Happiness, gladness or joy is a mental or emotional state of well-being defined by positive or pleasant emotions ranging from contentment to intense joy. A variety of biological, psychological, religious and philosophical approaches have striven to define happiness and identify its sources. Various research groups, including positive psychology, are employing the scientific method to research questions about what "happiness" is, and how it might be attained.
- Definition 1
- Research results 2
Happiness and religion 3
- Terror management 3.1
Religious views on happiness 3.2
- Buddhism 3.2.1
- Judaism 3.2.2
- Catholicism 3.2.3
- Spirituality and happiness 4
- Philosophical views 5
- Economic and political views 6
- Measures 7
- Health 8
- At work 9
- See also 10
- References 11
- Further reading 12
- External links 13
Philosophers and religious thinkers often define happiness in terms of living a good life, or flourishing, rather than simply as an emotion. Happiness in this sense was used to translate the Greek Eudaimonia, and is still used in virtue ethics. There has been a transition over time from emphasis on the happiness of virtue to the virtue of happiness.
Happiness is a fuzzy concept and can mean many different things to many people. Part of the challenge of a science of happiness is to identify different concepts of happiness, and where applicable, split them into their components. Related concepts are well-being, quality of life and flourishing. At least one author defines happiness as contentment. Some commentators focus on the difference between the hedonistic tradition of seeking pleasant and avoiding unpleasant experiences, and the eudaimonic tradition of living life in a full and deeply satisfying way.
The 2012 World Happiness Report stated that in subjective well-being measures, the primary distinction is between cognitive life evaluations and emotional reports. Happiness is used in both life evaluation, as in “How happy are you with your life as a whole?”, and in emotional reports, as in “How happy are you now?,” and people seem able to use happiness as appropriate in these verbal contexts. Using these measures, the World Happiness Report identifies the countries with the highest levels of happiness.
Since the 1960s, happiness research has been conducted in a wide variety of scientific disciplines, including gerontology, social psychology, clinical and medical research and happiness economics. During the past two decades, however, the field of happiness studies has expanded drastically in terms of scientific publications, and cultural theorist Sara Ahmed has called this trend the "happiness turn".
Research has produced many different views on causes of happiness, and on factors that correlate with happiness, but no validated method has been found to substantially improve long-term happiness in a meaningful way for most people.
Sonja Lyubomirsky concludes in her book The How of Happiness that 50 percent of a given human's happiness level is genetically determined (based on twin studies), 10 percent is affected by life circumstances and situation, and a remaining 40 percent of happiness is subject to self-control.
The results of the 75-year Grant Study of Harvard undergraduates show a high correlation of loving relationship, especially with parents, with later life wellbeing.
In the 2nd Edition of the Handbook of Emotions (2000), evolutionary psychologists Leda Cosmides and John Tooby say that happiness comes from "encountering unexpected positive events". In the 3rd Edition of the Handbook of Emotions (2008), Michael Lewis says "happiness can be elicited by seeing a significant other". According to Mark Leary, as reported in a November 1995 issue of Psychology Today, "we are happiest when basking in the acceptance and praise of others". Sara Algoe and Jonathan Haidt say that "happiness" may be the label for a family of related emotional states, such as joy, amusement, satisfaction, gratification, euphoria, and triumph.
It has been argued that money cannot effectively "buy" much happiness unless it is used in certain ways. "Beyond the point at which people have enough to comfortably feed, clothe, and house themselves, having more money - even a lot more money - makes them only a little bit happier." A Harvard Business School study found that "spending money on others actually makes us happier than spending it on ourselves".
Meditation has been found to lead to high activity in the brain's left prefrontal cortex, which in turn has been found to correlate with happiness.
