questions about happiness

We discussed the following questions in my first-year philosophy seminar last week, after having read selections from Plato, Nietzsche, Epicurus, Buddha, and Emerson, and before turning to J.S. Mill. They seem valuable prompts for personal reflection, too.

  1. Do we have a right to pay much attention to our own happiness? (Twenty-one children under the age of five die every minute because of preventable causes. Why are we spending 75 minutes talking about happiness in class while 1,575 kids die?) Do we have a duty to pay attention to our own happiness?
  2. To what extent can we affect others’ happiness? Which others? How?
  3. Does happiness require autonomy, or community, or both? (Can you be happy alone?)
  4. Is it best to aim for a high state of well-being (bliss, satisfaction, etc.) or rather strive to avoid bad mental states (suffering, despair)?
  5. Are there other outcomes for ourselves that we should seek instead of, or as well as, happiness? E.g., excellence, authenticity, dignity? (I leave aside justice to others as a whole topic unto itself.)
  6. Do we know whether we are happy? What kind of knowledge is that? Can we be wrong about it?
  7. Can you tell whether someone else is happy? What evidence is relevant? Could you be right and they be wrong?
  8. Is it possible to compare two people’s happiness on one scale?
  9. Should someone else’s happiness affect my happiness? Under what circumstances?
  10. For an individual, is there one scale from suffering to bliss, or are there many different continua?
  11. What are the behavioral consequences of happiness? Does happiness necessarily produce observable outcomes at all? Is happiness that does not produce any good outcomes nevertheless desirable?
  12. Are there beliefs about the world that promote happiness? (E.g., only the present is real; or everything happens for a reason.) Are these beliefs true? Does that matter?
  13. To answer, “What is happiness?” must we answer metaphysical and epistemological questions? (E.g., your view of happiness might be very different if a benign creator has created your immortal soul, as opposed to living in a universe in which life is suffering.) The answer might also be different if I can–or cannot–know whether I am happy.
  14. What is the relationship between truth and happiness? Let’s disaggregate the virtue of truth into sincerity, integrity (truth to who one is), and responsible inquiry. Let’s break down happiness into pleasure, peace, satisfaction, etc. What are the relationships among these things?
  15. Could being good (or just) to others be a path to happiness for ourselves? Is that a reason to be good? Is that the only reason to be good?

state of the youth vote in 2016

CIRCLE has begun to release results from its survey of 1,605 Americans between the ages of 18 and 34. CIRCLE’s headlines are:

  • Most Millennials paying attention to presidential election, but far fewer to congressional elections
  • 30% of Clinton supporters contacted by campaigns, 28% of young Trump supporters contacted, 70% not contacted at all

Contact is important because it gives the recipients information and motivation to vote. These contact rates are disturbing low–and also uneven by region, gender, and party. Young men who live in battleground states have been contacted at nearly twice the rate of young women in “safe” states (38% vs. 20%).

Among likely young voters, Clinton beat Trump by 21 points (49% vs. 28%) in this poll, which was conducted between September 21 and October 3, 2016. USA Today/Rock the Vote released a youth poll yesterday that put the margin at 68%/20%. I’m not sure whether that difference results from methodological choices, such as the way the surveys define likely voters and present third-party candidates; but it is interesting that USA Today/RtV were in the field on October 11-13. The difference could therefore suggest a substantial improvement in Clinton’s margin since September.

The CIRCLE release presents additional information about young people’s attitudes, including this chart that compares the words that Trump supporters and Clinton supporters used to describe their own favored candidate.

to boost youth voting, teach civics and promote electoral competition

I have a short piece in the New York Times’ “Room for Debate” section this morning. It begins:

Once young adults start voting, the habit tends to persist for their whole lives. One way to boost young people’s voting — and their understanding of the political system and current issues — is to teach them civics while they are still in high school. Young adults are more likely to vote if they have experienced interactive civic education, if a teacher specifically taught them about voting, and if they discussed current events while they were teenagers.

After elaborating a bit on the importance of civics, I turn to political competition:

A wealth of experimental evidence also shows that young people respond well to personalized outreach: We have to ask them to vote. The organizations that have the greatest capacity to contact youth are parties and campaigns, and nothing would increase turnout as much as a robust competition for the youth vote.

Another contributor to the forum, Lisa Garcia Bedolla, also argues for personalized outreach, but Alan Gerber provides evidence that it is not hugely effective. I’d argue that outreach is particularly valuable for youth, who gain more than older adults do from information and encouragement, and who begin lasting habits of turnout. Finally, Jan E. Leighley and Jonathan Nagler make the case for being able to register on the same day you vote, which our research also finds beneficial for youth.

democracy in the digital age

New chapter: “Democracy in the Digital Age,” The Civic Media Reader, edited by Eric Gordon and Paul Mihailidis (Cambridge, MA: MIT Press, 2016), pp. 29-47

Abstract: Digital media change rapidly, but democracy presents perennial challenges. It is not in people’s individual interests to participate, yet we need them to participate ethically and wisely. It’s easier for more advantaged people to participate. And the ethical values that guide personal relationships tend to vanish in large-scale interactions. The digital era brings special versions of those challenges: choice has been massively disaggregated, sovereignty is ambiguous, states can collect intrusive information about people, and states no longer need much support from their own citizens. I argue that these underlying conditions make democracy difficult in the digital age.