This is a somewhat unpolished, meandering piece that comes out of some serious thinking I’ve been doing lately about the implications of my own research for current gay male culture and queer politics generally. Apologies for the disjointed and wandering nature of my writing here; I hope that the ideas come through despite that.
When I wrote the conclusion to The Meaning of Gay (1) back in the fall of 2009, I was coming from having worked for nearly 8 years to try to understand gay male subjectivity in the 1960s, but without calling it subjectivity. I had described gay male desire by working from within the symbolic interactionist framework—building on the assumptions of a Deweyan notion of the subject and of experience as a radically contextualized activity-undergoing; and on a Meadian notion of the social constitution of the subject and of subjectivity as an emergent process of interaction. Gay desire had manifested itself during the period between 1961 and 1972 in a dynamic range between two poles that only existed because of their social-historical context: one pole was the desire to minimize, reduce, even to disappear gayness in favor of other aspects of subjective life (e.g., career identities, family roles, etc.); the other pole sought maximization, an expansion or extension of gayness into a pervasive and omnipresent aspect of life’s activity-undergoing. In my work, I had self-consciously avoided the language of identity, because I wanted, as much as possible, to avoid the individualizing tendency of identity discourse and instead to insist upon the social constitution of selves, communities and of gayness itself.
In the conclusion, I argued that the way forward for “gayness” would be to reduce as much as possible the normative, evaluative stances gay men take against each other across the spectrum between those two poles, which push them to situate themselves vis-a-vis what other gay men, elsewhere along the spectrum, are doing wrong; and instead to move toward an ongoing democratization of gayness that would seek to maintain the gay social spaces and other contexts within which gay men could continue to have the arguments between the minimized and expansive gaynesses they embraced with minimal intrusion from the dominant culture.
Over the past year since the book’s publication, I’ve come to see my conclusions as somewhat incomplete. I failed to account for the powerful normalizing forces both within and without the gay community (which I define at length in the book in their context in the past) and the effect those forces have on the possibilities for outlaw pleasure and subjectivity, indeed, the danger normativity poses for anyone whose experience of gayness tends to the expansive pole. Further, in my book, one of my goals was to deflate the importance historically of the “gay libbers,” as they have been often valorized unhistorically as the origin of liberation politics and because in their actions and values, they were often as problematically normative and as anti-queer (if my historian friends will excuse a bit of presentism) as the “assimilated” and “merely liberal” gays of the period. But as I live through the extended death throes of the Castro, and the gradual, ongoing assimilation of queer culture into the massified mainstream, and the constant exertion of hetero-privilege in formerly gay spaces, I have come to a re-invigorated critique of the normal, especially as it expresses among gay men themselves.
As a matter of full disclosure (confession?) here, my own desires lean to an expansive and resistant gayness, whereas my sexual desires float around in the undeniably vanilla and conventional, that is, I find that I want a sexually exclusive life-long partnership and I want to parent. This contradiction between, on one hand, desiring and taking immense pleasure in all kinds of queering, in your face, fuck you culture of drag, S/M, risky, defiant, unabashed queerness, and on the other hand my desire for a somewhat quiet, average, unexciting home sex life causes me no small consternation. In the irritating words of the current vernacular, it is what it is.
David Halperin’s recent book, What Do Gay Men Want? (2), explores the possibilities of a re-theorization of gay subjectivity in opposition to the psychological questions raised by the putative rise in gay men’s increasingly risky sexual behavior. Let me summarize very briefly: Halperin argues that the moralizing public conversation about “barebacking” slides easily and quickly into a psychologically (re)pathologizing discourse that locates gay male subjectivity in the perverse, abnormal, dieased, self-hating, etc.–the very discourses gay men and women have been working to overthrow since at least the 1960s.(3) Halperin explains the rise in risky behavior in signifantly different terms, seeing gay men as ongoing agent-negotiators-resisters who opt for safer strategies of risk reduction to maximize or maintain access to pleasure; he uses epidemiological and sociological research to demonstrate the rationality (as opposed to pathology, but not in a rational choice sense of the word) of gay men’s sexual choices in the face of what is known about HIV transmission, and moves to an etended engagement with an essay by Michael Warner from a 1994 Village Voice in which Warner discloses his own risky behavior and calls for an explanation and engagement with gay male subjectivity on its own terms. The essay is of great importance to those working in public health in HIV prevention among men who have sex with men, but I’m going to leave aside those issues for my purposes here in talking about the implications of Halperin’s emergent theory of gay male subjectivity (4) and what it ma reveal about the gay men I studied and the normative conclusions I drew from my research.
