Every theory about morally right conduct, saintliness and such, has a kernels of truth, some foolishness, and some neglected issues.  The best of the general theories are the Greek philosophers’ analysis of the good-life and that of utilitarianism which is built upon their foundation; for both have as its core the concepts of happiness and pleasure.  But both fail to develop the topic of loving emotions.  The hedonistic foundation resolves the issue of “why to be moral” without relying on divine reward.  Loving feelings adds insight into the topic happiness.  In a number of the essays on the utopia section of this website, I have been filling in this gap. Here I am focusing on the topic of happiness. 

      While I don’t like writing in the first person, especially when it makes me appear to be walking on water, in this case the topic is quite personal and my observations are my best vehicle for its presentation.  Moreover, I will state with a high degree of confidence that unleashing the loving emotion greatly increases the enjoyment of what is being done.  This essay is further developing topics found in The Gospel of Love.   

How to be counted among the truly fortunate[i]

AS a junior and philosophy major at Temple University in Philadelphia I took Ethics from Prof. Elizabeth Beardsley, a noted philosopher and admirable person.  Having been exposed to the teachings of the most modern of Greek philosophers, Epicurus in her class, I decided to learn more, and did a term paper on his ethics.  Epicurus introduced me to the philosophical analysis of hedonistic ethics and the question of the good-life.  His insights expressed in maxims on pleasures and views concerning the good-life opened a door for me.  The next semester I studied the Greek philosophers of which 4/5^th of the course was on Plato and Aristotle.  I paid special attention to those topics relating to the good-life—such as can virtue be taught?   But I was not satisfied with how far they went.  Marriage, romantic love, and fellow-feeling were barely mentioned.  Personal happiness was to be obtained through a certain lifestyle, promoted by studies, and like-minded male friends.  Later Greeks & Romans philosophers where also nearly silent about love and loving emotions.    

      Some people, like my father were very happy, while others like my cousin Morris and my mother were very moody.  I developed gradually a vision about how I could become an extraordinarily happy individual.  I have learnt from observing others, self-observation, and the study of psychology in the university.  One method is verbalizations (silent, out-loud, and written).  What we think, say, and write affects what we become. 

Epicurus approached the promotion of happiness in two ways, one by advanced studies for to think deep and long about meta-ethics affects behavior. He also supplied maxims concerning behavior affecting the good-life.  An example of such would be my efforts to remove over-weaning pride, a defect in character which though producing pleasure has costs.  One of my favorite of his maxims is, to him who little is not enough, nothing will be enough (Cyril Bailey’s translation of Epicurus).  In another he says, we should always seek the pure pleasures.  The display of possessions to impress others is attended with the discomfort of expense, and consumption of time better spent.  And such pleasure is fleeting, mild, and sets that person on the path to acquire more and more.  This is compounded by the pleasant and popular activity of shopping.  Epicurus’ maxims helped me focus on how empty and corrupting is the pride of possessions and the passion for more possessions.  And it is in an impure pleasure accompanied with expense and consumption of time which could be better spent. My rational side in furtherance of this goal analyzed my actions and moods concerning possessions.  I do more than just repeat a phrase; I discussed this topic with others, wrote about the simple life, visualized living the simple life, and practiced living that way.  I sought to avoid such impure pleasures, and grew through studies and reflection to understand what the good-life is.   

The Greek philosophers have two words (concepts) associated with the good-life, ataraxia & eudaimonia. Ataraxia is happiness from inner peace.  Inner peace requires strengthening the rational side of man’s being, for it to direct the animal appetites so as to obtain the purer pleasures.  Studies promotes this, though not all studies are of equal value.  After graduate school studies now became my principle leisure-time activity (the websites attest to this).  With the analytic skills honed and having a large and diverse body of knowledge the world grew more interesting, which reduces boredom.  I get far more pleasure from contemplation than the norm.  I write about various questions that I examine, and this is pleasant task.  Once done, I then post them on the website (such as the one on the comparison of fruit sugar to refined sugar), and thus I have a double reward one of relieving/preventing boredom and that of the pleasure from fellow-feeling derived from the thought of doing a good thing for mankind.  A third reward is that the conversations are more interesting.  This is confirmed when I ease-drop on the conversation of the common person.  Finally major benefit is through association with people who are both learned and less likely to have the major behavioral problems.  The Greeks at length recommend such friends (the largest section in Aristotle’s Nicomachean Ethic is on friendship).  Among the rewards from the studies is a greater inner tranquility (ataraxia) and associated with this is that I enjoy more contemplating, writing, and conversing than the common person.  And such activities act as a dam for preventing the diversion of recreational drugs, which hinders complex analysis.   The Greek path for better direction of the animal side enable me to avoide the all too common problems of the common heard, such as obesity, tobacco, lack of physical conditioning, etc.  For me to think best, talk best, and write best I must have a healthful lifestyle. 

