Gotowa bibliografia na temat „HAPPIEST MINDS”

This brief chapter arises from reflections on the research studies relating to the Calling construct, carry out by colleagues from the University of Padua. Basically this is a reasoning on the implications of which we should (as academics) always keep in mind when we are called to think about career paths for students, and how it could be important to help students to develop a Calling, putting them in the conditions of making an aware and passionate choice about their future working life.

Health is one of the most significant incomes of happiness and well-being. Since ancient times, Buddhism has been intimately intertwined with the avoidance of human suffering. Two thousand five hundred years ago, the supreme Buddha preached about the importance of keeping the mind happy and health care. The Buddha, preached as a doctor, talked about how stress affects our mental health and wellbeing, and that the cure for ailments related to mental health is to understand the Dhamma, and that valuable Dhamma is illustrated in the Suttas. The main objective of this research is to study about the content of Buddhism and its importance on how to get health care through happiness. The secondary objective is to study whether it is possible to achieve a healthy life through happiness with the help and the incorporation of Buddhist sermons. The research uses primary and secondary data. Primary data are collected through participant observation and interviews. Secondary data are obtained from both published and unpublished sources. As further data gathered, embracing the teachings of the Buddha into our lives brings peace of mind and it will lead us to the progressive path of being healthy. The best example of this is the supreme Buddha. Since, he has been the first to heal all the sufferings and to demonstrate to the world the worth and importance of it and how to achieve a healthy and balanced life through it. Key Words: Happiness, Healthcare, Buddhism, Mind, Peace.

Background: In recent years, interest has been growing in cognitive and affective ToM functioning in individuals suffering from neurodegenerative disorders, such as Alzheimer’s disease (AD). However, the affective ToM has been less investigated. Objective: This study aims to compare affective ToM performance in persons with mild to moderate AD and healthy older controls (HOC), and its relationship with cognition. Methods: A cross-sectional study of 97 mild to moderate AD individuals and 40 HOC. To assess affective ToM, participants were administered a task that examines ability to comprehend the emotional situation nature along with the appropriate emotional state that one would experience in that situation. Assessments of cognition, dementia severity, functionality, awareness of disease and neuropsychiatric symptoms were completed for AD group. Results: Analyses of emotional reasoning indicated a group effect on performance. There was a significant difference between the AD and HOC groups in terms of their ability to understand situations of sadness, surprise, anger, and happiness, with the moderate AD showing the worst performance for all emotional situations. Ability to appropriately name the emotional state was significantly different for surprise, anger, and happiness, but not for sadness, with both AD groups showing lower performance for surprise and anger, and with the mild AD showing better performance for happiness. In both AD groups, ability to understand the emotional situation and to name the emotion was significantly correlated with cognitive impairment and awareness of disease. Neuropsychiatric symptoms were significantly correlated in moderate AD group. Conclusions: Impairment in understanding the emotional aspects of situations can lead moderate AD people to experience conflicts in family and social situations. Mild AD people can experience same conflicts when their preserved ability in understanding the emotional situation is underestimated.

A virtuous life is the fruit of a mind with a rich inner landscape. It can be overtly inferred by sincerity in speech, generosity of righteous deeds and is elegantly fulfilled by inner contentment. World peace entails that despite prevailing differences and disapprovals, global citizens find it proper to continue to work together towards meliorating the quality of life for one and all. This paper analyzed secondary data to unveil the instrumental role played by virtues in the conquest of peace. The findings deducted are indicative of the seminal importance of virtue inculcation as means to restore world peace. KEY WORDS: Virtues, Peace, Values, Character Strengths, Positive Psychology, Spiritual Psychology, Human Values.

The article describes the results of the empirical study into sociodemographic correlates and subjective correlates of happiness. The relevance of the study is determined by the fact that the modern world places exorbitant, often conflicting requirements (information-driven, need and motive-based, value-oriented, etc.) on the individual. Our study aimed to define the linkage between the happiness of mature Russians and their satisfaction with different aspects of life. We formed the hypothesis of a connection between happiness and satisfaction with the job, material situation, health, proper rest, inter-spousal relations, and relationships with their children and friends. The results revealed that the feelings of happiness are connected with both objective socio-demographic indicators and the level of satisfaction with different life aspects. Happiness positively correlates with the number of children in a family and income, and also with overall life satisfaction. With age, a subjective sense of happiness “fades” a bit, and the respondents estimate happiness slightly lower (it is more characteristic of the female part of the sample). Men and women do not differ in the level of being happy but there exist some peculiarities in the linkage of happiness with such factors as marital status (being married) and the number of children – unlike men, for women these correlations are statistically significant. Also, men, compared to women, are more satisfied with the material situation and inter-spousal relations and less satisfied with their relations with friends. In general, the obtained results complement the data published in academic literature. Thus, it was found that not all factors considered as predictors of happiness in the public mind correlate with the feelings of happiness. For instance, it was revealed that such an essential factor of material wellbeing as homeownership has nothing to do with a sense of happiness: the respondents with and without own homes are equally happy

