My tradition on this blog is to take a break (mostly!) from current events sometime in mid- August. Instead, I pre-schedule daily posts based on things I read during the previous year about three of my preoccupations: economics, editing/writing, and academia. With the posts pre-scheduled, I can then relax more deeply when floating on my back in a Minnesota lake, staring up at the sky.
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Economists often use the term “happiness” synonymously with the term “utility,” which in turn is the basis for a basic economic model that people seek as best they can (given the cognitive constraints they face) to maximize their own utility. The connection goes back to the utilitarian philosopher Jeremy Bentham, who in one of the less-famous works of 1776 (overshadowed by the Declaration of Independence and Adam Smith’s Wealth of Nations), described the foundations of this theory of utilitarianism in “A Fragment on Government.” (Those of you who have read Bentham will be unsurprised that his “fragment” runs for several dozen pages.) Bentham begins with a “fundamental axiom” and then explains:
It is the greatest happiness of the greatest number that is the measure of right and wrong … An act’s tendency to promote happiness is what we call its utility; its divergence from this is what we call harmfulness . So it is with actions that are among the objects of the Law: the only way to make a man see clearly the property of them that every man is in search of—i.e. the only way to give him satisfaction—is to point out to him their utility or harmfulness.
Of course, Bentham was not the first to give “happiness” a central role. John Locke in his 1690 An Essay on Human Understanding had made the term central decades earlier. Both “pursuit of happiness” in the Declaration of Independence and Bentham’s utilitarian axiom of happiness were drawing heavily on Locke, who wrote:
Nature, I confess, has put into man a desire of happiness and an aversion to misery: these indeed are innate practical principles which (as practical principles ought) DO continue constantly to operate and influence all our actions without ceasing … As therefore the highest perfection of intellectual nature lies in a careful and constant pursuit of true and solid happiness; so the care of ourselves, that we mistake not imaginary for real happiness, is the necessary foundation of our liberty.
But when Locke was writing, the centrality of happiness was a relatively new idea. Phil Withington tracks it down linguistically in “The Invention of `Happiness,'” an essay published in the 2017 book Suffering and Happiness in England 1550-1850: Narratives and Representations, edited by Michael J. Braddick and Joanna Innes (a reprint of the chapter in working paper form is available here). Withington starts off with a vivid example. Thomas More’s Utopia was published in Latin in 1516. For a century, translations of the work into English did not include the word “happiness.” But then they did. Withington writes:
The word ‘happiness’ is absent from the first English version of Thomas More’s Utopia, which was translated into English from the Latin in 1551 and again in 1556 by Ralph Robinson. ‘Happiness’ remains absent from the next four editions of Robinson’s translation, which was republished regularly to 1639. But when Gilbert Burnet translated Utopia anew from the Latin, in 1684, he used ‘happiness’ no less than nineteen times. What follows looks to explain and contextualize this striking semantic development.
In short, the modern idea of happiness in the English language seems to have been invented in the mid-16th century, latched on to translators like Burnet and writers like by Locke the later decades of the 17th century, and then passed forward to modern economics by way of Jeremy Bentham, Thomas Jefferson, and doubtless an array of others. In modern times, there are self-help books about finding happiness and serious research and policy based on survey data on reported levels of happiness.
But what came before happiness? Translations of Latin works (like More’s Utopia) often used “felicitas (denoting worldly contentment) or beatitude (denoting spiritual fulfillment and redemption).” Other writers uses felicity or blissfulness. But the use of “happiness” was rare. Withington does a deep dive into historical writings from the 15th ot the 17th century and finds:
But taking the story back reveals … that ‘happiness’ has not always been as conceptually stable as contemporary commentators, or indeed historians, assume – that, indeed, it was only in the sixteenth century that the word began to acquire the meanings with which we associate it today. … Happiness’ derived from the Old Norse noun ‘hap’, meaning luck or fortune, was probably in use by the mid-fifteenth century. Before the 1550s the semantics of ‘happiness’ were largely informed by this provenance: the addition of the English suffix ‘ness’ to the adjective ‘happy’ made for a word that indicated the quality and state of hap (i.e. fortune) or the circumstances and phenomena that exemplified such a condition. … But as well as signifying hap, between the 1470s and the 1550s ‘happiness’ was increasingly used to do new semantic work, accumulating connotations that it had not previously possessed … [T]wo other concepts to migrate to ‘happiness’ by the 1550s offer more concrete evidence that the word became an important conduit of classical and patristic ideas into vernacular and spoken English. These were the Greek notion of eudaimonia and the Latin sense of summum bonum: on the one hand, the realization and fulfillment of perfect and ‘natural’ selfhood; on the other hand, the overarching ideal – or ‘sovereign good’ – upon which the good life, the good person, and the good afterlife is based. … The cord between happiness and hap was broken.
By the 1560s, writers were distinguishing between “‘heavenly life, and true happiness’ (Christian ‘blessedness’) and the ‘civil’ happiness (‘felicity’) that was achievable on earth.” Moreover, “happiness” was in some cases explicitly used to refer to the overall good of a society or countrie, and in other cases to refer to the feelings of individuals. The multipurpose meaning of “happiness” has been an issue ever since it became such a broad catch-all term. For example, Locke carefullly warns in 1690 “that we mistake not imaginary for real happiness.” So who decides what happiness is imaginary or real?
Daniel Kahneman (Nobel ’02) was one of the founders of behavioral economics and also one of the early movers in using happiness survey data in economic research. However, later in life he emphasized the complexities of happiness: for example, one might consider happiness in anticipation of an event, happiness when an event occurs, or happiness in remembering an event. For a given individual, these categories of happiness may be quite different. Kahneman said to one interviewer:
I gradually became convinced that people don’t want to be happy … They want to be satisfied with their life. … People don’t want to be happy the way I’ve defined the term – what I experience here and now. In my view, it’s much more important for them to be satisfied, to experience life satisfaction, from the perspective of ‘What I remember,’ of the story they tell about their lives.
In my own mind, Kahneman’s formulation helps to explain why someone might, say, take classes in something where they are a novice (say, dancing or cooking), or serve a hot meal to a large family every day or enter an intense graduate program or work crazy hours at a start-up or train to run a marathon. In the business and stress of the moment, it might be hard to describe those experiences as always and continually “happy.” But they make complete sense if they are part of a narrative you like to tell yourself about your life.
I would not suggest revising the Declaration of Independence to refer to “life, liberty, and the pursuit of satisfaction,” nor rewriting Bentham to say that “it is the greatest satisfaction of the greatest number that is the measure of right and wrong.” But thinking about what people truly want from their lives is at the center of economics and the social sciences. From that perspective, “happiness” can be a useful catch-all term and short-hand as long as one remembers that it is a stand-in for a considerably deeper and historically mutable concept.
The post When Happiness Was Invented first appeared on Conversable Economist.






