Aristotle Happiness Quotes

Happiness depends upon ourselves.

Happiness is the meaning and the purpose of life, the whole aim and end of human existence.

One swallow does not make a summer, neither does one fine day; similarly one day or brief time of happiness does not make a person entirely happy.

Happiness is a state of activity.

Happiness belongs to the self-sufficient.

Sometimes you’ll feel the loneliness of exile. And sometimes you’ll feel the happiness of belonging.

...happiness does not consist in amusement. In fact, it would be strange if our end were amusement, and if we were to labor and suffer hardships all our life long merely to amuse ourselves.... The happy life is regarded as a life in conformity with virtue. It is a life which involves effort and is not spent in amusement....

Happiness is a quality of the soul...not a function of one's material circumstances.

I'm sorry that the world is what it is. But you'll learn how to survive - and you'll have to create a space where you're safe and learn to trust the right people. And you will find happiness.

Dogs don't censor themselves. Maybe animals were smarter than people. The dog was so happy. My mom and dad too. It felt good to know that they loved the dog, that they let themselves do that. And somehow it seemed that the dog helped us be a better family.

Happiness does not lie in amusement; it would be strange if one were to take trouble and suffer hardship all one's life in order to amuse oneself

It is their character indeed that makes people who they are. But it is by reason of their actions that they are happy or the reverse.

He is happy who lives in accordance with complete virtue and is sufficiently equipped with external goods, not for some chance period but throughout a complete life.

Wealth is evidently not the good we are seeking; for it is merely useful and for the sake of something else.

Happiness then, is found to be something perfect and self sufficient, being the end to which our actions are directed.

We are what we repeatedly do. Excellence, then, is not an act but a habit. —Aristotle

Without action, knowledge is often meaningless. As Aristotle put it, to be excellent we cannot simply think or feel excellent, we must act excellently.

Happiness. Sorrow. Emotions are fickle things. Sadness, joy, anger, love. How did the universe think to invent emotions and insert them into human beings?

The cultivation of the intellect is man's highest good and purest happiness

But happiness is a difficult thing-it is, as Aristotle posited in The Nicomachean Ethics, an activity, is is about good social behavior, about being a solid citizen. Happiness is about community, intimacy, relationships, rootedness, closeness, family, stability, a sense of place, a feeling of love. And in this country, where people move from state to state and city to city so much, where rootlessness is almost a virtue ("anywhere I hang my hat...is someone else's home"), where family units regularly implode and leave behind fragments of divorce, where the long loneliness of life finds its antidote not in a hardy, ancient culture (as it would in Europe), not in some blood-deep tribal rites (as it would in the few still-hale Third World nations), but in our vast repository of pop culture, of consumer goods, of cotton candy for all-in this America, happiness is hard.

Maybe my life isn't all that interesting but at least I'm busy. Busy doesn't mean happy. I know that. But at least I'm not bored. Being bored is the worst.

There is an ideal of excellence for any particular craft or occupation; similarly there must be an excellent that we can achieve as human beings. That is, we can live our lives as a whole in such a way that they can be judged not just as excellent in this respect or in that occupation, but as excellent, period. Only when we develop our truly human capacities sufficiently to achieve this human excellent will we have lives blessed with happiness.

Perhaps the most accurate term for happiness, then, is the one Aristotle used: eudaimonia, which translates not directly to “happiness” but to “human flourishing.

All human happiness or misery takes the form of action; the end for which we live is a certain kind of action.

All that is good in our history is gathered in libraries. At this moment, Plato is down there at the library waiting for us. So is Aristotle. Spinoza is there and so is Kats. Shelly and Byron adn Sam Johnson are there waiting to tell us their magnificent stories. All you have to do is walk in the library door and the great company open their arms to you. They are so happy to see you that they come out with you into the street and to your home. And they do what hardly any friend will-- they are silent when you wish to think.

Aristotle defined the virtues simply as the ways of behaving that are most conducive to happiness in life.

