Wednesday, April 24, 2013

Book Review for ( Found & Found 2 )



I first became familiar with Found when I flipped through my mom's copy of the first book. She had heard about the book from some local radio station. At first the basic premise of the book didn't sound too intriguing. It sounded like a book full of trash... Essentially, that is what Found is, but trash that tells stories. Love letters, photos, shopping lists, homework (one kid handed in a report on a certain part of the male anatomy) etc. Some finds are funny. Some tragic. Some heartwarming. Think of the finds as short stories, sometimes consisting of only a few words. Or better yet, windows into the lives of others. This is one of those books that is fun to just pick up and flip through making it a perfect "coffee table" book. I took the first Found book to work a few years ago and was constantly lending it to people (or rather leaving it around while people couldn't help but be intrigued) who would soon be showing me their favorite finds. After reading this book you will never look at trash the same way again. I constantly scan the streets in search of my own finds worthy of Found Magazine. So far the most interesting thing I've found is a name tag that says "Pastor John Issac's " I wore it around work for awhile as a joke before it broke and another card behind the one that said "Pastor John" spilled out. It said "Elizabeth Jensen . Why did Pastor John have Elizabeth Jensen's name tag? Duel-Identities perhaps? You make up the story. The same goes with many of the finds in this book.

For those of you who might find the first Found book or this second one offensive in its content -- guess what? -- life is offensive. And for that matter, life is also often tragic, poignant, ironic, hysterically funny, random, and sometimes all of these things at once... the "Found" books and the magazines reflect all of these aspects of everyday life. That's what makes it so remarkable. Indeed, how many books can cause you to giggle and feel emotionally vulnerable within two pages? This work by Davy Rothbart, co-editor Jason Bitner, and all the Found crew deserves praise because this is a cross-section of humanity stripped down to its beautiful bare essentials. If, several thousand years from now, (android? zombie?) archaeologists study our current century, they might go through our trash. Think of "Found" as giving them a head start.



I highly recommend purchasing both FOUND and FOUND II.




Finding Happiness through Written Expression




Two important things help us achieve our goals: letting go of past mistakes and envisioning future success. Psychology research supports that expressive writing about one’s goals has numerous benefits for health, emotional adjustment, and well-being (Smyth, 1998), while also increasing the likelihood that the goals will be achieved. How does expressive writing help people overcome emotional baggage and take hold of a more empowering future?



First, the creative writing process helps us organize our thoughts in new ways. We begin to create new narratives for our pasts and our futures. Taking ownership of our stories makes us feel more in control; this, in turn, boosts our resiliency, motivation, and self-esteem.



Second, writing about our “most cherished” selves helps us illustrate our values and priorities and gain insights about how we can use these qualities in future endeavors. We begin to feel less conflicted about our goals as we gain a better understanding of our true motivations and feelings (King, 2001; Pennebaker, 1998).



Finally, imagining future success can boost psychological well-being and improve performance toward achieving the goal.



Psychologist Laura King studies two specific types of beneficial, expressive writing assignments: “best possible selves” and “lost possible selves”:



Lost Possible Selves: Write for 20 minutes at a time about different experiences and topics for 3 days in a row. Here are your specific instructions: “Think about a goal in your life that was once very important to you; but, due to life circumstances, you can no longer achieve this goal. If only you had been able to achieve this goal of your past, what would your life have looked like? Now, write about what you imagined.”



Why write about regrets? Writing about past mistakes and goals that no longer make sense for our lives can help us come to terms with them and replace regret with resolve.



Best Possible Selves: Write for 20 minutes at a time about different experiences and topics for 3 days in a row. Here are your specific instructions: “Think about your life in the future. Imagine that everything has gone as well as it possibly could. You have worked hard and succeeded at accomplishing all of your life goals. Think of this as the realization of all of your life dreams. Now, write about what you imagined.”



Don’t stress over the amount of time or number of days you write.  The most important thing is to have fun and get your feelings into words; then, reflect on your writing and then put it away.  It might be fun to re-visit in a year to see how your feelings and perspectives have changed.




Seven Habits to Cultivate Happiness


Happiness is understandable, obtainable, and teachable.




Experiencing happiness begins with the understanding that happiness is not a gift you receive; rather, it is an emotion you create and cultivate in your life.  The Pursuit of Happiness organization has identified Seven Habits of Happy People that will cultivate greater well-being in your everyday life. In order to cultivate happiness, you can:

1) Build close relationships in which you can share your personal feelings and reveal your authentic self,

2) Volunteer or care for others on a consistent basis,

3) Engage in a healthy, active lifestyle that promotes physical vitality,

4) Find spiritual engagement and meaning through meditation, prayer, organized religion, professional calling, or spiritual exploration,

5) Practice mindfulness and positive thinking like optimism and gratitude in your daily life,

6) Find an activity or hobby that you can become deeply involved in on a regular basis

7) Identify your unique strengths and use them for a purpose that is greater than yourself.



Finding Happiness




As I sit here blogging thinking of happiness. On how to heal both my body and soul I think happiness as a cleansing and healing process. We not only need a well balanced meal to keep us healthy and well, but a balanced mind and spirit as well. I am thinking positive which is a form of healing.

4 Concepts I Feel Is Connected To Leadership and Success:

Over the years I have had the opportunity to study leadership and success.   I am struck by the connections between each area and how those connections are similar for happiness as well.

Your first test on happiness:

Do you want to:
Receive happiness like winning the lottery or receiving a gift?
Experience happiness as a state of mind?
If you choose A, then you may be waiting for a while, possibly forever.  However, if you choose B, then we, the team at Pursuit-of-Happiness.org, have a lot to share that may be helpful.

Sonja Lyubomirsky, in her book The How of Happiness, explained that happiness is created through our daily intentional activities.  This is consistent with Leadership and Success as well.   Happiness is within our ability to control with what we do in our daily lives and how we think.

Here are 4 concepts that will provide a framework for exploring happiness.

The first concept is understanding the difference between Pleasure and Happiness.   Are you chasing immediate pleasures like sex, decadent foods, couch time, and video time, or are you nurturing relationships, maintaining your health through diet and exercise,  finding ways to improve yourself, and being thankful for what is working in your life.  The pursuit of pleasure involves feeling good in the short-term at the possible risk of negative long-term outcomes; the pursuit of happiness consists of intentional activities and habits that promote long term health and well-being.

