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The International Day of Happiness is celebrated worldwide every year on 20 March, and was originally conceptualized and founded in 2006 by Jayme Illien, CEO of the United Nations New World Order project, to advance happiness as a fundamental human right for all human beings, and happytalism, as new economic system, theory, and philosophy, which achieves the United Nations global goals, and the happiness, well-being, and freedom of all life on earth.

The next international day of happiness is March 20, 2021.

The 2020 International Day of Happiness campaign theme is ‘Happiness For All, Together'”. To celebrate, UNIDOHappiness, the UN secretariat for the International Day Of Happiness, is calling on all 7.8 billion people and all 206 nations and territories, to take the "Ten Steps to Global Happiness" challenge and call to action. The ten steps to global happiness are "ten easy steps any individual, organization, or country, can take on the international day of happiness, and throughout happiness week, to celebrate the international day of happiness, while also advancing the happiness, wellbeing, and freedom of all life on earth by 2050, when the United Nations forecasts global population to reach 10 billion". The first step is “Tell Everyone", which is designed "spread the word" to increase global awareness about the very existence of the international day of happiness, and the UN's unanimous recognition of happiness as a human right, as well as happiness as an approach to sustainable economic and human development.

The 2006 origin and inspiration for creating the international day of happiness initially came from founder Jayme Illien's belief that the happiness, wellbeing, and freedom of all life on earth is the ultimate purpose of every human being, nation, and society. Illien developed his vision for global happiness as humanity's ultimate purpose, through a life spent on the frontlines saving orphaned and abandoned children fleeing war, genocide, and extreme poverty, and theorizing about solutions to the human condition, and the great challenges facing humankind, after he himself was abandoned as an orphan, and rescued from a roadside in India in 1980, by missionaries of Mother Teresa, who first named him Adam, and sent him to live in America.

In 2006, Illien first presented the new economic theory, "happytalism", as a new economic system for the 21st century and beyond, to replace old world economic systems (from 5th to 20th century) such as capitalism, communism, socialism, mercantilism, colonialism, feudalism, racism, and sexism, among others - all created more than 150-1000 years ago. In 2006, Illien successfully demonstrated to prominent economists, academics, political scientists, philosophers, presidents, prime ministers, and heads of state, all in a position to advance happytalism as a solution to the great challenges facing humankind, that the new economic theory was the solution to the world's most pressing and greatest human development challenges and opportunities. However, despite Illien's successful proof of happytalism as a new economic system to replace capitalism and other old world, archaic, obsolete economic systems and models, this eminent multidisciplinary group of experts rejected the idea, and refused to further evaluate or consider the new economic theory due to what Illien, and co founder, Ndaba Mandela, believed were "old world and obsolete tyranny of the status quo, entrenched racist and sexist bias, mindset, incompetence, failed intelligence and intellectual vitality, and an archaic, potentially criminal world view that is a gross violation of global ethical norms, and implicit fiduciary responsibility to all humanity, incapable of seeing and doing what is right and necessary to advance humanity forward".

In 2008, in response to the rejection of Illien's concept of "happytalism" as a new economic theory, and convinced of happytalism as the solution to humanity's great challenges and opportunities in the 21st century and beyond, Illien launched the United Nations New World Order project with co founder Ndaba Mandela, grandson of Nelson Mandela, former president of South Africa, who led the revolution and movement that ended apartheid, and "gave birth to a new nation, a new political party, and a new era of democratic governance in South Africa, and the African Continent.". The United Nations New World Order Project launched in 2008 envisioned, among several UN based policy initiatives, the creation of a United Nations sanctioned "international day of happiness", as a global day of awareness that commemorates and recognizes happiness as a human right, and a fundamental, universal human goal, and calls for a new happiness centric human development paradigm which achieves the happiness, wellbeing, and freedom of all life on earth.

