This essay situates Mary Astell’s understanding of women’s moral freedom in the context of her under-studied vocabulary of “Epicurism.” It foregrounds Astell’s engagement with two contemporaneous accounts of the will, both of which can be broadly characterized as hedonistic. On the first, developed by John Norris (1688, 1693), God ensures conformity between his will and the human will by endowing agents with a love of pleasure that moves them in his direction. On the second, delineated by John Locke (1690), human wills are motivated by a morally neutral desire for pleasure, which acquires moral significance only when agents exercise their power of freedom or bring their reason to evaluate the goods that give them pleasure. In her writings of the 1690s, Astell develops a feminist ethics that is far closer to Locke’s than has been recognized. Like Locke, and unlike Norris, she suggests that agents are themselves responsible for aligning their wills with God’s, and they must do so by cultivating reason and a taste for virtuous pleasures. In a distinctively feminist move, she maps how patriarchal society corrupts women’s wills by directing their desires to sense-based goods only, preventing them from achieving the happiness due to them as rational beings. While Astell is routinely characterized as a rationalist philosopher, she is a rationalist who, like Locke, is highly aware of the limits of reason, and deeply interested in the potential of agents to transform their likes and dislikes so that they find pleasure in the exercise of virtue.

Is there a connection between pro-social behavior and well-being? This question has long been of interest, with Aristotle famously suggesting a nexus between virtues and well-being. To delve into this relationship, I conducted an extensive study encompassing multiple classical economic games and nearly 100 well-being questions. My findings confirm that different patterns of pro-sociality are robustly correlated with each other. On top, I find reliable correlations between well-being and pro-social behavior, as well as certain forms of punishment. In terms of underlying explanations, I observe that pro-sociality is particularly associated with a form of long-term well-being known as eudaimonia, suggesting that pro-social behavior plays a fundamental role in people perceiving their life as meaningful.

This study addresses a significant knowledge gap in the literature by examining the relationship between religious involvement and subjective wellbeing (SWB) among older adults in Taiwan, a cultural context that has been underrepresented in existing research, with a focus on gender and age differences. Using data collected in Taichung City in 2017 (N = 645), this study measured religious involvement through religious affiliation, religiosity and frequency of religious participation, and assessed SWB via life satisfaction and happiness. Findings revealed no significant association between religious involvement and life satisfaction. However, religious participation was positively correlated with happiness. Gender differences were observed: Buddhism and Taoism were positively associated with life satisfaction among males, whereas religiosity and religious participation were significantly related to life satisfaction and happiness among females. Age disparities were also found, with religiosity significantly relating to both life satisfaction and happiness in the old-old group (70–89 years) but not in the young-old group (60–69 years). These findings highlight the nuanced associations between religious involvement and SWB, emphasising the importance of considering gender and age variations in future research. Future studies should further explore the cultural contexts that shape these relationships and examine other potential mediating factors to provide a more comprehensive understanding of how religious involvement influences wellbeing across different demographic groups.

Existential happiness is happiness that one has a basic life at all. Having a basic life, as I understand it, involves being the subject of experiences and being an agent in some minimal sense. As I argue, existential happiness is a fitting response to having a basic life. To make this argument, I look at two possible accounts of the fittingness of existential happiness: the value of a basic life and attachment to the constitutive elements of one’s life. I also consider a few possible sources of existential happiness, including encounters with death, counterfactual thinking, and hedonically positive feelings of awe directed toward one’s own consciousness.

This study explores the relationship between maternal working hours and a child's emotional well-being using data from the UK Millennium Cohort Study. Child well-being is assessed through self-reported happiness and a well-being index that includes concerns, temperament, bullying, and behaviour. Results show a positive association between maternal employment and child well-being, supported by factor analysis combining child, mother, and teacher reports. The association remains consistent across income levels and is unaffected by commuting time or cohabitation status. These findings highlight the importance of maternal employment and contextual factors in shaping child well-being.

While in his early years, Kahneman followed the world of classic utilitarianism in which smart individuals base decisions on how they will truly feel each moment in the future, Kahneman in Mandel (2018) adopted a very different position, namely that what matters is the story people tell of their lives. He thus grappled with evolving stories of both the future and the past, and the presence of different decision-supporting evaluations for the short-run and the long-run.

