It could have been me: vicarious victims and disaster-focused distress

College students who had experienced no personal bereavement in the September 11 terrorist attacks completed questionnaires between 3 and 5 weeks after the attacks and 5 months later. Cross-sectional and longitudinal structural equation model (SEM) analyses revealed that general distress and disaster-focused distress are discernable reactions following a collective loss. Both types of distress were higher among women and by those reporting social strain. General distress was associated with previous stressful events and mental health issues. Perceived similarity to the victims predicted disaster-focused distress and mediated the relationship between attending to media accounts of victims and disaster-focused distress. Only the disaster-focused distress reactions of survivor guilt and grief were associated with collective helping behaviors after the attacks and, for women, these behaviors were associated with greater reductions in these distress reactions over time. Discussion focuses on the importance of examining disaster-focused distress reactions following collective loss.     

Death and gratitude: Death reflection enhances gratitude

Although gratitude is important to the good life, little is known about factors that enhance gratitude. Some have suggested that traumatic events such as near-death experiences and life-threatening illnesses might enhance gratitude. If reflecting on death causes one to appreciate life as a limited resource, this might enhance gratitude. This study investigated this theory. Participants were randomly assigned to a death reflection condition, a traditional mortality salience condition, or to a control condition. Participants in the death reflection and the mortality salience conditions showed enhanced gratitude compared to individuals in the control condition, supporting the theory that becoming aware of one's mortal limitations enhances gratitude for the life that what one has.     

Indeterminism, Explanation, and Luck

I first adumbrate pertinent aspectsof Robert Kane's libertarian theory of free choice oraction and an objection of luck that has been levelledagainst the theory. I then consider Kane's recentresponses to this objection. To meet these responses,I argue that the view that undetermined choices (ofthe sort implied by Kane's theory) are a matter ofluck is associated with a view about actionexplanation, to wit: when Jones does A and hisdoing of A is undetermined, and when hiscounterpart, Jones*, in the nearest possibleworld in which the past and the laws are held constantuntil the moment of choice does B instead, thereis no explanation (deterministic or indeterministic)of the difference in outcome – Jones's A-ing butJones*'s B-ing – in terms of prior reasonsor motives of either agent. Absence of such anexplanation is one crucial factor that underliesthe charge that Jones's A-ing and Jones*'sB-ing are matters of luck. I argue that thissort of luck is incompatible with responsibility.     

Alternative Possibilities, Luck, and Moral Responsibility

I first question whether genuinealternatives are necessary for moralresponsibility by assessing the assumption thataccessibility to such alternatives is vital tohaving the kind of control required forresponsibility. I next suggest that theavailability of genuine alternatives courtsproblems of responsibility-subverting luck foran important class of libertarian theories. Isummarize one such problem and respond torecent replies it has elicited. I then proposethat if this ``luck objection' against theidentified class of libertarian theories ispersuasive, a similar objection appears toafflict compatibilist theories as well.Finally, I show that reflections on luck maywell take some bite out of variousFrankfurt-type examples. These are examplesdesigned to establish that an agent can bemorally responsible for an action despiteacting with libertarian free will in theabsence of genuine or pertinent alternatives.     

More gratitude,less materialism: The mediating role of life satisfaction

An empirical relationship has been documented between gratitude and materialism, such that stronger feelings of gratitude are associated with lower materialism. Building on Fredrickson's (1998, 2001) theory that positive emotions ‘broaden’ and ‘build’ we sought to expand upon this finding by (1) examining satisfaction with life as a potential mechanism for this relationship, and (2) exploring the causal direction of this relationship through experimental means. Study 1 (n = 131) demonstrated that satisfaction with life mediated the relationship between gratitude and materialism. Study 2 (n = 171) showed that that experimentally induced gratitude resulted in higher satisfaction with life and lower materialism in a high gratitude condition compared to an envy (low gratitude) condition. Implications and directions for future research were discussed.     

