Gratitude,Social Cognition,and Well-Being in Emerging Adolescents

The authors explored Canadian emerging adolescents' social and moral reasoning skills (empathy, theory of mind), and their perceptions of gratitude, self-competencies, and well-being (spiritual, emotional). As part of a larger five-year longitudinal study, the authors describe results of Year 2 (2016–2017) data from 46 ninth-grade students (33 girls; M_age?=?13.5?years, SD?=?5.436 years) from eight schools (Ontario, Canada). Students’ perceptions of gratitude, spirituality, self-compassion, competencies, and well-being were measured by self-report questionnaires. Significant positive correlations were found among adolescents’ perceptions of gratitude, self-competencies, and emotional and spiritual well-being. Differently valenced patterns of associations were found among students’ perceptions of gratitude (appreciation for others and sense of abundance), self-compassion, and existential well-being, and spiritual comfort, and omnipresence. Simple appreciation was the only aspect of gratitude to show significant positive relations with religious well-being. Significant positive correlations were found between gratitude (sense of abundance) and self-compassion, whereas significant negative correlations were found between self-compassion and empathy, theory of mind, existential well-being, and religious well-being. Implications for theory and educational applications are discussed.     

Luck,envy and gratitude: It could have been different

Previous studies have shown that people feel lucky in situations that could easily have turned into something worse. The present investigation was designed to focus more closely on the comparative aspect of luck, using a linguistic approach (Study 1 and 2) as well as self-reports of perceived luck accompanying selected emotional episodes (Study 3). The participants in Study 1 were asked to comment upon the difference between describing a state of affairs as “lucky” vs. “good”. The term “lucky“ was frequently seen to imply a comparison process, sometimes expressing gratitude (“It is lucky I have a family”) and at other times envy (“it is lucky you have a job”). This was confirmed in Study 2 where statements about self and other being lucky or unlucky were rated for implying comparison, gratitude, envy, concern, and impression of speaker. In Study 3, 60 students described situations in which they had felt grateful towards other people as well as towards “life in general”. Questionnaire answers revealed that they also had felt very lucky and had been thinking “it could have been different”. They also produced recollections of envy, which were rated to imply others' good luck and own bad luck, which could easily have been interchanged (“it could have been merdquo;). It is concluded that counterfactual thoughts are decisive for the experiences of luck, gratitude, and envy.     

Gratitude predicts hope and happiness: A two-study assessment of traits and states

Abstract

Gratitude is the appreciation of a gift received; happiness is the enjoyment of a present good; and hope is the desire for a valued future. Two studies investigated gratitude as a predictor of hope and happiness. In Study 1, hierarchical regressions (N = 181) revealed that trait gratitude exceeded other constructs (forgivingness, patience, self-control) in predicting trait hope and happiness. In Study 2, we experimentally tested the impact of a gratitude-related writing intervention on state hope and happiness. Participants (N = 153) first wrote about a current, meaningful, hoped-for outcome and completed state hope and happiness measures. Participants were randomly assigned to either (a) gratefully remember a past hope that had been fulfilled or (b) a control condition. The grateful remembering condition (vs. control) prompted significant increases in state hope and happiness, commending grateful remembering as a practice that can bolster present happiness and hope for the future.     

Measuring gratitude in children

ABSTRACT

Gratitude is a rich socioemotional construct that emerges over development beginning in early childhood. Existing measures of children’s gratitude as a trait or behavior may be limited because they do not capture different aspects of gratitude moments (i.e. awareness, thoughts, feelings, and actions) and the way that these facets appear in children. The current study evaluates a battery of new measures assessing children’s gratitude to address these limitations. Parent-child dyads (N = 101; children aged 6–9) completed a lab-based assessment followed by a 7-day online parental diary and 18-month follow-up survey. In addition to newly developed measures of children’s gratitude, the battery included indicators of convergent, concurrent, divergent, and predictive validity. Results demonstrate the complexity of gratitude as a construct and the relative benefits and limits of various assessment modalities. Implications for the measurement of children’s gratitude and suggestions for future research on the development of gratitude are discussed.     

