Relationship Between Happiness, Rationality and Meaningfulness

I feel bordered on the inconsequential to say that for many of us the deepest contentment we have felt in our lives is connected with meaningful activities and relationships. Contrarily, in our darkest time and hours life appears pointless or empty and our best efforts seem to lead nowhere and facelessness. It is almost an interesting or thoughtful that lives that are missing in meaning are unlikely to be happy ones, while lives permeated with motive are likely to be happy as well.

In Terror management theory, meaningfulness and its relationship to an ethnic. A human's awareness makes them conscious of their own corporality. In order to deal with their unavoidable death, humans make an attempt to let go their mark in some symbolic move of immortality within the designed society (Steger, Michael F. 2009)

But do happiness and meaning have a propensity together? What is meaning in life in the first to be sincere, how does it associate to felt meaningfulness of what we do? Is felt meaning an origin of happiness, or perhaps a form of it? Does the stalking of meaning likely clash with the tailing of happiness? A happy life and a meaningful life are very strongly corresponded attitudes. However, happiness may be differentiated as relating more to biological needs and wants, such as the absence of suffering or unpleasant occurrence, while meaning is more ethnic and ideational, relating to overall life fulfillment or wellbeing. Researcher made it known; a meaning life is one of the numerous enduring steps to happiness.

Another finding state that difficulty, health, acquiring power and a focus on the present related more to happiness than meaning, while making reference to the past or the future, struggle, pressure, generosity, worry, argument, anxiety, and viewing daily pursue such as raising children as contemplative of oneself related more with finding life meaningful. Feeling more connected to others develops both happiness and meaning, stated to the study. Yet, the position a person embrace in the relationships makes a significant difference. Those who concur with the statement, I am a giver; describe less happiness than those who were more possibly to agree with, I am a taker. Nevertheless, the “givers” reported higher quality of meaning in their lives balance to the “takers” (Baumeister, R.F., Vohs, K.D., Aaker, J.L., and Garbinsky. E.N. 2013)

Conclusively, while there are advantages to making meaning out of life, there is still not one tangible way in which one can build such a meaning. Those who were prosperous in creating a meaningful life enjoyed advantages such as higher grades of positive affect, life satisfaction, authority etc. When faced with a difficult life situation, finding meaning is shown to help improvement. Meaningfulness in life is basically corresponded to positive psychology's goal to enlarge the better life for the normal non-disarray person. It is definitely with a meaningful life that one will be able to find connections to people everywhere, things that leave a mark on community; it gives a better life a meaningful one (Becker, Ernest. 1972).

A British philosopher, made a recent studies, Philosophy and the Meaning of Life is a non-religious band non- pride question into the query of the meaning of life. Baggini implies that we cannot know if religion is true or not and no secret answer to the query of the meaning of life, for if there such an answer we possibly would have found it by now. Baggini started by looking at some of the suggest answers. The main worry with a forward-looking life is that it uncovers meaning in a particular moment in time.

This brings a clear question: shouldn’t we envisage some meaning from the contemporary too? It appears then that meaning requires something tolerating, something about which there is no more why questions need be asked, and this something must happen now. In other terms, the key to meaning must be established in something that is a termination in itself. Baggini now made a concept that gods or an immortality which give life meaning. Though believing in a god is not the answer to the question of the meaning of life, we could stop agonizing and welcome that the gods give meaning. Nevertheless, this is to stop or up an end the search for meaning. In this occurrence, the meaning of life is unknown; you have to stop putting the question forward. As for life after death, is there anything like that? The proof proposes there is no life after death, and even if there is what is the meaning? The more significant question is whether life can be meaningful without this speculation (Julian Baggini, 1968).

We need to completely answer the question to create a way that life can be meaningful that is not from the gods, or the former or the coming life, but from us presently. Baggini continues to analyze six ways, enjoying each day, serving humanity, being happy, helping others, becoming successful, and freeing your mind that might give life a meaning. All of this may be part of better or meaningful life, but they are not all of it. They don’t warrant that our lives are meaningful because, of any of them, we can still ask: is if such is a meaningful life? (Julian Baggini, 1968).

My own answer starts with a proximate in form of a question. Meaningfulness is assumed to be the gear of a life, not just personal activities. I have said that someone’s life is made of self-applicable actions and happening. Someone’s life can meaningfulness be talk about at a moment or over a period of time, possibly from birth to death. Someone’s life at a given moment is stratified collective of activities they are engaged in and happening that bear on those activities. The activities are collectively in the feeling that some are such that we only engage in them because they perform duties to others. I fixed because I need a means of transport to get to my destination, and I need this transport because I need to take my relatives or children to hobbies, and I need to take the kids to hobbies because that ease their leading a better life, making a good which is a core purpose of mine and what is expected of me. Since the minion activities get from their point of view from the subaltern ones, it is the magic that will be in the middle to meaningfulness.

Imagine, that most people would embrace that other things being equal and same; it is good to make a meaningful rather than being meaningless life. But what is it for life being meaningful? And what kind of things makes life meaningful and enjoyable? These are really good questions, just as what it is for a community or society to be just (for example, for everyone to get their entitlement) is defined from what makes a society just (for example, that everyone has equal opportunity for welfare an right). In this view, I will give and develop a good answers to these query that I have made known in earlier work (Kauppinen, 2012). Some people think that what it is for someone’s life to be meaningful is for them to find it meaningful thing out of life, and therefore those that what makes life meaningful is whatever make one to find it meaningful. In philosophy, Richard Taylor (1970/2010) is the best-known supporter of this kind of view.

He offers a courageous bend on the legend of Sisyphus, the old whistleblower whom the gods criticized to an eternity of rolling a rock up the hill only to watch it roll back down again for giving out their secrets to mankind. For Taylor, such repetitive, cyclic occurrence that never engage in to anything’ (Taylor 1970/2010, 22–3) is a paradigm of a meaningless life because we find it difficult to imagine anyone would want to go into in it. If, however, the gods were to inject Sisyphus with some materials that gave rise to an addition to roll stones, his life would after all become meaningful in the only possible sense feeling it would be meaningful for him. When someone’s heart is in it, an activity that is ‘objectively meaningless’ in the feeling or sense that it absence ‘some more or less a long lasting end that can be examined to have been the way and motivation of the activity’, can nevertheless ‘obtain a meaning for him whose living it is’. (Taylor, 1970/2010).

Conclusively e can give our lives meaning by doing meaningful things and identifying the value of love. One significant result of what I have been saying is that good effect of happiness must comprise measures of felt meaning, along with estimate of other positive affective states. Since happiness is a multidimensional affective condition, any proper measuring instrument must also be multidimensional. Evaluation that leave it open for the subjects to explain happiness as they like queries of the type ‘How happy and joyous are you these present days?’ are likely to be affected by ethnic and affect-type unfairness that often give people to look over the deeper aspects of the affective situation. It is thus better to choose the different positive feelings, moods, and that comprise happiness directly, and perhaps to for a way of measuring how intermedial they are to the subject’s view. Properly developing such a measure is a assignment that I cannot aim here.