Framing gratitude journaling as prayer amplifies its hedonic and eudaimonic well-being,but not health,benefits

Abstract

Gratitude is commonly practiced as prayer, but experimental studies testing the ability of gratitude journaling interventions to increase well-being have only examined secular forms of thanksgiving. We hypothesized that framing gratitude journaling as prayer would amplify its well-being effects. Undergraduate participants (N = 196) were instructed to write 10 things for which they were grateful once a week for five weeks. Participants were randomly assigned to read their thanks aloud to themselves, read their thanks to another person, or pray their thanks aloud to God. Participants in the prayer condition experienced a decrease in negative affect, and participants in the prayer condition who also exerted high effort demonstrated gains in gratitude, positive affect, and hope. Results indicate that the prayer condition may have led to increased health symptoms. Non-significant effects for the social condition suggest that the mechanisms explaining the effects of prayer are related to the theistic and sacred elements of prayer rather than its social features.     

Christianity and Eudaimonia,Luck and 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.     

Hazards mean luck: Counterfactual thinking in reports of dangerous situations and careless behavior

It has been shown (Teigen, 1995) that experiences of "luck" in daily life are dependent upon the existence a worse and close hypothetical (counterfactual) outcome, rather than upon a positive evaluation of what actually happened. The present investigation focuses on the inverse relationship, namely whether a situation with a negative outcome close at hand will be perceived as lucky. To test this hypothesis, students were asked to describe dangerous situations (Experiment 1) and examples of careless behavior (Experiment 3) from their own lives, which subsequently were rated by the actors and by peer groups for good and bad luck, attractiveness, and for closeness and attractiveness of the counterfactual outcome. Dangerous situations and episodes involving careless behavior were generally regarded as more lucky than unlucky. Furthermore, degree of good luck was positively correlated with degree of dangerousness and with degree of carelessness. Luck was related to closeness, aversiveness, and (in Experiment 2) to estimated probability of the counterfactual outcome. It is concluded that luck is primarily determined by negative outcomes that did not happen, and thus a frequent by-product of risk taking and risk exposure.     

Feasibility,acceptability, and impact of a web-based gratitude exercise among individuals in outpatient treatment for alcohol use disorder

This mixed methods pilot study examined the feasibility, acceptability, and impact of a web-based gratitude exercise (the ‘Three Good Things’ exercise (TGT)) among 23 adults in outpatient treatment for alcohol use disorder. Participants were randomized to TGT or a placebo condition. The intervention was feasible with high rates of completion. Participants found TGT acceptable and welcomed the structure of daily e-mails; however, they found it difficult at times and discontinued TGT when the study ended. Participants associated TGT with gratitude, although there were no observed changes in grateful disposition over time. TGT had a significant effect on decreasing negative affect and increasing unactivated (e.g. feeling calm, at ease) positive affect, although there were no differences between groups at the 8 week follow-up. Qualitative results converged on quantitative findings that TGT was convenient, feasible, and acceptable and additionally suggested that TGT was beneficial for engendering positive cognitions and reinforcing recovery.     

How positive processes function in negative relationships: Dispositional gratitude moderates the association between affective need and frequency of dating violence victimization

Evidence indicates that dispositional gratitude may improve romantic relationships by reinforcing positive emotions between partners and by increasing awareness of affective needs, such as receiving emotional support, nurturance, and reassurance. However, little research has investigated the influence of gratitude on relationships characterized by violence. In the present study, participants (N = 421) completed a cross-sectional survey of experiences with dating violence, dispositional gratitude, and affective need. Data were analyzed using structural equation modeling. Among individuals with lower rates of dispositional gratitude, higher levels of affective need were associated with lower frequency of dating violence victimization. However, among individuals with higher rates of dispositional gratitude, there was no evidence to suggest an association between affective need and frequency of victimization. These preliminary findings compel further investigation of how positive processes impact the perceived qualities of negative romantic relationships.     

