Well‐Being Blindness

Why are we still studying well‐being? We have a vested interest in understanding the good life, and the relevant data seem to be accessible to us all. The challenge is to explain why well‐being is one lasting philosophical topic among others in spite of our special epistemic relationship to it. This article argues that human nature renders us well‐being blind. On one side this is due to the heterogeneous nature of our interests. Some are directly mediated by conscious thought, others are not. Some are individualistically realized, others relationally. On the other side we suffer from cognitive biases that lead us to undervalue, indeed, to miss entirely, the important aspects of human life that do not depend on conscious attention. Consequently, there is reason to think that we shall never be satisfied with a theory of well‐being.     

Religion and Subjective Well‐Being Across Religious Traditions: Evidence from 1.3 Million Americans

I examine the relationship between religious service attendance and two domains (cognitive and affective) of subjective well‐being using Gallup Daily Poll data, which has a sample size over 1.3 million. I find that religious attendance is positively associated with both domains of subjective well‐being in all religious traditions examined, including non‐Christian traditions and “religious nones.” The strength of the association varies significantly across the traditions: stronger among Christian groups—particularly among the groups that are, on average, more observant—than among non‐Christian religions or “religious nones.” The stronger association among the observant groups is partly due to the lower level of well‐being among nonattendees in those groups than nonattendees in less observant groups. I also find that the association is stronger among individuals who consider religion an important part of life than among those who do not. Finally, my findings suggest that religious service attendance is equally strongly related to both domains of subjective well‐being.     

Concealable Stigmatized Identities and Psychological Well‐Being

Many people have concealable stigmatized identities: Identities that can be hidden from others and that are socially devalued and negatively stereotyped. Understanding how these concealable stigmatized identities affect psychological well‐being is critical. We present our model of the components of concealable stigmatized identities including valenced content– internalized stigma, experienced discrimination, anticipated stigma, disclosure reactions, and counter‐stereotypic/positive information – and magnitude– centrality and salience. Research has shown that negatively valenced content is related to increased psychological distress. However, smaller identity magnitude may buffer this distress. We review the research available and discuss important areas for future work.     

Further Evaluation of the Tripartite Structure of Subjective Well‐Being: Evidence From Longitudinal and Experimental Studies

Subjective well‐being (SWB; Diener, 1984) comprises three primary components: life satisfaction (LS), positive affect (PA), and negative affect (NA). Multiple competing conceptualizations of the tripartite structure of SWB have been employed, resulting in widespread ambiguity concerning the definition, operationalization, analysis, and synthesis of SWB‐related findings (Busseri & Sadava, 2011). We report two studies evaluating two predominant structural models (as recently identified by Busseri, 2015): a hierarchical model comprising a higher‐order latent SWB factor with LS, PA, and NA as indicators; and a causal systems model specifying unidirectional effects of PA and NA on LS. A longitudinal study (N = 452; M_age = 18.54; 76.5% female) and a lab‐based experiment (N = 195; M_age = 20.42 years; 87.6% female; 81.5% Caucasian) were undertaken. Structural models were evaluated with respect to (a) associations among SWB components across time (three months, three years in Study 1; one week in Study 2) and (b) the impact of manipulating the individual SWB components (Study 2). A hierarchical structural model was supported in both studies; conflicting evidence was found for the causal systems model. A hierarchical model provides a robust conceptualization for the tripartite structure of SWB.     

Defending the Objective List Theory of Well‐Being

The objective list theory of well‐being holds that a plurality of basic objective goods directly benefit people. These can include goods such as loving relationships, meaningful knowledge, autonomy, achievement, and pleasure. The objective list theory is pluralistic (it does not identify an underlying feature shared by these goods) and objective (the basic goods benefit people independently of their reactive attitudes toward them). In this paper, I discuss the structure of this theory and show how it is supported by people's considered judgments. I then respond to three objections. First, I argue that there is no conceptual reason to favor a monistic theory of well‐being over a pluralistic one (such as the objective list theory). Second, I argue that states of affairs can benefit people even though they hold no positive reactive attitudes toward them. And, third, I argue that objective list theorists can identify a fairly‐determinate list of basic goods.     

Self‐Compassion,Self‐Esteem,and Well‐Being

This article focuses on the construct of self‐compassion and how it differs from self‐esteem. First, it discusses the fact that while self‐esteem is related to psychological well‐being, the pursuit of high self‐esteem can be problematic. Next it presents another way to feel good about oneself: self‐compassion. Self‐compassion entails treating oneself with kindness, recognizing one’s shared humanity, and being mindful when considering negative aspects of oneself. Finally, this article suggests that self‐compassion may offer similar mental health benefits as self‐esteem, but with fewer downsides. Research is presented which shows that self‐compassion provides greater emotional resilience and stability than self‐esteem, but involves less self‐evaluation, ego‐defensiveness, and self‐enhancement than self‐esteem. Whereas self‐esteem entails evaluating oneself positively and often involves the need to be special and above average, self‐compassion does not entail self‐evaluation or comparisons with others. Rather, it is a kind, connected, and clear‐sighted way of relating to ourselves even in instances of failure, perceived inadequacy, and imperfection.     

