物质主义都是有害的吗?——来自实证和概念的挑战

物质主义指的是一种强调拥有物质财富对于个人生活重要性的价值观念。过往研究多强调其消极效应,但此观点日益面临挑战。实证研究表明物质主义在某些条件下能提升幸福感,也可以作为不安全感的补偿策略。在概念层面,有研究者基于动机的视角指出工具性物质主义是无害的,并且物质主义作为一种身份目标追求,能够建构和维持自我身份。未来研究需进一步为动机取向的物质主义概念提供实证研究的支持、评估物质主义补偿不安全感和提升幸福感的效果、基于认知和动机的整合视角考察物质主义对幸福感的积极影响。     

青少年物质主义和幸福感:自尊的中介作用

采用物质主义价值观量表、幸福感指数量表和Rosenberg自尊量表对577名初中生进行问卷调查,旨在探讨青少年物质主义和幸福感的关系,以及自尊的中介作用。结果显示:青少年物质主义及其各维度与幸福感和自尊都呈显著负相关;自尊在物质主义与幸福感中起部分中介作用;其中,自尊在物质成功和物质中心与幸福感之间起部分中介作用,在物质快乐与幸福感之间起完全中介作用。研究表明,青少年物质主义通过降低自尊间接影响个体幸福感水平。     

青少年物质主义的成因、测量与干预

物质主义是一种看重个体所拥有的财物的价值观。本文回顾了青少年物质主义的成因、测量与干预方法。青少年物质主义价值观的形成主要受家庭、同伴和媒体等因素的影响。常用的测量方法包含青少年物质主义量表、物质主义价值观量表—儿童版以及消费者卷入度等自陈量表,操作性测量工具——拼贴画,以及想象、观看社会榜样视频等启动青少年物质主义的方法。干预活动主要通过家庭、学校、媒体和社会等渠道展开。未来研究值得关注下述两点,一是从新角度考察环境对青少年物质主义价值观的影响;二是开展本土化的青少年物质主义研究。     

青少年物质主义与幸福感的关系：感恩的中介作用

采用物质主义量表、感恩问卷、主观幸福感量表、心理幸福感量表和身体症状问卷对701名中学生进行调查,考察了青少年物质主义与其幸福感的关系,以及感恩在其中的中介作用。结果发现：（1）青少年物质主义与其负性情感显著正相关,与正性情感、生活满意度、心理幸福感和身体健康显著负相关;（2）感恩在青少年物质主义与其生活满意度、负性情感、心理幸福感和身体健康关系之间起着部分中介作用,在青少年物质主义与其正性情感关系之间起着完全中介作用。     

父母物质主义与大学生网络强迫性购物:序列中介效应分析

本研究基于生命历程范式,探讨父母物质主义与大学生网络强迫性购物的关系,并在此基础上建构了一个序列中介效应模型,考察大学生物质主义和社会比较的中介作用。采用方便抽样法对武汉市一所综合性大学858名具有网络购物经验的学生进行问卷调查,结果显示：（1）父母物质主义、大学生物质主义、社会比较和网络强迫性购物两两显著正相关;（2）在控制了性别和家庭社会经济地位之后,父母物质主义对大学生网络强迫性购物具有显著正向预测作用;（3）大学生物质主义和社会比较在父母物质主义与大学生网络强迫性购物之间起中介作用。具体而言,父母物质主义通过两条路径影响大学生网络强迫性购物,一是大学生物质主义的单独中介作用;二是大学生物质主义和社会比较的序列中介作用。上述结果表明,父母物质主义对大学生网络强迫性购物具有一定影响,且这种影响是通过个体因素（物质主义）和同伴互动因素（社会比较）共同作用形成的。     

外强中瘠、虚饰以财?自我威胁情境下异质性高自尊与物质主义的关系

通过3个研究探讨异质性高自尊与物质主义的关系, 以及在自我威胁情境下异质性高自尊与物质主义的关系是否会发生变化。研究1采用问卷法考察异质性高自尊与物质主义的相关关系, 结果发现, 安全高自尊者的物质主义显著低于脆弱高自尊者; 研究2通过要求不同高自尊者与吸引力高/低的同性进行对比操纵自我威胁, 然后测量外显物质主义, 结果发现, 在吸引力威胁情境下, 安全高自尊者的外显物质主义显著低于脆弱高自尊者的外显物质主义; 研究3通过虚拟的智力测验排名反馈操纵自我威胁, 然后测量内隐物质主义。结果发现, 在智力威胁情境下, 安全高自尊者的内隐物质主义显著低于脆弱高自尊者的内隐物质主义。据此可认为, 异质性高自尊既是解开高自尊与物质主义矛盾关系的切入点, 也是瓦解自我威胁与物质主义正向关系的突破口。     

