Historian, poet and philosopher, Jennifer Michael Hecht has written expansively on the history of doubt and examined atheism in the context of anthropology in late nineteenth and early twentieth century France. This skeptical theme continues with "The Happiness Myth: Why What We Think Is Right Is Wrong", as Hecht takes a long view of the subject to show that "the basic modern assumptions about how to be happy are nonsense."
What are those assumptions? In the chapter on drugs, Hecht reminds us of the widespread use of opiates to treat even the most common of maladies and asks us reconsider the benefits of mood-altering drugs, cautioning, of course, against debilitating addiction. Money, though not a guarantor of happiness, nonetheless stimulates shopping and the gathering of shoppers into malls so that it becomes the "central public pleasure" where we "communicate with each other in the symbolic associational meanings of our ever shifting wardrobes and possessions." Our "cult of the body" Hecht dismisses by observing that "in the context of most of human history, our idea that a good life includes a lot of physical exercise is bizarre." Some people might dismiss the public fascination with dead or missing females such as Princess Diana or Elizabeth Smart as obscene or exploitative, but Hecht, harkening back to the Demeter myth in ancient Greek festivals, counters that because of the lack of regular, public displays of mourning, "People show their mutual grief because they have mutual grief; they show it in these eruptions when there are insufficient ways to show it scheduled into the regular calendar."
Hecht's prescriptions for happiness extend from the "core, classic wisdom" which includes self-knowledge, moderation of desires, awareness of ones own worth, and an appreciation for mortality. Her practical advice, however, seems to center around trying new things and greater involvement in community and with others.
"The Happiness Myth" ranges widely not only in pursuit of happiness, recalling not only classic philosophers and great humanist thinkers, but also exposes ephemeral, past attempts at happiness by characters like John Harvey Kellogg and fads such as "fletcherizing". This long view allows for a refreshing perspective on our own cultural times and asks us to question whether the goods offered to us to make us happy really do so.
For all its wit, erudition and skepticism, "The Happiness Myth" barely stops to question the worth of the pursuit itself or the many, varied levels of happiness, which Hecht simply defines as "feeling good." I have felt good and not been happy, and I have been happy and not felt good. True happiness, for a fully moral and responsible individual, might include actions and states of being which include pain and suffering, but are nonetheless consistent within the ethical framework and self-idealization of the individual. Conversely, to indulge in happiness at the expense of ones most aspired self must, in the long run, bring conflict and dissatisfaction. But perhaps that is a discussion for Hecht's next book.