This article enlightens therapeutic character of the Hellenistic philosophical schools. Most of them created not only theory of practical philosophy called ethics but also a very concrete recipe of happiness. These recipes like Epicurean tetrapharmakos still actual nowadays for their strong motivative power and can be explained in a very modern term of neuroethics. In spite of the controversial positions in many kinds of philosophical questions and ethical practical recommendations, these schools share the common ideals. Three ideals or remedies of Hellenistic schools are ataraxia (unperturbability, tranquility), apatheia (freedom from passion) and autarkia (a selfsufficiency, independence of external events). Three ‘A’s of Hellenistic ethics are the crucial components of eudaimonia. In the neuroethical perspective it can be seen as the serotonin-type of ethics based on the avoidance of the passions and the mind control of negative emotions or self-mastery.

The work environment is constantly changing. It is necessary to adapt effectively in order to have an increased productivity. Terms such as leadership, mindset, long-term goals, critical or analytical mind are the key factors that are deciding the fate of a certain company. In our country, it is mainly young people who are aware of the positive consequences of practicing emotional intelligence. But how easy is it to practice these qualities in a country like Albania? Recently, various trainings are being held for the development of individual performance, but does the Albanian society really know what it means to have an individual performance? One of the basic principles of Adlerian psychology is closely related to the principles of EQ: Thinking of the common good. How can this happen when everyone is supposed to think for themselves? The paper is based on the interpretation of the main tests of Emotional Intelligence by comparing them with the data from a questionnaire that is addressed to 100 employees or people who have at least worked 1 time with contractual agreement. Main tests used are those based on Daniel Goleman’s EQ Framework, specifically “360 degree” instrument. Keywords: Emotional intelligence, HR practices, Leadership, Humanity, Happiness.

The visual and behavioral codes prevalent in society at any given moment are part of its social conventions and constitute a framework that rules everyone´s image, dress and the attitudes that society not only tolerates but expects from them. However, it is unquestionable that despite the rigidity and formality imposed on personal appearance and manners, it is still possible to find some room to play with the possibilities afforded to people, albeit conditioned by their social status, so as to manage to express their inner self, mood, and even outlook on life, at any point in time. What is more, it is possible for an individual inserted in such a society to become the center around which everything revolves and trace a path to success, without necessarily trespassing any of the red lines drawn by society's norms. In her novels, Jane Austen chose as protagonists middle to upper class young women that stand out by managing to, in the limited scope of action afforded to them, work society in their favour so as to achieve their perceived notions of fulfillment and personal happiness. Based on one of Austen's novels Emma, and its 2020 movie adaptation directed by Autumn de Wilde, we will assess how Alexandra Byrne’s costumes work in relation to the aesthetics of Emma’s world and surroundings. As well as investigate how they showcase, are impacted and can even be read as symbolic representations of the course of her life, evolution and relationships in this movie, which is considered to be particularly faithful to the novel.Keeping this in mind, we will analyse several scenes that are key both in terms of the plot and the costumes of the main character—Emma. This analysis will consider filmic and design notions of characters, narrative and space, as well as their construction and representation. It will focus on questions of storytelling regarding how the viewer is informed about Emma’s personality and mood, as well as capable of feeling her emotions, in the key events of the plot. As well as try to answer why and how Emma and her costumes remain the main focus in almost every shot of the movie, and how components such as the fictional space, its framing and composition are always in relation and dependent on her and her portrayal.Despite this movie being Autumn de Wilde’s debut, her mastery of notions of visual hierarchies, aesthetics and cinematic techniques that keep Emma highlighted and the focus of the action at all times, in the foreground of the shot, is undeniable. This translates to impeccably shot spaces that are completely in tune with the costumes, providing a sense of ease or contrast to the characters' relation to the space, further highlighting the subjects in the main action.In such an aesthetically developed piece, it is then also unavoidable that Emma’s every interaction and the development of her relationships will have a direct impact on her inner image, and therefore her outer image, affecting her relation and attachments to her costumes.

