I don't believe but I pray: spirituality,instrumentality, or paranormal belief?

These three studies are among the first to systematically compare five Chinese religious groups on intrinsic (spiritual) and extrinsic (instrumental and paranormal) orientation. In Study 1, a Chinese version of the Index of Core Spiritual Experiences was developed. In Studies 2 and 3, spirituality and religious involvement was found to be greatest among Christians, followed in order by Buddhists, Taoists, traditional nones, and other nones. An instrumental purpose for religious activities and paranormal belief was found to be highest among Taoists, followed in order by Buddhists, traditional nones, other nones, and Christians. The results are consistent with the conclusion that Christianity offers the least support for an extrinsic religious orientation and the most support for an intrinsic religious orientation.     

宗教对信徒颜色认知的影响及作用机制:以中国台湾宗教信徒为例

采用自然分类法考察中国台湾佛教徒、道教徒、基督徒和非宗教信徒的基本颜色词分类,并做多维标度和聚类分析,以揭示宗教对信徒颜色认知的影响。结果发现,中国台湾三大宗教信徒对基本颜色词的分类既具有共性,又存在差异,宗教信徒与非宗教信徒的基本颜色词分类也存在着共性和差异,共性反映了汉语言和汉文化的影响,差异反映了宗教对颜色认知的影响。研究表明,颜色通过意象式传播方式影响信徒的颜色认知,支持颜色词与颜色认知的相互作用理论。     

Paranormal beliefs and religiosity: Chinese version of the Revised Paranormal Belief Scale

This paper reports an initial study investigating the relations of paranormal beliefs with religiosity in a Chinese sample, as well as the development of a Chinese version of the Revised Paranormal Belief Scale and a test of its psychometric properties with 310 college students (5.5% Christians, 21.3% Buddhists, 61% believers in traditional Chinese religions, and 12% atheists). The reliability and validity of the Chinese version were satisfactory. In general, traditional Chinese religious believers had higher scores on paranormal belief than did Christians and atheists, and the mean total score of the Chinese participants was higher than previously reported in a Western sample. It was concluded that the greater involvement of practitioners of traditional Chinese religions in activities emphasizing paranormal experiences might contribute to their greater paranormal belief, especially as compared to the minority Christian group. The results are consistent with the idea that Christianity may offer the least support for paranormal belief.     

Christmas and Subjective Well-Being: a Research Note

According to Holmes and Rahe, Journal of Psychosomatic Research, 11(2), 213–218, (1967), Christmas is a critical life event that may cause feelings of stress that, in turn, can lead to reduced subjective well-being (SWB) and health problems. This study uses a quantitative approach and large-scale survey data to assess whether or not respondents in European countries indicate lower SWB before and around Christmas. Precisely, respondents interviewed in the week before Christmas or at Christmas holidays are compared to respondents who are questioned at other times throughout the year. Moreover, the assumption is tested if religious denomination and religiousness moderate the association between Christmas and SWB. Main findings suggest that the Christmas period is related to a decrease in life satisfaction and emotional well-being. However, Christians, particularly those with a higher degree of religiousness, are an exception to this pattern.     

Are Happiness and Life Satisfaction Different Across Religious Groups? Exploring Determinants of Happiness and Life Satisfaction

This study explores whether different religions experience different levels of happiness and life satisfaction and in case this is affected by country economic and cultural environment. Using World Value Survey (from 1981 to 2014), this study found that individual religiosity and country level of development play a significant role in shaping people’s subjective well-being (SWB). Protestants, Buddhists and Roman Catholic were happier and most satisfied with their lives compared to other religious groups. Orthodox has the lowest SWB. Health status, household’s financial satisfaction and freedom of choice are means by which religious groups and governments across the globe can improve the SWB of their citizens.     

Subjective Well-Being as a Dynamic and Agentic System: Evidence from a Longitudinal Study

Subjective well-being (SWB) comprises individual differences in life satisfaction (LS), positive affect (PA), and negative affect (NA), and is typically conceptualized as an important life outcome. In contrast, Shmotkin (Rev Gen Psychol 9:291–325, 2005) proposed that SWB is a dynamic and agentic system that promotes optimal functioning, and is organized within individuals as configurations of LS, PA, and NA. We investigated three fundamental features of this novel framework. A 3-year, two-wave longitudinal study (N = 446 Canadian students; Mage = 18.67; 73 % female) was undertaken. The same set of five SWB configurations were observed at each time point, including congruous and incongruous profiles. Consistent with the hypothesized dynamic nature of the SWB system intraindividual stability in SWB configurations (operationalized in terms of categorical cluster membership and prototypicality scores) was moderate. In support of the proposed responsive nature of the SWB system, changes over time in individuals’ SWB configurations were predicted by changes in psychological, physical, and interpersonal functioning. Consonant with the proposed promotive role of the SWB system, positive functioning and changes in functioning over time were predicted by individuals’ SWB configurations and changes in configurations. The present work provides support for the proposed dynamic and agentic nature of SWB. Unique insights offered by a configural perspective on SWB are discussed.     

