Can Happiness & Advertising ever be on the same page?

INTRODUCTION.

A review of the most critical psychological research findings in the last two decades would inevitably cause one to stumble upon the multiple discrepancies theory [1], which quite simply documents how an individual’s satisfaction with life is often governed by byzantine, often to the extent of paradoxical, bidirectional preferences in life. Given the precepts which have shaped the general consensus regarding the connotations associated with consumption, materialism [2] would undoubtedly lie at the very fore of the aforementioned phenomenon owing to it being popularly accepted as a “way of life” per se despite its perceived negative impact upon subjective well-being. The polarity alluded to becomes even more apparent upon the study of relevant literature given the existence of starkly opinionated and contrasting schools of thought pertaining to the various connotations of materialism. On one hand, materialism is widely considered to be tantamount to the shallow pursuit of immediate gratification wherein studies have without abandon criticized the so-called brevity of the hedonistic pleasure engendered by such a way of life and have professed that negative emotions would eventually stem from such a construct [3]. However, the contrasting school contends in a vein similar to Tolstoy’s, wherein he stated quite profoundly that “a man is swamped by his surroundings”, that a life characterized by the pursuit of wealth and possessions reinforces itself, i.e. luxury consumption become’s an individual’s source of eudaimonic happiness [4]. Quite intuitively, providing happiness through the multifarious products & services for which consumers pay forms the crux of all the associated marketing initiatives, with advertising at its cynosure.

To state with a certain degree of certitude that advertising is frequently disrespected would be a gross understatement [5], with some acerbic statements accusing advertising of being “a new kind of dictatorship that cannot be escaped”, “a profoundly subversive force” or even “a phenomenon that can be nothing but evil under any circumstance”, adding substantial fuel to fire. In fact, more often than not, marketers jokingly concede that the complaints levelled against advertising often escalate to such levels of virulence that they seem to be only bounded by the inherent limits in the critics’ imaginations. However at the core of all these diatribes levelled against the potential negative externalities associated with advertisements, such as perverse deception and manipulative coercion; lies a fundamental point of contention: is the pursuit of one’s selfish interests really morally inappropriate? These issues, if explored in greater depth, further point to one of the primary features of every civilization: the social constructs & mores which tend to assign negative connotations to the ideals of capitalism [6] and egoism [7]. These criticisms which intend to vituperate against every manifestation of materialism, due to its self-serving nature, however stem from the convenient ignorance of a very fundamental truth: advertising is merely a mirror that reflects the society back on itself, the only caveat being the prominence gained by the more macabre strains. Furthermore, the contention that consumers possess “perfectly symmetric knowledge”, i.e. they can judge better in the absence of advertising, is a shocking departure from reality, thereby insinuating somewhat elitist views.

The pursuit of happiness, a term which acquired subliminal status due to Jefferson’s historic US declaration of independence [8], has been intrinsic to each and every civilization since time immemorial. As the quantum of empirical data available these days is quite significant, this provides economists and psychologists a wonderful vista to carry out a considerable amount of research regarding the possible predictors of happiness. Since advertising, as alleged by its detractors, possesses within its ambit the power to alter one’s freedom of choice [9], it should logically have a definite impact on an individual’s level of happiness in accordance with his locus of control [10]. By virtue of this paper, I wish to analyze through examples some quantitative and qualitative aspects of this eternal debate, so as to provide an appropriate precedent to demystify the intricate interplay between the economics of happiness and advertising.

RELATED LITERATURE.