What struck me as most significant in my ongoing thinking is Halperin’s extended development of abjection as one feature of gay male subjectivity and as, perhaps, a possible way out of the psychologization of gay men’s motives. Moving from Warner to Jean Genet, Halperin builds an notion of abjection that rejects the search for intentionality (a psychological category), evades pathologization, and which becomes a survival or life-affirming social strategy for the abjected. Because abjection is an effect of social interaction (see note 4 below), it eschews the easy psychologization of gay male behavior and foregrounds gay male behavior is emergent in social contexts. Yes and yes.
Halperin’s insights are manifold in this rich section of the book. Here I list those that were most salient to me as I read. First, Warner points to and Halperin fleshes out how the insistence on “Gay Pride” can actually serve to deepen the shame gay men feel about their desires and practices, by re-relegating them to the closet in contra-distinction to an out-and-proud gay-maleness. Second, Halperin turns to a right-wing French writer, Marcel Jouhandeau, who extolled the virtues of social abjection and, in particular, humiliation at being different: Jouhandeau (and later, Genet) turn abjection on its head, into a kind of sacrilization of abjection. To tease this out, thirdly, Halperin explicates two scenes from Jean Genet’s opus, in which Genet depicts social abjection, humiliation, as a process and where the abjected, humiliated subject responds by resignifying the abjection as either a source of pleasure or as the signifying source of his difference. In Halperin’s interpretation, Genet’s narrators find freedom precisely by identifying with their abjection and embracing it, refusing its deleterious effects and instead creating for themselves a re-signifying and life-affirming defiance. The more they are humiliated, the more defiant and ecstatic the narrators become. Genet’s narrative insists that loving someone who is humiliated (socially abject) requires the loving of their abjection itself.
In my research on the 1960s, I found a significant amount of what Halperin calls the “glorification” or “saintliness” of abjection. I encountered gay men in the mid-1960s who were intensely frustrated with the growing gay publicity, as it encroached on their own pleasure in abjection, their reversal and refusal of abjection in the seeking out of sexual encounters in parks, public restrooms, and rest stops. These gay men loved and cherished their furtive, secretive, stealthy sex lives; and they found in them a meaningful gayness that was being shut down (at least in San Francisco) by the publicity forming gay rights movement. I also found it in the writings of drag queens and leather daddies who were resisting the gay libbers’, who argued (and protested) against them, claiming that to do drag or dig leather and bondage was to live in false-consciousness and self-hatred.
But what can abjection add to the conclusion of my book? What can the idea that one possible piece of gay male subjectivity may still be, even in the 21st century, the embracing of abjection do to the struggles among gay men to control the signification of gayness? In Halperin’s description of the ways that gay men respond to abjection by intensified defiance, I find today the femme-y gay kid in high school who resists his tormentors by becoming even more gay at an even higher pitch; I find the pleasure that ex-gays find in their furtive, deeply secret rendez-vous at “de-gaying camp”; I find the professor who makes explicit sexual metaphors a part of every-day classroom analysis and takes pleasure in the shock but refuses normalizing efforts to curb his/her discourse. But defiance alone may give us nothing more than an individualized, and contextually specific gay response, and not a notion of gay communal relationships, that is, the relationship of gay men to each other as a group.
One possible reading is that, if abjection arises out of subordinated and dominated social positions of gay men vis-a-vis the larger society, then the gradual equalization of gay men institutionally and the concommitant gradual acceptance of gay men in public as such may in fact be the end of abjection, the end of what has been for decades one feature of gay male subjectivity. Indeed, this is perhaps what those gay men feared in the 1960s about gay publicity, the loss of their subjectivity. To say this differently, and in the terms I raised at the end of my book, it is possible and maybe even probable that the equalization of gays within the institutions of the society (i.e., in the law) as sought by gay publicity since the mid-1950s actually forecloses the possibility of an expansive gayness. I’m not saying anything particularly new here, as Michael Warner’s The Trouble with Normal (5) covers similar ground. But I do think that the social view that Halperin argues, combined with the interactionist view that I offer, suggests something a bit more profound than a political choice to not be normal (with apologies to Warner for my severe oversimplification here).
