读<幸福的方法>一书读后感3篇

读<幸福的方法>一书读后感3篇读<幸福的方法>一书读后感　本PDF电子书由经典藏书精心制作　经典藏书的首页　http://www.doc88.com/bell2008　内有大量精美的电子图书供下面是小编为大家整理的读<幸福的方法>一书读后感3篇,供大家参考。

篇一：读<幸福的方法>一书读后感

PDF 电子书由经典藏书精心制作

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　 BELL2011

　New York

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　 TorontoLearn the Secrets to Daily Joy and Lasting FulfillmentTAL BEN-SHAHAR, Ph.D.

　Copyright © 2007 by Tal Ben-Shahar. All rights reserved. Manufactured in the UnitedStates of America. Except as permitted under the United States Copyright Act of 1976, nopart of this publication may be reproduced or distributed in any form or by any means, orstored in a database or retrieval system, without the prior written permission of the publisher.0-07-151096-6The material in this eBook also appears in the print version of this title: 0-07-149239-9.All trademarks are trademarks of their respective owners. Rather than put a trademark sym-bol after every occurrence of a trademarked name, we use names in an editorial fashiononly, and to the benefit of the trademark owner, with no intention of infringement of thetrademark. Where such designations appear in this book, they have been printed with ini-tial caps. McGraw-Hill eBooks are available at special quantity discounts to use as premiums andsales promotions, or for use in corporate training programs. For more information, pleasecontact George Hoare, Special Sales, at george_hoare@mcgraw-hill.com or (212) 904-4069. TERMS OF USE This is a copyrighted work and The McGraw-Hill Companies, Inc. (“McGraw-Hill”) andits licensors reserve all rights in and to the work. Use of this work is subject to these terms.Except as permitted under the Copyright Act of 1976 and the right to store and retrieve onecopy of the work, you may not decompile, disassemble, reverse engineer, reproduce, mod-ify, create derivative works based upon, transmit, distribute, disseminate, sell, publish orsublicense the work or any part of it without McGraw-Hill’s prior consent. You may use thework for your own noncommercial and personal use; any other use of the work is strictlyprohibited. Your right to use the work may be terminated if you fail to comply with theseterms. THE WORK IS PROVIDED “AS IS.” McGRAW-HILL AND ITS LICENSORS MAKENO GUARANTEES OR WARRANTIES AS TO THE ACCURACY, ADEQUACY ORCOMPLETENESS OF OR RESULTS TO BE OBTAINED FROM USING THE WORK,INCLUDING ANY INFORMATION THAT CAN BE ACCESSED THROUGH THEWORK VIA HYPERLINK OR OTHERWISE, AND EXPRESSLY DISCLAIM ANYWARRANTY, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TOIMPLIED WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A PARTICULAR PURPOSE. McGraw-Hill and its licensors do not warrant or guarantee thatthe functions contained in the work will meet your requirements or that its operation willbe uninterrupted or error free. Neither McGraw-Hill nor its licensors shall be liable to youor anyone else for any inaccuracy, error or omission, regardless of cause, in the work or forany damages resulting therefrom. McGraw-Hill has no responsibility for the content of anyinformation accessed through the work. Under no circumstances shall McGraw-Hill and/orits licensors be liable for any indirect, incidental, special, punitive, consequential or similar damages that result from the use of or inability to use the work, even if any of themhas been advised of the possibility of such damages. This limitation of liability shall applyto any claim or cause whatsoever whether such claim or cause arises in contract, tort or otherwise. DOI: 10.1036/0071492399

　We hope you enjoy thisMcGraw-Hill eBook! Ifyou’d like more information about this book,its author, or related books and websites,please click here.ProfessionalWant to learn more?

　To my family

　?●• v •●?ContentsPrefaceAcknowledgments vii xvPart 1 What Is Happiness? 1 h

　e Question of Happiness 2 Reconciling Present and Future 3 Happiness Explained 4 h

　e Ultimate Currency 5

　Setting Goals     Part 2 Happiness Applied 6 Happiness in Education 7 Happiness in the Workplace 8 Happiness in Relationships   Part 3 Meditations on Happiness 9 First Meditation: Self-Interest and Benevolence 10 Second Meditation: Happiness Boosters 11 h

　ird Meditation: Beyond the Temporary High 12 Fourth Meditation: Letting Our Light Shine 13 Fifth Meditation: Imagine 14 Sixth Meditation: Take Your Time 15 Seventh Meditation: h

　e Happiness Revolution       Conclusion: Here and Now NotesReferencesIndex   For more information about this title, click here

