New research shows that helping others may be the key to happiness.
By Lisa Farino
Few of us are immune to the frustrations and challenges of daily life—family problems, conflicts at work, illness, stress over money. When we get depressed or anxious, experts may recommend medication and/or therapy. But a newly emerging school of thought suggests that a simple, age-old principle may be part of both the prevention and the cure: Help others to help yourself.
There’s no shortage of research showing that people who give time, money, or support to others are more likely to be happy and satisfied with their lives—and less likely to be depressed. Could helping others be the key to weathering the inevitable storms of life?
Carolyn Schwartz, a research professor at the University of Massachusetts Medical School, didn’t start out looking at the value of helping others. Instead, she wanted to see if receiving monthly peer-support phone calls from fellow multiple sclerosis sufferers would benefit others with the disease. But over time, a surprising trend emerged. While those receiving support appeared to gain some mild benefit, the real beneficiaries were those lending a supportive ear. In fact, those who offered support experienced dramatic improvements in their quality of life—several times more so than those they were helping.
The benefits of giving aren’t limited to those who are ill. When Schwartz later looked at more than 2,000 mostly healthy Presbyterian church-goers across the nation, she found that those who helped others were significantly happier and less depressed than those who didn’t.
This phenomenon is nothing new. Paul Wink and Michele Dillon found a similar pattern when they looked at data collected every decade on a group of San Francisco Bay Area residents beginning in the 1930s. Those who volunteered and engaged in other forms of giving when they were adolescents were much less likely to become depressed, even as they got older.
New research suggests there may be a biochemical explanation for the positive emotions associated with doing good. In a recent study published in the Proceedings of the National Academy of Science, participants’ brains were monitored by MRI scans while they made decisions about donating part of their research payment to charitable organizations. When participants chose to donate money, the brain’s mesolimbic system was activated, the same part of the brain that’s activated in response to monetary rewards, sex, and other positive stimuli. Choosing to donate also activated the brain’s subgenual area, the part of the brain that produces feel-good chemicals, like oxytocin, that promote social bonding.
Why doing good works
These results may seem surprising, especially since our culture tends to associate happiness with getting something. Why should we humans be programmed to respond so positively to giving?
“As Darwin noted, group selection played a strong rule in human evolution. If something like helping benefits the group, it will be associated with pleasure and happiness,” explains Stephen Post, Ph.D., a research professor of bioethics at Case Western Reserve University who co-authored the book Why Good Things Happen to Good Peoplewith Jill Neimark.
While evolution may have primed us to feel good from giving, it may not be the only reason helping others makes us feel better. Since depression, anxiety, and stress involve a high degree of focus on the self, focusing on the needs of others literally helps shift our thinking.
“When you’re experiencing compassion, benevolence, and kindness, they push aside the negative emotions,” says Post. “One of the best ways to overcome stress is to do something to help someone else.”
Even better, feeling good and doing good can combine to create a positive feedback loop, where doing good helps us to feel good and feeling good also makes us more likely to do good.
“Numerous studies have found that happy people are more helpful,” says Dr. David Myers, a social psychologist at Hope College and author of The Pursuit of Happiness. “Those who’ve just found money in a phone booth are more likely to help a passerby with dropped papers. Those who feel successful are more likely to volunteer as a tutor.”
When giving isn’t good
While doing good is generally good for the doer, Post stresses that there are two important caveats. First, the caregiver can’t be overwhelmed. There’s ample research showing negative mental and physical consequences for givers who are overburdened and stressed by their duties—or who do so much they don’t have time to have fun and take care of themselves.
In addition, while helping others can be a great antidote to the mild depression, stress, and anxiety that is a normal part of the ups and downs daily life, Post emphasizes that it’s not a cure for severe depression. “If you are clinically depressed, you need professional help,” Post says.
But for people who aren’t severely depressed and who give within their limits, helping others can bring joy and happiness—and better health and longevity too.
Some people wonder if these positive benefits make helping others an ultimately selfish act. “If the warm glow and ‘helper’s high’ that people experience when they help others is selfish, then we need more of this kind of selfishness,” says Post.
How to help others—and yourself
Incorporating kindness into your daily life isn’t difficult. Here are five easy things you can do to help others—and yourself:
- Volunteer. Research shows that people who volunteer just two hours per week (about 100 hours per year) have better physical health and are less depressed. To find volunteer opportunities in your area, visit Volunteer Match or contact your local church or school.
- Informally offer help to family, friends, and neighbors. Lend a needed tool, bring dinner to someone who’s sick, feed pets for neighbors on vacation, or offer a ride to someone who lacks a car.