Implicit theories of intellectual virtues and vices: A focus on intellectual humility

Psychological science has consistently highlighted links between gratitude and religion, however mediating pathways by which religion relates to gratitude remain ambiguous. Further, it is unclear whether religious gratitude (e.g., gratitude to God) is more related to well-being than general gratitude. To address these gaps, we assessed for both religious and general dimensions of gratitude alongside measures of religious commitment and mental/physical well-being in a diverse sample of n?=?405 adult individuals. Consistent with previous research, gratitude was positively correlated with religious commitment (r?=?0.45, p?<?0.001). This relationship, however, was fully mediated by gratitude towards God. Using hierarchical linear regression, results further found that the interaction of religious commitment and religious gratitude added unique variance in predicting mental well-being, over and above general gratitude. This suggests that being grateful to God enhances the psychological benefits of gratitude in accordance with one's level of religious commitment.     

Gratitude,revenge, and Mitleid: reading Nietzsche’s Daybreak 138

ABSTRACT

This paper analyses Daybreak 138 closely line by line in order to examine whether Nietzsche's conclusion that ‘there is something degrading in suffering and something elevating and productive of superiority in pitying (Mitleiden)’ truly holds. I shall argue that it does not. By way of objection to Nietzsche's conclusion, I am offering a counter example and also examine what, in the context of Daybreak 138, gratitude, revenge, and Mitleid have in common so that they can be used by Nietzsche to pursue together a common goal. I suggest that the feature gratitude, revenge and Mitleid have in common is their usefulness to establish or maintain equality.     

When is your partner willing to help you? The role of daily goal conflict and perceived gratitude

Motivation to provide help might vary from day-to-day. Previous research showed that autonomously motivated help (i.e., helping because you enjoy/value this behavior), compared with controlled motivated help (i.e., helping because you feel you should do so), has beneficial effects for both the help provider and recipient. In a sample of chronic pain patients and partners (N?=?64 dyads), this diary study examined whether (1) same- and prior day perceived gratitude (i.e., received appreciation for providing support) in partners and (2) same- and prior day goal conflicts in partners (i.e., amount of interference between helping one’s partner in pain and other goals) predicted partners’ helping motivation. Partners provided more autonomously motivated help on days that they perceived more gratitude from their partner and when they experienced less goal conflicts. Lagged analyses indicated that perceived gratitude (but not goal conflict) even predicted an increase in autonomous helping motivation the next day. Implications are discussed in the context of Self-Determination Theory.     

Emotive concept nouns and motor responses: Attraction or repulsion?

We carried out three experiments aimed at testing whether hand posture affects the compatibility effect that Chen and Bargh (1999) found between a word’s emotional connotation and arm movement direction. In the present study, participants responded by pressing two buttons: one placed near their body, the other far away. In Experiment 1, in which they pressed the response button with their hand open, RTs were shorter when participants pressed the far button for positive words and the near button for negative words, as if they simulated reaching for something good and avoiding something bad. However, in Experiments 2 and 3, in which participants pressed the response button with a tennis ball in their hand, RTs were shorter when participants pressed the near button for positive words and the far button for negative words, as if they simulated drawing a good thing closer and pushing a bad thing away. Results are discussed within the framework of theories on concept grounding in emotion and action systems.     

A daily diary study of relationships between feelings of gratitude and well-being

Much of the research on relationships between gratitude and well-being has concerned between-person level relationships, and this research suggests that increasing people’s feelings of gratitude can increase their well-being. To complement this research, we examined such relationships at the within-person level. Participants (N = 130) in the present study described their well-being and how grateful they felt each day for two weeks. MLM analyses found that at the within-person level, daily feelings of gratitude and hedonic and eudaimonic well-being were positively related. Lagged analyses found that feelings of gratitude on one day were positively related to hedonic (but not eudaimonic) well-being on the next day, and well-being on one day was not related to gratitude on the next day. These results complement existing research and suggest that causal relationships between gratitude and well-being may vary as a function of whether gratitude is measured in more affective or cognitive terms.     