Illien drew inspiration for the idea of establishing the international day of happiness from the founders of the United States of America, and authors of the US Declaration of Independence, as well as, the founders of the United Nations, and UN Day, and the authors of the United Nations Charter. Illien believed that an "international day of happiness", established with, and recognized by, a new UN resolution, with the support of all 193 UN member countries, would provide the essential, unique, and broad-based, wide-ranging democratic support, international credibility, and worldwide legal legitimacy, for a new global day of happiness for humanity, which in turn, would enable future generations to eventually, objectively consider the concept of happytalism as a new economic system to solve to the great challenges facing humanity, thereby placing the fate and future of happytalism directly in the hands of the people and future generations.

In 2012, the United Nations General Assembly adopted UN resolution 66 281: International Day of Happiness with the unanimous consensus of all 193 Member States, and the support of then UN Secretary General Ban Ki moon, declaring March 20 as the international day of happiness. Illien chose 20 March for its significance as the March equinox, a universal phenomenon felt simultaneously by all of humankind.

In 2012, the United Nations also hosted the first high level meeting on Happiness and Well-being: Defining A New Economic Paradigm, at which UN Secretary General Ban Ki moon declared:

Later in 2012, then UN Secretary General Ban Ki moon stated in his closing remarks to the 66th session of the UN General Assembly:

On January 22, 2013, then UN Secretary General Ban Ki moon stated in an address to the UN General Assembly:

On March 20, 2013, the first ever international day of happiness was celebrated with the launch of UNIDOHappiness, and the "Ten Steps to Global Happiness" campaign theme, which has since become an annual tradition.

Every 20 March since 2013, the International Day of Happiness is celebrated in 193 UN Member states, 2 observer states, and 11 territories.

On the 3rd ever international day of happiness, UN Secretary Ban Ki moon said,

The Tetrapharmakos (τετραφάρμακος) "four-part remedy" is a summary of the first four of the Κύριαι Δόξαι (Kuriai Doxai, the forty Epicurean Principal Doctrines given by Diogenes Laërtius in his Life of Epicurus) in Epicureanism, a recipe for leading the happiest possible life. They are recommendations to avoid anxiety or existential dread.

The "tetrapharmakos" was originally a compound of four drugs (wax, tallow, pitch and resin); the word has been used metaphorically by Roman-era Epicureans. to refer to the four remedies for healing the soul.

The trolley problem is a thought experiment in ethics. It is generally considered to represent a classic clash between two schools of moral thought, utilitarianism and deontological ethics. The general form of the problem is this:

There is a runaway trolley barreling down the railway tracks. Ahead, on the tracks, there are five people tied up and unable to move. The trolley is headed straight for them. You are standing some distance off in the train yard, next to a lever. If you pull this lever, the trolley will switch to a different set of tracks. However, you notice that there is one person on the side track. You have two options:

1. Do nothing and allow the trolley to kill the five people on the main track.
2. Pull the lever, diverting the trolley onto the side track where it will kill one person.

Which is the more ethical option? Or, more simply: What is the right thing to do?

Philippa Foot introduced this modern form of the problem in 1967. Judith Thomson, Frances Kamm, and Peter Unger have also analysed the dilemma extensively.

Earlier forms of the problem predated Foot's publication. Frank Chapman Sharp included a version in a moral questionnaire given to undergraduates at the University of Wisconsin in 1905. In this variation, the railway's switchman controlled the switch, and the lone individual to be sacrificed (or not) was the switchman's child. The German legal scholar Hans Welzel discussed a similar problem in 1951. In his commentary on the Talmud, published long before his death in 1953, Avrohom Yeshaya Karelitz discussed the similar question of whether it is ethical to deflect a projectile from a larger crowd toward a smaller one.

Beginning in 2001, the trolley problem and its variants have been used extensively in empirical research on moral psychology. Trolley problems have also been a topic of popular books. The problem arises in discussing the ethics of autonomous vehicle design, which may require programming to choose whom or what to strike when a collision appears to be unavoidable.

Usury () is the practice of making unethical or immoral monetary loans that unfairly enrich the lender. The term may be used in a moral sense—condemning taking advantage of others' misfortunes—or in a legal sense, where an interest rate is charged in excess of the maximum rate that is allowed by law. A loan may be considered usurious because of excessive or abusive interest rates or other factors defined by the laws of a state. Someone who practices usury can be called a usurer, but in modern colloquial English may be called a loan shark.

