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The recent wave of interest in ‘teaching happiness’ is beset by problems. It consists of many different emphases and approaches, many of which are inconsistent with each other. If happiness is understood as essentially a matter of ‘feeling good’, then it is difficult to account for the fact that we want and value all sorts of things that do not make us particularly happy. In education and in life more broadly we value a wider diversity of goods. Such criticisms are standard in philosophical treatments of happiness and can be found across a range of imaginative literature—perhaps the kinds of books that would no longer be read if the proponents of ‘teaching happiness’ were to have their way.