This original analysis of the World Values Survey waves of 2007, 2012 and 2018 reveals important relationships among political trust and satisfaction, happiness, views of corruption, local elections and activism from the last half of the Hu Jintao administration through the first five years of Xi Jinping's rule. These data shed new light on the deeper dynamics underlying the high and growing levels of trust in government documented in other studies. Among this report's more novel findings, we find increased trust in government coincides with decreased local electoral participation, suggesting that participation in local elections is not key to perceptions of regime legitimacy. Views of corruption and a sense of personal efficacy through non-institutionalized forms of political participation such as peaceful demonstrations appear more relevant. Thus, constraints on people's ability to engage in peaceful demonstrations are likely to negatively impact views of regime legitimacy. In addition, the report uncovers demographic variations in these dynamics, indicating that regime legitimacy is more precarious among citizens at the bottom of the socioeconomic hierarchy and among younger Chinese. Overall, these findings complicate existing explanations of regime legitimacy centring on economic performance, nationalism, responsiveness/adaptiveness and efforts to combat corruption.

When discussing well-being, subject-relative concerns are intuitively important ones. In this article, I argue that Immanuel Kant's theory of well-being can be satisfactorily subject-relative, despite his emphasis on objective moral well-being. Because the specifics of agents’ situations affect agents’ moral endowments, duties regarding moral well-being can be altered for subject-relative reasons. When it comes to thinking about the well-being of others, the important Kantian notion of respect for rational agents ensures that this will be decidedly subject-relative, too, and, what is more, that this will be aimed specifically at natural well-being (happiness).

Subjects donate individually (control group) or in pairs (treatment group). Those in pairs reveal their donation decision to each other. Average donations in the treatment group are significantly higher than in the control group. Paired subjects have the opportunity to revise their donation decision after discussion. Pair members shift toward each others’ initial decisions. Subjects are happier with their decision when their donations are larger, but those in pairs are less happy, controlling for amount donated. These findings suggest reluctant altruism due to peer pressure in charitable giving.

The current unsustainable growth of the world economy is largely a consequence of the crisis of social capital experienced by much of the world’s population. Declining social capital leads economies towards excessive growth, because people seek, in economic affluence, compensation for emotional distress and loss of resources caused by scarce social and affective relationships. To slow down economic growth requires an increase in social capital that is a fundamental contributor to happiness. From a wide range of possible approaches to increasing present happiness, this article suggests policies that would shift the economy to a more sustainable path. It focuses on a more politically sustainable set of proposals for a green ‘new deal’ than some of those currently under discussion.

Recently economists have expressed increasing interest in studying the determinants of happiness. Their main task has been to identify economic and non-economic sources of well-being to define policies aimed at maximising happiness in nations. As yet, it has not been precisely explained why ‘happiness economics’ is actually a part of economic science. In this article, we show that happiness can be an economic concept providing a critical review of the literature on (a) economic applications of happiness data and (b) economic consequences of happiness. Happiness data have been used to analyse microeconomic phenomena and to value non-market goods. Happiness may act as a determinant of economic outcomes: it increases productivity, predicts one’s future income and affects labour market performance. A growing number of happiness studies indicate a role of personality traits in understanding the link between well-being and economic outcomes.

There is a lively debate about the effect of maximizing and satisficing tendencies on well-being. The question is, whether maximizing and satisficing have an adaptive or maladaptive effect on well-being. There are also issues regarding the conceptualization and measurement of maximizing and satisficing tendencies. In a sample of 514 subjects from the general population in Slovakia, a two-component model of maximizing was examined. Satisficing tendency was measured as a separate construct. The results show the usefulness of a two-component model (maximizing as a strategy and maximizing as a goal) in measuring maximizing tendency. Maximizing as a strategy (measured as alternative search) turned out to be maladaptive (positively related to depression and negatively related to happiness), whereas maximizing as a goal (measured as high standards) had no maladaptive effect (no relation with well-being). In addition, the two components were differently associated with personality factors, which strengthens the need to distinguish between them. However, the satisficing tendency measured separately from maximizing tendency was not related to anything which raises a question about the conceptualization and validity of this tendency. The results of the current study, therefore, indicate that the (mal)adaptive effect of these tendencies depends on their conceptualization as well as on how these tendencies are measured, and also on their different relationship with personality factors. However, results also point to the importance of considering the cultural context that may have an effect on the relationship between maximizing and well-being. Therefore, the results may vary due to different cultures.

Diener and colleagues (2001) illustrated that individuals rely heavily on endings to evaluate the quality of a life. Two studies investigated the potential for posthumous events to affect rated life quality, calling into question the intuitive “ending” of a life at death. Undergraduates read a series of short life narratives to assess the consequences of posthumous reversals of fortune on judgments of the goodness and happiness of the life. In a 2x2 within-subjects design, lives positive and negative in valence were displayed twice: once from birth to death and once each life was followed by a posthumous event of opposite valence. Results demonstrated that posthumous reversals of fortune shift judgments of the goodness and happiness of the life in the direction of the valence of the posthumous event. These effects were not related to an individual’s religiosity or the degree to which the life made an engaging story. We suggest that the posthumous happy effect may be a case of a more general process, which we call retroactive re-evaluation.

Academics working on animal welfare typically consider the animal's affective state (eg the experience of pain), biological functioning (eg the presence of injuries), and sometimes naturalness (eg access to pasture), but it is unclear how these different factors are weighed in different cases. We argue that progress can be informed by systematically observing how ordinary people respond to scenarios designed to elicit varying, and potentially conflicting, types of concern. The evidence we review illustrates that people vary in how much weight they place on each of these three factors in their assessments of welfare in different cases; in some cases, concerns about the animal's affective state are predominant, and in other cases other concerns are more important. This evidence also suggests that people's assessments can also include factors (like the animal's relationship with its caregiver) that do not fit neatly within the dominant three-circles framework of affect, functioning and naturalness. We conclude that a more complete understanding of the multiple conceptions of animal welfare can be advanced by systematically exploring the views of non-specialists, including their responses to scenarios designed to elicit conflicting concerns.

The impact of practical instrumental music instruction on students’ psychological and sociological well-being is well documented in research literature. The extent to which these findings hold true for disadvantaged populations is unknown. Previous studies focused on young students with little to no research on disadvantaged young adults at university level. This study investigated the impact of group practical instrumental music instruction on the psychological well-being of disadvantaged university students. It particularly investigated changes in students’ optimism, self-esteem and happiness after participation in a wind ensemble. The study further looked at possible relationships between optimism, self-esteem, happiness and participation in an instrumental music ensemble. Results revealed increases in participant’s optimism, self-esteem and happiness and moderate to strong positive correlations between variables.

My aim in this essay is to reorient our understanding of the Kantian ethical project, especially in relation to its assumed rivals. I do this by considering Kant's relation to eudaimonism, especially in its Aristotelian form. I argue for two points. First, once we understand what Kant and Aristotle mean by happiness, we can see that not only is it the case that, by Kant's lights, Aristotle is not a eudaimonist. We can also see that, by Aristotle's lights, Kant is a eudaimonist. Second, we can see that this agreement on eudaimonism actually reflects a deeper, more fundamental agreement on the nature of ethics as a distinctively practical philosophy. This is an important result, not just for the history of moral philosophy but for moral philosophy as well. For it suggests that both Kantians and Aristotelians may well have more argumentative resources available to them than is commonly thought.