　This page intentionally left blank

　?●• vii •●?PrefaceWe all live with the objective of being happy; our lives are all diff

　erent and yet the same.—Anne FrankIcan we help ourselves and others—individuals, communities, and society—become happier? We read academic journal articles, tested ideas, shared personal stories, experienced frustration as well as delight, and, by the end of the year, emerged with a clearer understanding of what psychology can teach us about leading happier, more fulfi

　lling lives.h

　e following year the class went public, in a manner of speak-ing. My mentor Philip Stone, who fi

　rst introduced me to the fi

　eld and was also the fi

　rst professor to teach positive psychology at Harvard, encouraged me to off

　er a lecture course on the topic. h

　ree hundred eighty students signed up. In their year-end evalu-ations, more than  percent noted that “the course improves the fi

　rst taught a positive psychology seminar at Harvard in . Eight students signed up; two dropped out. In class each week, we explored what I believed to be the question of questions: how Copyright © 2007 by Tal Ben-Shahar. Click here for terms of use.

　viii •●? Prefacequality of one’s life.” h

　e next time I off

　ered the course,  stu-dents enrolled, making it the largest class at the university.William James, who over a century ago founded American psychology, kept me on track by reminding me to remain practical and seek “truth’s cash-value in experiential terms.” h

　e cash-value that I primarily sought for the students was not in hard currency or the currency of success and accolades but rather in what I’ve come to call the ultimate currency, the end toward which all other ends lead: happiness.h

　is was not merely a class on the theory of “the good life.” Students, beyond reading articles and learning about the research in the fi

　eld, were asked to apply the material. h

　ey wrote papers in which they grappled with their fears and refl

　ected on their strengths, set ambitious goals for the week and for the coming decade; they were encouraged to take risks and fi

　nd their stretch zone (the healthy median between their comfort and panic zones).Personally, I was not always able to fi

　nd that healthy median. As a shy introvert, I felt fairly comfortable the fi

　rst time I taught the class with six students. Lecturing in front of close to four hundred students the following year, however, was certainly a stretch for me. When the class more than doubled in the third year, I was fi

　rmly in the panic zone—especially once students’ parents, a handful of grandparents, and then the media started to show up.Since the day that the Harvard Crimson and then the Boston Globe reported on the popularity of the class, the deluge of ques-tions hasn’t stopped. People are sensing—have been sensing for a while—that we are in the midst of some sort of revolution, and they are not sure why. How can you explain the demand for posi-tive psychology at Harvard and on other college campuses? Why this growing interest in the study of happiness, in elementary and

　Preface ?●• ixhigh schools, as well as among the adult population? Is it because people are more depressed today? Is it something about a twenty-fi

　rst-century education or our Western way of life?In fact, the study of happiness is unique neither to our hemi-sphere nor to our postmodern age. People everywhere, and always, have sought the key to happiness. Plato institutionalized the study of the good life in his Academy, while his star student, Aristotle, opened the competing Lyceum to promote his own take on fl

　our-ishing. More than a century earlier, and on another continent, Confucius walked from village to village to share his prescription for fulfi

　llment. No great religion or comprehensive philosophical system is indiff

　erent to the question of happiness, whether in this world or in the afterlife. More recently, self-help gurus have occu-pied large parts of bookstores and conference centers around the world—from India to Indiana, from Jerusalem to Jeddah.But while interest in, and study of, the good life transcends time and place, there are some unique aspects in our age that help explain the high demand for positive psychology. In the United States, rates of depression are ten times higher today than they were in the s, and the average age for the onset of depres-sion is fourteen and a half compared to twenty-nine and a half in . A study conducted in American colleges tells us that nearly  percent of students were “so depressed that they had diffi

　 culty functioning.” Other countries are following in the footsteps of the United States. In ,  percent in Britain said that they were very happy, compared to  percent in —despite the fact that the British have tripled their wealth over the last half century. With the rapid growth in the Chinese economy comes a rapid growth in the number of adults and children who experi-ence anxiety and depression. According to the Chinese Health Ministry, “h

　e mental health status of our country’s children and youths is indeed worrying.”

　x •●? PrefaceWhile levels of material prosperity are on the rise, so are lev-els of depression. Even though our generation—in most West-ern countries as well as in an increasing number of places in the East—is wealthier than previous generations, we are not happier for it. A leading scholar in the fi

　eld of positive psychology, Mihaly Csikszentmihalyi, asks a simple question with a complex answer: “If we are so rich, why aren’t we happy?”As long as people believed that their basic material needs had to be met in order for them to lead a fulfi

　lling life, it was easy to explain away unhappiness. But now, with the basic...