The average newspaper boy in Pittsburgh knows more about the universe than did Galileo, Aristotle, Leonardo, or any of those other guys who were so smart they only needed one name.

Happiness seems to depend on leisure, because we work to have leisure, and wage war to live in peace.

Happiness. What the hell did that mean? It had to be more than the absence of sadness.

The happy life is thought to be one of excellence; now an excellent life requires exertion, and does not consist in amusement. If Eudaimonia, or happiness, is activity in accordance with excellence, it is reasonable that it should be in accordance with the highest excellence; and this will be that of the best thing in us.

What is the Good for man? It must be the ultimate end or object of human life: something that is in itself completely satisfying. Happiness fits this description…we always choose it for itself, and never for any other reason.

The point is best made by Aristotle, who supposedly asked, “Would you rather be a happy pig or an unhappy human?” HSPs prefer the good feeling of being very conscious, very human, even if what we are conscious of is not always cause for rejoicing.

Happiness is the meaning and the purpose of life, the whole aim and end of human existence. —Aristotle

The man who has no imagination has no wings.

Therefore the activity of God, which surpasses all others in blessedness, must be contemplative; and of human activities, therefore, that which is most akin to this must be most of the nature of happiness

Happiness is a kind of activity of the soul; whereas the remaining good things are either merely indispensable conditions of happiness, or are of the nature of auxiliary means, and useful instrumentally.

There is one end we all have – not in virtue of being rational, but simply in virtue of being human being – and that is happiness.

good character is the indispensable condition and chief determinant of happiness, itself the goal of all human doing. The end of all action, individual or collective, is the greatest happiness of the greatest number.

good character is the indispensable condition and chief determinant of happiness, itself the goal of all human doing.

Happiness is activity of soul.

Happiness, therefore, being found to be something final; and self-sufficient, is the end at which all actions aim.

Happiness is at once the best, the noblest, and the pleasantest of things.

Happiness also requires external goods in addition.

If it is better to be happy as a result of one's own exertions than by the gift of fortune, it is reasonable to suppose that this is how happiness is won.

It is better to be hated for what you are than to be loved for what you are not.                    Andre Gide

If you have a garden and a library, you have everything you need.

Happiness requires both complete goodness and a complete lifetime.

For this cause also children cannot be happy, for they are not old enough to be capable of noble acts; when children are spoken of as happy, it is in compliment to their promise for the future.

Verbally there is very general agreement; for both the general run of men and people of superior refinement say that it is happiness, and identify living well and doing well with being happy; but with regard to what happiness is they differ, and the many do not give the same account as the wise.

As far as the name goes, we may almist say that the great majority of mankind are agreed about this; for both the multitude and the persons of refinement speak of it as happiness, and conceive 'the good life' or 'doing well' to be the same thing as 'being happy.

Don't approach a goat from the front, a horse from the back, or a fool from any side.

Aristotle said, “It is the mark of an educated mind to be able to entertain a thought without accepting it.

It is during our failures that we discover our true desire for success.

Desire didn’t make you happy—it made you miserable.

A clever person solves a problem. A wise person avoids it.

The end toward which all human acts are directed is happiness.

Happiness then is the best, noblest, and most pleasant thing in the world, and these attributes are not severed as in the inscription at Delos- Most noble is that which is justest, and best is health; But pleasantest is it to win what we love.

Happiness, then, extends as far as contemplation, and the more contemplation there is in one's life, the happier one is, not incidentally, but in virtue of the contemplation, since this is honourable in itself. Happiness, therefore, will be some form of contemplation.

Aristotle asked about aretē (excellence/virtue) and telos (purpose/goal), and he used the metaphor that people are like archers, who need a clear target at which to aim.13 Without a target or goal, one is left with the animal default: Just let the elephant graze or roam where he pleases. And because elephants live in herds, one ends up doing what everyone else is doing. Yet the human mind has a rider, and as the rider begins to think more abstractly in adolescence, there may come a time when he looks around, past the edges of the herd, and asks: Where are we all going? And why?