 Related to atarxia is eudemonia (a term used by Aristotle).  Eudemonia is based upon the perfection of one’s activities.  Aristotle held that the good physician and shipwright were happier; and similarly for the good parent, spouse, citizen, etc.  Both studies and excelling in tasks reduce fears, which disturb the spirit (animus).  The first frees the person from the belief in evil and vengeful spirits and gods, the later from the disturbances arising from doing things poorly.  Finally the Greek philosophers recognized that both schooling and the association shaped behavior.  They developed a concept of an “uber mench”[ii] that was part scholar and part Buddhist without the spiritual hocus pocus and misuse of language.  

The meditation upon the good is the most important one for the development of right perspective and enduring happiness.  Epicurus’ maxim:  “Meditate upon the good (pleasure) for without it we do all to get it back.”  I am a utilitarian, so the good is measured by long-term happiness, mine and the well-being of society.  Utilitarianism is used both as a tool to measure personal actions and the actions of the state and other bodies such as the church.  Good is defined as the greatest happiness for the greatest number.  I started thinking about and reading about topics related to the good.  In graduate school, I wrote a 90-page paper term paper on utilitarianism.  I analyzed my behavior. I became involved in the anti-war movement, and in radical politics.  Slowly my vision of right character improved. 

There is an inner glow that is founded upon right perspective, selflessness, pleasing contemplation, excellent physical conditioning, rationality, and supportive socialization: the 6-fold path[iii].  The further one  travels the path, the brighter the glow.  The six-fold path makes me much happier than the common person. 

Right perspective is the most essential element.  It is a deep, heart-felt concern for the greater good--and not merely for family, friends and community.  Right perspective is a commitment to promoting the good for all; but not as a task but arising from our very essence.  It is to be full loving feelings, and thus eschewing the hostile, angry feelings (a topic thoroughly developed in my essay The Gospel of Love).  Other elements are a love of truth, lack of greed, minimizing personal concerns, and avoidance of the use of negative and aversive conditioning.  All these promote right perspective.  The passion for doing good has many rewards.

There is a well of pleasant emotions that this right perspective and behavior drinks deeply from.  David Hume asked the question:  Why be moral and replied because there is an emotion which he termed fellow-feeling.  Why do we feel good when helping people in need?  The parent enjoy teach their children?  Why do we become attached to our spouse, friends, children, and possessions?  This is because the human animal has the emotion fellow-feelings.[iv]  This is the emotion that makes man a group animal and caring parent.  Man enjoys doing good things because of this emotion.  The good parent sets up a pattern of behavior in their children which permits frequent dipping into the well of fellow-feelings; similarly for the good worker, the good spouse, the good citizen.  The more things that simulate fellow-feeling, the greater the inner happiness.  For example the act of clean the dishes as an expression of doing good, of caring, and is enjoyable; otherwise it is a labor lacking this reward.  Fellow-feeling promotes the good life, and is part of ataraxia.  Anger, meanness, hostility, violence, aversive behavior (including thoughts which are best defined as “silent whispers”) and the like reduces the frequency of the pleasant loving emotion.  Thus to maximize happiness we must maximize the happiness produced by fellow-feeling; this I call “the love of all things, LOAT.”  