Psychologist Martin Seligman asserts that happiness is not solely derived from external, momentary pleasures, and provides the acronym PERMA to summarize Positive Psychology's correlational findings: humans seem happiest when they have
- Pleasure (tasty food, warm baths, etc.),
- Engagement (or flow, the absorption of an enjoyed yet challenging activity),
- Relationships (social ties have turned out to be extremely reliable indicator of happiness),
- Meaning (a perceived quest or belonging to something bigger), and
- Accomplishments (having realized tangible goals).
There have also been some studies of how religion relates to happiness. Causal relationships remain unclear, but more religion is seen in happier people. This correlation may be the result of community membership and not necessarily belief in religion itself. Another component may have to do with ritual.
Abraham Harold Maslow, an American professor of psychology, founded humanistic psychology in the 1930s. A visual aid he created to explain his theory, which he called the hierarchy of needs, is a pyramid depicting the levels of human needs, psychological, and physical. When a human being ascends the steps of the pyramid, he reaches self-actualization. Beyond the routine of needs fulfillment, Maslow envisioned moments of extraordinary experience, known as peak experiences, profound moments of love, understanding, happiness, or rapture, during which a person feels more whole, alive, self-sufficient, and yet a part of the world. This is similar to the flow concept of Mihály Csíkszentmihályi.
Happiness and religion
Religion and happiness have been studied by a number of researchers, and
- History of Happiness – concise survey of influential theories
- The Stanford Encyclopedia of Philosophy entry "Pleasure" – ancient and modern philosophers' and neuroscientists' approaches to happiness
- The World Happiness Forum promotes dialogue on tools and techniques for human happiness and wellbeing.
- Action For Happiness is a UK movement committed to building a happier society
- Improving happiness through humanistic leadership- University of Bath, U.K.
- The World Database of Happiness – a register of scientific research on the subjective appreciation of life.
- Oxford Happiness Questionnaire – Online psychological test to measure your happiness.
- Track Your Happiness - research project with downloadable app that surveys users periodically and determines personal factors
- Journal of happiness studies: an interdisciplinary forum on subjective well-being, International Society for Quality-of-Life Studies (ISQOLS), quarterly since 2000, also online
- A Point of View: The pursuit of happiness (January 2015), BBC News Magazine
- Srikumar Rao: Plug into your hard-wired happiness – Video of a short lecture on how to be happy
- Dan Gilbert: Why are we happy? – Video of a short lecture on how our "psychological immune system" lets us feel happy even when things don’t go as planned.
- TED Radio Hour: Simply Happy - various guest speakers, with some research results
- Articles and videos
- Sara Ahmed, "The Promise of Happiness", 2010
- Michael Argyle "The psychology of happiness", 1987
- Boehm, J K. & S. Lyubomirsky, Journal of Career Assessment. Vol 16(1), Feb 2008, 101–116.
- Norman M. Bradburn "The structure of psychological well-being", 1969
- C. Robert Cloninger, Feeling Good: The Science of Well-Being, Oxford, 2004.
- Gregg Easterbrook "The progress paradox – how life gets better while people feel worse", 2003
- Michael W. Eysenck "Happiness – facts and myths", 1990
- Daniel Gilbert, Stumbling on Happiness, Knopf, 2006.
- Carol Graham "Happiness Around the World: The Paradox of Happy Peasants and Miserable Millionaires", OUP Oxford, 2009. ISBN 978-0-19-954905-4
- W. Doyle Gentry "Happiness for dummies", 2008
- James Hadley, Happiness: A New Perspective, 2013, ISBN 978-1493545261
- Joop Hartog & Hessel Oosterbeek "Health, wealth and happiness", 1997
- Robert Holden "Happiness now!", 1998
- Barbara Ann Kipfer, 14,000 Things to Be Happy About, Workman, 1990/2007, ISBN 978-0-7611-4721-3.
- Neil Kaufman "Happiness is a choice", 1991
- Stefan Klein, The Science of Happiness, Marlowe, 2006, ISBN 1-56924-328-X.
- Koenig HG, McCullough M, & Larson DB. Handbook of religion and health: a century of research reviewed (see article). New York: Oxford University Press; 2001.