Happiness is the exercise of talent, along the lines of excellence.

Everyone thinks of changing the world, but no one thinks of changing himself.                         Count Leo Tolstoy

He who angers you conquers you.

The pursuit of truth will set you free even if you never catch up with it.

The truth is not always the same as the majority decision.

Confidence comes not from always being right but from not fearing to be wrong.

Happiness belongs to those who suffice themselves.

My mom said that we will always live between exile and belonging. Sometimes you’ll feel the loneliness of exile. And sometimes you’ll feel the happiness of belonging.

Happiness extends just as far as study extends, and the more someone studies, the happier he is...

Whatever creates or increases happiness or some part of happiness, we ought to do; whatever destroys or hampers happiness, or gives rise to its opposite, we ought not to do.

One swallow does not make a summer; neither does one day. Similarly neither can one day, or a brief space of time, make a man blessed and happy.

Be kind, for everyone you meet is fighting a hard battle. 

To find yourself, think for yourself. 

If you cannot catch a fish, do not blame the sea.        

I am enough of an artist to draw freely upon my imagination. Imagination is more important than knowledge. Knowledge is limited. Imagination encircles the world.

Hence poetry implies either a happy gift of nature or a strain of madness. In the one case a man can take the mould of any character; in the other, he is lifted out of his proper self.

To Aristotle, eudaimonia is not a fleeting positive emotion. Rather, it is something you do. Leading a eudaimonic life, Aristotle argued, requires cultivating the best qualities within you both morally and intellectually and living up to your potential. It is an active life, a life in which you do your job and contribute to society, a life in which you are involved in your community, a life, above all, in which you realize your potential, rather than squander your talents.

This is the basic root of all happiness. Whether you’re listening to Aristotle or the psychologists at Harvard or Jesus Christ or the goddamn Beatles, they all say that happiness comes from the same thing: caring about something greater than yourself, believing that you are a contributing component in some much larger entity, that your life is but a mere side process of some great unintelligible production.

The truth is that science started its modern career by taking over ideas derived from the weakest side of the philosophies of Aristotle's successors. In some respects it was a happy choice. It enabled the knowledge of the seventeenth century to be formularised so far as physics and chemistry were concerned, with a completeness which has lasted to the present time. But the progress of biology and psychology has probably been checked by the uncritical assumption of half-truths. If science is not to degenerate into a medley of ad hoc hypothesis, it must become philosophical and must enter upon a thorough criticism of its own foundations.

The many, the most vulgar, would seem to conceive the good and happiness as pleasure, and hence they also like the life of gratification. Here they appear completely slavish, since the life they decide on is a life for grazing animals.

Happiness above all seems to be of this character, for we always choose it on account of itself and never on account of something else. Yet honor, pleasure, intellect, and every virtue we choose on their own account—for even if nothing resulted from them, we would choose each of them—but we choose them also for the sake of happiness, because we suppose that, through them, we will be happy.

The quest of the Inner Ring will break your hearts unless you break it. But if you break it, a surprising result will follow. If in your working hours you make the work your end, you will presently find yourself all unawares inside the only circle in your profession that really matters. You will be one of the sound craftsmen, and other sound craftsmen will know it. This group of craftsmen will by no means coincide with the Inner Ring or the Important People or the People in the Know. It will not shape that professional policy or work up that professional influence which fights for the profession as a whole against the public: nor will it lead to those periodic scandals and crises which the Inner Ring produces. But it will do those things which that profession exists to do and will in the long run be responsible for all the respect which that profession in fact enjoys and which the speeches and advertisements cannot maintain. And if in your spare time you consort simply with the people you like, you will again find that you have come unawares to a real inside: that you are indeed snug and safe at the center of something which, seen from without, would look exactly like an Inner Ring. But the difference is that its secrecy is accidental, and its exclusiveness a by-product, and no one was led thither by the lure of the esoteric: for it is only four or five people who like one another meeting to do things that they like. This is friendship. Aristotle placed it among the virtues. It causes perhaps half of all the happiness in the world, and no Inner Ring can ever have it.

