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Happiness and Religion, Happiness as Religion

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I begin with a bit of self-disclosure. I don’t have a religious or spiritual bone in my body. (Yes, maybe even less than Richard Dawkins.) But this doesn’t mean that I’m not open-minded about research on happiness and religion. As I write in my book, The How of Happiness, just because (most) religious beliefs cannot be empirically tested or falsified doesn’t mean that the consequences of having religious faith, participating in religious life, or searching for the sacred cannot be studied. Indeed, a growing body of psychological science is suggesting that religious folks are happier, healthier, and recover better after traumas than nonreligious ones.

Consider just two examples:

• If you are having serious cardiac surgery and receive strength and comfort from your religious faith, you’ll be almost 3 times more likely to be alive 6 months later.
• 47 percent of people who report attending religious services several times a week describe themselves as “very happy,” versus 28 percent of those who attend less than once a month.

The trouble is that researchers don’t really know why.

The social support and sense of identity provided by belonging to a close-knit church, temple, or mosque could be the operative mechanisms. After all, religion is usually not practiced in isolation but within a “fellowship of kindred spirits,” who share one another’s burdens, reach out to those in need, and offer friendship and companionship. Indeed, people who attend religious services on a regular basis have larger social networks – that is, more friends and acquaintances on whom they can and do rely.

Second, a person’s relationship with God can clearly be a source of comfort in troubled times, as well as a foundation for self-esteem, feeling unconditionally valued, loved, and cared for. Those who feel this way have an amazing sense of security. Their belief that God will intervene when needed gives them a sense of peace and calm, and their identification with particular biblical figures can help them interpret and guide their lives (e.g., “How should I act at this juncture?”).

Third, a sense that God has a purpose in everything helps religious people find meaning in ordinary life events, as well as in traumatic ones. A health crisis or a death in the family – especially one that is unexpected or premature – may not have a clear secular explanation and can severely challenge our basic assumptions about the fairness and justice of the world. Religion and faith can help people understand that the event is part of a broader divine plan or that it offers an opportunity for spiritual growth or that they have the ability to handle things. The sense of meaning that people derive from their religion can provide hope, a satisfying explanation via a broader, benign purpose, and, of course, solace.

Last but not least, religion and spirituality undoubtedly help people find meaning in life. Most people need to feel that they matter, that their suffering and hard work aren’t futile, and that their lives have a purpose. They need to feel a sense of control over their fates. They need to be able to justify and defend their actions – why they should forgive, what they have to be grateful for, why they should turn the other cheek, and so on. They need a reason to focus beyond just themselves.

So, I’ve been thinking recently about these questions – about why religion and spirituality have such great benefits for many people – and it got me wondering about what it must be like to go to religious services once a week. For all the reasons described above, I must assume that the regular ritual (whether it’s every Sunday morning or Friday night or some such) must provide people with…

• social and emotional support from other members
• affirmation of their identities, values, and lifestyle
• reinforcement of their meaning in life (e.g., “We are more than just a momentary blip in the universe”)
• comfort in the face of hard times
• distraction from stresses and hassles
• compassion for those less fortunate
• inspiration, awe, and hope (e.g., “I can do this,” “I’m stirred to go help someone today or forgive my enemy or save the planet.”
• a sense of control and strength to cope with challenges
• and likely much more.

Sounds good, doesn’t it? So that made me think: Can’t those individuals who don’t believe in God or who don’t want to be affiliated with any formal religious institution do something like this once a week? Can’t they get together with like-minded folks and perhaps listen to a talk (as opposed to a sermon) about well-being or human strengths or an inspiring story? Surely, the good stuff on the list above could be obtained through secular means.

Perhaps it would be a bit like attending a “happiness workshop” once a week, and departing feeling inspired and comforted and supported. That sounds cheesy, I know, but I think there’s something to it.

***And now I hope you'll forgive some shameless self-promotion: If you want to learn more about the psychology of happiness and how people can become happier, I’m teaching a “master class” (via phone) on seven Thursdays (1pm EST) in July and September, 2008. Small but important caveat: I hope you’ll feel inspired, comforted, and supported, but I’m a scientist/teacher, not a preacher!

Comments

I think it is because

I think it is because religious people tend to rationalize inequalities as a result of a fair process (the god's divine plan), while non-religious people find it unjust and therefore troubling. A little dose of cognitive dissonance goes a long way.


interesting idea

You may be interested in a paper by Napier and Jost, which makes a similar argument in explaining why conservatives are happier than liberals. Here is the abstract:

"In this research we drew on system justification theory and the notion that conservative ideology serves a palliative function to explain why conservatives are happier than liberals. Specifically, we found in three studies using nationally representative data from the U.S. and nine additional countries that right-wing (vs. left-wing) orientation is indeed associated with greater subjective well-being and that the relationship between political orientation and subjective well-being is mediated by the rationalization of inequality. In our third study we find that increasing economic inequality (as measured by the GINI index) over the past 30 years has exacerbated the ideological gap with respect to happiness, apparently because conservatives (but not liberals) possess an ideological buffer against the negative hedonic effects of economic inequality."


