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Authentic Happiness: Using the New Positive Psychology to Realize Your Potential for Lasting Fulfillment (English Edition) par [Seligman, Martin E. P.]
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Authentic Happiness: Using the New Positive Psychology to Realize Your Potential for Lasting Fulfillment (English Edition) Format Kindle

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Chapter One: Positive Feeling And Positive Character

In 1932, Cecilia O'Payne took her final vows in Milwaukee. As a novice in the School Sisters of Notre Dame, she committed the rest of her life to the teaching of young children. Asked to write a short sketch of her life on this momentous occasion, she wrote:

God started my life off well by bestowing upon me grace of inestimable value....The past year which I spent as a candidate studying at Notre Dame has been a very happy one. Now I look forward with eager joy to receiving the Holy Habit of Our Lady and to a life of union with Love Divine.

In the same year, in the same city, and taking the same vows, Marguerite Donnelly wrote her autobiographical sketch:

I was born on September 26, 1909, the eldest of seven children, five girls and two boys....My candidate year was spent in the motherhouse, teaching chemistry and second year Latin at Notre Dame Institute. With God's grace, I intend to do my best for our Order, for the spread of religion and for my personal sanctification.

These two nuns, along with 178 of their sisters, thereby became subjects in the most remarkable study of happiness and longevity ever done.

Investigating how long people will live and understanding what conditions shorten and lengthen life is an enormously important but enormously knotty scientific problem. It is well documented, for example, that people from Utah live longer than people from the neighboring state of Nevada. But why? Is it the clean mountain air of Utah as opposed to the exhaust fumes of Las Vegas? Is it the staid Mormon life as opposed to the more frenetic lifestyle of the average Nevadan? Is it the stereotypical diet in Nevada -- junk food, late-night snacks, alcohol, coffee, and tobacco -- as opposed to wholesome, farm-fresh food, and the scarcity of alcohol, coffee, and tobacco in Utah? Too many insidious (as well as healthful) factors are confounded between Nevada and Utah for scientists to isolate the cause.

Unlike Nevadans or even Utahans, however, nuns lead routine and sheltered lives. They all eat roughly the same bland diet. They don't smoke or drink. They have the same reproductive and marital histories. They don't get sexually transmitted diseases. They are in the same economic and social class, and they have the same access to good medical care. So almost all the usual confounds are eliminated, yet there is still wide variation in how long nuns live and how healthy they are. Cecilia is still alive at age ninety-eight and has never been sick a day in her life. In contrast, Marguerite had a stroke at age fifty-nine, and died soon thereafter. We can be sure their lifestyle, diet, and medical care were not the culprits. When the novitiate essays of all 180 nuns were carefully read, however, a very strong and surprising difference emerged. Looking back at what Cecilia and Marguerite wrote, can you spot it?

Sister Cecilia used the words "very happy" and "eager joy," both expressions of effervescent good cheer. Sister Marguerite's autobiography, in contrast, contained not even a whisper of positive emotion. When the amount of positive feeling was quantified by raters who did not know how long the nuns lived, it was discovered that 90 percent of the most cheerful quarter was alive at age eighty-five versus only 34 percent of the least cheerful quarter. Similarly, 54 percent of the most cheerful quarter was alive at age ninety-four, as opposed to 11 percent of the least cheerful quarter.

Was it really the upbeat nature of their sketches that made the difference? Perhaps it was a difference in the degree of unhappiness expressed, or in how much they looked forward to the future, or how devout they were, or how intellectually complex the essays were. But research showed that none of these factors made a difference, only the amount of positive feeling expressed in the sketch. So it seems that a happy nun is a long-lived nun.

College yearbook photos are a gold mine for Positive Psychology researchers. "Look at the birdie and smile," the photographer tells you, and dutifully you put on your best smile. Smiling on demand, it turns out, is easier said than done. Some of us break into a radiant smile of authentic good cheer, while the rest of us pose politely. There are two kinds of smiles. The first, called a Duchenne smile (after its discoverer, Guillaume Duchenne), is genuine. The corners of your mouth turn up and the skin around the corners of your eyes crinkles (like crow's feet). The muscles that do this, the orbicularis oculi and the zygomaticus, are exceedingly difficult to control voluntarily. The other smile, called the Pan American smile (after the flight attendants in television ads for the now-defunct airline), is inauthentic, with none of the Duchenne features. Indeed, it is probably more related to the rictus that lower primates display when frightened than it is to happiness.

