Well-being

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Children appearing to experience/exhibit well-being after an art class Happy vilage kids.jpg
Children appearing to experience/exhibit well-being after an art class

Well-being, or wellbeing, [1] also known as wellness, prudential value, prosperity or quality of life , is what is intrinsically valuable relative to someone. So the well-being of a person is what is ultimately good for this person, what is in the self-interest of this person. [2] Well-being can refer to both positive and negative well-being. In its positive sense, it is sometimes contrasted with ill-being as its opposite. [3] The term "subjective well-being" denotes how people experience and evaluate their lives, usually measured in relation to self-reported well-being obtained through questionnaires. [4]

Contents

Well-being has been treated as a variable ranging from none to a high degree of well-being. This usage of well-being has in later times been widened to also include a negative aspect. With the aim of understanding how different route environmental variables affect the wellbeing during walking or cycling, the term "environmental unwellbeing" has been coined. [5] [6]

Overview

Different forms of well-being, such as mental, physical, economic, or emotional [7] are often closely interlinked. For example, improved physical well-being (e.g., by reducing or ceasing an addiction) is associated with improved emotional well-being. [8] As for another example, better economic well-being (e.g., possessing more wealth) tends to be associated with better emotional well-being even in adverse situations such as the COVID-19 pandemic. [9] [10] Well-being plays a central role in ethics since what a person ought to do depends, at least to some degree, on what would make someone's life get better or worse. [7] According to welfarism, there are no other values besides well-being. [2]

The terms well-being, pleasure, and happiness are used in overlapping ways in everyday language, but their meanings tend to come apart in technical contexts like philosophy or psychology. Pleasure refers to experience that feels good and is usually seen as one constituent of well-being. But there may be other factors, such as health, virtue, knowledge or the fulfillment of desires. [11] Happiness for example, often seen either as "the individual's balance of pleasant over unpleasant experience" [12] or as the state of being satisfied with one's life as a whole, [12] is also commonly taken to be a constituent of well-being.

Theories of well-being try to determine what is essential to all forms of well-being. Hedonistic theories equate well-being with the balance of pleasure over pain. Desire theories hold that well-being consists in desire-satisfaction: the higher the number of satisfied desires, the higher the well-being. Objective list theories state that a person's well-being depends on a list of factors that may include both subjective and objective elements.[ citation needed ]

Well-being is also scientifically dependent on endogenous molecules that impact feelings of happiness such as dopamine, serotonin, endorphins, oxytocin, cortisol and more [13] [14] "Well-being related markers" or "Well-being bio markers" [15] play an important role in the regulation of an organism's metabolism, and when not working in proper order can lead to malfunction. [14]

Well-being is the central subject of positive psychology, which aims to discover the factors that contribute to human well-being. [16] Martin Seligman, for example, suggests that these factors consist in having positive emotions, being engaged in an activity, having good relationships with other people, finding meaning in one's life and a sense of accomplishment in the pursuit of one's goals. [17]

The Oxford English Dictionary traces the term well-being to a 16th-century calque of the Italian concept benessere. [18]

Theories of well-being

The well-being of a person is what is good for the person. [19] Theories of well-being try to determine which features of a state are responsible for this state contributing to the person's well-being. Theories of well-being are often classified into hedonistic theories, desire theories, and objective list theories. [2] [20] [11] Hedonistic theories and desire theories are subjective theories. According to them, the degree of well-being of a person depends on the subjective mental states and attitudes of this person. Objective list theories, on the other hand, allow that things can benefit a person independent of that person's subjective attitudes towards these things.[ citation needed ]

For hedonistic theories, the mental states in question are experiences of pleasure and pain. One example of such an account can be found in Jeremy Bentham's works, where it is suggested that the value of experiences only depends on their duration and the intensity of pleasure or pain present in them. [21] Various counterexamples have been formulated against this view. They usually involve cases in which common-sense suggests that options with a lower aggregate pleasure are preferable, for example, that the intellectual or aesthetic pleasures are superior to sensory pleasures [22] or that it would be unwise to enter Robert Nozick's experience machine. [23] These counter-examples are not knock-down arguments but the proponent of hedonistic theories faces the challenge of explaining why common-sense misleads us in the problematic cases.