- McMahon, Darrin M., Happiness: A History, Atlantic Monthly Press, November 28, 2005. ISBN 0-87113-886-7
- McMahon, Darrin M., The History of Happiness: 400 B.C. – A.D. 1780, Daedalus journal, Spring 2004.
- Richard Layard, Happiness: Lessons From A New Science, Penguin, 2005, ISBN 978-0-14-101690-0.
- Luskin, Frederic, Kenneth R. Pelletier, Dr. Andrew Weil (Foreword). "Stress Free for Good: 10 Scientifically Proven Life Skills for Health and Happiness." 2005
- James Mackaye "Economy of happiness", 1906
- Desmond Morris "The nature of happiness", 2004
- David G. Myers, Ph. D., The Pursuit of Happiness: Who is Happy—and Why, William Morrow and Co., 1992, ISBN 0-688-10550-5.
- Niek Persoon "Happiness doesn't just happen", 2006
- Benjamin Radcliff The Political Economy of Human Happiness (New York: Cambridge University Press, 2013).
- Ben Renshaw "The secrets of happiness", 2003
- Fiona Robards, "What makes you happy?" Exisle Publishing, 2014, ISBN 978-1-921966-31-6
- Bertrand Russell "The conquest of happiness", orig. 1930 (many reprints)
- Martin E.P. Seligman, Authentic Happiness, Free Press, 2002, ISBN 0-7432-2298-9.
- Alexandra Stoddard "Choosing happiness – keys to a joyful life", 2002
- Władysław Tatarkiewicz, Analysis of Happiness, The Hague, Martinus Nijhoff Publishers, 1976
- Elizabeth Telfer "Happiness : an examination of a hedonistic and a eudaemonistic concept of happiness and of the relations between them...", 1980
- Ruut Veenhoven "Bibliography of happiness – world database of happiness : 2472 studies on subjective appreciation of life", 1993
- Ruut Veenhoven "Conditions of happiness", 1984
- Joachim Weimann, Andreas Knabe, and Ronnie Schob, eds. Measuring Happiness: The Economics of Well-Being (MIT Press; 2015) 206 pages
- Eric G. Wilson "Against Happiness", 2008
- Wordnet 3.0 (accessed 2011-Feb-24 via Wolfram Alpha)
- Darrin M. McMahon, "From the happiness of virtue to the virtue of happiness: 400 BC–AD 1780." Daedalus 133.2 (2004): 5-17.
- Arthur M. Schlesinger, "The Lost Meaning of 'The Pursuit of Happiness'," William and Mary Quarterly (1964): 326-327. in JSTOR
- The Journal of Positive Psychology, March 2009
- Boston.com, August 23, 2009
- Dunn, E. W., Aknin, L. B., & Norton, M. I. (2008). Spending money on others promotes happiness. Science, 319, 1687-1688..
- Seligman, M.E.P. (2004). Can Happiness be Taught?. Daedalus journal, Spring 2004.
- 2009 article in Frontiers in Evolutionary Neuroscience
- Clinical Implications of Research on Religion, Spirituality, and Mental Health. Marilyn Baetz & John Toews. La Revue canadienne de psychiatrie, vol 54, no 5, mai 2009
- Ellison, C.G. Religious involvement, social ties, and social support in a southeastern community. Journal of the Scientific Study of Religion1994;33:46–61.
- McCullough, M.E. & Larson, D.B. Religion and depression: a review of the literature. Twin Res. 1999;2:126–136.
- Strawbridge, W.J., Shema, S.J., Cohen, R.D., et al. Religious attendance increases survival by improving and maintaining good health behaviors, mental health, and social relationships. Ann Behav Med. 2001;23:68–74.
- Burris, C.T. Religious Orientation Scale. In: Hill, P.C. & Hood, R.W. Jr., editors. Measures of religiosity. Birmingham (AL): Religious Education Press; 1999. p 144–153.
