G-Donic Happiness: An Alternative to Hedonic and Eudemonic Happiness for Sustainable Consumption

Abstract

This paper provides a spiritual perspective on happiness referred to as the G-donic approach to happiness which is fundamentally different from the hedonic and eudemonic approaches. The G-donic approach identifies the importance of the spiritual self and argues that it embodies the technology that converts physical resources into happiness. We argue that with G-donic preferences, it is possible to achieve a higher level of happiness with moderate consumption. The G-donic approach encourages living a virtuous life by fulfilling the biological, social, emotional, intellectual, moral, and spiritual needs in a balanced manner. It urges spiritual people to go beyond phenomenal reality to perceive transcendental reality in pursuit of authentic happiness. We use a multi-dimensional human nature model to highlight the relevance and importance of this approach, and modify standard utility models to show how it might result in higher happiness with lower consumption and compare and contrast it with outcomes under hedonic and eudemonic approaches to happiness. The G-donic approach contends that resources and spirituality are substitutes, as well as complements and that a reasonable approach to happiness should seek an optimal mix of both. Unlike popular convention, this deviation from hedonic pleasure due to lower consumption does not result in lower happiness. In fact, we show that, theoretically, it results in an overall increase in happiness as any loss in hedonic is compensated by greater eudemonic and G-donic rewards which increases utility.

The Reality of Happiness According to Scholars’ Viewpoints: A Systematic Literature Review (SLR) Analysis

“…All these articles focused on the views of scholars on the concept of happiness ranging from classical to modern figures either from the Western or Islamic point of view. The search results showed that the happiness debate was discussed in 1998 in various journal publications by the following researchers: M. A. Wahab [12], M. Ebrahimi, A. Gholami and K. Yusoff [13], T. Lomas et al [14], A. Nur, S. K. Yuzar, M. F. A. Mohd Sa'ad [15], A. R. Alebouyeh [16], N. Aydin and H. Khan [17], M. N. Omar et al [18], M. Ulfa and E. D. A. Puspita [19], A. R. Ateerah and Z. M. Lukman [20], D. Eidukien ė [21], R. R. Shah [22], N. Aydin and E. Manusov [1], C. M. Neria [23], M. Joshanloo [24], and S. Stroumsa [25]. This descriptive analysis is summarized in Table 3 below.…”

“…This descriptive analysis is summarized in Table 3 below. For the country of origin, it was found that Western countries dominate the discussion related to the concept of happiness by Islamic and Western scholars, namely the article written by M. A. Wahab [12], D. Eidukien ė [21], R. R. Shah [22], C. M. Neria [23], N. Aydin and H. Khan [17], T. Lomas et al [14], A. R. Alebouyeh [16], M. Joshanloo [24], and S. Stroumsa [25]. Meanwhile, in the Malaysian context, from the four articles, it was found that a quantitative study was used in conceptualizing happiness based on the views of Islamic scholars.…”

A systematic review on homo Islamicus: classification and critique

“…The second type can be found in the works of Mannan (1983), Hosseini (1992), Chapra (2000) and Zarqa (2003). Meanwhile, the third type can be identified in the studies by Asutay (2007), Furqani (2015), Mahyudi (2015), Mahyudi and Abdul Aziz (2017), and Aydin and Khan (2021).…”

Cross-Cultural Psychometric Analysis of the Mature Happiness Scale-Revised: Mature Happiness, Psychological Inflexibility, and the PERMA Model

“…This concept of happiness thus goes beyond subjective/hedonic happiness and eudaimonic happiness, by including a third type of happiness, called chaironic happiness (Wong, 2011 ). Chaironic happiness (from Greek: “chairo” meaning “blessing” or “joy”) is related to harmony, the adoption of a positive mature attitude towards life, being mindful of the present moment, and being attuned to a self-transcendental existence (Wong, 2011 ; for similar considerations see Aydin & Khan, 2021 ). The positive state of mature happiness differs from the positive emotions included in the traditional approaches to subjective well-being such as joy, contentment, excitement, or enthusiasm (Diener et al, 1985 ; Watson et al, 1988 ) as it represents the overall positive state resulting from being in attunement with both positive and negative aspects of one’s life.…”