The second concept is taking control of your life.   George Bernard Shaw although a little gruff, was headed in the right direction when he explained pursuing happiness as, “…being a force of Nature instead of a feverish little selfish clod of ailments and grievances complaining that the world will not devote itself to making you happy. “  Do you own your decisions and the consequences of those decisions?  Are you deciding every day to invest in the habits and activities that will lead to happiness or are you waiting and hoping that happiness will find you?

The third concept is cultivating close positive relationships.  Do you have a few close friends you can talk to and share tell about your failures and successes? People who know and appreciate the real you, the good and the bad?  Are you caring and sharing in the community? Is there a person, group, or cause that you care for and give to?  The acts of sharing our true selves with others and caring for others are the most important things we can do to generate happiness and contentment in our lives.

The fourth concept is finding and expressing purpose and meaning.  The full George Bernard Shaw quote is:

This is the true joy in life, the being used for a purpose recognized by yourself as a mighty one; the being thoroughly worn out before you are thrown on the scrap heap; the being a force of Nature instead of a feverish little selfish clod of ailments and grievances complaining that the world will not devote itself to making you happy.

 Do you have something bigger than yourself to focus on?  Is there something bigger that you believe in or something that you know you were meant to do?  For many people this can be expressed in their religion or other spiritual pursuits.  Others may focus on their children or their meaningful contributions.

In summary, if you are choosing to pursue happiness:

Understand the difference between Pleasure and Happiness
Take control of your life and your happiness.
Develop close positive relationships and care for others.
Find and express purpose and meaning in your life.


As described above for happiness, leadership and success require a long term perspective, action and ownership, strong relationships, and a sense of purpose.


Mindfulness and Positive Thinking




Optimism
“A pessimist sees the difficulty in every opportunity; an optimist sees the opportunity in every difficulty.” One of Winston Churchill’s most famous quotes suggests that optimists and pessimists have fundamentally different ways of interpreting the world. Recent research indicates that optimists and pessimists approach problems differently, and their ability to cope successfully with adversity differs as a result. Martin Seligman defines optimism as reacting to problems with a sense of confidence and high personal ability. Specifically, optimistic people believe that negative events are temporary, limited in scope (instead of pervading every aspect of a person’s life), and manageable. Of course, optimism, like other psychological states and characteristics, exists on a continuum. People can also change their levels of optimism depending on the situations they are in. For simplicity’s sake, the studies discussed herein will talk about people at the higher end of the spectrum as optimists and people on the lower end as pessimists. This section will review what is known about the benefits of optimism and evidence suggesting optimism is a learnable skill.

OPTIMISTIC EXPLANATORY STYLE: MAKING SENSE OF BAD EVENTS

Imagine two students who receive the same poor grade on an exam. The first student thinks, “I’m such a failure! I always do poorly in this subject. I can’t do anything right!” The second student thinks, “This test was difficult! Oh well, it’s just one test in one class. I tend to do well in other subjects.” These students are exhibiting two types of what psychologists call “explanatory styles”. Explanatory styles reflect three attributions that a person forms about a recent event. Did it happen because of me (internal) or something or someone else (external)? Will this always happen to me (stable) or can I change what caused it (unstable)? Is this something that affects all aspects of my life (pervasive) or was it a solitary occurrence (limited)? Pessimistic people tend to view problems as internal, unchangeable, and pervasive, whereas optimistic people are the opposite. Pessimism has been linked with depression, stress, and anxiety (Kamen & Seligman, 1987), whereas optimism has been shown to serve as a protective factor against depression, as well as a number of serious medical problems, including coronary heart disease (Tindle et al., 2009). Optimistic mothers even deliver healthier, heavier babies (Lobel, DeVincent, Kaminer, & Meyer, 2000)! Optimism seems to have a tremendous number of benefits; consider several detailed below.

OPTIMISM AND PHYSICAL HEALTH

Few outcomes are more important than staying alive, and optimism is linked to life longevity. Maruta, Colligan, Malinchoc, and Offord (2000) examined whether explanatory styles served as risk factors for early death. With a large longitudinal sample collected in the mid-1960s, the researchers categorized medical patients as optimistic, mixed, or pessimistic. Optimism was operationalized using parts of the Minnesota Multiphasic Personality Inventory. The researchers found that for every 10 point increase in a person’s score on their optimism scale, the risk of early death decreased by 19%. Considering that, for a middle-aged person of average health, the difference between sudden death risk factors for smokers and non-smokers is 5-10%, the protective effect of optimism found in this study is massive.

Optimism also plays a role in the recovery from illness and disease. Multiple studies have investigated the role of optimism in people undergoing treatment for cancer (e.g., Carver et al., 1993; Schou, Ekeberg, & Ruland, 2005). These studies have found that optimistic people experience less distress when faced with potentially life-threatening cancer diagnoses. For example, Schou and colleagues (2005) found that a superior “fighting spirit” found in optimists predicted substantially better quality of life one year after breast cancer surgery. Optimism also predicted less disruption of normal life, distress, and fatigue in one study of women who were undergoing painful treatment for breast cancer (Carver, Lehman, & Antoni, 2003). In this case, optimism appeared to protect against an urge to withdraw from social activities, which may be important for healing. There is also evidence that optimism can protect against the development of chronic diseases. A sample of middle-aged women was tested for precursors to atherosclerosis at a baseline and three years later. The women who endorsed greater levels of pessimism at the baseline assessment were significantly more likely to experience thickening arteries, while optimistic women experienced no such increase in thickness (Matthews, Raikkonen, Sutton-Tyrell, & Kuller, 2004).

Optimism can have an effect on a person’s immune system, as well. In one study, elderly adults were immunized for influenza (Kohut, Cooper, Nickolaus, Russell, & Cunnick, 2002). Two weeks later, their immune response to the vaccination was measured. Greater optimism predicted greater antibody production and better immune outcomes. Five studies have also investigated optimism and disease progression in people infected with HIV. Ironson and colleagues (2005) found, in a large sample, that optimism and positive HIV immune response were linearly related: people highest in optimism had the best suppression of viral load and a greater number of helper T cells, both important parts of the progression of HIV. Furthermore, another study found that optimistic men who were HIV-positive had lower mortality over a longitudinal study (Blomkvist et al., 1994). Another study that examined the link between optimism and immune system functioning was conducted by Segerstrom and Sephton (2010). This study examined a sample of entering law students over five time points in their first year of law school. Dispositional optimism (the tendency to be generally optimistic about your life) and optimism about law school, in particular, were assessed, along with measures of positive and negative affect (to determine whether any relationships between optimism and immune system functioning could be better explained through positive or negative affect). This study found that optimism predicted superior cell-mediated immunity, an important part of the immune system’s response to infectious agents. Furthermore, an individual’s changes in optimism levels from time point to time point were associated with changes in immune functioning: as optimism increased from one time point to another, immune function increased, as well. Furthermore, negative affect did not predict changes in immune function. What this means is that optimism appears to have a unique value among the factors that compose a person’s immune system. Taylor and colleagues (1992) found that optimism predicted better psychological coping post-HIV-diagnosis, as well as more perceived control over personal health and well-being. Thus, it appears that an optimistic outlook appears not only to be strongly positively related to a healthy immune system but also to better outcomes for people with compromised immune systems.