Desire theories can avoid some of the problems of hedonistic theories by holding that well-being consists in desire-satisfaction: the higher the number of satisfied desires, the higher the well-being. One problem for some versions of desire theory is that not all desires are good: some desires may even have terrible consequences for the agent. Desire theorists have tried to avoid this objection by holding that what matters are not actual desires but the desires the agent would have if she was fully informed. [2]

Objective list theories state that a person's well-being depends on a variety of basic objective goods. These goods may also include subjective factors like a pleasure-pain-balance or desire-satisfaction besides factors that are independent of the subject's attitudes, like friendship or having virtues. [20] Objective list theories face the problem of explaining how subject-independent factors can determine a person's well-being even if this person does not care about these factors. [2] [11] Another objection concerns the selection of these factors. Different theorists have provided very different combinations of basic objective goods. These groupings seem to constitute arbitrary selections unless a clear criterion could be provided why all and only the items within their selections are relevant factors.[ citation needed ]

Scientific approaches

Three subdisciplines in psychology are critical for the study of psychological well-being: [24]

  1. Developmental psychology, in which psychological well-being may be analyzed in terms of a pattern of growth across the lifespan.
  2. Personality psychology, in which it is possible to apply Maslow's concept of self-actualization, Rogers' concept of the fully functioning person, Jung's concept of individuation, and Allport's concept of maturity to account for psychological well-being. [25]
  3. Clinical psychology, in which well-being consists of biological, psychological and social needs being met.

According to Corey Keyes' five-component model, social well-being is constituted by the following factors:

  1. social integration,
  2. social contribution,
  3. social coherence,
  4. social actualization,
  5. social acceptance. [26]

There are two approaches typically taken to understand psychological well-being:

  1. Distinguishing positive and negative effects and defining optimal psychological well-being and happiness as a balance between the two. [27]
  2. Emphasizes life satisfaction as the key indicator of psychological well-being. [25]

According to Guttman and Levy (1982) well-being is "...a special case of attitude". [28] This approach serves two purposes in the study of well-being: "developing and testing a [systematic] theory for the structure of [interrelationships] among varieties of well-being, and integration of well-being theory with the ongoing[ when? ] cumulative theory [ clarification needed ] development in the fields of attitude of related research". [28]

Models and components of well-being

Many different models have been developed. [29]

Causal network models (and ill-being)

Philosopher Michael Bishop developed a causal network account of well-being in The Good Life: Unifying the Philosophy and Psychology of Well-being. [30] The causal network account holds that well-being is the product of many factors—feelings, beliefs, motivations, habits, resources, etc.—that are causally related in ways that explain increases in well-being or ill-being. More recently causal network theories of ill-being have been applied to depression [31] and digital technology. [32] Network approaches have also been applied to mental health more generally. [33]

Diener: tripartite model of subjective well-being

Diener's tripartite model of subjective well-being is one of the most comprehensive models of well-being in psychology. It was synthesized by Diener in 1984, positing "three distinct but often related components of wellbeing: frequent positive affect, infrequent negative affect, and cognitive evaluations such as life satisfaction". [34]

Cognitive, affective and contextual factors contribute to subjective well-being. [35] According to Diener and Suh, subjective well-being is "...based on the idea that how each person thinks and feels about his or her life is important". [36]

Six-factor model of psychological well-being

Carol Ryff's multidimensional model of psychological well-being has philosophical foundation based on Aristotle's eudaimonia. [5] It postulates six factors which are key for well-being with smaller subsections for each minor school of thought: [web 1]

  1. Self-acceptance
  2. Personal growth
  3. Purpose in life
  4. Environmental mastery
  5. Autonomy
  6. Positive relations with others

