A Private History of Happiness: Ninety-Nine Moments of Joy by George Myerson

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By George Myerson

From the bliss of lingering in a hot mattress on a wintry weather morning, to a bracing springtime stroll by way of the seashore, a personal background OF HAPPINESS deals the reader a wealth of delightfully clean perceptions of the place and the way happiness could be came upon.

These ninety nine moments of happiness are prepared by way of subject matter - Morning, Friendship, backyard, kin, relaxation, Nature, foods and drinks, overall healthiness, Creativity, Love and night - and every is via a short description and remark that units the extract in context and encourages extra reflection.

Drawing on a large and foreign variety of literary resources - from Ptolemy to Tolstoy - George Myerson finds that small, unpretentious joys were shared via people throughout cultures and over millions of years. He invitations us to find the happiness in our personal lives that may be chanced on right here and now.

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63 There will, of course, be the retort that asks what conditions this movement of time, where its potential lies, where it is synthesised, or how it is constituted, if not through the past. For instance, how is the past made from the present, how is the latter made to pass? 64 And this time cannot be time as succession: it is empty, the time of eternity. Pure pastness. Ultimately, the Virtual Aion. Were it to be another actual, processual time, we would be returned to the initial question of how and where it was constituted, how did it flow?

56 But if the virtual is given its ascendancy at the expense of the actual, the former alone being real, we are left with numerous problems, the ones for Deleuze having already been spelt out. Nonetheless, this bias is also found in many readings of Bergson too, as his thought becomes refracted through a Deleuzian Virtualism. 57 Sometimes, what can appear to be an equitable treatment of the actual and the virtual more often than not prepares a one-sided prioritisation by implication. 58 This accent on the movement of actualization only partially conceals the fact that the actual forms thus created are ontologically dependent on a ground that is not their own.

Analogues in Spinozist substance or Platonic Forms can also be found. 55 But the vital source of this notion, both in its genesis and function, belongs to the foremost member of the school of French spiritualist philosophy and the master of much of Deleuze’s thought: Henri Bergson. More than any other single influence, it was Bergson who gave Deleuze his model for thinking about empiricism, about time and movement, about the method of problematics, about the image of thought, about immanence, multiplicity, vitalism, affectivity and the virtual.

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