When trained psychologists look through collections of photos, they can at a glance separate out the Duchenne from the non-Duchenne smilers. Dacher Keltner and LeeAnne Harker of the University of California at Berkeley, for example, studied 141 senior-class photos from the 1960 yearbook of Mills College. All but three of the women were smiling, and half of the smilers were Duchenne smilers. All the women were contacted at ages twenty-seven, forty-three, and fifty-two and asked about their marriages and their life satisfaction. When Harker and Keltner inherited the study in the 1990s, they wondered if they could predict from the senior-year smile alone what these women's married lives would turn out to be like. Astonishingly, Duchenne women, on average, were more likely to be married, to stay married, and to experience more personal well-being over the next thirty years. Those indicators of happiness were predicted by a mere crinkling of the eyes.

Questioning their results, Harker and Keltner considered whether the Duchenne women were prettier, and their good looks rather than the genuineness of their smile predicted more life satisfaction. So the investigators went back and rated how pretty each of the women seemed, and they found that looks had nothing to do with good marriages or life satisfaction. A genuinely smiling woman, it turned out, was simply more likely to be well-wed and happy.

These two studies are surprising in their shared conclusion that just one portrait of a momentary positive emotion convincingly predicts longevity and marital satisfaction. The first part of this book is about these momentary positive emotions: joy, flow, glee, pleasure, contentment, serenity, hope, and ecstasy. In particular, I will focus on three questions:

Why has evolution endowed us with positive feeling? What are the functions and consequences of these emotions, beyond making us feel good?

Who has positive emotion in abundance, and who does not? What enables these emotions, and what disables them?

How can you build more and lasting positive emotion into your life?

Everyone wants answers to these questions for their own lives and it is natural to turn to the field of psychology for answers. So it may come as a surprise to you that psychology has badly neglected the positive side of life. For every one hundred journal articles on sadness, there is just one on happiness. One of my aims is to provide responsible answers, grounded in scientific research, to these three questions. Unfortunately, unlike relieving depression (where research has now provided step-by-step manuals that are reliably documented to work), what we know about building happiness is spotty. On some topics I can present solid facts, but on others, the best I can do is to draw inferences from the latest research and suggest how it can guide your life. In all cases, I will distinguish between what is known and what is my speculation. My most grandiose aim, as you will find out in the next three chapters, is to correct the imbalance by propelling the field of psychology into supplementing its hard-won knowledge about suffering and mental illness with a great deal more knowledge about positive emotion, as well as about personal strengths and virtues.

How do strengths and virtues sneak in? Why is a book about Positive Psychology about anything more than "happiology" or hedonics -- the science of how we feel from moment to moment? A hedonist wants as many good moments and as few bad moments as possible in his life, and simple hedonic theory says that the quality of his life is just the quantity of good moments minus the quantity of bad moments. This is more than an ivory-tower theory, since very many people run their lives based on exactly this goal. But it is a delusion, I believe, because the sum total of our momentary feelings turns out to be a very flawed measure of how good or how bad we judge an episode -- a movie, a vacation, a marriage, or an entire life -- to be.

Daniel Kahneman, a distinguished professor of psychology at Princeton and the world's leading authority on hedonics, has made a career of demonstrating the many violations of simple hedonic theory. One technique he uses to test hedonic theory is the colonoscopy, in which a scope on a tube is inserted uncomfortably into the rectum and moved up and down the bowels for what seems like an eternity, but is actually only a few minutes. In one of Kahneman's experiments, 682 patients were randomly assigned to either the usual colonoscopy or to a procedure in which one extra minute was added on at the end, but with the colonoscope not moving. A stationary colonoscope provides a less uncomfortable final minute than what went before, but it does add one extra minute of discomfort. The added minute means, of course, that this group gets more total pain than the routine group. Because their experience ends relatively well, however, their memory of the episode is much rosier and, astonishingly, they are more willing to undergo the procedure again than the routine group.