Optimism has also been investigated in health-related behaviors. In examining the risk of developing alcohol dependence, one study found that optimism protected against drinking problems in people with a family history of alcoholism (Ohannessian, Hesselbrock, Tennen, & Affleck, 1993). As family history is one of the greatest risk factors for developing substance dependence, optimism’s protective effects against its influence may be very important for public health efforts. Beyond helping to prevent substance use problems from developing, optimism may predict better outcomes from efforts to quit using. In a study by Strack, Carver, and Blaney (1987), optimism predicted greater success in treatment for alcohol abuse, with optimistic people more likely to remain in treatment and abstinent than pessimists. Pregnant women who are higher in optimism have been shown to be less likely to abuse substances while pregnant (Park, Moore, Turner, & Adler, 1997). Optimism appears to be an important factor in risky health behaviors: both whether people choose to engage in them and whether they choose to quit.

The studies described above share a common theme: optimism can have profound effects on a person’s physical health. The mere act of expecting positive outcomes and being hopeful can boost a person’s immune system, protect against harmful behaviors, prevent chronic disease, and help people cope following troubling news. Optimism can even predict a longer life. Among psychological constructs, optimism may be one of the most important predictors of physical health.

OPTIMISM AND PSYCHOLOGICAL HEALTH

Evidence suggests that optimism is important in coping with difficult life events. Optimism has been linked to better responses to various difficulties, from the more mundane (e.g., transition to college [Brissette, Scheier, & Carver, 2002]) to the more extreme (e.g., coping with missile attacks [Zeidner & Hammer, 1992]). Optimism appears to play a protective role, assisting people in coping with extraordinarily trying incidents. Furthermore, optimism has been found to correlate positively with life satisfaction and self-esteem (Lucas, Diener, & Suh, 1996). Segerstrom and Sephton (2010) also examined whether optimism predicted positive affect. Their hypothesis that changes in optimism would predict changes in positive affect was borne out, as increases in optimism were associated with increased positive affect, and vice versa. Interestingly, changes in optimism were not related to changes in negative affect. Thus, it appears that optimism is uniquely related to positive affect. This means that optimists are generally happier with their lives than pessimists.

Optimists are also able to recover from disappointments more quickly by attending to positive outcomes to a greater extent than negative ones. Litt and colleagues (1992) examined optimism and pessimism in couples undergoing in-vitro fertilization (IVF) attempts. In this study, 41 women and their husbands were interviewed two weeks prior to the IVF attempt and two weeks after a subsequent pregnancy test. Among the women who received a negative pregnancy test, optimists were better able than pessimists to cope with failed fertilization attempts by endorsing thoughts like “this experience has made our relationship stronger”. Pessimists were more likely to develop depressive symptoms and to feel personally responsible for the failure of the IVF attempt. This study suggests that optimists are better able to cope with disappointment by attending to positive aspects of the setback.

Optimists are also more likely to engage in problem solving when faced with difficulties, which is itself associated with increased psychological well-being (e.g., Taylor et al., 1992). HIV-positive patients who were more optimistic were more likely to plan their recoveries, seek further information, and avoid self-blame and escapism (both of which are associated with worse psychological functioning). Optimists also tend to accept the reality of difficult situations while also framing them in the best possible light (Carver et al., 1993). While pessimists tend to cope through denial and abandoning impeded goals, optimists rely on acceptance and the use of humor. Optimism may even play a role in the well-being of caregivers for people with chronic illnesses. Caring for a loved one with a severe, terminal illness can have serious negative effects on psychological well-being. However, optimism appears to protect against the worst of these effects, as optimism has been associated with less depression and greater well-being in studies of people caring for others with cancer (Given et al., 1993) or Alzheimer’s (Hooker et al., 1992). The association between optimism and coping with other, less extreme difficulties has been investigated, as well. For example, in one study of college freshman, measures of optimism, hope, and well-being were administered immediately upon beginning college (Aspinwall & Taylor, 1992). At the end of the semester, measures of well-being were again administered. Optimism at the beginning of college predicted a smoother, psychologically healthier transition to college life, as well as larger groups of new friends.

With all of the research presented above, it is clear that optimism is a powerful tool in our repertoire to keep us healthy, happy, and alive. This news is great for people who are “natural” optimists, but what about others who don’t generally “look on the bright side”? Can “natural” pessimists learn to become more optimistic?

CAN A PESSIMIST BECOME AN OPTIMIST?

Martin Seligman, father of positive psychology, began his career studying depression, stress, and anxiety. From his work in these areas, he discovered that the optimistic explanatory style described above acted as a protective factor against the development of depression when faced with difficult circumstances. For a psychologist, understanding what makes some people more immune to suffering is beneficial, but it’s also somewhat unsatisfying if those benefits cannot be extended to other people. Thus, Seligman set out to understand whether or not optimism could be learned. Various studies on changing explanatory styles were conducted, and the general theme of their findings was that optimism could, indeed, be learned (Gillham, Reivich, Jaycox, & Seligman, 1995). Following this line of research, a curriculum was developed for school children to attempt to inculcate in them an optimistic explanatory style. Children were selected as the population of interest as their personalities are more malleable than adults, as they are still forming and have not “solidified”. Thus, they represent a perfect population for testing the idea that psychological interventions can modify a person’s personality. The program, called the Penn Resiliency Program (PRP), operates under the idea that instilling optimism in young people might serve to protect them from developing depressive symptoms in the future as sort of a “psychological immunization”. It relies on teachers and school counselors to administer 12 sessions of intervention, in which students are taught, among other things, how to change the types of thoughts that are consistent with the pessimistic explanatory style. Multiple studies have used strict randomized controlled trial criteria to evaluate the efficacy of this program. One study (Gillham et al., 2007) examined the use of the PRP in nearly 700 middle school students across three schools. Children were assigned to the PRP, to a program (Penn Enhancement Program [PEP]) that focused on stressors common in adolescent life, including self-esteem, peer pressure, and family conflict, or to a control condition in which students received no intervention. Students were assessed on measures of depressive symptoms and well-being two weeks after the final session and then every six months for the subsequent three years. In two of the three schools, 20% fewer students in the PRP condition reported elevated depressive symptoms three years post-intervention when compared to the control group, and nearly 10% fewer when compared to the PEP. This evidence seems to support the idea that optimism can be developed and nurtured in young people, though similar programs have not been developed for adults. More research is necessary, but it appears that optimism can be trained or learned. Thus, there is a promising argument to be made that anyone can learn to derive the numerous benefits of optimism.

