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Putting people in the position of responding to a question about What Makes You Happy, or What Would Make You Happy, is tricky -- knowing that it is a questionnaire or survey, people may respond with what they think is the correct or acculturated answer, much as respondents to surveys about "how often do you have sex" tend to answer what they think is close to the average answer of their neighbours, and so on.  A lot of field work is based on survey results that are presumed to be frank and honest when, in fact, a lot of other field work suggests that people routinely lie, or give rote/"acceptable" answers, to this kind of question :-)  which is one thing that makes anthropology and field sociology such slippery disciplines.

Is it really that people don't know what makes them happy, or that the unhappiness of feeling out of step with the received culture is sharper than the unhappiness of not having what makes you happy?

In our culture, money is a religion or a cult.  Values outside of the fungible money nexus are derided.  Even our language, basic figures of speech, imagery, cognitive tools, are skewed towards market metaphors and images (much as an earlier epoch's cognitive toolset was skewed towards agrarian or maritime metaphors and images).  We talk without the least embarrassment about "investing" in a friendship, saying "you can take that to the bank" (meaning a promise you can rely on), and so on.  I could easily have written, above, that values outside the money nexus were "discounted."  I think people inside the cult of money answer "money would make me happy" in much the same way that, say, a well acculturated peasant or townsman in the 11th century in most of Euroland would have said that the goal of life was to get into Heaven.  Any other answer is heresy.

I guess most of us have heard the old anglophone joke, "if you're so smart, why ain't you rich?"

maybe our new edition of this should be, "if we're so rich, why ain't we happy?"

I guess we should really link this thread back to that incredibly, delightfully insane quote someone recently posted... the one from the economics paper that suggested that for really well-adjusted persons, happiness is not the point of being alive;  "success" and wealth should be far more important.  anyone remember that one?

The difference between theory and practise in practise ...

by DeAnander (de_at_daclarke_dot_org) on Mon Mar 31st, 2008 at 01:59:42 AM EST
I think people inside the cult of money answer "money would make me happy" in much the same way that, say, a well acculturated peasant or townsman in the 11th century in most of Euroland would have said that the goal of life was to get into Heaven.  Any other answer is heresy.

brilliantly put, as per.

there have been so many situations where the difference between life and death depended on having money, the most obvious and recent being that of jews trying to escape hitler before the pogroms, that i don't find it surprising that money is seen as prime mover of happiness in most peoples' eyes.

also children absorb values through the skin, and if they see their parents mentioning money and its magical powers to bring more santa surprises to a household, 'we can't afford it, darling', etc, it also doesn't surprise me that, until they learn better, that economic success becomes, and remains, the main driver for most peoples' lives, and symbolises 'success' to the point of insanity, expressed as glitz and flash ala las vegas.

this message is driven home even more cruelly through the teenage years, when positional goods become crucial to a young consumer's identity, and still young enough to be hyper-impressed by the lures of advertising, while also having the most disposable income demographically.

society abounds with cautionary tales about money not being able to buy happiness, but their hale influence is dwarfed by the 'sauce bernays' laid on so thick in a new media world, from their tv to their googlephone.

so, ignorant, spellbound, and armed with cash, they advance into an entitled adulthood only to learn that few get to have 'fuck-you' money, once they have to move out of home and manage their own funds.

in 1500 you had to die to find out if you were going to heaven...

'The history of public debt is full of irony. It rarely follows our ideas of order and justice.' Thomas Piketty

by melo (melometa4(at)gmail.com) on Mon Mar 31st, 2008 at 08:16:33 AM EST
[ Parent ]
sauce bernays

snort

good one melo

The difference between theory and practise in practise ...

by DeAnander (de_at_daclarke_dot_org) on Mon Mar 31st, 2008 at 12:33:09 PM EST
[ Parent ]
A classic--the saucy comment I will borrow, If you don't mind.

Capitalism searches out the darkest corners of human potential, and mainlines them.
by geezer in Paris (risico at wanadoo(flypoop)fr) on Tue Apr 1st, 2008 at 04:08:48 AM EST
[ Parent ]
Perverse relationships between happiness-related expectations and outcomes have been found to be widespread, and the evidence is robust. This is the sort of result that no one believes until it is hammered home by many examples and many methodologies. The overall pattern of perversity makes additional instances (like the one in the article) more credible because they are now less surprising.

I'm less sure of the quality of cross-cultural comparisons, but the general ability of people to be deluded seems universal. Think of the (only somewhat overrated) hedonic treadmill concept.

Words and ideas I offer here may be used freely and without attribution.

by technopolitical on Mon Mar 31st, 2008 at 02:54:06 PM EST
[ Parent ]
This seems conceptually related to risk homeostasis -- a perfectly self-evident yet oddly controversial topic (controversial I think because it makes a mockery of micromanagement attempts, particularly risk micromanagement by technocratic intervention).