In your own life, you should take particular care with endings, for their color will forever tinge your memory of the entire relationship and your willingness to reenter it. This book will talk about why hedonism fails and what this might mean for you. So Positive Psychology is about the meaning of those happy and unhappy moments, the tapestry they weave, and the strengths and virtues they display that make up the quality of your life. Ludwig Wittgenstein, the great Anglo-Viennese philosopher, was by all accounts miserable. I am a collector of Wittgensteinobilia, but I have never seen a photo of him smiling (Duchenne or otherwise). Wittgenstein was melancholy, irascible, scathingly critical of everyone around him, and even more critical of himself. In a typical seminar held in his cold and barely furnished Cambridge rooms, he would pace the floor, muttering audibly, "Wittgenstein, Wittgenstein, what a terrible teacher you are." Yet his last words give the lie to happiology. Dying alone, he said to his landlady, "Tell them it's been wonderful!"

f0 Suppose you could be hooked up to a hypothetical "experience machine" that, for the rest of your life, would stimulate your brain and give you any positive feelings you desire. Most people to whom I offer this imaginary choice refuse the machine. It is not just positive feelings we want, we want to be entitled to our positive feelings. Yet we have invented myriad shortcuts to feeling good; drugs, chocolate, loveless sex, shopping, masturbation, and television are all examples. (I am not, however, going to suggest that you should drop these shortcuts altogether.)

The belief that we can rely on shortcuts to happiness, joy, rapture, comfort, and ecstasy, rather than be entitled to these feelings by the exercise of personal strengths and virtues, leads to legions of people who in the middle of great wealth are starving spiritually. Positive emotion alienated from the exercise of character leads to emptiness, to inauthenticity, to depression, and, as we age, to the gnawing realization that we are fidgeting until we die.

The positive feeling that arises from the exercise of strengths and virtues, rather than from the shortcuts, is authentic. I found out about the value of this authenticity by giving courses in Positive Psychology for the last three years at the University of Pennsylvania. (These have been much more fun than the abnormal psychology courses I taught for the twenty years prior.) I tell my students about Jon Haidt, a gifted young University of Virginia professor who began his career working on disgust, giving people fried grasshoppers to eat. He then turned to moral disgust, observing people's reactions when he asked them to try on a T-shirt allegedly once worn by Adolf Hitler. Worn down by all these negative explorations, he began to look for an emotion that is the opposite of moral disgust, which he calls elevation. Haidt collects stories of the emotional reactions to experiencing the better side of humanity, to seeing another person do something extraordinarily positive. An eighteen-year-old freshman at the University of Virginia relates a typical story of elevation:

We were going home from working at the Salvation Army shelter on a snowy night. We passed an old woman shoveling her driveway. One of the guys asked the driver to let him out. I thought he was just going to take a shortcut home. But when I saw him pick up the shovel, well, I felt a lump in my throat and started to cry. I wanted to tell everyone about it. I felt romantic toward him.

The students in one of my classes wondered if happiness comes from the exercise of kindness more readily than it does from having fun. After a heated dispute, we each undertook an assignment for the next class: to engage in one pleasurable activity and one philanthropic activity, and write about both.

The results were life-changing. The afterglow of the "pleasurable" activity (hanging out with friends, or watching a movie, or eating a hot fudge sundae) paled in comparison with the effects of the kind action. When our philanthropic acts were spontaneous and called upon personal strengths, the whole day went better. One junior told about her nephew phoning for help with his third-grade arithmetic. After an hour of tutoring him, she was astonished to discover that "for the rest of the day, I could listen better, I was mellower, and people liked me much more than usual." The exercise of kindness is a gratification, in contrast to a pleasure. As a gratification, it calls on your strengths to rise to an occasion and meet a challenge. Kindness is not accompanied by a separable stream of positive emotion like joy; rather, it consists in total engagement and in the loss of self-consciousness. Time stops. One of the business students volunteered that he had come to the University of Pennsylvania to learn how to make a lot of money in order to be happy, but that he was floored to find that he liked helping other people more than spending his money shopping.

To understand well-being, then, we also need to understand personal strengths and the virtues, and this is the topic of the second part of this book. When well-being comes from engaging our strengths and virtues, our lives are imbued with authenticity. Feelings are states, momentary occurrences that need not be recurring features of personality. Traits, in contrast to states, are either negative or positive characteristics that recur across time and different situations, and strengths and virtues are the positive characteristics that bring about good feeling and gratification. Traits are abiding dispositions whose exercise makes momentary feelings more likely. The negative trait of paranoia makes the momentary state of jealousy more likely, just as the positive trait of being humorous makes the state of laughing more likely.

