The economy is just the means to an end. So, is it working?

We spend a lot of time hearing, reading and arguing about The Economy, and we’ll be doing a lot more of all that after we’ve seen Tuesday night’s federal budget.

But while we’re waiting, let’s take a moment to make sure we know what we’re talking about. What’s the economy for? How does it work? What does it do? Who owns it? Who runs it?

Why am I suddenly so deep and meaningful? Because Dr Shane Oliver, AMP’s chief economist, has written a note saying the economy doesn’t seem to be giving us what we want.

As individuals, it’s easy to think of the economy as something that’s outside ourselves, something that does things to us, over which we have little control.

As individuals, that’s true. But if you take us altogether, it’s not true. Why not? Because if you took all the people out of the economy, there wouldn’t be an economy. What’s more, you wouldn’t need one.

You’d be left with a lot of homes and other buildings, roads, cars and machines that had been abandoned, were just sitting there and so were worthless.

So, in that sense, the economy belongs to all of us because it is us. It’s most of us getting up each morning, going to work and earning a living, and all of us spending what’s been earnt.

Most of us have paid work, some of us do unpaid work, while some of us are still getting an education and others are too old or sick to work. But all of us consume.

So don’t think of the economy as high finance beyond your understanding. It’s actually as basic as you can get. This is why it’s important to remember the economy is just a means to an end.

At its most elemental, the end we’re seeking is for the economy to provide us with food, clothing and shelter, plus a few luxuries. But all of us want to do more than barely subsist. We want our lives to bring us enjoyment.

Economists say we want all our earning and spending to bring us “utility”. A better word would be satisfaction. But it’s no stretch to say what we want from our lives is happiness. And it’s on happiness that Oliver finds we aren’t doing as well as we should be.

All this is why the best way to think about the economy is that it belongs to all of us. Legally, however, most of the capital – whether physical or financial – is owned by companies, big and small. So most of us are employed by companies.

Where does government fit in? Apart from employing a lot of workers, it owns most of the roads and other public infrastructure. It makes the laws that limit what businesses (and the rest of us) are permitted to do and the way we do it.

Governments discourage some business activities and – as we’ve seen with the Albanese government’s recent announcements – seek to encourage others.

But the central bank also uses its control over short-term interest rates to “manage” the strength of the private sector’s total demand for goods and services, encouraging it when unemployment is high, and – as now – discouraging it when inflation is high.

As well, the federal government uses its budget – government spending on one side, taxes on the other – to discourage or encourage private demand. Hence, all the fuss next week.

But how are we, and other rich countries, going in our efforts to use our economic activity – earning and spending – to keep us happy and getting happier? Not well, according to Oliver’s research.

For Australia, he finds that, though our real annual gross domestic product per person has increased fairly steadily over the past 20 years, the average score we give ourselves on our satisfaction with our lives (as surveyed by the World Happiness Report) has actually been falling over the same period.

It’s a similar story for the United States, where its real GDP per person has risen steadily since 1946, while the proportion of Americans describing themselves as “very happy” has fallen slowly over most of that period.

In particular, he finds that younger people in the US, Canada, Australia and New Zealand are the least happy age group. This is a major change from 20 years ago.

Why is this happening? We can all have our own theories, but I think the big mistake many of us – and certainly, most economists – make is to focus on improving our material standard of living: using our increasing income to buy bigger and better things. Homes, cars, smartphones, whatever.

Trouble is, our materialism puts us on a “hedonic treadmill”. We think buying a bit more stuff will make us happier and, at first, it does. But pretty soon the thrill wears off – we get used to our higher standard of living – and tell ourselves it’s actually the next new thing that will make us happy.

Many people use their pursuit of promotions and higher income to make them happier by raising their social status. But this, too, is a step up you can get used to. And, in any case, it’s a zero-sum game. If passing you on the status ladder makes me happier, why won’t being passed by me make you less happy?

Actually, as I explained in a book I wrote some years back, there’s a lot of evidence that what’s better at giving us lasting satisfaction is the quality of our relationships with partners, family and friends. Beats just buying more stuff or getting a promotion.

And while it’s true that the economy, and our small role in it, can be seen as just a means to an end, it turns out that “extrinsic” benefits – such as wanting to earn money because of the nice things it buys – aren’t as satisfying as “intrinsic” benefits: such as finding a job you enjoy doing, not just do for the money it brings.

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Yes, money does buy happiness* *terms and conditions apply

 Years ago, when our kids were young, we used to stay at a guesthouse in the mountains in the same week of January every year, as did various other families. When we met up with people we knew quite well, but hadn’t seen for 12 months, the greeting was always the same: D’ya have a good year?

So, has 2022 been a good year for you? Something similar is asked by the Australian Unity Wellbeing Index. Each year since 2001, researchers from Deakin University ask 2000 people how they’re doing. Are they satisfied with their standard of living, their relationships, purpose in life, community connectedness, safety, health and future security?

The index combines the answers to those questions into a single rating of our “subjective wellbeing”, somewhere between zero and 100. It’s too soon to have results for this year, of course, but the researchers do have them for the first two years of the pandemic – “the worst economic crisis in a generation, and the worst health crisis in a century”.

Guess what? The index actually rose from a low of 74.4 in 2019 to a high of 76.4 in 2020, before falling back a bit to 75.7 in 2021.

But don’t take those tiny changes literally. Allow for sampling error and the best conclusion is: no change. Indeed, in the survey’s 20 years, there’s been only minor variance around an average of about 75.4.

So I can tell you now that our wellbeing in 2022 will have been much the same as it always is, just as almost everyone at the guesthouse gave the same answer every year: “Not bad, not bad”.

The index’s stability from year to year – which is true of similar indexes in other rich countries – confirms a point its founder, Professor Bob Cummins, has been trying to convince me of since I first took an interest in the study of happiness.

Measures of satisfaction with life reflect both biological factors and situational factors. At the biological level, it seems humans have evolved to maintain a relatively optimistic and happy mood. This is controlled by “homeostatic” mechanisms similar to the one that keeps our body temperature stable – unless some situation (such as getting COVID) causes it to go off range.

The researchers say the situational factors most likely to adversely affect a person’s wellbeing equilibrium are insufficient levels of three key resources: money, connection with others, and sense of purpose.

A nationwide average bundles together those people whose wellbeing is reduced by such deficits with a greater number of people who are doing well.

So nothing in this finding denies that many people did it tough during the pandemic, whether monetarily or in their physical or mental health. It’s just that more of us stayed happy enough.

Remember, too, that the media almost always tells us about people with problems, not those doing OK. Similarly, medicos rightly focus on the unwell, not the well. But if you’re not careful, you can get an exaggerated impression of the world’s problems.

And when you look further than the average, you do see the pandemic making its presence felt. The index always shows people living alone, those in share houses and single parents having the least satisfaction with their lot.

But get this: those living alone and single parents enjoyed a big increase in perceived wellbeing. Why? Keep reading.

When the survey divides people according to their work status – unemployed, home duties, study, employed or retired – it always finds the unemployed far less satisfied than everyone else.

In the first year of the pandemic, however, the satisfaction of the unemployed leapt by 9 percentage points. Why? Maybe because the composition of the unemployed had changed a lot. Or maybe because, with many more people becoming unemployed, the stigma of being without a job was reduced.

But a much more obvious explanation is that, early in the pandemic, the rate of the JobSeeker unemployment benefit was temporarily doubled. Suddenly, it went from being below the poverty line to well above it. And wellbeing went up.

Trouble is, when the payment was cut back heavily in the second year, the satisfaction of the unemployed fell below what it was in the first place.

This supports a finding of “behavioural” economics: people suffer from “loss aversion” – we feel losses more deeply than we enjoy gains of the same size.

And it’s borne out by the survey’s finding that the satisfaction of all those people whose household income had fallen was more than 3 percentage points lower than that of those whose income was unchanged.

But. The satisfaction of those people whose income had risen was no higher than that of those whose income didn’t change.

The survey shows that people on the lowest incomes were much less satisfied than those on the next rung up. But it also confirms economists’ belief in “diminishing marginal returns”. The higher incomes rise, the smaller the increase in people’s satisfaction with their lives.

So, unless you’re really poor, don’t kid yourself that more money will make you a lot happier.

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One small step for the wellbeing budget, giant leap yet to come

Hey, wasn’t this budget supposed to be Australia’s first “wellbeing” budget? Whatever happened to that? Well, it happened – sort of – but it turned out to be ... underwhelming. Didn’t arouse much interest from the media.

It met the expectations of neither the sceptics nor the true believers. Treasurer Jim Chalmers began talking it up long before he got the job. The treasurer at the time, Josh Frydenberg, thought it was a great joke.

He pictured Chalmers “fresh from his ashram deep in the Himalayas, barefoot, robes flowing, incense burning, beads in one hand, wellbeing budget in the other”.

No robes on budget night. But nor did we see Chalmers make a ringing denunciation of the great god GDP.

No quoting of Bobby Kennedy’s famous words that such measures count “air pollution and cigarette advertising, and ambulances to clear our highways of carnage ... special locks for our doors and the jails for the people who break them [and] the destruction of the redwood and the loss of our natural wonder in chaotic sprawl”.

In short, Kennedy said, “It measures everything except that which makes life worthwhile.”

No, none of that. Nor any condemnation of economic growth or attack on the materialism of our age.