The current study examined how happiness is affected by optimism, self-efficacy, and occupational compromise (OC), among young workers (aged 20–30 years) in the post-Covid-19 pandemic period. A sample of 211 young people (aged 20–30 years) who were currently or formerly employed participated in the study. The research findings indicate negative correlations between (a) the optimism and self-efficacy of the employees to their OC and (b) between their OC to their sense of happiness. In addition, as hypothesized, positive correlations were found between (a) feelings of optimism and self-efficacy to the degree of happiness and (b) between optimism and self-efficacy. Finally, the study tested a mediation model that indicated optimism as a mediating variable in the relationships of self-efficacy and OC with happiness. In light of these findings, several conclusions emerged from the study. First, according to general trends in the Israeli economy, even among young workers, who make up the new generation of workers in the post-Covid-19 period, there is a reduction in the degree of OC in order to achieve happiness. But this depends on several personality elements, such as their feelings of optimism and self-efficacy. Second, in accordance with the mediation model tested in the study, it seems that optimism has a central role in enhancing happiness among young workers in the post-Covid-19 era, at the beginning of their career path. Eventually, it appears that the reduced OC and elevated happiness among young workers in the post-pandemic period, has the potential to shape the future job market as filled with content employees that can also improve their organizations’ economic output.

In this study, we examined the patterns of subjective well-being (SWB) measures among pregnant women and quantified the extent to which pregnancy intendedness is associated with low SWB measures during pregnancy. We analyzed data from the 2021 Nigeria Multiple Indicator Cluster Survey comprising 3,491 pregnant women. The associations between pregnancy intention and low SWB measures (unhappiness, low life satisfaction [LS] and diminished optimism) were determined by fitting series of multilevel logistic regression models with random intercepts. Among pregnant women in our sample 20%, 37.5% and 9.6%, reported being unhappy, experiencing low LS and having diminished optimism, respectively. However, we found no significant association between pregnancy intention and being unhappy (mistimed: adjusted odds ratio [aOR] = 1.19, 95% CI = 0.88–1.60; unwanted: aOR = 1.16, 95% CI = 0.71–1.91), experiencing low LS (mistimed: aOR = 1.07, 95% CI = 0.83–1.37; unwanted: aOR = 1.06, 95% CI = 0.69–1.65) and having diminished optimism (mistimed: aOR = 1.22, 95% CI = 0.82–1.82; unwanted: aOR = 1.07, 95% CI = 0.56–2.04). Findings from the study suggest that pregnant women in Nigeria who reported having either a mistimed or unwanted pregnancy were just as likely to report being unhappy, experience low LS and have diminished optimism as women whose pregnancy was intended.

This article uses the well-being valuation (WV) approach to estimate and monetize the well-being impacts of informal care provision on caregivers. Using nationally representative longitudinal data from the UK, the British Household Panel Survey, we address two challenging methodological issues related to the economic valuation of informal care: (i) the anticipatory nature of informal care; and (ii) the sensitivity of income estimates used in valuation. We address the anticipatory issue by focusing on well-being impacts associated with caring for a relative who had recently suffered a serious accident. We use the fixed effects filtered (FEF) estimator to estimate a “time-invariant income” coefficient free from individual fixed effects bias, which helps to partially improve the quality of the income estimate as an alternative to using instrumental variables. This estimate is used in the calculation of shadow prices of informal care. Our estimates suggest that, focusing on the first year of unanticipated care provision, those experiencing the well-being losses from providing unanticipated informal care would be willing to pay approximately £13,167 on average to avoid it.

This article explores the potential for the greater infusion of well-being concerns into the teaching of history in UK HEIs. Drawing upon results from a survey of over 100 current undergraduates in one UK History department, alongside a scoping study of well-being provision provided by history departments or their equivalent in about ninety UK HEIs, this article considers ways in which well-being can be promoted through the teaching and learning strategies of historians. The article discusses the meaning of the term ‘well-being’ and asks why historians have sometimes been reluctant participants in the ‘eudaemonic turn’. The negativity bias of history as an endeavour, and the potential for understanding the past to enhance or diminish an individual's sense of well-being is discussed, as is the value of historicising the concept of well-being itself. The case for integrating well-being as a key element in the degree-level study of history is made, and the article concludes by urging all HEI history practitioners to consider the value of curricular infusion and mapping the design and delivery of their modules onto the New Economics Foundation's ‘five ways to well-being’.