The theory of risk homeostasis, which has been ably expounded by J Adams and G Wilde (separately), is that each invididual has an internally calibrated "riskostat" which is set to a comfort level idiosyncratic to that person.  So for example, if you tell that person that they driving a car equipped with superb automatic anti-lock braking, air bags, a secure seat belt system etc -- they will simply drive faster and more aggressively until their internal, subjective riskostat evens out again.

"Safety engineers" loathe this theory to bits, because they prefer a reductionist world where human actors are a static term in a mechanical model:  put hard hat on human, make human wear dayglo vest, make human wear seatbelt, and it's as simple as that -- instant injury/risk reduction.  However, in the real world all complex systems (including individual humans and societies/clans/neighbourhoods of humans) are interactive and have equilibrating behaviours;  they push back, as you might say, and adjust to new circumstances.  Critics of reductionist safety engineering sometimes refer to this as "consuming the safety margin".

Stats from the early days of seatbelt introduction -- when they were required only for drivers -- showed a sharp uptick in the number of injuries to passengers.  Drivers with seatbelts on felt safer and more secure, hence those with a medium to high riskostat setting consumed that benefit by driving faster and more aggressively;  those with a low riskostat setting benefitted by feeling less frightened and anxious while driving, i.e. they were lifted into their risk comfort zone rather than boosted out of it.

One of the best known RH studies is iirc the Berlin Taxi Driver Study, in which some percentage of drivers in a taxi fleet were told that their new taxis had state of the art ABS, and the rest were not told this.  (All the new taxis were in fact upgraded with ABS, to the best of my recollection.)  The taxis were equipped with GPS and accelerometers, so that speed and violence of manoeuvring could be recorded.  The upshot was not surprising;  the drivers who were told that their taxis were now "safer" and substantially improve, drove faster and braked a lot harder and later.

Another classic fingertrap of this kind is the "safe road" concept dear to traffic engineers, which means a road with extended sightlines (a euphemism for "no trees or other features anywhere near the roadway", very wide surface, very gentle graded curves, etc.  This road is supposed to be "safer to drive on" by presenting fewer surprises and obstacles to the progress of a motor vehicle.  However, in practise (and not surprisingly) motorists tend to "consume" these improvements by driving faster, until they reach their riskostat setting.  The only result of the road widening, tree removal, etc (aside from blighting the urban or rural environment around the roadway) is to set a de facto higher speed limit for the road, resulting in more risk to animals, pedestrians, cyclists, etc.

There's a suggestion in the literature that after basic needs are met (no one is very happy if they are involuntarily cold, hungry, or at physical risk), individuals may have personal "felistats" which recalibrate to a equilibrial level of happiness;  and that absolute material wealth is far less important than positional perception.  A chunk of evidence -- very intriguing stuff -- suggests that perceived inequality, i.e. having one's nose rubbed in the much greater wealth and privilege of other people, has a significant effect on general physical health as well as mental attitude;  that perceiving others as "ahead" or "better off" all the time produces in a large sample of people a generally elevated stress response, with attendant insomnia, indigestion, depressed immune system function and so on.

All fascinating stuff, but I think (OK, I have a bee in my bonnet on this, I admit it) the salient lesson in each case is that complex systems are self-equilibriating and respond to single-factor tweaks in ways that often defeat the tweakers' intent.  The human ability to adapt scares the bejeezus out of me, to be quite honest.  It is already "normal" for kids growing up in southern California that more than half the beaches they know of are closed for health/safety reasons due to urban effluent.  That's just how things are, and they're used to it.

This is the problem of the "shifting baseline" which has perplexed and saddened many a social justice or environmental activist;  that we adapt and become inured very quickly to conditions which only a generation (or less) earlier would have stirred outrage and a demand for action.  Almost anything can become normal, ordinary, background noise -- already many people are accustomed to the idea that e.g. the US has occupied Iraq and "there's a war going on" and why not?  That's just how it is.  The (deliberate?) shortness of attention span of US media, the cultivated amnesia and decontextualising of information, surely contribute to this problem...

Hmmm, I think I'm rambling.  But by now everyone is accustomed to that, right?  ;-)

The difference between theory and practise in practise ...

by DeAnander (de_at_daclarke_dot_org) on Mon Mar 31st, 2008 at 09:01:13 PM EST
[ Parent ]
There's a suggestion in the literature that after basic needs are met (no one is very happy if they are involuntarily cold, hungry, or at physical risk), individuals may have personal "felistats" which recalibrate to a equilibrial level of happiness;  and that absolute material wealth is far less important than positional perception.

