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Purpose This study bridges the gap between sensory marketing and the use of the internet of things (IoT) in upscale hotels. This paper aims to investigate how stimulating guests’ senses through IoT devices influenced their emotions, affective experiences, eudaimonism (well-being), and ultimately, guest behavior. The authors examined the potential moderating effects of gender. Design/methodology/approach Research conducted comprised an exploratory study, which consisted of interviews with hotel managers (Study 1) and an online confirmatory survey (n = 357) among hotel guests (Study 2). Findings The results showed that while the senses of smell, hearing and sight had an impact on guests’ emotions, the senses of touch, hearing and sight impacted guests’ affective experiences. The senses of smell and taste influenced guests’ eudaimonism. The sense of smell had a greater effect on eudaimonism and behavioral intentions among women compared to men. Research limitations/implications This study concentrated on upscale hotels located in Europe. Further research may explore the generalizability of the findings (e.g. in other cultures, comparison between high-end and low-end hotels). Practical implications Managers of upscale hotels should apply congruent sensory stimuli from all five senses. Stimuli may be customized (“SoCoIoT” marketing). IoT in hotels may be useful in the aftermath of the COVID pandemic, as voice commands help guests avoid touching surfaces. Originality/value IoT can be applied in creating customized multi-sensory hotel experiences. For example, hotels may offer unique and diverse ambiances in their rooms and suites to improve guest experiences.

Contrary to common assumptions, appeals to rewards and punishments play a central role in Scripture. We find these appeals in both the Old and New Testaments, and in every major biblical genre. Moreover, these appeals almost always presuppose that the one addressed by a promise, threat, or inducement will respond out of some self-referential desire to enjoy something good or to avoid an evil. Similarly, they take for granted that such desires provide legitimate motives for obedience or fidelity. In short, appeals to rewards and punishments, with their implied endorsement of a kind of self-referential desire, play a central part in scriptural depictions of the divine-human relationship. They strongly suggest that men and women naturally and properly expect good things from their Creator, and fear the consequences of divine displeasure. These observations do not necessarily commit us to some version of eudaimonism. Nonetheless, eudaimonism, considered broadly as a positive normative perspective on happiness, will always be relevant to Christian ethics, insofar as it offers starting points and theoretical tools for addressing unavoidable theological questions.

Previous studies have consistently found that hedonic and eudaimonic motives positively predict subjective well-being. In this study, we emphasized the importance of considering curvilinear effects alongside main effects and interactions to fully understand these relationships. Using polynomial regression models, we examined the relationships between hedonic motives, eudaimonic motives, and subjective well-being. To examine both trait-level and momentary-level relations with well-being, we used experience sampling methodology to collect real-time data from 161 participants over a 7-day period. Our findings suggested that engaging in activities towards fulfilling both motives was associated with positive experiences, and individuals with high levels of hedonic and eudaimonic motives in their daily lives generally reported higher subjective well-being. Nevertheless, we also identified negative interaction effects between both motives on subjective well-being, which imply that there may be a limit to the positive contributions of combinations of both motives to subjective well-being. We discuss the implications of our findings for understanding the nuanced relationships between hedonic and eudaimonic motives and subjective well-being.