CONCLUSIONS: WHERE DO WE GO FROM HERE?

Countless studies have been conducted on optimism, and the vast majority of them support the same conclusions: optimism is healthy! Optimists live longer, have better functioning immune systems, cope better with difficult circumstances, and even have healthier babies. Are there downsides? There are a few. For instance, there is some evidence that under certain circumstances, optimism can actually suppress immune functioning. For a certain subset of the law student sample profiled in Segerstrom and Sephton (2010), more difficult stressors coupled with higher levels of optimism actually predicted worse immune functioning (Segerstrom, 2006). The reasons for this are unclear, but one explanation might be that optimism was mostly linked to negative outcomes in law students who stayed close to home for law school. For these students, there might be greater competing pressures between social goals (spending time with friends and loved ones) and performing optimally in graduate school. With a finite amount of time and energy, coupled with the tendency of optimists to persevere in the face of difficulty, these students might simply be exhausting their body’s resources. Optimism has also been linked to health behaviors that can have negative consequences. For example, one study found that optimistic teenage girls were less likely than less optimistic peers to seek information about HIV testing. Furthermore, they were less likely to actually get tested (Goodman, Chesney, & Tipton, 1995). These examples indicate that optimism may have its downsides, but the good outcomes related to it far outweigh the negatives.

It’s apparent from the PRP studies that optimism can be nurtured in children, but what about adults? Studies that have investigated this question have relied on one-on-one cognitive behavioral therapy to improve levels of optimism, but no large-scale intervention has yet been developed. Further research is necessary to determine whether non-clinical interventions can be used to foster optimism. It stands to reason that changing automatic negative thoughts should be possible in PRP-style interventions for adults, but this is a question that will need to be answered with solid data.

Ultimately, there is a large, scientifically valid body of research that indicates that optimistic people are generally better off in life than pessimists. This is a growing area of research, and the future of positive thinking research is promising.

The Philosophy of Mindfulness

Gratitude: Parent of all virtues
The great Roman orator Cicero wrote, “Gratitude is not only the greatest of virtues, but the parent of all the others.” Indeed, all of us can think of times in our lives when we’ve expressed heartfelt thanks to others for gifts of time and effort. Being grateful feels good. Gratitude, the state or feeling of being thankful, is an almost universal concept among world cultures. In fact, nearly all of the world’s spiritual traditions emphasize the importance of giving thanks to benefactors, supernatural or otherwise (Emmons & Crumpler, 2000†). Robert Emmons, a leader in the field of gratitude research, defines gratitude as the feeling that occurs when a person attributes a benefit they have received to another (Emmons, 2004). Feeling grateful has a number of benefits. Feelings of gratitude are associated with less frequent negative emotions and more frequent positive emotions such as feeling energized, alert, and enthusiastic (McCullough, Emmons, & Tsang, 2002). Beyond emotions, there is evidence that gratitude is associated with pleasant physical sensations, as well. Algoe and Haidt (2009) found that people experienced pleasant muscle relaxation when recalling situations in which they’d felt grateful. It is apparent that the mere act of giving thanks can have remarkable impact on a person’s well-being.

Taking time to appreciate your mother for all the care she provided growing up; reconnecting with an old friend to express your gratitude for always being there for you; seeking out and thanking a favorite teacher who helped you grow – specific acts of gratitude can have a variety of positive consequences, but what about people who are more grateful by nature than others? Given the centrality of thanksgiving in religious traditions, grateful people tend to be more spiritual than their less-grateful counterparts. People who are generally grateful report being more agreeable and less narcissistic compared with less grateful people. People who are more grateful also report being happier (Watkins, Woodward, Stone, & Kolts, 2003).

CHARACTERISTICS OF GRATEFUL PEOPLE

What separates more grateful people from less grateful people? Recent evidence shows that a lot of the differences may be in how grateful people approach situations in which they’ve received some form of aid. When presented with the same short stories in which participants are told they’ve received help from another people, more grateful people tend to see their benefactors as more selfless and having exerted more effort to help, as well as placing higher value on the help they received (Wood, Maltby, Stewart, Linley, & Joseph, 2008). To further support this hypothesis, these authors sought to replicate their findings in people’s daily lives. Students kept diaries of moments in their everyday environment when they were helped by another person and then asked to rate how selfless and sincere was the benefactor, how much effort did the benefactor expend, how grateful did they feel toward their benefactor, and how valuable was the help received Findings from these random moments in everyday life supported the hypothesis that more grateful people rate all of these factors higher than less grateful people. These findings suggest that grateful people interpret events in a unique way, and this interpretation style might account for the benefits extracted from gift giving experiences.

Extrapolating from the interpretations that differentiate more and less grateful people, Wood and colleagues (2008) used a longitudinal design to investigate how gratitude related to social support, stress, and depression. Longitudinal studies follow the same group of people over time, which allows researchers to examine temporal relationships between different variables. This has the benefit of strengthening hypotheses about causal relationships between variables. In this study, the researchers asked people to rate the overall gratitude, social support, depression, and stress in their life. Everyone was contacted again to complete the same questionnaires three months later. How grateful people initially felt predicted greater feelings of social support and less stress and depression three months later. Thus, it appears that grateful people find themselves feeling a sense of belonging and a relative absence of stress and depression. Psychologists have repeatedly shown that perceptions are more important than objective reality and grateful people possess benign interpretations of themselves, other people, and the world.

There are interpersonal benefits associated with gratitude, as well. Feelings of gratitude are associated with increased feelings of closeness and a desire to build or strengthen relationships with a benefactor (Algoe & Haidt, 2009). Acts of gratitude require us to admire good characteristics of other people. Doing so encourages us to become closer to them. It has the added benefit of improving mood: reflecting upon the good another had done for them elevated the moods of participants in Algoe and Haidt’s (2009) study, who were asked to recall a time in which another person had assisted them in an exemplary way. In addition, the act of contemplating times in which another person had helped these participants resulted in participants expressing a desire for moral growth and to help others, themselves. Thus, it appears that being grateful can actually encourage people to do something good for another person. Gratitude, therefore, might have important benefits to society as a whole.

