Flourishing - Knowledge

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impeding true human flourishing. The possession of good habits, virtues, is an essential part of human flourishing. In order to flourish, one needs a habitual knowledge of both his/her condition and the final end he/she is pursuing, true happiness. But this is not sufficient, since knowledge of the good is not sufficient to cause our good acting. Human perfection also requires a continuous effort to attain deep changes on the personal level, cooperating with divine grace in destroying the old man, with his wrong habits, and in building up the new man, full of virtues (this is true also on the natural level of acquired virtues). In order to do that, a “readiness to change,” or rather a “readiness to flourish,” to take up any occasion to flourish, fighting against our bad habits and developing good ones, is needed to really flourish. An occasional readiness and a momentary intention is insufficient, for they could never attain stable results. What is needed is a stable readiness to flourish, that is “a “habitual readiness,” similar to the state of a healthy plant that is always ready to absorb necessary nutrients or grow or bear fruit when the conditions are right. A "flourishing habit" consists in a meta-habit that underlies all other habit development, as well as the ongoing activity of flourishing. It is a habitual readiness to develop habits as needed, and to continue the activity of flourishing within various contexts. In this way, a habitual readiness to flourish and the ongoing activity of flourishing can be considered as the moral correlates to a habitual intellectual attitude of openness to truth, one that keeps a person's mind open to learning in any realm that he encounters.

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and views on the concept will differ. However, I would argue that, regardless of the particulars of different understandings, most would concur that flourishing, however conceived, would, at the very least, require doing or being well in the following five broad domains of human life: (i) happiness and life satisfaction; (ii) health, both mental and physical; (iii) meaning and purpose; (iv) character and virtue; and (v) close social relationships. All are arguably at least a part of what we mean by flourishing. If, however, we think about flourishing not only as a momentary state but also as something that is sustained over time, then one might also argue that a state of flourishing should be such that resources, financial and otherwise, are sufficiently stable so that what is going well in each of these five domains is likely to continue into the future for some time to come. I would in no way claim that these domains above entirely characterize flourishing. I would only argue here that, whatever else flourishing might consist in, these five domains above would also be included, and thus these five domains above may provide some common ground for discussion.

760:, characterizes human flourishing as excellence in 5 fields: positive emotion, engagement, relationships, meaning, and achievement. Consequently, his model of human flourishing is usually called the PERMA model. He claims also that health is an essential element of flourishing, but he presents a quite vast notion of health, including biological assets (e.g., the hormone oxytocin, longer DNA telomeres), subjective assets (e.g., optimism, vitality), and functional assets (good marriage, rich friendships, engaging work) (See Seligman, Flourish, 209). Although Seligman's PERMA model is certainly useful for psychological studies on flourishing, it doesn't capture the essence of human flourishing, since it may allow us to consider as flourishing evidently evil people, as brutal dictators, if they test good in these five fields. To avoid this misunderstanding of human flourishing, Seligman himself, and also other thinkers as Christopher Peterson, have also discussed what they call “character strengths” or “virtues.”. Seligman gives the following definition of flourishing: 599:, is full human flourishing at the natural level and, as just seen, according to Aquinas, it is in principle attainable, since it is proportionate to human nature. In the state of innocence, humans were able to operate in their full powers and therefore to operate natural goods also without the help of divine grace, though the latter was already necessary to operate at the supernatural level and to reach perfect union with God. On the other hand, actual human nature is partially corrupted by the original sin, and, therefore, humans do not have the possibilities to fully use their natural powers and, therefore, they cannot fully flourish, not even on the natural level. Nevertheless, human nature is not totally corrupt; therefore, according to St. Thomas, it is still possible to naturally perform some good. Therefore, a full human natural flourishing, which requires the harmonious and excellent development of all moral virtues, is impossible by human natural forces in our current condition, and God's grace is necessary for full human flourishing. 644:, or tao, (Way) (D 23), a mysterious, and ineffable source that holds sway over all things. And this ability presupposes a capacity for self-cultivation, and, if necessary, self-transformation. Through self-cultivation a person is enabled to discharge a responsibility which is uniquely human: to help keep the world in good order. The Daoist conception of a flourishing life is enrooted in this vision of the human being: it is a virtuous life in which, through self-cultivation on the bodily, mental and spiritual sides, a person comes to identify with the dao, the mysterious source and sustainer of the cosmos. This brief and vague presentation should be acceptable by exponents of all Daoist schools. Nevertheless, there are huge differences among them about what precisely means to harmonize life with the dao and how to achieve it. For instance, in organized religious movements as the Ways of Great Clarity and of Complete Perfection, the attainment of immortality, based on the idea a person can emulate the eternal dao by never exhausting one's 375:“So, as the function of the soul and of its excellence must be one and the same, the function of its excellence is a good life. This, then, is the final good, that we agreed to be happiness. It is evident from our assumptions (happiness was assumed to be the best thing, and ends-the best among goods-are in the soul; but things in the soul are states or activities), since the activity is better than the disposition, and the best activity is of the best state, and virtue is the best state, that the activity of the virtue of the soul must be the best thing. But happiness too was said to be the best thing: so happiness is the activity of a good soul. Now as happiness was agreed to be something complete, and life may be complete or incomplete-and this holds with excellence also (in the one case it is total, in the other partial)-and the activity of what is incomplete is itself incomplete, happiness must be activity of a complete life in accordance with complete virtue.” 482:, the Dominican Medieval theologian, uses “flourishing” language in metaphorical and analogical senses. For instance, he asserts that “as therefore we say that a tree flowers by its flower, so do we say that the Father, by the Word or the Son, speaks Himself, and His creatures; and that the Father and the Son love each other and us, by the Holy Ghost, or by Love proceeding;” he writes also that “Christ wished "to flower" by His holy life, not in His carnal birth.” He says also that virtues “are also called “flowers,” namely, in relation to future happiness; because just as from flowers hope of fruit is taken, so from works of the virtues is obtained hope of eternal life and happiness. And as in the flower there is a beginning of the fruit, so in the works of the virtues is a beginning of happiness, which will exist when knowledge and charity are made perfect.” Commenting on Psalm 28 (27 according to the Vulgate), he uses the verb 425:

according to its kind, upon the earth.’” The vegetation then responds to this divine initiative, which is recognized by God as good. A parallel act occurs with respect to animals, which are called to bear forth life “according to their kind.” Finally, God creates the human being, and gives them the command: “Be fruitful and multiply,” with a greater specification: “fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth.” This indicates that human beings, from the beginning, were called to flourish so as to bear fruit, which is not only biological offspring, but also a relation to the rest of creation.

