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Journal of Happiness Studies

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29.09.2023 | Research Paper

The Quiet Ego and Human Flourishing

verfasst von: Jack J. Bauer, Kiersten J. Weatherbie

Erschienen in: Journal of Happiness Studies | Ausgabe 8/2023

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Abstract

The quiet ego interprets the self and others by balancing concerns for their welfare and cultivating their growth (Bauer and Wayment, in: Wayment, Bauer (eds) Transcending self-interest: psychological explorations of the quiet ego, American Psychological Association Books, Washington, DC, 2008). A growing body of research shows that the Quiet Ego Scale (QES; Wayment et al. in J Happiness Stud 16:999–1033, 2015a, Front Psychol 6:1–11, 2015b) relates to numerous measures of human flourishing. The present three studies of college students and adults situate the quiet ego within a framework of value orientation and actualization that organizes constructs of human flourishing in terms of motives (including moral motives), well-being (as hedonic satisfaction and eudaimonic meaningfulness, including moral fulfillment), and wisdom (Bauer in The transformative self: personal growth, narrative identity, and the good life, Oxford University Press, New York, 2021). Results from samples of college students and adults suggest that the QES corresponds to: (1) mainly humanistic and eudaimonic (including moral) motives; (2) hedonic and especially eudaimonic well-being (including moral fulfillment); and (3) motives, well-being, and wisdom independently. The discussion considers the quiet ego in terms of Epicurean ataraxia and Buddhist upekkha, a model of a good life that, like the quiet ego, emphasizes equanimity.

Vorheriger Artikel Child Gender and Subjective Well-Being of Older Parents in China

Nächster Artikel Neera Badhwar’s Neo-Aristotelian Well-Being: A Stoic Response

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VOA also explains component parts the transformative self and, more broadly, euvitalic personhood, which emphasizes a good life as a dynamic, organismic process of uncountable goods, rather than as merely “having” specific goods in life (Bauer, 2016, 2021; Bauer et al., 2022). Philosophically, euvitalic personhood emphasizes that culturally valued personality characteristics (as in virtue ethics; MacIntyre, 1981), such as a quiet ego, develop in situational contexts (Doris, 2002), but in notably narrative, dialogical, thickly cultural (Ricoeur, 1990; Taylor, 1989), and contractualist manners (Scanlon, 1998).

Satisfaction with life (defined variously but notably in Diener et al., 1985) is probably the most commonly measured form of hedonic well-being (and then combined with positive and negative affect, as in “subjective well-being” in Diener et al., 2006). The oft-cited “emotional” and “cognitive” aspects of hedonic well-being (used to depict emotionality and life satisfaction), while important to consider, strike us as an overly positivistic division, as all pleasurable experiences and all evaluations of satisfaction each involves a synthesis of emotion and cognition. For example, satisfaction is a cognitive evaluation of affect. Even scales of positive and negative affect ask effectively for cognitive assessments of one’s affective states.

VOA can yield a model of two superordinate categories of the good in life, based on the difference between value fulfillment and value perspectivity: well-being and wisdom. The model of three goods includes value fulfillment in its two forms (hedonic satisfaction versus eudaimonic meaningfulness) plus wisdom. Notably, three basic elements of narrative meaning-making—narrative tone, theme, and structure—precisely convey core, non-overlapping qualities of these three goods in life—happiness, meaning, and wisdom (Bauer et al., 2022). VOA also yields a model of four categories (happiness, meaning, wisdom, and growth over time of the first three; Bauer, 2016) or five categories (the previous four plus basic survival-and-safety concerns; Bauer, 2021).

Here we mean “feeling good” versus “thinking well” in loose terms: All forms of well-being and wisdom involve both thinking and feeling. Still, within the scope of eudaimonia, eudaimonic well-being is the “feeling good” (even in cases of meaningfulness) side of eudaimonia (which is not part of classically Aristotelian eudaimonia), whereas wisdom is the “thinking well” side (i.e., excellence in thinking, which is central to Aristotelian eudaimonia).

A context is a meaning (Baumeister, 1991), not a pleasure. So eudaimonic goods inherently feature context, whereas hedonic goods do not. Pleasure does not refer to the context in which it is had. But meanings incorporate pleasures (which indicate which semantic meanings are personally meaningful or valued). The broadest measures of “meaning in life” (e.g., Steger et al., 2006) do not assess specific contexts of action or experience (as in Ryff & Keyes, 1995) but rather target general meaning in life. Such measures are eudaimonic because they focus on meaning (and thus context) rather than pleasure, even if that context is thin. See Bauer (2016, 2021) for elaboration.

Not all eudaimonic concerns are moral concerns. Similarly, not all virtues are moral virtues. On the question of virtues, we further note that this empirical study takes an approach that conforms to the parameters of virtue ethics, given that the study’s method involves assessments of presumedly virtuous personality characteristics. However, we note that virtue ethics far from exhausts the ethical expanse of the quiet ego, which functions as both a state and a trait (Bauer & Wayment, 2008). As noted earlier, a quiet ego (like other qualities of a transformative self) arises for everyone in dynamic, developmental, dialogical, cultural contexts (Bauer, 2021).

By “objectively,” we mean, operationally, “by consensus objectivity,” especially as assessed by multiple, trained experts (as in “performance” measures of wisdom; Staudinger & Glück, 2011). Thus value perspectivity taps into the objectivist criterion of Aristotelian eudaimonia that is not captured by psychological measures of eudaimonic well-being. For Aristotle, eudaimonia is assessed not by subjectively “feeling good” or even “feeling meaningfulness” but rather by exhibiting excellence (arete) in philosophical or practical wisdom, with objectivist criteria (a form of consensus objectivity, as judged by experts on wisdom, namely philosophers). For eudaimonic models in psychology that do include such objectivist—and externalist—criteria, see Bauer et al. (2005), Fowers et al. (2017), Grossmann (2017). Well-being studies are entrenched in subjectivist fulfillment. The call to redefine well-being as “the wellness of one’s being” (Bauer, 2021), where “wellness” means not merely subjective assessments of fulfillment but also objectivist criteria of wisdom and externalist concerns such as moral motives and adaptive behavior, is probably asking too much. For a framework that maps measures of goods in life according to subjectivist, objectivist, internalist, and externalist qualities, see the Inside/Outside Framework in Bauer (2016).

However, recent evidence suggests a “triangular” relation between wisdom and well-being, such that wisdom tends to involve well-being, but well-being does not tend to involve wisdom (Glück et al., 2022).

Finally, we note that the mere preoccupation with actualizing qualities like a quiet ego is a luxury. Drawing on Nussbaum’s (2011) Capabilities Approach and empirical data (e.g., Tay and Diener, 2011), we argue that societal structures of power are arranged such that value orientations for a quiet ego (and other experientially-concerned values) may be a theoretical right for all but are less likely to be actualized if one lives with any of various forms of marginality or oppression (Bauer, 2021; Bauer et al., 2022). Yet we also take Maslow’s (1968) perspective that, effectively, once more freedoms are had, one’s concerns for qualities like a quiet ego become not only more prevalent but also more likely to be realized in one’s life and experience.

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Titel: The Quiet Ego and Human Flourishing
verfasst von: Jack J. Bauer
Kiersten J. Weatherbie
Publikationsdatum: 29.09.2023
Verlag: Springer Netherlands
Erschienen in: Journal of Happiness Studies / Ausgabe 8/2023
Print ISSN: 1389-4978
Elektronische ISSN: 1573-7780
DOI: https://doi.org/10.1007/s10902-023-00689-5

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