Gasoline purchases are an essential part of the American way of life. There were about 250 million motor vehicles in the United States in 2008 – just under a vehicle per person. Americans drive an average of more than 11,000 miles per year and gasoline purchases are an essential part of most households’ budgets. Between 1995 and 2003, gasoline prices in the U.S. averaged about $1.49 a gallon, with average prices rising above $2.00 in 2004. By the summer of 2008, gasoline prices had reached a national average of $4.11 per gallon. At that time, Americans earning less than $15,000 a year were spending as much as 15 percent of their household income on gasoline – double the proportion from seven years earlier. In addition, unpredictable fuel costs make planning monthly household expenditures difficult, which can be detrimental to individual welfare and even to the overall economy.

Gasoline prices fell in the aftermath of the 2009 economic crisis. Prior and during the financial crisis, rising gasoline prices were seen as a symptom of an uncertain economic situation, as well as evidence of the questionable sustainability of our future oil supply. Gasoline prices abated along with the decrease of economic activity that accompanied the onset of the recession, reaching their minimum in late December 2008. A few months later, as the economy entered a gradual recovery phase, gasoline prices also trended upward. In contrast to the previous period of great uncertainty about future oil supplies, however, these price trends were considered more positively as signs of the U.S. economic recovery.

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Editor's Note: At a Zócalo Public Square* event, several experts were asked to weigh in on the following question: How should we most effectively measure happiness? Here is Carol Graham's response-

We must make it a measure that’s meaningful to the average person

Happiness is increasingly in the media. Yet it is an age-old topic of inquiry for psychologists, philosophers, and even the early economists (before the science got dismal). The pursuit of happiness is even written into the Declaration of Independence (and into the title of my latest Brookings book, I might add). Public discussions of happiness rarely define the concept. Yet an increasing number of economists and psychologists are involved in a new science of measuring well-being, a concept that includes happiness but extends well beyond it.

Those of us involved focus on two distinct dimensions: hedonic well-being, a daily experience component; and evaluative well-being, the way in which people think about their lives as a whole, including purpose or meaning. Jeremy Bentham focused on the former and proposed increasing the happiness and contentment of the greatest number of individuals possible in a society as the goal of public policy. Aristotle, meanwhile, thought of happiness as eudemonia, a concept that combined two Greek words: “eu” meaning abundance and “daimon” meaning the power controlling an individual’s destiny. Using distinct questions and methods, we are able to measure both. We can look within and across societies and see how people experience their daily lives and how that varies across activities such as commuting time, work, and leisure time on the one hand, and how they feel about their lives as a whole—including their opportunities and past experiences, on the other. Happiness crosses both dimensions of well-being. If you ask people how happy they felt yesterday, you are capturing their feelings during yesterday’s experiences. If you ask them how happy they are with their lives in general, they are more likely to think of their lives as a whole.

The metrics give us a tool for measuring and evaluating the importance of many non-income components of people’s lives to their overall welfare. The findings are intuitive. Income matters to well-being, and not having enough income is bad for both dimensions. But income matters more to evaluative well-being, as it gives people more ability to choose how to live their lives. More income cannot make them experience each point in the day better. Other things, such as good health and relationships, matter as much if not more to well-being than income. The approach provides useful complements to the income-based metrics that are already in our statistics and in the GDP. Other countries, such as Britain, have already begun to include well-being metrics in their national statistics. There is even a nascent discussion of doing so here.

Perhaps what is most promising about well-being metrics is that they seem to be more compelling for the average man (or woman) on the street than are complex income measures, and they often tell different stories. There are, for example, endless messages about the importance of exercising for health, the drawbacks of smoking, and the expenses related to long commutes. Yet it is likely that they are most often heard by people who already exercise, don’t smoke, and bicycle to work. And exercise does not really enter into the GNP, while cigarette purchases and the gasoline and other expenses related to commuting enter in positively. If you told people that exercising made them happier and that smoking and commuting time made them unhappy (and yes, these are real findings from nationwide surveys), then perhaps they might listen?

Read other responses to this question at zocalopublicsquare.org »

*Zócalo Public Square is a not-for-profit daily ideas exchange that blends digital humanities journalism and live events. 