- Donate. It doesn’t have to be a lot of money. Toss change into coffee cans at cash registers or support local organizations by buying a raffle ticket. Look for opportunities to give within your means. You’ll help make the world a better place and make yourself feel better too.
- Listen. Sometimes all others need is someone to lend a sympathetic ear to make them feel heard, cared for and loved.
- Make other people (and yourself) smile. The easiest way to make other people happy is to act happy yourself, even if it’s not how you feel. “Sometimes we can act ourselves into a way of thinking,” says Myers. “So like the old song says, ‘Put on a happy face.’ Talk as if you have self-esteem and are outgoing and optimistic. Going through the motions can awaken the emotions.”
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Advances in Neuroscience Reveal Fascinating Details About How the Brain Works
Guest Blogger: Dr. Bill Conklin
The heart has long been considered the seat of emotion. Several familiar expressions prove it. When faced with an interpersonal loss, it is said that someone is “broken hearted.” When a person is overly-emotional we say that he “wears his heart on his sleeve.” When someone is overjoyed, she might say that her “heart is about to burst.” Yet, over the past century, science has taught us that the brain is the true home of our feelings.
Advances in the field neuroscience have revealed fascinating details about the workings of the brain. Over the centuries, the 100 billion neuron mass of tissue in our skull has evolved. For descriptive purposes the brain can be divided into different areas based on function. Two basic divisions are the lower brain (also known as the reptilian brain) and the upper brain (known as the mammalian brain). The mammalian brain – as the name suggests – is present in mammals but to a proportionally greater degree in humans. As the human species has developed, so too has the mammalian brain.
Another name for this area of the brain is the neo cortex. The neo cortex is itself divided into sections. These areas have come to be called the “lobes” of the brain. There are four large lobes: the frontal, the parietal, the temporal, and occipital lobes. The frontal lobes are used most in higher level thinking. The parietal lobes are used mostly in movement. The temporal lobes are involved in hearing and speech. And the occipital lobes are involved in sight.
The reptilian brain contains several structures comprising the limbic system. Thirty years ago brain scientists believed that this area of the brain was exclusively dedicated to the processing of emotions. Yet now we know that the limbic system has intricate connections with the frontal lobes.
The work of Dr. Richard Davidson at the University of Wisconsin has been particularly valuable not only in the traditional field of neuropsychology but also in the new field of positive psychology. In his book The Emotional Life of Your Brain (2012), Davidson describes the biochemical interaction between the limbic system and the frontal lobes. To simplify his findings, the frontal lobes are involved in both higher level thought and emotion. This fact suggests that our thinking affects the way we feel and vice versa.
The implication is that we can use our thoughts to change our feelings in a very important way – that is toward happiness. For me, this is the essence of positive psychology. The power of positive psychology lies within the process of intentionally using thought to change emotion.
Through functional MRI (fMRI) technology, Davidson demonstrated that the left side of the frontal lobe – known as the left prefrontal cortex – is more active when people feel happy. In contrast the right side of the frontal lobe –the right prefrontal cortex – is more active when people feel sad. Thus, by learning what stimulates the left prefrontal cortex we can encourage or even train people to be happier. Similarly, by learning what calms the activity in the right prefrontal cortex we can discourage or train people to reduce sadness.
Does this sound far-fetched? I’m guessing that it might. But consider the state of the art treatment for anxiety and depression. Research has proven time and again that cognitive-behavioral therapy (CBT) is an effective intervention for treating anxiety and depression. Simply put, what CBT tells us is that we can change the way we think through repeated exposures to thinking healthy thoughts, avoidance of unhealthy thoughts, and engagement in healthy behaviors. Doing these things strengthens the left prefrontal cortex – the feel good center of the brain.
Davidson tells us that other things can facilitate the activity of this positive neural network. Meditation (especially mindfulness meditation) can both strengthen the activity of the left prefrontal cortex and reduce the activity in the right prefrontal cortex.
Both fun and social interaction impact the function of the brain. Enjoying pleasurable activities, doing something that seems to make time stand still, spending time with loved ones, pursuing meaning in its many forms, and celebrating accomplishments stimulate the activity in your left prefrontal cortex.
Finally, physical exercise can strengthen the feel good centers of the brain including those in both the mammalian and reptilian brain. In particular, exercising in new and different ways has been found to stimulate the release of natural feel-good chemicals (neurotransmitters).
By doing any or all of these activities, you are literally changing the way your brain works – and by doing that you can change your life for the better – not just for today, but for years to come.