Corey Keyes: flourishing

According to Corey Keyes, who collaborated with Carol Ryff, mental well-being has three components, namely emotional or subjective well-being (also called hedonic well-being), [37] psychological well-being, and social well-being (together also called eudaimonic well-being). [38] Emotional well-being concerns subjective aspects of well-being, in concreto, feeling well, whereas psychological and social well-being concerns skills, abilities, and psychological and social functioning. [39]

Keyes' model of mental well-being has received extensive empirical support across cultures. [39] [37] [40] [41]

Seligman: positive psychology

Well-being is a central concept in positive psychology. Positive psychology is concerned with eudaimonia, "the good life", reflection about what holds the greatest value in life – the factors that contribute the most to a well-lived and fulfilling life. While not attempting a strict definition of the good life, positive psychologists agree that one must live a happy, engaged, and meaningful life in order to experience "the good life". Martin Seligman referred to "the good life" as "using your signature strengths every day to produce authentic happiness and abundant gratification". [42]

PERMA-theory

Simple exercise, such as running, is cited as key to feeling happy. Flock of Seagulls (eschipul).jpg
Simple exercise, such as running, is cited as key to feeling happy.

In Flourish (2011) Seligman argued that "meaningful life" can be considered as five different categories. The resulting acronym is PERMA: Positive emotions, Engagement, Relationships, Meaning and purpose, and Accomplishments. It is a mnemonic for the five elements of Martin Seligman's well-being theory: [44] [45]

  • Positive emotions include a wide range of feelings, not just happiness and joy. [46] Included are emotions like excitement, satisfaction, pride and awe, amongst others. These emotions are frequently seen as connected to positive outcomes, such as longer life and healthier social relationships. [47]
  • Engagement refers to involvement in activities that draws and builds upon one's interests. Mihaly Csikszentmihalyi explains true engagement as flow, a feeling of intensity that leads to a sense of ecstasy and clarity. [48] The task being done needs to call upon higher skill and be a bit difficult and challenging yet still possible. Engagement involves passion for and concentration on the task at hand and is assessed subjectively as to whether the person engaged was completely absorbed, losing self-consciousness. [46]
  • Relationships are all important in fueling positive emotions, whether they are work-related, familial, romantic, or platonic. As Christopher Peterson puts it simply, "Other people matter." [49] Humans receive, share, and spread positivity to others through relationships. They are important not only in bad times, but good times as well. In fact, relationships can be strengthened by reacting to one another positively. It is typical that most positive things take place in the presence of other people. [50] [51]
  • Meaning is also known as purpose, and prompts the question of "why". Discovering and figuring out a clear "why" puts everything into context from work to relationships to other parts of life. [52] Finding meaning is learning that there is something greater than one's self. Despite potential challenges, working with meaning drives people to continue striving for a desirable goal.
  • Accomplishments are the pursuit of success and mastery. [46] Unlike the other parts of PERMA, they are sometimes pursued even when accomplishments do not result in positive emotions, meaning, or relationships. That being noted, accomplishments can activate the other elements of PERMA, such as pride, under positive emotion. [53] Accomplishments can be individual or community-based, fun- or work-based.

Biopsychosocial model of well-being

The Biomedical approach was challenged by George Engel in 1977 as it gave little importance to various factors like beliefs, upbringing , trauma, etc. and put main emphasis on biology. [54]

The biopsychosocial model replaces the Biomedical model of wellbeing. The Biopsychosocial model of well being emphasises the modifiable components needed for an individual to have a sense of wellbeing. These are:

UK Office for National Statistics (ONS) definition

The UK ONS defines wellbeing: [55]

as having 10 broad dimensions which have been shown to matter most to people in the UK as identified through a national debate. The dimensions are:

  • the natural environment,
  • personal well-being,
  • our relationships,
  • health,
  • what we do,
  • where we live,
  • personal finance,
  • the economy,
  • education and skills, and
  • governance.

Personal well-being is a particularly important dimension which we define as how satisfied we are with our lives, our sense that what we do in life is worthwhile, our day to day emotional experiences (happiness and anxiety) and our wider mental wellbeing.