The problem is that gay publicity in the past 16 years since protease inhibitors has been overwhelmingly normalized. The cost of equality is a required public face that reproduces as closely as possible a de-sexualized gay-maleness that is coupled, monogamous, married, and perhaps child-rearing. The largest resistance to gay equality right now is nearly exclusively from Christians who refuse the normalization of gay-maleness (not to mention lesbianness, bi-ness and trans-ness). The social context wherein resistance is in the form of retrograde Christians’ insistence that gayness cannot be, by definition, “normal” has pushed gay politics to insist all the more vehemently that it is indeed and in fact normal.
This produces an intensification of a dynamic that we’ve seen since at least the 1960s, where gay men (and queers generally) judge each other according to their presentability as “normal” to the watchful mainstream gaze. Gender nonconformity and any kind of femminess in gay men (or butchness in lesbians), sexual “promiscuity”, risky sex, kinky sex, group sex, anonymous hookups, public sex, leather, bondage, S/M, drag, etc., are all dangers to the normalization of gay-maleness and by extension to our equality.
One possible interpretation of this current social context I see (without, admittedly, doing any research here) is that the turn to internet cruising and hook-ups, bemoaned by many as the end of gay community, might actually be read as a resurgence of abjection within the context of intensified normalization. Internet hook-ups allow you to maintain the veneer of normality while embracing a dirty, promiscuous, abjected sexuality through the anonymity of the internet in the privacy of your own home, which allows a constant flow of disembodied cocks and assholes across one’s computer screen and, if you’re lucky, in yours or someone else’s bed later that night. Indeed, Craigslist and Manhunt are perhaps as secretive and shameful—and therefore as pleasurable—today as cruising the restrooms in the park was 50 years ago.
Another possible analysis is that today’s abjection is as much produced by gay men themselves upon each other, in their own social groups, where certain practices and desires are de-valued (or valued) in proportion to how much they resist normalization. I hesitate to go where Halperin so carefully wants to avoid going—to blaming gay men for their social subordination. Yet I think it is important to examine gay men’s own social behavior as part of the social world that produces gay male subjectivity. And I can’t help but see around me in my own association with gay men various levels of disciplining normativity at work, as gay men from across the spectrum between the poles I’ve theorized (minimization and expansion) work to assert and sometimes impose their positions on other gay men.
Whereas in my book’s conclusion I called for a kind of democratic move, a move to a gay community that fosters that debate; now I think that I would have to add a sharp accounting for and confrontation with the forces of normalization as they are created by our increasing institutional equality (which I am ambivalently in favor of, for the record, even as I criticize its costs) and by the dynamics that gay publicity now imposes on us to play the part of Normal as the price of our equalization. Although I would still argue for the maintenance of social spaces where we can work out our gaynesses with each other (and with minimized input from the dominant culture, to the extent that’s even possible), I would echo Warner’s call for a renewed emphasis on the pleasure of the abject, the abnormal, the resistant, the defiant, and I would argue for a communal ethic that recognizes the privilege attained by the visibly “normalized” gays (in contrast to what they might desire and do in darkness and secret, through the internet, or “business trips” to circuit parties, porn habits, sexual practices, etc.). The current state of gay (and LGBT writ large) institutional equalization gives the visibly normal a privilege that must be accounted for among gay men; and to some degree, the “normals’” secret acts and desires must be made explicit as we work out the meaning of gay going forward.
As a final note, I want to make it clear that I do not wish to romanticize or idealize a kind of abjected gay-maleness from the past. Reading about Genet’s early life in Halperin’s book only made me intensely glad that I didn’t have to live through that kind of abjection. But I do personally take great pleasure, really a thrill that sometimes literally brings tears to my eyes, when a Sister of Perpetual Indulgence passes me on the street, or when the leather daddy who lives in the apartment below me leaves his apartment in full regalia with a suitcase full of dangerous implements of degrading pleasure, or when two of the men I love the most in my gay life recount their sexual exploits in a threesome or in making a new porn video. These are all parts of gay-maleness that seem to me to be more than aesthetic and sexual throw-backs; but are pieces of our collective ongoing glorification of the abjection that comes now not from our social exclusion, but from our social normalization.
(1) J. Todd Ormsbee. The Meaning of Gay: Interaction, Publicity, and Community among Homosexual Men in 1960s San Francisco. Lanham, MD: Lexington Books, 2010.