Gratitude across the life span: Age differences and links to subjective well-being

Abstract

Gratitude has been described as an adaptive evolutionary mechanism that is relevant to healthy psychological and interpersonal outcomes. Questions remain as to whether the presence and benefits of gratitude are consistent from young adulthood to old age; prior research has yielded mixed evidence. We examined the magnitude and direction of age differences in gratitude in three samples (combined N = 31,206). We also examined whether gratitude was associated with greater/lesser well-being at different periods in the life course. We found that the experience of gratitude was greatest in older adults and least in middle aged and younger adults. Further, we found that the associations between gratitude and subjective well-being remained relatively constant across the lifespan. Findings are discussed from a developmental perspective.     

Gratitude reception and physical health: Examining the mediating role of satisfaction with patient care in a sample of acute care nurses

ABSTRACT

Literature examining well-being benefits of gratitude experiences is currently thriving in psychological science. However, evidence of the physical health benefits of gratitude remains limited. Research and theory in affective science suggests an indirect relationship between gratitude and physical health. This study examines how receiving expressions of gratitude predicts physical health outcomes in a sample of acute care nurses over time. Registered nurses (N = 146) practicing in Oregon completed weekly surveys over 12 consecutive weeks describing their positive and negative events, health, and work-related experiences. Multilevel mediation models revealed that being thanked more often at work was positively related to a nurse’s satisfaction with the care they provided within that week, which subsequently predicted sleep quality, sleep adequacy, headaches, and attempts to eat healthy. These findings contribute to literature demonstrating the health benefits of gratitude by indicating that benefactors may experience improvements in subjective physical health through positive domain-relative satisfaction.     

The System‐Justifying Function of Gratitude Norms

We propose that gratitude norms function to motivate people to express system‐justifying beliefs and attitudes. When people feel grateful for the benefits they receive from sociopolitical institutions, they may feel compelled to express their appreciation by self‐censoring any grievances they may have about the functioning of their system. We review theory and research on the psychology of gratitude and integrate it with theory and research on the system‐justification motive. We illustrate how new insights into various effects in the literature on ideology and system justification might be gained by considering how the expression of system‐justifying opinions might function as an expression of gratitude toward one's system. We speculate that this system‐justifying function of gratitude is a consequence of social norms that overgeneralize the domain of gratitude from the context of interpersonal relations between peers to the context of relations with the larger, impersonal systems that govern people's lives.     

The ethical significance of gratitude in Epicureanism

ABSTRACT

Many texts in the Epicurean tradition mention gratitude but do not explicitly explain its function in Epicurean ethics. I review passages that mention or discuss gratitude and ingratitude and consider what they have to say about its importance for a good Epicurean life. I argue that, for Epicureans, gratitude functions as something like a virtue, developed as a disposition of character through regular reflection and practice, that focuses attention on present goods, consolidates memories of past pleasures, and thus provides resources for facing the future confidently and joyfully. I also suggest that recognizing the role of gratitude in Epicureanism can provide a more expansive interpretation of an Epicurean life, one that includes both openness to variety and philanthropic concern. If my interpretation is right, Epicureans anticipate findings from recent positive psychology showing strong links between gratitude and happiness.     

Feeling bad about progress does not lead people want to change their health behaviour

Objective: When do people decide to do something about problematic health behaviours? Theoretical models and pragmatic considerations suggest that people should take action when they feel bad about their progress – in other words, when they experience negative progress-related affect. However, the impact of progress-related affect on goal striving has rarely been investigated.

Design and Methods: Study 1 (N = 744) adopted a cross-sectional design and examined the extent to which measures of progress-related affect were correlated with intentions to take action. Study 2 (N = 409) investigated the impact of manipulating progress-related affect on intentions and behaviour in an experimental design.

