1. Happiness is All the Rage Feraco Search for Human Potential 13 January 2012

2. Morality is not properly the doctrine of how we may make ourselves happy, but how we may make ourselves worthy of happiness. Morality is not properly the doctrine of how we may make ourselves happy, but how we may make ourselves worthy of happiness. Immanuel Kant We are always getting ready to live but never living. We are always getting ready to live but never living. Ralph Waldo Emerson Ralph Waldo Emerson Were we always the way Emerson suggests we are? Is Kant right? Is Kant right?

3. Aristotle – one of our great minds – took what we call a teleological approach to the concept of “goodness.” Aristotle – one of our great minds – took what we call a teleological approach to the concept of “goodness.” Telos is a Greek term, with meanings varying from “bullseye” and “goal” to “purpose.” Telos is a Greek term, with meanings varying from “bullseye” and “goal” to “purpose.” To Aristotle, something was good when it “fulfilled its destiny” – when it completed a goal, when it lives up to the expectations that led to its importance to begin with. To Aristotle, something was good when it “fulfilled its destiny” – when it completed a goal, when it lives up to the expectations that led to its importance to begin with. (After all, if you don’t seem to be aiming at a target, would anyone care if you missed?) (After all, if you don’t seem to be aiming at a target, would anyone care if you missed?)

4. If I tell you that I plan to teach about a “good book,” I’m really signaling to you that the book satisfies my criteria for goodness. If I tell you that I plan to teach about a “good book,” I’m really signaling to you that the book satisfies my criteria for goodness. Perhaps I’ve decided it’s a “good book” because I believe books have to contain exciting moments in order to be good (and it has them), or because I decided that good books need interesting characters (and it has them). Perhaps I’ve decided it’s a “good book” because I believe books have to contain exciting moments in order to be good (and it has them), or because I decided that good books need interesting characters (and it has them). However, if you believe that “good” books have to have a predictable story/an ending that “doesn’t make you think” (which it doesn’t have), you won’t think the book is very good at all: your expectations for the book are different from mine. However, if you believe that “good” books have to have a predictable story/an ending that “doesn’t make you think” (which it doesn’t have), you won’t think the book is very good at all: your expectations for the book are different from mine.

5. This, of course, explains the “Death Cab Paradox” – we judge it differently because we have different expectations for the music we hear (i.e. you need songs to have energy, or to be technically difficult – but I need them to have melody and good lyrics), and we merely use inadequate language to describe whether it meets our expectations. This, of course, explains the “Death Cab Paradox” – we judge it differently because we have different expectations for the music we hear (i.e. you need songs to have energy, or to be technically difficult – but I need them to have melody and good lyrics), and we merely use inadequate language to describe whether it meets our expectations. Teleology, therefore, allows us to give things purposes of our choosing – and for us to be alternately satisfied or disappointed by how well something lives up to that “reason for being.” Teleology, therefore, allows us to give things purposes of our choosing – and for us to be alternately satisfied or disappointed by how well something lives up to that “reason for being.” This, in turn, allows us to develop morals and ethics; in fact, this is why something like relative morality exists in the first place. This, in turn, allows us to develop morals and ethics; in fact, this is why something like relative morality exists in the first place.

6. Remember that we established that morals and ethics, for good or for ill, provide us with a framework for our interpretations – and therefore our goals! Remember that we established that morals and ethics, for good or for ill, provide us with a framework for our interpretations – and therefore our goals! Our goals become our reason for being – and our sense of satisfaction becomes dependent on how well we live up to our expectations and hopes for ourselves. Our goals become our reason for being – and our sense of satisfaction becomes dependent on how well we live up to our expectations and hopes for ourselves. Our goals can be inwardly directed (something that satisfies us) or outwardly directed (something that satisfies someone else), but without goals, we have nothing to aim for, and therefore nothing to make us satisfied. Our goals can be inwardly directed (something that satisfies us) or outwardly directed (something that satisfies someone else), but without goals, we have nothing to aim for, and therefore nothing to make us satisfied. In short, our morality – the means by which we determine our goals – becomes the means by which we can earn happiness. In short, our morality – the means by which we determine our goals – becomes the means by which we can earn happiness.