主观幸福感测量研究综述

主观幸福感(subjective well-being)研究大致自20世纪50年代在美国兴起,80年代中期以后开始进入我国研究者的视野。考察主观幸福感的相关研究不难发现,对主观幸福感的测量始终处于举足轻重的地位。本文仅对主观幸福感测量研究的渊源及国内外研究进展加以回顾,展望其发展趋势,以求对国内主观幸福感研究、尤其是主观幸福感的测量研究提供有益的启示。     

物质主义价值观研究的理论、方法与缓解干预策略

物质主义价值观是聚焦于拥有物质财富的重要性,过多追求物质需求,关注物质利益的一种观念和生活方式。心理学范畴的物质主义价值观研究,将物质主义价值观作为一种日常生活的生存智慧,对于人类的发展和社会的进步有着重要意义。当前对物质主义价值观研究取得了许多重要进展,无论在理论探讨和实证方法方面都有创新。但是,在如何克服物质主义价值观的消极影响,树立理性的物质主义与精神超越相结合的价值观,显然是心理学价值观研究中必须关注的问题。     

心理韧性、孤独感、自我效能感预测老年人主观幸福感的优势分析

心理韧性、孤独感、自我效能感都会影响老年人的主观幸福感,但三者影响程度的相对大小尚不清楚。为考察其影响力的大小,本研究采用了优势分析的方法。选取心理韧性量表、UCLA孤独量表、一般自我效能感量表分别测量老年人的心理韧性、孤独感、自我效能感,主观幸福感量表、费城老年中心信心量表测量老年人主观幸福感。优势分析结果表明,孤独感对老年人主观幸福感的预测力大于心理韧性与自我效能感;心理韧性的预测力大于自我效能感。本研究提示减少孤独感是提升老年人主观幸福感的重要途径,而老年人的心理韧性和自我效能感对提升老年人主观幸福感有一定的作用。     

社会比较对大学生抑郁的影响:有调节的中介效应

探讨社会比较对大学生抑郁的影响机制,采用社会比较倾向量表、物质主义价值观量表、正念注意觉知量表和抑郁问卷,对980名大学生进行了调查研究。结果表明:1.社会比较和物质主义价值观都显著正向预测了大学生抑郁; 2.物质主义价值观在社会比较对大学生抑郁的影响中起部分中介作用; 3.正念在社会比较通过物质主义价值观对大学生抑郁产生影响的中介过程中起调节作用,正念调节了中介过程的后半路径。因此,在社会比较对大学生抑郁的影响过程中,物质主义价值观起到了部分中介作用,正念起到了调节作用。     

Changes in materialism,changes in psychological well-being: Evidence from three longitudinal studies and an intervention experiment

Few studies have examined how changes in materialism relate to changes in well-being; fewer have experimentally manipulated materialism to change well-being. Studies 1, 2, and 3 examined how changes in materialistic aspirations related to changes in well-being, using varying time frames (12 years, 2 years, and 6 months), samples (US young adults and Icelandic adults), and measures of materialism and well-being. Across all three studies, results supported the hypothesis that people’s well-being improves as they place relatively less importance on materialistic goals and values, whereas orienting toward materialistic goals relatively more is associated with decreases in well-being over time. Study 2 additionally demonstrated that this association was mediated by changes in psychological need satisfaction. A fourth, experimental study showed that highly materialistic US adolescents who received an intervention that decreased materialism also experienced increases in self-esteem over the next several months, relative to a control group. Thus, well-being changes as people change their relative focus on materialistic goals.     

Is gratitude an alternative to materialism?

Materialistic strivings have been implicated as a cause of unhappiness. Gratitude, on the other hand – both in its manifestations as a chronic affective trait and as a more temporary emotional experience – may be a cause of happiness. In the present paper we review the empirical research on the relationships among materialism, gratitude, and well-being. We present new correlational data on the gratitude–materialism relationship and propose that gratitude may have the potential to reduce materialistic strivings and consequently diminish the negative effects of materialistic strivings on psychological well-being. We conclude with some recommendations for future research on the relationships among gratitude, materialism, and well-being.     

Subjective Well-Being among Adolescent Consumers: The Effects of Materialism, Compulsive Buying, and Time Affluence

The burgeoning world-wide consumer culture brings with it certain baggage. Materialistic attitudes and compulsive buying have both been linked to lower levels of subjective well-being in consumers. Additionally, time is becoming an increasingly precious commodity as denizens of the consumer culture increase their work load and activities in an attempt to fully achieve the happiness promised by a lifestyle of consumption. The purpose of the present research is to investigate whether the negative impact of materialism and compulsive buying on well-being is moderated by a person’s perceived time affluence (the time one perceives he/she has available for life’s many activities). Using a large sample of adolescents (n = 1,329), the present study finds that (1) materialism and compulsive buying negatively impact subjective well-being, and that (2) time affluence moderates the relationship between materialism and compulsive buying and well-being. Specifically, perceptions of time affluence were found to negate the negative relationship between both materialism and SWB and compulsive buying and SWB. And (3), the present research appears to have uncovered a “sweet spot” when it comes to the influence of time affluence on the above relationships. Too little or too much time affluence was found to be associated with lower well-being. A simple slope analysis suggests that moderate levels of time affluence are most conducive to our well-being as consumers. In addition to discussing these findings, the authors also note certain limitations and offer directions for future research.     