The most precious thing is vitality – not in any sinister Lawrentian sense, but just the will + energy + appetite to do what one wants to do + not to be ‘sunk’ by disappointments. Aristotle is right: happiness is not to be aimed at; it is a by-product of activity aimed at.

If you want happiness for an hour; take a nap. If you want happiness for a day; go fishing. If you want happiness for a month; get married. If you want happiness for a year; inherit a fortune. If you want happiness for a lifetime; help someone else.                Chinese proverb

  He is best of all who of himself conceiveth all things;   Good again is he too who can adopt a good suggestion;   But whoso neither of himself conceiveth nor hearing from   another   Layeth it to heart;—he is a useless man. [Sidenote: V] But to return from this digression. Now of the Chief Good (i.e. of Happiness) men seem to form their notions from the different modes of life, as we might naturally expect: the many and most low conceive it to be pleasure, and hence they are content with the life of sensual enjoyment. For there are three lines of life which stand out prominently to view: that just mentioned, and the life in society, and, thirdly, the life of contemplation.

my original view was closest to Aristotle’s—that everything we do is done in order to make us happy—but I actually detest the word happiness, which is so overused that it has become almost meaningless. It is an unworkable term for science, or for any practical goal such as education, therapy, public policy, or just changing your personal life.

Perhaps the most accurate term for happiness, then, is the one Aristotle used: eudaimonia, which translates not directly to “happiness” but to “human flourishing.” This definition really resonates with me because it acknowledges that happiness is not all about yellow smiley faces and rainbows. For me, happiness is the joy we feel striving after our potential.

WHAT MAKES YOU HAPPY? Over two thousand years ago, Aristotle came to the unsurprising conclusion that what a person wants above all is to be happy. In 1961, the US psychologist Mihaly Csikszentmihalyi wrote: ‘While happiness itself is sought for its own sake, every other goal – health, beauty, money or power – is valued only because we expect that it will make us happy.’ Csikszentmihalyi looked for a term that described the state of feeling happy. He called it ‘flow’. But when are we ‘in the flow’? After interviewing over a thousand people about what made them happy, he found that all the responses had five things in common. Happiness, or ‘flow’, occurs when we are: • intensely focused on an activity • of our own choosing, that is • neither under-challenging (boreout) nor over-challenging (burnout), that has • a clear objective, and that receives • immediate feedback. Csikszentmihalyi discovered that people who are ‘in the flow’ not only feel a profound sense of satisfaction, they also lose track of time and forget themselves completely because they are so immersed in what they are doing.

I have felt a change in me that began the day I met you. And I don't even think I can put into words or map out the changes in me since that day. I make for a terrible cartographer. The way I think and the way I see the world - even the way I talk - have changed. It's as if I was walking in a pair of shoes that fit so tight on me because my feet had grown. And then it finally occurred to me that I needed a new pair of shoes - a pair of shoes that fit my feet. The first time I walked down the street wearing those shoes, I realized how much it had hurt, how much pain I had been in, when I did something as simple as walking. It doesn't hurt anymore to walk. That's what it feels like, Dante, to walk in the changes that have occurred in me since I met you. I may not be the definition of a happy guy. But it doesn't hurt anymore to be me.

Every human being—each of us—is a like a country. You can build walls around yourself to protect yourself, to keep others out, never letting anybody visit you, never letting anybody in, never letting anybody see the beauty of the treasures you carry within. Building walls can lead to a sad and lonely existence. But we can also decide to give people visas and let them in so they can see for themselves all the wealth you have to offer. You can decide to let those who visit you see your pain and the courage it has taken you to survive. Letting other people in—letting them see your country—this is the key to happiness.