(2) David Halperin. What Do Gay Men Want: An Essay on Sex Risk, and Subjectivity. Ann Arbor: University of Michigan Press, 2007.
(3) I would actually trace it back even earlier than that, maybe even to the 1920s in the U.S. and as early as the 1890s in Germany, but the evidence is scarse for such an assertion.
(4) I have a small but important disciplinary quibble with Halperin. Early in his essay, he mentions in passing the importance of social psychology in undermining the normalizing effect of psychological discourses, but then ignores the social psychological research into gay men throughout his essay. In the sociological side of social psych, particularly in the symbolic interactionist tradition, researchers and theorists have been working out interactionist models of abjection and subordinated subjectivities for decades. Many of Halperin’s conclusions in the essay were arrived at by symbolic interactionists as early as the 1962 in Goffman’s Stigma. I do not wish to undermine or devalue Halperin’s contributions here; but rather to point to a much-needed dialogue between queer theory and the symbolic interactionist literature, especially about socially “spoiled” individuals (i.e., subordinate) and their strategies of negotiating social spaces of inferiority and abjection. I think such intellectual cross-fertilization can only enrich queer theorization. That said, as a dyed-in-the-wool interactionist myself, I’m fully aware that I have a vested interest in such a dialogue, so my critique is not neutral.
(5) Michael Warner. The Trouble with Normal: Sex, Politics, and the Ethics of Queer Life. Cambridge, Mass.: Harvard University Press, 1999.
Is Marriage the Containment, Once and for All, of Homosexuality? 14 November 2008Posted by Todd in Democracy, Democratic Theory, Gay Rights, Gender, Inequality & Stratification, Microsociology/Social Psychology, Queer Theory.
Tags: gay marriage, marriage, marriage equality
A common thread in queer critiques of gay rights movements is that the aims of the movement are moving us toward a domestication or containment of our queerness, of the things that make us different and interesting in the first place. I have mixed feelings about these criticisms.
On one hand, Michael Warner’s argument in The Trouble with Normal really resonate with my own sensibilities of the beauty and the possibility of queer culture and gay relationships (see also Anthony Giddens, The Transformation of Intimacy). I worry that the movement’s goals are about conformity and respectability, rather than about the freedom to be different and, well, queer. My own research concludes that what makes gay community and culture possible are the social spaces necessary for gay people to work out the meanings of their difference with each other, rather than in relationship to the dominant heterosexual norm. I argue that one of the key areas of weakness in the current iteration of gay rights movement is that it seeks integration into the dominant culture, and ignores the necessity for queer spaces in their own right. If there are no more queer social spaces, there are no more contexts within which queers can create their own culture. Remember, culture is an emergent property of social interaction; without interaction, there is no culture. Do we really want to just blend in and accept the terms of ‘normality’ from the dominant? Is my desire for men nothing more than a quirk that can fit into the hegemonic American Dream?
There are at the practical level significant problems, sociologically speaking, with my position. Namely, the kind of social spaces, whose loss I bemoan, and the kind of emergent culture they produce, have historically happened oppositionally. That is, they happen because there was a need in the social environment for their creation. Or to say it yet another way, in my research, gay men formed social spaces and cultures because they needed to in their context in history. Could it be that to maintain gay male difference, for example, you must live in a homophobic or heteronormative society? If there is no institutional or social mountain to climb, is there still a difference worth fighting for? In some ways, this will be a question of history. You can look at places like Sweden which has integrated homosexuality to a great degree, so that there are virtually no queer spaces at all in the country: Then we can ask the question, are there still differences? If not why not? If not, should there be?
But since culture is emergent and context specific, is it even the right focus to mourn the loss of cultural practices that arose in different contexts and that may no longer be useful or meaningful in the current environment? Because culture is nothing more nor less than the production of meaning that is useful to the group in a specific setting, should our critical focus be preserving a culture within a changed context? [I believe these questions must be asked of other minority groups as well, not just queer culture.]
There are still more levels to delve through. Warner is but one among many who argue that marriage is the wrong battle to wage. But we are left with two important empirical considerations: 1st and foremost, the liberal democracy distributes social goods based on institutions, in this case marriage, which means that when the legal definition of marriage excludes same-sex relationships, it necessarily distributes those goods unequally; and 2nd, because marriage is a part of a the current social environment and it carries significant cultural weight, across race, ethnic, class, and religious lines, it is an object of desire for many (most) people in the society.