What we got was what Chalmers promised on the day he became treasurer: “It is really important that we measure what matters in our economy in addition to all of the traditional measures. Not instead of, but in addition to. I do want to have better ways to measure progress, and to measure the intergenerational consequences of our policies.”

What we got on budget night was a start to just that. Not a wellbeing budget, but a normal budget with a chapter headed Measuring What Matters.

It kicked off with some stirring rhetoric about how traditional macroeconomic indicators don’t provide a “complete or holistic view of the community’s wellbeing. A broader range of social and environmental factors need to be considered to broaden the conversation about quality of life.”

Then followed a lot of earnest discussion of “frameworks” and other high-level stuff that’s deeply meaningful to bureaucrats, but not the rest of us. It’s not a long chapter, but I had trouble keeping awake – though I may just have been tired at the time.

But don’t get me wrong. Though none of this stuff gets the blood racing, Chalmers is on the right track. It’s just that he’s got a lot further to go before we see anything likely to make much difference.

Let’s start with GDP – gross domestic product. Everything Kennedy said about it is true. Those who say it’s a bad measure of progress or prosperity or wellbeing are right.

But, as every economist will tell you, it was never intended to be. It’s a measure of the value of all the goods and services produced and consumed in Australia over a period, which means it’s also a measure of the total income Australians earn from producing those goods and services.

It counts the cost of the ambulances and tow trucks that attend road accidents, not because accidents are a good thing, but because all the workers involved earn their income by turning up and helping.

If you’d like everyone who wants a job to be able to get one – meaning unemployment is kept low – the managers of the economy need to know what’s happening to GDP to help them achieve that goal.

GDP doesn’t count “the health of our children or the joy of their play” because, apart from the doctors and nurses, the income we earn from that is “psychic”, not something you can bank or spend.

What economists are more reluctant to admit is that their obsession with the ups and downs of GDP – with the purely material aspect of our lives; with getting and spending – has led them to revere GDP as though it measured our wellbeing.

The rest of us have caught the bug from them. This suits the rich and powerful, whose main objective is to get richer and more powerful. They are focused on the purely material, and it makes it easier for them if the rest of us are too.

It doesn’t suit them to have us asking awkward questions about what economic activity is doing to the natural environment – or the climate – why it’s better for so many jobs to be insecure and badly paid, and whether the pace of economic life is extracting an (unmeasured) price from us in stress, anxiety and depression.

So, Chalmers is right. There’s much more to life – to our wellbeing - than just working and spending. If that’s all governments are doing for us, they’re not doing nearly enough.

We put much effort into measuring and thinking about GDP, but need to put a lot more effort into measuring all the other things that affect our lives and how much joy we’re getting.

Business people say that what gets measured gets managed. True – provided politicians take account of those numbers in the decisions they make. Chalmers’ wellbeing budget is still a long way off.

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Prep for the new year: what I've learnt about happiness

Let me wish you a happy new year. And not just a happy New Year’s Eve, a whole year of happiness. But the thing about happiness is to be sure you know what you’re wishing for. It’s something that’s surprisingly easy to get wrong.

Normal economic journalists don’t waste time thinking about such a touchy-feely topic, but I went astray. I spent a lot of time reading and thinking about it. Even wrote a book about it.

I blame Bob Hawke, who once hit the headlines for saying that economics was about happiness. Though many economists today may deny it, he was right. He meant that economics was about helping people maximise their “utility” – the satisfaction they derive from their consumption.

“Happiness” is a word used by ordinary people, so journalists use it freely. Although some economists study it, most would never use such a frivolous word. “Welfare” is the closest they come. They’ve stopped talking about “utility” because they can’t measure it.

It’s psychologists who take most interest in happiness, but even they prefer to call it “subjective wellbeing”. Sounds more scientific.

A recent article from the British Psychological Society says that “people who are happy – who enjoy ‘hedonistic wellbeing’ - experience plenty of positive emotions and are generally pretty satisfied with life”.

But that’s just a psychologist’s way of saying that happy people have been shown to be ... happy. It doesn’t tell you how to become happy – nor whether happiness is what we should be shooting for.

The article does go on to quote the finding of a review of many studies that, while some strategies recommended for boosting happiness – such as taking time in the day to reflect on what you are grateful for – are far from bad in themselves, if you expect them to make you feel noticeably happier, you’re likely to be disappointed.

The social commentator Hugh Mackay – a man from whom I’ve learnt much – is very critical of the modern preoccupation with happiness. It’s that word “hedonistic” that offends him. It implies that it’s OK to make the pursuit of pleasure our primary goal. Seek out positive emotions and avoid negative emotions as much as possible.

As usual, he’s right. A life of pleasure seeking and avoiding all pain is unlikely to be satisfying. Pain and sadness are part of the human condition, and without our measure of them we aren’t fully human. It’s inhuman not to feel sad over the death of someone we love or the breakup of a relationship.

We’ve evolved to feel pain as well as pleasure, negative as well as positive emotions, for good reason. Pain, for instance, can be a signal to keep our fingers away from hot stoves, or to go to the doctor’s.

The sadness we feel over our own misfortunes should leave us with empathy towards the misfortunes of others, that we should renew our efforts to live up to the Golden Rule.

The British article offers a better kind of happiness: what Socrates called “eudaimonia” – the feeling that your life has meaning, and that you are reaching your potential.

It quotes a study finding that people who felt more strongly that the things they did in their lives were more worthwhile – in other words, that their life had meaning – were better off in all kinds of ways: socially, physically and emotionally.

So, how do we add meaning to our lives? One way could be through our jobs – paid or unpaid. The goal of helping to make the world a better place is easier seen in some jobs than others. But I remember reading of a hospital cleaner who saw her job as vital to speeding the recovery of the patient and the convenience of their visiting families.

The more fundamental way to add meaning is via our relationships with family, friends and workmates. We are, first and foremost, social animals.

Harvard psychologist Daniel Gilbert says “social relationships are a powerful predictor of happiness – much more so than money. Happy people have extensive social networks and good relationships with people in those networks”.

The other thing I’ve learnt is not to be misled by the US constitution and think you can pursue happiness. The founding fathers meant people should be free to run their lives as they see fit. True. But it’s a mistake to have being happy as your primary goal – and even worse to think you can make yourself happy by treating yourself to all the things you enjoy doing (chocolate, for instance).

People who keep asking themselves “am I happy?” or “what can I do to make myself happy?” aren’t happy – and probably never will be. Happy people rarely think about being happy.

Happiness pursuers have got it the wrong way round. Happiness is a side effect of being too busy leading a fulfilling life to think about it.

The way to be happy is to forget your own happiness and concentrate on making other people happy.

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Wealth and happiness don't give meaning to our lives

Easter Monday’s a good a time to reflect on what we’re doing with our lives and why we’re doing it. I’ve been banging on about all things economic for more than 40 years, but if I’ve left you with the impression economics and economic growth is the be-all and end-all, let me apologise for misleading you.

The more I’ve learnt about economics, the more aware I’ve become of its limitations. Economics is the study of production and consumption, getting and spending. But as someone connected with Easter – not the Easter Bunny – once said, there’s more to life than bread alone.

Unfortunately, the conventional way of thinking about the economy has pretty much taken for granted the natural environment in which our economic activity occurs, and the use of natural resources and ecosystem services on which that activity depends.

We’re learning the hard way that this insouciance can’t continue. We’re damaging our environment in ways that can’t continue. I keep writing about the need for economic growth because, as the economy is presently organised, it’s pretty much the only way to provide sufficient jobs for our growing population.

But that just means we need to redefine economic growth to mean getting better, not bigger (and probably should do more to limit world population growth).

Conventional economics focuses on the material aspects of life: producing and consuming goods and services; buying and selling property. There’s no denying the inescapable importance of the material in our lives – “bread” – but conventional economics encourages our obsession with material accumulation at the expense of other important dimensions of our lives.

Some aspects of economic activity can damage our physical health – smoking, drinking, burning dirty fossil fuels, even eating fast foods – but we need to become more aware of the way the fast pace and competitive pressures of modern life also threaten our mental health. Too many people – particularly the young – suffer chronic stress, anxiety, depression and suicidal thoughts.

Too much emphasis on material success can also come at the expense of the social aspect of our lives – our relationships with family, friends and neighbours – which, when we’re thinking straight, we realise give us far more satisfaction than any new car or pay rise. Economists often advocate policies that will increase the efficiency of our use of resources without giving a moment’s thought to their effect on family life.

Nor should we allow our pursuit of material affluence to come at the expense of the moral and spiritual aspects of lives. I’ve just read social commentator Hugh Mackay’s book, Beyond Belief, which has done so much to clarify my thinking about Christianity, religion and spirituality that I’m sorry I didn’t get to it earlier.

Yet another thing that mars conventional economic thinking is its emphasis on the individual as opposed to the community, it’s effective sanctification of self-interest as the economy’s only relevant driving force, and its obsession with competition and neglect of the benefits of co-operation.

Mackay says that, if you ignore the doctrines and dogmas of the church – all the things you’re required to believe in – and focus on the teachings of Jesus, the first thing to strike you is that none of it was about the pursuit of personal happiness.

“The satisfactions offered or implied are all, at best, by-products of the good life,” he says. “The emphasis is on serving others and responding to their needs in the spirit of loving-kindness, the strong implication being that the pursuit of self-serving goals, like wealth or status, will be counterproductive.”