177:...is a state where people experience positive emotions, positive psychological functioning and positive social functioning, most of the time. In more philosophical terms this means access to the pleasant life, the engaged or good life and the meaningful life It requires the development of attributes and social and personal levels that exhibit character strengths and virtues that are commonly agreed across different cultures (Seligman, Steen, Park and Peterson, 2005). On the other hand languishing includes states of experience where people describe their lives as "hollow" or "empty" (Fredrickson & Lahoda, 2005). 380:: for instance, to take the case of just actions, just acts of vengeance and of punishment spring it is true from virtue, but are necessary, and have the quality of nobility only in a limited manner (since it would be preferable that neither individual nor state should have any need of such things), whereas actions aiming at honours and resources are the noblest actions absolutely; for the former class of acts consist in the removal of something evil, but actions of the latter kind are the opposite – they are the foundation and the generation of things good.” 70:, and others, have expanded and developed the notion of human flourishing. Empirical studies, such as those of the Harvard Human Flourishing Program, and practical applications, indicate the importance of the concept and the increasingly widespread use of the term in business, economics, and politics. In positive psychology, flourishing is "when people experience positive emotions, positive psychological functioning and positive social functioning, most of the time," living "within an optimal range of human functioning." It is a 442:

with the image of the wicked who commit idolatry do not live and flourish, but instead are like dead bits of straw. This imagery is also utilized by John the Baptist to describe the eschatological work of the Messiah, who will judge the wicked and consign them to everlasting burning: “His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the granary, but the chaff he will burn with unquenchable fire.”

369:“The active exercise of his soul's faculties in conformity with excellence or virtue, or if there be several human excellences or virtues, in conformity with the best and most perfect among them. Moreover this activity must occupy a complete lifetime; for one swallow does not make spring, nor does one fine day; and similarly one day or a brief period of happiness does not make a man supremely blessed and happy.” 608:

gifts of God, are necessary to allow man to reach such an end, for which its powers are not proportionate. Also, the connection and full development of moral virtues, so full human flourishing in this life, require charity. Therefore, it is only a gratuitous gift of God which allows humans to know and love Him in a supernatural way already in this life. But a perfect knowledge and love of God, that is perfect

274:, a capacity of a being is a potential stemming from its nature to perform certain kinds of activities, or to undergo certain kinds of changes in accordance with its inner dynamism. For instance, the capacity to bear fruit or the capacity to grow are within a tree's natural potential. On the other hand, the common good is some good—whether material or non-material—that has four characteristics: it is 432:

like the palm tree, and grow like a cedar in Lebanon.” Jeremiah 17:8, “Blessed is the man who trusts in the LORD, whose trust is the LORD. He is like a tree planted by water, that sends out its roots by the stream, and does not fear when heat comes, for its leaves remain green, and is not anxious in the year of drought, for it does not cease to bear fruit.” See also, Isaiah 44:4.

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is human flourishing? What are the pathways to achieve human flourishing? What obstacles block these pathways? What are practical solutions to remove these obstacles? Research partners include the Human Flourishing Program at Harvard University, the Pontifical Gregorian University and the University of Pennsylvania Positive Psychology Center and Flourishing Humanities Project.

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time-tested or automatic action tendencies and pursue novel, creative, and often unscripted courses of thought and action. These positive emotions and thought-action repertoires can be seen as applicable to the concept of flourishing because flourishing children and adults have a much wider array of cognitive, physical, and social possibilities, which results in the

955:. In a 2022 study of intrusive thoughts and flourishing, Jesse Omoregie and Jerome Carson found that people who experience flourishing would usually experience minimal intrusive thoughts. Omoregie and Carson further concluded that flourishing is a variable that helps in the reduction of psychological problems such as anxiety, depression, and intrusive thoughts. 1069:. Keyes suggests that people should provide encouragement to children, and adults, to participate socially. People that exhibit flourishing are engaged in social participation and people that are engaged in social participation exhibit flourishing. Therefore, he suggests that people should give their kids a purpose, which creates a sense of 974:. This promotes people to pursue and approach new and different situations. Therefore, flourishing adults have higher levels of motivation to work actively to pursue new goals and are in possession of more past skills and resources. This helps people to satisfy life and societal goals, such as creating opportunities, performing well in the 372:“Happiness therefore is co-extensive in its range with contemplation: the more a class of beings possesses the faculty of contemplation, the more it enjoys happiness, not as an accidental concomitant of contemplation but as inherent in it, since contemplation is valuable in itself. It follows that happiness is some form of contemplation.” 978:, and producing goods, work and careers that are highly valued in American society. Authors, Robert Kegan and Lisa Laskow Lahey, in their book, An Everyone Culture, "argues that organizations do best when they build an environment that encourages constant personal development among their employees." This success results in higher 1081:

This psychological concept of flourishing is built on Fredrickson's broaden-and-build theory of positive emotions, but some researchers have suggested that there are other functions of positive emotions. Mackie and Worth propose that positive emotions diminish cognitive capabilities. They showed that

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It seems that, for Christ, bare life was insufficient for the developmental stage he expected people to reach, for he drew draws upon (anti)flourishing imagery in a parable about a tree that does not bear fruit, and will be cut down within a year if it continues to be barren. This was manifested in a

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In one place, he compares different ways of receiving “the word” and responding with different kinds of flourishing: some receive it with joy but like plants with a shallow root system fall away in difficult times; others are like “good soil” that “brought forth grain, some a hundredfold, some sixty,

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view, the concept of human flourishing offers an explanation of the human good that is objective, inclusive, individualized, agent-relative, self-directed and social. It views human flourishing objectively because it is desirable and appealing. Flourishing is a state of being rather than a feeling or

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The Humanity 2.0 Foundation mission is to identify impediments to human flourishing and then work collaboratively across sectors to remove them by sourcing and scaling bold and innovative solutions. To support this mission, the Humanity 2.0 Institute integrates global research on key questions: What

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Hebrew Scripture also expounds on what could be calls “anti-flourishing,” that is, the contrary to flourishing on account of righteousness and Torah meditation: “The wicked are not so, but are like chaff which the wind drives away.” Also: Ps 35:5, Job 21:18. Here, too, a prophetic vision is combined

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The broaden-and-build theory of positive emotions proposed by Fredrickson states that while negative emotions narrow thought-action tendencies to time tested strategies as handed down by evolution, positive emotions broaden thought-action repertoires. Positive emotions often cause people to discard

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Perfect human flourishing, according to Aquinas, consists in the direct contemplation of God and in loving Him, participating in His Trinitarian life. This highly exceeds human powers (as just seen, even in the state prior to sin); theological virtues, faith, hope, and charity, which are gratuitous