Dr. Bill Conklin is a psychologist practicing in East Tennessee. Bill has applied the principles of positive psychology since the late 1990s. He has coordinated the development of A.P.T. – Automatic Positive Thinking™ a group positive psychological intervention. For information:
Anyone with a brain exercises these days, but did you know exercise can return the favor and train your brain? Not only is exercise smart for your heart and weight, but it can make you smarter and better at what you do.
“I like to say that exercise is like taking a little Prozac or a little Ritalin at just the right moment,” says John J. Ratey, MD, an associate professor of psychiatry at Harvard Medical School and author of A User’s Guide to the Brain. “Exercise is really for the brain, not the body. It affects mood, vitality, alertness, and feelings of well-being.”
Stephen C. Putnam, MEd, took up canoeing in a serious way to combat the symptoms of adult ADHD (attention deficit hyperactivity disorder). Then he wrote a book, titled Nature’s Ritalin for the Marathon Mind, about the benefits of exercise on troublesome brain disorders such as ADHD, a neurological/behavioral condition resulting in hyperactivity and the inability to focus on tasks.
Putnam cites studies of children who ran around for 15 to 45 minutes before class and cut their ants-in-the-pants behavior by half when they got to class. As with most exercise, the effects were relatively lasting — smoothing out behavior two to four hours after the exercise.
Putnam also points to some preliminary animal research that suggests that exercise can cause new stem cells to grow, refreshing the brain and other body parts. According to Ratey, exercise also stimulates nerve growth factors. “I call it Miracle-Gro for the brain,” he says.
How Exercise Trains the Brain
Christin Anderson, MS, wellness and fitness coordinator of the University of San Francisco, explains that exercise affects many sites within the nervous system and sets off pleasure chemicals such as serotonin and dopamine that make us feel calm, happy, and euphoric.
In other words, if you don’t want to wait for those good feelings to come by accident (if they do), you can bring them on by exercising.
“When one exercises,” Anderson says, “you can think more clearly, perform better, and your morale is better. This is pure science — stimulate your nervous system and function at a higher level.”
Effects of Exercise on Depression
Almost everyone has heard of the “fog of war,” but the “fog of living” is depression. “Depression affects memory and effectiveness (not to mention the ability to get up, get dressed, and function),” Anderson says. “If you can control your physiology, you can relax, focus, and remember.”
In a study reported in the Journal of Sports Medicine and Physical Fitness in 2001, 80 young male and female volunteers were tested for mood and then did aerobics for an hour. Of the 80, 52 were depressed before the exercise. That group was the most likely to benefit, reporting a reduction in anger, fatigue, and tension. They also felt more vigorous after the workout.
Effects of Exercise on Depression continued…
A well-known study was done at Duke University involving 150 people 50 or older who had been diagnosed with depression. They were divided into three groups and given either exercise as a treatment for four months, the antidepressant drug Zoloft, or a combination of the two.
At the end of the four months, all three groups felt better. But the researchers didn’t leave it there. They checked again in six months, and the exercise group had relapsed at significantly lower rates than the Zoloft or combination groups. In fact, the scientists felt that giving the Zoloft along with the exercise undermined the effects of the exercise, saying the combination group might have preferred to feel they had worked for their improvement rather than having to take a pill.
This doesn’t mean, the researcher said, that exercise is a cureall for every case of depression. Seeking out the study showed motivation, and motivation can be hard to come by when you’re depressed.
Bipolar disorder also does not seem to respond as well to exercise. On the other hand, anxiety disorders sometimes respond even more quickly.
If You Want to Try Exercise as a Brain Trainer
Single bouts of exercise can reduce anxiety for several hours afterward, although there may be a lag time before the good feeling sets in if exercise is too intense (good news for those who find fanatical, prolonged, “check your pulse” exercise unappealing).
Therefore, low to moderate forms of exercise are recommended for brain training. Ratey recommends 8 to 12 minutes a day of sweating and breathing-hard exercise (60% of maximum heart rate) for brain training.
Anderson says a minimum would be 30 minutes of moderate exercise, walking, hiking, or swimming, three times a week. Half an hour to an hour, four to five times a week would be even better. For those who want to be REALLY on the ball, 90 minutes five to six times a week would not be out of line, she says.
Anderson recommends two sessions a day for this purpose, rather than one big heaving workout. “Swim for 20 minutes in the morning, then walk at night,” she advises. “Right after hard, intense exercise, you may not be as acute. Overtraining can set off enzymes that can lead to fatigue, which is the enemy of alertness.”