Jesus’ teachings “were all about how best to live: the consistent emphasis was on loving action, not belief. According to Jesus, the life of virtue – the life of goodness – is powered by faith in something greater than ourselves (love, actually), not by dogma.”

Mackay says we should “avoid the deadly trap of regarding faith as a pathway to personal happiness. The idea that you are entitled to happiness, or that the pursuit of personal happiness is a suitable goal for your life, is seriously misguided.

“If we know anything, we know that’s a fruitless, pointless quest – doomed to disappoint – because . . . our deepest satisfactions come from a sense of meaning in our lives, not from experiencing any particular emotional state like happiness or contentment.”

The self-absorbed mind’s entire focus is individualistic. It’s “the polar opposite of the moral mind. Its orientation is towards the self, not others; its currency is competition, not cooperation; it’s all about getting, not giving. Its goal is the feel-good achievement of personal gratification, however that might be achieved and regardless of any impact it might have on the wellbeing of ‘losers’.”

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Now's a good time to work on your rules to live by

The week between Christmas and new year is unique among the 52, a week of no great consequence, a kind of no man’s land between the end of the old year and the start of the new. Not a gap year, but a gap week. A week where all the sensible people are on leave and having fun with the family, while the few who must work while others play hope there won’t actually be much work and no one will mind if they skive off early.

But I’ve always found it a good time for reflection and taking stock. What were my great achievements in the year just past – if any? And what are my grand plans for achievement in the coming year?

A few days ago I happened upon a list of "17 Things I Believe", written by the American management professor Robert Sutton, which I put away a decade ago because I believed so many of his 17. Some of them are useful for anyone using this week for a little reflection.

Let’s start with number 14: "Am I a success or a failure?" is not a very useful question.

That’s because all of us are both a success and a failure. Successful in some aspects of our life and less successful in others. Good at making money, for instance; less good as a spouse and parent.

If so, see number 17: Work is an overrated activity.

Many men do need to find a healthier balance between work and family. They need to stop kidding themselves that sending their kids to an expensive school and buying their loved ones expensive presents is a satisfactory substitute for their presence and attention.

More generally, however, the school of "positive" psychologists says that, rather than always focusing on fixing your weaknesses, you make more progress if you concentrate on getting the best from your strengths.

But Sutton has his own twist. "Rather than fretting or gloating over what you’ve done in the past (and seeing yourself as serving a life sentence as a winner or loser)," he says, "the most constructive way to go through life is to keep focusing on what you learn and how you can get better in the future."

This ties in with number 8: Err on the side of optimism and positive energy in all things.

Yes, a much happier way to live your life.

And it leads on to number 5: You get what you expect from people. This is true when it comes to selfish behaviour; unvarnished self-interest is a learnt social norm, not an unwavering feature of human behaviour.

This really chimes with my experience. I’ve found it particularly true of bosses. If they can see that you expect them to give you a square deal because they’re a decent person, they most likely will if it’s within their power.

That’s because of a person’s natural desire to meet the other person’s expectations of them. Hold them to a high standard and they’ll rise to it. But let them see you distrust them and half expect to be cheated, and they’re unlikely to dash your expectations.

Another one I really like is number 7: The best test of a person’s character is how he or she treats those with less power. Or, as I prefer to say after too much Downton Abbey, how you treat the servants. The taxi drivers, shop assistants, receptionists and executive assistants trying to stop you getting through to their boss.

It’s a test I apply in retrospect to my own behaviour, and often don’t pass.

Now here’s a better one for this time of year, number 9: It is good to ask yourself, do I have enough? Do you really need more money, power, prestige or stuff?

Like many economists always have, in this age of hyper-materialism and vaulting ambition it’s easy to assume more is always better. It often isn’t, particularly when quantity comes at the expense of quality. Nor when we use cost as a measure of quality.

I think the world would be a nicer, less frantic, more generous, less unequal and, above all, more enjoyable place to live if our politicians and business people put more emphasis on making things better rather than bigger. (And by quality I don’t mean striving for an all-Miele kitchen.)

Sometimes I think top executives strive for ever-higher remuneration because they don’t get much satisfaction from the jobs they do. They’d be better off themselves if they put more emphasis on making sure their staff had more satisfying and reasonably paid jobs, and their customers always got value for money.

Which brings us back to work. There is more to life than work, but since work takes up so much of our lives, I think the secret to a better life is to keep wriggling around until you find a job that’s satisfying. And a business full of satisfied workers – from the boss down – should still be one that makes a big profit. That is, big enough.

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Getting and spending - what's it meant to prove?

In the Aussie calendar, tomorrow – the day after the Australia Day holiday – is the unofficial start to the working year. So today’s the last day we have a moment to pause and wonder what all our getting and spending – my usual subject matter – is meant to prove.

From a narrow biological and evolutionary perspective, our only purpose is to survive and replicate our genes, playing our part in the survival of our species. Apart from that, what we do on the way to our inevitable death is of little consequence.

Don’t like that idea? No one does. Enjoyable though we find the mechanics of reproduction, the human animal craves more than just sex, good meals and a bit of fun while we kill time until our funeral. We want somehow to find purpose and meaning in our lives.

Contrary to the message of much advertising and other marketing, this meaning can’t be supplied satisfactorily by the efforts of our business people, politicians and economists. Beneath the glitter, their message is simple: get back to your getting and spending. Just do more of it.

Is there anything scientists – as opposed to philosophers – can tell us about the meaning of life? Steve Taylor, a senior lecturer in psychology at Leeds Beckett University, can, even though he’s not religious.

In a recent article on The Conversation website, he tells of his work over the past 10 years talking to people who’ve had what he calls “suffering-induced transformational experiences”. These include being diagnosed with terminal cancer, suffering a bereavement, becoming seriously disabled, losing everything through addiction, or having a close encounter with death during combat.

“What all these people had in common is that after undergoing intense suffering they felt they had ‘woken up’. They stopped taking life, the world and other people for granted and gained a massive sense of appreciation for everything,” he says.

They spoke of a sense of the preciousness of life, their own bodies, the other people in their lives and the beauty and wonder of nature. They felt a new sense of connection with other people, the natural world and the universe, he says.

“They became less materialistic and more altruistic. Possessions and career advancement became trivial, while love, creativity and altruism became much more important. They felt intensely alive.”

A man who experienced a transformation due to bereavement spoke explicitly about meaning, describing how his “goals changed from wanting to have as much money as possible to wishing to be the best person possible”.

He added: “before, I would say I didn’t really have any sense of a meaning of life. However, [now] I feel the meaning of life is to learn, grow and experience.”

Taylor stresses that none of these people were, or became, religious. The changes weren’t merely temporary and, in most cases, remained stable over many years.

He says we don’t have to go through intense suffering to experience these effects. “There are also certain temporary states of being when we can sense meaning. I call these ‘awakening experiences’.”

Usually they occur when our minds are fairly quiet and we feel at ease with ourselves. When we’re walking in the countryside, swimming in the ocean, or after we’ve meditated, or had sex.

“We find the meaning of life when we ‘wake up’ and experience life and the world more fully. In these terms, the sense that life is meaningless is a distorted and limited view that comes when we are slightly ‘asleep’.”

So what’s the meaning of life, according to Taylor? “Put simply, the meaning of life is life itself.”

Wow. From my own reading of what psychologists tell us about life satisfaction, let me add two more-prosaic points. First, humans are social animals and we get much of our satisfaction from our relationships with our family, in particular, and also with our friends.

When economists and politicians try to make us more prosperous materially without ever considering what strain they may be putting on our relationships, they’re not doing us any favours. They – like us, so often – are mistaking the means for the end. Cannibalising our ends to improve our means doesn’t leave us better off.

Second, the simple economic model assumes work is an unpleasant means to the wonderful end of having money to buy things. But, as they say, if you can find a job you like – or get more joy from the job you have – you’ll never have to work.

If politicians, economists and the business people we work for put more emphasis on helping us find satisfaction from our work, they’d be adding more meaning to our lives (and theirs).

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Kiwis go one up and bring happiness to the budget

Like the past, New Zealand is a foreign country. They do things differently there. While we’ve just had a budget promising what seems like the world’s biggest tax cut, the Kiwis have just had what may be the world’s first “wellbeing budget”. Bit of a contrast.

I’ve long believed that all government politicians everywhere, when they’re not simply delivering for their backers, are trying to make voters happy and thus get themselves re-elected. They just differ in how they go about it.

Like governments everywhere, our governments of both colours have seen delivering economic growth - and the jobs and higher material living standards it’s expected to bring - as the chief thing we want of them to make us happier.

To this end they’ve adopted as their chief indicator of success the rate of growth in GDP – gross domestic product – which measures the nation’s production of goods and services during a period.
They’ve largely assumed that the extra income produced by this growth is distributed fairly between us - though, in recent decades, the share going to those near the top has grown a lot faster than the shares of everyone else.

This, presumably, is Australian voters’ “revealed preference”, since we’ve just rejected the party promising to cut various tax breaks going mainly to high income-earners and use the proceeds to increase spending on hospitals, schools and childcare, in favour of the party offering tax cuts worth an immediate saving of $1080 a year to middle income-earners and delayed savings of up to $11,640 a year to those of us on $200,000 and above.

According to the Liberal winners, voters in outer suburbs and the regions turned away from Labor because it would have dashed their “aspirations” to one day be earning two or three times what they’re earning today and so be raking it in from family trusts, negatively geared investments and, above all, refunds of unused franking credits.