Koenig. Harold G., Larson, David B., and Mcculloug, Michael E. –Handbook of Religion and Health (see article), p.122, Oxford University Press (2001), ISBN 0-8133-6719-0
Feigelman et al. (1992) examined happiness in Americans who have given up religion. Using pooled data from the General Social Surveys conducted between 1972 and 1990, investigators identified more than 20,000 adults for their study. Subjects of particular interest were “disaffiliates”—those who were affiliated with a religion at age 16 but who were not affiliated at the time of the survey (disaffiliates comprised from 4.4% to 6.0% of respondents per year during the 18 years of surveys). “Actives” were defined as persons who reported a religious affiliation at age 16 and a religious affiliation at the time of the survey (these ranged from 84.7% to 79.5% of respondents per year between 1972 and 1990). Happiness was measured by a single question that assessed general happiness (very happy, pretty happy, not too happy). When disaffiliates (n = 1,420) were compared with actives (n = 21,052), 23.9% of disaffiliates indicated they were “very happy, ” as did 34.2% of actives. When the analysis was stratified by marital status, the likelihood of being very happy was about 25% lower (i.e., 10% difference) for married religious disaffiliates compared with married actives. Multiple regression analysis revealed that religious disaffiliation explained only 2% of the variance in overall happiness, after marital status and other covariates were controlled. Investigators concluded that there was little relationship between religious disaffiliation and unhappiness (quality rating 7)
Koenig. Harold G., Larson, David B., and Mcculloug, Michael E. –Handbook of Religion and Health(see article), p.111, Oxford University Press (2001)
Currently, approximately 8% of the U.S. population claim no religious affiliation (Kosmin & Lachman, 1993). People with no affiliation appear to be at greater risk for depressive symptoms than those affiliated with a religion. In a sample of 850 medically ill men, Koenig, Cohen, Blazer, Pieper, et al. (1992) examined whether religious affiliation predicted depression after demographics, medical status, and a measure of religious coping were controlled. They found that, when relevant covariates were controlled, men who indicated that they had “no religious affiliation” had higher scores on the Hamilton Depression Rating Scale (an observer-administered rating scale) than did men who identified themselves as moderate Protestants, Catholics, or nontraditional Christians.
The 2008 Legatum Prosperity Index, Summary p.40.
Research suggests that religious people's happiness is less vulnerable to fluctuations in economic and political uncertainty, personal unemployment and income changes. The Prosperity Index identifies similar effects at the country level, with a number of highly religious countries reporting higher levels of happiness than might be expected based on the standard of living alone: this effect is most pronounced in Mexico, El Salvador, the Dominican republic, Indonesia, Venezuela and Nigeria.
- Is Religion Dangerous?p156, citing David Myers The Science of Subjective Well-Being Guilford Press 2007
- Is Religion Dangerous? cites similar results from theHandbook of Religion and Mental Health Harold Koenig (ed.) ISBN 978-0-12-417645-4
- Beliefs About God and Mental Health in American Adults; Nava R. Silton, Kevin J. Flannelly, Kathleen Galek, Christopher G. Ellison; Journal of Religion and Health; April 2013
- Religiosity Highest in World's Poorest Nations, Gallup Global Reports, August 31, 2010.
- Religion Provides Emotional Boost to World’s Poor, Gallup Global Reports, March 6, 2009.
- Luke Galen Center Stage Podcast, Episode 104 - Profiles of the Godless: Results from the Non-Religious Identification Survey.
- Personality and social integration factors distinguishing nonreligious from religious groups: The importance of controlling for attendance and demographics, 2011, Luke Galen and Jim Kloet, Archive for the Psychology of Religions
- Yanklowitz, Shmuly. "Judaism's value of happiness living with gratitude and idealism." Bloggish. The Jewish Journal. March 9, 2012.
- Psalms, 100:2.
- .Breslov.org Accessed November 11, 2014.