The trait of optimism helps explain how a single snapshot of the momentary happiness of nuns could predict how long they will live. Optimistic people tend to interpret their troubles as transient, controllable, and specific to one situation. Pessimistic people, in contrast, believe that their troubles last forever, undermine everything they do, and are uncontrollable. To see if optimism predicts longevity, scientists at the Mayo Clinic in Rochester, Minnesota, selected 839 consecutive patients who referred themselves for medical care forty years ago. (On admission, Mayo Clinic patients routinely take a battery of psychological as well as physical tests, and one of these is a test of the trait of optimism.) Of these patients, 200 had died by the year 2000, and optimists had 19 percent greater longevity, in terms of their expected life span, compared to that of the pessimists. Living 19 percent longer is again comparable to the longer lives of the happy nuns.

Optimism is only one of two dozen strengths that bring about greater well-being. George Vaillant, a Harvard professor who runs the two most thorough psychological investigations of men across their entire lives, studies strengths he calls "mature defenses." These include altruism, the ability to postpone gratification, future-mindedness, and humor. Some men never grow up and never display these traits, while other men revel in them as they age. Vaillant's two groups are the Harvard classes of 1939 through 1943, and 456 contemporaneous Boston men from the inner city. Both these studies began in the late 1930s, when the participants were in their late teens, and continue to this day, with the men now over eighty. Vaillant has uncovered the best predictors of successful aging, among them income, physical health, and joy in living. The mature defenses are robust harbingers of joy in living, high income, and a vigorous old age in both the largely white and Protestant Harvard group and the much more varied inner-city group. Of the 76 inner-city men who frequently displayed these mature defenses when younger, 95% could still move heavy furniture, chop wood, walk two miles, and climb two flights of stairs without tiring when they were old men. Of the 68 inner-city men who never displayed any of these psychological strengths, only 53% could perform the same tasks. For the Harvard men at age 75, joy in living, marital satisfaction, and the subjective sense of physical health were predicted best by the mature defenses exercised and measured in middle age.

How did Positive Psychology select just twenty-four strengths out of the enormous number of traits to choose from? The last time anyone bothered to count, in 1936, more than eighteen thousand words in English referred to traits. Choosing which traits to investigate is a serious question for a distinguished group of psychologists and psychiatrists who are creating a system that is intended to be the opposite of the DSM (the Diagnostic and Statistical Manual of Mental Disorders of the American Psychiatric Association, which serves as a classification scheme of mental illness). Valor, kindness, originality? Surely. But what about intelligence, perfect pitch, or punctuality? Three criteria for strengths are as follows:

• They are valued in almost every culture

• They are valued in their own right, not just as a means to other ends

• They are malleable

So intelligence and perfect pitch are out, because they are not very learnable. Punctuality is learnable, but, like perfect pitch, it is generally a means to another end (like efficiency) and is not valued in almost every culture.

While psychology may have neglected virtue, religion and philosophy most assuredly have not, and there is astonishing convergence across the millennia and across cultures about virtue and strength. Confucius, Aristotle, Aquinas, the Bushido samurai code, the Bhagavad-Gita, and other venerable traditions disagree on the details, but all of these codes include six core virtues:

• Wisdom and knowledge

• Courage

• Love and humanity

• Justice

• Temperance

• Spirituality and transcendence

Each core virtue can be subdivided for the purpose of classification and measurement. Wisdom, for example, can be broken down into the strengths of curiosity, love of learning, judgment, originality, social intelligence, and perspective. Love includes kindness, generosity, nurturance, and the capacity to be loved as well as to love. Convergence across thousands of years and among unrelated philosophical traditions is remarkable and Positive Psychology takes this cross-cultural agreement as its guide.

These strengths and virtues serve us in times of ill fortune as well as better moments. In fact, hard times are uniquely suited to the display of many strengths. Until recently I thought that Positive Psychology was a creature of good times: When nations are at war, impoverished, and in social turmoil, I assumed, their most natural concerns are with defense and damage, and the science they find most congenial is about healing broken things. In contrast, when nations are at peace, in surplus, and not in social turmoil, then they become concerned with building the best things in life. Florence under Lorenzo de Medici decided to devote its surplus not to becoming the most awesome military power in Europe, but to creating beauty.