The ONS then introduced four questions pertaining to wellbeing in their 2011 national survey of the UK population, relating to evaluative well-being, eudemonic well-being, and positive and negative affect. They later switched to referring to the construct being measured as "personal well-being". [56]

Welfarism

Welfarism is a theory of value based on well-being. It states that well-being is the only thing that has intrinsic value, i.e. that is good in itself and not just good as a means to something else. [57] [58] [59] On this view, the value of a situation or whether one alternative is better than another only depends on the degrees of well-being of each entity affected. All other factors are relevant to value only to the extent that they have an impact on someone's well-being. [57] [58] The well-being in question is usually not restricted to human well-being but includes animal well-being as well. [59]

Different versions of welfarism offer different interpretations of the exact relation between well-being and value. Pure welfarists offer the simplest approach by holding that only the overall well-being matters, for example, as the sum total of everyone's well-being. This position has been criticized in various ways. [57] [60] On the one hand, it has been argued that some forms of well-being, like sensory pleasures, are less valuable than other forms of well-being, like intellectual pleasures. [61] [62] [63] On the other hand, certain intuitions indicate that what matters is not just the sum total but also how the individual degrees of well-being are distributed. There is a tendency to prefer equal distributions where everyone has roughly the same degree instead of unequal distributions where there is a great divide between happy and unhappy people, even if the overall well-being is the same. [57] [60] [64] Another intuition concerning the distribution is that people who deserve well-being, like the morally upright, should enjoy higher degrees of well-being than the undeserving. [57] [60]

These criticisms are addressed by another version of welfarism: impure welfarism. Impure welfarists agree with pure welfarists that all that matters is well-being. But they allow aspects of well-being other than its overall degree to have an impact on value, e.g. how well-being is distributed. [57] [60] Pure welfarists sometimes argue against this approach since it seems to stray away from the core principle of welfarism: that only well-being is intrinsically valuable. But the distribution of well-being is a relation between entities and therefore not intrinsic to any of them. [60]

Some objections based on counterexamples are directed against all forms of welfarism. They often focus on the idea that there are things other than well-being that have intrinsic value. Putative examples include the value of beauty, virtue, or justice. [65] [66] [67] [68] Such arguments are often rejected by welfarists holding that the cited things would not be valuable if they had no relation to well-being. This is often extended to a positive argument in favor of welfarism based on the claim that nothing would be good or bad in a world without sentient beings. [57] [64] In this sense, welfarists may agree that the cited examples are valuable in some form but disagree that they are intrinsically valuable. [64]

Some authors see welfarism as including the ethical thesis that morality fundamentally depends on well-being. [59] [60] On this view, welfarism is also committed to the consequentialist claim that actions, policies, or rules should be evaluated based on how their consequences affect everyone's well-being. [69]

Global studies

Eudaimonic well-being in 166 nations based on Gallup World Poll data Eudaimonic well-being Joshanloo.jpg
Eudaimonic well-being in 166 nations based on Gallup World Poll data

Research on positive psychology, well-being, eudaimonia and happiness, and the theories of Diener, Ryff, Keyes and Seligmann covers a broad range of levels and topics, including "the biological, personal, relational, institutional, cultural, and global dimensions of life". [70] The World Happiness Report series provide annual updates on the global status of subjective well-being. [71] A global study using data from 166 nations, provided a country ranking of psycho-social well-being. [72] The latter study showed that subjective well-being and psycho-social well-being (i.e. eudaimonia) measures capture distinct constructs and are both needed for a comprehensive understanding of mental well-being.

Gallup's wellbeing research finds that 33% of workers globally are thriving, 55% struggling and 11% suffering. [73]

Well-being as a political goal

Focusing on wellbeing as a political goal involves prioritizing citizens’ overall quality of life, encompassing factors like health, education, and social harmony. It emphasizes policies that enhance happiness and fulfillment for a more holistic approach to governance. Both the UK [74] and New Zealand [75] have begun to focus on population well-being within their political aims. The United States has taken actions designed to improve the health of citizens regarding issues with the COVID-19 pandemic and racism. [76]

See also

Notes

    1. ↑ "Carol Ryff's Model of Psychological Well-being". Living Meanings. 4 December 2014. Archived from the original on 16 June 2017.