- Eudaimonia (Greek: εὐδαιμονία) is a classical Greek word commonly translated as 'happiness' or, better yet, 'flourishing'. Etymologically, it consists of the word "eu" ("good" or "well being") and "daimōn" ("spirit" or "minor deity", used by extension to mean one's lot or fortune).
- In Pursuit of Happiness Research. Is It Reliable? What Does It Imply for Policy? The Cato institute. April 11, 2007
- The Scientist's Pursuit of Happiness, Policy, Spring 2005.
- Radcliff, Benjamin (2013) The Political Economy of Human Happiness (New York: Cambridge University Press). See also this collection of full-text peer reviewed scholarly articles on this subject by Radcliff and colleagues (from "Social Forces," "The Journal of Politics," and "Perspectives on Politics," among others) 
- Coercive regulation and the balance of freedom, Edward Glaeser, Cato Unbound 11.5.2007
- Lyubomirsky, S., & Lepper, H. (1999). A measure of subjective happiness: Preliminary reliability and construct validation. Social Indicators Research, 46, 137-155.
- Watson, D., Clark, L. A., & Tellegen, A. (1988). Development and validation of brief measures of positive and negative affect: The PANAS scales. Journal of Personality and Social Psychology, 54, 1063-1070.
- Diener, E., Emmons, R., Larsen, J., & Griffin, S. (1985). The Satisfaction With Life Scale. Journal of Personality Assessment, 49, 71-75.
- Happy People Live Longer, Bruno S. Frey, Science 4 February 2011: 542-543
- Carr, A.: "Positive Psychology: The Science of Happiness and Human Strengths" Hove, Brunner-Routledge 2004
- Isen, A.; Positive Affect and Decision-making. In M. Lewis and J. Haviland Jones (eds), "Handbook of Emotions" (2nd edition), pp. 417-436. New York, Guilford Press 2000
- Buss, D. The Evolution of Happiness, "American Psychologist" Vol. 55 (2000) pp. 15-23
- Boehm, J K. & S. Lyubomirsky, Journal of Career Assessment. Vol 16(1), Feb 2008, 101-116
Despite a large body of positive psychological research into the relationship between happiness and productivity, happiness at work has traditionally been seen as a potential by-product of positive outcomes at work, rather than a pathway to success in business. However a growing number of scholars, including Boehm and Lyubomirsky, argue that it should be viewed as one of the major sources of positive outcomes in the workplace.
Steptow and Marmot furthered their studies by using their participants three years later to repeat the physiological measurements. They found that participants who scored high in positive emotion continued to have lower levels of cortisol and fibrinogen, as well as a lower heart rate.
In Happy People Live Longer, Frey reports that happy people live 14% longer, increasing longevity 7.5 to 10 years.
At University College London, Steptow and Marmot collected health and well-being data from 116 men and 100 women. All 216 participants were middle-aged, British civil servants between the ages of 45 and 59. The researchers aimed to analyze whether there was any association between well-being and three biological markers: heart rate, cortisol levels, and plasma fibrinogen levels. Interestingly, the participants who rated themselves the least happy had cortisol levels that were 48% higher than those who rated themselves as the most happy. The least happy subjects also had a large plasma fibrinogen response to two stress-inducing tasks: the Stroop test, and tracing a star seen in a mirror image.
Richard Davidson's 2012 bestseller The Emotional Life of Your Brain argues that positive emotion and happiness benefit your long-term health. From a study conducted in 2005 by Andrew Steptow and Michael Marmot, findings have found that happiness is clearly related to biological markers that play an important role in health.
The UK began to measure national well being in 2012, following Bhutan which already measured gross national happiness.
- The Satisfaction with Life Scale (SWLS) is a global cognitive assessment of life satisfaction developed by Ed Diener. The SWLS requires a person to use a seven-item scale to state their agreement or disagreement (1 = strongly disagree, 4 = neither agree nor disagree, 7 = strongly agree) with five statements about their life.