Autobiographical memory functions of nostalgia in comparison to rumination and counterfactual thinking: similarity and uniqueness

We compared and contrasted nostalgia with rumination and counterfactual thinking in terms of their autobiographical memory functions. Specifically, we assessed individual differences in nostalgia, rumination, and counterfactual thinking, which we then linked to self-reported functions or uses of autobiographical memory (Self-Regard, Boredom Reduction, Death Preparation, Intimacy Maintenance, Conversation, Teach/Inform, and Bitterness Revival). We tested which memory functions are shared and which are uniquely linked to nostalgia. The commonality among nostalgia, rumination, and counterfactual thinking resides in their shared positive associations with all memory functions: individuals who evinced a stronger propensity towards past-oriented thought (as manifested in nostalgia, rumination, and counterfactual thinking) reported greater overall recruitment of memories in the service of present functioning. The uniqueness of nostalgia resides in its comparatively strong positive associations with Intimacy Maintenance, Teach/Inform, and Self-Regard and weak association with Bitterness Revival. In all, nostalgia possesses a more positive functional signature than do rumination and counterfactual thinking.     

Cain and Abel: Violence,Shame and Jealousy

In discussing the murder of Abel by his brother Cain the dynamics of shame and guilt are explored. An analysis of the psychological drama, more than the brutal fact itself, may help to understand the consequences of negation and love for the contemporary occurrences of family violence. In exploring the separate positions of Cain and Abel the differential effects and consequences of jealousy and envy are analyzed as well.     

Modulating what is and what could have been: The effect of transcranial direct current stimulation on the evaluation of attained and unattained decision outcomes

The affective evaluation of decision outcomes, whether attained (e.g., disappointment) or based on the conscious realization that a decision made differently would have led to a better or worse outcome (e.g., regret), greatly influence future decisions. Prior research has demonstrated a role of the medial and orbitofrontal cortex (M/OFC) in decision valuation and the experience of regret and relief. Here we examined whether inhibitory transcranial direct current stimulation (tDCS) could dampen the experience of decision-induced affect, with a focus on regret and relief. Thirty-eight participants completed a previously used gambling task and were asked to rate their happiness with attained outcomes of a chosen gamble before and after being shown unattained, counterfactual outcomes (i.e., what would have happened had they selected the other gamble). The difference in happiness rating before and after revealing these unattained counterfactual outcomes was taken as a measure of regret (negative shift) or relief (positive shift). During this task, 20 participants received 2 mA cathodal tDCS over EEG coordinate Fp1 for 20 minutes, and 18 participants received sham stimulation over the same location. Linear mixed-model results showed that, compared to sham, participants who received cathodal tDCS reported less intense emotions in response to attained as well as counterfactual outcomes. These findings were not due to the groups differing in the gambles they selected or attained monetary outcomes, demonstrating that tDCS can modulate decision-induced (counterfactual) affect. This may have implications for the ability to modulate value-based decision-making using brain stimulation techniques more broadly.     

Envy,Facts and Justice: A Critique of the Treatment of Envy in Justice as Fairness

A common anti-egalitarian argument is that equality is motivated by envy, or the desire to placate envy. In order to avoid this charge, John Rawls explicitly banishes envy from his original position. This article argues that this is an inconsistent and untenable position for Rawls, as he treats envy as if it were a fact of human psychology and believes that principles of justice should be based on such facts. Therefore envy should be known about in the original position. The consequences for Rawlsian theory—both substantive and methodological—are discussed.

Who you could have known: divine hiddenness,epistemic counterfactuals,and the recalcitrant nature of natural theology

We argue there is a deep conflict in Paul Moser’s work on divine hiddenness (DH). Moser’s treatment of DH adopts a thesis we call SEEK: DH often results from failing to seek God on His terms. One way in which people err, according to Moser, is by trusting arguments of traditional natural theology to lead to filial knowledge of God. We argue that Moser’s SEEK thesis commits him to the counterfactual ACCESS: had the atheist sought after God in harmony with how God reveals himself, she would have had access to filial knowledge of God. By failing to incorporate arguments or propositional evidence for God’s existence, Moser’s account leaves the doubting seeker without any evidential reason to think that either SEEK or ACCESS is true. Without this rational motivation in place, the doubting seeker is unlikely to seek after God in the way ACCESS describes. We argue that natural theology provides an evidential epistemic aid to motivate persons to seek God the way ACCESS describes. Thus, Moser is mistaken. Such arguments can be evidentially helpful in coming to know God. In conclusion, we explain how our reply naturally fits how we form and maintain trusting interpersonal relationships with others.     