7. If our morality is therefore determined by both choice and experience, then one could argue that we all control, to varying degrees, whether we’ll be happy. If our morality is therefore determined by both choice and experience, then one could argue that we all control, to varying degrees, whether we’ll be happy. Emerson’s and Kant’s quotes seem more interesting in this context, and we’ve already pointed out that our previous works made this same argument: that we have to plan as well as live, and adjust our plans as we go. Emerson’s and Kant’s quotes seem more interesting in this context, and we’ve already pointed out that our previous works made this same argument: that we have to plan as well as live, and adjust our plans as we go. We may not achieve full satisfaction all at once, but we’ll always be hitting some benchmark if we provide the right ones (before moving on to the next goal, which in turn allows us to experience new happiness). We may not achieve full satisfaction all at once, but we’ll always be hitting some benchmark if we provide the right ones (before moving on to the next goal, which in turn allows us to experience new happiness).

8. But Kant’s quote wasn’t about whether we could earn happiness, but about whether we could make ourselves worthy of it. But Kant’s quote wasn’t about whether we could earn happiness, but about whether we could make ourselves worthy of it. Kant was what we call a deontologist – someone who believes that goodness grows out of morals, rather than the other way around (which we argued earlier). Kant was what we call a deontologist – someone who believes that goodness grows out of morals, rather than the other way around (which we argued earlier). According to Kant, morality meant that you acted on the basis of what you were expected to do alone – meaning that you were really pleasing to a teleologist! According to Kant, morality meant that you acted on the basis of what you were expected to do alone – meaning that you were really pleasing to a teleologist! Unfortunately, Kant also believed that anything other than an “expectation imperative” made an action immoral. Unfortunately, Kant also believed that anything other than an “expectation imperative” made an action immoral. Therefore, if you ran around the track because your coach expects you to go run around the track, you’ve acted morally – but if you ran just because you wanted to enjoy it, you’ve compromised your morals because the action was personally indulgent and served no greater purpose (it’s not your duty to have fun)! Therefore, if you ran around the track because your coach expects you to go run around the track, you’ve acted morally – but if you ran just because you wanted to enjoy it, you’ve compromised your morals because the action was personally indulgent and served no greater purpose (it’s not your duty to have fun)!

9. Many resist deontology specifically because it seems to deem spontaneous, independent happiness as unhealthy – whereas teleology views it as the natural outgrowth of meeting one’s own expectations. Many resist deontology specifically because it seems to deem spontaneous, independent happiness as unhealthy – whereas teleology views it as the natural outgrowth of meeting one’s own expectations. In this case, the pursuit of happiness is incredibly important – rather than making our morals determine our level of satisfaction, we switch the relationship around. In this case, the pursuit of happiness is incredibly important – rather than making our morals determine our level of satisfaction, we switch the relationship around. If you notice this, it’s easy to see how humans can become worthy of happiness in their own eyes – just adjust your morals, and your goals will adjust as well. If you notice this, it’s easy to see how humans can become worthy of happiness in their own eyes – just adjust your morals, and your goals will adjust as well. It’s the reason why people can be satisfied with themselves even when they’re dramatically underachieving – they’ve changed their morals to the point that true excellence no longer matters. It’s the reason why people can be satisfied with themselves even when they’re dramatically underachieving – they’ve changed their morals to the point that true excellence no longer matters.

10. If you have no goals, Aristotle doesn’t believe you can be truly happy. If you have no goals, Aristotle doesn’t believe you can be truly happy. You can be pleasantly surprised – but is a life spent waiting for intermittent pleasant surprises worth living? You can be pleasantly surprised – but is a life spent waiting for intermittent pleasant surprises worth living? Our literature seems to argue that true happiness results from conscious effort, since the satisfaction that’s earned is better than the satisfaction that’s handed out. Our literature seems to argue that true happiness results from conscious effort, since the satisfaction that’s earned is better than the satisfaction that’s handed out. (In other words, it’s better to be the arrow than the leaf.) (In other words, it’s better to be the arrow than the leaf.) And this points back, yet again, to why so many human beings prize free will so highly, even to the point of fitting it into a framework where one’s purpose is determined by a higher power. And this points back, yet again, to why so many human beings prize free will so highly, even to the point of fitting it into a framework where one’s purpose is determined by a higher power. If I took a survey of the room, I’m guessing that the majority of you would say that it was important for you to be able make your own moral code – and to be able to make your own decisions rather than allow someone to control you, even if that control led you down a comfortable path. If I took a survey of the room, I’m guessing that the majority of you would say that it was important for you to be able make your own moral code – and to be able to make your own decisions rather than allow someone to control you, even if that control led you down a comfortable path.

