Exploring the Association Between Peace of Mind and Academic Engagement: Cross-Sectional and Cross-Lagged Panel Studies in the Philippine Context

Peace of mind (PoM) has been associated with positive psychological and well-being outcomes. However, it seems that limited research has been done to assess the role of PoM in the educational setting. The present study addressed this gap through examining the association of PoM with academic engagement via a cross-sectional (Study 1) and a two-wave cross-lagged study (Study 2) in the Philippine setting. Results of hierarchical regression in Study 1 revealed that PoM was positively associated academic engagement even after controlling for relevant demographic variables, positive affect, and life satisfaction. In Study 2, results of the cross-lagged structural equation modeling showed that Time 1 PoM was associated with higher extent of Time 2 academic engagement even after controlling for autoregressor effects, Time 1 positive affect, and Time 1 life satisfaction. Theoretical and practical implications are discussed.     

What Constitutes a Good Life? Cultural Differences in the Role of Positive and Negative Affect in Subjective Well‐Being

ABSTRACT East Asians and Asian Americans report lower levels of subjective well-being than Europeans and European Americans. Three studies found support for the hypothesis that such differences may be due to the psychological meanings Eastern and Western cultures attach to positive and negative affect. Study 1 demonstrated that the desire to repeat a recent vacation was significantly predicted by recalled positive affect—but not recalled negative affect—for European Americans, whereas Asian Americans considered both positive and negative affect. Study 2 replicated this effect in judging satisfaction with a personal friendship. Study 3 linked changes in European Americans' life satisfaction to everyday positive events caused by the self (vs. others) and changes in Japanese life satisfaction to everyday negative events caused by others (vs. the self). Positive affect appears particularly meaningful for European Americans and negative affect for Asian Americans and Japanese when judging a satisfying vacation, friendship, or life.     

I am against us? Unpacking cultural differences in ingroup favoritism via dialecticism

The authors proposed a novel explanation for cultural differences in ingroup favoritism (dialecticism) and tested this hypothesis across cultures/ethnicities, domains, and levels of analysis (explicit vs. implicit, cognitive vs. affective). Dialecticism refers to the cognitive tendency to tolerate contradiction and is more frequently found among East Asian than North American cultures. In Study 1, Chinese were significantly less positive, compared to European Americans, in their explicit judgments of family members. Study 2 investigated ingroup attitudes among Chinese, Latinos, and European Americans. Only Chinese participants showed significant in-group derogation, relative to the other groups, and dialecticism (Dialectical Self Scale) was associated with participants' in group attitudes. Study 3 manipulated dialectical versus linear lay beliefs; participants primed with dialecticism showed more negative, explicit ingroup attitudes. Although ingroup disfavoring tendencies were more prevalent among Chinese across studies, they may be a reflection of one's culturally based lay beliefs rather than deep-rooted negative feelings toward one's ingroup.     

What does "being American" mean? A comparison of Asian American and European American young adults

Two studies found that the meaning of "being American" differs for Asian Americans and European Americans. In Study 1, Hmong and European American undergraduates described what "being American" meant to them. In Study 2, Chinese American and European American undergraduates described what "American culture" meant to them. Responses were coded for references to cultural exposure, customs/traditional behavior, ethnic diversity, political ideology, and patriotism. Across both studies, Asian Americans referred to American customs and traditional behavior more than European Americans. European Americans referred to patriotism more than Hmong (in Study 1) and to ethnic diversity more than Chinese Americans (in Study 2). The authors suggest that these differences reflect the distinct statuses, concerns, and experiences of Asian Americans and European Americans.     

Conceptualizing Affect as Information in Communication Production

An affective orientation is the degree to which individuals are aware of and use affect cues to guide communication. Some people appear to be very sensitive to their emotional state, while others attend primarily to factual, logical information in making decisions. Four studies investigated how affective orientation relates to other communication constructs and behavior. Study One developed the measure, a 20-item scale with sound factor structure and internal reliability. Study Two assessed construct validity. Affective orientation (AO) was predictably related to conversational sensitivity and femininity. Divergent validity was supported in that AO was unrelated to communication apprehension, masculinity, self-monitoring, and need for cognition. Study Three determined that AO was related to communication production: As affective orientation increased, so too did the number of emotions participants were able to list in a timed trial. Study Four analyzed the ways high versus low affectively oriented communicators differ in their recall and communication of emotional events. High affective-oriented respondents exhibited shorter latencies prior to speaking and less pausing during the account.     

Pursuit of comfort and pursuit of harmony: culture, relationships, and social support seeking

This research examined whether people from collectivistic cultures are less likely to seek social support than are people from individualistic cultures because they are more cautious about potentially disturbing their social network. Study 1 found that Asian Americans from a more collectivistic culture sought social support less and found support seeking to be less effective than European Americans from a more individualistic culture. Study 2 found that European Americans' willingness to seek support was unaffected by relationship priming, whereas Asian Americans were willing to seek support less when the relationship primed was closer to the self. Study 3 replicated the results of Study 2 and found that the tendency to seek support and expect social support to be helpful as related to concerns about relationships. These findings underscore the importance of culturally divergent relationship patterns in understanding social support transactions.     

Building Cultures of Peace: An Urgent Task for Counseling Professionals

The authors review articles in a 2001 special issue of Peace and Conflict: Journal of Peace Psychology (A. Brenes & M. Wessells, 2001b) devoted to building cultures of peace. Counselor educators are offered suggestions on how to prepare counselors to successfully create cultures of peace in a variety of communities. Recommendations for how counselors may construct and research cultures of peace are also discussed.     