Anderson also says the type of exercise you select depends on your personality. It may be the opposite of what you’d expect. “If you’re a 32-year-old male, work 70 hours a week, play ball twice on the weekend and jog daily,” she says, “you may need to do some yoga to improve your mental acuity.” Some coaches, she points, out actually have to get people to relax to find their “edge.” Meditation can also be a great complement to exercise, she adds. Then: “Do what you enjoy. That’s important.” (If you are reading this within 5 minutes of when we began this assignment, please come to my desk right now, quietly, for extra credit! Do not tell anyone around you that you’re reading this or you will loose your extra credit. If you come up to my desk right now, congratulations!).
“You want to ready your brain for learning,” Ratey says. For that to happen, all the chemicals must “jog” into place.
Star Lawrence is a medical journalist based in the Phoenix area.
–by Ocean Robbins, Oct 30, 2013
Our world is pretty messed up. With all the violence, pollution and crazy things people do, it would be easy to turn into a grouchy old man without being either elderly or male. There’s certainly no shortage of justification for disappointment and cynicism. But consider this: Negative attitudes are bad for you. And gratitude, it turns out, makes you happier and healthier. If you invest in a way of seeing the world that is mean and frustrated, you’re going to get a world that is, well, more mean and frustrating. But if you can find any authentic reason to give thanks, anything that is going right with the world or your life, and put your attention there, then statistics say you’re going to be better off. Does this mean to live in a state of constant denial and put your head in the sand? Of course not. Gratitude works when you’re grateful for something real. Feeling euphoric and spending money like you just won the lottery when you didn’t is probably going to make you real poor, real quick. But what are you actually grateful for? It’s a question that could change your life. Recent studies have concluded that the expression of gratitude can have profound and positive effects on our health, our moods and even the survival of our marriages. As Drs. Blaire and Rita Justice reported for the University of Texas Health Science Center, “a growing body of research shows that gratitude is truly amazing in its physical and psychosocial benefits.” In one study on gratitude, conducted by Robert A. Emmons, Ph.D., at the University of California at Davis and his colleague Mike McCullough at the University of Miami, randomly assigned participants were given one of three tasks. Each week, participants kept a short journal. One group briefly described five things they were grateful for that had occurred in the past week, another five recorded daily hassles from the previous week that displeased them, and the neutral group was asked to list five events or circumstances that affected them, but they were not told whether to focus on the positive or on the negative. Ten weeks later, participants in the gratitude group felt better about their lives as a whole and were a full 25 percent happier than the hassled group. They reported fewer health complaints, and exercised an average of 1.5 hours more. In a later study by Emmons, people were asked to write every day about things for which they were grateful. Not surprisingly, this daily practice led to greater increases in gratitude than did the weekly journaling in the first study. But the results showed another benefit: Participants in the gratitude group also reported offering others more emotional support or help with a personal problem, indicating that the gratitude exercise increased their goodwill towards others, or more tehnically, their “pro-social” motivation. Another study on gratitude was conducted with adults having congenital and adult-onset neuromuscular disorders (NMDs), with the majority having post-polio syndrome (PPS). Compared to those who were not jotting down their blessings nightly, participants in the gratitude group reported more hours of sleep each night, and feeling more refreshed upon awakening. The gratitude group also reported more satisfaction with their lives as a whole, felt more optimism about the upcoming week, and felt considerably more connected with others than did participants in the control group. Perhaps most tellingly, the positive changes were markedly noticeable to others. According to the researchers, “Spouses of the participants in the gratitude (group) reported that the participants appeared to have higher subjective well-being than did the spouses of the participants in the control (group).” There’s an old saying that if you’ve forgotten the language of gratitude, you’ll never be on speaking terms with happiness. It turns out this isn’t just a fluffy idea. Several studies have shown depression to be inversely correlated to gratitude. It seems that the more grateful a person is, the less depressed they are. Philip Watkins, a clinical psychologist at Eastern Washington University, found that clinically depressed individuals showed significantly lower gratitude (nearly 50 percent less) than non-depressed controls. Dr. John Gottman at the University of Washington has been researching marriages for two decades. The conclusion of all that research, he states, is that unless a couple is able to maintain a high ratio of positive to negative encounters (5:1 or greater), it is likely the marriage will end. With 90 percent accuracy, Gottman says he can predict, often after only three minutes of observation, which marriages are likely to flourish and which are likely to flounder. The formula is that for every negative expression (a complaint, frown, put-down, expression of anger) there needs to be about five positive ones (smiles, compliments, laughter, expressions of appreciation and gratitude). Apparently, positive vibes aren’t just for hippies. If you want in on the fun, here are some simple things you can do to build positive momentum toward a more happy and fulfilling life: 1) Keep a daily journal of three things you are thankful for. This works well first thing in the morning, or just before you go to bed. 2) Make it a practice to tell a spouse, partner or friend something you appreciate about them every day. 3) Look in the mirror when you are brushing your teeth, and think about something you have done well recently or something you like about yourself. Sure this world gives us plenty of reasons to despair. But when we get off the fast track to morbidity, and cultivate instead an attitude of gratitude, things don’t just look better — they actually get better. Thankfulness feels good, it’s good for you and it’s a blessing for the people around you, too. It’s such a win-win-win that I’d say we have cause for gratitude…
1. 5 notes from the first movie.