The “economics of happiness”, which entails the assessment of subjective welfare by the combination of economic and psychological factors, is a fairly recent yet germane topic of research explored extensively in [11-13]. These seminal studies have affected the key policy-makers across the world in a very fundamental manner by engendering happiness suitably aggregated as the key focus of any public policy, as stated in [14]. Verme goes a step further and analyses a more fundamental issue: the finer nuances of the inter-relationships between happiness, freedom of choice and control, in [15]. The other aspect of this research article, i.e. advertising [16], has been a mainstream research topic attracting a significant amount of attention over a considerable period of time. As discussed in [17-18], advertising may don several diverse roles in a very dynamic manner which will affect the economic impact it ushers in, and consequently its efficacy in fulfilling the firm’s ordained objectives. The philosophical underpinnings which makes advertising central to modern culture, as a means to derive value from material possessions, is discussed in [19] and the causal relationship exhibited by the advertising-materialism mapping is discussed in [20]. Therefore, advertising, often termed as the most blatant institution of materialism, essentially represents a tool used to facilitate the pursuit of extrinsic goals [21] which is often negatively correlated with subjective well-being, as reported in [22].

The opinions that different factions adhere to regarding advertising mostly fall into either of these two categories: sanguine [23] or scathing [24], with very few equivocal analyses [25] wherein both the pros and cons have been dispassionately discussed. Although very little research has explicitly dealt with the changing dynamics of the relationship between advertising and the economics of happiness, Lane has posited in [26] similar inferences on a very closely related topic viz. the gap between one’s current state and one’s materialistic expectations, wherein external stimuli primarily shape the latter. In [27], Sirgy et al. present several insightful perspectives regarding the strong synergy between the desire for an enhanced quality of life (a chord which every advertisement directly/indirectly wishes to strike) and satisfaction with the different facets of life in bidirectional ways. A look at [28-29] will enable one acquire a crisp yet holistic understanding of the quantitative tools that can be used in carrying out a quantitative analysis of this paper's core postulates.

PARADOXES IN THE RELATIONSHIP BETWEEN MATERIALISM & HAPPINESS: TWO CASE STUDIES.

Although alluded to earlier in this paper, let us revisit the phrase: “the pursuit of Happiness” which forms a critical component of Thomas Jefferson’s American declaration of independence. The most interesting feature of the original line is that despite being a slightly reworked version of a quote by an Englishman, John Locke [30], the key departure of the line lay in the replacement of the term “property” with “Happiness” (with a capital H for emphasis). Although one would not ideally associate Jefferson with marketing, the statement in itself is an exemplary example of brand positioning given that it successfully conveys the core ethos of American culture. Thus, does one necessarily have to have to adhere to a black & white perspective as far as the issue pertaining to the materialism-happiness debate goes? Not surprisingly, the lines are quite blurred and the schema does assume a greyish tinge, as can be inferred from the two brief case studies presented in this section, which go on to present the flip-sides of the proverbial adage. These case studies, in essence, serve as a suitable precursor to the argumentative discussion professed in the next section which aims to add the much-requisited structure to the notions which have been observed thus far in this paper.

(A) Fakirs and Bauls of West Bengal

For several centuries, a great deal of romanticism has been associated with the wandering minstrels (i.e. bauls & fakirs) in Bengal [31] with the philosophies imparted by these individuals by through their performances being regarded as extremely esoteric concepts beyond the reach of normal individuals. Although the exact origin of this culture cannot be traced very explicitly, a generally accepted fact is that these baul fakirs primarily originated from the eastern part of the country and a diverse collection of religious & cultural beliefs served as inspirations for them, with Sufism [32] and Vaishnavism [33] at the very fore. Their music and performances, however, intend to preach the concept of celestial love that can transcend all boundaries known to mankind, including religion. Another important tenet of their culture, i.e. divinity, posits the omnipotence of the Almighty wherein union with God is feasible in the present moment, which is in sharp contrast to the popular notions pertaining to after-life.