But if our aspirations to happiness revolve around more money in general and less tax in particular, our cousins across the dutch aspire to a radically different brand of happiness.

According to their Finance Minister Grant Robertson, in his budget speech, New Zealanders were asking “if we have declared success because we have a relatively high rate of GDP growth, why are the things that we value going backwards - like child wellbeing, a warm, dry home for all, mental health services or rivers and lakes we can swim in?

“The answer to that question was that the things New Zealanders valued were not being sufficiently valued by the government . . . So, today in this first wellbeing budget, we are measuring and focusing on what New Zealanders value – the health of our people and our environment, the strengths of our communities and the prosperity of our nation.

“Success is making New Zealand both a great place to make a living, and a great place to make a life.”

According to the nest of socialists who’ve overrun the NZ Treasury, “there is more to wellbeing than just a healthy economy”. So GDP has been moved from its central place, replaced by Treasury’s “living standards framework”, based on the four sources of capital: natural capital (land, soil, water, plants and animals, minerals and energy resources), human capital (the education, skills and health of the population), social capital (the behavioural norms and institutions that influence the way people live and work together) and human-made capital (factories, offices, equipment, houses and infrastructure).

The living standards framework covers 12 “domains”: income and consumption, and jobs and earnings (which two cover GDP), and “subjective wellbeing” (the $10 term for happiness), plus health, housing, knowledge and skills, the environment, civic engagement and governance, time use, safety and security, cultural identity and social connections.

The wellbeing budget then set out five government priorities: improving mental health, reducing child poverty, addressing inequalities faced by Maori and Pacific island people, thriving in a digital age, and transitioning to a low-emission, sustainable economy.

I’ve often thought this would be the right way for governments to go about increasing “aggregate happiness” – by focusing on reducing the main sources of un-happiness.

To make a start, the budget provides almost $1billion over five years to improve the wellbeing of children, including extra funding for low-income schools, more help for children affected by domestic and sexual violence, and indexing family benefits to wages rather than prices.

The budget’s expensive mental health package includes creation of a new frontline service and funds to help people with mild-to-moderate mental health problems rather than making them wait until their problems worsen. Helping people with addictions is also seen as a health issue.

A “sustainable land-use” package works on the environmental challenges facing agriculture, including excess nutrient flows into iconic lakes and rivers.

Despite all this, the budget sticks to the government’s budget responsibility rules, with surpluses forecast and reduction of public debt. According to Saint Jacinda of Ardern, the wellbeing budget “shows you can be both economically responsible and kind”.

So, those uppity Kiwis think they can walk and chew gum at the same time. Fortunately, we Aussies know not to try.

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In the pursuit of happiness, extroverts get a head start

When Bob Hawke famously said economists were in the happiness-raising business, he wasn’t wrong. But he didn’t endear himself to the profession, which these days prefers to think of itself as in the incentives business.

A few economists study happiness, but for the most part they leave it to psychologists – who prefer to call it by the more scientific sounding “subjective wellbeing”. How satisfied you feel with your life or, as I prefer to think of it, how fulfilled you feel.

One finding we got last year from the world of happiness research is that people with certain types of personality tend to be happier than the rest of us.

Social psychologists have put decades of work into studying personality, and are widely agreed on the “big five” personality traits: conscientiousness, agreeableness, neuroticism, openness to experience, and extroversion.

Conscientiousness refers to being industrious, orderly and dependable. It’s about the way we control, regulate and direct our impulses. Conscientious individuals avoid trouble and achieve success through planning and persistence.

Agreeableness refers to co-operation and social harmony. Agreeable people value getting on with others. They're considerate, friendly, generous, helpful and willing to compromise their interests with others’ interests.

The trait psychologists call neuroticism would be better labelled by its inverse: emotional stability. So it’s one on which you’d like a low score. Neurotics have a tendency to often experience negative feelings such as anxiety or depression – or always getting angry. They can be moody and irritable. People who score low on neuroticism are less easily upset and less emotionally reactive. They tend to be calm and emotionally stable.

Openness to experience refers to being intellectually curious, imaginative, creative, inventive and insightful. Less open people prefer familiarity over novelty and tend to be conservative and resistant to change.

Extroversion refers to being outgoing, talkative and bold. Extroverts want to engage with the outside world. They tend to be enthusiastic, action-oriented, assertive and want to draw attention to themselves (some of them wear loud ties or go everywhere in sneakers).

Although surveys often show us to be wildly overconfident about our own capabilities – a recent survey shows 65 per cent of Americans think they’re more intelligent than the average person, for instance – a study last year by Stefano Di Domenico of the Australian Catholic University and others has found we’re quite accurate in assessing our own personality.

You give yourself a score out of 10 for each of the five factors, where 5 is average, 1 is very low and 10 is very high.

I’ve written before about the benefits of being an optimist – which, fortunately, about 80 per cent of us are. Unsurprisingly, optimists are happier than pessimists.

Optimists score well on four of the big five personality traits – emotional stability, extroversion, agreeableness and conscientiousness – with only openness being of limited relevance.

But last year’s big news about the effect of personality on happiness concerned the benefits of extroversion. Psychologists have long known that extroverts rate highly in measures of wellbeing. And they’re less likely to suffer from depression, anxiety or other mental health problems.

So much so that some studies seem to be encouraging us to act in more extroverted ways in the hope of becoming happier. Fake it till you make it.

A study by Dr Luke Smillie, of the University of Melbourne, and others has found it’s not that simple.

Their randomised control trial confirmed that people told to “act extroverted” did become happier. But it turned out that those who were naturally extroverted benefited the most, whereas those who were relatively introverted didn’t seem to benefit at all.

This - and other evidence – suggests that our personality has a bigger influence on how happy we feel than many have assumed. That is, how happy we are with our lives is less susceptible to our conscious control than we thought.

Smillie (who must be terribly tired of hearing the words “nominative determinism”) and colleagues say that’s not as bad as it sounds, however. Our personality may shape our lives, but it also changes. “Personal change may not be easy,” they say, “but we now know personality is not ‘fixed’.”

Research suggests personality is most likely to change between the ages of 20 and 40, but can occur at older ages.

This fits my own experience. When I first became a journalist, I dreaded having to phone people I didn’t know. But I must have become more extroverted over the years because, when I try to tell people I’m actually quite shy, they just laugh.

In any case, I think it’s possible to be more extroverted in some aspects of your life – some “domains”, as psychologists say – and less in others. Just ask my wife.

Smillie & Co say they’re not meaning to imply you need to be extroverted to be happy. Scoring well on other character traits will get you there.

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How to get more bang from your bucks

They say people who think money doesn’t buy happiness just don’t know where to shop. Sorry to have left it so late in your preparations for Christmas and summer, but on this score I have breaking news.

It’s a funny thing that, though economists hold consumption to be the “sole end and purpose” of all economic activity, it’s not a subject that greatly interests them. They’ll help you maximise how much you’ve got to spend, but they’ll give you no help in deciding how to spend it in a way that yields the most happiness – or, as they prefer to say, “satisfaction”.

No, for advice on how to get the biggest bang from your bucks, the experts are social psychologists.

For the past 15 years, their prevailing wisdom has been that spending on experiences – from an overseas holiday to a trip to the movies – yields more happiness than buying more stuff.

The pleasure you get from buying a new CD or pair of shoes or car or even a new home falls off surprisingly quickly, whereas the enjoyment you get from what the US psychologist Tom Gilovich has dubbed “experiential consumption” tends to be longer-lasting.

Subsequent research has found three reasons why experiences provide greater happiness. First, experiential purchases enhance our social relationships more readily and effectively than do material goods.

That is, a lot of the enjoyment comes from our interaction with the people we share the experience with. (This, BTW, gets closer to what I really believe about all this: deep satisfaction comes from our human relationships, not from what we buy.)

Second, experiential purchases form a bigger part of a person’s identity. We are the sum of our life’s experiences – pleasant and otherwise – much more than the sum of our material possessions.

Third, experiential purchases are evaluated more on their own terms and evoke fewer social comparisons than material purchases.

Good point. A lot of our spending goes on keeping up with the Joneses or on buying “positional goods” – goods that demonstrate to the world how well we’re doing in the battle for social status. Trouble is, my delight in my new Volvo is punctured when the chap next door arrives home with his new Beemer.

We make sure our house is as well-appointed as the others in the street, the lawn’s always mown, the car in our driveway is late-model European, and the kids go to private schools. But the one thing the neighbours can never see is how your total debt compares with everyone else’s.

If keeping up with the neighbours has required you to rack up a crippling debt, you’re unlikely to be enjoying a care-free life. Ditto if your financial commitments keep you chained to a well-paying job you hate.

But, as the researchers say, when you’re spending money on experiences, you do it much more for your enjoyment of that experience than to impress the neighbours – unless, of course, you’re into matching their skiing trip to the Snowies with yours to Aspen.

Actually, I think there’s more to it even than those three points. Major experiences such as overseas touring holidays yield pleasure in expectation of them, pleasure while you’re doing it, and pleasure while you’re reliving them and recounting your adventures to family and friends.

And the great beauty of thinking about past holidays is that you remember the highlights, laugh about the bad bits, and forget the boring bits – such as the trouble you had trying to find a public toilet.

Sorry, I promised you breaking news on the experiential front. Research out this year, by Lee, Hall and Wood, finds it’s not as simple as experiences good, stuff bad.

