By S. Burnett
Explores why modern Anglo-American society is captivated with happiness. Striving to be at liberty is now a morally valuable pursuit. in the course of the lens of novel social thought, this booklet explicates how this has transpired as final result of a fancy "conspiracy of coordination" among political, organizational and mental advancements.
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Additional info for The Happiness Agenda: A Modern Obsession
Sample text
As indicated above, a common feature of a number of consultancies is the claim to offer their remedying services in an attractive, functional and simplistic package: “to meet the competitive requirements for the times” (Fincham and Clark, 2002: 1). ” (2003: 3, emphasis added). com - licensed to University of Newcastle, Australia - PalgraveConnect - 2011-12-14 Doing “new” capitalism The Happiness Agenda In response, a number of academics and journalist-cum-commentators on global political-economy (such as Hutton, 1996; 2002, and Wheen, 2004) propose a definitive watershed in recent AngloAmerican history that instigated influential political, economic and social changes that contributed significantly to the emergence of “new” capitalism.
Of capitalism can be better conceived of in a more abstracted, theoretical manner. Thrift uses complexity theory to discuss the spread of capitalism, but does so by looking at the theory of complexity itself and its expansion throughout the geography community as an entity of analysis in its own right. : 59). : 35, emphasis in original). Thus, by understanding how complexity has spread, one can extend these principles to the mass-discursive, cultural phenomena of “new” capital, and even happiness.
This image, or behavioral template, is thus so seductive to the modern human agent as to be frequently and desirously internalized and acted out. It is of course possible for an individual to resist or refuse to comply with a dominant socioeconomic movement in which they find themselves and reject the models of life on offer. But the manner in which they are packaged and instilled in the discourses of governments, organizations and individuals acts to create such an appealing way of being and doing, recompensed by both material comforts and social acceptance, that the choice to participate in this way of life is for many symptomatic of an elementary conjurer’s trick: you can pick any card you like, but you will, more than likely, choose this one.