Quite explicitly, the central focus of all their songs, as per popular perception, resides in the pursuit of happiness through the attainment of salvation, which implicitly enforces a departure in principle from worldly desires (i.e. materialism). However, a closer look at the modus operandi of most bauls does reveal that prolixity forms the keynote of each and every feature of their performances [34]. In fact, this becomes most prominent in their self-advertising intended to seek an audience, as a precursor to their actual act, wherein they even allude to the immense potential of the knowledge one could hope to unlock via their songs and the multifarious benefits one could possibly derive from it. Thus, shouldn’t the fact that advertising (and thus, materialism) forms the very core of a culture whose principle philosophy outright rejects materialism be deemed scandalous, for the lack of a better adjective? There are several arguments for as well as against the motion. One school of thought attributes these so-called materialistic practices to the evolution that the basic fabric of the baul philosophy has undergone, coupled with an overbearing identity crisis these bauls suffer from in an increasingly unidirectional society [35]. On the other hand, some question the very basic assumption regarding the attainment of salvation being an imperative pre-requirement to experience celestial divinity. Whichever opinion one might adhere to, almost everyone is in consensus that Bauls are, to an extent, beyond the realm of analysis by virtue of man-made frameworks as they essentially constitute a subaltern sect [36] beyond the understanding of any contemporary so-called “mainstream” society.

(B) The Honey Maid Ad Campaign (2014)

For a very long time, operating within the framework of prejudice and bounded rationality did make a lot of sense for advertisers as they did not want to make a single wrong move which could possibly jeopardize a brand’s market share. However, things have undergone a significant change ever since with advertisers (and/or marketers) making a conscious effort to incorporate diverse stakes within their portfolio. The Honey Maid advertisement campaign [37] of 2014 served as a watershed event in the aforementioned context by daring to break stereotypes pertaining to what a “happy family” should be and sticking to their stand despite being subject to a significant amount of vitriol initially.

When Honey Maid, the old-fashioned maker of graham crackers, initiated an advertisement in early 2014 which depicted how the traditional patriarchal notions, which America had previously adhered to, regarding the composition of a “happy family” had changed drastically, the campaign was met with significant resistance from various quarters which escalated all the way up to a pool of strong “hate messages” directed against the organization. However, the firm exhibited firm resolution by not succumbing to all the pressure being meted to them. Instead, they came up with another advertisement which depicted how the creators of the original advertisement rearranged the original stream of miniature notes containing harsh diatribes into a gigantic mesh-like structure which spelt “LOVE” [38], and formed the cynosure of a sea of congratulatory notes which lauded their effort. In fact, what started out as a simple advertisement campaign succeeded in initiating a string of pending political debates regarding the intolerance displayed to those who are outliers with regard to the social dogma, i.e. the advertisements championed the cause of the marginalized sections of the society whereby they promulgate the right to the freedom of choice for one and all. Thus, this goes on to show that a paradigmatic shift has indeed occurred in the mindset of advertisers and marketers, alike, wherein one can gradually find a shift in their goals from being self-serving in nature to a scenario where they are more aligned to a customer’s well-being (i.e. happiness).

THE CRITICAL RESEARCH FINDINGS IN THIS FIELD THUS FAR: A BRIEF DISCUSSION.

Barring individuals with masochistic tendencies, happiness is an important goal in everyone’s life, and can have significant positive spill-over effects in related venues [39], ranging from one’s performance at the workplace to the healthiness of one’s interpersonal relationships. The concept of materialism becoming central to every individual’s very being in the post-industrialization era therefore precludes a study of the relationship between these two phenomena viz. materialism and happiness. Similarly, although not as directly linked with the quest for individual and collective happiness, the omnipresence of advertising in each and every sphere of life as a prime symbol of materialism does warrant a delineation of its relationship with happiness. As advertisements are central to consumption, one can expect the relationship these entities possess with respect to happiness be at least quite similar, if not identical. Thus, advertisements serve as the proverbial anathema for the opponents of self-determinism owing to their belief that the voracious perusal of an extrinsic goal can only lead to diminished subjective well-being. A large number of research articles, based on empirical data gathered from surveys, refute this claim though. For instance, as reported in [40], a large survey of a Dutch-speaking population of Belgium does hint at the presence of a silver lining in the perceived “dark cloud” represented by materialism. The silver lining is constituted by the fact that luxury consumption increases the incidence of positive affect among individuals, for whom satisfaction with life depends upon a cognitive appraisal of their quality of consumption, thereby causing them to value the symbolic associations of luxury consumption much more than their peers. However, the study does concede that, quite paradoxically, the effect of luxury consumption on one’s level of happiness is short-lived, i.e. the benefits derived from such profligate consumption cannot mediate the relationship between materialism and positive affect beyond a fixed horizon.