Turns out, which of the two yields the higher happiness count depends on your social class, with class being measured according to income, education or self-assessment.

Dividing people into two categories – higher or lower – the researchers found that “experiential advantage” held for the top half, whereas the bottom half either rated experiences and material purchases equally or rated goods more highly than experiences.

It seems people of higher social class have an abundance of resources, meaning they can afford to focus more on their internal growth and self-development.

In contrast, people who have fewer resources are likely to be more concerned about making wise purchases of the stuff they still needed.

I think it’s probably a gradient: as your material affluence rises you pass through the point where experiences and things deliver roughly equal satisfaction, until eventually your material needs are pretty much satisfied and its experiences that do most to make you happy.

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How to get more enjoyment from the time available

I don't know about you, but it's at this time of year, when the Christmas rush is over and things slow down – even for those who are "working through" – that I get a bit more philosophical, a bit more reflective.

What exactly did I achieve last year? Is next year going to be all that different? What's the point of working so hard? How can I find a better balance between work and play?

To tell you the truth, I'm divided between all my old professional ambitions and a desire to slow down, smell the roses and have more fun.

Of course, one of the key lessons of economics is that we're often faced by conflicting but desirable objectives, and the answer is to find the best trade-off between them. The particular combination that yields most "utility" (aka happiness).

Unfortunately, that's about as far as economists' advice goes. Fortunately, psychologists' advice is a lot more practical.

Economists are big on working to make money, then using the money to buy the things that make us happy. Which things, exactly? Who knows? Economists cop out at this point by assuming you know what things make you happy.

Psychologists assume nothing, but conduct studies and experiments to see which things make us happiest and whether we always know to pick them.

Often we don't. Some years back I wrote up the recommendations of three North American psychologists in their paper, If money doesn't make you happy then you probably aren't spending it right.

Their advice included spending on experiences rather than objects, spending on others rather than yourself (eg Christmas) and on small pleasures rather than big luxuries.

Research shows that small pleasures – such as a cold beer on a hot day or, for my family, a hot cup of tea on a cold day – are some of life's most "salient" (noticeable) instances of happiness.

But soon after, three marketing academics, Jennifer Aaker, Melanie Rudd and Cassie Mogilner, published a complementary paper, If money does not make you happy, consider time.

Ah yes, time. One of the most valuable commodities we possess, but often spend unwisely. We work less efficiently than we could (guilty) and waste too much of our leisure time sprawled in front of the box watching reruns of Midsomer Murders (ditto).

Time tends to be laden with personal meaning – we live through it, after all – compared with money which, at best, contains potential. And time fosters interpersonal connection.

Since both personal meaning and social connection have been found to be critical to happiness, for individuals to consider how they spend their time ought to be important in their efforts to "solve the happiness puzzle".

The authors' first suggestion is to spend time with the right people. That doesn't mean cosying up to Malcolm and Lucy, it means that social leisure activities contribute more to happiness than solitary ones.

People who engage in social activities more frequently, experience higher levels of happiness than those who engage less often.

Whatever the activity, you usually enjoy it more if you do it with other people.

But it's not only whether you spend your time with others, but who the others are. More satisfaction comes from spending it with friends, family and significant others (or "the wife", as we probably should revert to saying during the Trumpocene) than with bosses and co-workers.

That's no doubt true but, since most of us have little choice but to spend much time with workmates, it makes a lot of sense to turn workmates into friends whose company we enjoy.

The authors say two of the best predictors of people's general happiness are whether they have a best friend at work, and whether they like their boss.

As the quality of workplace friendships increases, so do happiness and productivity, studies suggest.

The authors' second suggestion is to spend your time on the right activities. Regular checking by testers shows that hanging out with family and friends comprise the happiest parts of the day, whereas working and commuting make for particularly unhappy portions of the day.

But, again, if you can possibly wriggle your way into a position where you enjoy your work, you'll do much better in the happiness stakes.

Third suggestion is to enjoy the experience without spending the time. Neurological studies show people get much pleasure merely from thinking about activities they find pleasurable.

You can get a lot of pleasure from reading up on and planning a holiday even if, for whatever reason, you end up putting it off.

You can derive pleasure from window shopping, and the pleasure gained from shopping for a dress may exceed the pleasure from actually acquiring the dress, they say.

But the authors' next suggestion is roughly opposite to the previous one: expand your time. Rather than spending a lot of time salivating over future purchases or adventures, focus on "the now".

One possible benefit from being present-focused is that it slows down the perceived passage of time, allowing people to feel less rushed.

In one study, people instructed to take long, slow breaths for five minutes not only felt there was more time available to get things done, but also perceived their day to be longer.

Let me wish that 2017 is a year in which you perceive yourself to be less rushed.

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How to find happiness at Christmas

The beauty of Christmas is that it's a time when everyone's happy. Well, not quite. Better to say, it's a time when everyone tries to be happy, but we succeed in varying degrees.

When Dr Peter Clarke, of Griffith Business School in Brisbane, surveyed 450 people to ascertain the nature of "Christmas spirit", he found it had five components: bonhomie, gay abandon, ritual, shopping and a little bit of dejection.

Yes. We all have periods of less-than-perfect bliss and perhaps we don't have any more of them at Christmas than at other times; it just feels that way because we expect to be happy at Christmas and are surrounded by people trying so hard to be.

Perhaps. But my guess is more of us do experience periods of unhappiness at Christmas. There are those who, for various reasons, have no family or friends with whom to celebrate, or those who miss those now missing.

Then there's all the distress arising from overadministration of that substance supposed to magically generate good moods. Too many hangovers after too many Christmas parties, regretted behaviour at the office party (this year, Fairfax Media employees received a stern warning that no tolerance would be shown), things said around the dinner table that would have been better left unsaid. Old wounds opened.

Yes, Christmas has its share of unhappiness, even if just the wish we hadn't eaten (or spent) so much. There are, of course, a few traps that can be avoided.

If, as some clerics allege, materialism has become our dominant religion, Christmas must surely be our most sacred economic festival. But the evidence suggests that's not the way to wellbeing.

I've said it before, but it's one of my strongest conclusions after decades of economy-watching, so I'll say it again: the trick to succeeding in the capitalist system is to say no to most of the blandishments of the capitalists.

Professor Tim Kasser​, a psychologist at Knox College, Illinois, and Kennon Sheldon, a professor of psychology at the University of Missouri, wanted to determine what makes for a merry Christmas.

They asked 117 people of varying ages questions about their satisfaction, stress and emotional state during the Christmas season, as well as questions about their experiences, use of money and consumption behaviour.

They found that those who most remembered family and religious experiences were happier than those for whom spending money and receiving gifts were the main things they remained conscious of.

Of course, for many of us, religious experiences are no longer part of Christmas. Don't take this the wrong way – I'm not on a recruiting drive – but I suspect those who retain a religious commitment already have "man's search for meaning" sorted, while the rest of us can spend a lot of time looking for substitutes.

All those claims that the environment or economics or libertarianism or a dozen other things have become "the new religion" are unconsciously affirming that humans function better when they have something to believe in, something outside and above their own self-centred concerns.

There's psychological evidence to support that. It doesn't have to be the Christian religion, however. And other research has shown that a big part of the benefit people get from church-going, or its equivalent, is social contact and membership of a group.

One advantage of a religious upbringing that's of particular relevance at Christmas is an instinctive understanding that, to quote some chap supposed to have been born at this time, "it is more blessed to give than to receive".

Think of Christmas as about giving rather than receiving and you're well advanced towards a happier time. And, naturally, there's empirical support for the notion.

A study by Elizabeth Dunn and Lara Aknin​, of the University of British Columbia, and Michael Norton, of Harvard Business School, first asked a sample of 632 Americans to rate their general happiness, report their annual income and estimate how much they spent on bills and expenses, gifts for themselves, gifts for others and donations to charity.

They found that personal spending was uncorrelated with happiness, whereas higher "pro-social spending" correlated with significantly greater happiness.

Next, 16 employees were tested for their happiness well before and well after they received a profit-sharing bonus. They found that those who devoted more of their bonus to spending on other people or a charity experienced greater happiness after receiving the bonus. And how they spent their bonus was a better predictor of happiness than the size of the bonus itself.

This, of course, is just a narrower application of the much-noted principle that happiness can only be achieved indirectly. If you want to end up realising you're happy, focus on increasing the happiness of others, not your own.

In discovering all these studies, I must acknowledge the assistance of the British psychologist, Dr Jeremy Dean, author of the blogsite PsyBlog.

I'm indebted to him for drawing to my attention a study by Vohs, Wang, Gino and Norton, which finds that engaging in ritualised behaviour enhances the enjoyment of food, particularly if it makes you wait a little longer.

So, Christmas rituals are important. In my family, we repeat a short but almost incomprehensible Scottish grace by Rabbie Burns that our mother taught us, to the bemusement of in-laws.

Have a happy one.

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Why we care about morality - apparently

The good thing about holidays is getting time to read books. I' ll look at all the museos, oratorios, cappellas and duomos in Italy provided I can go back to my book when day is done. On this trip one book I read was Moral Tribes, by Joshua Greene, a young professor of psychology at Harvard.

One of the hottest areas of psychology these days is moral psychology - the science of moral cognition - which seeks to explain why we have moral sentiments and what use they are to us. It' s pretty coldly scientific and evolutionary, which may be disconcerting to readers of a religious disposition.