Muscle physiology distinguishes between tonic activity (the baseline of electrical activity when the muscle is idling) and phasic activity (the burst of electrical activity when the muscle is challenged and contracts). Most of psychology is about tonic activity; introversion, high IQ, depression, and anger, for example, are all measured in the absence of any real-world challenge, and the hope of the psychometrician is to predict what a person will actually do when confronted with a phasic challenge. How well do tonic measures fare? Does a high IQ predict a truly canny response to a customer saying no? How well does tonic depression predict collapse when a person is fired? "Moderately well, but imperfectly" is the best general answer. Psychology as usual predicts many of the cases, but there are huge numbers of high-IQ people who fail, and another huge number of low-IQ people who succeed when life challenges them to do something actually intelligent in the world. The reason for all these errors is that tonic measures are only moderate predictors of phasic action. I call this imperfection in prediction the Harry Truman effect. Truman, after an undistinguished life, to almost everyone's surprise rose to the occasion when FDR died and ended up becoming one of the great presidents.

We need a psychology of rising to the occasion, because that is the missing piece in the jigsaw puzzle of predicting human behavior. In the evolutionary struggle for winning a mate or surviving a predator's attack, those of our ancestors who rose to the occasion passed on their genes; the losers did not. Their tonic characteristics -- depression level, sleep patterns, waist size -- probably did not count for much, except insofar as they fed the Harry Truman effect. This means that we all contain ancient strengths inside of us that we may not know about until we are truly challenged. Why were the adults who faced World War II the "greatest generation"? Not because they were made of different stuff than we are, but because they faced a time of trouble that evoked the ancient strengths within.

When you read about these strengths in Chapters 8 and 9 and take the strengths survey, you will find that some of your strengths are tonic and some are phasic. Kindness, curiosity, loyalty, and spirituality, for example, tend to be tonic; you can display these several dozen times a day. Perseverance, perspective, fairness, and valor, at the other extreme, tend to be phasic; you cannot demonstrate valor while standing in a check-out line or sitting in an airplane (unless terrorists hijack it). One phasic action in a lifetime may be enough to demonstrate valor.

When you read about these strengths, you will also find some that are deeply characteristic of you, whereas others are not. I call the former your signature strengths, and one of my purposes is to distinguish these from strengths that are less a part of you. I do not believe that you should devote overly much effort to correcting your weaknesses. Rather, I believe that the highest success in living and the deepest emotional satisfaction comes from building and using your signature strengths. For this reason, the second part of this book focuses on how to identify these strengths.

The third part of the book is about no less a question than "What is the good life?" In my view, you can find it by following a startlingly simple path. The "pleasant life" might be had by drinking champagne and driving a Porsche, but not the good life. Rather, the good life is using your signature strengths every day to produce authentic happiness and abundant gratification. This is something you can learn to do in each of the main realms of your life: work, love, and raising children.

One of my signature strengths is the love of learning, and by teaching I have built it into the fabric of my life. I try to do some of it every day. Simplifying a complex concept for my students, or telling my eight-year-old about bidding in bridge, ignites a glow inside me. More than that, when I teach well, it invigorates me, and the well-being it brings is authentic because it comes from what I am best at. In contrast, organizing people is not one of my signature strengths. Brilliant mentors have helped me become more adequate at it, so if I must, I can chair a committee effectively. But when it is over, I feel drained, not invigorated. What satisfaction I derive from it feels less authentic than what I get from teaching, and shepherding a good committee report does not put me in better touch with myself or anything larger.

The well-being that using your signature strengths engenders is anchored in authenticity. But just as well-being needs to be anchored in strengths and virtues, these in turn must be anchored in something larger. Just as the good life is something beyond the pleasant life, the meaningful life is beyond the good life.

What does Positive Psychology tell us about finding purpose in life, about leading a meaningful life beyond the good life? I am not sophomoric enough to put forward a complete theory of meaning, but I do know that it consists in attachment to something larger, and the larger the entity to which you can attach yourself, the more meaning in your life. Many people who want meaning and purpose in their lives have turned to New Age thinking or have returned to organized religions. They hunger for the miraculous, or for divine intervention. A hidden cost of contemporary psychology's obsession with pathology is that it has left these pilgrims high and dry.

Like many of these stranded people, I also hunger for meaning in my life that will transcend the arbitrary purposes I have chosen for myself. Like many scientifically minded Westerners, however, the idea of a transcendent purpose (or, beyond this, of a God who grounds such purpose) has always seemed untenable to me. Positive Psychology points the way toward a secular approach to noble purpose and transcendent meaning -- and, even more astonishingly, toward a God who is not supernatural. These hopes are expressed in my final chapter.