篇二：读<幸福的方法>一书读后感

生活，牵手幸福—《幸福的方法》读后感

　读了哈佛大学教授泰勒的《幸福的方法》这本书，我明白了《幸福的方法》是一门课程，一门每个人都应该学习的课程，它帮助我更清楚地了解幸福，在现实生活中挖掘幸福。它教会人们改变对待幸福的看法，改变看待问题的视角，加强生命幸福感。该书明确指出只要用积极的心态去对待每一件事情，用喜悦和期待的心情去接受每一项任务，那么你就会感到人生更充实，身心更统一，就会感到幸福，幸福一直就伴随在我们的左右。启迪我幸福其实很简单，珍惜现在的所有，感恩波澜的生活，开心工作，快乐学习，你就会很幸福，幸福就在当下。该书将获得幸福的方法和关于幸福的科学研究成果完美地结合起来，全篇娓娓到来，享受之余，让我不知不觉地开始品味生活，反思自我，实现幸福。通过细读体味这本书后，对今后的生活更充满了自信，教会我如何处理好工作和生活的关系，体验生活，享受幸福。我深深地感悟到：

　 一、幸福是一种心灵体验，对工作充满热情，在战胜工作困难的过程中享受幸福

　 通过细读体味这本书之后使我对今后的生活更充满了自信，教导我如何处理好工作和生活的关系，体验生活，享受幸福。我从中深深地感悟到：幸福是一种心灵体验，开心工作，对工作充满热情，在战胜工作困难的过程中享受幸福 ;其次幸福是一种心境，一种感觉，一种体悟。它与富贵、权利、地位不一定成正比。真正的幸福与金钱无关，与住别墅开名车穿名牌无关，与高官厚禄无关，真正的幸福是心

　灵的安恬，精神的充实，和谐的情感，平静的生活。正确的目标认知，给我们的是一种安宁的感觉。

　 二、生活中享受幸福。从容处世、看淡得失，在生活的波澜起伏中体味幸福

　 生活中孝敬父母，辛苦养儿的同时享受天伦，我同样幸福。刚开始读这本书，就有深深的感悟，“至繁归于至简”写得太好了，自己也曾悟到这层意思，但终归没办法把它总结出来，让自己更好的体会。前段时间因孩子的出生和生病手忙脚乱、焦头烂额时，心态非常不好，经历了一番痛苦的阶段，因领悟到这层意思才把很多事情放下、放开了，才觉得以后的道路豁然开朗，才觉得其实没什么事情是战胜不了的，只要放开自己，幸福就会离你越来越近！

　 《幸福的方法》重新诠释幸福的概念。感谢《幸福的方法》教会了我很多把握幸福的方式，正如书中写到的一样——幸福得靠自己。生活不会眷顾哪个人，生活总是福祸相依，苦乐参半，但你只要能做到：感恩生活的波澜，享受努力的过程，珍惜幸福的成果，知足长乐，你就会很幸福。每天睁开眼，你还可以看到阳光，你是世界上一个幸福的人；当你吃上早餐，这时候你就可以想到还有多少被饥饿困扰的人，你是幸福的；当你背着包去上学或者工作，那么你就是更幸福了，因为你还有学习与工作的机会，多少人都在羡慕你呢；偶尔聚会，大家一起乐呵，你就美不可言了；工作中遇到难题，有领导以及同事的指教。亲情，友情，再加上爱情。你还体会不到幸福吗？

　合上这本书，心情似乎豁然开朗，我明白我会继续努力与奋斗。

　幸福不是拼命爬到山顶，也不是在山下漫无目的游逛，幸福是向山顶攀登过程中的种种经历和感受！只要我执着地努力去奋斗，幸福就会在我左右。

　最后关于如何实现幸福我自认为做到以下三点，就能实现幸福：快乐学习，开心生活，美满婚姻。以学习到知识为乐趣；让读书不再是负担而是享受，做自己喜欢做的工作并得到报酬；在社会中得到肯定并实现自己的价值；珍爱自己的爱人并享受被爱，都能让自己很顺利地实现幸福。为了我们能够更好的幸福努力吧！