It has become clear that there are a number of advantages associated with being grateful. Among other things, grateful people are happier, have stronger feelings of social support, and feel less stressed and depressed. As being grateful has so many positive attributes, it seems that intervening to increase people’s levels of gratitude may be a good way to increase their feelings of well-being. In the next section, we discuss the research that has attempted to do just that.

BECOMING MORE GRATEFUL: DOES IT WORK?

While it’s clear that gratitude and well-being are connected, the research presented above is correlational in nature. What this means is that, while those studies tell us there is a connection between being grateful and being happy, it is impossible to say which one leads to the other. Based on that evidence, it could simply be that people who are already happier are more grateful. To better identify a causal relationship, carefully controlled experiments are required.

Fortunately, there has been an abundance of such research in the last decade. Emmons and McCullough (2003) conducted some of the first experimental studies of the effects of gratitude on well-being. In one study, college students were randomly placed into one of three conditions, (gratitude, hassles, or events), each of which lasted for nine weeks. Participants were given weekly packets in which they were to write down different things depending on their condition. In the gratitude condition, students were asked to write down several experiences for which they were grateful. In the hassles condition, students wrote down annoyances they experienced in the previous week. Finally, in the events condition, students wrote down a number of events that affected them in the past week. No instruction was given about what types of events to include, and responses ranged from “learned CPR” to “cleaned out my shoe closet”. The events condition acted as a neutral control condition to which the other two were compared. Students also completed a series of measures assessing physical symptoms and overall well-being. Students in the grateful condition reported significantly greater life satisfaction, greater optimism for the upcoming week, fewer physical symptoms, and, perhaps most surprisingly, exercised significantly more than students in either the events condition or the hassles condition. However, the gratitude intervention did not have a significant impact on positive or negative emotions. Thus, while being grateful caused students to assess their lives as more satisfying and made them more optimistic about their futures, it didn’t change the overall emotional tone of their daily lives.

A subsequent study replaced the weekly exercises from the previous study with daily diaries that were used for two weeks. This study kept the gratitude and hassles conditions, but replaced the events condition with instructions to write about ways in which the students were better off than other people. This study found a significant difference in levels of positive affect between people in the gratitude condition and people in the hassles condition, which is a bit like comparing healthiness between people who have eaten fruits and vegetables for a week with people who have eaten only cheeseburgers and fries. Based on these two studies, the causal link between gratitude and well-being is clearly present. However, it is thus far difficult to make the claim that being grateful makes a person happier.

While the research by Emmons and McCullough (2003) suggests that being more grateful doesn’t necessarily increase positive emotions more than not doing anything at all, that study was conducted with a sample of undergraduates. Perhaps children, whose brains and personalities are more malleable than those of college students, would derive greater benefit from grateful acts. To investigate this, Froh and colleagues (2008) examined the effects of counting blessings in a sample of sixth and seventh graders. Classes were assigned to the same conditions as in Emmons and McCullough (2003). Findings were similar to that study, as well, with the gratitude intervention resulting in happier students when compared to the students who wrote about their hassles, but not when compared to the neutral control students. However, these researchers examined other outcomes, as well. Froh and colleagues found that students who were told to be grateful were more excited about and satisfied with school than the students in the other conditions. Given the importance of school satisfaction in academic performance, this is a promising area of research for researchers and educators alike.

The studies covered thus far have shown a number of benefits associated with increasing gratitude in people of different ages. What they have not yet shown, however, is that making people more grateful makes them happier. To further investigate this area, Froh and colleagues (2009) hypothesized that gratitude interventions weren’t increasing levels of positive affect because many of the people who composed the samples in previous research were already happy. Perhaps people who are happier reach a “ceiling” point, beyond which it is very difficult to become even happier. This theory is consistent with research by social psychologist Sonja Lyubomirsky, who found that people adapt quickly to positive changes in their lives and thus derive diminishing happiness returns from them. Perhaps, for people who are less happy to begin with, feelings of gratitude are more novel, and thus less happy people experience a greater benefit from gratitude exercises. Froh and colleagues (2009) examined the effects of expressed gratitude in students ranging from third to twelfth grade. Their findings indicated that the students with the lowest levels of positive affect received substantial benefits from expressing gratitude when compared to a neutral control condition. In other words, the students who had the most to gain in terms of positive emotion gained the most positive emotion, a surprising and exciting result. Furthermore, it’s possible that people with greater positive emotions to begin with are more open and receptive to changing their life orientation and enhancing their existing relationships. This includes being in a state of mind to be better attuned to positive events and more open to savoring them, integrating these experiences into their visions of how their overall lives appear. Taken in this context, it appears that, while nearly everyone derives benefits from giving thanks, different people experience different rewards.

Altogether, the studies profiled here have shown that gratitude can be increased through targeted interventions and that those increases have important implications for people’s well-being. But the question remains: can encouraging people to be more grateful really make them happier? Sheldon and Lyubomirsky (2006) set out to answer this question with a four-week experimental study. In this study, students were asked to either count their blessings everyday or write about details of their lives. At two-week and four-week intervals, the participants completed “check-ups”, in which they rated their levels of well-being, positive emotions, and negative emotions. The most exciting result from this study is that people in the gratitude condition increased in positive affect when compared to the control condition. This is a novel result, as prior research had shown only that gratitude interventions were effective in increasing positive affect compared to exercises that asked people to write about bad things that had happened to them. However, a caveat applies: in these analyses, the gratitude condition was paired with another experimental condition, in which students were asked to envision their “best possible selves” in their ideal future lives. Both of these interventions resulted in higher levels of positive affect, but there was no difference between them. Furthermore, all conditions experienced a decrease in negative affect across the four weeks of the study, with no significant differences between them. While these results are exciting, it would be advantageous to attempt to replicate them in other samples to more fully establish an effect.

There is a possibility that the way in which the gratitude intervention is delivered matters. Lyubomirsky and colleagues (2005) conducted a study in which they asked participants in the experimental condition to contemplate “things for which they are grateful” over the course of six weeks. Participants in the control condition completed only assessments of their happiness levels. In addition to the experimental and control condition, participants were asked either to complete the tasks once a week or three times a week. Results indicated that participants who completed the tasks only once a week showed increases in levels of well-being compared to the control group, but participants who completed the tasks three times a week showed no difference in happiness. A possible explanation for this could be that people who “counted their blessings” multiple times per week became bored with the intervention, and it thus lost its ability to increase happiness.