As your voyage through this book begins, please take a quick happiness survey. This survey was developed by Michael W. Fordyce, and it has been taken by tens of thousands of people. You can take the test on the next page or go to the website The website will keep track of changes in your score as you read this book, and it will also provide you with up-to-the-moment comparisons of others who have taken the test, broken down by age, gender, and education. In thinking about such comparisons, of course, remember that happiness is not a competition. Authentic happiness derives from raising the bar for yourself, not rating yourself against others.

Fordyce Emotions Questionnaire

In general, how happy or unhappy do you usually feel? Check the one statement below that best describes your average happiness.

______ 10. Extremely happy (feeling ecstatic, joyous, fantastic)

______ 9. Very happy (feeling really good, elated)

______ 8. Pretty happy (spirits high, feeling good)

______ 7. Mildly happy (feeling fairly good and somewhat cheerful)

______ 6 Slightly happy (just a bit above normal)

______ 5. Neutral (not particularly happy or unhappy)

______ 4. Slightly unhappy (just a bit below neutral)

______ 3. Mildly unhappy (just a bit low)

______ 2. Pretty unhappy (somewhat "blue," spirits down)

______ 1. Very unhappy (depressed, spirits very low)

______ 0. Extremely unhappy (utterly depressed, completely down)

Consider your emotions a moment further. On average, what percentage of the time do you feel happy? What percentage of the time do you feel unhappy? What percentage of the time do you feel neutral (neither happy nor unhappy)? Write down your best estimates, as well as you can, in the spaces below. Make sure the three figures add up to 100 percent.

On average:

The percent of time I feel happy ______%

The percent of time I feel unhappy ______%

The percent of time I feel neutral ______%

Based on a sample of 3,050 American adults, the average score (out of 10) is 6.92. The average score on time is happy, 54.13 percent; unhappy, 20.44 percent; and neutral, 25.43 percent.

There is a question that may have been bothering you as you read this chapter: What is happiness, anyway? More words have been penned about defining happiness than about almost any other philosophical question. I could fill the rest of these pages with just a fraction of the attempts to take this promiscuously overused word and make sense of it, but it is not my intention to add to the clutter. I have taken care to use my terms in consistent and well-defined ways, and the interested reader will find the definitions in the Appendix. My most basic concern, however, is measuring happiness's constituents -- the positive emotions and strengths -- and then telling you what science has discovered about how you can increase them.

Copyright © 2002 by Martin Seligman

From Publishers Weekly

In his latest user-friendly road map for human emotion, the author of the bestselling Learned Optimism proposes ratcheting the field of psychology to a new level. "Relieving the states that make life miserable... has made building the states that make life worth living less of a priority. The time has finally arrived for a science that seeks to understand positive emotion, build strength and virtue, and provide guideposts for finding what Aristotle called the `good life,' " writes Seligman. Thankfully, his lengthy homage to happiness may actually live up to the ambitious promise of its subtitle. Seligman doesn't just preach the merits of happiness e.g., happy people are healthier, more productive and contentedly married than their unhappy counterparts but he also presents brief tests and even an interactive Web site (the launch date is set for mid-August) to help readers increase the happiness quotient in their own lives. Trying to fix weaknesses won't help, he says; rather, incorporating strengths such as humor, originality and generosity into everyday interactions with people is a better way to achieve happiness. Skeptics will wonder whether it's possible to learn happiness from a book. Their point may be valid, but Seligman certainly provides the attitude adjustment and practical tools (including self-tests and exercises) for charting the course.
Copyright 2002 Cahners Business Information, Inc.