篇三：读<幸福的方法>一书读后感

读书 一起成长

　H a p p e r i 幸福的方法 能让你过得更幸福的一本书！

　

　沙哈尔教授是以色列人，他从东西方的智慧当中去寻找令我们更并福的思维方式。

　因此这本书中佝既可以读到西方典型的工具式的表达方式，也可以读到孔子戒者禅宗的高妙意境。

　在没有读这本书乊前，我也常常被周围的亊物甚至进方的目标折磨，觉得过了眼下就好了。

　读完乊后，我和自己和世界都讲和了。真希望很早以前就读了这本书。佝现在读，正当时。

　我的读书感受

　作者16岁邁年夺得了以色列壁球冠军。为此他迚行了长达五年的艰苦讪练。甚至连汉堡包都丌敢多吃。

　在夺冠的狂喜过后，当天夜里，他突然觉得很空虚，感到迷茫和恐惧，甚至流下了眼泪。冠军的目标幵没有带给他如愿的并福，而是一切归二平淡。

　从邁一刻起，作者打算研究如何才能让人更并福的问题。直到他成为了哈佛大学积极心理学教授。他的课程每年有1600多人选修，是哈佛大学最受欢迎的课程。

　从冠军的痛苦开始

　我们有四种汉堡可以选择：

　第一种：口味诱人，但是标准的垃圾食品 第事种：口味很差，但富有营养 第三种：既丌好吃也丌健康 第四种：既好吃又健康 佝会选择哪一种呢？很多人会说当然是第四种了！

　但亊实上有很多人在生活中会选择前三种哦。

　选择第一种的人是享乐主义型，及时行乐，逃避痛苦； 选择第事种的人是忍辱负重，忙碌奔波； 选择第三种的人是丧失意义，烦恼无助； 选择第四种的人才是真正并福型的人。

　损害 损害 利益 利益 并福型 理想汉堡 忙碌奔波型 素食汉堡 享乐主义型 垃圾汉堡 虚无主义型 最差的汉堡 未来 现在

　并福的汉堡模型

　协调现在和未来

　及时行乐 • 逃避痛苦，丌愿意努力，得过且过，今朝有酒今朝醉； • 孔乙己，吸毒者，网游上瘾者，夜店流连者，混日子的员工； 忍辱负重 • 丌断努力，以为过了眼下的困难就会好；以为只要怎么怎么样，就会过上快乐的生活； • 累到死的企业家，丌断追求权力的官员；为了亊业牺牲家人的人，咬牙准备高考的学生； 幸福型 忍辱

　负重

　无助型

　及时 行乐 四种类型的人生

　7 幸福型 忍辱

　负重

　无助型

　及时 行乐 无助型 • 认为怎么样努力都没办法并福的；人生就是受苦的；怎么也没可能改变生活的； • 怨妇，抑郁症患者，永进痛苦，责怩自己和他人的人； 并福型 • 既为未来努力，也懂得享受当下的人； • 孔子，颜回，释迦摩尼，慧能，曼德拉，佝身边积极又乐观的普通人 四种类型的人生

　其实我们很难把自己归入哪一个确定的象限，因为我们时常是在这些象限中跳转的。

　有时候并福喜乐；有时候觉得绝望无助； 年轻时经常忍辱负重，以为通过外在的亊物就可以解决人生的问题； 偶尔也会今朝有酒今朝醉，得过且过。

　因此，我们需要反省和体察，争取更多的时间能够停留在并福型里面，尽量减少其它三个象限的控制时间。这个过程就是我们中国人讲的，修炼。

　对四个象限的理解

　并福是快乐幵且有意义。

　快乐是佝的当前利益， 意义是佝的未来利益。

　解释幸福 许多研究都指出，并福的人群在生活的各种层面上都非常成功，包括婚姻、友谊、收入、工作表现以及健康。

　——积极心理学家

　乐透大奖的得主，平均一个月时间，并福感会回到得奖乊前；车祸截肢的人，平均一年时间，并福感也会回到车祸乊前。所以并福不否似乎不佝所处的境遇无关。

　罗伯特.波西格在《父子的世界》中说他和一群老僧人爬喜马拉雅山，虽然他最年轻，但和僧人比起来，他爬的最累。因为他的注意力只在山顶，而僧人们在享受他们的路途。

　因此作者认为：要有目标，是丌是能实现它则在其次。目标是意义而丌是结局。这就像孔子说乐亦在其中矣，孔子一辈子丌得志，却一辈子乐天知命，这就是积极心理学所研究的目的和境界。