Each of the above studies has used multiple gratitude exercises to attempt to effect change. However, one study has examined the effects of a single gratitude-enhancing event: the letter of gratitude. Seligman and colleagues (2005) asked visitors to their website to write a letter to a person that they felt they had never properly thanked for a past kindness. These people were then asked to deliver this letter in person to their benefactor. These people experienced a substantial increase in happiness compared to people who wrote about their early memories. Furthermore, the increase was significant through one month post-intervention. These findings are perhaps the most excited yet profiled. However, that excitement must be tempered by the fact that the sample used in this study was visitors to a website about happiness. These people might be especially motivated to complete the exercise, or there may be important differences in people who seek out such tasks. While these results are promising, it will be important to attempt to replicate these findings in more typical samples. Fortunately, one can take away a positive spin from this study, as well: this experiment found substantial increases in happiness from a single intense gratitude-enhancing activity. While the increase in happiness was relatively short-lived, it suggests that there might be ways to use gratitude to improve happiness long term.

The take-home message from these studies is this: gratitude interventions have a number of positive effects, ranging from improving people’s feelings of thankfulness to increasing levels of school satisfaction. Each of these outcomes is valuable in its own right. However, the answer to the question, “Do gratitude interventions make people happier?” remains an (optimistic) “Maybe, but we don’t know for sure.”

CONCLUSIONS: WHERE DO WE GO FROM HERE?

Of all the areas studied in the relatively young field of positive psychology, gratitude has perhaps the widest body of research. Grateful people have been shown to have greater levels of positive affect, a greater sense of belonging, and lower levels of depression and stress. Furthermore, efforts to make people more grateful have their own benefits. Gratitude is clearly an important part of a “good life”, and it therefore demands further careful research. Each of the studies profiled here has strong scientific merit, and their results should give us a sense of cautious optimism as we move forward in the study of thanksgiving.



ARISTOTLE’S DEFINITION OF HAPPINESS


Happiness depends on ourselves.” More than anybody else, Aristotle enshrines happiness as a central purpose of human life and a goal in itself. As a result he devotes more space to the topic of happiness than any thinker prior to the modern era. Living during the same period as Mencius, but on the other side of the world, he draws some similar conclusions. That is, happiness depends on the cultivation of virtue, though his virtues are somewhat more individualistic than the essentially social virtues of the Confucians. Yet as we shall see, Aristotle was convinced that a genuinely happy life required the fulfillment of a broad range of conditions, including physical as well as mental well-being. In this way he introduced the idea of a science of happiness in the classical sense, in terms of a new field of knowledge.

Essentially, Aristotle argues that virtue is achieved by maintaining the Mean, which is the balance between two excesses. Aristotle’s doctrine of the Mean is reminiscent of Buddha’s Middle Path, but there are intriguing differences. For Aristotle the mean was a method of achieving virtue, but for Buddha the Middle Path referred to a peaceful way of life which negotiated the extremes of harsh asceticism and sensual pleasure seeking. The Middle Path was a minimal requirement for the meditative life, and not the source of virtue in itself.

ARISTOTLE: A LITTLE BACKGROUND

Aristotle is one of the greatest thinkers in the history of western science and philosophy, making contributions to logic, metaphysics, mathematics, physics, biology, botany, ethics, politics, agriculture, medicine, dance and theatre. He was a student of Plato who in turn studied under Socrates. Although we do not actually possess any of Aristotle’s own writings intended for publication, we have volumes of the lecture notes he delivered for his students; through these Aristotle was to exercise his profound influence through the ages. Indeed, the medieval outlook is sometimes considered to be the “Aristotelian worldview” and St. Thomas Aquinas simply refers to Aristotle as “The Philosopher” as though there were no other.

Aristotle was the first to classify areas of human knowledge into distinct disciplines such as mathematics, biology, and ethics. Some of these classifications are still used today, such as the species-genus system taught in biology classes. He was the first to devise a formal system for reasoning, whereby the validity of an argument is determined by its structure rather than its content. Consider the following syllogism: All men are mortal; Socrates is a man; therefore, Socrates is mortal. Here we can see that as long as the premises are true, the conclusion must also be true, no matter what we substitute for “men or “is mortal.” Aristotle’s brand of logic dominated this area of thought until the rise of modern symbolic logic in the late 19th Century.

Aristotle was the founder of the Lyceum, the first scientific institute, based in Athens, Greece. Along with his teacher Plato, he was one of the strongest advocates of a liberal arts education, which stresses the education of the whole person, including one’s moral character, rather than merely learning a set of skills. According to Aristotle, this view of education is necessary if we are to produce a society of happy as well as productive individuals.

HAPPINESS AS THE ULTIMATE PURPOSE OF HUMAN EXISTENCE

One of Aristotle’s most influential works is the Nicomachean Ethics, where he presents a theory of happiness that is still relevant today, over 2300 years later. The key question Aristotle seeks to answer in these lectures is: what is the ultimate purpose of human existence? What is that end or goal for which we should direct all of our activities? Everywhere we see people seeking pleasure, wealth, and a good reputation. But while each of these has some value, none of them can occupy the place of the chief good for which humanity should aim. To be an ultimate end, an act must be self-sufficient and final, “that which is always desirable in itself and never for the sake of something else,” and it must be attainable by man. Aristotle claims that nearly everyone would agree that happiness is the end which meets all these requirements. It is easy enough to see that we desire money, pleasure, and honor only because we believe that these goods will make us happy. It seems that all other goods are a means towards obtaining happiness, while happiness is always an end in itself.

The Greek word that usually gets translated as “happiness” is eudaimonia, and like most translations from ancient languages, this can be misleading. The main trouble is that happiness (especially in modern America) is often conceived of as a subjective state of mind, as when one says one is happy when one is enjoying a cool beer on a hot day, or is out “having fun” with one’s friends. For Aristotle, however, happiness is a final end or goal that encompasses the totality of one’s life. It is not something that can be gained or lost in a few hours, like pleasurable sensations. It is more like the ultimate value of your life as lived up to this moment, measuring how well you have lived up to your full potential as a human being. For this reason, one cannot really make any pronouncements about whether one has lived a happy life until it is over, just as we would not say of a football game that it was a “great game” at halftime (indeed we know of many such games that turn out to be blowouts or duds). For the same reason we cannot say that children are happy, anymore than we can say that an acorn is a tree, for the potential for a flourishing human life has not yet been realized. As Aristotle says, “for as it is not one swallow or one fine day that makes a spring, so it is not one day or a short time that makes a man blessed and happy.” ( Nichomachean Ethics,1098a18)

