济增长可能是幸福感提升的动力；如果经济收缩，那么幸福感也可能随之下降。要确保经济社会协调发展，尚需对幸福感进行更多、更细致的追踪和研究。     

德性幸福与功利幸福的融合致思-论荀子对儒家幸福原则的改良

荀子的幸福观由儒家精英转向社会大众,对于“孔颜之乐”“君子之乐”奠定的德性原则有所改良.在性伪之辨上,荀子以性恶论为基础,由“性伪之分”起始而至于“以伪饰性”,构建了“合性伪”的幸福原则;在理欲之辨上,荀子对“礼”的起源做了理性主义的解释,由“养人之欲”“给人之求”起始而至于“以道制欲”“合于文理”,构建了“统理欲”的幸福原则;在义利之辨上,荀子调整了孔孟思想中义利之间紧张冲突的状况,由人性“生而好利”起始而至于“以义制利”“先义后利”,构建了“兼义利”的幸福原则.“合性伪”“统理欲”“兼义利”致力于实现德性原则与功利原则的融通,“两得”成为荀子幸福原则的特质所在,从而使儒家幸福观呈现出德性幸福与功利幸福“双峰并峙”的局面.     

论幸福的实现

欲、才、力、命、德是幸福实现的充足且必要的五要素。欲是幸福实现的动力要素、负相关要素 :有欲望 ,才可能有幸福 ,但欲望越大 ,幸福越难实现 ;才、力、命、德是幸福实现的非动力要素、正相关要素 :才越高、力越大、命越好、德越优 ,幸福越容易实现 ;只有欲与才、力、命、德相一致 ,幸福才能完美实现。     

职业幸福感的属性、价值与提升

职业幸福感是职场人士对其所从事的职业及其工作状态在满意程度上的主观感受.职业生活不仅包括谋生手段的物质回报,亦包括职业幸福的精神享受,它具有物质和精神的两重属性.职业幸福感有助于增强团队的凝聚力和职场人个体的身心健康,是建功立业的动力源.提升职业幸福感,就组织而言,要对员工业绩进行客观公允评价,使之获得心理平衡,加强爱岗敬业的职业现教育,倡导为社会奉献的职业精神.就职场人个体而言,应进行科学合理的自我评价和定位,不断提升自我境界,塑造并完善自身人格.     

教育程度、收入水平与中国城市居民幸福感 ——一项基于CGSS2005的实证分析

本文基于幸福研究的社会经济视角,通过引入收入水平作为中介变量,将教育程度对个体幸福感的影响分解为直接效应和间接效应（也称教育回报效应）,并分析它们在不同时空条件下对中国城市居民幸福感的影响。研究发现,教育程度与城市居民幸福感呈现显著的正向关系,拥有中专、高中和大学以上学历的个体是最幸福的。在不同的空间条件下,无论对于市场化程度较高地区还是市场化程度较低地区,教育回报对城市居民幸福感均有显著的正向影响。在不同的时间条件下,教育回报在高等教育扩招前对城市居民幸福感有显著的正向影响,但在高等教育扩招后,这种影响效应则变得不显著。     

Happiness and Virtue in Positive Psychology

Positive psychologists aspire to study the moral virtues, as well as positive emotions, while retaining scientific objectivity. Within this framework, Martin Seligman, a founder of positive psychology, offers an empirically‐based argument for an ancient and venerable theme: happiness can be increased by exercising the virtues. Seligman's project is promising, but it needs to pay greater attention to several methodological matters: (1) greater care in defining happiness, so as to avoid smuggling in value assumptions of the sort suggested by the title of his book, Authentic Happiness; (2) more attention to the gap between happiness as overall satisfaction and specific gratifications (enjoyments); (3) the danger of sliding to subjectivism by equating self‐assessments of virtue with objectively‐justified values of the sort Aristotle had in mind; (4) awareness of how “positive” emotions and attitudes presuppose value assumptions.     

When it is better to give than to receive: Children's giving and happiness

Humans experience emotional benefits from engaging in prosocial behavior. The current work investigates factors that influence the experience of happiness from giving to others in early childhood. In three studies with 5-year-olds (N = 144), we find that young children are happier from giving resources to others than from receiving resources for themselves (Study 1) and investigate when children are most happy from giving. In Study 2, children were happier when they could see the beneficiary's positive reaction, suggesting that empathizing with the beneficiary's positive emotion contributes to happiness (consistent with the concept of vicarious-joy). In Study 3, children were happier after they gave resources than when they watched someone else give resources, indicating that being responsible for prosocial action contributes to children's happiness (consistent with the concept of warm-glow). These results provide a critical step toward understanding when children experience happiness from giving and a foundation for investigating happiness as a mechanism supporting early prosociality.     

Happiness Vs Contentment? A Case for a Sociology of the Good Life

Despite the enormous growth in happiness research in recent decades, there remains a lack of consistency in the use of the terms happiness, satisfaction, contentment and well‐being. In this article I argue for a sociologically grounded distinction between happiness and contentment that defines the former as positive affect and the latter as positive reflection. Contentment is therefore understood as a fulfilling relationship with the self and society (to borrow from G.H. Mead's terminology) and happiness involves pleasurable experiences. There is a history of similar distinctions in philosophy and psychoanalysis, but much of the contemporary discourse fails to distinguish between individual and collective definitions of happiness. This article will argue that happiness and contentment ought not to be treated as competing approaches to the good life, but as complimentary forms of emotional experience. Further, I argue that the current interest in happiness can be linked to larger culture shifts involving neoliberalism and individualism.     

Your position in society matters for how happy you are

This article shows that people's perception of their position in society is strongly correlated with their level of happiness, and thus that differences in happiness levels among countries in different welfare state clusters are influenced by people's perceptions of their relative position in society (subjective position). The study drew on data from the European Social Survey. Two important findings emerged from the analysis. First, an individual's subjective position in society is a more important predictor of happiness than objective measures such as income, education and labour market position. Second, the link between individuals’ perceived position in society and their level of happiness is moderated by the welfare state. In the Nordic countries, people's perceptions of their position in society have less influence on happiness whereas in Eastern European countries we found a strong connection between subjective position and happiness.