11. In this way, choice, morality, and happiness seem interrelated. In this way, choice, morality, and happiness seem interrelated. If we have free will, we can decide how to interpret our experiences. If we have free will, we can decide how to interpret our experiences. We can allow those interpretations to shape our morals, which, in turn, shape our future choices. By shaping our choices, our morals shape our goals – and our goals shape our happiness! We can allow those interpretations to shape our morals, which, in turn, shape our future choices. By shaping our choices, our morals shape our goals – and our goals shape our happiness! But things may not necessarily be so simple. But things may not necessarily be so simple. We may not have free will. We do things that violate our morals or our ethics; sometimes we attempt to rationalize these actions, while at other times we don’t even try. We may not have free will. We do things that violate our morals or our ethics; sometimes we attempt to rationalize these actions, while at other times we don’t even try. We can go through life passively, drifting leaf-like from day to day without even noticing the passing of time – or that we’re not growing, that our Star Points aren’t shifting into a more satisfying configuration. We can go through life passively, drifting leaf-like from day to day without even noticing the passing of time – or that we’re not growing, that our Star Points aren’t shifting into a more satisfying configuration. Or we make the choices that ordinarily bring us happiness harder; by procrastinating, for example, we stain the “fun things” we do in the meantime with a hidden dread, with the knowledge that everything gets worse when whatever experience you should be enjoying ends. Or we make the choices that ordinarily bring us happiness harder; by procrastinating, for example, we stain the “fun things” we do in the meantime with a hidden dread, with the knowledge that everything gets worse when whatever experience you should be enjoying ends. (This ensures that we won’t have as much fun as we should be having!) (This ensures that we won’t have as much fun as we should be having!)

12. If happiness is such an important human concern – and if great minds seem to have devised ways to find it – why do we still sabotage ourselves? If happiness is such an important human concern – and if great minds seem to have devised ways to find it – why do we still sabotage ourselves? In this case, we can blame our ability to choose incorrectly – the free will to make a bad decision. In this case, we can blame our ability to choose incorrectly – the free will to make a bad decision. This is a choice that, judging by what most of you have written this semester, you treasure – so this is OK! This is a choice that, judging by what most of you have written this semester, you treasure – so this is OK! In short, we may love pursuing happiness successfully – but we seem to love our ability to be disappointed almost as much, because that disappointment both seems to validate our free will…and to make our successes all the sweeter. In short, we may love pursuing happiness successfully – but we seem to love our ability to be disappointed almost as much, because that disappointment both seems to validate our free will…and to make our successes all the sweeter. As Frances Shand Kydd says, “You need to know bruises to know blessings, and I have known both.” As Frances Shand Kydd says, “You need to know bruises to know blessings, and I have known both.”

13. “I often wonder if I'll ever finish all I've started, and the answer I have found is no! No, I will never finish all that I have started because life is about doing – the process – not the result…My life’s a constant work in progress, and I wouldn't have it any other way.” “I often wonder if I'll ever finish all I've started, and the answer I have found is no! No, I will never finish all that I have started because life is about doing – the process – not the result…My life’s a constant work in progress, and I wouldn't have it any other way.” Set Your Goals, “Work in Progress”

15. Have you ever solved a Rubik’s Cube? Have you ever solved a Rubik’s Cube? Did you ever cheat? Did you ever cheat? Something left unstated during our death lecture – albeit something that most are already aware of – is the fact that time marches on without you once you pass away. Your children will age, your spouse will die, and new generations you’ll never meet will rise and fall. Your children will age, your spouse will die, and new generations you’ll never meet will rise and fall.

16. The Dualists – the Interactionists, anyway – insist that there’s an interactive relationship between our bodies and our souls. The Dualists – the Interactionists, anyway – insist that there’s an interactive relationship between our bodies and our souls. I propose that a similarly Dualistic relationship exists between our attitudes towards death and life. I propose that a similarly Dualistic relationship exists between our attitudes towards death and life. People who are truly terrified about life after death – say, those who are convinced they’re going to do something during life that they’ll pay for in death – probably aren’t going to live as boldly (or recklessly, to be fair) as those who aren’t. People who are truly terrified about life after death – say, those who are convinced they’re going to do something during life that they’ll pay for in death – probably aren’t going to live as boldly (or recklessly, to be fair) as those who aren’t.