"Happiness." "Contentment." "Subjective well-being." Can we measure how happy people are and if so, what can we do with this information? In this podcast, Carol Graham, the Leo Pasvolsky Senior Fellow and author of The Pursuit of Happiness: An Economy of Well-Being, explains how happiness/well-being research works and why it matters for public policy in the U.S. and globally.

In the podcast, Graham explains two dimensions of understanding well-being, the "Benthamite/hedonic" and the "Aristotelian/eudemonic." She explained them in this earlier publication:

Those of us involved focus on two distinct dimensions: hedonic well-being, a daily experience component; and evaluative well-being, the way in which people think about their lives as a whole, including purpose or meaning. Jeremy Bentham focused on the former and proposed increasing the happiness and contentment of the greatest number of individuals possible in a society as the goal of public policy. Aristotle, meanwhile, thought of happiness as eudemonia, a concept that combined two Greek words: "eu" meaning abundance and "daimon" meaning the power controlling an individual’s destiny.

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Show notes:

• "Why Aging and Working Makes us Happy in 4 Charts," Carol Graham
• Happiness Around the World, Carol Graham
• "The Decade of Public Protest and Frustration with Lack of Social Mobility," Carol Graham
• "Evidence for a midlife crisis in great apes consistent with the U-shape in human well-being," Andrew Oswald and others
• "You Can’t Be Happier than Your Wife: Happiness Gaps and Divorce," Cahit Guven and others
• Aristotle's definition of happiness
• The life of philosopher Jeremy Bentham
• Gallup World Poll

See more charts like this in Carol Graham's newest post on the relationship among work, age and happiness.

In "Why Aging and Working Makes us Happy in 4 Charts," Carol Graham describes a research paper in which she and co-author Milena Nikolova examine determinants of subjective well-being beyond traditional income measures. One of these is the relationship between age and happiness, a chart of which resembles, remarkably, a smile.

As Graham notes:

There is a U-shaped curve, with the low point in happiness being at roughly age 40 around the world, with some modest differences across countries. It seems that our veneration of (or for some of us, nostalgia, for) youth as the happiest times of our lives is overblown, the middle age years are, well, as expected, and then things get better as we age, as long as we are reasonably healthy (age-adjusted) and in a stable partnership.

The new post has three additional charts that showcase other ways to think about factors of happiness.

Editor’s Note: Admission rates this year are at an all-time low, while anxiety about the college admission process remains high. Carol Graham and Michael O’Hanlon write that an Ivy League degree does not necessarily determine happiness or success.

This year's college admission process in the United States was by most measures tougher than ever. Only about 5 percent of applicants were accepted at Stanford and many admission rates at other schools were comparably daunting. Meanwhile, our nation's teenagers are exposed to a background of noise about America's supposed economic decline, which would seem only to increase the pressure to get a head start on that declining pool of available high-paying and highly satisfying careers. In the Washington, D.C. area, this sense of malaise was compounded this year by a spate of suicides at a prestigious local high school, with the common thread reportedly being a sense of anxiety about the future among the teenagers.

Of course, some of this story is timeless, and reflects the inevitable challenges of growing up in a competitive society. But much of it is over-hyped or simply wrong. We need to help our college-bound teenagers maintain a sense of perspective and calm as they face what is among life's most exciting but also most stressful periods. As two proud Princeton grads, we recognize the value of a high-quality education and the social and professional networks that come with an Ivy League degree. But we also know from intuition and experience that a similar kind of experience is achievable in many, many other places in our country, fielding as it does the best ecosystem of higher education institutions in the history of the planet. And increasingly, there is a strong body of research to back this claim up.

Higher Education Is Important

First, though, it is worth noting one incontrovertible fact: higher education is important. Sure, there can be exceptions, and some people may not have the opportunity at a given point in life to pursue either a two-year or four-year college degree or graduate education. But it is a reality in America's modern economy, due to trends with globalization and automation. Those with college degrees continue to do better than previous generations in this country; those without have seen their incomes stagnate or even decline on average for a generation now, as our colleague Belle Sawhill has shown. Another Brookings colleague, Richard Reeves, cites evidence that college graduates have higher marriage rates, higher wages, better health, greater job security, more interesting work and greater personal autonomy.