Psychosocial Well‐Being and a Multicultural Personality Disposition

This study examined the relationship between psychosocial well‐being and a multicultural personality disposition in undergraduates (N = 124). Measures of universal‐diverse orientation, hardiness, psychosocial‐interpersonal functioning, self‐esteem, and political correctness ideology were administered. Results indicated that the multicultural personality disposition of universal‐diverse orientation significantly predicted psychological hardiness, psychosocial‐interpersonal functioning, and self‐esteem beyond the influence of politically correct responding. These findings suggest that having a multicultural personality disposition (universal‐diverse orientation) may be positively related to psychosocial well‐being.     

The Relationship Among Substance Abuse Counselors' Spiritual Well‐Being,Values, and Self‐Actualizing Characteristics and the Impact on Clients' Spiritual Well‐Being

This study explored the relationship between scores on the Spiritual Well‐Being Scale and subscales from the Rokeach Value Survey and the Personal Orientation Inventory of substance abuse counselors in the Commonwealth of Virginia. This study also examined the impact of counselors' spiritual well‐being on the spiritual well‐being of patients in their clinical care. The results indicated that the values of wisdom and loving from the Rokeach Value Survey and self‐acceptance from the Personal Orientation Inventory accounted for approximately half of the spiritual well‐being variance. These variables could be used as indicators in the supervisory process, could help promote substance abuse counselors' spiritual well‐being, and could educate counselors on burnout prevention. Follow‐up findings indicated a statistically significant change score on patients' pretest and posttest scores on the Spiritual Well‐Being Scale, indicating an increase in patients' spiritual wellbeing while in inpatient addiction treatment.     

Putting the “We” Into Well‐being: Using Collectivism‐Themed Measures of Well‐Being Attenuates Well‐being's Association With Individualism

Studies repeatedly have documented that societal well‐being is associated with individualism. Most of these studies, however, have conceptualized/measured well‐being as individual life satisfaction—a type of well‐being that originates in Western research traditions. Drawing from the latest research on interdependent happiness and on family well‐being, we posit that people across cultures pursue different types of well‐being, and test whether more collectivism‐themed types of well‐being that originate in Confucian traditions also are associated with individualism. Based on data collected from 2,036 participants across 12 countries, we find support for the association between individual life satisfaction and individualism at the societal level, but show that well‐being's association with individualism is attenuated when some collectivism‐themed measures of well‐being are considered. Our article advances knowledge on the flourishing of societies by suggesting that individualism may not always be strongly linked with societal well‐being. Implications for public policies are signaled.     

Values that Underlie and Undermine Well‐Being: Variability Across Countries

We examined relations of 10 personal values to life satisfaction (LS) and depressive affect (DEP) in representative samples from 32/25 countries (N = 121 495). We tested hypotheses both for direct relations and cross‐level moderation of relations by Cultural Egalitarianism. We based hypotheses on the growth versus self‐protection orientation and person‐focus versus social‐focus motivations that underlie values. As predicted, openness to change values (growth/person) correlated positively with subjective well‐being (SWB: higher LS, lower DEP) and conservation values (self‐protection/social) correlated negatively with SWB. The combination of underlying motivations also explained more complex direct relations of self‐transcendence and self‐enhancement values with SWB. We combined an analysis of the environmental context in societies low versus high in Cultural Egalitarianism with the implications of pursuing person‐focused versus social‐focused values to predict how Cultural Egalitarianism moderates value–SWB relations. As predicted, under low versus high Cultural Egalitarianism, (i) openness to change values related more positively to SWB, (ii) conservation values more negatively, (iii) self‐enhancement values less negatively and (iv) self‐transcendence values less positively. Culture moderated value–SWB relations more weakly for DEP than for LS. Culture moderated value–LS relations more strongly than the socio‐economic context did. This study demonstrates how the cultural context shapes individual‐level associations between values and SWB. Copyright © 2017 European Association of Personality Psychology     

Implicit Theories About Willpower Predict Subjective Well‐Being

Lay theories about willpower—the belief that willpower is a limited versus nonlimited resource—affect self‐control and goal striving in everyday life (Job, Dweck, & Walton, 2010). Three studies examined whether willpower theories also relate to people's subjective well‐being by shaping the progress they make toward their personal goals. A cross‐sectional (Study 1) and two longitudinal studies (Studies 2 and 3) measured individuals’ willpower theories and different indicators of subjective well‐being. Additionally, Study 3 measured goal striving and personal goal progress. A limited theory about willpower was associated with lower subjective well‐being in a sample of working adults (Study 1, N = 258). Further, a limited theory predicted lower levels of well‐being at a time when students faced high self‐regulatory demands (Study 2, N = 196). Study 3 (N = 157) replicated the finding that students with a limited theory experienced lower well‐being in phases of high self‐regulatory demands and found that personal goal progress mediated this relationship. Results suggest that the belief that willpower is based on a limited resource has negative implications not only for self‐control but also for personal goal striving and subjective well‐being.     