18. I have also mentioned that we often do good things for odd reasons – in order to avoid a negative consequence, for example, rather than out of a genuine sense of goodness. I have also mentioned that we often do good things for odd reasons – in order to avoid a negative consequence, for example, rather than out of a genuine sense of goodness. (“Don’t behave cruelly, or the guilt will haunt you,” etc.) (“Don’t behave cruelly, or the guilt will haunt you,” etc.) But that can’t be the purpose of life, can it? But that can’t be the purpose of life, can it? Eighty years of avoiding negative consequences long enough to make it to the next day? Eighty years of avoiding negative consequences long enough to make it to the next day? Eighty years of “resume-building”? Eighty years of “resume-building”? I may be young and fairly inexperienced, with a whole lot left to learn, but I’m reluctant to believe that the ultimate meaning of my life is so narrow. I may be young and fairly inexperienced, with a whole lot left to learn, but I’m reluctant to believe that the ultimate meaning of my life is so narrow. So that’s my starting point for today: what is the meaning of life beyond self- perpetuation and survival? So that’s my starting point for today: what is the meaning of life beyond self- perpetuation and survival?

19. I don’t believe that human beings are fallen creatures, naturally evil, or fundamentally “flawed.” I don’t believe that human beings are fallen creatures, naturally evil, or fundamentally “flawed.” How could I and still do what I do? How could I and still do what I do? Yes, I think that we do good things for a lot of weird reasons, and that it’s easy to get our priorities – as individuals and as a society – screwed up at times. Yes, I think that we do good things for a lot of weird reasons, and that it’s easy to get our priorities – as individuals and as a society – screwed up at times. But I strongly believe that we do good things for the right reasons as well. But I strongly believe that we do good things for the right reasons as well. I don’t think evil beings could even conceive of some of our treasured concepts – love, preservation, loyalty, curiosity. I don’t think evil beings could even conceive of some of our treasured concepts – love, preservation, loyalty, curiosity. What I wonder, then, is whether these admirable qualities give us a clue about what the ultimate meaning of life actually is – assuming one exists, of course. What I wonder, then, is whether these admirable qualities give us a clue about what the ultimate meaning of life actually is – assuming one exists, of course.

21. What should we consider when we set out to study the “meaning” of life? What should we consider when we set out to study the “meaning” of life? First, we have to determine the source of that meaning. First, we have to determine the source of that meaning. What determines the meaning of one’s life? What determines the meaning of one’s life? Is it genetically based? Determined by our personal choices? Up to us? Up to God? Is it genetically based? Determined by our personal choices? Up to us? Up to God? In other words, we need to examine whether something else confers purpose onto us, or whether the meaning of our own lives is within the realm of our control. In other words, we need to examine whether something else confers purpose onto us, or whether the meaning of our own lives is within the realm of our control. It’s worth noting that this is a teleological question (remember them?). It’s worth noting that this is a teleological question (remember them?). After all, teleological operating philosophy doesn’t just assign one purpose to life – it assigns multiple ones in the form of goals. After all, teleological operating philosophy doesn’t just assign one purpose to life – it assigns multiple ones in the form of goals. Teleologists can believe in an external force that confers meaning on people, and they can believe that we create our own meanings simultaneously. Teleologists can believe in an external force that confers meaning on people, and they can believe that we create our own meanings simultaneously.

22. If meaning is conferred upon my life (whether it’s some sort of “omni force” or not), does this infringe on my right to free will – and, in turn, my ability to make choices according to a morality of my design that lead to a sense of happiness that’s my own? Well, not necessarily. My life’s purpose may be set, but the result certainly isn’t. If meaning is conferred upon my life (whether it’s some sort of “omni force” or not), does this infringe on my right to free will – and, in turn, my ability to make choices according to a morality of my design that lead to a sense of happiness that’s my own? Well, not necessarily. My life’s purpose may be set, but the result certainly isn’t. All we’ve specified is that something else is in charge of your life’s purpose – and not, say, whether that purpose is to discover new things via the exercising of your free will. All we’ve specified is that something else is in charge of your life’s purpose – and not, say, whether that purpose is to discover new things via the exercising of your free will. In other words, saying something else gives you purpose doesn’t wash your hands of responsibility: you still have to live your life, for better or for worse. In other words, saying something else gives you purpose doesn’t wash your hands of responsibility: you still have to live your life, for better or for worse. Conversely, saying that we’re in charge of our own life’s purpose isn’t an argument that such purposes are somehow arbitrary. Conversely, saying that we’re in charge of our own life’s purpose isn’t an argument that such purposes are somehow arbitrary. (In fact, the idea of an arbitrary purpose is somewhat weird – since, after all, something has to be meaningless or purposeless to be arbitrary.) (In fact, the idea of an arbitrary purpose is somewhat weird – since, after all, something has to be meaningless or purposeless to be arbitrary.)