According to Greene and his confreres - another leading thinker in the area is Jonathan Haight, author of The Righteous Mind, which I' ve written about before - humans are fairly selfish individuals, but we are also highly social animals who like to be part of groups.

Groups, however, require co-operative behaviour, so we evolved moral attitudes to enable us to get along together in groups.

Biologists (and economists) have long stressed the importance of competition between us - survival of the fittest and all that - but it s not hard to see that humans' domination of the planet arises from our unmatched ability to co-operate with each other to overcome problems.

So humans are about competition and co-operation. Economists have schooled us to think of markets as all about competition - between sellers, between buyers and between buyers and sellers - but psychologists see markets as a prime example of human co-operation.

Co-operation through markets allows us to use specialisation - I produce what I' m good at, you do the same and we use the medium of money to exchange the things we ve produced - to increase our combined efficiency in production, leaving us all better off.

Studies have shown that people' s performance in well-known psychology games giving them a choice between selfish or altruistic responses can differ markedly between cultures. Turns out that people from cultures with more developed market systems tend to be less selfish and more co-operative.

So to these scientists, morality is a set of psychological adaptations that allow otherwise selfish individuals to reap the benefits of co-operation within groups.

But why do we want to co-operate within groups? So our group can compete more effectively against other groups.

" Our moral machinery evolved to strike a biologically advantageous balance between selfishness (Me) and within-group co-operation (Us), without concern for people who are more likely to be competitors than allies (Them), " Greene says. This moral machinery includes our capacities for empathy, vengefulness, honour, guilt, embarrassment and righteous indignation, he adds.

The fact is that each of us belongs to a whole host of groups: our family, neighbourhood, workplace, occupation, nationality, ethnicity, religious affiliation, sporting interest, political party and more.

The groups we belong to are the tribes we belong to. We feel a great loyalty to our groups, and greatly favour their interests over those of rival groups. This group selfishness and tendency to see the world as Us versus Them is tribalism.

So, much of the conflict we see around us - both within our country and, as we' ve become more conscious of in recent days, between countries and the groups within them - arises from tribalism.

Much of the conflict between tribes is simple self-interest - I favour my interests ahead of yours, and see them much more clearly than I see yours - but there are also genuine differences in values and disagreements about the proper terms of co-operation. One major source of disagreement in political life is between individual and collective responsibility.

Some disagreement arises from tribes' differing allegiances to what Greene calls " proper nouns" - gods, leaders, holy scriptures and holy places.

Obviously, tribally based morality gets us only so far. What Greene seeks is a "meta-morality" , which can help reduce conflict between tribes rather than just within them. To this end he reaches back to an old idea now out of favour with philosophers: utilitarianism.

(This is of relevance to economists because, though they 've spent the past 80 years trying to play it down, utilitarianism forms part of the bedrock on which the conventional economic model is built.)

According to Greene, utilitarianism answers two basic questions: what really matters and who really matters. What matters most is the quality of our experience. Economists call this " utility" and the rest of us call it "happiness" .

Who matters most is all of us, equally - otherwise known as the Golden Rule.

Thus Greene summarises utilitarianism as " happiness is what matters and everyone' s happiness counts the same. This doesn 't mean that everyone gets to be equally happy, but it does means than no one' s happiness is inherently more valuable than anyone else' s ."

He claims this meta-morality involves a moral system that can acknowledge moral trade-offs and adjudicate among them, and can do so in a way that makes sense to members of all tribes.

It s a nice thought. Somehow I think it will be a while before we measure up to that ideal. But it s always good to have a vision of what we should be aiming for and how we can move towards it.

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How to get more happiness per dollar

If I wanted to get more happiness into my life, I wouldn't do it by trying to earn more money. I'd concentrate on spending more time with family and friends and getting more satisfaction from work itself rather than the money it brings in.

That's because, though money does buy happiness, it buys far less than we expect it to. It suffers from rapidly diminishing "marginal utility" - each extra $1000 you spend brings less satisfaction than the one before.

Since economists are in the money business, it's surprising how little they know about its ability to make us happy. They don't study it, they just assume more money equals more "utility" or satisfaction.

The professionals who study the relationship between money and happiness are the psychologists. And three of them, Elizabeth Dunn, Daniel Gilbert and Timothy Wilson, of the universities of British Columbia, Harvard and Virginia respectively, have published, in the Journal of Consumer Psychology, a useful guide to their profession's finding on how to get more satisfaction from your spending.

"Money is an opportunity for happiness, but it is an opportunity that people routinely squander because the things they think will make them happy often don't," they say.

Why not? Because humans turn out to be quite bad at "affective forecasting" - predicting how happy or unhappy particular events will make them feel. We tend to overestimate how good we'll feel about good things and how bad we'll feel about bad things.

That's mainly because we underestimate our ability to adapt to positive and negative events. We quickly adapt to some improvement in our circumstances and take it for granted. Fortunately, it also works the other way: we soon come to accept, possibly major, setbacks in our circumstances.

But another reason our forecasting goes astray is that how we're feeling at the time we make the forecast has too much influence on how we imagine we'll feel at the time it happens. Haven't you noticed? If it's cold when you're packing for a summer holiday, you tend to take too many warm clothes.

The authors use well-established research findings to offer some tips on how to get more satisfaction from spending. One is to buy experiences instead of things. "Experiential purchases" are those made with the intention of acquiring a life experience; an event, or series of events, we live through.

One reason experiences are better is it takes longer to adapt to them. Objects don't change after you've bought them, but each session of a year-long cooking class is different. Experiences offer more scope for pleasurable anticipation and, particularly, remembering them fondly. It's easier to tell your friends about a great holiday than to boast about a new car.

Another tip is to help others instead of yourself. Humans are the most social animal on our planet, the authors say. We have highly complex social networks that include people who aren't related to us. So it's not surprising the quality of our social relationships is a strong determinant of our happiness.

Almost anything we do to improve our connections with others tends to improve our happiness. And studies show that people who devote more money to "pro-social" spending - gifts to others or to charities - are happier, even after allowing for how high their incomes are.

A third tip is to buy many small pleasures instead of a few big ones. "As long as money is limited by its failure to grow on trees," the authors say, "we may be better off devoting our finite financial resources to purchasing frequent doses of lovely things rather than infrequent doses of lovelier things."

In many areas of life, happiness is more strongly associated with the frequency than the intensity of people's positive experiences.

Another tip is to be wary of comparison shopping. Economists are great believers in shopping around to find the best deal. Indeed, competition doesn't work very well unless consumers are willing to shift their business.

But the psychologists have a different take. "By altering the psychological context in which decisions are made, comparison shopping may distract consumers from attributes of a product that will be important for their happiness, focusing their attention instead on attributes that distinguish the available opinions," the authors say.

The comparisons we make when we are shopping are not the same comparisons we will make when we consume what we shopped for.

Their final tip is another odd one: follow the herd instead of your head. Research suggests that the best way to predict how much we will enjoy an experience is not to evaluate its characteristics ourselves, but to see how much other people liked it.

We're usually not so different from them and, in any case, most people like having plenty of company.

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Exertion, not avoiding it, makes us happy

Forgive me for saying so, but don't you think you'd be better off going for a run - or even a brisk walk - than reaching for another mince pie? (The ones my wife made this year were irresistible.)

Chances are you don't think it. Or maybe you think it, but you don't intend to act on it. If you can't take a day off on Boxing Day, when can you?

I hate to say it, but humans have a slothful streak. We want to live comfortable, enjoyable lives and we assume the less physical effort this involves the better. But one of the most unremarked and remarkable discoveries of our times is that it doesn't work like that.

As a writer about economics, I suppose I'm required to be an advocate of progress. But I'm learning progress can be a tricky beast. Sometimes it involves moving away from the practices of the past as far and as quickly as possible. But occasionally we discover we need to retrace our steps.

A major element of humankind's progress - of our civilisation - has been our unrelenting efforts to take the effort out of all we're required to do to live our lives. That story begins with our discovery of first stone, then metal tools. It progresses to our discovery that settling in one spot and farming crops and animals was a lot safer, more comfortable and prosperity-inducing than hunting and gathering.

Fast forward to the industrial revolution, which began in the second half of the 18th century. It, too, was fundamentally about taking the physical effort out of work, first with the discovery of steam power, then later, electricity and the internal combustion engine - all of them powered by the burning of fossil fuels.

Along the way we invented a multitude of ways to mechanise work - from the spinning jenny to the typewriter - thereby greatly reducing the number of workers needed to produce a given quantity of goods and services or, looking at it another way, allowing a given number of workers to produce a much greater quantity of goods and services.

Whichever way you look at it, our unceasing search for new and better ''labour-saving'' devices has greatly increased the productivity of our labour - the quantity of goods and services the average worker is able to produce in an hour - and this explains why our material standard of living is many times higher than it was at the time of white settlement in Australia.

Usually, this is what economists portray as the object of this grand exercise, making ourselves richer. But it's equally true that a central element of the exercise has involved taking the physical exertion out of work. We haven't ended up doing a lot less work than we used to, but our work has become much less physical and much more mental, requiring us to be a lot better educated and trained.

More recently - and particularly with the advent of the information revolution - we've moved from taking the physical effort out of work to also taking it out of leisure. We drive when we could walk or ride around our suburbs at the weekend. For home entertainment we no longer sing or recite to each other, but turn on some electronic device. And the commercialisation of sport means not only that we watch professionals rather than playing ourselves, but needn't even leave the house to watch a game.