Purpose Restorative experiences relieve fatigue or stress, leading people to feel more energetic. Activation theory and the nature–dose framework hold travel duration as a crucial influence on restorative effects, yet these factors may not demonstrate a simple linear relationship. This paper, thus, aims to explore the relationship between travel duration and restoration based on a survey conducted during a seven-day holiday (the longitudinal data spanned two months); and explore the reasons for this relationship and the mechanisms for lasting restorative effects based on diary analysis. Design/methodology/approach Mixed methods were used in this study. Questionnaires regarding restorative effects were administered to 232 people at six time points before, during and after a holiday. Participants were also asked to keep a diary during their trips. Data were first tested for common method bias and were then processed via independent sample t-tests, analysis of variance and time-series analysis. Findings Restorative effects were consistently higher in the travel group than in the non-travel group. Additionally, an inverted U-shaped relationship emerged between travel duration and the restorative effects of a holiday; a moderate duration had stronger restorative effects than a duration that was too long or too short. More importantly, the study found that participants who traveled for a moderate duration (longer or shorter) engaged in non-judgmental challenging (relaxing) activities at least once. They also demonstrated greater eudaimonism (hedonism) and stronger, more sustained restoration versus the original set point. In addition, results revealed how travel activities, emotions, moderators and restorative effects were constructed. Originality/value Longitudinal data indicated an inverted U-shaped relationship between travel duration and restoration. Achieving lasting restorative effects requires effort and non-judgmental challenging activities for a moderate travel duration and frequency. The study uncovered mechanisms influencing the relationship between travel experiences and restorative effects. The results offer guidance for research on “travel prescriptions” and for the health and stress relief market. Visual abstract Inverted U-shaped curve for different travel durations and restorative effects at T3. The non-judgmental challenging group showed lasting and stronger restorative effects over the next two months. 研究目的 恢复性体验是指从疲劳或压力状态恢复到感觉更好或更有活力的状态。基于激活理论和自然剂量框架, 旅行停留时长是恢复效果的一个关键变量, 但两者之间可能并不是简单的线性关系。本文旨在（1）基于两个月的纵向数据, 探讨固定假期旅行停留时长与恢复效果之间的关系; （2）根据假期日记内容进一步分析以上关系产生的可能原因及达到持久恢复效果的作用关系。 设计/方法/途径 该研究采用了混合方法。在度假前、度假中和度假后的六个纵向时间点, 对232人进行了与恢复效果有关的问卷调查。且参与者在整个假期中每天记日记。对数据进行了常见方法偏倚、独立样本t检验、方差分析和时间序列分析。 研究结果 （1）在整个调查期间, 旅行组的恢复效果始终高于非旅行组; （2）旅行停留时长与恢复效果之间的关系呈倒U型, 适度的旅行停留时长可以得到更好的恢复效果; （3）适度（太长或太短）旅行停留时长的参与者更多地参与非评判的挑战性（享乐性）的活动, 表现出更大的实现主义（享乐主义）倾向, 并获得了更强、更持久的恢复效果。进一步地, 研究结果揭示了旅游活动类型、情绪、调节变量和恢复性效果之间的作用关系。 原创性/价值 纵向数据分析表明旅行停留时长和恢复效果之间呈现倒U型, 要实现持久的恢复效果需要努力参与非评判的挑战性活动。这项研究揭示了旅行体验和恢复效果之间的关系, 研究结果为促进旅游成为健康和压力缓解市场的处方提供了理论基础和实践指导。 Objetivo Las experiencias reparadoras alivian la fatiga o el estrés, haciendo que las personas se sientan con más energía. La teoría de la activación y el marco naturaleza-dosis sostienen que la duración del viaje es una influencia crucial en los efectos reconstituyentes que provocan en las personas, aunque estos factores pueden no demostrar una relación lineal simple. Así pues, este artículo pretende 1) explorar la relación entre la duración del viaje y la recuperación de las personas, a partir de una encuesta realizada durante unas vacaciones de 7 días (los datos longitudinales abarcaron dos meses); y 2) explorar las razones de esta relación y los mecanismos de los efectos reparadores duraderos a partir del análisis de diarios. Diseño/metodología/enfoque (límite 100 palabras) En este estudio se utilizaron métodos mixtos. Se administraron cuestionarios sobre los efectos reconstituyentes a 232 personas en seis momentos antes, durante y después de unas vacaciones. También se pidió a los participantes que llevaran un diario durante sus viajes. En primer lugar, se comprobó que los datos no presentaran sesgos por métodos comunes y, a continuación, se procesaron mediante pruebas t de muestras independientes, análisis de la varianza y análisis de series temporales. Resultados (límite 100 palabras) Los efectos reparadores fueron sistemáticamente mayores en el grupo que viajó que en el que no viajó. Además, surgió una relación en forma de U invertida entre la duración del viaje y los efectos reconstituyentes de las vacaciones; una duración moderada tuvo efectos reparadores más fuertes que una duración demasiado larga o corta. Por último, los participantes que viajaron durante una duración moderada (más larga o más corta) realizaron más actividades estimulantes no perjudiciales (relajantes). También demostraron un mayor eudaimonismo (hedonismo) y una recuperación más fuerte y sostenida en comparación con el punto de partida inicial. Los resultados revelaron cómo se relacionaban las actividades de viaje, las emociones, los moderadores y los efectos reparadores. Originalidad/valor (límite 100 palabras) Los datos longitudinales indicaron una relación en forma de U invertida entre la duración del viaje y la recuperación de las personas. Lograr efectos reparadores duraderos requiere esfuerzo y actividades para una duración moderada del viaje. El estudio descubrió mecanismos que influyen en la relación entre las experiencias de viaje y los efectos reconstituyentes. Los resultados ofrecen orientaciones para la investigación sobre las “recetas de viaje” y para el mercado de la salud y el alivio del estrés.