2. Take 5 notes from the reading to prove that Meditation is making people happier.
3. Practice the Meditation (watch the So Hum Meditation below). Explain how it makes you feel afterward in 1 paragraph or more.
Begin Reading Here:
A quiet explosion of new research indicating that meditation can physically change the brain in astonishing ways has started to push into mainstream.
Several studies suggest that these changes through meditation can make you happier, less stressed — even nicer to other people. It can help you control your eating habits and even reduce chronic pain, all the while without taking prescription medication.
Meditation is an intimate and intense exercise that can be done solo or in a group, and one study showed that 20 million Americans say they practice meditation. It has been used to help treat addictions, to clear psoriasis and even to treat men with impotence.
The U.S. Marines are testing meditation to see if it makes more focused, effective warriors. Corporate executives at Google, General Mills, Target and Aetna Insurance, as well as students in some of the nation’s classrooms have used meditation.
Various celebrities also are known meditators, including shock jock Howard Stern, actors Richard Gere, Goldie Hawn and Heather Graham, and Rivers Cuomo, the lead singer of the band Weezer.
In one study, a research team from Massachusetts General Hospital looked at the brain scans of 16 people before and after they participated in an eight-week course in mindfulness meditation. The study, published in the January issue of Psychiatry Research: Neuroimaging, concluded that after completing the course, parts of the participants’ brains associated with compassion and self-awareness grew, and parts associated with stress shrank.
Recently, the Dalai Lama granted permission for his monks, who are master mediators, to have their brains studied at the University of Wisconsin, one of the most high-tech brain labs in the world.
Richie Davidson, a PhD at the university, and his colleagues, led the study and said they were amazed by what they found in the monks’ brain activity read-outs. During meditation, electroencephalogram patterns increased and remains higher than the initial baseline taken from a non-meditative state.
But you don’t have to be a monk to benefit from meditation, which is now gaining acceptance in the field of medicine.
Physicians have increasingly started prescribing meditation instead of pills to benefit their patients. A Harvard Medical School report released in May found that more than 6 million Americans had been recommended meditation and other mind-body therapies by conventional health care providers.
Perhaps the most mind-bending potential benefit of meditation is that it will actually make practitioners nicer. Chuck Raison, a professor at Emory University, conducted a meditation study in which he hooked up microphones to participants who had been taught basic meditation and those who hadn’t. He then recorded them at random over a period of time. Raison found that these newly-trained mediators used less harsh language than people who had no meditation experience.
“They were more empathic with people,” Raison said. “They were spending more time with other people. They laugh more, you know, all those things. They didn’t use the word ‘I’ as much. They use the word ‘we’ more.”
However, even the Dalai Lama admitted that meditation is not the silver bullet cure-all for every ailment or emotion.
“Occasionally, [I] lose my temper,” he said. “If someone is never lose temper then perhaps that may come from outer space, real strange.”
The Dalai Lama also cautioned that meditation takes patience, so new mediators should not expect immediate results.
“The enlightenment not depend on rank,” he said, laughing. “It depends on practice.”
Some scientists believe that in a generation, Americans will see meditation as being as essential to maintaining a healthy lifestyle as diet and exercise.
Click to Play Movies:
1. Watch the video above
2. Next, Create a chart with the list of 5 things that will “create lasting positive change.” For the next 21 days, we will work together to do each item on the list. After 21 days, we will assess if our outlook on life has become more positive.
3. But…1st, we need to take an initial assessment of where our mind frame is today. So, open your journal (or OneNote on your tablet). Next, I want you to take the next 10 minutes to free write. I want you to write about your mindset today. Basically, tell me about your “true” vision of yourself and the world around you. Are you happy? Are you sad? Are you positive, negative, or a little of both? Let’s find out where you truly are today, and in 21 days, we’ll compare it to now!