On the first point, many activists argue that the institution of marriage should be eliminated altogether, not only because it excludes homosexual pairings, but because it has a long history of sexist and racist effects. Marriage has been a tool of containment for women, specifically controlling their bodies and reproduction and limiting their public participation and status. The cultural spectre of marriage has been used in many different ways to maintain racial categories and in their effect the subjugation of African Americans (think: social gospel movement, eugenics, contemporary debates about “welfare queens”, etc., not to mention anti-miscengenation). So should the government just scrap marriage altogether? Should we as a society just jettison the institution because it cannot be clensed of its past and/or because it still is used as a tool to maintain social boundaries and control the flow of social power? [A similar question has been asked at a much larger scale if liberal democracy itself should be overthrown for similar reasons.]
On the second point, we have to deal with the thorny issue of people’s desires, why the desire them, if those desires are ethically acceptable, if they should be allowed to consummate them. Clearly, this should be of utmost importance to queer thinkers, as our whole modus operandus revolves around the consummation of desires, sexual and otherwise. In traditional critical theory, the world revolves around, in some form or another, “false consciousness”, the belief that people who desire “bad” things are duped or ignorant, but that if they could only be made to “see” would desire something else. In this specific case, it means telling gay men and women and other queers, transsexuals and bisexuals, that if they desire to be wed, they are complicit in their own oppression, they do not understand, or that they are morally or intellectually inferior.
Both points are powerful, but both points leave me unsatisfied. Both points seem to rest on deeply flawed understandings of where meaning comes from in human populations, how social institutions arise and change over time, and the irreducibility of the connection of human meaning (and desire) to the context within which is emerges. Maybe I’m too past graduate school for this kind of critique, because it just seems to treat the question in ideal (in some ways Hegelian/Marxian) terms, disconnected from on-the-ground reality, with how societies build and maintain social structures and the degree to which state power can be coercive or not, without regard to the degree to which power flows in the other direction, and without accounting for the connections between institutions and meaning making by those who are supposedly oppressed by the institutions. It also risks lapsing into that “radical” netherworld where institutions are bad per se. It ignores that all institutions, no matter how they are constituted, both enable *and* foreclose possibilites, including whatever social institutions would fill the vaccuum after the state sanctioned marriages are removed. Importantly, all institutions bring with them a concomitant resistance, regardless of our personal political stance on the institution. To make an anti-marriage argument on the grounds that an institution has negative consequences seems nearly childlike in its naivete.
The brief piece “No State Regulation of Families”, while pointing to disturbing and important historical power-relations in marriage, also relies on an assumption that marriage (and by extension all social institutions) are static and unchanging, as if marriage in 2008 is the same thing as it was in 1808. I don’t think the authors actually think that, but their argument assumes that, as if the very humans who live and breathe within that institution don’t push against it and transform it constantly, both at the micro-, individual social level and at the macro level of overall constitution of the institution. Marriage isn’t essentially or inherently oppressive merely because it has been so in the past. Marriage is simply a category of a kind of social institution that humans have created in innumerable ways to organize relationships and structure society; but they have always then moved with and against it, to transform it over time so that it has evolved to meet differing needs in different contexts. You could argue that marriage is a particularly stubborn institution, particularly slow to change; yet you can’t argue that it is the same or that it oppresses in the same ways as the past.
There is some truth to the idea that gays wanting to get married works to conservative advantage and is in part a domestication of gay/queer culture. In fact, it’s true enough that it scares the shit out of me. Yet it ignores the opposite flow of power, which is that by their very insistance on participation in the institution, same-sex couples have and are dramatically changing the institution itself, how its power is constituted and how it constrains and enables behavior and meaning. One clear example is that queers, legally married or not, continue to negotiate the sexual boundaries of their relationships, rather than merely excepting sexual exclusivity as a norm. Another example is how male couples tend to negotiate and consciously arrange their finances in a range of ways that undermine the kinds of power marriage has had historically on unequal economies within the relationship.
