![]() ![]() Application of less restrictive exploratory structural equation modelling, results in a correlation of 0.60 between hedonic and eudaimonic well-being 22. Factor analytic studies show that hedonic and eudaimonic aspects of well-being load on separate yet highly correlated factors, with correlations in the range of 0.81 to 0.92 24, 25, 26. ![]() Several studies have found that people who believe their lives have meaning or purpose appear better off, with better mental and physical health and engagement in healthier life styles 11, 12, 13, 14, 15, 16.Īlthough, it is recognized that modern-day hedonism and eudaimonia are central concepts of well-being, the overlap and distinction between these two forms of well-being is a topic of an ongoing debate 1, 17, 18, 19, 20, 21, 22, 23. ![]() To assess PWB, six core dimensions are widely used: self-acceptance, positive relations with others, autonomy, environmental mastery, purpose in life, and personal growth 10. Analogous to hedonism, the term eudaimonic well-being has gradually shifted towards psychological well-being (PWB) in contemporary science. SWB has been repeatedly found to be associated with health and mortality e.g. Herein, SWB consists of three hallmarks: (1) it is subjective (2) it includes positive measures (not just the absence of negative measures), and (3) it includes a global assessment of all aspects of a person’s life. To redefine the hedonic line of thought in an operational construct, the subjective well-being (SWB) definition, as proposed by Diener 5, is widely adopted. A reason for this is that hedonism as a theoretical (data-free) concept is difficult to quantify. In contemporary behavioural and social sciences, the term hedonic well-being is used less frequently. According to Aristotle, eudaimonic well-being is more than being happy and is it about the actualization of the human potential 4. 322 BCE), who was a true opponent of the hedonistic school of thought describing it as “ vulgar” 3. One of the important founders of eudaimonic well-being is Aristotele (c. Whereas the hedonic tradition focused on what is good for a person, the eudaimonic tradition took well-being to centre around virtuous activity, defined as knowledge (practiced over time) and the fulfilment of human capacities 2. Hedonic well-being concerns the balance of pleasure over pain, with Aristippus (c. Our results reveal a large overlap between the genes that influence hedonism and the genes that influence eudaimonia.įor centuries, people have asked themselves questions about well-being with hedonic well-being and eudaimonic well-being as its major philosophical schools of thoughts. Genetic correlations patterns with a range of positive and negative related phenotypes were largely similar for hedonic –and eudaimonic well-being. No significant enrichment for hedonic well-being is observed, although brain tissues were top ranked. Loci regulating expression showed significant enrichment in the brain cortex, brain cerebellum, frontal cortex, as well as the cerebellar hemisphere for eudaimonic well-being. This indicates that the genetic etiology of hedonic and eudaimonic well-being is substantially shared, with divergent (environmental) factors contributing to their phenotypic divergence. Joint analyses revealed a moderate phenotypic correlation ( r = 0.53) and a high genetic correlation ( r g = 0.78) between eudaimonic and hedonic well-being. ![]() We identified the first two genome-wide significant independent loci for eudaimonic well-being and six independent loci for hedonic well-being. Hence, we conducted the first genome-wide association studies (GWAS) of eudaimonic well-being ( N = ~108 K) and linked it to a GWAS of hedonic well-being ( N = ~222 K). To shed light on the relation between the two, large-scale available molecular genetic data were leveraged to gain more insight into the genetic architecture of the overlap between hedonic and eudaimonic well-being. Whether hedonism or eudaimonia are two distinguishable forms of well-being is a topic of ongoing debate. ![]()
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