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Flourishing itself might be understood as a state in which all aspects of a person’s life are good. We might also refer to such a state as complete human well-being, which is again arguably a broader concept than psychological well-being. Conceptions of what constitutes flourishing will be numerous

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It is a longitudinal study about human flourishing, involving data collection of individuals of 22 countries all around the world. It is carried out by scholars at the Human Flourishing Program at Harvard and Baylor's Institute for Studies of Religion, in partnership with Gallup and the Center for

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stated that all emotions are associated with urges to act in particular ways, called action-tendencies. According to Fredrickson, most positive emotions do not follow this model of action-tendencies, since they do not usually occur in life-threatening circumstances and thus do not generally elicit

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for actions, etc. People do not necessarily act on these urges when they experience these particular emotions, but rather people's ideas about possible courses of action narrow to reflect these specific urges. These action-tendencies are not merely thoughts, but also manifest physiologically. For

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Jesus Christ also compares union with him to be the source of flourishing: “As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. I am the vine, you are the branches. He who abides in me, and I in him, he it is that bears much fruit.” In

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The imagery that compares the just or righteous person to a flourishing tree can be found in many places in the Hebrew Scriptures: Psalm 1:3, “He is like a tree planted by streams of water, that yields its fruit in its season, and its leaf does not wither.” Psalm 92:12-14, “The righteous flourish

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is one source for understanding human flourishing. The Hebrew Scriptures, or the Old Testament, also speak of flourishing, as they compare the just person to a growing tree. Christian Scriptures, or the New Testament, build upon Jewish usage and speak of flourishing as it can exist in heaven. The

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According to Aquinas, habits, especially properly human habits, acquired through voluntary repeated actions, constitute a sort of second nature for us. Habits are extremely difficult to change, and, therefore, have an extremely significant part in shaping human behavior and in contributing or

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Studies have shown that people who are flourishing are more likely to graduate from college, secure "better" jobs, and are more likely to succeed in that job. One reason for this success can be seen in the evidence offered above when discussing languishing: those that flourish have less work

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As befitted his traditional education and upbringing, Jesus Christ utilized Hebrew flourishing imagery a number of times. His motivation for doing so can be inferred that he found it suitable for his purposes, for he was reputed to be the son of a carpenter and therefore was not drawing upon

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The Book of Genesis, particularly in its first chapter, presents God as creating the world and calling for the interior principle for bearing life from plants: “And God said, ‘Let the earth put forth vegetation, plants yielding seed, and fruit trees bearing fruit in which is their seed, each

126:, “a flower.” To contrast the term with a plant's lack of full development, “flourish” came to indicate growth or development with vigor. Around 1597, the term came to include the notion of prosperity, insofar as a to bear flowers is an indication of the fullness of life and productivity. 1090:

but not the capacity for cognitive processing. Flourishing is still a newly developing subject of study and, more tests need to be done to fully define, operationalize, and apply the concept of flourishing; this lack of research is also one criticism of the concept of flourishing.

189:. Rather, mental health is a "separate dimension of positive feelings and functioning." Individuals described as flourishing have a combination of high levels of emotional well-being, psychological well-being, and social well-being. Flourishing people are 1113:

This program based at Johns Hopkins University, founded in 2015, and directed by Margaret S. Chisolm, aims at bringing the results of interdisciplinary research on health and human flourishing to an audience of both clinicians and clinicians-in-training.

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theory of positive emotions. According to Fredrickson there is a wide variety of positive effects that positive emotions and experiences have on human lives. Fredrickson notes two characteristics of positive emotions that differ from negative emotions:

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action. For this reason, Fredrickson conceptualizes two new concepts: thought-action tendencies, or what a person normally does in a particular situation, and thought-action repertoires, rather an inventory of skills of what a person is able to

574:, which consists in the contemplation of God by natural reason is a participation of the perfect one and is attainable also in this life, and is the happiness of which Aristotle spoke. It is also relevant to note that, though identifying 421:, contains many references to human flourishing that have influenced Western philosophy, indicating a cohesive theology whereby God in creative fruitfulness calls human beings to imitate the divine plenitude and life-giving creativity. 1130:

This interdisciplinary research project, based at the University of Pennsylvania's Positive Psychology Center, directed by James Pawelski and founded in 2014, studies the relations of the arts and humanities with human flourishing.

562:, in order to mean the last end of human life, as it is explicit, for instance, in ST I-II, q. 2, a. 2, arg. 1; this end, for him, consists in the fruition or enjoyment of God, which is perfect only in Heaven. He identifies perfect 246:

According to Keyes, only 18.1% of Americans are actually flourishing. The majority of Americans can be classified as mentally unhealthy (depressed) or not mentally healthy or flourishing (moderately mentally healthy/languishing).

648:(vital energy), is particularly emphasized. Or in other later Daoist religious dispensations, like that of the Way of the Celestial Masters, the religious worship of a sage, seen as able to intercede with Heaven (in this example 660:, another key Daoist concept usually translated as spontaneity or naturalness. In synthesis, to flourish is to live in harmony with the dao, that is to live spontaneously, so comply one's life with the nature of the dao. 459:

contrast, the one who does not “abide” in him experiences anti-flourishing: “If a man does not abide in me, he is cast forth as a branch and withers; and the branches are gathered, thrown into the fire and burned.”

652:), is stressed. But in ancient Daoist philosophers these aspects are absent, or not so relevant. For them, a fundamental aspect of living in harmony with the dao is to live in harmony with nature. Moreover, Daoist 656:, usually translated as virtue, has not a moral dimension; in the case of human beings it indicates the qualities or dispositions that allow people to live a flourishing life. De is strictly related to 1251:

value, such as mobilizing and preparing our minds and bodies during times of danger. The reflexive action-tendencies that are associated with emotions probably developed over the course of humankind's

1033:, and psychological well-being. Furthermore, as Keyes implies, in a world full of flourishing people, all would be able to reap the benefits that this positive mental state and life condition offers. 378:“Happiness is the complete activity and employment of virtue, and this not conditionally but absolutely. When I say 'conditionally' I refer to things necessary, by ‘absolutely' I mean 'nobly 568:(perfect in relation to man, who is its subject, since fully perfect beatitude, according to Aquinas, belongs only to God, see, e.g., ST I-II, q. 3, a. 2, ad 4). There is also an imperfect 134:

As an obvious consequence of the widespread use of the term "flourishing" in different fields and by different authors, there is not a general consensus about a definition of flourishing.

33:, is the complete goodness of humans in a developmental life-span, that somehow includes positive psychological functioning and positive social functioning, along with other basic goods. 708:

Positive emotions do not seem to elicit specific action tendencies the same way that negative emotions do. Instead, they seem to cause some general, non-direction oriented activation.