THE HIERARCHICAL VIEW OF NATURE

In order to explain human happiness, Aristotle draws on a view of nature he derived from his biological investigations. If we look at nature, we notice that there are four different kinds of things that exist in the world, each one defined by a different purpose:

Mineral: rocks, metals and other lifeless things. The only goal which these things seek is to come to a rest. They are “beyond stupid” since they are inanimate objects with no soul

Vegetative: plants and other wildlife. Here we see a new kind of thing emerge,something which is alive. Because plants seek nourishment and growth, they have souls and can be even said to be satisfied when they attain these goals

Animal: all the creatures we study as belonging to the animal kingdom. Here we see a higher level of life emerge: animals seek pleasure and reproduction, and we can talk about a happy or sad dog, for example, to the extent that they are healthy and lead a pleasant life

Human: what is it that makes human beings different from the rest of the animal kingdom? Aristotle answers: Reason. Only humans are capable of acting according to principles, and in so doing taking responsibility for their choices. We can blame Johnny for stealing the candy since he knows it is wrong,” but we wouldn’t blame an animal since it doesn’t know any better.

It seems that our unique function is to reason: by reasoning things out we attain our ends, solve our problems, and hence live a life that is qualitatively different in kind from plants or animals. The good for a human is different from the good for an animal because we have different capacities or potentialities. We have a rational capacity and the exercising of this capacity is thus the perfecting of our natures as human beings. For this reason, pleasure alone cannot constitute human happiness, for pleasure is what animals seek and human beings have higher capacities than animals. The goal is not to annihilate our physical urges, however, but rather to channel them in ways that are appropriate to our natures as rational animals.

Thus Aristotle gives us his definition of happiness:

…the function of man is to live a certain kind of life, and this activity implies a rational principle, and the function of a good man is the good and noble performance of these, and if any action is well performed it is performed in accord with the appropriate excellence: if this is the case, then happiness turns out to be an activity of the soul in accordance with virtue. (Nichomachean Ethics,1098a13)

THE PURSUIT OF HAPPINESS AS THE EXERCISE OF VIRTUE

In this last quote we can see another important feature of Aristotle’s theory: the link between the concepts of happiness and virtue. Aristotle tells us that the most important factor in the effort to achieve happiness is to have a good moral character — what he calls “complete virtue.” But being virtuous is not a passive state: one must act in accordance with virtue. Nor is it enough to have a few virtues; rather one must strive to possess all of them. As Aristotle writes:

He is happy who lives in accordance with complete virtue and is sufficiently equipped with external goods, not for some chance period but throughout a complete life. (Nichomachean Ethics,1101a10)

According to Aristotle, happiness consists in achieving, through the course of a whole lifetime all the goods — health, wealth, knowledge, friends, etc., that lead to the perfection of human nature and to the enrichment of human life. This requires us to make choices, some of which may be very difficult. Often the lesser good promises immediate pleasure and is more tempting, while the greater good is painful and requires some sort of sacrifice. For example, it may be easier and more enjoyable to spend the night watching television, but you know that you will be better off if you spend it researching for your term paper. Developing a good character requires a strong effort of will to do the right thing, even in difficult situations.

Another example which is becoming more and more of a problem in our society today is the taking of drugs. For a fairly small price, one can immediately take one’s mind off of one’s troubles and experience deep euphoria by popping an oxycontin pill or snorting some cocaine. Yet, inevitably, this short-term pleasure will lead to longer term pain. A few hours later you may feel miserable and so need to take the drug again, which leads to a never ending spiral of need and relief. Addiction inevitably drains your funds and provides a burden to your friends and family. All of those virtues—generosity, temperance, friendship, courage, etc, that make up the good life appear to be conspicuously absent in a life of drug use.

Aristotle would be strongly critical of the culture of “instant gratification” which seems to predominate in our society today. In order to achieve the life of complete virtue, we need to make the right choices, and this involves keeping our eye on the future, on the ultimate result we want for our lives as a whole. We will not achieve happiness simply by enjoying the pleasures of the moment. Unfortunately, this is something most people are not able to overcome in themselves. As he laments, “the mass of mankind are evidently quite slavish in their tastes, preferring a life suitable to beasts (Nichomachean Ethics, 1095b 20) Later in the Ethics Aristotle will draw attention to the concept of akrasia, or weakness of the will. In many cases the overwhelming prospect of some great pleasure obscures one’s perception of what is truly good. Fortunately, this natural disposition is curable through training, which for Aristotle meant education and the constant aim to perfect virtue. As he puts it, a clumsy archer may indeed get better with practice, so long as he keeps aiming for the target.

Note also that it is not enough to think about doing the right thing, or even intend to do the right thing: we have to actually do it. Thus, it is one thing to think of writing the great American novel, another to actually write it. When we impose a form and order upon all those letters to actually produce a compelling story or essay, we are manifesting our rational potential, and the result of that is a sense of deep fulfillment. Or to take another example, when we exercise our citizenship by voting, we are manifesting our rational potential in yet another way, by taking responsibility for our community. There are myriad ways in which we can exercise our latent virtue in this way, and it would seem that the fullest attainment of human happiness would be one which brought all these ways together in a comprehensive rational life-plan.

There is yet another activity few people engage in which is required to live a truly happy life, according to Aristotle: intellectual contemplation. Since our nature is to be rational, the ultimate perfection of our natures is rational reflection. This means having an intellectual curiosity which perpetuates that natural wonder to know which begins in childhood but seems to be stamped out soon thereafter. For Aristotle, education should be about the cultivation of character,and this involves a practical and a theoretical component. The practical component is the acquisition of a moral character, as discussed above. The theoretical component is the making of a philosopher. Here there is no tangible reward, but the critical questioning of things raises our minds above the realm of nature and closer to the abode of the gods.

FRIENDSHIP

For Aristotle, friendship is one of the most important virtues in achieving the goal of eudaimonia (happiness). While there are different kinds of friendship, the highest is one that is based on virtue (arête). This type of friendship is based on a person wishing the best for their friends regardless of utility or pleasure. Aristotle calls it a “…complete sort of friendship between people who are good and alike in virtue…” This type of friendship is long lasting and tough to obtain because these types of people are hard to come by and it takes a lot of work to have a complete virtuous friendship. Aristotle notes that one cannot have a large number of friends because of the amount of time and care that a virtuous friendship requires. Aristotle values friendship so highly that he argues friendship supersedes justice and honor. First of all, friendship seems to be so valued by people that no one would choose to live without friends. People who value honor will likely seek out either flattery or those who have more power than they do, in order that they may obtain personal gain through these relationships. Aristotle believes that the love of friendship is greater than this because it can be enjoyed as it is. “Being loved, however, people enjoy for its own sake, and for this reason it would seem it is something better than being honoured and that friendship is chosen for its own sake.” The emphasis on enjoyment here is noteworthy: a virtuous friendship is one that is most enjoyable since it combines pleasure and virtue together, thus fulfilling our emotional and intellectual natures.

