After Studying the Lives of 724 Men for 79 Years, Harvard Reveals the 1 Biggest Secret to Success and Happiness

.. researchers concluded that close relationships are what make men happy, and that social ties shield people from life challenges while improving mental and physical health.

.. It turns out that flourishing in life is a function of close ties with family, friends, and community. It had nothing to do with fame, wealth, social class, IQ, genes, etc.

.. Social connections are good for us; loneliness really kills.

While calling loneliness toxic, Waldinger said social connections made people happier and physically healthier. It made them live longer too.

On the other hand, he also said:

“People who are more isolated than they want to be from others find that they are less happy, their health declines earlier in midlife, their brain functioning declines sooner and they live shorter lives than people who are not lonely. And the sad fact is that at any given time, more than one in five Americans will report that they’re lonely.”

Being rich wrecks your soul. We used to know that.

According to an apocryphal exchange between F. Scott Fitzgerald and Ernest Hemingway, the only difference between the rich and the rest of us is that they have more money. But is that the only difference?

We didn’t used to think so. We used to think that having vast sums of money was bad and in particular bad for you — that it harmed your character, warping your behavior and corrupting your soul. We thought the rich were different, and different for the worse.

.. The idea that wealth is morally perilous has an impressive philosophical and religious pedigree. Ancient Stoic philosophers railed against greed and luxury, and Roman historians such as Tacitus lay many of the empire’s struggles at the feet of imperial avarice. Confucius lived an austere life. The Buddha famously left his opulent palace behind. And Jesus didn’t exactly go easy on the rich, either — think camels and needles, for starters.

.. The point is not necessarily that wealth is intrinsically and everywhere evil, but that it is dangerous — that it should be eyed with caution and suspicion, and definitely not pursued as an end in itself; that great riches pose great risks to their owners; and that societies are right to stigmatize the storing up of untold wealth

.. Aristotle, for instance, argued that wealth should be sought only for the sake of living virtuously — to manage a household, say, or to participate in the life of the polis. Here wealth is useful but not inherently good; indeed, Aristotle specifically warned that the accumulation of wealth for its own sake corrupts virtue instead of enabling it.

.. Pope Francis. He’s proclaimed that unless wealth is used for the good of society, and above all for the good of the poor, it is an instrument “of corruption and death.”

.. Over the past few years, a pile of studies from the behavioral sciences has appeared, and they all say, more or less, “Being rich is really bad for you.” Wealth, it turns out, leads to behavioral and psychological maladies. The rich act and think in misdirected ways.

.. When it comes to a broad range of vices, the rich outperform everybody else. They are much more likely than the rest of humanity to shoplift and cheat , for example, and they are more apt to be adulterers and to drink a great deal . They are even more likely to take candy that is meant for children.

.. Mercedes and Lexuses are more likely to cut you off than Hondas or Fords: Studies have shown that people who drive expensive cars are more prone to run stop signs and cut off other motorists .

.. They also give proportionally less to charity — not surprising, since they exhibit significantly less compassion and empathy toward suffering people. Studies also find that members of the upper class are worse than ordinary folks at “reading” people’ s emotions and are far more likely to be disengaged from the people with whom they are interacting — instead absorbed in doodling, checking their phones or what have you.
.. rich people, especially stockbrokers and their ilk (such as venture capitalists, whom we once called “robber barons”), are more competitive, impulsive and reckless than medically diagnosed psychopaths.
.. luxuries may numb you to other people
.. simply being around great material wealth makes people less willing to share
.. Vast sums of money poison not only those who possess them but even those who are merely around them. This helps explain why the nasty ethos of Wall Street has percolated down, including to our politics
.. They seem to have a hard time enjoying simple things, savoring the everyday experiences that make so much of life worthwhile.
.. Because they have lower levels of empathy, they have fewer opportunities to practice acts of compassion — which studies suggest give people a great deal of pleasure .
.. they believe that they deserve their wealth , thus dampening their capacity for gratitude, a quality that has been shown to significantly enhance our sense of well-being. All of this seems to make the rich more susceptible to loneliness; they may be more prone to suicide, as well.
.. By and large, those complaints were not about wealth per se but about corrupt wealth — about wealth “gone wrong” and about unfairness. The idea that there is no way for the vast accumulation of money to “go right” is hardly anywhere to be seen.
.. Wealth has arguably been seen as less threatening to one’s moral health since the Reformation, after which material success was sometimes taken as evidence of divine election. But extreme wealth remained morally suspect
.. particular scrutiny and stigmatization during periods like the Gilded Age
.. only in the 1970s did political shifts cause executive salaries skyrocket, and the current effectively unprecedented inequality in income (and wealth) begin to appear, without any significant public complaint or lament.
.. Certain conservative institutions, enjoying the backing of billionaires such as the Koch brothers, have thrown a ton of money at pseudo-academics and “thought leaders” to normalize and legitimate obscene piles of lucre.
.. high salaries naturally flowed from extreme talent and merit

The Post-Familial Election

HOW did we get here? How did it come to this? Not just to the Donald Trump phenomenon, but to the whole choice facing us on Tuesday, in which a managerial liberalism and an authoritarian nationalism — two visions of the president as essentially a Great Protector

.. For a while, conservatives have worried that this revolution is a boon to liberalism, to centralization and bureaucratic control — because as families thin people are more likely to look to politics for community and government for protection.

.. This idea is borne out in voting patterns, where marriage and kids tend to predict Republican affiliation, and the single and divorced are often reliable Democratic partisans.

.. For this reason mass immigration, the technocratic solution to the economic problems created by post-familialism — fewer workers supporting more retirees — is a double-edged sword: It replaces the missing workers but exacerbates intergenerational alienation, because it heightens anxieties about inheritance and loss.

.. In this landscape, the white-identity politics of Trumpism or European nationalism may be a more intuitively attractive form of right-wing politics than a libertarian conservatism. Right-authoritarianism offers some of the same welfare-state protections that liberalism offers to its Julias, it offers tribal solidarity to people whose family bonds have frayed — and then it links the two, public programs and tribal consciousness, in the promise of a welfare state that’s only designed for you and yours.

.. They can hope that with time the racial and ethnic differences between the generations will diminish, and that eventually state programs can more smoothly substitute for thinning families without ethno-cultural anxieties getting in the way.

.. In either case, the demagogues of the future will have ample opportunity to exploit the deep loneliness that a post-familial society threatens to create.

.. A fear of a world in which no one is bound by kinship to take care of you, and where you can go down into death leaving little or nothing of yourself behind.