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In spite of this mainly metaphorical use of “flourishing” language, Aquinas deals widely with the notion nowadays expressed by “flourishing”. The terms he employs in this context are

2095:, p. 522; for a wider treatment of this habit-state view of flourishing, including a review of obstacles in the way of attaining it and how to overcome them, see ibid., pp. 521-30. 1281: 462:

Christ stated that the fruit one bears is a sign of moral goodness, as is related to his famous saying that “you will know them by their fruits,” which compares people to trees.

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This program was founded in 2016 at Harvard's Institute for Quantitative Social Science and directed by Tyler J. VanderWeele. Its aim is to study and promote human flourishing.

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absenteeism, cited by Lyubomirsky as "job withdrawal." Finally, those that are flourishing have more support and assistance from coworkers and supervisors in their workplace.

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To flourish is to find fulfillment in our lives, accomplishing meaningful and worthwhile tasks, and connecting with others at a deeper level—in essence, living the “good life”

220:, a new model for happiness and well-being based on positive psychology. This book expounds on simple exercises that anyone can do to create a happier life and to flourish. 267:

To summarize the definitions above: Human flourishing is the ongoing fulfillment of human capacities within given contexts by advancing one's own good and the common good.

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Keyes mentions children as well as adults. He says that children are directly affected by maternal depression, and points out that the flourishing or languishing of

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According to some voices in Positive Psychology, flourishing is a "descriptor of positive mental health." According to Fredrickson and Losada, flourishing is living

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and the effect on students have not been studied. Keyes also speculates that teacher retention may be associated with the students' frames of mind. Furthermore, if

307:, contributed greatly to a deeper understanding of flourishing as a model for human life. Better-known for his work in metaphysics and logic, he was nevertheless 253:, a prominent epidemiologist and expert in biostatistics who has extensively studied human flourishing, has proposed the following, quite different, definition: 982:

and reinforces Frederickson's Broaden and Build model, for more positive adults reap more benefits and, are more positive, which creates an upward spiral.

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Omoregie J, Carson J (January 2022). "Reductive mechanisms for unwanted intrusive thoughts: exploring affectivity in clinical and non-clinical samples".

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is translated as “happiness”; other times, as “welfare” or “well-being,” showing that no translation is fully adequate to capture its meaning in Greek.

640:, the most crucial characteristic which distinguishes human beings from other living beings is the ability to recognize, follow and identify with the 781:. Flourishing can be measured through self-report measures. Individuals are asked to respond to structured scales measuring the presence of positive 580:

with natural contemplation of the divine, Aquinas acknowledges, following Aristotle, that some material goods are necessary aids for its attainment.

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can be made to flourish, the benefits to the education process are greater, as flourishing can increase attention and thought-action repertoires.

1793:, B(II), 1, 1219a25-39: trans. M. Woods: Aristotle, Eudemian Ethics, Books I, II and VIII, Second Edition (Oxford: Clarendon Press, 1992), p. 13. 888: 1416: 804:", the definition of what it means to be functioning optimally, or flourishing, diagnostic criteria have been developed for a flourishing life: 98:

Although “flourishing” could refer to the general healthy state of a plant as it grows, properly speaking it is the stage in a vascular plant's

696:. qualified by Fredrickson as "path-breaking work that measures mental health in positive terms rather than by the absence of mental illness." 958:

The many components of flourishing elicit more tangible outcomes than simply mental or physiological results. For example, components such as

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Halstead R (2016-11-15). "An everyone culture: Becoming a deliberately developmental organization, By Robert Kegan and Lisa Laskow Lahey".

689: 1009:, studies have shown that there is an association between flourishing and actual number of friends, overall social support, and perceived 1806:, Η(VII), 13, 1332a9-18; trans. H.Rackham, (Cambridge, Mass. - London: Harvard University Press – William Heinemann LTD, 1972), p. 597-8. 1292: 1674:

Sharma K (October 2016). "Flourish: A Visionary New Understanding of Happiness and well-being by Martin E.P. Seligman - A Book Review".

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Conway R (March 2012). "Flourish: a new understanding of happiness and well-being – and how to achieve them, by Martin E.P. Seligman".

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Martin LL, Ward DW, Achee JW, Wyer RS (1993). "Mood as input: People have to interpret the motivational implications of their moods".

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and measure of positive mental health and overall life well-being, and includes multiple components and concepts, such as cultivating

1768:, Α(I), 6, 1098a16-20; trans. H. Rackham, (Cambridge, Mass. – London: Harvard University Press – William Heinemann LTD, 1968), p. 33. 466:

miracle in which Christ saw a fig tree “and found nothing on it but leaves only,” and so cursed it, such that it “withered at once.”

1198: 785:, absence of negative affect, and perceived satisfaction with life. Participants are specifically asked about their emotions and 815:

Individual must possess a high level of well-being as indicated by the individuals meeting all three of the following criteria

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Lyubomirsky S, King L, Diener E (November 2005). "The benefits of frequent positive affect: does happiness lead to success?".

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Horwitz AV (June 2002). "Outcomes in the sociology of mental health and illness: where have we been and where are we going?".

488:(to reflower) to the Resurrection of Christ, by applying to it the Vulgate 9th vers, in which it is said, in particular, that 2648: 2366: 2265: 1531: 137:

For instance, there is also a lot of debate about the mutual relations between flourishing and some related concepts, as the

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Tyler J. VanderWeele, “On the promotion of human flourishing,” PNAS, vol. 114, no. 31 (August 1, 2017), 8148-8156, at 8149.

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Flourishing has been found to impact more areas than simply the workplace. In particular community involvement and social

951:. Third, good feelings predict healthy mental and physical outcomes. Also, positive affect and flourishing is related to 1082:

when exposed to a persuasive message for a limited amount of time, subjects experiencing a positive mood showed reduced

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have been cited as something that flourishing influences directly. For example, those that flourish have been found to

282:, that is, it exists outside of the individual and is independent from the existence of any particular person; it is 789:

because scientists theorize that flourishing is something that manifests itself internally rather than externally.

169:...within an optimal range of human functioning, one that connotes goodness, generativity, growth, and resilience." 154: 918: 1125: 51:

drew from Aristotle as well as the Bible, and utilized the notion of flourishing in his philosophical theology.

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of mental health under the framework of flourishing and languishing describes symptoms that can cooperate with

935:, broaden behavioral repertoires, which means to broaden one's skills or regularly performed actions, increase 2105: 1957:

I, q. 37, a. 2, co. Trans. Fathers of the Dominican English Province (Benziger Brothers, 1947); henceforth ST.