THE GOLDEN MEAN

Aristotle’s ethics is sometimes referred to as “virtue ethics” since its focus is not on the moral weight of duties or obligations, but on the development of character and the acquiring of virtues such as courage, justice, temperance, benevolence, and prudence. And anyone who knows anything about Aristotle has heard his doctrine of virtue as being a “golden mean” between the extremes of excess and deficiency. Courage, for example, is a mean regarding the feeling of fear, between the deficiency of rashness (too little fear) and the excess of cowardice (too much fear). Justice is a mean between getting or giving too much and getting or giving too little. Benevolence is a mean between giving to people who don’t deserve it and not giving to anyone at all. Aristotle is not recommending that one should be moderate in all things, since one should at all times exercise the virtues. One can’t reason “I should be cruel to my neighbor now since I was too nice to him before.” The mean is a mean between two vices, and not simply a mean between too much and too little.

Furthermore, the mean is “relative to ourselves,” indicating that one person’s mean may be another person’s extreme. Milo the wrestler, as Aristotle puts it, needs more gruel than a normal person, and his mean diet will vary accordingly. Similarly for the moral virtues. Aristotle suggests that some people are born with weaker wills than others; for these people, it may actually be a mean to flee in battle (the extreme being to get slaughtered or commit suicide). Here we see the flexibility in Aristotle’s account: as soon as he begins to lay down some moral rules, he relaxes them in order to take into consideration the variety and contingency of particular temperaments.

Aristotle’s doctrine of the mean is well in keeping with ancient ways of thinking which conceived of justice as a state of equilibrium between opposing forces. In the early cosmologies, the Universe is stabilized as a result of the reconciliation between the opposing forces of Chaos and Order. The Greek philosopher Heraclitus conceived of right living as acting in accordance with the Logos, the principle of the harmony of opposites; and Plato defined justice in the soul as the proper balance among its parts. Like Plato, Aristotle thought of the virtuous character along the lines of a healthy body. According to the prevailing medical theory of his day, health in the body consists of an appropriate balance between the opposing qualities of hot, cold, the dry, and the moist. The goal of the physician is to produce a proper balance among these elements, by specifying the appropriate training and diet regimen, which will of course be different for every person.

Similarly with health in the soul: exhibiting too much passion may lead to reckless acts of anger or violence which will be injurious to one’s mental well-being as well as to others; but not showing any passion is a denial of one’s human nature and results in the sickly qualities of morbidity, dullness, and antisocial behavior. The healthy path is the “middle path,” though remember it is not exactly the middle, given that people who are born with extremely passionate natures will have a different mean than those with sullen, dispassionate natures. Aristotle concludes that goodness of character is “a settled condition of the soul which wills or chooses the mean relatively to ourselves, this mean being determined by a rule or whatever we like to call that by which the wise man determines it.” (1006b36)

CONCLUSION

In conclusion, according to Aristotle, what is happiness?

Happiness is the ultimate end and purpose of human existence
Happiness is not pleasure, nor is it virtue. It is the exercise of virtue.
Happiness cannot be achieved until the end of one’s life. Hence it is a goal and not a temporary state.
Happiness is the perfection of human nature. Since man is a rational animal, human happiness depends on the exercise of his reason.
Happiness depends on acquiring a moral character, where one displays the virtues of courage, generosity, justice, friendship, and citizenship in one’s life. These virtues involve striking a balance or “mean” between an excess and a deficiency.
Happiness requires intellectual contemplation, for this is the ultimate realizatio



Bored Silly =) Rantings

Here I am again Blogger, but this time I am bored. I am never bored I always have so much to do that there is not enough hours in the day to get everything done. Even on what days off I am constantly on the go and get home late only to stay up to wind down by logging into Facebook, Blogger or Poker Stars. I know I do not get enough sleep since the doctor (my doctor) just informed me of this just this week. 

Sick who me? I like everyone catch what goes around the hospital, but mostly during the Winter months. But, it is usually just a cough and only once did I get sick with pneumonia about 3 years ago. I am body building now and I work out a lot. The only thing I can think that went wrong is yes I have had to skip meals when I am working. I bring in healthy food that is on my strict diet. I need to be making muscle and not losing muscle mass. I thought I was doing everything right, but I need to make a few changes in my diet. 

But, right now I am still dizzy when I get up and feel very weak, but my headache is not as bad as it was (debilitating). I hate taking any kind of drugs even when prescribed :( Yet I had to the pain was so bad. I have slept, woke up went to the powder room, washed my face and still feel like crap. I thought I would be better today? But, I'm not, but in Jesus name I will be. 

Enough whining people. But, I am bored. I would not be bored if I was able to at least get up and walk without feeling faint. There I (go) again. Stop me! But, one last thing did you know you cannot watch TV while you are dizzy? I imagine this must be full of typo, but bear with me. 

Okay now what to do? I can write a blog and I am doing so at this very second. I can say that I watched James Taylor sing at the police officer that was killed in the line of duty last week by the (Boston Marathon Bomber's.) How tragic. I cannot comprehend the hate that we see in this Country from people who come here to hurt innocent people, but I believe both these guys were born here. I am so very proud of Boston and how everyone handled a dire situation. My thoughts and prayers go out to all of those effected in Boston and in Texas by such horror. Daddy's words you got yourself all worked up again over something you could not control and now you are sick. Didn't You? No daddy that is not it at all. I wouldn't be able to figure out what happened if I tried, but I know it was not that. 

I need to get straight so Blake and I can take our trip soon. Blake has been so good to me and has catered to my every whim ( I am not use to that ;) But, I am thankful to have had him with me during this time. Yes, I still think I am smarter than everyone else and I have not been given the right diagnosis. It simply cannot be Anemia it can't. I take care of myself. Sure I have had to skip a couple meals here or there but nothing like when I was a resident. 

Well Blake is here with Supper Yum! ;) I won't be bored now lol Thank you my faithful keyboard and my Blogger page so that I can vent and get my feelings out. I know that no one will really read this as they never comment when I post to facebook, but I feel better and now going to fill my tummy. If you are reading this thank you and God bless and please continue to keep me in your prayers.

Your Friend,