Détails sur le produit

  • Format : Format Kindle
  • Taille du fichier : 1670 KB
  • Nombre de pages de l'édition imprimée : 336 pages
  • Editeur : Free Press (2 octobre 2002)
  • Vendu par : Amazon Media EU S.à r.l.
  • Langue : Anglais
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  • Word Wise: Activé
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  • Moyenne des commentaires client : 5.0 étoiles sur 5 2 commentaires client
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This book is certainly one of the most important ones among all those I have read up to now. Based on a solid scientific research work, it shows that our future is not conditioned by our past and it clearly explains how to take control over one's life. This book helps me play a more positive role in my job and in my family.
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Martin Seligman livre ici une bible de la psychologie positive. Il cherche à accompagner le lecteur en le faisant se découvrir mieux lui même et lui enseignant des techniques permettant d'accéder à une vie + heureuse.
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5.0 étoiles sur 5 Extremely valuable book, but needs to be read more than once 29 octobre 2005
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Format: Broché
I quickly read this book a couple of years ago and thought it was very good, but I got little benefit. Then, called to jury duty, I grabbed it going out the door. Sitting a room in LA with 200 people and after reading 4 newspapers, I reread the first 100 pages of this book. But I read it the way I did textbooks, pen in hand, underlining, diagraming, analyzing and synthesizing. I digested the book. I did the forgiveness exercise. I took the surveys and I added up my scores. Then I did the appreciation exercise. I was struck that several of the people I decided I needed to forgive also turned up as people who did things for me that I greatly appreciated. I have moved work and wealth into a lower priority and moved my subjective health, fitness and nutrition into a higher priority. Now, I try to be mindful and savory the experiences of today. I am still struggling with other exercises and methods, but I am grateful to one more person, Dr. Seligman who wrote a great book. My family and coworders enjoy me more. I have ordered the audiobook, too. If you are chronically unhappy, irritable, often angry, this book may be life changing for you. But don't just breeze throught like I did the first time, read carefully and more than once.
293 internautes sur 320 ont trouvé ce commentaire utile 
5.0 étoiles sur 5 An extremely worthwhile book 5 mars 2003
Par Robert Adler - Publié sur
Format: Relié
As a psychologist, I completely understand Martin Seligman's drive to free psychology from its obsession with negativity. Freud, he writes, made many people "unduly embittered about their past and unduly passive about their future," while clinical psychology focussed on diagnosing and treating mental disorders. In his new book, Authentic Happiness, Seligman goes a long way towards breaking psychology free from its love affair with pathology and replacing it with a far more positive approach.
I don't know of anyone with better credentials to guide readers through what psychology has discovered about happiness. Seligman's own research has contributed greatly to our understanding of the entire range of human experience from profound depression to "abundant gratification." His early, groundbreaking studies of learned helplessness provided great insight into inescapable trauma as a major source of helplessness and depression. He went on to study "learned optimism" as a powerful antidote to depression--his earlier book by that name is invaluable.
Now, Seligman sets out to provide readers with the insights and tools from the relatively new field of positive psychology. He does this with a rich mixture of anecdotes, personal revelations and research. In addition, he provides frequent self-assessments and exercises. I think that almost anyone who takes the time to read what Seligman has to say, who takes and thinks about the self assessments, and who does the exercises, will start thinking and acting in ways that lead to lasting happiness.
It's important to realize that Seligman is not a self-help guru by any stretch of the imagination. He is a leading research psychologist who builds on solid experimental findings. (Although the book is vividly written for the most part, at times Seligman's reliance on research findings slows things down.) Still, he is also devoted to the idea of making those often dry experiments as meaningful and useful as possible. He doesn't promise limitless bliss, but what he does offer may actually be reachable by ordinary, unenlightened people like us.
Early in the book Seligman makes the point that pleasure in itself is not the road to happiness. As we all know, pleasure is fleeting, and pursuing it can easily turn into addiction or futility. Instead Seligman identifies and values a set of nearly universal virtues which he believes lead to deep and lasting gratification. These include wisdom and knowledge, courage, love and humanity, justice, temperance, spirituality and transcendance. "The good life," he writes, "is using your signature strengths every day to produce authentic happiness and abundant gratification."
What I liked most about this book is that it made me feel good about myself, other people, and the "simple" virtues that make up much of the fabric of life, but which are often ignored and devalued. Kindness, tolerance, competence, interpersonal skills, a work ethic, and faith emerge as vital ingredients of a good, gratifying, happy life.
Authentic Happiness is not a miracle cure for all unhappiness. It is, however, a wise, well-informed, and extremely valuable guide to a more grounded, heartfelt and gratifying life.
Robert Adler, Author of _Sharing the Children: How to Resolve Custody Problems and Get on With Your Life_(1988, 2nd. Ed. 2001), and _Science Firsts: From the Creation of Science to the Science of Creation_ (2002).
113 internautes sur 121 ont trouvé ce commentaire utile 
4.0 étoiles sur 5 Seligman's Online Site Beats the Book 7 février 2004
Par Arley - Publié sur
Format: Broché
I heard about this book on NPR a few months ago and checked out the companion website ( before buying the book. The site has 17 questionnaires on happiness, optimism, relationships, emotion, and Seligman's trademark Values in Action Signature Strengths. You can take these tests days or weeks apart and track your progress. It's an excellent site and does the job of prompting you to buy the book.
The book just isn't as strong as the site. As noted it other reviews it's part autobiography, part research report and part self-help book. You'll get formulas like H = S + C + V (H is enduring level of happiness, S is your set range, C is the circumstances of your life, v is voluntary variables) and lots of self-congratulatory stories about Seligman's friends, colleagues, wife and kids. Not that any of that's bad, but I have to wonder if his editor didn't ask him "Are you sure you want to include this?"
Single greatest reminder of something I knew but had forgotten: "You can't change your past, but you can change your perception of it."
118 internautes sur 127 ont trouvé ce commentaire utile 
5.0 étoiles sur 5 The Real McCoy 2 novembre 2009
Par deepthinkr - Publié sur
Format: Broché
Written by the former president of the American Psychological Association, and author of over a dozen books including the popular Learned Optimism: How to Change Your Mind and Your Life, this title is one of the better selling happiness books out there.