    Related Research Articles

    Hedonism refers to the prioritization of pleasure in one's lifestyle, actions, or thoughts. The term can include a number of theories or practices across philosophy, art, and psychology, encompassing both sensory pleasure and more intellectual or personal pursuits, but can also be used in everyday parlance as a pejorative for the egoistic pursuit of short-term gratification at the expense of others.

    Pleasure is experience that feels good, that involves the enjoyment of something. It contrasts with pain or suffering, which are forms of feeling bad. It is closely related to value, desire and action: humans and other conscious animals find pleasure enjoyable, positive or worthy of seeking. A great variety of activities may be experienced as pleasurable, like eating, having sex, listening to music or playing games. Pleasure is part of various other mental states such as ecstasy, euphoria and flow. Happiness and well-being are closely related to pleasure but not identical with it. There is no general agreement as to whether pleasure should be understood as a sensation, a quality of experiences, an attitude to experiences or otherwise. Pleasure plays a central role in the family of philosophical theories known as hedonism.

    <span class="mw-page-title-main">Happiness</span> Mental state, noted for pleasant emotions

    Happiness is a positive and pleasant emotion, ranging from contentment to intense joy. Moments of happiness may be triggered by positive life experiences or thoughts, but sometimes it may arise from no obvious cause. The level of happiness for longer periods of time is more strongly correlated with levels of life satisfaction, subjective well-being, flourishing and eudaimonia. In common usage, the word happy can be an appraisal of those measures themselves or as a shorthand for a "source" of happiness. As with any emotion, the precise definition of happiness has been a perennial debate in philosophy.

    Positive psychology studies the conditions that contribute to the optimal functioning of people, groups, and institutions. It studies "positive subjective experience, positive individual traits, and positive institutions... it aims to improve quality of life."

    Eudaimonia, sometimes anglicized as eudaemonia or eudemonia, is a Greek word literally translating to the state or condition of 'good spirit', and which is commonly translated as 'happiness' or 'welfare'.

    In ethics, welfarism is a theory that well-being, what is good for someone or what makes a life worth living, is the only thing that has intrinsic value. In its most general sense, it can be defined as descriptive theory about what has value, but some philosophers also understand welfarism as a moral theory, that what one should do is ultimately determined by considerations of well-being. The right action, policy or rule is the one leading to the maximal amount of well-being. In this sense, it is often seen as a type of consequentialism, and can take the form of utilitarianism.

    <span class="mw-page-title-main">Martin Seligman</span> American psychologist and writer (born 1942)

    Martin Elias Peter Seligman is an American psychologist, educator, and author of self-help books. Seligman is a strong promoter within the scientific community of his theories of well-being and positive psychology. His theory of learned helplessness is popular among scientific and clinical psychologists. A Review of General Psychology survey, published in 2002, ranked Seligman as the 31st most cited psychologist of the 20th century.

    The hedonic treadmill, also known as hedonic adaptation, is the observed tendency of humans to quickly return to a relatively stable level of happiness despite major positive or negative events or life changes.

    Self-acceptance is acceptance of self.

    Flourishing, or human flourishing, is the complete goodness of humans in a developmental life-span, that somehow includes positive psychological functioning and positive social functioning, along with other basic goods. The term has gained more usage and interest in recent times, but is rooted in ancient philosophical and theological usages. Aristotle’s term eudaimonia is one source for understanding human flourishing. The Hebrew Scriptures, or the Old Testament, also speak of flourishing, as they compare the just person to a growing tree. Christian Scriptures, or the New Testament, build upon Jewish usage and speak of flourishing as it can exist in heaven. The medieval theologian Thomas Aquinas drew from Aristotle as well as the Bible, and utilized the notion of flourishing in his philosophical theology. More recently, the Positive Psychology of Martin Seligman, Corey Keyes, Barbara Fredrickson, and others, have expanded and developed the notion of human flourishing. Empirical studies, such as those of the Harvard Human Flourishing Program, and practical applications, indicate the importance of the concept and the increasingly widespread use of the term in business, economics, and politics. In positive psychology, flourishing is "when people experience positive emotions, positive psychological functioning and positive social functioning, most of the time," living "within an optimal range of human functioning." It is a descriptor and measure of positive mental health and overall life well-being, and includes multiple components and concepts, such as cultivating strengths, subjective well-being, "goodness, generativity, growth, and resilience." In this view, flourishing is the opposite of both pathology and languishing, which are described as living a life that feels hollow and empty.