However, where you go to college matters less than if you go, by any number of measures. This is not to say it is unimportant. But whether you are interested in happiness while in college, satisfaction later in life or even raw monetary income, the correlation between gaining a Harvard degree and achieving nirvana is less than many 18-year-olds may be led to believe.

Begin with the question of happiness--a new and scientifically measurable arena of social science. It turns out you can learn a lot about how happy people are by asking them, and then applying common-sense statistical methods to a pool of data. For one of us, this has been the focus of research for over a decade. While money matters to happiness, after a certain point more money does not increase many dimensions of well-being (such as how people experience their daily lives), and in general, it is less important than good health or fulfillment at the workplace, on the home-front and in the community. Happier people, meanwhile, tend to care less about income but are more likely to value learning and creativity. And they are also likely to have more positive outlooks about their own futures, outlooks which in turn lead to better labor market and health outcomes on average.

An Atmosphere For Success

Yale or Amherst graduates are no more likely to find happiness than those who attended less prestigious schools. A new Gallup poll, inspired largely by Purdue president Mitch Daniels, finds that the most important enduring effects of the college experience on human happiness relate to personal bonds with professors and a sense of ongoing intellectual curiosity, not to GPA or GRE scores.

America can provide this kind of stimulation and this kind of experience at thousands of its institutions of higher learning. To be sure, elite universities, with their higher percentage of dedicated and outstanding students, create an atmosphere that can be more motivating. Yet it can also be much more stressful. Students at somewhat less notable institutions may need a bit more self-motivation to excel in certain cases, but they may also find professors who are every bit as committed to their education as any Ivy Leaguer and perhaps more available on average.

It is true that networks of fellow alums from the nation's great universities are often hugely helpful to one's career prospects. But a surprising number of institutions in our country have such networks of committed graduates, professors and other patrons. And while Harvard grads may be a dime a dozen in a place like D.C., those hailing from somewhat less known or prestigious places arguably watch out for each other even more, compensating to a large extent for their smaller numbers.

Even on the narrower subject of financial success, the issue is not cut and dried. Sure, the big and prestigious universities tend to be richer, and their graduates on average make more money. But much of that is because the more motivated and gifted students tend to choose the elite schools in the first place, driving up the average regardless of the quality of education. For the 18-year-old who was just turned down by his or her top couple of college choices and having to settle for a "safety" school, it is not clear that this turn of fate really matters for long-term financial prospects. Assuming comparable degrees of drive and motivation, students appear to do just as well elsewhere. In 2004, Mathematica economist Stacy Dale compared students who willfully went to less prestigious schools with their cohorts at the most prestigious universities and showed little discernible income differential.

America is blessed by a wonderful new generation of young people; as parents of five of them, we see this every day. Maybe those of us who have been through some of life's ups and downs need to work harder to help them take down the collective stress level a notch or two. No graduating child should be unhappy because they are going to their second or third choice of college next fall. With the right attitude and encouragement, they will likely do well—and be happy—wherever they go.

Everyone is struggling to understand why so many whites—including many who are not suffering economically—are rallying to the angry words and fearful music of Donald Trump's presidential campaign. Meanwhile, blacks and other minorities are sticking with the status-quo incrementalism of Hillary Clinton. It's an odd juxtaposition, but there's an explanation, one with far-reaching ramifications. A wide and growing optimism gap has opened between poor and middle-class whites and their counterparts of other races—and the former are the congenital pessimists.

My research finds deep divisions in our country—not just in terms of income and opportunity, but in terms of hopes and dreams. The highest costs of being poor in the U.S. are not in the form of material goods or basic services, as in developing countries, but in the form of unhappiness, stress, and lack of hope. What is most surprising, though, is that the most desperate groups are not minorities who have traditionally been discriminated against, but poor and near-poor whites. And of all racial groups in poverty, blacks are the most optimistic about their futures.

Based on a question in a Gallup survey asking respondents where they expected their life satisfaction to be in five years (on a 0-10 point scale), I find that among the poor, the group that scores the highest is poor blacks. The least optimistic group by far is poor whites. The average score of poor blacks is large enough to eliminate the difference in optimism about the future between being poor and being middle class (e.g. removing the large negative effect of poverty), and they are almost three times more likely to be higher up on the optimism scale than are poor whites. Poor Hispanics are also more optimistic than poor whites, but the gaps between their scores are not as large as those between blacks and whites.

