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Description: Everyone strives for personal happiness and well-being, however, the definition of those concepts is manifold. Seligman (2002) suggested that important elements of happiness were positive emotion, engagement, and meaning in life. Later, he described elements of well-being as positive emotion, engagement, relationships, meaning, and accomplishment (Seligman, 2010). Diener (1984) defined well-being by external criteria such as virtue or holiness, the evaluation of one’s life in positive terms, and as a predominance of positive affect over negative affect. Next to happiness and well-being, the concept of flourishing exists. Van der Weele (2017) suggests looking more closely at flourishing as a broader concept of well-being. He argues that flourishing includes happiness and life satisfaction, mental and physical health, meaning and purpose, character and virtue, and close social relationships. Other authors define flourishing as social-psychological prosperity (Diener et al., 2010) or as one end of the mental health continuum on which the other end is languishing (Keyes, 2002). Moreover, flourishing means the presence of both hedonic and eudaimonic well-being (Schotanus-Dijkstra et al., 2015). To measure flourishing, people are, for example, asked about their success in relationships, self-esteem, purpose, and optimism (Diener et al., 2010). Many studies have investigated factors that influence flourishing and found that flourishing is associated, among some socio-demographic characteristics, with high levels of extraversion and conscientiousness and low levels of neuroticism (Schotanus-Dijkstra et al., 2015). Being male, older, more educated, and married was connected to flourishing as well as superior profiles of psychosocial functioning (Keyes, 2002). Moreover, flourishing is correlated with essential need satisfaction (competency, relatedness, and autonomy) and with the factors of the Ryff scales (autonomy, mastery, growth, relationships, purpose, and self-acceptance) (Diener et al., 2010). In this study, we investigate correlations of flourishing with three aspects of connectedness: Connectedness with oneself (self-love), with others (pro-socialness), and with the surrounding nature (connectedness to nature). Self-love Self-love is often falsely understood as narcissism (Brown & Bossom, 2013) or selfishness (Fromm, 1939) or labeled as self-love but measured with a questionnaire about self-compassion or self-esteem. In a qualitative interview study with Spanish-speaking adults from the US, self-love was associated with well-being (Hernandez et al., 2016). Henschke and Sedlmeier (2021) define self-love as an attitude of self-kindness, including self-contact, self-acceptance, and self-care. Self-contact is defined as giving attention to and awareness of oneself whereas self-acceptance is being at peace with oneself and self-care being protective of and caring for oneself (Henschke & Sedlmeier, 2021). Regarding the relationship between self-love and the other aspects of connectedness, one study found positive associations between self-care with altruistic and pro-ecological behavior (Corral-Verdugo et al, 2020). Using a structural model, it was shown that the factor sustainable behavior contains the constructs of self-care, altruism, and pro-ecological behavior, and sustainable behavior is related to human well-being (Torres-Soto, 2022). Pro-socialness and connectedness to nature Martela and Ryan (2016) found that prosocial behavior had a positive effect on different aspects of people’s well-being (vitality, meaningfulness, positive affect). Altruism, as one specific form of pro-socialness, is also associated with connectedness to nature (Otto et al., 2021) and life satisfaction (Becchetti et al., 2017). Nature connectedness is associated with different aspects of well-being (vitality, autonomy, positive affect, personal growth), pro-socialness (altruistic concerns), and self-love (self-acceptance) (Nisbeth & Zelenski, 2013). Moreover, a meta-analysis showed significant relationships between nature connectedness and eudaimonic and hedonic well-being (Pritchard et al., 2020).