Results: Study 1 found that, while engaging in health behaviours had the expected affective consequences (e.g. people felt bad when they were not eating healthily, exercising regularly or limiting their alcohol consumption), it was feeling good rather than bad about progress that was associated with stronger intentions. Study 2 replicated these findings. Participants induced to feel good about their eating behaviour had marginally stronger intentions to eat healthily than participants led to feel bad about their eating behaviour.

Conclusion: The findings have implications for interventions designed to promote changes in health behaviour, as well as theoretical frameworks for understanding self-regulation.     

Gratitude From Early Adulthood to Old Age

Are there age differences in gratitude from early adulthood to old age? The current studies tested several ways by which an association between age and dispositional gratitude may present, by considering multiple measures on both fronts. We used data from three cross‐sectional studies (total N = 1,736; total age range: 19–94). The results indicated that (a) age effects in gratitude are more likely to occur for subjective age in terms of future time perspective (i.e., people's perceptions of their remaining opportunities and time) than chronological age; (b) chronological age effects are more domain specific than general in nature; and (c) they are more likely to occur for the instrumental domain as compared to the interpersonal domain. Finally, the results indicated that (d) perceived future time, particularly with respect to remaining opportunities, mediates the relation between chronological age and general gratitude. Overall, the findings suggest that gratitude is subject to a variety of developmental influences across adulthood.     

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.     

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.     

Find,Remind, and Bind: The Functions of Gratitude in Everyday Relationships

Though interest in the emotion of gratitude has historically focused on its role in social exchange, new evidence suggests a different and more important role for gratitude in social life. The find‐remind‐and‐bind theory of gratitude posits that the positive emotion of gratitude serves the evolutionary function of strengthening a relationship with a responsive interaction partner ( Algoe, Haidt, & Gable, 2008 ). The current article identifies prior, economic models of gratitude, elaborates on unique features of the find‐remind‐and‐bind theory, reviews the accumulating evidence for gratitude in social life in light of this novel perspective, and discusses how the find‐remind‐and‐bind theory is relevant to methodology and hypothesis testing. In sum, within the context of reciprocally‐altruistic relationships, gratitude signals communal relationship norms and may be an evolved mechanism to fuel upward spirals of mutually responsive behaviors between recipient and benefactor. In this way, gratitude is important for forming and maintaining the most important relationships of our lives, those with the people we interact with every day.     

A changed perspective: How gratitude can affect sense of coherence through positive reframing

We hypothesized that gratitude would be related to sense of coherence via positive reframing, which is a process by which negative events or circumstances are seen in a positive light. We tested this hypothesis in two studies. In Study 1 (N = 166) we found a strong, robust relationship between trait gratitude and sense of coherence above and beyond life satisfaction, positive and negative affect, happiness, and social desirability. Study 2 (N = 275) showed that gratitude at Time 1 predicted sense of coherence at Time 2, controlling for baseline scores. Positive reframing mediated the relationship between gratitude and SOC. Results are discussed in terms of their practical implications.     

Bad gifts,community standards,and the disciplining of Theravāda monks

ABSTRACT

The act of giving is among the most fundamental acts within the Buddhist world, particularly in the Theravāda communities of Southeast Asia. In many of these communities, lay followers give food and other dāna (merit-making gifts), providing monastics with the ‘requisites’ that they need to survive. Yet there is relatively little discussion within Buddhist or scholarly communities about what should be given, with formulaic lists representing the majority of discussions about these gifts. However, sometimes, the gifts given to monastics are not always appropriate, even bad. What to do in those cases is not always clear. In this article, I explore the ways in which monks in Thailand and Southwest China think about gifts that are not good. What becomes clear is that, despite the prevailing view that discipline is a universal process based on the vinaya (disciplinary code of Buddhism), monks have different views about what constitutes a ‘bad gift’ and what to do about it. I argue that paying attention to bad gifts allows us to see that lay communities have significant voice—although this is often implicit rather than explicit—about what constitutes ‘proper’ monastic behavior.