Gratitude,forgivingness, and well-being in adulthood: Tests of moderation and incremental prediction

Following recent guidelines for moral personality research, this study sought to provide insights into how moral personality traits influence well-being in adulthood. Using a large sample of Swiss adults (N?=?962), we examined the roles of gratitude and forgivingness on well-being in adulthood (assessed as positive affect, negative affect, optimism, pessimism, and satisfaction with life). Our results point to three primary findings. First, grateful and forgiving adults report greater well-being in adulthood and these effects are not moderated by age, gender, or marital status. Second, both traits uniquely predict well-being when controlling for each other, suggesting the importance of studying multiple moral personality variables. Third, these two traits largely remained significant predictors of well-being when controlling for the Big Five traits. Results are discussed with respect to their place within current directions in moral personality research as well as how they provide a foundation for future work.     

It has been said that, “There are three degrees of falsehoods: Lies,damn lies,and statistics”

Applied behavior analysis (ABA) researchers have historically eschewed population-based, inferential statistics, preferring to conduct and analyze repeated observations of each participant's responding under carefully controlled and manipulated experimental conditions using single-case designs (SCDs). In addition, early attempts to adapt traditional statistical procedures for use with SCDs often involved trade-offs between experimental and statistical control that most ABA researchers have found undesirable. The statistical methods recommended for use with SCDs in the current special issue represent a welcome departure from such prior suggestions in that the current authors are proposing that SCD researchers add statistical methods to their current practices in ways that do not alter traditional SCD practices. Further refinement and use of such methods would (a) facilitate the inclusion of research using SCDs in meta-analyses and (b) aid in the development and planning of grant-funded research using SCD methods. Collaboration between SCD researchers and statisticians, particularly on research that demonstrates the benefit of these methods, may help promote their acceptance and use in ABA.     

Reflecting on acts of kindness toward the self: Emotions,generosity, and the role of social norms

How do people respond, in terms of emotion and behavior, when prompted to recall an act of kindness from another person? As shown in two studies of undergraduates, responses differ based on whether the kindness is seen as normative – that is, whether it follows social norms related to the relational context and one's past behavior. On the whole, normative kindnesses were linked with more positive emotion and less negative emotion than non-normative kindnesses. Those asked to recall normative kindnesses also donated more money to charity than those who recalled non-normative kindnesses, an effect partly mediated by the greater positivity of the normative stories (Study 2). These results suggest that if the goal is to increase mood or generosity, recalling normative kindnesses is a safer strategy than recalling non-normative kindnesses. Yet, some results also supported an outgroup salience hypothesis, in which recalling non-normative kindnesses increased generous motives toward strangers and enemies.     

“It would have been worse under Saddam:” Implications of counterfactual thinking for beliefs regarding the ethical treatment of prisoners of war

In response to criticism following news of the mistreatment of Iraqis at the US prison in Abu Ghraib, some media personalities and politicians suggested that the treatment of these prisoners “would have been even worse” had former Iraqi President Saddam Hussein still been in power. It was hypothesized that the contemplation of this argument has undesirable consequences because counterfactual thinking can elicit both contrastive and assimilative effects. In the reported study, participants considered how the prisoners at Abu Ghraib would have been worse off under Saddam. The results revealed that generating downward counterfactuals made participants feel better about Abu Ghraib (thereby evidencing contrast), and also lowered ethical standards regarding how the US should treat prisoners of war in the future (thereby evidencing assimilation).