Фрэнк Мартела - Wonderful Life. Размышления о том, как найти смысл жизни

Albert Camus, Myth of Sisyphus, trans. Justin O’Brien (New York: Vintage Books, 1955).

В греческой мифологии это описывается так: Сизиф, потомок Прометея и сын царя Эола, гордился хитростью ума и всезнанием. Подсмотрев похищение Зевсом нимфы Эгины, он не преминул сообщить об этом ее отцу, богу реки Асопу, в обмен на дарование источников воды его родному городу Коринфу. Зевс низринул Сизифа в Аид, где тот вечно занят бесплодным и тяжким трудом, вкатывая на гору громадный камень, неизменно скатывающийся вниз.

Todd May, A Significant Life: Human Meaning in a Silent Universe (Chicago: University of Chicago Press, 2015), ix.

Robert N. Bellah, Richard P. Madsen, William M. Sullivan, Ann Swidler & Steven M. Tipton, Habits of the Heart (Berkeley: University of California Press, 1985). The quotes below are from pages 20–22 and 76.

Jean-Paul Sartre, Existentialism Is a Humanism, trans. Carol Macomber (New Haven: Yale University Press, 2007), 29.

Институт Гэллапа (англ. American Institute of Public Opinion) – американский институт общественного мнения, а также другие учреждения по изучению общественного мнения, основанные профессором-социологом Джорджем Гэллапом.

E.g., Angus Deaton, “Income, Health and Well-Being Around the World: Evidence from the Gallup World Po Yi,” Journal of Economic Perspectives 22, no. 2 (2008): 53–72.

Shigehiro Oishi & Ed Diener, “Residents of Poor Nations Have a Greater Sense of Meaning in Life Than Residents of Wealthy Nations,” Psychological Science 25, no. 2 (2014): 422–430.

These three dimensions of absurdity were identified by Joe Mintoff. See Joe Mintoff, “Transcending Absurdity,” Ratio 21, no. 1 (2008): 64–84.

Neil deGrasse Tyson, Astrophys ics for People in a Hurry (New York: W. W. Norton & Company, 2017), 13.

Thomas Nagel, “The Absurd,” The Journal of Philosophy, 68, no. 20 (1971): 716–727, 717.

Пер. А. Богдановского.

Пер. В.И. Коган.

Mintoff, “Transcending Absurdity.”

Leo Tolstoy, Confession, trans. David Patterson (New York: W. W. Norton & Co., 1983), 49.

Carlin Flora, “The Pursuit of Happiness,” Psychology Today, January 2009. Available online: https://www.psychologytoday.com/intl/articles/200901/the-pursuit-happiness.

Darrin M. McMahon, “From the Happiness of Virtue to the Virtue of Happiness: 400 b.c.-a.d. 1780,” Daedalus 133, no. 2 (2004): 5–17.

Чосер Джефри – средневековый английский поэт, «отец английской поэзии».

Geoffrey Chaucer, The Canterbury Tales, rendered into Modern English by J.U. Nilson (Mineola, NY: Dover Publications, 2004), 215.

See, e.g., Roy F. Baumeister, “How the Self Became a Problem: A Psychological Review of Historical Research,” Journal of Personality and Social Psychology 52, no. 1 (1987), 163–176.

For a history of happiness, see especially Darrin M. McMahon, The Pursuit of Happiness: A History from the Greeks to the Present (London: Allen Lane, 2006).

In 1689, John Locke declared that the “pursuit of happiness” moved the human. John Locke, An Essay Concerning Human Understanding (London: Penguin Books, 1689/1997), 240. See also McMahon, “From the Happiness of Virtue to the Virtue of Happiness.”

See, e.g., Charles Taylor, The Ethics of Authenticity (Cambridge, MA: Harvard University Press, 1991).

The exact definition of happiness is a big debate within Western philosophy and psychology, with some associating happiness with life satisfaction, others with the abundance of positive emotions and feelings, and still others building more complex accounts of happiness as an individual responding favorably, in emotional terms, to one’s life. But for our present discussion, we don’t need to settle on an exact definition of happiness, as what I am going to say about it applies to all definitions of happiness that see it as some set of subjective feelings, emotions, or favorable responses to life. For discussion about the definition of happiness, see, e.g., Daniel M. Haybron, The Pursuit of Unhappiness: The Elusive Psychology of Weil-Being (New York: Oxford University Press, 2008).

Luo Lu & Robin Gilmour, “Culture and Conceptions of Happiness: Individual Oriented and Social Oriented SWB,” Journal of Happiness Studies 5, no. 3 (2004): 269–291.

Эрик Вейнер – американский мыслитель и путешественник. Работал корреспондентом Национального общественного радио.

Eric Weiner, The Geography of Bliss (New York: Hachette Book Group, 2008), 316–318.

Weiner, Geography of Bliss, 318.

Iris B. Mauss, Maya Tamir, Craig L. Anderson & Nicole S. Savino, “Can Seeking Happiness Make People Unhappy? Paradoxical Effects of Valuing Happiness,” Emotion 11, no. 4 (2011): 807–815. See also Maya Tamir & Brett Q. Ford, “Should People Pursue Feelings That Feel Good or Feelings That Do Good? Emotional Preferences and Well-Being,” Emotion 12, no. 5 (2012): 1061–1070.

Iris B. Mauss, Nicole S. Savino, Craig L. Anderson, Max Weisbuch, Maya Tamir & Mark L. Laudenslager, “The Pursuit of Happiness Can Be Lonely,” Emotion 12, no. 5 (2012): 908–912.

For people having some degree of depressive symptoms, constant reporting of their happiness levels can be detrimental for their well-being. See Tamlin S. Conner & Katie A. Reid, “Effects of Intensive Mobile Happiness Reporting in Daily Life,” Social Psychological and Personality Science 3, no. 3 (2012): 315–323.

Many philosophers tend to see happiness and meaningfulness as two separate and fundamental values in human life. See Thaddeus Metz, Meaning in Life: An Analytic Study (Oxford: Oxford University Press, 2013), chapter 4; and Susan Wolf, “Meaningfulness: A Third Dimension of the Good Life,” Foundations of Science 21, no. 2 (2016): 253–269.

In philosopher Robert Nozick’s thought experiment about an experience machine providing all possible pleasures is the classic example of this. People are arguably not too eager to plug into such a machine. See Robert Nozick, Anarchy, State, and Utopia (Padstow: Blackwell, 1974), 42.