Although the hyperbolic rhetoric “brain surgery”, often used to describe advertising, might seem a bit too far-fetched, one cannot deny the formative influence advertising has upon the collective public mind. The factions who vociferously support or oppose it are clustered, albeit with some degree of fuzziness, given that primarily the former’s defence focuses on the economic benefits associated with advertising while its social role seems objectionable to the latter. An economic perspective however posits minimal ambiguity regarding the analysis of the perceived effects of advertising. While analyzing the penetrative power advertisements possess, economists readily concede that its role in facilitating marketplace efficiencies and ushering in the complete independence of the media from politics, are extremely beneficial. On the other hand, an analysis from a social perspective does evoke an uneasy sense of abeyance owing to the unabashed disapproval by certain factions of the society, articulated via abysmal diatribes that, more often than not, border on the ambiguous and the self-contradictory (as will be seen later). The most succinct summary of all the charges usually levelled against advertising is stated in this brief note [41] by the UNESCO:

Therefore, based upon these precedents, we should attempt to gain a finer understanding, by virtue of a dispassionate analysis, of the continuously evolving dynamics between happiness and advertising. The fundamental philosophical criticism which advertisers have to constantly face is that they engender a paradigmatic shift in consumer preferences via subliminal advertising, making it tantamount to coercion. In fact, some instances of particularly acerbic criticism do give a sense that advertisements often exhibit the underpinnings of exorcism, compelling consumers to act beyond their conscious control. Thus, according to these critics, deception and manipulation are central to advertising wherein an advertisement succeeds at triggering one’s internal stimuli by, directing towards the carnal senses, subliminal signals [42] which transcend beyond the boundaries of human awareness. However, this statement is a contradiction in itself given that controlled experiments have proved that the efficacy of subliminal influence is very minimal, i.e. advertisers are already meted with a daunting task when they have to make consumers focus on explicit advertisements leave alone very nuanced messages characterized by brevity.

Behaviourists, on the other hand, contend that an advertisement acts as a critical component of an individual’s milieu and often coerces him to act in certain ways by distorting information. Although they do not consider purely informative advertisements as offensive, they do take offence at advertisements targeting one’s emotions intending to create preference regarding a particular brand over others in a class of homogeneous products. However, one must take cognizance of the fact that the emotion-reason dichotomy is tantamount to a chameleon changing colours quite frequently, that too, on a predominantly subjective basis given the predominance of volitional consciousness among human beings. Hence, one can’t outright denounce advertising, without any ambiguity whatsoever, as the ecumenical serpentine figure [43] drawing human beings towards a “forbidden fruit” (capitalism & egoism).

CONCLUSION

By virtue of the dispassionate analysis carried out in this research article, I have tried to elicit a fair discussion regarding the relationship between advertising and the economics of happiness wherein I have focussed on whether the latter should dictate what should be professed to the viewers by the former. The quantitative analysis of the key ideas posited in this paper does yield that the changing trends in the world of advertising are indeed in sync with the general characteristics of the solutions which should essentially characterize the pareto-optimal front of the game-theoretic mode (obtained from quantitative analysis). However, due to the unavailability of resources, I have not been able to back the model with apposite empirical data. Thus, as a future research direction, one could look at testing the validity of the model more extensively by benchmarking it against relevant empirical data, preferably derived from a diverse set of scenarios. The results, thus extracted, would be able to provide much deeper insights into the proposed schema and determine in a more robust manner as to whether advertisers should really consecrate their value propositions to a manner resonant with the factors determining consumer happiness or not.

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