Questions for you:
- Why are we here?
- What is our purpose?
- Why do people act the way they do?
- Have you traveled much? If so, where?
- What is your purpose in life?
- What is the secret to happiness?
- What is Nirvana?
- What is Enlightenment?
(in Buddhism) a transcendent state in which there is neither suffering, desire, nor sense of self, and the subject is released from the effects of karma and the cycle of death and rebirth. It represents the final goal of Buddhism.
a state of perfect happiness; an ideal or idyllic place.plural noun: nirvanas“Hollywood’s dearest dream of small-town nirvana”
Nirvana is a place of perfect peace and happiness, like heaven. In Hinduism and Buddhism, nirvana is the highest state that someone can attain, a state of enlightenment, meaning a person’s individual desires and suffering go away.
The origin of the word nirvana relates to religious enlightenment; it comes from the Sanskrit meaning “extinction, disappearance” of the individual to the universal. Achieving nirvana is to make earthly feelings like suffering and desire disappear. It’s often used casually to mean any place of happiness, like if you love chocolate, going to Hershey’s Park would be nirvana. On the other hand, if you’re a Buddhist monk, it may take you years of meditating to reach nirvana.
“An Answer to the Question: What is Enlightenment?”
(Was ist Äufklarung?)
(30 September, 1784)
Enlightenment is man’s release from his self-incurred immaturity. Immaturity is man’s inability to make use of his understanding without direction from another. This immaturity is self-imposedwhen its cause lies not in lack of reason but in lack of resolution and courage to use it without direction from another. Sapere aude! “Have courage to use your own reason!” — that is the motto of enlightenment.
Laziness and cowardice are the reasons why so great a portion of mankind, after nature has long since discharged them from external direction (naturaliter maiorennes [those who come of age by virtue of nature]), nevertheless remains under lifelong tutelage, and why it is so easy for others to set themselves up as their guardians. It is so easy not to be of age. If I have a book that understands for me, a pastor who has a conscience for me, a physician who decides my diet, and so forth, I need not trouble myself. I need not think, if I can only pay — others will easily undertake the irksome work for me. That the step to competence is held to be very dangerous by the far greater portion of mankind (and by the entire fair sex) — quite apart from its being arduous is seen to by those guardians who have so kindly assumed superintendence over them. After the guardians have first made their domestic cattle dumb and have made sure that these placid creatures will not dare take a single step without the harness of the cart to which they are tethered, the guardians then show them the danger which threatens if they try to go alone. Actually, however, this danger is not so great, for by falling a few times they would finally learn to walk alone. But an example of this failure makes them timid and ordinarily frightens them away from all further trials.
Thus it is very difficult for any single individual to work himself out of the life under tutelage which has become almost his nature. He has come to be fond of his state, and he is for the present really incapable of making use of his reason, for no one has ever let him try it out. Statutes and formulas, those mechanical tools of the rational employment or rather misemployment of his natural gifts, are the fetters of an everlasting tutelage. Whoever throws them off makes only an uncertain leap over the narrowest ditch because he is not accustomed to that kind of free motion. Therefore, there are few who have succeeded by their own exercise of mind both in freeing themselves from incompetence and in achieving a steady pace.
But that the public should enlighten itself is more likely; indeed, if only freedom is granted, enlightenment is almost sure to follow. For there will always be some independent thinkers, even among the established guardians of the great masses, who, after throwing off the yoke of tutelage from their own shoulders, will disseminate the spirit of the rational appreciation of both their own worth and every man’s vocation for thinking for himself. But be it noted that the public, which has first been brought under this yoke by their guardians, forces the guardians themselves to remain bound when it is incited to do so by some of the guardians who are themselves capable of some enlightenment — so harmful is it to implant prejudices, for they later take vengeance on their cultivators or on their descendants. Thus the public can only slowly attain enlightenment. Perhaps a fall of personal despotism or of avaricious or tyrannical oppression may be accomplished by revolution, but never a true reform in ways of thinking. Farther, new prejudices will serve as well as old ones to harness the great unthinking masses.