Employability and Employees’ Well‐Being: Mediation by Job Insecurity1

The current study's aims are twofold: first, we investigate the relationship between employability and both work‐related (engagement) and general (life satisfaction) well‐being. Second, we study how employability may be relevant in times of high job insecurity. Specifically, we hypothesise (1) a positive relationship between employability and employees’ well‐being, (2) a negative relationship between employability and job insecurity, and (3) a negative relationship between job insecurity and employees’ well‐being, so that (4) job insecurity mediates the relationship between employability and employees’ well‐being. Results based on a sample of 559 respondents from divisions of seven Belgian organisations support our hypotheses. We conclude that employability may be a means to secure one's labour market position, rather than a means to cope with job insecurity. Les objectifs de cette étude sont doubles: nous étudions d’abord la relation entre l’employabilité et à la fois le bien‐être relatif au travail (implication) et le bien‐être global (la satisfaction provenant de l’existence). Ensuite, nous nous interrogeons sur la pertinence de l’employabilité en période de grande insécurité professionnelle. Plus précisément, nous posons les hypothèses 1) d’une relation positive entre l’employabilité et le bien‐être des employés, 2) d’une relation négative entre l’employabilité et l’insécurité professionnelle et 3) d’une relation négative entre l’insécurité professionnelle et le bien‐être des salariés, si bien que 4) l’insécurité professionnelle régule la relation entre l’employabilité et le bien‐être des salariés. Les résultats issus d’un échantillon de 559 répondants provenant de départements de sept organisations belges confortent nos hypothèses. On conclut que l’employabilité peut être une façon de sécuriser sa situation sur le marché du travail plutôt qu’un moyen pour affronter l’insécurité professionnelle.     

Predicting Well‐Being Among Ethnic Minorities: Psychological Empowerment and Group Identity

Two studies examine the impact of individual differences in group identity on psychological empowerment and well‐being among members of the ethnic minority and majority. Study 1 revealed an interaction between ethnicity and group identity in predicting empowerment and well‐being. Moreover, the results revealed that psychological empowerment partially mediated the relationship between group identity and well‐being among ethnic minorities. Using a mini‐longitudinal design, the results of Study 2 revealed interactions between ethnicity and group identity at Time 1 predicting psychological empowerment, well‐being, and positive affect at Time 2. In addition, the results confirmed psychological empowerment at Time 2 as a mediator of the relationship between group identity at Time 1 and well‐being at Time 2.     

Flow at Work and Basic Psychological Needs: Effects on Well‐Being

Recent conceptual work draws meaningful distinctions between experiential and declarative well‐being (Shmotkin, 2005 ), but little has been done to apply such distinctions in organisational psychology. We use this framework to integrate self‐determination theory (Deci & Ryan, 1985 ) and flow theory (Csikszentmihalyi, 1975 ), leading to hypotheses proposing that flow experiences at work (experiential well‐being) lead to declarative well‐being outcomes through their influence on the satisfaction of basic psychological needs for competence and autonomy. Findings from a two‐week experience sampling study of full‐time employees offer support for our hypotheses. This study also shows support for the moderating effect of individual differences in personality on the relationships among flow experiences, need fulfillment, and declarative well‐being.     

Exploring Indigenous Mental Health Practices: The Roles of Healers and Helpers in Promoting Well‐Being in People of Color

The authors present an extensive literature review and discuss the cultural relevance of indigenous healing practices in promoting psychological, physical, and spiritual well‐being in people of color. Suggestions are also presented for ways counselors might work with indigenous healing resources to promote the well‐being of people of color.     

Nostalgia as a Resource for Psychological Health and Well‐Being

Historically, nostalgia has been viewed as a disease of the brain or the mind. However, in recent years, nostalgia has received a conceptual rehabilitation due to a revival of scholarly interest accompanied by the use of contemporary empirical methods. Drawing upon this recent work, we propose that nostalgia is an important resource for psychological health and well‐being. We begin by detailing the characteristics of the nostalgic experience and then discuss a wide range of studies demonstrating that psychological threat triggers nostalgia, nostalgia enhances psychological health and well‐being, and nostalgia promotes adaptive psychological functioning among individuals at risk for poor mental health. We also highlight the need for future research on nostalgia's relation to psychological health.