23. We also need to be aware of another school of thought, one that holds that life is meaningless – that not only were the Monists right about human existence (with regards to the afterlife, not with regards to the “everything-is-made-out-of-the-same-stuff” business), but that there’s not even any meaning to the existence you’re currently enjoying. We also need to be aware of another school of thought, one that holds that life is meaningless – that not only were the Monists right about human existence (with regards to the afterlife, not with regards to the “everything-is-made-out-of-the-same-stuff” business), but that there’s not even any meaning to the existence you’re currently enjoying. Nihilists believe life is fundamentally, unchangeably meaningless, and that nothing we do, say, or think matters (or ever has mattered). Nihilists believe life is fundamentally, unchangeably meaningless, and that nothing we do, say, or think matters (or ever has mattered). They’re the flip side of teleology: to a nihilist, no goal is meaningful at all. They’re the flip side of teleology: to a nihilist, no goal is meaningful at all. They argue that there’s no great scheme, no grand purpose, to you or anything else – that everything is arbitrary. They argue that there’s no great scheme, no grand purpose, to you or anything else – that everything is arbitrary. We are random and alone, have always been and always will be, and there are no universal moral values that humans should hold. We are random and alone, have always been and always will be, and there are no universal moral values that humans should hold.

24. By acknowledging that school of thought, however, we confront a variation on an old theme: how do you prove something that’s this abstract doesn’t exist? By acknowledging that school of thought, however, we confront a variation on an old theme: how do you prove something that’s this abstract doesn’t exist? It’s like saying “There’s never been – and will never be – a creature who can survive in the vacuum of outer space.” It’s like saying “There’s never been – and will never be – a creature who can survive in the vacuum of outer space.” Really? Never? In the entire infinite, mysterious universe, our understanding of which shifts constantly? Really? Never? In the entire infinite, mysterious universe, our understanding of which shifts constantly? How can I possibly prove a statement that with any degree of verifiability? How can I possibly prove a statement that with any degree of verifiability?

25. In some ways, rejection of nihilism seems like an equally incurious attitude to the one held by the Indeterminists. In some ways, rejection of nihilism seems like an equally incurious attitude to the one held by the Indeterminists. But I don’t think it’s the same thing. But I don’t think it’s the same thing. The Indeterminists essentially said, “Look, I see what I see, so I know what I know.” The Indeterminists essentially said, “Look, I see what I see, so I know what I know.” My protest to the “life will never have meaning” statement is not simply that I can’t see proof of it, but that it seems unnecessarily broad and too simplistic to work. My protest to the “life will never have meaning” statement is not simply that I can’t see proof of it, but that it seems unnecessarily broad and too simplistic to work. In other words, I’m rejecting, not embracing, a lack of curiosity. In other words, I’m rejecting, not embracing, a lack of curiosity.

26. But I can still contemplate the hypothetical consequences if nihilism is correct. But I can still contemplate the hypothetical consequences if nihilism is correct. After all, we’ve already considered the question of how morality would be impacted by true knowledge of what awaits us beyond death. After all, we’ve already considered the question of how morality would be impacted by true knowledge of what awaits us beyond death. That knowledge could make morality easier – or people would still be tempted to push the limits and see what they can get away with. That knowledge could make morality easier – or people would still be tempted to push the limits and see what they can get away with. What would happen if we discovered that the nihilists were right – that there’s no plan, and that nothing really matters? What would happen if we discovered that the nihilists were right – that there’s no plan, and that nothing really matters? Would we grow savage? Would we grow savage? Surrender to despair? Or fill the purposeless vacuum with purposes of our own? Or fill the purposeless vacuum with purposes of our own?