This is where we've overreached, however. This is where nature is striking back. Combine the way machine-produced food has never been more enticing, more plentiful or as cheap with the success of our efforts to strip physical exertion from work and leisure, and you get an obesity epidemic.

And it's not just that. As each year passes the medicos uncover ever more evidence of the many ways our lack of exercise is contributing to our ill-health, including heart disease, type II diabetes, high blood pressure, cancer, depression and anxiety, arthritis and osteoporosis.

To put it more positively, and to borrow a slogan from the American College of Sports Medicine, exercise is medicine. This is what I find so remarkable, so surprising.

Recent research by medicos in Texas has found that previously sedentary women who began moderate aerobic exercise a third of the way into their pregnancy had significantly fewer caesarean deliveries and recovered faster after the birth.

Research by Dick Telford and colleagues at the Australian National University has found that primary school children who are more physically active and leaner get better academic results and, even more so, that primary schools with fitter children achieve better literacy and numeracy.

Research quoted on the Exercise is Medicine website says active people in their 80s have a lower risk of death than inactive people in their 60s.

Regular physical activity can reduce the risk of recurrent breast cancer by about half, lower the risk of colon cancer by more than 60 per cent, reduce the risk of Alzheimer's, heart disease and high blood pressure by about 40 per cent and lower the risk of stroke by 27 per cent. It can decrease depression as effectively as Prozac or behavioural therapy.

According to the site, a low level of fitness is a bigger risk factor for mortality than mild-to-moderate obesity. And regular physical activity has been shown to lead to higher university entrance scores.

But here's the bit I like best (and know from experience is true): research shows that exercise makes you feel better, reducing stress, helping you sleep better and feel more energetic. The unexpected truth is that it's exertion, not the avoidance of it, which makes you happy.

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Yes, there is more to life than happiness

Fed up with all the wrangling and speculation over who should be leading the Labor Party? Want something more substantial? How about the meaning of life - that weighty enough for you?

The question has been an object of contemplation by clerics and philosophers throughout the ages, of course, but in more recent times many psychologists and even a few economists have taken to studying it.

Psychologists' traditional focus has been on the abnormal - on relieving misery, helping people suffering from depression, alcoholism, schizophrenia, trauma and the like.

But for at least the past 30 years some psychologists and economists have been researching the nature of happiness. A spate of books has been written on the subject (including one by yours truly).

Then, about a decade ago, there sprang up among psychologists a new school known as "positive psychology", dedicated to helping the normal live more satisfying lives. The practitioners of positive psychology seemed to take over the happiness business.

The person most responsible for starting the positive psychology movement is Professor Martin Seligman, of the University of Pennsylvania. Seligman regularly works in Australia, and will speak at the Happiness and its Causes conference in Sydney next week, subtitled Life, Death and Everything. But is happiness all there is to the meaning of life? A lot of people doubt it. The spate of happiness books is now prompting a flow of anti-happiness books - including one by our own (eminently sensible) Hugh Mackay.

I think a lot of the problem lies with the word happiness. It's an eye-catching, emotive word beloved of book publishers and headline writers. But what does it actually mean? Different things to different people.

The critics interpret it very narrowly, as being perpetually in an upbeat, ho-ho-ho mood. And perhaps being a Pollyanna - looking on the bright side of everything and refusing to acknowledge problems.

If that's what happiness means it deserves to be ripped into by the critics. It's neither possible nor desirable to live like Dr Pangloss, and you could do yourself a mischief trying to.

Seligman points out that such an ideal favours those with an extroverted personality, disadvantaging the half of the population who are less expressive and more introverted.

Mackay argues that nature equipped us with the capacity to feel negative emotions - pain, sorrow, fear, even anger - for good reason.

But I've always used happiness to mean something much broader and more substantial. The seeking of pleasure and avoidance of pain is mere hedonism, and that's life without meaning.

Most of the academic study of happiness relies on surveys that ask people to rate their satisfaction with their lives on a scale of, say, one to 10. That's a bit broader, but recent research suggests people's answers to such a question are too greatly influenced by how they were feeling at the time they were asked.

Seligman has been giving the question much thought and the result of his cogitation is outlined in his latest book, Flourish. His objective is to guide the positive psychology movement away from happiness as its goal to something more encompassing, which he dubs "wellbeing".

Wellbeing, he argues, has five elements, of which only the first, "positive emotion", covers the narrow conception of happiness. He calls this "the pleasant life".

His second element is "engagement". Living the engaged life means regularly being in a state of "flow", where you become so absorbed in what you're doing you lose sense of time and consciousness of yourself.

It can involve your work or a hobby, but it requires an equal match between the challenge you face and your ability to meet that challenge. People in a state of flow realise they were happy only in retrospect.

Seligman's third element is "meaning". The meaningful life involves "belonging to and serving something that you believe is bigger than the self," he says. This is where other people first enter the picture.

"Today it is accepted without dissent that connections to other people and relationships are what give meaning and purpose to life," he says.

The fourth element is "accomplishment" - something Seligman added to his list only after a student told him his theory of what humans choose had a huge hole in it: "It omits success and mastery. People try to achieve just for winning's own sake."

Well, that's certainly the way it appears, though a leading economist researcher in this area, Andrew Oswald, of the University of Warwick, would argue that people want to win not for its own sake, but to increase their social status.

Billionaires scrabbling for their next billion aren't motivated by greed. They just want to demonstrate - to themselves and others - how good they are at playing the money game.

Anyway, Seligman now accepts that people pursue success, accomplishment, winning, achievement and mastery for their own sakes. He stresses, however, that his objective is to describe what people actually do to get wellbeing.

"Adding this element in no way endorses the achieving life or suggests that you should divert your own path to wellbeing to win more often," he says.

His fifth element is "positive relationships". When another founder of positive psychology was asked to say what it was about in two words or fewer, he replied "other people". Seligman says "other people are the best antidote to the downs of life and the single most reliable up".

No doubt, but that sounds a bit self-centred. For relationships to be "positive" they have to be two-way; you have to give as well as get. Whatever you call it - happiness, wellbeing, flourishing - it won't work if it doesn't have relationships at its core.

That's what we keep forgetting.

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Herd behaviour, fashion and status seeking

Think for more than a moment about the causes of the global financial crisis - the fallout from which is still hurting the US and Europe - and you realise herd behaviour had a lot to do with it.

People paid extraordinarily high prices for houses because they felt they were trailing the Joneses. Brokers sold unsound mortgages because they had to keep up with rival brokers. Funds managers - remunerated according to their relative performance against other managers - traded shares with the same motive.

So, the study of herd behaviour must be a pretty important part of economics, right? Wrong. Between 1970 and the onset of the crisis only nine out of 11,500 articles in three esteemed economic journals discussed herd behaviour. And when they did discuss it they usually viewed it as "informational learning" - learning what I should do from your behaviour. If you hear a fire bell and see people running for the exit, you don't inquire further, you just join them.

Yeah, sure. That explains it. Fortunately, one economist who's taken a great interest in herding is Professor Andrew Oswald, of the University of Warwick, in Britain, and the IZA research institute, in Bonn. Oswald spoke about herd behaviour and keeping up with the Joneses at a conference this week to celebrate the contribution of Professor Ian McDonald, of Melbourne University.

Unlike his peers, Oswald has spent his career crossing the boundaries between economics and the other social sciences. Now he's forging links with the physical sciences and is on the board of editors of the journal Science.

On herding, Oswald took his lead from a seminal zoological paper written in 1971. "Before that article, the standard theory in biology was that herds had some inexplicable communitarian instinct," Oswald says. But the article argued that an animal clusters with others because its relative position is what matters. When you're being threatened by a predator, clustering with others reduces the chance it will pick you as its prey.

What has this to do with humans? Just our preoccupation with our position relative to others. Our desire to be in fashion - to wear what our peers are wearing - is motivated subconsciously by our strong desire to keep up.

And falling back worries us because it involves dropping down the status ladder. So, our often demonstrated desire to do what other people are doing seems to show a deep, though unconscious, concern to defend or advance our status (or rank) relative to others.

Economists have long been suspicious of survey evidence, of asking people what they think about things or why they do things. It's too subjective; how can you be sure they're telling you the truth? This is one of the profession's reservations about the study of happiness (of which Oswald has been a leader among economists).

So, Oswald has been interested in finding more objective ways to measure feelings such as happiness. When I compare your rating of your satisfaction with life with your spouse's or your friend's rating of your satisfaction, do they line up? (Yes, they do.)

He's done a lot of work using the British medical profession's system for rating people's mental health, rather than just asking people how they feel about their lives.

Another approach is to use magnetic resonance imaging (MRI scanning) to see what happens inside people's brains when they have certain feelings or encounter certain ideas.

Yet another approach Oswald is pursuing is the use of "biomarkers": can changes in a person's physiology - their heart rate or blood pressure, say - tell us about what they're thinking and feeling?

Oswald quotes the results of a study by German economists who put pairs of people in adjacent brain scanners and asked them puzzle questions, with money rewards for correct answers. They found that outperforming the other guy had a positive effect on the reward-related parts of the brain. People compare themselves with others and enjoy feeling they're winning.

You reckon that's pretty obvious? Not to an economist. Their standard model assumes away all interpersonal comparison. My likes and dislikes ("preferences") are unaffected by other people's preferences and never change over time.