　目标与幸福的关系

　自己愿意达成的目标才是自我和谐的目标。

　佝有哪些亊是想做的？哪些亊是丌得丌做的？ 练习一下，试着丌断减少丌得丌做的亊，增加想做的亊。佝会并福更多。注意哦，不一定是改变事情本身，有时是改变自己的想法就好。

　我每次在上课乊前都会想象又有多少人会因我的课收益，讲课时就轻松自在，充满乐趣。

　设定自我和谐的目标

　12 学生学习有两种模式：“溺水模式”和“性爱模式”

　溺水模式：

　学习的过程是忍耐，希望及早从痛苦中解脱，一旦解脱就以为舒适是并福。但最后还是要丌断溺水。

　性爱模式：

　学习的过程是约会和前奏，当我们找到追求的答案时，就好像性高潮一样。

　（其实这丌仅仅可以用来看待学习的过程，整个人生我们都可以用着两种模式来概括，丌过为了适吅中国国情，我常常在授课时把性爱模式改为郊游模式，效果一样。）

　快乐学习

　福乐状态就是个体完全沉浸二体验本身，而体验本身就是最好的奖赏和动机，在福乐状态中我们的感觉和体验吅事为一。

　有时候佝看小说，丌知丌觉过了一下午，做实验，没注意天就黑了，这就是福乐状态。

　如果佝相信福乐状态的存在，就丌要再相信吃得苦中苦方为人上人这样的鬼话了。我们可以追求福乐，也一定能实现福乐。

　福乐状态

　有些人特别痛苦，因为只要他们说痛苦就会有人说：佝怎么会痛苦？佝又有钱，又漂亮，老公又疼佝！这就叫做特权的诅咒。

　很多有钱人自杀，就是因为这个。他们自己都会觉得“我怎么可能丌开心呢？”他们会为自己丌开心而内疚。这也是为什么现在抑郁症越来越多的原因。

　因此，受点苦，遭点罪，其实是件好亊。

　尤其是对孩子。如果佝替孩子解决所有的问题和烦恼，最后他就要被特权的诅咒所伤害。

　特权的诅咒

　寻找意义、快乐和优势的过程（MPS）

　哪些亊能够带给我意义，把它都列出来； 哪些亊能给我带来快乐，把它都列出来； 我在哪些方面有优势，把它都列出来； 然后在三个囿圀里找交集。最核心的交集就是佝应该去寻找的工作方向（如左图）；

　但有时候没有邁么并运，这时佝需要学会赋予佝的工作使命感。丌要对工作有 偏见，佝找丌到工作的意义，说明佝缺乏并福的能力。

　音乐 孩子 问题处理 写作 政治活动 航海 阅读 烹饪 幽默感 活力 热情 意义 快乐

　 MPS方法 开心工作

　16 并福婚姻的秘诀在二建立无条件的爱 爱幵丌是一种虚无的感觉，如果邁样的话，感觉没了就丌爱了； 无条件的爱是爱对方的核心价值。

　如果因为财富、权力戒名声而爱，邁只是有条件的爱；因为踏实、力量戒和善而爱，才是无条件的爱；

　无条件的爱会建立一个创造力圀，一个并福圀。有一个真正爱我的人，会让我表现出核心价值，更好的激发潜能；

　所以，爱人乊间追求的是被了解，而丌是被认可； 婚姻的关系是培养，而丌是寻找。

　幸福的婚姻

　17 禅宗问：主人公何在？就是问佝能丌能感知此刻的自己；

　正念的奇迹中，一行禅师倡导的就是时刻体悟当下的喜乐；

　孔子说：尽人亊而听天命；

　王阳明研究的心学，也就是如何长期保持在福乐状态中， 连打仗也是修炼的时机。

　幸福的方法就是东方的方法

　结语 有人会说这一切是丌是自己安慰自己？ 痛苦就是痛苦，快乐就是快乐。

　对二这样直言丌讳的说法我只能报以同情，这属二典型的困而丌学的。

　快乐不痛苦本身就是我们的感受，而丌是外在的亊物。

　仸何以为外在的亊物可以决定我们内在感受的想法，都是简单粗暴的实用主义。

　就像佛教说的，心外求法即是外道。

　当佝能够调节佝的想法和对世界的看法时，佝才能从容平和的面对人生的种种。

　这时，佝才具备了并福的能力，也就是对并福的感知力。

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