“Happiness & Epicureanism” by Catherine Wilson

Like many people, I am skeptical of any book, lecture or article offering to divulge the secrets of happiness. To me, happiness is episodic. It’s there at a moment of insight over drinks with a friend, when hearing a new and affecting piece of music on the radio, sharing confidences with a relative or waking up from a good night’s sleep after a bout of the flu. Happiness is a feeling of in-the-moment joy that can’t be chased and caught and which can’t last very long.

But satisfaction with how things are going is different than happiness. Satisfaction has to do with the qualities and arrangements of life that make us want to get out of bed in the morning, find out what’s happening in the world, and get on with whatever the day brings. There are obstacles to satisfaction, and they can be, if not entirely removed, at least lowered. Some writers argue that satisfaction mostly depends on my genes, where I live and the season of the year, or how other people, including the government, are treating me. Nevertheless, psychology and the sharing of first-person experience acquired over many generations, can actually help.

So can philosophy. The major schools of philosophy in antiquity – Platonism, Stoicism, Aristotelianism and, my favourite, Epicureanism, addressed the question of the good life directly. The philosophers all subscribed to an ideal of ‘life according to nature’, by which they meant both human and nonhuman nature, while disagreeing among themselves about what that entailed. Their original writings, most of them widely accessible, readable and thought-provoking, remain a resource, not just for philosophy students and specialists, but for everyone interested in the topics of nature, society and wellbeing.

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How to make friends as an adult

Friendships give us so much. Be bold, take the initiative, and you’ll be surprised how many people are pleased to connect

by Marisa G Franco

Need to know

Friends are a treasure. In an uncertain world, they provide a comforting sense of stability and connection. We laugh together and cry together, sharing our good times and supporting each other through the bad. Yet a defining feature of friendship is that it’s voluntary. We’re not wedded together by law, or through blood, or via monthly payments into our bank accounts. It is a relationship of great freedom, one that we retain only because we want to.

But the downside of all this freedom, this lack of formal commitment, is that friendship often falls by the wayside. Our adult lives can become a monsoon of obligations, from children, to partners, to ailing parents, to work hours that trespass on our free time. A study of young adults’ social networks by researchers at the University of Oxford found that those in a romantic relationship had, on average, two fewer close social ties, including friends. Those with kids had lost out even more. Friendships crumble, not because of any deliberate decision to let them go, but because we have other priorities, ones that aren’t quite as voluntary. The title of the Oxford paper summed up things well: ‘Romance and Reproduction Are Socially Costly’.

Such is the pace and busyness of many people’s adult lives that they can lose contact with their friends at a rapid rate. For instance, a study by the Dutch sociologist Gerald Mollenhorst found that, over a period of seven years, people had lost touch with half of their closest friends, on average. What’s especially alarming is that many of us seem to be losing friends faster than we can replace them. A meta-analysis by researchers in Germany published in 2013 combined data from 177,635 participants across 277 studies, concluding that friendship networks had been shrinking for the preceding 35 years. For example, in studies conducted between 1980 and 1985, participants reportedly had four more friends on average, compared with the participants who’d taken part in studies between 2000 and 2005.

If we’re not careful, we risk living out our adulthoods friendless. This is a situation that’s worth avoiding. Friends are not only a great source of fun and meaning in life, but studies suggest that, without them, we’re also at greater risk of feeling more depressed. It’s telling that in their study ‘Very Happy People’ (2002), the American psychologists Ed Diener and Martin Seligman found that a key difference between the most unhappy and most happy people was how socially connected they were. Friends give us so much, which is why we need to invest in making them. Here’s how.NEED TO KNOWWHAT 
TO DOKEY POINTSLEARN MORELINKS & BOOKS

What to do

Making more friends in adulthood is going to take some deliberate effort on your part. It’s an exciting challenge in theory, but one of the first obstacles you’ll encounter is having enough confidence. Especially if you are shy by nature, putting yourself out there can seem scary, triggering fears of rejection. These fears might lead you to engage in two types of avoidance that will inhibit your ability to make friends. First, you might practise ‘overt avoidance’, by not putting yourself in situations where it’s possible to meet new people. Instead of going to your friend’s movie night, with the chance to meet others, you end up staying at home. Second, you might find yourself engaging in ‘covert avoidance’, which means that you show up but don’t engage with people when you arrive. You go to the movie night, but while everyone else is analysing the film after it’s over, you stay silent in the corner, petting someone’s pet corgi and scrolling through Instagram.

Assume that people like you

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Rep. Alexandria Ocasio-Cortez’s Memorable Speech on House Floor-(Mr. Ted Yoho’s abusive language gives permission to other men to use same language against his daughters-and that is not acceptable).

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Is Economic Inequality Really a Problem?By Samuel Scheffler

Professor Frankfurt argued that it does not matter whether some people have less than others. What matters is that some people do not have enough. They lack adequate income, have little or no wealth and do not enjoy decent housing, health care or education. If even the worst-off people had enough resources to lead good and fulfilling lives, then the fact that others had still greater resources would not be troubling.

When some people don’t have enough and others have vastly more than they need, it is easy to conclude that the problem is one of inequality. But this, according to Professor Frankfurt, is a mistake. The problem isn’t inequality as such. It’s the poverty and deprivation suffered by those who have least.

Professor Frankfurt’s essay didn’t persuade all his fellow philosophers, many of whom remained egalitarians. But his challenge continued to resonate and, in 2015,even as concerns about economic inequality were growing in many corners of society, he published a short book in which he reaffirmed his position.

And Professor Frankfurt, it seems, has a point. Those in the top 10 percent of America’s economic distribution are in a very comfortable position. Those in the top 1 percent are in an even more comfortable position than those in the other 9 percent. But few people find this kind of inequality troubling. Inequality bothers us most, it seems, only when some are very rich and others are very poor.

Even when the worst-off people are very poor, moreover, it wouldn’t be an improvement to reduce everyone else to their level. Equality would then prevail, but equal misery is hardly an ideal worth striving for.

So perhaps we shouldn’t object to economic inequality as such. Instead, we should just try to improve the position of those who have least. We should work to eliminate poverty, hunger, bad schools, substandard housing and inadequate medical care. But we shouldn’t make the elimination of inequality our aim.

Is this the correct conclusion? I think not. Economic inequality matters a great deal whether or not it matters “as such.”

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