I'm game. Happiness

I'm game. Happiness workshops for the irreligious. Or we could join a Quaker group or something, they do something similar (but with a bit of Jesus, natch.)


Spot On!

Hello Again Sonja,

I have come to a place where I am similarly religious to you. And I've been thinking along the same lines you've outlined above.

The benefits of close-knit and (in the broadest sense) spiritual community should not be reserved only for those who can believe things without good reason. We need new contexts in which people can gather to connect, to celebrate the highest things in life, and to nurture one another's growth. "Happiness groups," well designed and comprised of people committed to personal growth and mutual aid, could fill the positive functions of religious groups for the nonreligious.

I would love to find or even help start such a community of happiness seekers in my area (Salt Lake City). This would fill some voids in my own life, provide social support for all involved as they pursue their paths, and no doubt bring together quite an interesting set of people.

And, hey, we've already got our Bible! :-)

Don


Book groups could serve a

Book groups could serve a similar function and they're a form that most people find familiar. I'm thinking along the lines of Oprah's Book Club. It is a comfortable format that is time-tested and workable. Plus, I think Book Club is an easier sell than Happiness Quasi-Religious Group for Secularists. Even though the process could be identical, it helps to have an easily understood and safe-sounding name.


that 's very intersting!

that 's very intersting!


Thanks by Robber A. Emmons

"They need to be able to justify and defend their actions – why they should forgive, what they have to be grateful for..."

Regarding gratitude, I can highly recommend Thanks by Robbert A. Emmons.

According to Emmons, practicing gratitude has a lasting effect on happiness and thus might explain a large part of the happiness resulting from religous beliefs, since most religions stress the importance of being grateful for everything.

Thank you for this great post!


One more reason that

One more reason that accounts for the strength that religious people might or do have, beyond the reasons listed above, I think that one major and important feature is the macro-social role of the Church. At least for Christianity. The Church was and is an powerful Institution, the more lasting one.


your confession is fascinating

I find your confession of "not having a spiritual bone in your body" fascinating. I, on the other had, am entirely imbued with spirit and am also religious. I am a minister in an academic environment and the member of a very progressive Christian church that is led by two incredible women who preach this stuff all the time (yes, using the Bible!). From the very beginning of the book I have said that all of the research and the exercises are really at the heart of the spiritually journey. Your book is a wonderful compliment to another book I am currently reading -- A New Earth by Ekhart Tolle. If I master the art of how to be happy, I believe I will be in line with my highest, best self. This is my prayer, the mantra for my meditation and my daily practice -- which I try to live out at work, at home, in my community and with those I am blessed to worship with. Thank you for your book and your work.


Humanism as happiness/happiness as Humanism

"Religion" and "spirituality" may be defined without the limitations of references to a god. What you are describing is Humanism. Look for it in smany Unitarian-Universalist congregations, Humanist societies, Ethical Culture Societies,the Center for Inquiry, and many other places.

"What Is Humanism," by Frederick Edwords
Executive Director, American Humanist Association, may be found at: http://www.jcn.com/humanism.html.


Another possibility: David Bohm Dialogue groups

This style of dialog is twenty to forty people coming together to talk, using improvised subjects - everyone's status leveled - to see if they can think together and perhaps go somewhere new. The group ends up working out their micro-cultural differences as everyone learns to communicate, beyond needing to convince. The group usually evolves ways to encourage those with divergent speaking styles to contribute. When an objection comes up to what someone else is saying - these often point to assumptions (of the objector) about their core values. Divergent beliefs and opposing core values highlight each other. The experience of Dialogue, over time, feels similar to the impersonal fellowship of following an established religion. It tends to attract "original thinkers." Purposefully, there are no group goals, beyond communication - but many outside events, goals and relationships tend to happen from Dialogue conversations.
More about this style of Dialogue at www.david-bohm.net


why no applied philosophy of happiness in public schools?

I also "do not have a spiritual bone in my body." However, as an adolescent, I was actually jealous of my religious friends who had such a natural sense of purpose and duty.
For a vast variety of reasons, I fully agree that it is best for religion to be kept out of public schools. However, I think it is unfair that children are not taught any sort of applied philosophy as part of their mandatory education (eg: how to most efficiently achieve their goals; treating people right makes you feel good; how to successfully establish/maintain fulfilling inter-personal relationships; etc). In fact, my career goals (after earning my PhD) involve the implementation of this type of applied philosophy into the US education system.

Are you accepting any new graduate students next year?


yes

Thanks for your note -- I quite agree with your points.

RE: graduate students -- yes, actually I am planning to accept 1 or 2. Email me directly and I'll send you some papers.

--Sonja


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