224:, is a tool to understand happiness by emphasizing how the five pillars of Positive Psychology, also known as 1065:. Keyes believes that most people do not focus enough on those aspects of life and focus instead on personal 878:

High social well-being, defined by 3 of 5 scale scores on appropriate measures falling in the upper tertile.

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Mackie DM, Worth LT (July 1989). "Processing deficits and the mediation of positive affect in persuasion".

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and accept all parts of themselves; they have a sense of personal growth in the sense that they are always

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experience. It comes from engaging in activities that both express and produce the actualization of one's

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first and foremost. His understanding of the development of flora and fauna, seen especially in his work

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In order to better understand this synthesis, one has to keep in mind that, in the view of Aristotle and

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as compared with subjects in a neutral mood. Others have suggested that positive emotions diminish the

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High emotional well-being, defined by 2 of 3 scale scores on appropriate measures falling in the upper

542:, the highest human good, attainable only in Heaven. Nevertheless, St. Thomas, probably influenced by 82:, "goodness, generativity, growth, and resilience." In this view, flourishing is the opposite of both 2408: 1149: 1026: 796:

symptoms of positive feelings and positive functioning in life by reviewing dimensions and scales of

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Open Science. Its preparation began in 2018 and its first data are expected by the summer of 2023.

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Psychologist Martin Seligman, one of the founding fathers of happiness research, wrote in his book,

1223: 844: 240: 2318:"The past explains the present: Emotional adaptations and the structure of ancestral environments" 438:

At times, Israel is compared to a “vine” that has been planted by the hand of God. Ezekiel 19:10.

396:, a “being-at-work” of the human soul. This indicates that “flourishing” can adequately translate 2104:

For references and details, see David E. Cooper, “Daoism, Natural Life, and Human Flourishing,”

1565: 400:, insofar as the term signifies the dynamism of the principle of life and growth within a human. 947:

manifestations, such as significant and positive cardiovascular effects, such as a reduction in

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For a wider discussion of the use of the “flourishing” language in Aquinas, see Ezra Sullivan,

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Keyes CL (June 2002). "The mental health continuum: from languishing to flourishing in life".

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University of Pennsylvania: Positive Psychology Center and Flourishing and Humanities Project

936: 797: 774: 317:, provided a scientific background for recognizing a similar development in the human being. 313: 79: 2465:"A new look at social support: a theoretical perspective on thriving through relationships" 1169: 1164: 773:

With the concept of flourishing, psychologists can study and measure fulfillment, purpose,

749: 361: 250: 236: 231:

According to Fredrickson and Losada, flourishing is characterized by four main components:

198: 1405:. Edited by Robert K. Barnhart. 1st Edition. Edinburgh: Chambers, 1999, “flourish”, p. 393 193:

and satisfied; they tend to see their lives as having a purpose; they feel some degree of

8: 2915: 782: 757: 678: 67: 55: 2161:

Philosophical Transactions of the Royal Society of London. Series B, Biological Sciences

1066: 2905: 2775: 2690: 2665: 2621: 2563: 2489: 2464: 2445: 2339: 2298: 2294: 2233: 2208: 2181: 2156: 1699: 1656: 1605: 1493: 1455: 1352: 1327: 971: 902: 847:, defined by 4 of 6 scale scores on appropriate measures falling in the upper tertile. 349: 1522:

Keyes CL (2002). "Toward a science of mental health.". In Lopez SJ, Snyder CR (eds.).

2730: 2695: 2644: 2613: 2567: 2555: 2494: 2449: 2437: 2362: 2334: 2317: 2302: 2261: 2238: 2186: 2134: 1703: 1691: 1660: 1648: 1613: 1527: 1501: 1459: 1357: 1062: 1022: 924: 836: 809: 733:

specific urges. Fredrickson proposes that instead of one general theory of emotions,

700: 99: 2343: 2757: 2722: 2685: 2677: 2605: 2547: 2484: 2476: 2429: 2329: 2290: 2228: 2220: 2176: 2168: 2126: 1683: 1640: 1597: 1485: 1447: 1384: 1347: 1339: 210: 20: 2625: 2551: 931:

benefits than just a pleasant, personal subjective experience. Flourishing widens

2850: 2666:"Positive emotions broaden the scope of attention and thought-action repertoires" 2641:

Positive psychology: The scientific and practical explorations of human strengths

2117:

Ryff CD, Keyes CM (1995). "The structure of psychological well-being revisited".

1644: 1227: 860: 855: 850: 830: 825: 355: 138: 59: 2609: 2514:"An Everyone Culture: Becoming a Deliberately Developmental Organization (SSIR)" 1375:

Dunn DS, Dougherty SB (2008). "Flourishing: Mental health as living life well".

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or perfect human flourishing is possible only in the next life by divine grace.

497: 71: 2761: 2130: 1388: 1343: 1282:"Flourishing, Positive Mental Health and Wellbeing: How can they be increased?" 1083: 1073:

and environmental mastery that enhances feelings of well-being and fulfilment.

1002: 948: 801: 793: 479: 271: 186: 48: 2726: 2681: 2433: 2224: 1451: 583: 2899: 2559: 2480: 2441: 2007:(Washington, D.C.. The Catholic University of America Press, 2021), p. 347-8. 1695: 1687: 1652: 1010: 959: 944: 928: 734: 418: 232: 182: 2699: 2617: 2498: 2281:

Levenson RW (1992). "Autonomic nervous system differences among emotions".

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https://www.academia.edu/37425071/Daoism_Natural_Life_and_Human_Flourishing

1617: 1505: 1361: 1108: 994: 653: 414: 2734: 2361:(1st Free Press hardcover ed.). New York: Free Press. pp. 1–29. 2138: 1438:

Rasmussen DB (1999). "Human flourishing and the appeal to human nature".

1276: 1274: 1272: 979: 967: 674: 543: 290:, that is, many people can participate, enjoy, or use it simultaneously. 63: 692:, and in 2002 published his theoretical considerations in an article on 1609: 1497: 1248: 1236: 1174: 1154: 1087: 1058: 940: 882: 800:

and, therefore, creating a definition of flourishing. To complete, or "

712: 685: 602: 333: 326: 228:, increase the quality of life for people who apply it to their lives. 150: 142: 42: 1269: 173:

According to the Mental Health Foundation of New Zealand, flourishing

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should develop theories for each emotion or for subsets of emotions.

716: 556:, and tended to use them as synonyms, though he more frequently used 304: 190: 159: 146: 83: 37: 1601: 1489: 90:, which are described as living a life that feels hollow and empty. 36:

The term is rooted in ancient philosophical and theological usages.