Raise my income by $10 and my satisfaction ("utility") increases. Raise my income by

$20 and there's a commensurately greater increase in my utility. Raise my income by

$10 while you increase my mate's income by $20 and I won't mind a bit.

Actually, we know from happiness research that relative income (how my income compares with yours) has a big effect on how satisfied people feel with their lives.

Oswald asks whether our satisfaction from social status accelerates or decelerates as we increase in status. That is, does our pursuit of status bring increasing marginal utility or decreasing marginal utility?

This question is still being researched empirically. Oswald quotes the case of top tennis players. The gain in utility from going from being third in the world to second is likely to be much bigger than the gain from going from eighth to seventh.

But increasing marginal utility is probably limited to the very top of the status ladder, with diminishing utility applying to most of us.

We know, for instance, that though people with high incomes are happier than those with low incomes successive increases in income buy progressively smaller and smaller increases in satisfaction with life.

Another thing we know is that the rising average real incomes the developed economies have achieved over the decades haven't led to any increase in average levels of satisfaction.

This raises what Oswald calls a "disturbing possibility". "Maybe modern society is stuck," he says. "Individually, we chase higher income and 'rank', but for society as a whole this cannot be achieved."

Here's another worry: "Herd behaviour is often very natural and individually rational. But it has the potential to be disastrous for the group," he says.

"When rewards depend on your relative position it will routinely be dangerous to question whether the whole group's activity is flawed, and be rational simply to compete hard within the rules that govern success."

In the dotcom bubble a decade ago - where the shares of internet companies that had never made a dollar of profit traded for ever more ridiculous prices - those analysts who said it made no sense got fired.

"In financial markets, people are now routinely rewarded in a way that depends on their relative performance" - whether they're in the top quartile, second quartile or whatever. "That's dangerous," he concludes.

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WHAT MAKES A GOOD LIFE?

January, 2012

Mainstream economics is about enabling people to lead a prosperous life; it’s about telling the community how to be more efficient in its use of scarce resources, with the objective of raising our material standard of living. But is a prosperous life a good life? Not necessarily. So what’s the relationship between prosperity and a good life? Or, to put the question in its classic form, does money buy happiness? The answer from the rapidly growing body of research into happiness, by a lot of psychologists and a few economists, is: yes it does - but only up to a point. I guess it must be possible to be poor but happy, but surveys suggest most people living below some minimum level of income aren’t particularly happy. Poverty doesn’t have a lot to recommend it.

But once people in affluent countries such as Australia reach an adequate but reasonably frugal standard of living, the surveys show that the ability of an extra $1000 of annual income to make people happier falls away surprisingly rapidly. For those of us who aren’t poor, acquiring extra money yields progressively less and less value for money.

Why does more money do so little to make us happier? Psychologists offer two main explanations. First, because humans adapt so readily to their changed circumstances. A new car, a new house, a new dress or a promotion does make us happier - as we expected it would - but usually within a few weeks the new thing becomes part of the status quo, leaving us little happier than we were. Second, it seems clear that what makes us happier is not having more money so much as having more money than other people, particularly those people you usually compare yourself with. It’s not absolute increases in our income that matter to us but relative increases. And relative increases are harder to come by, as well as leaving those whose incomes we overtake feeling less happy.

But if acquiring more money is such an ineffective way to improve our happiness, why do so many of us keep pursuing money? Partly because research shows we’re quite bad a predicting the extent to which events we hope for - or events we dread - will make us feel good or bad. We’re like a donkey chasing a carrot - we don’t have much in the way of a learning curve. Some scientists suggest our evolution as a species has programmed us to believe a little more money will finally make us happy because there must have been some point in our evolution where working hard contributed to our survival as a species. Whether or not that’s true, many of us do seem to have an inbuilt tendency to pursue money at the expense of things that actually contribute a lot more to our happiness - our relationships being the prime example - so there is a need for many of us to put more conscious effort into controlling our materialist urges.

We’re supposed to be talking about the good life, but I’ve switched to talking about happiness. Is pursuing happiness - or even achieving happiness - the same as living a good life? That depends on what you take happiness to mean. I usually talk about happiness because, as a journalist, I know it’s an attention-getting word, but it’s quite an ambiguous word. I suspect that much of the debate about whether the modern preoccupation with happiness is a good or bad thing arises from people attaching different meanings to the word.

If by happiness you mean hedonism - the pursuit of pleasure and the avoidance of pain - then, no, happiness is not synonymous with a good life. What I mean by happiness is not the pursuit of pleasure, nor even contentment (except in the sense that we’re content with our present level of material affluence). A word that comes closer to it is fulfilment - living a life we can look back on with a degree of satisfaction, and without too many regrets. To some people’s minds happiness is associated with smugness - I’m alright, Jack. But, to me the highest level of happiness - which I’m happy to label the good life - is a life with a lot of concern for others, starting with our nearest and dearest but going further to the less fortunate. Happiness isn’t a euphemism for selfishness, and preoccupation ourselves and our own needs is a bad way to achieve happiness.

Unless you’re old or bedridden, the good life is active rather than passive. There is plenty of room for ambition and striving in the good life - depending on your motive for all the ambition and striving. A good life will have its share of setbacks and sadness and even anger - not to mention its share of hard work.

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Memo bosses: happier staff work better

In the quest to lift the flagging productivity of labour, we can go back to old, failed ideas or move on to new ones. Last week Peter Reith came out of retirement to urge the Liberals to get tough with workers and reopen class warfare.

Want to get more out of your workers, make them work at unsociable hours for normal hourly rates, keep wage rises tiny or simply whittle away at their conditions? Re-introduce statutory individual contracts and split workers off from their union so they lose all bargaining power.

Does this mean you spend most of the year negotiating one-on-one with your employees because Mary wants to leave early on Mondays, Jenny and Julie want to job-share and Bill wants time off to do a tech course?

Hell, no. That's just the advertising. In reality you get your lawyer to cook up a single contract document that runs all your way and tell each of your employees to feel free to leave if they don't want to sign.

It's a good way to minimise wage costs if you don't mind having a surly, resentful staff, if they're supervised tightly enough for you to be confident they won't be able to find ways to get back at you, if they're mainly unskilled and if unemployment is high.

But if their work is skilled, if you need them to accept a high degree of responsibility with limited supervision, if there are shortages of skilled labour and rival employers are on the poach, it's a great way to damage a good business.

I'm sure there are second-rate business people urging the Libs to restore their former ability to screw their workers with impunity, but I hardly think it's the way to a brighter, more productive future.

The first stage of employer enlightenment comes when they seek to improve employees' performance with monetary incentives: merit increases to selected workers, bonuses or other forms of performance pay.

This approach makes sense to model-bound economists and money-minded executives, but industrial psychologists know it often backfires. Workers do care about pay, but they care less about the absolute level of their pay than about its relative level - that is, what they're getting compared with others are getting, particularly those they consider their equals. In other words, play favourites with pay and you're just as likely to create dissatisfaction as satisfaction.

The other thing to remember (which many economists and business people don't) is that when you establish a culture that good performance is rewarded with money, you tend to demotivate people from performing well for other, more intrinsic reasons. You debase the currency, so to speak.

What never occurs to second-rate managers - the sort of managers who run to politicians for legal solutions to their inadequate relationships with their workers; the sort who never reach the ultimate stage of human-relations enlightenment - is that most workers want to work in an environment in which they can trust their bosses and be trusted by them, where they can give and receive loyalty.

Why wouldn't you want to work in such an environment? Recent research by two Canadian economists, John Helliwell, of the University of British Columbia, and Haifang Huang, of the University of Alberta, shows that life satisfaction - happiness - is significantly higher among workers who work where they rank management trustworthiness highly.

For example, the roughly one quarter of surveyed workers who rated trust in management at nine or 10 on a 10-point scale also rated their satisfaction with life at 8.3 on a 10-point scale, compared with an average of 7.5 for the quarter or more who rated trust in management at five or below.

And, get this: for the whole sample of workers, a change in trust in management of just 0.7 points had the same effect on life satisfaction as a 31 per cent change in income. But why should a hard-headed manager care about the happiness of the people working for them?

Well, one reason is that, unless managers are money-hungry to a quite inhuman extent, they themselves would get more satisfaction being the boss of an outfit where everyone gets on and pulls together.

Even a manager should see there is more to life than money (and, please, spare me the sermon about how corporation law requires you to maximise profits for the shareholders). But, if that's not a good enough argument for you, try this: longitudinal research finds that happier people tend to be more successful in all dimensions of their lives - their incomes, their careers, their health and their relationships.

It's not hard to believe successful people are happier, but this is saying the reverse: being of a happier disposition tends to make people more successful. More specifically, happy workers make more money, receive more promotions and better supervisor ratings, and are better citizens at work.

So, if employers want to offer a satisfaction-inducing working environment, what must they do? The British psychologist Peter Warr has identified five factors as important to job satisfaction. First, opportunities for personal control. This means having some discretion - autonomy - in how to tackle problems, apply skills and envisage outcomes.

Second, jobs with a variety of tasks. Many jobs are naturally varied but highly repetitive jobs are soul-destroying. When workers work in teams, roles can be shared.

Third, good supervisors provide a balance of freedom and supervision. The ideal ratio of positive to negative feedback is about six to one.

Fourth, jobs that afford people respect and status are likely to engender feelings of competence and pride. In the best organisations, the respect that is inherent in some high-status jobs can be extended to all jobs.

Finally, have clear requirements and information on how to meet the requirements.

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