LOAT is a key to being counted among the fortunate[v].  With the right perspective, good behavior springs from the inner person.  The Greeks held that character was more important than acts.  For a person full of inner love who did a noble act would continue to do what seemed right regularly.  Such a person who helps his friend because it is the right thing to do and he enjoys helping friends; compare this to another person who helps a friend in need because he will be amply rewarded later.  It is much better to do the right things because they are pleasant to do, as compared to doing it because it is prudent.  Doing things in a way that dips into the pleasant emotion of fellow-feeling produces a greater joy in doing ones duty, ones work, etc.  If a person loves all things good, then things he does are more pleasant than another short on this emotion doing those same things.  The love of all things is an essential part of the good-life. 

Selflessness:  focusing on the good, places my self-interest in the background.  Now I am concerned with the good that results; thus now the concern for my own well-being is measured by improvements in my ability to do good things:  it is not an end in itself.  Employment, investments, even developing a relationship with a woman is measured by how it will further the general good.  Money is sought not for the object I could buy or the places I could travel, but for to secure a quite environment for to write, to possible hire an editor to fix up some of the fiction I wrote about 15 years ago, to promote my websites, to help friends, and to contribute to worthy causes.  I now exercise vigorously daily so that I may both more productive and set a better example for my beloved, friends, and associates.   Selflessness has another reward; I fret less over problems, such as when the car needs repairs or the future of my business.  I simply consider the time lost having the car serviced as pulling me away from more useful activities in promoting the good, and I don’t fret of the expense.  I worry less about my future for my primary concern is the good things that I accomplish.  I’ll be happier in a trailer park than an oceanfront home because cheap living entails having more funds available for the promotion of the good and less material distractions.  My Selflessness is sensed by my friends and associates quickly learn to trust and like me.  Selflessness changes the way I see the world and the way the world sees me.  I am not angry over adversity as when Robert lied to me over conditions at work, for I could no more be angry with Robert than I could with the North Wind for being cold upon my back.  Selflessness makes it much easier to eschew angry thoughts. 

In promotion of selflessness, I meditate upon the good.  I constantly ask myself, what would an Angel on earth do in my situation? (I am assuming him to be part animal, part spirit, and part analytic being).  Alternatively, I ask, what would the gods approve of me doing in this situation?  These thoughts guide my actions.  Removing as much as possible the greedy I from my behavior has contributed greatly to my happiness. 

Contemplation of good things gives me many hours of happiness; this lies at the heart of Ataraxia (see The Gospel of Love).  But being a utilitarian, I don’t spend endless hours reminiscing over the good times, or savoring past loves.  Positive contemplating about my beloved, however, helps me to be nicer to her, which brings her happiness.  Her happiness entails a union which allows us to be an inspirational example to others, entails her emotional support, and in general gives me greater determination to pursue the good. While working I often enjoy the task because I am contemplating that this is a thing that is good for those around me.  When driving instead of listening to talk shows interrupted by advertisements or music, I listen to books on tape mainly biographies, histories, and science related topics.  These both increase my understanding of the world, but also stimulate constructive thoughts.  When I listen to music, which is only at the gym so as to block their background music, I select that which uplifts my spirit.  When I am in a down mood, I select activities, such as going to the gym so that my mood will improve, or I contemplate my beloved.  Writing is a sort of mediation upon how things could be better, which is pleasure derived from doing good things.  When I write about something that is corrupt, like corporate medicine and corporate media, I am not being stimulated by anger but rather again derive pleasure from promoting the good through teaching.  The loving emotion is the key to ataraxia; it gives many hours of rewards.  The utilitarian measure of good is satisfied by positive contemplations which result in teaching good things.

      Exercise is done because I have noticed how much fitness contributes to happiness. And with the exception of Elizabeth Beardsley, my ethics professor, the happiest people are physically fit.  Exercise gives balance to my days.  There are three types I do regularly:  racket ball and tennis for diversion and conditioning; weight training for muscle tone and mood elevation through muscle tone; and a very intense 1 to 2-mile run for cardiovascular conditioning and endurance.  Intense running has the greatest rewards, and it takes the least time.  All three bring long-term mood elevation.  Fitness training makes me more vigorous, more self-confident, a better lover, and in a better mood.  My physical fitness coupled with a cheerful attitude produces an admiration among my associates which allows me to communicate more effectively to on topic which promote the general well being.  And Physical fitness is a very important piece in my overall pursuit of happiness.    