Hermeneutic analysis of virtuous exemplar narratives of Cambodian-American Buddhists and Christians

Virtuous exemplars embody the virtues of a cultural community, a dynamic, contextual understanding that is best explored by critical hermeneutic analysis. In order to describe their lives and refine the mental-health treatment of Cambodian immigrants, 12 virtuous exemplars from a Cambodian-American Buddhist and 12 from a Cambodian-American Christian population were interviewed. Grounded theory and a mixed-methods analysis were used. Rigor-enhancing strategies include triangulation, collaboration, member checking, and researcher reflexivity, as well as interviewing a comparison group of 12 Euro-American Christians. Cambodian-American Buddhists and Christians take their religion seriously, and it influences their daily lives. These Buddhists focus on perseverence in the present life and gaining merit for the next. The Christians focus on serving God and nurturing relationships in this life. They report that they are more different from the Cambodian-American Buddhists than Latent Semantic Analysis indicates, providing evidence of both religious and cultural distinctives among the subgroups.     

Religious perceptions of alcohol consumption and drinking behaviours among religious and non-religious groups

Evidence indicates that religious involvement is associated with lower levels of alcohol consumption. However, mechanisms underlying the specific effects of religion on alcohol behaviours are still not entirely clear. This study examined potential differences in religious perceptions of alcohol consumption (RePAC) among Christian, Buddhist, Muslim, and non-religious individuals, and between Catholic and Baptist Christian denominations. We also assessed whether these perceptions were associated with quantity and frequency of drinking. Participants (N?=?495; 79% female) aged 18 and above completed self-report measures of alcohol consumption and religious perceptions of alcohol use. Findings indicated that non-religious individuals and Buddhists reported higher RePAC scores (i.e., more favourable attitudes toward alcohol use), followed by Christians and then Muslims. Drinking quantity was more strongly associated with RePAC for Buddhists and Christians than the same association for non-religious participants. These results provide preliminary evidence linking religious perceptions of alcohol to drinking behaviours across religious affiliations.     

The Longitudinal Relationship Between School Belonging and Subjective Well-Being in School Among Elementary School Students

Situated within a positive psychology perspective, the present study explored the relationship between school belonging and subjective well-being (SWB) in school among elementary school students. In order to ensure the applicability of the Brief Adolescents’ Subjective Well-Being in School Scale (BASWBSS) to elementary school students, firstly, we provided evidence for its validity using two samples (total n?=?1333) of elementary school students. Secondly, we used cross-lagged structural equation modeling techniques to evaluate the nature and directionality of relationships between school belonging and SWB in school. To test these relationships, 890 students (58.54 % male) completed a measure of school belonging and SWB in school at two time points, 6 weeks apart. The results showed that (1) BASWBSS has good applicability among elementary school students and (2) significant bidirectional relationships were found between school belonging and SWB in school. Overall, the present study provided important evidence of applicability of the BASWBSS with elementary school students and the role of school belonging in elementary school age children’s SWB in school.     

Linking Goal Progress and Subjective Well-Being: A Meta-analysis

This article provides a quantitative review of the link between successful goal pursuit and subjective well-being (SWB). The meta-analysis integrates the findings of 108 independent samples derived from 85 studies. Results revealed a significant association between successful goal striving and SWB (ρ = .43). Moderator analyses showed that the association was larger when (a) successful goal pursuit was defined as goal progress, instead of goal attainment, when (b) SWB was measured as SWB (positive indicators), instead of ill-being (negative indicators), when (c) the SWB measure matched the goal content, instead of lacked conceptual correspondence, and when (d) the data collection took place in an individualistic culture, instead of a collectivistic culture. Discussion centers on the interpretation of moderators, theoretical implications, and directions for future research.     

