SWB和PWB:两种幸福感研究取向的分野与整合

文章分析了幸福感研究的两种取向主观幸福感(subjective well—being,SWB)和心理幸福感(psychological well—belng．PWB)。文章探讨了SWB和PWB的不同特点．并对两者的相互关系作出了探讨：两者概念上是相关的,但在经验上却是分离的,它们的结合与不同的人口统计学和人格变量有着紧密的联系;并且它们已经表现出一种相互整合的趋势。     

农民工收入与主观幸福感的关系：社会支持和人格的作用

采用整群抽样方法对选自长沙市的452名农民工进行问卷调查,考察社会支持、人格在农民工收入与主观幸福感关系中的作用。结果表明：农民工收入对其主观幸福感有显著的正向预测性;在农民工收入与其主观幸福感的关系中,社会支持起部分中介作用,神经质和宜人性有缓冲作用,外倾性有增强作用;社会支持的中介作用受到宜人性的调节。     

主观幸福感及其与人格的关系综述

主观幸福感,即人们对他们生活的情感性和认知性评价,包括大多数人所谓的幸福、平静、成就和生活满意度。人格特征,特别是外向性和神经质,被认为是影响主观幸福感水平的主要因素。虽然人格能解释相当数量的主观幸福感的变异,但是人格与主观幸福感之间的因果联系还没有取得显著的研究成果。     

自我实现的幸福——心理幸福感研究述评

心理幸福感是基于实现论的幸福感研究范式,研究者认为幸福并不只是情感上的体验,而更应该关注个人潜能的实现,从理论出发建构幸福感的结构,指导幸福感测量的发展。已有的研究表明,人口学变量、人格变量和生活事件等内外因素可以较为有效地预测心理幸福感水平。近年来,心理幸福感与主观幸福感之间呈现出整合的趋势。此外,中国人的幸福感研究在借鉴西方成果的同时,仍然需要立足于本土文化,做进一步的理论探讨和实证检验     

大学生价值取向与社会幸福感的关系研究

研究探讨了大学生价值取向与社会幸福感之前的关系。对400名大学生进行问卷调查,通过相关和回归分析,结果表明,大学生价值取向与社会幸福感之间存在显著的正相关,并且价值取向对社会幸福感有一定的预测作用。     

大学生自我复杂性与主观幸福感的关系

对188名大学生采用生活满意度量表和情感量表测量主观幸福感,运用与Linville相近的方式测量自我复杂性,并探讨两者的关系。研究发现:(1)积极自我复杂性与消极自我复杂性相互独立。(2)积极自我复杂性和消极自我复杂性与主观幸福感有着不同的关系。(3)自我复杂性测量时积极词汇与消极词汇的比例以及幸福感测量工具的不同都可能使两者关系出现不同结果。     

佛教幸福感的心理学解读：基于中西比较的视角

幸福感是文化定位的,因此幸福感的研究必须本土化.佛教是影响中国人最重要的三种文化传统之一,正确理解佛教独特的对于幸福感的理解也能够进一步推动幸福感研究的本土化进程.笔者通过对佛教教义的梳理,重点阐述了佛教对幸福的认识是“苦乐圆融”.佛教“苦乐圆融观”主要从“苦受”和“乐受”两方面入手,其核心是“苦受”,关键在“圆融”.最后,通过与西方幸福感研究的比较,加深对佛教“苦乐圆融观”的理解.佛教幸福感的研究作为一个新思路,不但丰富了幸福感的研究,也为今后进一步的研究提供了一定的依据.     