While this is the kind of book I could write a really long review about, I think I'll just discuss what I consider to be the best bits for those looking for ways to become happier- which I think is why most people would buy this book. Soooo.....

1) the book provides the reader with a "happiness formula", which is H = S + C + V. This works out to happiness = your genetic Set point + intervening Circumstances + factors under you Voluntary control. So, since your can't do much about changing your genetics, when it comes to becoming happier, that leaves room for improvement in the areas of circumstances and voluntary activities.

2) the book suggests that if you want to lastingly raise your level of happiness by changing the external circumstances of your life, you should: live in a wealthy democracy, get married, avoid negative events and negative emotion, acquire a rich social network, and get religion. Conversely, you needn't bother to do the following: make more money, stay healthy, get as much education as possible, or try to change your race or move to a sunnier climate. However even if you could alter all of these things, it would not do much for you as this stuff accounts for only a small part of your happiness. On to Voluntary efforts...

3) This is where most of the book spends a substantial part of its efforts showing you how to be happier, and there's a lot of "meat" to sink your teeth into, with sections on how to obtain more satisfaction with your past, what consitutes happiness about the future, and happiness in the present. Also, the book spend much time talking about how happiness can be cultivated by identifying and nurturing our traits, such as humor, optimism, generosity or kindness.

Readers who have read other happiness books will already be well familiar with the idea that the best way to increase your happiness is through intentional or voluntary activities. It makes a lot of sense, as you can't change your genetics, and circumstances are either out of your control, or make very little contributions to your happiness. Like this book, I agree that using intentional activities is the route to go when it comes to raising lasting happiness levels- and this book will help you out with that a lot. Readers might also be interested in The Prayer Project: How Each One of Us Can Make The World a Better Place to Live - In a Few Minutes a Day.
76 internautes sur 84 ont trouvé ce commentaire utile 
2.0 étoiles sur 5 Not that Helpful or Scientific 28 juin 2009
Par Jeffery A. Lewis - Publié sur
Format: Broché
I really enjoyed "Learned Optimism" by the same author. It opened a world for me of how rumination can lead to depressing thoughts and how cognitive therapy can be used to change those thought patterns. Unfortunately I did not enjoy "Authentic Happiness". "Authentic Happiness" did not have the same purposeful focus as "Learned Optimism." I applaud Seligman's position on the needed direction of psychology. Psychology has been used to treat the mentally ill. This helps a small percentage of the population. Seligman argues psychology should be used to help mentally healthy people become happier. This will help many more people.

When I read the survey used to measure happiness on page 15, I started to question Seligman's scientific authority. This survey is basically a scale from 0 to 10 that you rate yourself on how happy or unhappy you usually feel. Then you provide the percentage of time you feel happy, unhappy, or neutral. That is it! This is about as scientific a way to measure happiness as you would get from a fashion magazine. If this is the best tool Seligman has to measure happiness, you have to question his conclusions about how to achieve happiness.

The second part of "Authentic Happiness" is about strength and virtue. Seligman argues that when you use your strengths to do virtuous acts, you will be on the road to authentic happiness. Sounds good, but once again, the survey provided to discover your signature strengths is pretty lame. Twenty-four strengths are identified (which are things like curiosity, valor and bravery, etc.) and then you rate yourself if the strength on a scale of 1 to 5 is "very much like me" or "very much unlike me." This seriously has very little depth.

The third part of the book is more a philosophical discussion about happiness in different aspects of life. It is more the author's subjective opinions.

All in all, "Authentic Happiness" does not really help you get closer to authentic happiness. It does not give you clear steps of how to change yourself to routinely exercise your signature strengths. And how you end up identifying your signature strengths is not all that enlightening.
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