This study explores the relationship between maternal working hours and a child's emotional well-being using data from the UK Millennium Cohort Study. Child well-being is assessed through self-reported happiness and a well-being index that includes concerns, temperament, bullying, and behaviour. Results show a positive association between maternal employment and child well-being, supported by factor analysis combining child, mother, and teacher reports. The association remains consistent across income levels and is unaffected by commuting time or cohabitation status. These findings highlight the importance of maternal employment and contextual factors in shaping child well-being.

While in his early years, Kahneman followed the world of classic utilitarianism in which smart individuals base decisions on how they will truly feel each moment in the future, Kahneman in Mandel (2018) adopted a very different position, namely that what matters is the story people tell of their lives. He thus grappled with evolving stories of both the future and the past, and the presence of different decision-supporting evaluations for the short-run and the long-run.

The current study examined how happiness is affected by optimism, self-efficacy, and occupational compromise (OC), among young workers (aged 20–30 years) in the post-Covid-19 pandemic period. A sample of 211 young people (aged 20–30 years) who were currently or formerly employed participated in the study. The research findings indicate negative correlations between (a) the optimism and self-efficacy of the employees to their OC and (b) between their OC to their sense of happiness. In addition, as hypothesized, positive correlations were found between (a) feelings of optimism and self-efficacy to the degree of happiness and (b) between optimism and self-efficacy. Finally, the study tested a mediation model that indicated optimism as a mediating variable in the relationships of self-efficacy and OC with happiness. In light of these findings, several conclusions emerged from the study. First, according to general trends in the Israeli economy, even among young workers, who make up the new generation of workers in the post-Covid-19 period, there is a reduction in the degree of OC in order to achieve happiness. But this depends on several personality elements, such as their feelings of optimism and self-efficacy. Second, in accordance with the mediation model tested in the study, it seems that optimism has a central role in enhancing happiness among young workers in the post-Covid-19 era, at the beginning of their career path. Eventually, it appears that the reduced OC and elevated happiness among young workers in the post-pandemic period, has the potential to shape the future job market as filled with content employees that can also improve their organizations’ economic output.

In this study, we examined the patterns of subjective well-being (SWB) measures among pregnant women and quantified the extent to which pregnancy intendedness is associated with low SWB measures during pregnancy. We analyzed data from the 2021 Nigeria Multiple Indicator Cluster Survey comprising 3,491 pregnant women. The associations between pregnancy intention and low SWB measures (unhappiness, low life satisfaction [LS] and diminished optimism) were determined by fitting series of multilevel logistic regression models with random intercepts. Among pregnant women in our sample 20%, 37.5% and 9.6%, reported being unhappy, experiencing low LS and having diminished optimism, respectively. However, we found no significant association between pregnancy intention and being unhappy (mistimed: adjusted odds ratio [aOR] = 1.19, 95% CI = 0.88–1.60; unwanted: aOR = 1.16, 95% CI = 0.71–1.91), experiencing low LS (mistimed: aOR = 1.07, 95% CI = 0.83–1.37; unwanted: aOR = 1.06, 95% CI = 0.69–1.65) and having diminished optimism (mistimed: aOR = 1.22, 95% CI = 0.82–1.82; unwanted: aOR = 1.07, 95% CI = 0.56–2.04). Findings from the study suggest that pregnant women in Nigeria who reported having either a mistimed or unwanted pregnancy were just as likely to report being unhappy, experience low LS and have diminished optimism as women whose pregnancy was intended.

This article uses the well-being valuation (WV) approach to estimate and monetize the well-being impacts of informal care provision on caregivers. Using nationally representative longitudinal data from the UK, the British Household Panel Survey, we address two challenging methodological issues related to the economic valuation of informal care: (i) the anticipatory nature of informal care; and (ii) the sensitivity of income estimates used in valuation. We address the anticipatory issue by focusing on well-being impacts associated with caring for a relative who had recently suffered a serious accident. We use the fixed effects filtered (FEF) estimator to estimate a “time-invariant income” coefficient free from individual fixed effects bias, which helps to partially improve the quality of the income estimate as an alternative to using instrumental variables. This estimate is used in the calculation of shadow prices of informal care. Our estimates suggest that, focusing on the first year of unanticipated care provision, those experiencing the well-being losses from providing unanticipated informal care would be willing to pay approximately £13,167 on average to avoid it.

This article explores the potential for the greater infusion of well-being concerns into the teaching of history in UK HEIs. Drawing upon results from a survey of over 100 current undergraduates in one UK History department, alongside a scoping study of well-being provision provided by history departments or their equivalent in about ninety UK HEIs, this article considers ways in which well-being can be promoted through the teaching and learning strategies of historians. The article discusses the meaning of the term ‘well-being’ and asks why historians have sometimes been reluctant participants in the ‘eudaemonic turn’. The negativity bias of history as an endeavour, and the potential for understanding the past to enhance or diminish an individual's sense of well-being is discussed, as is the value of historicising the concept of well-being itself. The case for integrating well-being as a key element in the degree-level study of history is made, and the article concludes by urging all HEI history practitioners to consider the value of curricular infusion and mapping the design and delivery of their modules onto the New Economics Foundation's ‘five ways to well-being’.

This article explores Spinoza's distinctive contribution to the eudaimonistic tradition, which considers happiness (eudaimonia) to be the highest good. Most (if not all) ancient eudaimonists endorse some sort of hierarchy between mind and body, where one is always dependent on, or subordinate to, the other. In particular, many of them endorse ethical intellectualism, where mental things are considered more valuable than bodily ones. I argue that Spinoza, in contrast, considers mind and body ontologically and ethically identical and equal, thereby bringing something new to this ethical tradition.

This paper argues that despite recent tendencies to minimize the differences between Posidonius and the Early Stoics, there are some important aspects of Stoic ethics in which Posidonius deviated from the orthodox doctrine. According to two passages in Diogenes Laertius, Posidonius counted health and wealth among the goods and held that virtue alone is insufficient for happiness. While Kidd in his commentary dismissed this report as spurious, there are good reasons to take Diogenes’ remarks seriously. Through a careful analysis of the sources, in particular of Galen's De placitis Hippocratis et Platonis, this article offers a new interpretation of Posidonius’ ethics. It sheds light on Posidonius’ theory of virtues and shows that Posidonius must have granted a special status to things like health and wealth even if he did not regard them as genuine goods.

Happiness and well-being are now explicitly enshrined in a myriad of national constitutions. As of 2022, the terms “happiness” and “well-being” form part of the constitutional lexicon of more than 20 and 110 states respectively. These “happiness provisions” epitomize the phenomenon of the “constitutionalization of happiness,” which denotes the process of elevating happiness to the constitutional echelon, thereby bearing discernible legal and political implications. An audit of all happiness provisions reveals that they boil down to three categories—happiness as a national objective, happiness as a policy paradigm, and the pursuit of happiness as a human right. The meaning and jurisprudential landscape of happiness provisions within a specific constitutional framework is molded by, on top of the semantic and structural configuration, a dynamic interplay among three factors, which include the indigenous and socio-cultural conception of happiness of that state, interpretations put forward by judges and other constitutional actors, and transnational influences such as the migration of constitutional ideas and jurisprudence. This article draws upon an extensive array of case studies, covering among others Bhutan, Bolivia, Ecuador, Japan, Korea, and Nigeria, to illustrate the breadth and diversity that enliven the universe of happiness provisions.