28. While faith isn’t necessary for morality, purpose seems to be – for morality, in many cases, seems to be about upholding one’s ability to fulfill his/her purpose, or to avoid harming others in their quest to do the same. While faith isn’t necessary for morality, purpose seems to be – for morality, in many cases, seems to be about upholding one’s ability to fulfill his/her purpose, or to avoid harming others in their quest to do the same. Without purpose, without meaning – what’s the point of a moral system? Without purpose, without meaning – what’s the point of a moral system? What are we even trying to protect? What are we even trying to protect? Regardless of whether purpose and meaning come from within or without, then, it seems like life must have meaning if societies are to survive, and if we are to make progress as a species. Regardless of whether purpose and meaning come from within or without, then, it seems like life must have meaning if societies are to survive, and if we are to make progress as a species.

29. And there are so many possible meanings to life. And there are so many possible meanings to life. Maybe we’re here to generously provide for others. Maybe we’re here to generously provide for others. Maybe we’re supposed to search for answers and questions. Maybe we’re supposed to search for answers and questions. Maybe we’re meant to teach and guide those around us. Maybe we’re meant to teach and guide those around us. Maybe we’re here as a universal experiment in biology – to see just how well life can improve and evolve, physically and emotionally, even if it’s alone in the vacuum. Maybe we’re here as a universal experiment in biology – to see just how well life can improve and evolve, physically and emotionally, even if it’s alone in the vacuum. Maybe our purpose is to carry on in our predecessors’ footsteps, or to protect our heritage. Maybe our purpose is to carry on in our predecessors’ footsteps, or to protect our heritage. Maybe it’s to search for truth, peace, and serenity. Maybe it’s to search for truth, peace, and serenity. Any other possibilities? Any other possibilities?

31. We began this semester by talking about the five points of a single star: enlightenment, independence, identity, security, and love. We began this semester by talking about the five points of a single star: enlightenment, independence, identity, security, and love. We’ve examined what happens when the star gets knocked out of whack, how one can use self- knowledge to bring oneself better into balance, and how our choices are often determined by the tradeoffs we’re willing to make. We’ve examined what happens when the star gets knocked out of whack, how one can use self- knowledge to bring oneself better into balance, and how our choices are often determined by the tradeoffs we’re willing to make. On the surface, none of our existential questions are about these points…and yet, at the same, all of them are. On the surface, none of our existential questions are about these points…and yet, at the same, all of them are.

32. Isn’t the question about choice really about independence and identity? Isn’t the question about choice really about independence and identity? Isn’t the question about morality really about identity and (mutual) security? Isn’t the question about morality really about identity and (mutual) security? Isn’t the question about happiness really about independence and identity? Isn’t the question about happiness really about independence and identity? Isn’t the question about the soul really about love and identity? Isn’t the question about the soul really about love and identity? Isn’t the question about death really about love, identity, and security? Isn’t the question about death really about love, identity, and security? And isn’t this question – about the meaning of life – really about the whole thing? And isn’t this question – about the meaning of life – really about the whole thing?

33. Life seems to be a wonderful, endlessly fascinating puzzle, like Wall- E’s Rubik’s Cube – full of trade-offs and mysteries to be solved, happiness to be won, and new frontiers to cross. Life seems to be a wonderful, endlessly fascinating puzzle, like Wall- E’s Rubik’s Cube – full of trade-offs and mysteries to be solved, happiness to be won, and new frontiers to cross. Our stories this semester dare to ask the questions we need to ask ourselves along the way. Our stories this semester dare to ask the questions we need to ask ourselves along the way. If our dreams came true…would we be worthy? If our dreams came true…would we be worthy? Would we be ready? Would we be ready? If humanity is meant to improve, how can we get better without losing who we are? If humanity is meant to improve, how can we get better without losing who we are?

34. I appreciate progress, treasure it, learn from it…but never settle for it. I appreciate progress, treasure it, learn from it…but never settle for it. For if we’re going to build a better world, we can’t cheat when we’re challenged by the cube. For if we’re going to build a better world, we can’t cheat when we’re challenged by the cube. So I’ll overcome difficulties, keep searching for answers, keep working to solve this puzzle… So I’ll overcome difficulties, keep searching for answers, keep working to solve this puzzle… …and start another when I’m through. …and start another when I’m through.