- The Positive and Negative Affect Schedule (PANAS) is used to detect the relation between personality traits and positive or negative affects at this moment, today, the past few days, the past week, the past few weeks, the past year, and generally (on average). PANAS is a 20-item questionnaire, which uses a five-point Likert scale (1 = very slightly or not at all, 5 = extremely). A longer version with additional affect scales is available in a manual.
- The Subjective Happiness Scale (SHS) is a four-item scale, measuring global subjective happiness. The scale requires participants to use absolute ratings to characterize themselves as happy or unhappy individuals, as well as it asks to what extent they identify themselves with descriptions of happy and unhappy individuals.
Several scales have been used to measure happiness:
It has been argued that happiness at work is one of the driving forces behind positive outcomes at work, rather than just being a resultant product.
It has been argued that happiness measures could be used not as a replacement for more traditional measures, but as a supplement. According to professor Edward Glaeser, people constantly make choices that decrease their happiness, because they have also more important aims. Therefore, the government should not decrease the alternatives available for the citizen by patronizing them but let the citizen keep a maximal freedom of choice.
However, much empirical research in the field of happiness economics, such as that by Benjamin Radcliff, professor of Political Science at the University of Notre Dame, supports the contention that (at least in democratic countries) life satisfaction is strongly and positively related to the social democratic model of a generous social safety net, pro-worker labor market regulations, and strong labor unions. Similarly, there is evidence that public policies that reduce poverty and support a strong middle class, such as a higher minimum wage, strongly affects average levels of well-being.
 preferably within the context of a western mixed economy, with free press and a democracy. According to certain standards, East European countries (ruled by Communist parties) were less happy than Western ones, even less happy than other equally poor countries.
Common market health measures such as GDP and GNP have been used as a measure of successful policy. On average richer nations tend to be happier than poorer nations, but this effect seems to diminish with wealth. This has been explained by the fact that the dependency is not linear but logarithmic, i.e., the same percentual increase in the GNP produces the same increase in happiness for wealthy countries as for poor countries.
Economic and political views
According to Aquinas, happiness consists in an "operation of the speculative intellect": "Consequently happiness consists principally in such an operation, viz. in the contemplation of Divine things." And, "the last end cannot consist in the active life, which pertains to the practical intellect." So: "Therefore the last and perfect happiness, which we await in the life to come, consists entirely in contemplation. But imperfect happiness, such as can be had here, consists first and principally in contemplation, but secondarily, in an operation of the practical intellect directing human actions and passions."
According to St. Augustine and Thomas Aquinas, man's last end is happiness: "all men agree in desiring the last end, which is happiness." However, where utilitarians focused on reasoning about consequences as the primary tool for reaching happiness, Aquinas agreed with Aristotle that happiness cannot be reached solely through reasoning about consequences of acts, but also requires a pursuit of good causes for acts, such as habits according to virtue. In turn, which habits and acts that normally lead to happiness is according to Aquinas caused by laws: natural law and divine law. These laws, in turn, were according to Aquinas caused by a first cause, or God.
Friedrich Nietzsche savagely critiqued the English Utilitarians' focus on attaining the greatest happiness, stating "Man does not strive for happiness, only the Englishman does." Nietzsche meant that the making happiness one's ultimate goal, the aim of one's existence "makes one contemptible;" Nietzsche instead yearned for a culture that would set higher, more difficult goals than "mere happiness." Thus Nietzsche introduces the quasi-dystopic figure of the "last man" as a kind of thought experiment against the utilitarians and happiness-seekers; these small, "last men" who seek after only their own pleasure and health, avoiding all danger, exertion, difficulty, challenge, struggle are meant to seem contemptible to Nietzsche's reader. Nietzsche instead wants us to consider the value of what is difficult, what can only be earned through struggle, difficulty, pain and thus to come to see the affirmative value suffering and unhappiness truly play in creating everything of great worth in life, including all the highest achievements of human culture, not least of all philosophy.