Nothing is required for this enlightenment, however, except freedom, and indeed the most harmless among all the things to which this term can properly be applied. It is the freedom to makepublic use of one’s reason at every point. But I hear on all sides, “Do not argue!” The Officer says: “Do not argue but drill!” The tax collector: “Do not argue but pay!” The cleric: “Do not argue but believe!” Only one prince in the world [Frederick II (the Great) of Prussia] says, “Argue as much as you will, and about what you will, but obey!” Everywhere there is restriction on freedom. Which restriction is an obstacle to enlightenment, and which is not an obstacle but a promoter of it? I answer: The public use of one’s reason must always be free, and it alone can bring about enlightenment among men. The private use of reason, on the other hand, may often be very narrowly restricted without particularly hindering the progress of enlightenment. By the public use of one’s reason I understand the use which a person makes of it as a scholar before the reading public. Private use I call that which one may make of it in a particular civil post or office which is entrusted to him. Many affairs which are conducted in the interest of the community require a certain mechanism through which some members of the community must passively conduct themselves with an artificial unanimity, so that the government may direct them to public ends, or at least prevent them from destroying those ends. Here argument is certainly not allowed — one must obey. But so far as a part of the mechanism regards himself at the same time as a member of the whole community or of a society of world citizens, and thus in the role of a scholar who addresses the public (in the proper sense of the word) through his writings, he certainly can argue without hurting the affairs for which he is in part responsible as a passive member. Thus it would be ruinous for an officer in service to debate about the suitability or utility of a command given to him by his superior; he must obey. But the right to make remarks on errors in the military service and to lay them before the public for judgment cannot equitably be refused him as a scholar. The citizen cannot refuse to pay the taxes imposed on him; indeed, an impudent complaint at those levied on him can be punished as a scandal (as it could occasion general refractoriness). But the same person nevertheless does not act contrary to his duty as a citizen, when, as a scholar, he publicly expresses his thoughts on the inappropriateness or even the injustices of these levies, Similarly a clergyman is obligated to make his sermon to his pupils in catechism and his congregation conform to the symbol of the church which he serves, for he has been accepted on this condition. But as a scholar he has complete freedom, even the calling, to communicate to the public all his carefully tested and well meaning thoughts on that which is erroneous in the symbol and to make suggestions for the better organization of the religious body and church. In doing this there is nothing that could be laid as a burden on his conscience. For what he teaches as a consequence of his office as a representative of the church, this he considers something about which he has not freedom to teach according to his own lights; it is something which he is appointed to propound at the dictation of and in the name of another. He will say, “Our church teaches this or that; those are the proofs which it adduces.” He thus extracts all practical uses for his congregation from statutes to which he himself would not subscribe with full conviction but to the enunciation of which he can very well pledge himself because it is not impossible that truth lies hidden in them, and, in any case, there is at least nothing in them contradictory to inner religion. For if he believed he had found such in them, he could not conscientiously discharge the duties of his office; he would have to give it up. The use, therefore, which an appointed teacher makes of his reason before his congregation is merely private, because this congregation is only a domestic one (even if it be a large gathering); with respect to it, as a priest, he is not free, nor can he be free, because he carries out the orders of another. But as a scholar, whose writings speak to his public, the world, the clergyman in the public use of his reason enjoys an unlimited freedom to use his own reason to speak in his own person. That the guardian of the people (in spiritual things) should themselves be incompetent is an absurdity which amounts to the eternalization of absurdities.
But would not a society of clergymen, perhaps a church conference or a venerable presbytery (as they call themselves among the Dutch), be justified in obligating itself by oath to a certain unchangeable symbol in order to enjoy an unceasing guardianship over each of its numbers and thereby over the people as a whole, and even to make it eternal? I answer that this is altogether impossible. Such contract, made to shut off all further enlightenment from the human race, is absolutely null and void even if confirmed by the supreme power, by parliaments, and by the most ceremonious of peace treaties. An age cannot bind itself and ordain to put the succeeding one into such a condition that it cannot extend its (at best very occasional) knowledge, purify itself of errors, and progress in general enlightenment. That would be a crime against human nature, the proper destination of which lies precisely in this progress and the descendants would be fully justified in rejecting those decrees as having been made in an unwarranted and malicious manner. The touchstone of everything that can be concluded as a law for a people lies in the question whether the people could have imposed such a law on itself. Now such religious compact might be possible for a short and definitely limited time, as it were, in expectation of a better. One might let every citizen, and especially the clergyman, in the role of scholar, make his comments freely and publicly, i.e. through writing, on the erroneous aspects of the present institution. The newly introduced order might last until insight into the nature of these things had become so general and widely approved that through uniting their voices (even if not unanimously) they could bring a proposal to the throne to take those congregations under protection which had united into a changed religious organization according to their better ideas, without, however hindering others who wish to remain in the order. But to unite in a permanent religious institution which is not to be subject to doubt before the public even in the lifetime of one man, and thereby to make a period of time fruitless in the progress of mankind toward improvement, thus working to the disadvantage of posterity — that is absolutely forbidden. For himself (and only for a short time) a man may postpone enlightenment in what he ought to know, but to renounce it for posterity is to injure and trample on the rights of mankind. And what a people may not decree for itself can even less be decreed for them by a monarch, for his lawgiving authority rests on his uniting the general public will in his own. If he only sees to it that all true or alleged improvement stands together with civil order, he can leave it to his subjects to do what they find necessary for their spiritual welfare. This is not his concern, though it is incumbent on him to prevent one of them from violently hindering another in determining and promoting this welfare to the best of his ability. To meddle in these matters lowers his own majesty, since by the writings in which his own subjects seek to present their views he may evaluate his own governance. He can do this when, with deepest understanding, he lays upon himself the reproach, Caesar non est supra grammaticos [Ceasar is not above the grammarians]. Far more does he injure his own majesty when he degrades his supreme power by supporting the ecclesiastical despotism of some tyrants in his state over his other subjects.
