برجراف عن المال باللغة الانجليزية

  فقرة  برزنتيشن بحث موضوع ملخص   جاهز باللغة الانجليزية  انشاء

ـ موضوع انجليزي عن ابدا قصير كيفية كتابة موضوع تعبير باللغة الانجليزية توجيهي قواعد كتابة تعبير بالانجليزي طريقة سهلة لكتابة تعبير بالانجليزي موضوع تعبير انجليزي يصلح لكل المواضيع كتابة تعبير بالانجليزي عن نفسك وصف تعبير انجليزي يصلح لكل المواضيع موضوع انشاء شامل لكل المواضيع موضوع يصلح لجميع المواضيع موضوع تعبير انجليزي جاهز برجراف ينفع لاى موضوع تعبير

السعادة بالانجليزي

تعبير عن السعادة بالانجليزي مترجم

اهمية السعادة باللغة الانجليزية

كلام عن السعادة بالانجليزي مترجم

مفاتيح السعاده بالانجليزي

برزنتيشن عن السعاده بالانجلش

عبارات بالانجليزي عن السعادة مترجمة

happiness + presentationط

تعريف السعادة بالانجليزي

short paragraph about happiness

short essay about happiness

برجراف عن السعادة باللغة الانجليزية

happiness essay

happiness + presentation

paragraph about happy

كلام عن السعادة بالانجليزي

مواضيع برزنتيشن بالانجليزي جاهز

مواضيع برزنتيشن غريبة

مواضيع باللغة الانجليزية مع الترجمة

مواضيع برزنتيشن بالانجليزي

برزنتيشن جاهز

مواضيع برزنتيشن ممتعة

موضوع عن المال والسعادة بالانجليزي

تعبير بالانجليزي عن happiness

برجراف عن المال باللغة الانجليزية

هل المال يشتري السعادة

المال لا يجلب السعاده

العلاقة بين المال والسعادة

موضوع حول المال لا يجلب السعادة

المال سبب السعادة

does money make happiness

Whatever the criteria for evaluating happiness they offer, research in psychology and economics admit two assumptions: 1) Happiness is a value that we place, or should place, above all others. It would be the "supreme good", the one for which we do all the rest. 2) Happiness is always compatible with other values ​​that matter to us. These two assumptions, deeply rooted in the history of philosophy, are questionable. It is not true that we place or should place happiness above all other values. Freedom, equality, love are important to us too. But we are not aiming for freedom, equality and love to be happy. We value these values ​​for themselves. We even know that freedom, equality or love are not guarantees of happiness. That does not prevent us from holding it!

There are other reasons not to give an axiological privilege to happiness, that is, not to place it at the top of the hierarchy of goods or values. Think of the cases of happy scoundrel or happy slave. When Gustav Wagner, a former deputy commander of a Nazi extermination camp, was finally arrested at the age of 68, he declared that his life had been "perfectly happy". A philosopher tried to show that what he said was absurd. Gustav Wagner is happy only because he is not ashamed of what he has done. No one would want to do what he did without being ashamed. His life is not enviable for this reason. Now, happy life is an object of envy. So Gustav Wagner's life is not happy. All this complicated reasoning can show is that even though Wagner felt no regret for what he did, even though he thought he was happy, he was not happy. objectively. This is not the best way to prove that an unscrupulous rascal can not be happy! In reality, just as pleasure can not be the supreme value, the one that justifies all our actions, because the pleasure we take in the suffering of others is apparently not a good, so happiness can not not to be the supreme value, the one that justifies all our actions, for the happiness of scoundrels is apparently not good. The idea of ​​making happiness the goal of a just public policy comes up against the problem of adaptive preferences, well known in the specialized literature.

It seems indeed that we have the ability to adapt to the worst environments. We adjust our preferences to what we believe to be "normal". In an unfavorable sanitary environment, one can be satisfied if one has only some of the most common diseases. In a highly hierarchical society, we are not necessarily frustrated by the fact that we are in a low position: it is enough to believe that it is the one we deserve or that it is better than that in which we would have could be found. In sex-segregated societies, women may not feel unhappy because they are less educated than men. They may think it's normal, and even that's a good thing.

By pushing a little in this direction, one could say that it is not impossible to be happy in illness, ignorance, misery or even slavery. Now, if the only criterion of social justice is happiness, it must be admitted that a society can be just even if it is profoundly unequal or slavery: it would be enough for the poorest or the slaves to feel the same. not unhappy! This is a good reason to think that happiness can not be the only criterion of social justice.

In the end, even if the surveys on happiness seem to show that the French are less happy than the Danes, it is not necessary to draw pessimistic conclusions about their state of mind. It may be that the French attach less importance to happiness than others and that, if they choose, they will choose love, freedom and social justice, even if it makes them more unhappy. They might say, paraphrasing John Stuart Mill: "Better to be an unhappy Socrates than a happy idiot."