主观幸福感与人格关系的研究

主观幸福感(Subjective Well-bing,简称SWB)是衡量个人和社会生活质量的一种重要的综合性心理指标。几千年来,哲学家们都在争论美好生活的质量这一问题,从这些争论中得出的一个结论是美好的生活是快乐的(尽管哲学家们对快乐的定义有所不同)。因为不管在其它方面是如何的优越,不满意的和压抑的社会不可能是一个理想的社会。Diener和Suh在这些哲学观点的基础上提出主观幸福感是评估社会生活质量的三种指标之一(另外两种是经济的和社会的指标)。HJ积极的SWB是美好生活和美好社会的必要条件。     

基于整合视角的幸福感内涵研析与重构

幸福感是一个关注个体最佳心理功能和体验的概念, 国内外对幸福感的研究主要分为两个取向——主观幸福感（subjective well-being, SWB）和心理幸福感（psychological well-being, PWB）, SWB关注个体享乐, PWB关注个体潜能实现。在对现有文献研究的基础上, 分析了SWB和PWB的特点及其间的区别与联系, 并在一个系统的视角下, 从主体行为感知角度对幸福感进行整合, 提出了个体幸福感整合模型, 呈现了基于主体同一性的幸福感整合路径及特点。在此基础上, 重新界定了幸福感的概念, 从时间维度分析了个体幸福感的整体变化趋势。     

青少年学校幸福感及其与能力自我知觉、人格的关系

运用问卷调查法对228名中学生进行调查,考察了青少年的学校幸福感及其与能力自我知觉、人格的关系。研究发现:(1)女生的学校满意度高于男生;青少年的学校幸福感呈现出随年级增高而降低的趋势。(2)神经质和外倾性两种人格特质在能力自我知觉和学校幸福感之间的因果关系中起中介作用。表现为神经质在能力自我知觉和消极在校情感之间起中介作用;外倾性在社会能力自我知觉和积极在校情感之间起中介作用。     

生命意义与主观幸福感的关系:基于中国样本的元分析

运用元分析的方法来探讨生命意义与主观幸福感的关系。纳入了符合元分析标准的文献45篇,共51个独立样本,总样本量为27291。元分析结果表明:生命意义与主观幸福感(r=0.505,p0.001),生活满意度(r=0.395,p0.001)和积极情感(r=0.325,p0.001)呈显著正相关,而与消极情感(r=-0.195,p0.1)呈显著负相关。生命意义与主观幸福感的关系受到性别和被试群体的调节,如性别能显著正向调节二者的关系。结果表明,生命意义能有效预测主观幸福感。     

Understanding the pathways to purpose: Examining personality and well-being correlates across adulthood

Although finding a purpose is almost universally accepted as a developmental achievement, relatively little research has sought to understand the potential means by which individuals do so. Using a newly developed measure, the current studies examined the personality and well-being profiles of individuals who reported following any of three different pathways to purpose: (1) proactive engagement, (2) reaction to significant life events, or (3) social learning. Across both emerging adult (n?=?179) and adult (n?=?307) samples, we demonstrated that individuals along these three pathways differ in theoretically meaningful ways. For instance, proactively engaged individuals report greater agency and openness to experience, while individuals who found a purpose primarily through reactive means are less likely to be exploring their life aims. Engagement with any pathway though coincided with greater well-being, due to the fact that following these paths may lead to a sense of purpose in life.     

自我概念一致性与幸福感间的关系：文化的调节作用

自我概念一致性已经被证明对于享乐的和自我实现的幸福感具有促进作用。然而文化可以影响它们之间的关系。西方人崇尚个人主义, 具有独立型自我构念和低水平的辩证思维, 因此他们的自我概念一致性较高, 且对幸福感具有强烈的促进作用。而东方人崇尚集体主义, 具有互依型自我构念和高水平的辩证思维, 因此他们的自我概念一致性较低, 且对幸福感的促进作用微弱。未来的研究需要在特质以外的人格水平上, 检验不同分类标准下的自我概念一致性与文化和多种类型的幸福感间的关系。并且探索文化发挥作用的其他机制, 解析文化与自我概念相互作用, 共同影响幸福感的深层机制。     

The multiple determination of well-being: Independent effects of positive traits,needs, goals,selves, social supports,and cultural contexts

Although most researchers acknowledge that subjective well-being (SWB) is multiply determined, little research and theory simultaneously considers the effects of many types of determinants, located at many different levels of analysis. Guided by a six-level model of “optimal human being” (Sheldon, 2004, ‚Optimal Human Being: An Integrated Multi-level Perspective’ (Erlbaum, Mahwah, N.J.)), we tested the hypothesis that psychological need-satisfaction, a positive Big Five trait profile, good personal goal-progress, high self-esteem, positive social support, and a happiness-conducing cultural membership would each uniquely predict SWB. These hypotheses were confirmed, supporting the hierarchical perspective and irreducibility assumption that under-girded the research. Implications for SWB theory and interventions, and for the task of integrating the many different types of personality constructs that exist, are discussed.     