Rethinking the Connections between Religion and Civic Life for Immigrants: The Case of the Chinese Diaspora

Through interviews with 33 Chinese American first- and second-generation immigrants, we ask how narratives that describe the link between religion and civic life differ among Buddhists, Christians, and nonreligious Chinese. All groups stress the tight institutional connections between religion and politics in the United States. For Chinese Christians, congregations provide opportunities to serve their fellow parishioners and the wider community, as well as political rhetoric to guide practices. Buddhists actively criticize a religious organizational approach to community service and the US connection between politics and religion, emphasizing the development of inherent ethical dimensions for motivating service to others. And the non-religious stressed the role of religious organizations in facilitating volunteering. There is also a difference between the responses of first- and second-generation immigrants, with first-generation immigrants having a more difficult time understanding the meaning of American community service. Results expand scholarship on the connection between religion and civic life.     

La Vie en Rose: High Levels of Well-Being and Events Inside and Outside Autobiographical Memory

The present study examined adolescents’ interpretation and memory for stimuli inside and outside autobiographical memory in relation to high and low levels of Subjective (SWB) and Psychological Well-Being (PWB). Participants (69 high school pupils), identified as being either the 5 % upper or the 5 % lower scorers from 687 pupils who self-reported SWB and PWB, were asked to recall and list the most positive and negative life events during the past year. Words in a short story were used to assess events outside autobiographical memory. The high well-being groups remembered more positive than negative life events. Conversely to the other groups, the high PWB group interpreted positive and negative life events equally and had no preference for recognition of positive words. The number of words rated as positive predicted false recognition of positive words among the high well-being groups. Thus, suggesting important cognitive differences and similarities related to SWB and PWB.     

Childhood Adversity and Adulthood Subjective Well-Being: Evidence from Japan

In this study, we examined the impact of childhood interpersonal adversity on adulthood subjective well-being (SWB), with a focus on the mediating and moderating effects of social support and socioeconomic status (SES). We concentrated on parental maltreatment (abuse and neglect) and bullying in school as childhood adversity variables and on perceived happiness and self-rated health as adulthood SWB measures. Our empirical analysis was based on micro data from a survey in municipalities in and around the Tokyo metropolitan area (N = 3,292). We obtained four key findings. First, the experience of childhood adversity had a substantial negative impact on adulthood SWB. Second, social support and SES significantly mediated the impact of childhood adversity. Third, however, a large proportion of the impact of childhood adversity remained unexplained by their mediation effects. Fourth, social support and SES did not moderate the impact of childhood adversity. Hence, we can conclude that childhood adversity affects adulthood SWB in a relatively independent manner rather than being substantially mediated or moderated by social support or SES. Accordingly, social policies should aim at reducing incidents of childhood maltreatment and bullying in addition to helping people enhance levels of social support and SES in later life.     

Religion,Alcohol Use and Risk Drinking Among Canadian Adults Living in Ontario

This research examines (1) the association between risk drinking and religious affiliation and (2) differences between religions for risk drinking among adults living in Ontario, Canada, for Christians, Buddhists, Sikhs, Muslims, Hindus, Jews, other religious groups and the non-religious. Data are based on telephone interviews with 16,596 respondents and are derived from multiple cycles (2005–2011) of the Centre for Addiction and Mental Health’s (CAMH) Monitor survey, an ongoing cross-sectional survey of adults in Ontario, Canada, aged 18 years and older. Data were analysed using bivariate cross-tabulations, Mann–Whitney U nonparametric test and logistic regression. Alcohol use and risk drinking occur among members of all religious groups; however, the rate of drinking ranges widely. Risk drinking is significantly associated with religion. When compared to the No religion/Atheist group, several religious groups (Baptist, Christian, Hindu, Jehovah’s Witness, Jewish, Muslim/Islam, Non-denominational, Pentecostal, Sikh and Other religion) in our sample have significantly lower odds of risk drinking. Risk drinkers also attended significantly fewer services among several religions. Results suggest that there are differences in the risk drinking rates among Canadian adults, living in Ontario, by religion. It appears that religious traditions of prohibition and abstention do hold sway among Canadian adults for some religious groups.     

National Differences in Subjective Well-Being: The Interactive Effects of Extraversion and Neuroticism

Extraversion and neuroticism interact to affect subjective well-being (SWB) at the individual level of analysis, so that introverted neurotics tend to be particularly miserable. The goal of this study is to determine if this interaction can also be detected at a national level. Findings based on data from 30 countries confirmed that the interaction between extraversion and neuroticism was an extremely strong predictor of satisfaction with life and affect, and a similar though not significant effect was observed with happiness. Neuroticism lowered satisfaction with life and affect among all nations, but more so among introverted nations than among extraverted ones. These findings further confirm that personality traits can be used to extend our understanding of national differences regarding SWB. They also further validate national SWB scores, as they relate to personality in a complex but theoretically meaningful manner.     