    Edward Francis Diener was an American psychologist and author. Diener was a professor of psychology at the University of Utah and the University of Virginia, and Joseph R. Smiley Distinguished Professor Emeritus at the University of Illinois, as well as a senior scientist for the Gallup Organization. He is noted for his research over the past thirty years on happiness, including work on temperament and personality influences on well-being, theories of well-being, income and well-being, cultural influences on well-being, and the measurement of well-being. As shown on Google Scholar as of April 2021, Diener's publications have been cited over 257,000 times.

    The self-perceived quality-of-life scale is a psychological assessment instrument which is based on a comprehensive theory of the self-perceived quality of life (SPQL) and provides a multi-faceted measurement of health-related and non-health-related aspects of well-being. The scale has become an instrument of choice for monitoring quality of life in some clinical populations, for example, it was adopted by the Positively Sound network for women living with HIV.

    The VIA Inventory of Strengths (VIA-IS), formerly known as the "Values in Action Inventory," is a proprietary psychological assessment measure designed to identify an individual's profile of "character strengths".

    Humanity is a virtue linked with altruistic ethics derived from the human condition. It signifies human love and compassion towards each other. Humanity differs from mere justice in that there is a level of altruism towards individuals included in humanity more so than in the fairness found in justice. That is, humanity, and the acts of love, altruism, and social intelligence are typically individual strengths while fairness is generally expanded to all. Humanity is one of six virtues that are consistent across all cultures.

    Subjective well-being (SWB) is a self-reported measure of well-being, typically obtained by questionnaire.

    The six-factor model of psychological well-being is a theory developed by Carol Ryff that determines six factors that contribute to an individual's psychological well-being, contentment, and happiness. Psychological well-being consists of self-acceptance, positive relationships with others, autonomy, environmental mastery, a feeling of purpose and meaning in life, and personal growth and development. Psychological well-being is attained by achieving a state of balance affected by both challenging and rewarding life events.

    Savoring is the use of thoughts and actions to increase the intensity, duration, and appreciation of positive experiences and emotions. It is a topic commonly studied in the domain of positive psychology. It can also be referred to simply as the up-regulation of positive emotions. Traditional psychology attempts to develop methods of coping and dealing with negative emotions. Positive psychology uses the concept of savoring as a way to maximize the potential benefits that positive experiences and emotions can have on peoples' lives. The opposite of Savoring is known as dampening. Dampening is a method of dealing with positive affect by trying to feel worse, or down-regulate positive emotions.

    Cultural differences can interact with positive psychology to create great variation, potentially impacting positive psychology interventions. Culture differences have an impact on the interventions of positive psychology. Culture influences how people seek psychological help, their definitions of social structure, and coping strategies. Cross cultural positive psychology is the application of the main themes of positive psychology from cross-cultural or multicultural perspectives.

    <span class="mw-page-title-main">Optimism</span> Positive mental attitude

    Optimism is an attitude reflecting a belief or hope that the outcome of some specific endeavor, or outcomes in general, will be positive, favorable, and desirable. A common idiom used to illustrate optimism versus pessimism is a glass filled with water to the halfway point: an optimist is said to see the glass as half full, while a pessimist sees the glass as half empty.

    Well-being is a multifaceted topic studied in psychology, especially positive psychology. Biologically, well-being is highly influenced by endogenous molecules that impact happiness and euphoria in organisms, often referred to as "well-being related markers". Related concepts are eudaimonia, happiness, flourishing, quality of life, contentment, and meaningful life.

    References

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