Many ethicists make arguments for how humans should behave, either individually or collectively, based on the resulting happiness of such behavior. Utilitarians, such as John Stuart Mill and Jeremy Bentham, advocated the greatest happiness principle as a guide for ethical behavior.
In the Nicomachean Ethics, written in 350 BCE, Aristotle stated that happiness (also being well and doing well) is the only thing that humans desire for its own sake, unlike riches, honor, health or friendship. He observed that men sought riches, or honor, or health not only for their own sake but also in order to be happy. Note that eudaimonia, the term we translate as "happiness", is for Aristotle an activity rather than an emotion or a state. Thus understood, the happy life is the good life, that is, a life in which a person fulfills human nature in an excellent way. Specifically, Aristotle argues that the good life is the life of excellent rational activity. He arrives at this claim with the Function Argument. Basically, if it's right, every living thing has a function, that which it uniquely does. For humans, Aristotle contends, our function is to reason, since it is that alone that we uniquely do. And performing one's function well, or excellently, is one's good. Thus, the life of excellent rational activity is the happy life. Aristotle does not leave it that, however. For he argues that there is a second best life for those incapable of excellent rational activity.This second best life is the life of moral virtue.
Al-Ghazali (1058–1111) the Muslim Sufi thinker wrote the Alchemy of Happiness, a manual of spiritual instruction throughout the Muslim world and widely practiced today.
The Chinese Confucian thinker Mencius, who 2300 years ago sought to give advice to the ruthless political leaders of the warring states period, was convinced that the mind played a mediating role between the "lesser self" (the physiological self) and the "greater self" (the moral self) and that getting the priorities right between these two would lead to sage-hood. He argued that if we did not feel satisfaction or pleasure in nourishing one's "vital force" with "righteous deeds", that force would shrivel up (Mencius,6A:15 2A:2). More specifically, he mentions the experience of intoxicating joy if one celebrates the practice of the great virtues, especially through music.
While religion is often formalised and community-oriented, spirituality tends to be individually based and not as formalised. In a 2014 study, 320 children, ages 8–12, in both public and private schools, were given a Spiritual Well-Being Questionnaire assessing the correlation between spirituality and happiness. Spirituality – and not religious practices (praying, attending church services) – correlated positively with the child's happiness; the more spiritual the child was, the happier the child was. Spirituality accounted for about 3–26% of the variance in happiness.
Spirituality and happiness
The primary meaning of "happiness" in various European languages involves good fortune, chance or happening. The meaning in Greek philosophy, however, refers primarily to ethics. In Catholicism, the ultimate end of human existence consists in felicity, Latin equivalent to the Greek eudaimonia, or "blessed happiness", described by the 13th-century philosopher-theologian Thomas Aquinas as a Beatific Vision of God's essence in the next life. Human complexities, like reason and cognition, can produce well-being or happiness, but such form is limited and transitory. In temporal life, the contemplation of God, the infinitely Beautiful, is the supreme delight of the will. Beatitudo, or perfect happiness, as complete well-being, is to be attained not in this life, but the next.
Happiness or simcha (Hebrew: שמחה) in Judaism is considered an important element in the service of God. The biblical verse "worship The Lord with gladness; come before him with joyful songs," stresses joy in the service of God. A popular teaching by Rabbi Nachman of Breslov, a 19th-century Chassidic Rabbi, is "Mitzvah Gedolah Le'hiyot Besimcha Tamid," it is a great mitzvah (commandment) to always be in a state of happiness. When a person is happy they are much more capable of serving God and going about their daily activities than when depressed or upset.
Happiness forms a central theme of Buddhist teachings. For ultimate freedom from suffering, the Noble Eightfold Path leads its practitioner to Nirvana, a state of everlasting peace. Ultimate happiness is only achieved by overcoming craving in all forms. More mundane forms of happiness, such as acquiring wealth and maintaining good friendships, are also recognized as worthy goals for lay people (see sukha). Buddhism also encourages the generation of loving kindness and compassion, the desire for the happiness and welfare of all beings.