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Flourish: A Visionary New Understanding of Happiness and Well-Being

2359:

Flourish: A Visionary New Understanding of Happiness and Well-being

1742:, ed. Pietro Palazzini (Rome: Officium Libri Catholici, 1962), 497. 1070: 1046: 1042: 894: 868: 725: 527: 392:

Philosopher Joe Sachs emphasizes the importance of the activity of

206: 202: 2409:

https://positivepsychology.com/flourishing/#definition-flourishing

526:(beatitude, blessedness). In previous Christian Latin authors, as 213:, they chose their fate in life instead of being victims of fate. 2005:

Habits and Holiness: Ethics, Theology, and Biological Psychology.

1215: 998: 819: 786: 729: 194: 103: 2394:

See, for instance, Christopher Peterson, Martin E. P. Seligman,

1819:. Translated by Joe Sachs. Newbury, Mass: Focus, 2002, p. 1-20. 1755:. Reprint edition. New York: Penguin Books, 2015., 9 and passim 1328:"Positive affect and the complex dynamics of human flourishing" 1244: 1240: 1231: 1030: 975: 673:"Flourishing" as a psychological concept has been developed by 637: 75: 2396:

Character Strengths and Virtues: A Handbook and Classification

1780:, Κ(X), 8, 1178b28-32; p. 625 in the above quoted translation. 752:, the founder of positive psychology, in his 2011 publication 617: 1727:

Dizionario Enciclopedico del Pensiero di San Tommaso D’Aquino

1211: 1159: 657: 649: 338: 331:

Aristotle's term for the optimal state of the human being is

1199:

Positive psychology#Initial theory: three paths to happiness

927:, and sentiments such as happiness, carry more personal and 694:

The Mental Health Continuum: From Languishing to Flourishing

278:, in the sense that it is not general good-in-itself; it is 2874: 1219: 584:

Full human flourishing not possible in this life due to sin

536:

was used to mean an earthly temporal good in opposition to

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Johns Hopkins: Paul McHugh Program for Human Flourishing

645: 768: 2585: 1526:. New York: Oxford University Press. pp. 89–95. 451:

immediate personal experience but a wider tradition.

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techniques aimed at increasing levels of emotional,

603:

Perfect human flourishing in next life through grace

343:). He gives various definitions and descriptions of 102:, specifically the stage of growth when it develops 2747: 2663: 2638: 2581: 2579: 2577: 2202: 2200: 2157:"The broaden-and-build theory of positive emotions" 2150: 2148: 1980:

Commentary on Saint Paul’s epistle to the Galatians

1321: 1319: 1317: 1315: 1313: 1311: 1309: 1307: 1305: 2657: 2260:. Cambridge, England: Cambridge University Press. 1247:dilate, preparing the body to flee. Emotions have 626: 286:, for it exists only within some community; it is 2350: 1729:(Bologna: Edizioni Studio Domenicano, 2000), 533. 1325: 114:The English term “flourish” comes from the Latin 2897: 2574: 2197: 2145: 1302: 711:Positive emotions do not necessarily facilitate 2802:"The Paul McHugh Program for Human Flourishing" 2357:Seligman ME (2011). "Happiness Is Not Enough". 1558:"Ask an expert: What is 'positive psychology'?" 2750:Journal of Personality & Social Psychology 2419: 1583: 1581: 1579: 1577: 1575: 1471: 1469: 1414: 808:Individual must have had no episodes of major 205:, and changing; finally, they have a sense of 120:, “to bloom, blossom, flower,” from the Latin 2462: 2315: 2274: 2082:See, e.g, ST I-II, q. 3, a. 8 and q. 5, a. 3. 2015: 2013: 1431: 1408: 1374: 756:. Seligman, usually considered the father of 16:Positive psychological and social functioning 2715:Journal of Personality and Social Psychology 2249: 2119:Journal of Personality and Social Psychology 1725:See: “Potenza (e atto)” in Battista Mondin, 1551: 1549: 1547: 1545: 1543: 1517: 1515: 745:and actual successes of a flourishing life. 690:Six-factor Model of Psychological Well-being 293: 2741: 2712: 2706: 2632: 2398:(Oxford etc: Oxford University Press, 2004) 2206: 2154: 1978:, c. 5, l. 6, n. 328, trans. F.R. Larcher, 1976:Super Epistolam B. Pauli ad Galatas lectura 1572: 1466: 1099: 912: 618:Flourishing as a habit and ongoing activity 609: 594: 588: 575: 569: 563: 557: 551: 537: 531: 521: 515: 505: 499: 489: 483: 121: 115: 93: 2511: 2010: 1753:The Lagoon: How Aristotle Invented Science 1326:Fredrickson BL, Losada MF (October 2005). 1057:Flourishing also has many applications to 436:Flourishing of the collective/people/city. 2689: 2639:Snyder CR, Lopez SJ, Pedrotti JT (2011). 2599: 2488: 2333: 2309: 2232: 2180: 2116: 2110: 1540: 1512: 1437: 1377:Journal of Social and Clinical Psychology 1351: 2537: 2518:Stanford Social Innovation Review (SSIR) 2469:Personality and Social Psychology Review 2356: 2280: 1368: 298: 2664:Fredrickson BL, Branigan C (May 2005). 2019:See, for instance, ST I-II, q. 5, a. 3. 1475: 1289:Mental Health Foundation of New Zealand 2898: 2255: 2064:See, e.g., ST I-II, q. 65, a. 1 and 3. 1673: 1630: 1524:Oxford handbook of positive psychology 663: 2385:(New York: Atria Books, 2011), 16-29. 2037:See, e.g., ST I-II, q. 3, a. 6, ad 1. 1590:Journal of Health and Social Behavior 1587: 1521: 1478:Journal of Health and Social Behavior 1738:See M. Noirot, “Bonum Publicum,” in 1555: 923:Positive emotional feelings such as 403: 2643:(2nd ed.). Los Angeles: Sage. 2046:See, e.g., ST I-II, q. 4, aa. 6, 7. 1982:, (Albany, N.Y.: Magi Books, 1966). 943:. Secondly, good feelings can have 769:Measurement and diagnostic criteria 546:’s choice to translate Aristotle's 13: 2851:"Humanities and Human Flourishing" 2463:Feeney BC, Collins NL (May 2015). 2422:Mental Health and Social Inclusion 2295:10.1111/j.1467-9280.1992.tb00251.x 2209:"What Good Are Positive Emotions?" 1633:The Journal of Positive Psychology 748:The concept has also been used by 699:Barbara Fredrickson developed the 474: 14: 2927: 2512:Kegan R, Lahey L (6 April 2016). 2207:Fredrickson BL (September 1998). 2155:Fredrickson BL (September 2004). 2055:See, e.g., ST I-II, q. 109, a. 2. 1235:example, when someone is afraid, 1118:Harvard Human Flourishing Program 1095:Contemporary Flourishing Research 715:action, but do spark significant 469: 2855:Humanities and Human Flourishing 1740:Dictionarium Morale et Canonicum 1403:Chambers Dictionary of Etymology 970:with goal pursuits and with the 445: 408: 2867: 2843: 2827:"The Human Flourishing Program" 2819: 2799: 2793: 2768: 2531: 2505: 2456: 2413: 2401: 2388: 2375: 2098: 2085: 2076: 2067: 2058: 2049: 2040: 2031: 2028:See, e.g., ST I-II, q. 5, a. 5. 2022: 1997: 1985: 1969: 1960: 1948: 1939: 1930: 1921: 1912: 1903: 1894: 1885: 1876: 1867: 1858: 1849: 1840: 1831: 1822: 1809: 1796: 1783: 1771: 1758: 1745: 1732: 1719: 1710: 1667: 1624: 1204: 1134: 1016: 919:Well-being contributing factors 627:Other religious interpretations 1817:Aristotle’s Nicomachean Ethics 1415:Henderson GE, Brown C (1997). 1395: 1187: 873:Positive relations with others 429:Flourishing of the “just man”. 129: 1: 2552:10.1080/03601277.2016.1259285 1927:Mt 7:20, context: Mt 7:16-20. 1262: 1076: 1052: 494:(lit.: my flesh reflowered). 417:, known by Christians as the 320: 185:does not imply an absence of 19:For the 2019 Chungha EP, see 2335:10.1016/0162-3095(90)90017-z 2316:Tooby J, Cosmides L (1990). 2213:Review of General Psychology 1645:10.1080/17439760.2011.614831 1440:Social Philosophy and Policy 1036: 109: 7: 2610:10.1037/0033-2909.131.6.803 1556:Keys CL (24 January 2001). 1421:Glossary of Literary Theory 1143: 10: 2932: 2776:"Global Flourishing Study" 2762:10.1037/0022-3514.64.3.317 2381:See Martin E.P. Seligman, 2131:10.1037/0022-3514.69.4.719 1966:ST III, q. 35, a. 7, ad 2. 1389:10.1521/jscp.2008.27.3.314 1344:10.1037/0003-066x.60.7.678 1193:A reference to Seligman's 966:behavior encourage active 916: 668: 339: 324: 262: 18: 2727:10.1037/0022-3514.57.1.27 2682:10.1080/02699930441000238 2434:10.1108/MHSI-06-2022-0040 2322:Ethology and Sociobiology 2225:10.1037/1089-2680.2.3.300 2073:See ST I-II, q. 65, a. 2. 1452:10.1017/S0265052500002235 1332:The American Psychologist 1230:creates the urge to make 1214:creates the urge to seek 1150:Circles of Sustainability 631: 294:Aristotle and Flourishing 2481:10.1177/1088868314544222 1688:10.1177/0974173920160420 1180: 1100:Global Flourishing Study 1001:. Moreover, in terms of 997:at higher levels across 913:Major empirical findings 845:psychological well-being 684:Keyes collaborated with 94:Etymology and definition 2806:www.hopkinsmedicine.org 2670:Cognition & Emotion 2540:Educational Gerontology 303:The Greek philosopher, 2588:Psychological Bulletin 2173:10.1098/rstb.2004.1512 766: 610: 595: 589: 576: 570: 564: 558: 552: 538: 532: 522: 516: 506: 500: 490: 484: 260: 179: 171: 145:, and the concepts of 122: 116: 2520:. Stanford University 2283:Psychological Science 1751:Leroi, Armand Marie. 