Yes- occasionally discussed lately. But I think that's a problem of a superficial, insufficiently nuanced definition of "happiness". We're really talking about a family of feelings here.
In my diary quoting Layard, I revere his work though I think his definition is also too simple. But you gotta start somewhere.

Capitalism searches out the darkest corners of human potential, and mainlines them.

by geezer in Paris (risico at wanadoo(flypoop)fr) on Tue Apr 1st, 2008 at 04:26:14 AM EST
[ Parent ]
Quote:
The human ability to adapt scares the bejeezus out of me,
-----
Yeah...really that's my case nowadays...

Science without religion is lame, religion without science is blind...Albert Einstein
by vbo on Tue Apr 8th, 2008 at 12:31:59 AM EST
[ Parent ]
DeAnander:
decontextualising of information

That is the source of 90% of the collectively overmediated public's cognitive dissonance.

Zooming from shots of starving children, genocide, tsunamis etc to catfood commercials and breezy blandishments that are discrete phenomena, weaves them into a narrative that is purely horizontal, an emotional levelling to lowest common denominator, a baseline-zero lake of infinite width and no depth at all, a mirage.

A world with no meta, no concentration, no insight, no depth of field, all surface-mirroring, where the endocrine psycho/neuro shock and desire buttons are both jammed in a permanent state of on, and this becomes the new 'normal'.

Logic and reason, and even more universal compassion, need time to respond, integrate, cohere phenomena.

The decontextualisation you speak of is tantamount to moral strip-mining, sucking conscience and critical thinking out of the brains of those to whom the virtual has replaced (virtually) all else, Truman show, mission accomplished...

DeAnander:

S and accelerometers, so that speed and violence of manoeuvring could be recorded.  The upshot was not surprising;  the drivers who were told that their taxis were now "safer" and substantially improve, drove faster and braked a lot harder and later.

Jeavon again. He's like Kilroy!

DeAnander:

Hmmm, I think I'm rambling.  But by now everyone is accustomed to that, right?  ;-)

Trailblazing.

There are huge supply lines of information backing you up!

'The history of public debt is full of irony. It rarely follows our ideas of order and justice.' Thomas Piketty

by melo (melometa4(at)gmail.com) on Tue Apr 8th, 2008 at 06:22:16 AM EST
[ Parent ]
I pretty much gave up television-watching in they early 1970s or so, living where the TV (if any) is dead or in a closet. What I see of it (usually in a hotel room) often strikes me as bizarre.

A world with no meta, no concentration, no insight, no depth of field, all surface-mirroring,...

That's the slow poison, or perhaps more like starvation by force-feeding of a nutrient-free pseudo-food.

...where the endocrine psycho/neuro shock and desire buttons are both jammed in a permanent state of on...

Indeed. The attempts to inflame desires are mostly absurd, in my eyes, but the shock stuff I can't even watch -- It's calibrated to stir up viewers who are desensitized by years of exposure, and viscerally repellent if you're not.

My shockostat has an incompatible setting.

Words and ideas I offer here may be used freely and without attribution.

by technopolitical on Wed Apr 9th, 2008 at 03:17:19 AM EST
[ Parent ]
DeAnander:
In our culture, money is a religion or a cult.

No, in our culture positional status is a cult, and money is the means by which status is displayed and calculated.

The US constitution should really say 'The right to pursue status' because that has always been the core Anglo value. 'Freedom' correlates to the ultimate positional good, which is the utter lack of responsibility or personal accountability for one's actions.

Once you crack the code statements which seem hypocritical or irrational suddenly start to make sense.

Money = status = power over others = freedom from personal consequences = 'happiness'

Economics is really a kind of giant civilisation-wide Rorshach blot - it can't be about rational planning or resource management, because it's based on these unconscious irrational motivations.

What's really being calculated is intangible, socially defined and faith-based, which is why it has such a bizarre aversion to reality.

This is why pogressives get such a screaming hard time from the status fundamentalists - we have an insane idea that people should act responsibly to each other and to the environment, and that's the last thing the fundamentalists want.

When people including presidential candidates genuflect in front of America, or Wall St, or the City what they're really worshipping is the cult of power over others and over physical reality. When the Economist sneers at people who don't want 'reform', it's making a positional claim to being on the inside of the citadel with the dispossessed starving hopeless masses outside - and that's exactly how it wants things to be.

It's a completely autistic world view. And historically it's mostly been the norm, which is why it's unfair to single its current incarnation as being unusually bad.

What's unusual this time around is that there's a semi-organised intellectual narrative for cooperation competing with it - not just in theory, but in practice, supported by political actions.

It's taken a serious battering in the last few decades, but it's not dead yet, and might yet surprise everyone.

by ThatBritGuy (thatbritguy (at) googlemail.com) on Mon Apr 7th, 2008 at 04:59:56 PM EST
[ Parent ]

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