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A large body of psychological research tells us something that many of us already know: girls and women place a lot of importance on their closest relationships. Our parents, relatives, romantic partners and spouses, children, and friends are central to our lives. We value our relationships with these people immensely, and we feel good about ourselves when we are able to create relationships with them that are warm, intimate, and loving. Our need to do so is healthy and adaptive. When our most intimate relationships are good, they protect us from becoming depressed. But when they are riddled with conflict and emotional insecurity, they actually increase our risk for depression.
Valerie E. Whiffen
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A large body of psychological research tells us something that many of us already know: girls and women place a lot of importance on their closest relationships. Our parents, relatives, romantic partners and spouses, children, and friends are central to our lives. We value our relationships with these people immensely, and we feel good about ourselves when we are able to create relationships with them that are warm, intimate, and loving. Our need to do so is healthy and adaptive. When our most intimate relationships are good, they protect us from becoming depressed. But when they are riddled with conflict and emotional insecurity, they actually increase our risk for depression.

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The revolutionary woman knows the world she seeks to overthrow is precisely one in which love between equal human beings is well nigh impossible. We are still part of the ironical working-out of this, our own cruel contradiction. One of the most compelling facts which can unite women and make us act is the overwhelming indignity or bitter hurt of being regarded as simply __he other_, __n object_, __ommodity_, __hing_. We act directly from a consciousness of the impossibility of loving or being loved without distortion. But we must still demand now the preconditions of what is impossible at the moment. It is a most disturbing dialectic, our praxis of pain.

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When we strike a balance between the challenge of an activity and our skill at performing it, when the rhythm of the work itself feels in sync with our pulse, when we know that what we're doing matters, we can get totally absorbed in our task. That is happiness.The life coach Martha Beck asks new potential clients, "Is there anything you do regularly that makes you forget what time it is?" That forgetting -- that pure absorption -- is what the psychologist Mihaly Csikzentmihalyi calls "flow" or optimal experience. In an interview with Wired magazine, he described flow as "being completely involved in an activity for its own sake. The ego falls away. Time flies. Every action, movement and thought follows inevitably from the previous one, like playing jazz. Your whole being is involved, and you're using your skills to the utmost."In a typical day that teeters between anxiety and boredom, flow experiences are those flashes of intense living -- bright against the dull. These optimal experiences can happen when we're engaged in work paid and unpaid, in sports, in music, in art. The researchers Maria Allison and Margaret Duncan have studied the role of flow in women's lives and looked at factors that contributed to what they call "antiflow." Antiflow was associated with repetitive household tasks, repetitive tasks at work, unchallenging tasks, and work we see as meaningless. But there's an element of chaos when it comes to flow. Even if we're doing meaningful and challenging work, that sense of total absoprtion can elude us. We might get completely and beautifully lost in something today, and, try as we might to re-create the same conditions tomorrow, our task might jsut feel like, well, work. In A Life of One's Own, Marion Milner described her effort to re-create teh conditions of her own recorded moments of happiness, saying, "Often when I felt certain that I had discovered the little mental act which produced the change I walked on air, exulting that I had found the key to my garden of delight and could slip through the door whenever I wished. But most often when I came again the place seemed different, the door overgrown with thorns and my key stuck in the lock. It was as if the first time I had said 'abracadabra' the door had opened, but the next time I must use a different word. (123-124).

AG
Ariel Gore

Bluebird: Women and the New Psychology of Happiness