In terms of stress—a marker of ill-being—there are, again, large differences across races. Poor whites are the most stressed group and are 17.8 percent more likely to experience stress in the previous day than middle-class whites. In contrast, middle-class blacks are 49 percent less likely to experience stress than middle-class whites, and poor blacks are 52 percent less likely to experience stress than poor whites (e.g. their odds of experiencing stress are roughly half those of poor whites.

Why does this matter? Individuals with high levels of well-being have better outcomes; they believe in their futures and invest in them. In contrast, those without hope for their futures typically do not make such investments. Remarkably, the poor in the U.S. (on average) are less likely to believe that hard work will get them ahead than are the poor in Latin America. Their lack of hope is even evident in the words they use, as David Leonhardt (2015) found in a Google search. The words of the wealthy—such as iPads, foam rollers, and exotic travel destinations—reflect knowledge acquisition and health-conscious behaviors; those of the poor -- such as guns, video games, diabetes, and fad diets—reflect desperation, short-term outlooks, and patched-together solutions.

What explains optimism among poor blacks compared to their white counterparts? Some scholars, such as Jeremy Jackson at the University of Michigan, highlight high levels of resilience and a strong sense of community among blacks, something which our data also suggests. There also may be an Obama effect, given the historical marker made by the election of the first African-American president, and support for President Obama remained steady among blacks over the course of his tenure.

And despite visible manifestations of black frustration, as in Baltimore and Ferguson, Mo., and continued gaps in wage, mobility, and education outcomes, there has been black progress. As Eduardo Porter of the New York Times wrote in 2015, at the same time that the gaps in achievement and proficiency have widened across income groups, they have narrowed between blacks (and Hispanics) and whites: The proficiency gap between the poor and the rich is nearly twice as large as that between black and white children. The overall black-white wage gap has also narrowed (black males earned 69 percent of the median wage for white males in 1970 and 75 percent by 2013 [CPS, 2014]).The gap in life expectancy between blacks and whites has also narrowed to its lowest point in history—3.4 years , at 75.6 years for blacks and 79 years for whites.

Poor and high school-educated whites have fallen in status, at least in relative terms. Andrew Cherlin (2016) finds that poor and middle-class blacks are more likely to compare themselves to parents who were worse off than they are, while most blue-collar whites are insecure and facing much more competition for jobs than their parents did. And the markers of their desperation are increasingly evident. Take the increase in mortality rates related to opioid addiction, suicide and other preventable causes among uneducated whites—but not blacks and Hispanics—which was first highlighted in a 2015 study by Anne Case and Angus Deaton, and has since been reported by others, including Joel Achenbach, Dan Keating, and colleagues (2016) in the Washington Post.

Another part of this story is the increasing distance between the lives of those at the top and bottom of the income distribution. Fear of falling behind is even starker if “success” is increasingly out of reach. Sergio Pinto and I (2016), for example, find that poor respondents who live in more unequal cities and suburbs report more stress and worry than those in more equal ones (based on Gallup data). And both poor and rich respondents who live in more unequal areas are less likely to report having family and friends they can rely on in times of need.

The American Dream of prosperity, equal opportunity, and stable democracy is being challenged by increasing income inequality, the hollowing out of the middle class, decreasing wages and increased insecurity for low-skilled workers, and rising mortality rates. We were, until recently, caught by surprise by the depth and breadth of the problem. If it does nothing else positive for our country, the widespread alarm caused by Donald Trump’s political rise and his promises to build walls, ban trade, and create further divisions within our society has woken us up.

The depth and scope of this problem requires difficult political fixes, such as long-term investments in public health and education. It requires developing new forms of social assistance—and language—which encourage hope rather than stigmatize poor recipients—something that Latin Americans have done successfully in recent years. It also requires reducing the distance between the lives of the rich and the poor, so that attaining success—and living the American Dream—is not something that seems forever out of reach for the poor. Finally, tracking well-being as a complement to GDP, as many countries are already doing, would provide an important gauge of the happiness and health of our society in the future—and prevent us from being as surprised by such trends as we were this time.

Carol Graham is the Leo Pasvolsky senior fellow at the Brookings Institution and author of “Happiness for All? Unequal Lives and Hopes in the Land of the Dream” (Princeton University Press, forthcoming).