Materialism and well-being: the moderating effects of religiosity on young Malaysian consumers

This article presents the results of a large-scale study of the relationship between materialism and well-being by examining the moderating role of religiosity. By confining the present study to a sample of young consumers drawn from Malaysia – a country of diverse subcultures who share similar cultural values (collectivistic), we attempt to validate findings of previous research that may reflect the influence of age, country, culture, subculture, and the variety of measures of religiosity, materialism and well-being. This study finds that having strong religious orientations makes Muslim youths happier, whereas such a relationship does not hold for their Buddhist counterparts. The present study also finds no relationship between materialism and well-being among youths in either religious subculture, but finds that religiosity has a significant negative effect on the well-being of Muslims who have strong materialistic values as their Buddhist counterparts who hold equally strong materialistic orientations.     

The Silver Lining of Materialism: The Impact of Luxury Consumption on Subjective Well-Being

Materialism is a way of life characterized by the pursuit of wealth and possessions. Several studies have documented that a materialistic lifestyle is associated with diminished subjective well-being. In spite of this, many people continue to pursue materialistic goals rather than pursue goals that are more beneficial for their well-being. The current paper investigates one mechanism that may contribute to the continued pursuit of materialism. In particular, we propose that luxury consumption may reinforce a materialistic lifestyle. To test this possibility, we investigate the relations between luxury consumption, materialism and cognitive and affective subjective well-being aspects simultaneously, in a structural model. The results of a large scale survey in Dutch-speaking Belgium demonstrate that materialistic consumers are more inclined to consume luxury goods than less materialistic consumers. In addition, luxury consumption leads to enhanced positive mood, diminished negative mood and increased satisfaction with life. Furthermore, although the impact on negative and positive mood is not moderated by materialism, the impact of luxury consumption on satisfaction with life is more pronounced for materialistic consumers than for less materialistic consumers. Together, these results indicate that materialistic consumers not only engage more in luxury consumption than less materialistic consumers, but also benefit more from it (at least in the short run). As a result, luxury consumption may be more rewarding for the former than for the latter and consequently, ??lock in?? materialists in their lifestyle, irrespective of the long-term adverse consequences for self and society.     

The Art of Buying: Coming to Terms with Money and Materialism

Money and possessions hold strong attractions, but being driven to acquire them in order to enhance one's social standing is associated with lowered well-being. Literatures on money and happiness, materialism, and cultural mediators are reviewed. Consumer well-being is associated with being neither very tight nor very loose with money, with having relatively low financial aspirations, and with being low in materialism. Price-related behaviors – whether to spend low, spend high, or attempt to maximize value – are ways of responding to economic outlay vis-à-vis material wants, and these "strategies" offer a window into broader consumer lifestyles: the Value Seeker type is tight with money and materialistic; the Big Spender is loose with money and materialistic; the Non-Spender is tight with money and not materialistic; and the Experiencer is loose with money and not materialistic. Each of these types is described in terms of the potentials for well-being as well as the risks. Intrinsic motivation emerges as a key to well-being. This revised version was published online in August 2006 with corrections to the Cover Date.     

Relationship between lifestyle values and achievement goal orientation among vocational students in Thailand

This study brings models of value theory and motivational goal theory together to investigate the relationship between lifestyle values (materialism, religiosity, physical well-being and image) and achievement goal orientation of college students enrolled in vocational programmes in Thailand (N?=?1670, males?=?38.5% and females?=?61.5%). We found associations between various lifestyle values and achievement goal orientation. Multiple regression analyses found a positive association with religiosity and personal well-being on the adoption of mastery goals and a positive association with materialism and personal image on the adoption of performance goals. These findings are interpreted with respect to self-determination theory.     

Factor Structure of Subjective Well-Being in Iran

Subjective well-being is predominantly conceived as having 3 components: life satisfaction, positive affect, and negative affect. This article reports 2 studies that seek to investigate the factor structure of subjective well-being in Iran. One-, two-, and three-factor models of subjective well-being were evaluated using confirmatory factor analysis (CFA) and exploratory structural equation modeling (ESEM). The results of Study 1 (N = 2,197) and Study 2 (N = 207) show that whereas the 1- and 2-factor models do not fit the data well, the 3-factor model provides an adequate fit. These results indicate that the 3 components of subjective well-being constitute 3 interrelated, yet distinct, factors. The analyses demonstrate how traditional CFA and ESEM can be combined to obtain a clear picture of the measurement model of subjective well-being and generate new insights about individual items and cross-loadings needed to derive more parsimonious measures. Nuances relating to the assessment of subjective well-being in more collectivist and Muslim countries are discussed.