Rationality is another important piece of the good-life.  First it allows the intellect to select prudent behavior.  Second it gives me the skill to learn about and write about things we ought to know (visit my website on enlightenment and on health).   Third these allow me to effectively communicate to friends and associates.  Rationality permits me to avoid the foolishness found in religion, for example, while picking out their best ideas.  It allows me to understand the nature of the universe and my place in it.  It has allowed me to be free of the common fears. And it has allowed me to develop an understanding of scientific psychology, and thus to be aware of the counterproductive pitfalls that are endemic to relationship, to leisure activities, etc.  Moreover, not only do I see the patterns, but often I can through rational guidance avoid those pitfalls.  Rationality, gained through years of study, including a chemistry major and 2 years of graduate school in philosophy, has given me the skills to see deeply concerning the good-life.  As Wittgenstein said (roughly put), “it matters little that I can talk about obscure philosophical topics such as analytic a priori or purposive behavior, but rather that I can think deeply about the issues of everyday life."  The Greek philosophers held that it was philosophy (which back then included science) that separated them from the common herd and helped them immensely in the pursuit of the good-life. 

Supportive socialization has important consequences that affect attainment of happiness.  What I think is influenced by the people I associate with; by the images and sound (messages) though television, movies, songs, and written sources.  Where I live, where I work, what I work at, and what I take in school all influence what I think of.  So too does the amount of leisure time I have.  Too much work, school studies, recreational activities, family duties, they all combine to leave little time for development of higher consciousness.  I have limits on them so that I can devote more time to promoting the general good and my own higher consciousness.  Personal and spiritual development ought not be neglected.  It is for me a duty; one which I assiduously attend to—and I enjoy so doing.   

      Of all forms of socialization, the contribution of the beloved is of exceptional importance.  A person worthy of love, and who has developed a loving relationship with you, this will result in an incredible unleashing of the loving emotion. To be counted among the truly fortunate, you must be in a loving relationship. 

In 1989 I had obtain for several months a high portion of inner happiness while living alone in Mexico, and I was without a woman.  This radiant glow ended when I started again to live with my former girl friend, a nice person and one who satisfied the need for sexual release and companionship.  It is best to have a spouse who is on the same path. 

Conclusion:  Happiness and the inner glow, is akin to romantic love.  We have the emotion of love.  This emotion is not simply fixed upon a person of the opposite sex, but extends in a milder way to other things, such as to the love of parents and siblings, to the love of country and community, to the love of pets, and to an attachment for material things[vi].  David Hume pointed out that people enjoy being moral because of an emotion he called fellow-feeling.  This is the mild form of the emotion of love.  I feel something for the people around me, and I enjoy doing good things for them.  The more I remove the self (my concern for personal gain) from my actions, the stronger is fellow feeling.  It becomes at times almost as intense as when I do good things for my beloved.  Thus by finding more ways to tap upon the emotion of love, the happier we will be.  Placing the self in the background and seeking to promote in all actions the greater good, this taps upon fellow feeling, taps upon the emotion of love, and it makes me exceptionally happy.  The journey to be among the truly fortunate is a journey upon tapping into the emotion of love. 

 The utilitarian prospective plays an important guiding role, for pleasures now are within a complex balancing system, given our animal nature, measured by not just the personal good, good to associates, but also good to the community.  I use the label “Benthamite” to describe my commitment to the public weal.  Thus I enjoy doing good things not just for my community, and country, but for mankind (and for animals).  This commitment to the public weal helps me select activities, thus researching and writing about issues of health or the parasitic banking industry promotes the pubic weal, while the activities related to genealogy don’t.  Through the utilitarian ethics I am maximizing the activities which dip into the loving emotion.

The six-fold path coupled with the meditation upon love with a suitable beloved that brings me close to the fabled nirvana.  I have built upon the Greek wisdom of pure pleasures and the good-life, added the improvement of utilitarianism which made public service part of the ethics, rather than a thing separate.  From this foundation the six other pieces in promotion of happiness quite naturally follow.  The rational side understands the 6 aspects to the good-life:  exercise, learning, supportive socialization, selflessness, right prospective, and happiness.  I thank the gods frequently for the focus and insights that has given me so much joy.