1417:"Neo-Aristotelianism" 865:Environmental mastery 798:subjective well-being 762: 314:Generation of Animals 299:Aristotle and biology 255: 175: 167: 80:subjective well-being 1676:NHRD Network Journal 1222:creates the urge to 750:Martin E.P. Seligman 251:Tyler J. VanderWeele 181:According to Keyes, 47:medieval theologian 2911:Positive psychology 2831:hfh.fas.harvard.edu 2780:hfh.fas.harvard.edu 2167:(1449): 1367–1378. 2093:Habits and Holiness 2091:See Ezra Sullivan, 1992:See Super Psalmo 27 1298:on 25 January 2016. 1239:increases to major 1195:Authentic Happiness 758:positive psychology 679:Barbara Fredrickson 664:Positive psychology 68:Barbara Fredrickson 56:positive psychology 54:More recently, the 2256:Frijda NH (1986). 1778:Nicomachean Ethics 1766:Nicomachean Ethics 1021:The definition or 962:, likability, and 903:Social integration 491:refloruit caro mea 350:Nicomachean Ethics 2650:978-1-4129-8195-8 2368:978-1-4391-9075-3 2267:978-0-521-31600-2 1533:978-0-19-803094-2 1063:social engagement 1023:conceptualization 837:Life satisfaction 701:broaden-and-build 404:Biblical theology 153:. According to a 31:human flourishing 2923: 2890: 2889: 2887: 2885: 2871: 2865: 2864: 2862: 2861: 2847: 2841: 2840: 2838: 2837: 2823: 2817: 2816: 2814: 2812: 2797: 2791: 2790: 2788: 2786: 2772: 2766: 2765: 2745: 2739: 2738: 2710: 2704: 2703: 2693: 2661: 2655: 2654: 2636: 2630: 2629: 2603: 2583: 2572: 2571: 2535: 2529: 2528: 2526: 2525: 2509: 2503: 2502: 2492: 2460: 2454: 2453: 2417: 2411: 2405: 2399: 2392: 2386: 2379: 2373: 2372: 2354: 2348: 2347: 2337: 2328:(4–5): 375–424. 2313: 2307: 2306: 2278: 2272: 2271: 2253: 2247: 2246: 2236: 2204: 2195: 2194: 2184: 2152: 2143: 2142: 2114: 2108: 2102: 2096: 2089: 2083: 2080: 2074: 2071: 2065: 2062: 2056: 2053: 2047: 2044: 2038: 2035: 2029: 2026: 2020: 2017: 2008: 2001: 1995: 1989: 1983: 1973: 1967: 1964: 1958: 1955:Summa Theologiae 1952: 1946: 1943: 1937: 1934: 1928: 1925: 1919: 1916: 1910: 1907: 1901: 1898: 1892: 1889: 1883: 1880: 1874: 1871: 1865: 1862: 1856: 1853: 1847: 1844: 1838: 1835: 1829: 1826: 1820: 1813: 1807: 1800: 1794: 1787: 1781: 1775: 1769: 1762: 1756: 1749: 1743: 1736: 1730: 1723: 1717: 1714: 1708: 1707: 1671: 1665: 1664: 1628: 1622: 1621: 1585: 1570: 1569: 1564:. Archived from 1553: 1538: 1537: 1519: 1510: 1509: 1473: 1464: 1463: 1435: 1429: 1428: 1423:. Archived from 1412: 1406: 1401:Steinmetz, Sol. 1399: 1393: 1392: 1372: 1366: 1365: 1355: 1323: 1300: 1299: 1297: 1291:. Archived from 1286: 1278: 1256: 1208: 1202: 1191: 899:Social coherence 812:in the past year 613: 598: 592: 579: 573: 567: 561: 555: 541: 535: 525: 520:(happiness) and 519: 509: 504:(happiness) and 503: 493: 487: 342: 341: 211:locus of control 209:and an internal 155:Neo-Aristotelian 125: 119: 21:Flourishing (EP) 2931: 2930: 2926: 2925: 2924: 2922: 2921: 2920: 2896: 2895: 2894: 2893: 2883: 2881: 2873: 2872: 2868: 2859: 2857: 2849: 2848: 2844: 2835: 2833: 2825: 2824: 2820: 2810: 2808: 2798: 2794: 2784: 2782: 2774: 2773: 2769: 2746: 2742: 2711: 2707: 2662: 2658: 2651: 2637: 2633: 2601:10.1.1.730.3868 2584: 2575: 2536: 2532: 2523: 2521: 2510: 2506: 2461: 2457: 2418: 2414: 2406: 2402: 2393: 2389: 2380: 2376: 2369: 2355: 2351: 2314: 2310: 2279: 2275: 2268: 2254: 2250: 2205: 2198: 2153: 2146: 2115: 2111: 2103: 2099: 2090: 2086: 2081: 2077: 2072: 2068: 2063: 2059: 2054: 2050: 2045: 2041: 2036: 2032: 2027: 2023: 2018: 2011: 2002: 1998: 1990: 1986: 1974: 1970: 1965: 1961: 1953: 1949: 1944: 1940: 1935: 1931: 1926: 1922: 1917: 1913: 1908: 1904: 1899: 1895: 1890: 1886: 1881: 1877: 1872: 1868: 1863: 1859: 1854: 1850: 1845: 1841: 1836: 1832: 1827: 1823: 1814: 1810: 1801: 1797: 1791:Eudemian Ethics 1788: 1784: 1776: 1772: 1763: 1759: 1750: 1746: 1737: 1733: 1724: 1720: 1715: 1711: 1672: 1668: 1629: 1625: 1602:10.2307/3090197 1586: 1573: 1554: 1541: 1534: 1520: 1513: 1490:10.2307/3090193 1474: 1467: 1436: 1432: 1413: 1409: 1400: 1396: 1373: 1369: 1324: 1303: 1295: 1284: 1280: 1279: 1270: 1265: 1260: 1259: 1209: 1205: 1192: 1188: 1183: 1170:Positive affect 1165:Negative affect 1146: 1137: 1128: 1120: 1111: 1102: 1097: 1079: 1055: 1039: 1019: 939:, and increase 921: 915: 861:Purpose in life 856:Personal growth 851:Self-acceptance 831:Negative affect 826:Positive affect 794:operationalized 771: 688:in testing her 671: 666: 634: 629: 620: 605: 593:, or imperfect 586: 512: 477: 475:Theological use 472: 448: 411: 406: 365:, among which: 356:Eudemian Ethics 329: 323: 301: 296: 265: 132: 112: 96: 60:Martin Seligman 24: 17: 12: 11: 5: 2929: 2919: 2918: 2913: 2908: 2892: 2891: 2866: 2842: 2818: 2792: 2767: 2756:(3): 317–326. 2740: 2705: 2676:(3): 313–332. 2656: 2649: 2631: 2573: 2546:(2): 112–113. 2530: 2504: 2475:(2): 113–147. 2455: 2412: 2400: 2387: 2374: 2367: 2349: 2308: 2273: 2266: 2248: 2219:(3): 300–319. 2196: 2144: 2125:(4): 719–727. 2109: 2097: 2084: 2075: 2066: 2057: 2048: 2039: 2030: 2021: 2009: 1996: 1984: 1968: 1959: 1947: 1938: 1929: 1920: 1911: 1902: 1893: 1884: 1875: 1866: 1857: 1848: 1839: 1830: 1821: 1808: 1795: 1782: 1770: 1757: 1744: 1731: 1718: 1709: 1682:(4): 106–109. 1666: 1639:(2): 159–161. 1623: 1596:(2): 207–222. 1571: 1568:on 2013-01-15. 1539: 1532: 1511: 1484:(2): 143–151. 1465: 1430: 1427:on 2016-03-03. 1407: 1394: 1383:(3): 314–316. 1367: 1338:(7): 678–686. 1301: 1267: 1266: 1264: 1261: 1258: 1257: 1218:or to attack, 1210:For instance, 1203: 1185: 1184: 1182: 1179: 1178: 1177: 1172: 1167: 1162: 1157: 1152: 1145: 1142: 1136: 1133: 1127: 1124: 1119: 1116: 1110: 1107: 1101: 1098: 1096: 1093: 1078: 1075: 1054: 1051: 1038: 1035: 1018: 1015: 1003:social support 949:blood pressure 914: 911: 910: 909: 908: 907: 906: 905: 900: 897: 891: 885: 876: 875: 874: 871: 866: 863: 858: 853: 841: 840: 839: 834: 828: 813: 802:operationalize 770: 767: 722: 721: 709: 670: 667: 665: 662: 633: 630: 628: 625: 619: 616: 604: 601: 585: 582: 511: 498:Connection to 496: 480:Thomas Aquinas 476: 473: 471: 470:Thomas Aquinas 468: 455:some thirty.” 447: 444: 410: 407: 405: 402: 383: 382: 376: 373: 370: 322: 319: 300: 297: 295: 292: 272:Thomas Aquinas 264: 261: 235:, generative, 187:mental illness 131: 128: 111: 108: 95: 92: 49:Thomas Aquinas 15: 9: 6: 4: 3: 2: 2928: 2917: 2914: 2912: 2909: 2907: 2904: 2903: 2901: 2880: 2876: 2870: 2856: 2852: 2846: 2832: 2828: 2822: 2807: 2803: 2800:Day, Jo Ann. 2796: 2781: 2777: 2771: 2763: 2759: 2755: 2751: 2744: 2736: 2732: 2728: 2724: 2720: 2716: 2709: 2701: 2697: 2692: 2687: 2683: 2679: 2675: 2671: 2667: 2660: 2652: 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