In many historical societies including ancient Christian, Jewish, and Islamic societies, usury meant the charging of interest of any kind, and was considered wrong, or was made illegal. During the Sutra period in India (7th to 2nd centuries BC) there were laws prohibiting the highest castes from practicing usury. Similar condemnations are found in religious texts from Buddhism, Judaism (ribbit in Hebrew), Christianity, and Islam (riba in Arabic). At times, many states from ancient Greece to ancient Rome have outlawed loans with any interest. Though the Roman Empire eventually allowed loans with carefully restricted interest rates, the Catholic Church in medieval Europe, as well as the Reformed Churches, regarded the charging of interest at any rate as sinful (as well as charging a fee for the use of money, such as at a bureau de change). Religious prohibitions on usury are predicated upon the belief that charging interest on a loan is a sin.

Great ape personhood is a movement to extend personhood and some legal protections to the non-human members of the Hominidae or great ape family: chimpanzees, bonobos, gorillas, and orangutans.

Advocates include primatologists Jane Goodall and Dawn Prince-Hughes, evolutionary biologist Richard Dawkins, philosophers Paola Cavalieri and Peter Singer, and legal scholar Steven Wise.

Arne Dekke Eide Næss ( AR-nə NESS; Norwegian: [ˈnɛsː]; 27 January 1912 – 12 January 2009) was a Norwegian philosopher who coined the term "deep ecology" and was an important intellectual and inspirational figure within the environmental movement of the late twentieth century. Næss cited Rachel Carson's 1962 book Silent Spring as being a key influence in his vision of deep ecology. Næss combined his ecological vision with Gandhian nonviolence and on several occasions participated in direct action.

Næss averred that while western environmental groups of the early post-war period had raised public awareness of the environmental issues of the time, they had largely failed to have insight into and address what he argued were the underlying cultural and philosophical background to these problems. Naess believed that the environmental crisis of the twentieth century had arisen due to certain unspoken philosophical presuppositions and attitudes within modern western developed societies which remained unacknowledged.

He thereby distinguished between what he called deep and shallow ecological thinking. In contrast to the prevailing utilitarian pragmatism of western businesses and governments, he advocated that a true understanding of nature would give rise to a point of view that appreciates the value of biological diversity, understanding that each living thing is dependent on the existence of other creatures in the complex web of interrelationships that is the natural world.

The Uyghur genocide is the ongoing series of human rights abuses perpetrated by the government of China against the Uyghur people and other ethnic and religious minorities in and around the Xinjiang Uygur Autonomous Region (XUAR) of the People's Republic of China. Since 2014, the Chinese government, under the direction of the Chinese Communist Party (CCP) during the administration of CCP general secretary Xi Jinping, has pursued policies leading to more than one million Muslims (the majority of them Uyghurs) being held in secretive internment camps without any legal process in what has become the largest-scale and most systematic detention of ethnic and religious minorities since the Holocaust and World War II. Thousands of mosques have been destroyed or damaged, and hundreds of thousands of children have been forcibly separated from their parents and sent to boarding schools.

These policies have been described by critics as the forced assimilation of Xinjiang, as well as an ethnocide or cultural genocide. Some governments, activists, independent NGOs, human rights experts, academics, government officials, and the East Turkistan Government-in-Exile have called it a genocide.

In particular, critics have highlighted the concentration of Uyghurs in state-sponsored internment camps, suppression of Uyghur religious practices, political indoctrination, severe ill-treatment, as well as extensive evidence and other testimonials detailing human rights abuses including forced sterilization, contraception, abortion, and infanticides. Chinese government statistics show that from 2015 to 2018, birth rates in the mostly Uyghur regions of Hotan and Kashgar fell by more than 60%. In the same period, the birth rate of the whole country decreased by 9.69%, from 12.07 to 10.9 per 1,000 people. Chinese authorities acknowledged that birth rates dropped by almost a third in 2018 in Xinjiang, but denied reports of forced sterilization and genocide. Birth rates fell nearly 24% in 2019 (compared to a nationwide decrease of just 4.2%).