The Politics of Religious Nones

Americans with no religious affiliation (aka religious “Nones”) are not a politically homogeneous community. Just as there are political differences between groups of Christians, there are political differences between groups of religious Nones. I use nationally representative survey data to examine the political activities and perspectives of atheists, agnostics, and those who are “nothing in particular.” Results show that Americans who report that their religion is nothing in particular are relatively uninterested in politics and unlikely to be politically active; atheists are relatively liberal and likely to experience political conflict and follow political news; and agnostics are particularly likely to vote and feel politically isolated from their families. In many ways, the “softer” secularism of those who are nothing in particular is politically more similar to religious affiliates than the “harder” secularism of agnostics and especially atheists. These results have important implications for the future of American politics as Nones now have the potential to rival evangelical Protestants as a politically relevant constituency.     

Regulatory Focus and Subjective Well-Being: The Mediating Role of Coping Styles and the Moderating Role of Gender

Abstract

Although previous research has suggested that regulatory focus may exert considerable impacts on individuals’ subjective well-being (SWB), little research has explored the mechanism for this relation and the potential gender difference. The current study investigated the potential mediating effects of coping styles on the relationship between regulatory focus and three aspects of SWB (indicated by life satisfaction, positive affect, and negative affect) among Chinese adolescents. Total of 2943 Chinese adolescents participated in this cross-sectional survey and completed self-reported questionnaires (M_age = 14.47, SD?=?1.59, 44.50% boys). Hypothesized pathways were tested by structural equation models. Results showed that regulatory foci were significantly associated with SWB. Promotion focus predicted SWB mainly through problem-focused coping, and the mediating effects of emotion-focused coping were also observed; Prevention focus predicted SWB mainly through emotion-focused coping, and the mediating effects of problem-focused coping were observed. Furthermore, relative to boys, the prediction of problem-focused coping on life satisfaction was stronger and the prediction of promotion focus on life satisfaction was weaker for girls. These findings provide a new approach to understand the mechanism for the relationship between regulatory foci and SWB, and indicate the gender differences of this process.     

Believe it or not: Exploring the relationship between dogmatism and openness within non-religious samples

Personality and dogmatic thinking within religious individuals have been examined by previous research, but neglected for non-religious individuals. In this experiment, we distinguish between two types of non-religious groups; those who ascribe themselves to an identity (atheists) and those who do not (no beliefs in particular). A total of 103 non-religious individuals (36% atheists and 64% with no particular beliefs) completed an online questionnaire measuring dogmatism and openness traits, with an additional Christian group (n = 91) serving as a control. After confirming a relationship between identity salience and dogmatism, and validating a measure of dogmatism (DOG) in both non-religious groups, we note key personality differences between the two. Those with no beliefs in particular demonstrated a traditional negative correlation between openness and dogmatism (along with Christians) while these variables correlated positively for atheists (in particular, on ‘unconventionality’). This study is the first to establish differences between the relationship of dogmatism and openness within non-religious populations and explain these differences through group identity. Thus, identity strength and group belief systems are suggested to be key contributors to observed group differences between non-religious individuals.     

Stress and Subjective Well-Being Among First Year UK Undergraduate Students

Transition to university is stressful and successful adjustment is imperative for well-being. Historically research on transitional stress focussed on negative outcomes and ill health. This is the first UK study applying a positive psychology approach to investigate the characteristics that facilitate adjustment among new university students. A range of psychological strengths conceptualised as covitality factors, shown individually to influence the stress and subjective well-being (SWB) relationship were assessed among 192 first year UK undergraduates in week three of their first semester and again 6 months later. Path analyses revealed that optimism mediated the relationship between stress and negative affect (a component of SWB) over time, and academic self-efficacy demonstrated significant relationships with life satisfaction and positive affect. Contrary to predictions, stress levels remained stable over time although academic alienation increased and self-efficacy decreased. Optimism emerged as a key factor for new students to adjust to university, helping to buffer the impact of stress on well-being throughout the academic year. Incorporating stress management and psycho-educational interventions to develop strengths is discussed as a way of promoting confidence and agency in new students to help them cope better with the stress at university.