Reconsidering happiness: a eudaimonist's perspective

By A. Waterman. 2008

603 citations recorded by the source corpus.

Subfields: Applied Psychology, Clinical Psychology, Social Psychology

View Paper: https://www.semanticscholar.org/paper/3068517b71b0cd9c1626ba62be3ab9a89e04b936

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Citations in the corpus

The relationship between nature connectedness and happiness: a meta-analysis (2014, background): “one another implying that they are not mutually exclusive but overlapping and distinct (King et al., 2006; Waterman, 2008; Huta and Ryan, 2010).”
Measuring eudaimonic travel experiences (2019, background): “In recent years, however, there is growing recognition that both forms of positive experiences are important and distinct influences on human flourishing (see Henderson & Knight, 2012, for a review; Waterman, 2008), including in the context of tourism (Nawijn & Filep, 2016).”
Two traditions of happiness research, not two distinct types of happiness (2009, neutral): “As Waterman (2008) points out, ‘eudaimonic research’ is relatively young and we believe this scientific tradition should not be presented or accepted as more established than it is.”
A daily diary study of relationships between feelings of gratitude and well-being (2017, background): “In contrast, the concept of eudaimonic well-being, which dates back to Aristotle’s notion of the good life, has been defined in terms of personal growth, human actualization, and flourishing (Ryan & Deci, 2001; Ryff & Keyes, 1995; Waterman, 2008).”
Life satisfaction goes with pleasure and personal growth goes with interest: Further arguments for separating hedonic and eudaimonic well-being (2011, background): “It is commonly assumed that personal growth, conceptualized as the process of developing oneself as a human being and striving toward self-expressing goals (see Vittersø, in press, for a review of the term), is either integrated in the concept of life satisfaction (Diener & Biswas-Diener, 2008), or ”
Psychometric Evaluation of the Simplified Chinese Version of Flourishing Scale (2016, background): “, enjoyment, pleasure, and comfort) a person currently experiences, whereas eudaimonia refers to the state of human potential (e.g., personal growth, self-realization, and purpose or meaning in life; Delle Fave, Massimini, & Bassi, 2011; Ryan & Deci, 2001; Waterman, 2008).”
Socio-Demographic Variables, General Psychological Well-Being and the Mental Health Continuum in an African Context (2012, background): “It is, however, still early days for conceptual and operational clarity of eudaimonic well-being ( Waterman 2008 ).”
Revisiting the Empirical Distinction Between Hedonic and Eudaimonic Aspects of Well-Being Using Exploratory Structural Equation Modeling (2016, background): “Many researchers interpret these findings (in conjunction with other empirical evidence) as evidence of the existence of empirically separable hedonic and eudaimonic latent factors which merit separate conceptualization and measurement (Delle Fave and Bassi 2009; Keyes and Annas 2009; Ryan and Huta ”
Eudaimonic Identity Theory: Identity as Self-Discovery (2011, background): “When the things a person wants are unrelated to self-realization and virtue, success in attaining them should give rise to hedonia, but not eudaimonia ( Waterman, 2008 ).”
Optimising Employee Mental Health: The Relationship Between Intrinsic Need Satisfaction, Job Crafting, and Employee Well-Being (2013, background): “Although many studies have ignored the eudaimonic approach to well-being due to a lack of theoretical consistency in its definition (Kashdan et al. 2008; Linley et al. 2009; Waterman 2008), it is important for research to incorporate both approaches into wellbeing research.”
Wellness as healthy functioning or wellness as happiness: the importance of eudaimonic thinking (response to the Kashdan et al. and Waterman discussion) (2009, background): “…the Kashdan et al. and Waterman discussion) Richard M. Ryana* and Veronika Hutab aDepartment of Psychology, University of Rochester, NY 14627, USA; bUniversity of Ottawa Kashdan, Biswas-Diener and King (2008) debated with Waterman (2008) the value of eudaimonic perspectives in well-being research.”
Everyday Understandings of Happiness, Good Life, and Satisfaction: Three Different Facets of Well-being (2017, background): “In the psychological tradition based on Aristotle’s concept of eudaimonia, some authors refer to ‘eudaimonic happiness’ (Maltby et al. 2005; see also Waterman 2008).”
Identity in Emerging Adulthood (2013, background): “Waterman (2008) reviews three specific variants of well-being: (a) subjective well-being, which refers to self-esteem, life satisfaction, and the absence of anxiety and depressive symptoms (Diener, 2006); (b) psychological well-being, which refers to a sense of mastery over one’s life tasks (e.g.,…”
Toward a Dual-Systems Model of What Makes Life Worth Living (2013, background): “Th is type of life satisfaction can best be measured by a psychological instrument that focuses on eudaimonic wellbeing (Huta, 2009; Waterman, 2008).”
The Questionnaire for Eudaimonic Well-Being: Psychometric properties, demographic comparisons, and evidence of validity (2010, positive): “Waterman (2008), in his analysis of the strengths and limitations of the use of eudaimonic concepts within psychology, raised the question of the interrelationships among SWB, PWB, and EWB.”
Measuring happiness: The higher order factor structure of subjective and psychological well-being measures (2009, background): “…the fact that eudaimonic approaches have only been under investigation for around 20 years, and hedonic approaches have been studied much more widely for more than twice that time, it is not surprising that subjective well-being is better understood and more rigorously defined (Waterman, 2008).”
Integrating the hedonic and eudaimonic perspectives to more comprehensively understand wellbeing and pathways to wellbeing (2012, background): “This translation of philosophical ideas to psychological constructs has not been without contention, and the usefulness or even existence of such a distinction has recently been debated at length (Kashdan, Biswas-Diener, & King, 2008; Waterman, 2008).”
Was Hercules Happy? Some Answers from a Functional Model of Human Well-being (2009, background): “Variations of these views are present in a number of well-being approaches (for recent overviews, see Deci and Ryan 2008; Kashdan et al. 2008; Waterman 2008), and the aim of our paper is to draw on, and extend, this literature.”