In 'Physics' Aristotle makes a distinction between time and the single moments he describes as the ‘present'. Single moments are—like Aristotle’s atoms — indivisible, unbreakable things. But Time is the line that links these indivisible moments. Though Tarık Bey asked us to forget Time — that line connecting one present moment to the next — no one except for idiots and amnesiacs can succeed in forgetting it altogether. A person can only try to be happy and forget Time, and this we all do.

We long for experiences “of profound connection with others,” he writes, “of deep understanding of natural phenomena, of love, of being profoundly moved by music or tragedy, or doing something new and innovative.” Just as important, we long for esteem and pride, “a self that happiness is a fitting response to.” Implicit in Nozick’s experiment is the idea that happiness should be a by-product, not a goal. Many of the ancient Greeks believed the same. To Aristotle, eudaimonia (roughly translated as “flourishing”) meant doing something productive. Happiness could only be achieved through exploiting our strengths and our potential. To be happy, one must do, not just feel.

Now he who exercises his reason and cultivates it seems to be both in the best state of mind and most dear to the gods. For if the gods have any care for human affairs, as they are thought to have, it would be reasonable both that they should delight in that which was best and most akin to them (i.e. reason) and that they should reward those who love and honour this most, as caring for the things that are dear to them and acting both rightly and nobly. And that all these attributes belong most of all to the philosopher is manifest. He, therefore, is the dearest to the gods. And he who is that will presumably be also the happiest; so that in this way too the philosopher will more than any other be happy.

You ask for happiness, Ms. Stuart. Certainly, that’s what everyone wants–Aristotle said happiness is the ultimate goal of all people, and that the desire for wealth and fame and power are all just paths to happiness. And yet…happiness…it’s a bit abstract, isn’t it? As the front door says, I deal in antiquities and tangibles. Which is not to say I can’t cope with more aspirational requests–if you asked for the aforementioned wealth or power, or for youth, or beauty, or inspiration, I have items that can grant all those wishes. But happiness… Can you be a bit more specific? Can you tell me what would make you happy?

Now the many are plainly quite slavish, choosing a life like that of brute animals: yet they obtain some consideration, because many of the great share the tastes of Sardanapalus. The refined and active again conceive it to be honour: for this may be said to be the end of the life in society: yet it is plainly too superficial for the object of our search, because it is thought to rest with those who pay rather than with him who receives it, whereas the Chief Good we feel instinctively must be something which is our own, and not easily to be taken from us. And besides, men seem to pursue honour, that they may *[Sidenote: 1096a] believe themselves to be good: for instance, they seek to be honoured by the wise, and by those among whom they are known, and for virtue: clearly then, in the opinion at least of these men, virtue is higher than honour. In truth, one would be much more inclined to think this to be the end of the life in society; yet this itself is plainly not sufficiently final: for it is conceived possible, that a man possessed of virtue might sleep or be inactive all through his life, or, as a third case, suffer the greatest evils and misfortunes: and the man who should live thus no one would call happy, except for mere disputation's sake. And for these let thus much suffice, for they have been treated of at sufficient length in my Encyclia.

Further, the constitution of our consciousness is the ever present and lasting element in all we do or suffer; our individuality is persistently at work, more or less, at every moment of our life: all other influences are temporal, incidental, fleeting, and subject to every kind of chance and change. This is why Aristotle says: It is not wealth but character that lasts. And just for the same reason we can more easily bear a misfortune which comes to us entirely from without, than one which we have drawn upon ourselves; for fortune may always change, but not character. Therefore, subjective blessings — a noble nature, a capable head, a joyful temperament, bright spirits, a well-constituted, perfectly sound physique, in a word, mens sana in corpore sano, are the first and most important elements in happiness; so that we should be more intent on promoting and preserving such qualities than on the possession of external wealth and external honor.