Many anti-gay-marriage analyses also often have the problem that always comes from a kind of false-consciousness critique: Somehow, ethnic and racial minorities (and of course gay folks) who desire marriage and/or who want marriage are duped, that their desires are somehow less authentic or coerced. If blacks, for example, only saw that “traditional marriage” were deployed against them, they would no longer want to be married. Yet what African Americans have done for generations is insist on the validity of their own formations of marriage and family relations; while simultanesouly demanding the recognition of the state with all its accompanying rights and privileges. And yet in the social context within which all of these people live, marriage is one of the terms of social participation. That is, marriage already is, and so categories of people who have been oppressed by the terms of marriage (e.g., slaves who were married until “physically separated”, or women who were economically dependent on husbands) or who were excluded from it (e.g., interracial couples and same-sex couples) will naturally engage “marriage” as a cite of social transformation, rebellion, and change; and it necessarily involves a tension between wanting in and wanting it to be different once they are in. They redefine the institution necessarily by their very participation in it.
In an odd way, I believe arguments against gay marriage almost give too much power to marriage as an institution (and by extension to all social institutions), oversimplifying the flows of power and constant cultural change and transformation.
The Happiness Hypothesis 22 July 2008Posted by Todd in Buddhism, Microsociology/Social Psychology.
Tags: Jonathan Haidt, positive psychology
As I’ve mentioned several times recently, I’m slowly working my way through Jonathan Haidt’s The Happiness Hypothesis: Finding MOdern Truth in Ancient Wisdom. Haidt is a “positive psychologist”, a new subfield of psychology that arose in the late 1990s following a couple decades of sort of groundbreaking research in psychology. The subtitle is a little misleading, however. What he’s actually doing in the book is evaluating human ideas about happiness based on the last 30 years of research; the book is a description of what we know right now about baseline happiness, written for a lay audience. This is my pleasure reading, so it’s going slow; but it’s really worth it.
To understand the book, you have to know that psychologists differentiate between baseline happiness (life satisfaction) and moments or events of extreme emotional pleasure. So happiness is a state of being distinguishible from moments of excitement or joy or pleasure that are fleeting. (The way they started measuring this is fascinating and I’m really glad I wasn’t in the experiment because I would have found it intolerably irritating.)
In Ch. 5, “The Pursuit of Happiness”, Haidt talks about Buddhist ideas of non-attachment. I won’t rehearse the whole thing here, but here’s the formula that positive psych has put on baseline happiness:
Happiness is an interaction between genetic Set point, life Conditions, and Voluntary activities. S=Briefly, about 20 years ago, the research started showing a strong genetic component to baseline happiness, which has since been refined; that is, happiness turns out to be extremely heritable. Recent research has shown that this is a range for each individual, rather than a set level of satisfaction. Where you are in that range is highly influenced by other factors.
C=Life conditions are mostly things you can’t change (sex, age, race, etc.) and some things that change very slowly under normal circumstances (wealth, occupation, education, residence, marital status). It turns out that people in general adapt to their conditions and return to a baseline happiness rather quickly (surveys of quadripelegics and lottery winners show both returning to their pre-accident, pre-windfall levels within a year). There are, however, six life conditions that people seem not to adapt to: noisy environments, commuting, lack of control, shame, conflict in relationships.
V=There are then things that we do that change our affect with more or less permanence. Haidt divides these into two categories: pleasures and gratifications. Pleasures are usually physical, namely sex and food; they give real emotional impact, but they can be overdone and become banal. They are real forms of happiness in human life but cannot be depended on for lasting change in our baseline happiness.
Gratifications are activities that we engage in that last for hours or days or weeks afterwards. They come from engaging in activities where we feel confident in our abilities but where we are slightly challenged, so we are fully engaged in what we are doing. Researchers call the affective state “flow” and people remember the state long after and get real emotional pleasure long after the activity is completed.
The chapter contains lots of different examples and research about what kinds of voluntary activities fit the bill, but there is one thing that stands out for everyone regardless of their strengths: pursuing objects that enhance your status, while humanly normal, do not bring happiness because socially, status is a zero sum game. Pursuing activities that you find personally, emotionally satisfying, especially when you share it with other people, bring the longest, most enduring affective response. In short, psychologically speaking, it is better to spend 100 dollars on a really good dinner with a loved one than to spend it on a luxury item or an object. Doing seems to always be better than an object.
Haidt suggests trying to incorporate at least one activity per day that is in your strengths, where you can experience “flow” to gradually (it takes time) increase your baseline happiness. The psychologist who coined the phrase “positive psychology” at Penn has a web site with a (rather long) test to determine your current strengths (these change over time as your life and you grow and evolve). [url]http://www.authentichappiness.org/[/url]