If we are asked, “Do we now live in an enlightened age?” the answer is, “No ,” but we do live in an age of enlightenment. As things now stand, much is lacking which prevents men from being, or easily becoming, capable of correctly using their own reason in religious matters with assurance and free from outside direction. But on the other hand, we have clear indications that the field has now been opened wherein men may freely deal with these things and that the obstacles to general enlightenment or the release from self-imposed tutelage are gradually being reduced. In this respect, this is the age of enlightenment, or the century of Frederick [the Great].
A prince who does not find it unworthy of himself to say that he holds it to be his duty to prescribe nothing to men in religious matters but to give them complete freedom while renouncing the haughty name of tolerance, is himself enlightened and deserves to be esteemed by the grateful world and posterity as the first, at least from the side of government, who divested the human race of its tutelage and left each man free to make use of his reason in matters of conscience. Under him venerable ecclesiastics are allowed, in the role of scholar, and without infringing on their official duties, freely to submit for public testing their judgments and views which here and there diverge from the established symbol. And an even greater freedom is enjoyed by those who are restricted by no official duties. This spirit of freedom spreads beyond this land, even to those in which it must struggle with external obstacles erected by a government which misunderstands its own interest. For an example gives evidence to such a government that in freedom there is not the least cause for concern about public peace and the stability of the community. Men work themselves gradually out of barbarity if only intentional artifices are not made to hold them in it.
I have placed the main point of enlightenment — the escape of men from their self-imposed immaturity — chiefly in matters of religion because our rulers have no interest in playing guardian with respect to the arts and sciences and also because religious incompetence is not only the most harmful but also the most degrading of all. But the manner of thinking of the head of a state who favors religious enlightenment goes further, and he sees that there is no danger to his lawgiving in allowing his subjects to make public use of their reason and to publish their thoughts on a better formulation of his legislation and even their open-minded criticisms of the laws already made. Of this we have a shining example wherein no monarch is superior to him we honor.
But only one who is himself enlightened, is not afraid of shadows, and has a numerous and well-disciplined army to assure public peace, can say: “Argue as much as you will, and about what you will, only obey!” A republic could not dare say such a thing. Here is shown a strange and unexpected trend in human affairs in which almost everything, looked at in the large, is paradoxical. A greater degree of civil freedom appears advantageous to the freedom of mind of the people, and yet it places inescapable limitations upon it. A lower degree of civil freedom, on the contrary, provides the mind with room for each man to extend himself to his full capacity. As nature has uncovered from under this hard shell the seed for which she most tenderly cares — the propensity and vocation to free thinking — this gradually works back upon the character of the people, who thereby gradually become capable of acting freely; finally, it affects the principles of government, which finds it to its advantage to treat men, who are now more than machines, in accordance with their dignity.
See the letter below as a formula for writing your own letter to Rick Penny. Use google docs and choose a Letter Template. Then, use the ideas you see in this sample letter to write your own letter to Rick Penny about how he should use the Zorro Circle to achieve his goals.
Paragraphs in the Essay:
Paragraph 1: Type Rick Penny a letter. Explain how he should use the Zorro Circle to accomplish one big goal of his.
Paragraph 2: Explain how the Zorro Circle has helped you reach one of your goals.
Paragraph 3: Finally, give Rick Penny encouragement and remind him what you suggested he should choose to focus on for his Zorro Circle, and then tell him one last positive word of encouragement.