The laws of physics apply to everything equally, to stars as well as flowers. Botany and astronomy are separate sciences, but if they are somehow fundamentally inconsistent then there is something wrong with our theories. The need for such an all-encompassing vision was not really felt in the Classical past. Aristotle wrote very widely and was happy enough to draw analogies between disparate phenomena, but he was conspicuously silent on some topics (such as what we would now call chemistry) and gives little impression of the need for congruence and continuity. For encyclopedists such as Pliny, "local" explanations for things were often enough: phenomena are explained largely in terms of themselves, not in terms of other things. Where do the four humors, the bodily fluids that were thought to govern health, come from? Neither Galen nor Hippocrates, the two preeminent physicians of antiquity, tell us; they assume that it is just how things are.

But if life itself is good and pleasant (which it seems to be, from the very fact that all men desire it, and particularly those who are good and supremely happy; for to such men life is most desirable, and their existence is the most supremely happy) and if he who sees perceives that he sees, and he who hears, that he hears, and he who walks, that he walks, and in the case of all other activities similarly there is something which perceives that we are active, so that if we perceive, we perceive that we perceive, and if we think, that we think; and if to perceive that we perceive or think is to perceive that we exist (for existence was defined as perceiving or thinking); and if perceiving that one lives is in itself one of the things that are pleasant (for life is by nature good, and to perceive what is good present in oneself is pleasant); and if life is desirable, and particularly so for good men, because to them existence is good and pleasant for they are pleased at the consciousness of the presence in them of what is in itself good); and if as the virtuous man is to himself, he is to his friend also (for his friend is another self).

Valentine’s concept of introversion includes traits that contemporary psychology would classify as openness to experience (“thinker, dreamer”), conscientiousness (“idealist”), and neuroticism (“shy individual”). A long line of poets, scientists, and philosophers have also tended to group these traits together. All the way back in Genesis, the earliest book of the Bible, we had cerebral Jacob (a “quiet man dwelling in tents” who later becomes “Israel,” meaning one who wrestles inwardly with God) squaring off in sibling rivalry with his brother, the swashbuckling Esau (a “skillful hunter” and “man of the field”). In classical antiquity, the physicians Hippocrates and Galen famously proposed that our temperaments—and destinies—were a function of our bodily fluids, with extra blood and “yellow bile” making us sanguine or choleric (stable or neurotic extroversion), and an excess of phlegm and “black bile” making us calm or melancholic (stable or neurotic introversion). Aristotle noted that the melancholic temperament was associated with eminence in philosophy, poetry, and the arts (today we might classify this as opennessto experience). The seventeenth-century English poet John Milton wrote Il Penseroso (“The Thinker”) and L’Allegro (“The Merry One”), comparing “the happy person” who frolics in the countryside and revels in the city with “the thoughtful person” who walks meditatively through the nighttime woods and studies in a “lonely Towr.” (Again, today the description of Il Penseroso would apply not only to introversion but also to openness to experience and neuroticism.) The nineteenth-century German philosopher Schopenhauer contrasted “good-spirited” people (energetic, active, and easily bored) with his preferred type, “intelligent people” (sensitive, imaginative, and melancholic). “Mark this well, ye proud men of action!” declared his countryman Heinrich Heine. “Ye are, after all, nothing but unconscious instruments of the men of thought.” Because of this definitional complexity, I originally planned to invent my own terms for these constellations of traits. I decided against this, again for cultural reasons: the words introvert and extrovert have the advantage of being well known and highly evocative. Every time I uttered them at a dinner party or to a seatmate on an airplane, they elicited a torrent of confessions and reflections. For similar reasons, I’ve used the layperson’s spelling of extrovert rather than the extravert one finds throughout the research literature.