It is about time: Daily relationships between temporal perspective and well-being

This study examined the day-to-day relationships between temporal perspective and well-being. Temporal perspective has predominantly been measured with single-occasion measurement designs, which ignore the potential for within-person variations that may be important in accounting for fluctuations in well-being. A 14-day daily diary design was employed to examine the dimensions of temporal perspective (temporal focus, temporal attitude, and temporal distance) and their dynamic relationships with daily well-being. The results from multilevel analyses indicated that: (a) there is evidence of within-person variability in daily temporal perspective, and (b) this within-person variability in temporal perspective fluctuated systematically with fluctuations in daily well-being. Each temporal perspective dimension was useful in predicting daily well-being. Temporal perspective dimensions interacted with each other such that the daily relationships with well-being depended on both the temporal region (past, present, or future) and the nature of the thoughts (pleasant vs. unpleasant; near vs. far).     

幸福感的稳态与跃迁：一个新的整合视角

以往的实证和理论研究对幸福感稳定性与变化性问题持有不同观点。设定点理论认为幸福感通常保持在设定点位置, 动态平衡理论(及其变式——主观幸福感稳态理论)进一步强调幸福感在围绕设定点的某个范围内波动而呈动态平衡状态, 享乐适应理论在动态平衡理论基础上从情绪适应的角度分析了幸福感维持稳定的原因, 这三个理论均强调幸福感维持在某个平衡水平。相反, 持续幸福理论强调幸福感是可以提升的, 能发生长期的变化。这些理论观点的差异本质在于如何看待幸福感的稳定性与变化性, 我们借用生物学中的“稳态”“稳态应激”概念及物理学中的“跃迁”思想, 认为幸福感不仅存在稳态, 也会出现稳态应激, 并可由此引起幸福感稳态的跃升。这一整合视角为幸福感研究提供了新的解释框架, 也对幸福感的持续提升有启发意义。     

Hope and emotional well-being: A six-year study to distinguish antecedents,correlates, and consequences

Hope is a motivational factor that helps initiate and sustain action toward long-term goals, including flexible management of obstacles that get in the way of goal attainment. Despite an abundance of research on the benefits of hope, little attention has been given to this aspect of youth development via longitudinal studies. In this study, we collected ratings of hope and positive and negative affect from 975 adolescents over a six-year assessment period (Grades 7–12). Using cross-lagged structural equation modeling, we found that hope led to greater positive affect, with little evidence for the reverse direction. In contrast, hope and negative affective states were reciprocally related. Hope predicted future well-being particularly well in years when the young people where in transition (e.g. starting high school and transitioning to senior high school). Our data support the position that hope is a malleable attribute that fosters positive youth development.     

Mental well-being in the religious and the non-religious: evidence for a curvilinear relationship

Previous studies demonstrating a positive relationship between religiosity and mental health have sampled from a highly religious general population with little differentiation between weak religiosity and non-religiosity. Church members are typically compared with non-religious unaffiliated individuals, thus confounding belief with group effects (e.g. social support). The present study examined mental well-being, utilising the full range of certainty of belief or non-belief in God. In the first study, we compared church and secular group members on measures of life satisfaction and emotional stability. The second study used a large survey of the non-religious. A curvilinear relationship was found such that those with higher belief certainty (both confidently religious and atheists) have greater well-being relative to those with low certainty (unsure and agnostics). Multiple regressions controlling for social and demographic variables reduced, but did not eliminate this curvilinear relationship. Mechanisms of well-being may involve a confident worldview rather than religious beliefs themselves.