If killing a single person is considered as a major crime that forbidden by Sharia and law at the international level and at the level of all religions and divine legislation, so what about the concept of genocide!! Here, not just an individual with a weak influence on society is killed, but thousands of individuals, that means an entire nation, a future, energy and human and intellectual capabilities that can tip the scales, and on the other hand, broken and half-dead hearts are left behind from the horrific scenes of killing they witnessed before their eyes, moreover, the massacres of genocide continues to excrete its remnants and consequences for long years and for successive generations, and it may generate grudges of revenge among generations that did not receive the adequate awareness and psychological support which are necessary to rehabilitate these generations to benefit from the tragedies and bitter experiences of life to turn them into lessons and incentives to achieve progress and advancement. Genocide is a deadly poison whose toxic effect extends from generations to others unless it is wisely controlled. Here the role of the international community and its legal, legislative and humanitarian stance from these crimes is so important and supportive. Genocide can be occurred on two levels: external and internal. As for genocide on the external level: this is what happened at the hands of foreign powers against a certain people for colonial and expansionist goals in favor of the occupier or usurper. There are many examples throughout history, such as the Ottoman and British occupations...etc Whereas genocide at the internal level, can be defined as the repressive actions that governments practice against their own people for goals that could be extremist, racist or dictatorial, such as t ""Al-Anfal"" massacre in 1988 carried out by the previous regime against the Kurds in the Kurdistan region. The number of victims amounted at one hundred thousand martyrs, most of them were innocent and unarmed people from children, women and the elderly, and also the genocide which was practiced against of the organizers of Al-Shaibania Revolution in 1991 was another example of genocide in the internal level. It is possible to deduce a third level between the external and internal levels, which is the genocide that is done at the hands of internal elements from the people of the country, but in implementation of external agendas, for example, the scenes of organized and systematic sectarian killing that we witnessed daily during (2007) and (2008), followed by dozens of bloody explosions in various regions throughout the capital, which unfortunately was practiced by the people of the country who were misguided elements in order to destabilize the security of the country and we did not know until this moment in favor of which external party!! In the three aforementioned cases, nothing can justify the act of killing or genocide, but in my personal opinion, I see that genocide at the hands of foreign forces is less drastic effects than the genocides that done at the hands of internal forces that kill their own people to impose their control and to defense their survival, from the perspective of ""the survival for the strongest, the most criminal and the most dictatorial. The matter which actually dragged the country into the abyss and the ages of darkness and ignorance. As for the foreign occupier, he remains an occupier, and it is so natural for him to be resentful and spiteful and to keep moving with the bragging theory of that (the end justifies the means) and usurping lands illegally, but perhaps recently the occupier has begun to exploit loopholes in international laws and try to gain the support of the international community and international organizations to prove the legitimacy of what has no legitimacy, in the end to achieve goals which pour into the interest of the occupiers' country and from the principle of building the happiness and well-being of the occupiers' people at the expense of the misery and injustice of other peoples!! This remains absolutely dehumanizing societal crime, but at least it has a positive side, which is maximizing economic resources and thus achieving the welfare of a people at the expense of seizing the wealth of the occupied country. This remains the goal of the occupier since the beginning of creation to this day, but today the occupation associated with the horrific and systematic killing has begun to take a new template by framing the ugliness of the crime with humanitarian goals and the worst, to exploit religion to cover their criminal acts. A good example of this is the genocide that took place at the hands of the terrorist organization ISIS, that contradictory organization who adopted the religion which forbids killing and considers it as one of the greatest sins as a means to practice the most heinous types of killing that contemporary history has witnessed!! The ""Spiker"" and ""Sinjar"" massacres in 2014 are the best evidence of this duality in the ideology of this terrorist organization. We may note that the more we advance in time, the more justification for the crimes of murder and genocide increases. For example, we all know the first crimes of genocide represented by the fall of Baghdad at the hands of the Mongol leader ""Hulagu"" in 1258. At that time, the crimes of genocide did not need justification, as they were practiced openly and insolently for subversive, barbaric and criminal goals!! The question here imposes itself: why were the crimes of genocide in the past practiced openly and publicly without need to justify the ugliness of the act? And over time, the crimes of genocide began to be framed by pretexts to legitimize what is prohibited, and to permit what is forbidden!! Or to clothe brutality and barbarism in the patchwork quilt of humanity?? And with this question, crossed my mind the following ""Aya"" from the Glorious Quran (and do not kill the soul that God has forbidden except in the right) , this an explicit ""Aya"" that prohibits killing and permits it only in the right, through the use of the exception tool (except) that permits what coming after it . But the"" right"" that God describes in the glorious Quran has been translated by the human tongues into many forms and faces of falsehood!! Anyway, expect the answer of this controversial question within the results of this study. This study will discuss the axis of (ideologies of various types and genocide), as we will analyze excerpts from the speeches of the former regime that were announced on the local media after each act of genocide or purification, as the former regime described at that time, but the difference in this study is that the analysis will be according to a scientific and thoughtful approach which is far from the personal ideology of the researcher. The analysis will be based on a model proposed by the contemporary Dutch scientist ""Teun A. Van Dijk"". Born in 1943, ""Van Dijk"" is a distinguished scholar and teaching in major international universities. He has authored many approved books as curricula for teaching in the field of linguistics and political discourse analysis. In this study, Van Dijk's Model will be adopted to analyze political discourse ideologies according to forty-one criteria. The analysis process will be conducted in full transparency and credibility in accordance with these criteria without imposing the researcher's personal views. This study aims to shed light on the way of thinking that the dictatorial regimes adopt to impose their existence by force against the will of the people, which can be used to develop peoples' awareness to understand and analyze political statements in a scientific way away from the inherited ideologies imposed by customs, clan traditions, religion, doctrine and nationalism. With accurate scientific diagnosis, we put our hand on the wounds. So we can cure them and also remove the scars of these wounds. This is what we seek in this study, diagnosis and therefore suggesting the suitable treatment "