The main factor which determines success or failure in human life is the acquisition of certain powers, for Happiness is just the exercise or putting forth of these in actual living, everything else is secondary and subordinate. These powers arise from the due development of certain natural aptitudes which belong (in various degrees) to human nature as such and therefore to all normal human beings. In their developed form they are known as virtues (the Greek means simply "goodnesses," "perfections," "excellences," or "fitnesses"), some of them are physical, but others are psychical, and among the latter some, and these distinctively or peculiarly human, are "rational," i e, presuppose the possession and exercise of mind or intelligence. These last fall into two groups, which Aristotle distinguishes as Goodnesses of Intellect and Goodnesses of Character. They have in common that they all excite in us admiration and praise of their possessors, and that they are not natural endowments, but acquired characteristics But they differ in important ways. (1) the former are excellences or developed powers of the reason as such—of that in us which sees and formulates laws, rules, regularities systems, and is content in the vision of them, while the latter involve a submission or obedience to such rules of something in us which is in itself capricious and irregular, but capable of regulation, viz our instincts and feelings, (2) the former are acquired by study and instruction, the latter by discipline. The latter constitute "character," each of them as a "moral virtue" (literally "a goodness of character"), and upon them primarily depends the realisation of happiness.

HAPPINESS: "Flourishing is a fact, not a feeling. We flourish when we grow and thrive. We flourish when we exercise our powers. We flourish when we become what we are capable of becoming...Flourishing is rooted in action..."happiness is a kind of working of the soul in the way of perfect excellence"...a flourishing life is a life lived along lines of excellence...Flourishing is a condition that is created by the choices we make in the world we live in...Flourishing is not a virtue, but a condition; not a character trait, but a result. We need virtue to flourish, but virtue isn't enough. To create a flourishing life, we need both virtue and the conditions in which virtue can flourish...Resilience is a virtue required for flourishing, bur being resilient will not guarantee that we will flourish. Unfairness, injustice, and bad fortune will snuff our promising lives. Unasked-for pain will still come our way...We can build resilience and shape the world we live in. We can't rebuild the world...three primary kinds of happiness: the happiness of pleasure, the happiness of grace, and happiness of excellence...people who are flourishing usually have all three kinds of happiness in their lives...Aristotle understood: pushing ourselves to grow, to get better, to dive deeper is at the heart of happiness...This is the happiness that goes hand in hand with excellence, with pursuing worthy goals, with growing mastery...It is about the exercise of powers. The most common mistake people make in thinking about the happiness of excellence is to focus on moments of achievement. They imagine the mountain climber on the summit. That's part of the happiness of excellence, and a very real part. What counts more, though, is not the happiness of being there, but the happiness of getting there. A mountain climber heads for the summit, and joy meets her along the way. You head for the bottom of the ocean, and joy meets you on the way down...you create joy along the way...the concept of flow, the kind of happiness that comes when we lose ourselves through complete absorption in a rewarding task...the idea of flow..."Contrary to what we usually believe, moments like these, the best moments in our lives, are not the passive, receptive, relaxing times...The best moments usually occur when a person's body or mind is stretched to its limit in a voluntary effort to accomplish something difficult and worthwhile."...Joy, like sweat, is usually a byproduct of your activity, not your aim...A focus on happiness will not lead to excellence. A focus on excellence will, over time, lead to happiness. The pursuit of excellence leads to growth, mastery, and achievement. None of these are sufficient for happiness, yet all of them are necessary...the pull of purpose, the desire to feel "needed in this world" - however we fulfill that desire - is a very powerful force in a human life...recognize that the drive to live well and purposefully isn't some grim, ugly, teeth-gritting duty. On the contrary: "it's a very good feeling." It is really is happiness...Pleasures can never make up for an absence of purposeful work and meaningful relationships. Pleasures will never make you whole...Real happiness comes from working together, hurting together, fighting together, surviving together, mourning together. It is the essence of the happiness of excellence...The happiness of pleasure can't provide purpose; it can't substitute for the happiness of excellence. The challenge for the veteran - and for anyone suddenly deprived of purpose - is not simple to overcome trauma, but to rebuild meaning. The only way out is through suffering to strength. Through hardship to healing. And the longer we wait, the less life we have to live...We are meant to have worthy work to do. If we aren't allowed to struggle for something worthwhile, we'll never grow in resilience, and we'll never experience complete happiness.