Religious views on happiness
Citizens of the world's poorest countries are the most likely to be religious, and researchers suggest this is because of religion's powerful coping abilities. Luke Galen also supports terror management theory as a partial explanation of the above findings. Galen describes evidence (including his own research) that the benefits of religion are due to strong convictions and membership in a social group.
Whether emotional effects are beneficial or adverse seems to vary with the nature of the belief. Belief in a benevolent God is associated with lower incidence of general anxiety, social anxiety, paranoia, obsession, and compulsion whereas belief in a punitive God is associated with greater symptoms. (An alternative explanation is that people seek out beliefs that fit their psychological and emotional states.)
Research has found that strong belief in religious or secular meaning systems affords psychological security and hope. It is moderates (e.g. agnostics, slightly religious individuals) who likely suffer the most anxiety from their meaning systems. Religious meaning systems are especially adapted to manage death anxiety because they are unlikely to be disconfirmed (for various reasons), they are all encompassing, and they promise literal immortality.
Terror management theory maintains that people suffer cognitive dissonance (anxiety) when they are reminded of their inevitable death. Through terror management, individuals are motivated to seek consonant elements – symbols which make sense of mortality and death in satisfactory ways (i.e. boosting self-esteem).
However, there remains strong disagreement among scholars about whether the effects of religious observance, particularly attending church or otherwise belonging to religious groups, is due to the spiritual or the social aspects—i.e. those who attend church or belong to similar religious organizations may well be receiving only the effects of the social connections involved. While these benefits are real enough, they may thus be the same one would gain by joining other, secular groups, clubs, or similar organizations. Robert D. Putnam makes this argument in his book (with David Campell) American Grace (New York: Simon and Schuster, 2012).
Surveys by  An analysis of over 200 social studies contends that "high religiousness predicts a lower risk of depression and drug abuse and fewer suicide attempts, and more reports of satisfaction with sex life and a sense of well-being. However, the links between religion and happiness are always very broad in nature, highly reliant on scripture and small sample number. To that extent there is a much larger connection between religion and suffering (Lincoln 1034)." And a review of 498 studies published in peer-reviewed journals concluded that a large majority of them showed a positive correlation between religious commitment and higher levels of perceived well-being and self-esteem and lower levels of hypertension, depression, and clinical delinquency. A meta-analysis of 34 recent studies published between 1990 and 2001 found that religiosity has a salutary relationship with psychological adjustment, being related to less psychological distress, more life satisfaction, and better self-actualization. Finally, a recent systematic review of 850 research papers on the topic concluded that "the majority of well-conducted studies found that higher levels of religious involvement are positively associated with indicators of psychological well-being (life satisfaction, happiness, positive affect, and higher morale) and with less depression, suicidal thoughts and behaviour, drug/alcohol use/abuse."
The Legatum Prosperity Index reflects the repeated finding of research on the science of happiness that there is a positive link between religious engagement and wellbeing: people who report that God is very important in their lives are on average more satisfied with their lives, after accounting for their income, age and other individual characteristics.
The Handbook of Religion and Health describes a survey by Feigelman (1992) that examined happiness in Americans who have given up religion, in which it was found that there was little relationship between religious disaffiliation and unhappiness. A survey by Kosmin & Lachman (1993), also cited in this handbook, indicates that people with no religious affiliation appear to be at greater risk for depressive symptoms than those affiliated with a religion. A review of studies by 147 independent investigators found, "the correlation between religiousness and depressive symptoms was -.096, indicating that greater religiousness is mildly associated with fewer symptoms."
There are a number of mechanisms through which religion may make a person happier, including social contact and support that result from religious pursuits, the mental activity that comes with optimism and volunteering, learned coping strategies that enhance one's ability to deal with stress, and psychological factors such as "reason for being." It may also be that religious people engage in behaviors related to good health, such as less substance abuse, since the use of psychotropic substances is sometimes considered abuse.