International reactions have been sharply divided, with dozens of United Nations (UN) member states issuing opposing letters to the United Nations Human Rights Council in support and condemnation of China's policies in Xinjiang in 2020. In December 2020, the International Criminal Court declined to take investigative action against China on the basis of not having jurisdiction over China for most of the alleged crimes. The United States was the first country to declare the human rights abuses a genocide, announcing its determination on January 19, 2021, although the US State Department's Office of the Legal Adviser concluded that there was insufficient evidence to prove genocide. This was followed by Canada's House of Commons and the Dutch parliament each passing a non-binding motion in February 2021 to recognize China's actions as genocide. Later, in April 2021, the United Kingdom's House of Commons unanimously passed a non-binding motion to recognize the actions as genocide. In May 2021 the New Zealand parliament unanimously declared that "severe human rights abuses" were occurring against the Uyghur people in China and the Seimas of Lithuania passed a resolution that recognized the Chinese government's abuse of the Uyghurs as a genocide.

Akrasia (; Greek ἀκρασία, "lacking command" or "weakness", occasionally transliterated as acrasia or Anglicised as acrasy or acracy) is a lack of self-control, or acting against one's better judgment. Beginning with Plato, a variety of philosophers have attempted to determine whether or not akrasia exists and how to best define it.

In economic science, the tragedy of the commons is a situation in which individual users, who have open access to a resource unhampered by shared social structures or formal rules that govern access and use, act independently according to their own self-interest and, contrary to the common good of all users, cause depletion of the resource through their uncoordinated action. The concept originated in an essay written in 1833 by the British economist William Forster Lloyd, who used a hypothetical example of the effects of unregulated grazing on common land (also known as a "common") in Great Britain and Ireland. The concept became widely known as the "tragedy of the commons" over a century later after an article written by Garrett Hardin in 1968. Faced with evidence of historical and existing commons, Hardin later retracted his original thesis, stating that the title should have been "The Tragedy of the Unmanaged Commons".

Although taken as a hypothetical example by Lloyd, the historical demise of the commons of Britain and Europe resulted not from misuse of long-held rights of usage by the commoners, but from the commons' owners enclosing and appropriating the land, abrogating the commoners' rights.

Although open-access resource systems may collapse due to overuse (such as in overfishing), many examples have existed and still do exist where members of a community with regulated access to a common resource co-operate to exploit those resources prudently without collapse, or even creating "perfect order". Elinor Ostrom was awarded the 2009 Nobel Memorial Prize in Economic Sciences for demonstrating this concept in her book Governing the Commons, which included examples of how local communities were able to do this without top-down regulations or privatization. On the other hand, Dieter Helm argues that these examples are context-specific and the tragedy of the commons "is not generally solved this way. If it were, the destruction of nature would not have occurred."

In a modern economic context, "commons" is taken to mean any open-access and unregulated resource such as the atmosphere, oceans, rivers, ocean fish stocks, or even an office refrigerator. In a legal context, it is a type of property that is neither private nor public, but rather held jointly by the members of a community, who govern access and use through social structures, traditions, or formal rules.

In environmental science, the "tragedy of the commons" is often cited in connection with sustainable development, meshing economic growth and environmental protection, as well as in the debate over global warming. It has also been used in analyzing behavior in the fields of economics, evolutionary psychology, anthropology, game theory, politics, taxation, and sociology.

In the social sciences, unintended consequences (sometimes unanticipated consequences or unforeseen consequences) are outcomes of a purposeful action that are not intended or foreseen. The term was popularised in the twentieth century by American sociologist Robert K. Merton.

Unintended consequences can be grouped into three types:

• Unexpected benefit: A positive unexpected benefit (also referred to as luck, serendipity or a windfall).
• Unexpected drawback: An unexpected detriment occurring in addition to the desired effect of the policy (e.g., while irrigation schemes provide people with water for agriculture, they can increase waterborne diseases that have devastating health effects, such as schistosomiasis).
• Perverse result: A perverse effect contrary to what was originally intended (when an intended solution makes a problem worse).