This essay introduces some of the key topics at stake in the ongoing controversies about the place of eudaimonism in Christian ethics and theology. Whether and in what way a person should seek her or his own happiness and flourishing has been a central question in ethics for centuries. Here I summarize the contributions the essays in this focus issue make to that conversation, and conclude by briefly sketching a Neoplatonist approach to eudaimonism that may offer a way to build on the insights and concerns articulated in the focus essays.

Eudaimonism is often regarded as egoistic. If it recommends that agents pursue their own good because it is their own good, it is guilty as charged. But excellence-prior eudaimonism offers a non-egoistic alternative to this welfare-prior eudaimonism. Excellence-prior eudaimonism recommends that an agent live in a way that is in fact good for the agent, but it does not regard the agent's own good as necessarily that for the sake of which the agent acts, nor does it regard living well as justified by the fact that it is good for the agent, but simply because it is good. The Christian eudaimonisms of Augustine and Aquinas are best understood as deepened forms of excellence-prior eudaimonism.

I argue that Christians have at least two reasons to reject eudaimonism, interpreted as the view that attaining eudaimonia—or happiness—is what fulfills the moral life. First, I contend Christian conceptions of eudaimonia should encompass more than realized moral excellence and its requirements. Second, I claim Christians should construe the love at the heart of their moral life as fully realizable even if it is not evidently reciprocated. Both affirmations contradict eudaimonism by implying that eudaimonia depends on more than fulfilling the moral life—the former by rendering eudaimonia more subject to luck than eudaimonists can allow, the latter by depicting the moral life as less subject to luck than eudaimonists can accept. These affirmations also enable Christians to regard God's love integral to eudaimonia apart from its role in realizing moral excellence and to deny all inability to attain eudaimonia manifests moral failure.

This paper starts with Immanuel Kant's definition of \"eudaimonism\" (a term he created) as a single-source account of motivation, and explains why he thinks the eudaimonist is unacceptably self-regarding. In order to modify and improve Kant's account, the paper then revisits the Christian scholastics. Scotus is distinguished from Aquinas on the grounds that Scotus has a more robust conception of the will that encompasses the ranking of the affection for advantage (for the agent's happiness and perfection) and the affection for justice (for what is good in itself, independent of this relation to the agent). This is a double-source account of motivation. With these conceptual resources in hand, the paper goes on to examine Jean Porter's defense of eudaimonism, urging that she begs the question against the Scotist view. Finally, the paper makes a conciliating suggestion that preserves most, but not all, of what the eudaimonist wants.

This paper attempts to explain the conceptual connections between happiness and well-being. It first distinguishes episodic happiness from happiness in the personal attribute sense. It then evaluates two recent proposals about the connection between happiness and well-being: (1) the idea that episodic happiness and well-being both have the same fundamental determinants, so that a person is well-off to a particular degree in virtue of the fact that they are happy to that degree, and (2) the idea that happiness in the personal attribute sense can serve as a “proxy” for well-being, i.e., that a person’s degree of deep or robust happiness approximates their degree of well-being. It is argued that happiness in both these senses is conceptually, metaphysically, and empirically distinct from well-being. A new analysis of welfare, well-being as agential flourishing, can explain welfare’s real connection to happiness in both the episodic and personal attribute senses. It predicts that such happiness is only directly beneficial when it is valued, when it is a form of valuing, or when it underwrites (i.e., serves as the causal basis for) the disposition to realize one’s values. It is therefore a necessary—but not sufficient—condition for especially high levels of well-being. This analysis of welfare integrates many insights from the eudaimonic tradition of welfare and happiness research in psychology, and also addresses common criticisms of these eudaimonic models.

The author argues that Rand’s ethical theory is much closer in essence to the eudaimonist, self-perfectionist perspectives of Aristotle and the neo-Aristotelians, Douglas Den Uyl and Douglas Rasmussen, than to the “selfish,” egoistic ethics many assume to be her basic position. He discusses Rand’s anti-hedonist and pro-rational selfishness positions as corollaries of man’s life as the standard of moral value, as well as Rand’s point that treating either happiness or personal benefit as the standard of moral value is a reversal of cause and effect. He also identifies the oppressive negativism in Rand’s discussion of the seven canonical Objectivist virtues.