Different cultures experience happiness differently. Traditionally, the West is considered materialistic, and happiness is said to come from achievement and acquisition. The East is said to be more people-oriented, where happiness is a result of deep personal interactions. Thus, poor people can be happier in the East than the West, because they are not so concerned with possession and more with society. This book considers happiness and quality of life in non-Western countries and cultures. Its coverage is diverse and spans the breadth of the non-Western world, revealing unique perspectives of happiness and life quality embedded in rich cultural traditions and histories.

In the fast-growing fields of happiness studies and pain research, which have attracted scholars from diverse disciplines including psychology, philosophy, medicine, and economics, this volume provides a much-needed cross-linguistic perspective. It centres on the question of how much ways of talking and thinking about happiness and pain vary across cultures, and seeks to answer this question by empirically examining the core vocabulary pertaining to “happiness” and “pain” in many languages and in different religious and cultural traditions. The authors not only probe the precise meanings of the expressions in question, but also provide extensive cultural contextualization, showing how these meanings are truly cultural. Methodologically, while in full agreement with the view of many social scientists and economists that self-reports are the bedrock of happiness research, the volume presents a body of evidence highlighting the problem of translation and showing how local concepts of “happiness” and “pain” can be understood without an Anglo bias. The languages examined include (Mandarin) Chinese, Danish, English, French, German, Japanese, Koromu (a Papua New Guinean language), and Latin American Spanish. Originally published in International Journal of Language and Culture Vol. 1:2 (2014).

This is the first book that explicitly focuses on the relationships between various types of friendship experiences and happiness. It addresses historical, theoretical, and measurement issues in the study of friendship and happiness (e.g., why friends are important for happiness). In order to achieve a balanced evaluation of this area as a whole, many chapters in the book conclude with a critical appraisal of what is known about the role of friendship in happiness, and provide important directions for future research. Experts from different parts of the world provide in-depth, authoritative reviews on the association between different types of friendship experiences (e.g., friendship quantity, quality) and happiness in different age groups and cultures. An ideal resource for researchers and students of positive psychology, this rich, clear, and up-to-date book serves as an important reference for academicians in related fields of psychology such as cross-cultural, developmental and social.

Different cultures experience happiness differently. Traditionally, the West is considered materialistic, and happiness is said to come from achievement and acquisition. The East is said to be more people-oriented, where happiness is a result of deep personal interactions. Thus, poor people can be happier in the East than the West, because they are not so concerned with possession and more with society. This book considers happiness and quality of life in non-Western countries and cultures. Its coverage is diverse and spans the breadth of the non-Western world, revealing unique perspectives of happiness and life quality embedded in rich cultural traditions and histories.

This anthology focuses on empirical studies comparing cultures in relation to central positive psychological topics. The book starts out with an introductory chapter that brings together the main ideas and findings within an integrative perspective, based on a broad theoretical framework encompassing interdisciplinary and methodological issues. It gives special emphasis to some open issues in the theory and assessment of culture-related dimensions, and to the potential of positive psychology in addressing them. The introductory chapter is followed by two chapters that examine theoretical approaches and instruments developed to assess happiness and well-being across cultures. Following that examination, five chapters are devoted to the relationship between well-being, cultures and values. The second half of the book prominently investigates well-being across cultures in the light of socio-economic factors. This book shows that positive psychology, now officially well into its second decade, is providing still finer-grained perspectives on the diversity of cultures along with insights about our shared human nature, uniting us for better or worse.​

How embracing untranslatable terms for well-being—from the Finnish sisu to the Yiddish mensch—can enrich our emotional understanding and experience. Western psychology is rooted in the philosophies and epistemologies of Western culture. But what of concepts and insights from outside this frame of reference? Certain terms not easily translatable into English—for example, nirvāṇa (from Sanskrit), or agápē (from Classical Greek), or turangawaewae (from Māori)—are rich with meaning but largely unavailable to English-speaking students and seekers of wellbeing. In this book, Tim Lomas argues that engaging with “untranslatable” terms related to well-being can enrich not only our understanding but also our experience. We can use these words, Lomas suggests, to understand and express feelings and experiences that were previously inexpressible. Lomas examines 400 words from 80 languages, arranges them thematically, and develops a theoretical framework that highlights the varied dimensions of well-being and traces the connections between them. He identifies three basic dimensions of well-being—feelings, relationships, and personal development—and then explores each in turn through untranslatable words. Ânanda, for example, usually translated as bliss, can have spiritual associations in Buddhist and Hindu contexts; kefi in Greek expresses an intense emotional state—often made more intense by alcohol. The Japanese concept of koi no yokan means a premonition or presentiment of love, capturing the elusive and vertiginous feeling of being about to fall for someone, imbued with melancholy and uncertainty; the Yiddish term mensch has been borrowed from its Judaic and religious connotations to describe an all-around good human being; and Finnish offers sisu—inner determination in the face of adversity. Expanding the lexicon of well-being in this way showcases the richness of cultural diversity while reminding us powerfully of our common humanity. Lomas's website, www.drtimlomas.com/lexicography, allows interested readers to contribute their own words and interpretations.

What does Western science know about the relationship between individual well-being and cultural trends? What can learn from other cultural traditions? What do the recent advancements in positive psychology teach us on this issue, particularly the eudaimonic framework, which emphasizes the connections between personal well-being and social welfare? People grow and live in cultures that deeply influence their values, aspirations and behaviors. However, individuals in their turn play an active role in building their own goals, growth trajectories and social roles, at the same time influencing culture trends. This process, defined psychological selection, is related to the individual pursuit of well-being People preferentially select and cultivate in their lives activities, interests, and relationships associated with optimal experience, a state of deep engagement, concentration, and enjoyment. Several cross-cultural studies confirmed the positive and rewarding features of optimal experience. Based on these evidences, this book offers a new perspective in the study of human behavior. Highlighting the interplay between individual and cultural growth trajectories, it conveys a core message: educating people to enjoy engagement and involvement in activities that can be relevant and meaningful for social welfare is a premise to foster the harmonious development of human communities, and the peaceful cohabitation of cultures.