和平心理学的三种理论模型

和平心理学把提升人的幸福与尊严、促进社会和谐进步、实现世界和平作为终极研究目标。但在研究领域内部,不同流派存在的观点并不一致,也难以统一到同一个理论框架中。关于和平心理学的相关理论,大致可以归结为三类模型:积极和平心理理论模型、和平文化心理理论模型、和平进化心理理论模型。以上三种研究模式都认同回归心理学的和平价值,挖掘个体和平潜能,建立星球公民责任感。未来的和平心理学需要克服现有人性观的片面性,树立全面的人性观; 克服过分强调积极和平的倾向,建立全面的和平心理学研究观; 超越零和思维,深入学习“人类命运共同体”深刻内涵,推动我国和平心理学研究发展。     

Good feelings in christianity and buddhism: religious differences in ideal affect

Affect valuation theory (AVT) predicts cultural variation in the affective states that people ideally want to feel (i.e., "ideal affect"). National and ethnic comparisons support this prediction: For instance, European Americans (EA) value high arousal positive (HAP) states (e.g., excitement) more and low arousal positive (LAP) states (e.g., calm) less than Hong Kong Chinese. In this article, the authors examine whether religions differ in the ideal affective states they endorse. The authors predicted that Christianity values HAP more and LAP less than Buddhism. In Study 1, they compared Christian and Buddhist practitioners' ideal affect. In Studies 2 and 3, they compared the endorsement of HAP and LAP in Christian and Buddhist classical texts (e.g., Gospels, Lotus Sutra) and contemporary self-help books (e.g., Your Best Life Now, Art of Happiness). Findings supported predictions, suggesting that AVT applies to religious and to national and ethnic cultures.     

Is attention to feelings beneficial or detrimental to affective well-being? Mood regulation as a moderator variable

This research examined the functionality of attention to feelings for affective well-being. The authors found that mood regulation, but not clarity of feelings, moderated the attention-well-being relationship. For individuals with high mood regulation scores, attention was beneficial to affective well-being, whereas for individuals with low mood regulation scores, attention was detrimental to affective well-being. This finding was corroborated by self- and peer reports in Study 1 and replicated in Study 2. The validity of the scales was established by the convergence of self- and peer ratings. Moreover, Study 2 showed that dysfunctional and functional and self consciousness scales suppressed variance in attention to feelings, thereby revealing that attention incorporates both adaptive and maladaptive aspects.     

At the intersection of culture and religion: a cultural analysis of religion's implications for secondary control and social affiliation

Religion helps people maintain a sense of control, particularly secondary control-acceptance of and adjustment to difficult situations--and contributes to strengthening social relationships in a religious community. However, little is known about how culture may influence these effects. The current research examined the interaction of culture and religion on secondary control and social affiliation, comparing people from individualistic cultures (e.g., European Americans), who tend to be more motivated toward personal agency, and people from collectivistic cultures (e.g., East Asians), who tend to be more motivated to maintain social relationships. In Study 1, an analysis of online church mission statements showed that U.S. websites contained more themes of secondary control than did Korean websites, whereas Korean websites contained more themes of social affiliation than did U.S. websites. Study 2 showed that experimental priming of religion led to acts of secondary control for European Americans but not Asian Americans. Using daily diary methodology, Study 3 showed that religious coping predicted more secondary control for European Americans but not Koreans, and religious coping predicted more social affiliation for Koreans and European Americans. These findings suggest the importance of understanding sociocultural moderators for the effects of religion.     

A dispositional approach to employability: Development of a measure and test of implications for employee reactions to organizational change

This study develops and validates a dispositional measure of employability (DME). Dispositional employability was defined as a constellation of individual differences that predispose individuals to (pro)active adaptability specific to work and careers. A dispositional approach to employability represents an alternative conceptualization to those previously found in the literature. Three independent studies were conducted to establish construct validity. Using exploratory factor analysis (Study 1) and confirmatory factor analysis (Study 2), a 25‐item DME instrument was confirmed. Study 2 supported the hypothesized second‐order latent multidimensional factor structure of the DME. Study 3 confirmed the stability of the DME and provided support for its construct validity by longitudinally showing that dispositional employability was significantly related to employees' positive emotions and affective commitment related to organizational changes. It was shown that these effects were above and beyond those found for tolerance for ambiguity, work locus of control, self‐esteem, and optimism. Implications for future organizational research and practice are discussed.     

Measuring affective clarity indirectly: individual differences in response latencies of state

This research investigated a new method to measure momentary affective clarity indirectly, which is based on latencies of responses to state affect items. Three studies revealed that this indirect measure of momentary clarity demonstrated high reliability and stability as well as convergent and predictive validity. The indirect measure was associated with dispositional clarity when the concept of clarity was activated before measuring response latencies (Studies 1 and 2) and was related to self-reports of momentary clarity (Study 3). Furthermore, Study 3 demonstrated that indirectly measured clarity decreased after an affectively complex film. Indirectly, but not directly, measured momentary clarity predicted a more positive affective state at the end of the study. This effect was mediated by affect regulation.     

Learning what feelings to desire: socialization of ideal affect through children's storybooks

Previous findings suggest that cultural factors influence ideal affect (i.e., the affective states that people ideally want to feel). Three studies tested the hypothesis that cultural differences in ideal affect emerge early in life and are acquired through exposure to storybooks. In Study 1, the authors established that consistent with previous findings, European American preschoolers preferred excited (vs. calm) states more (indexed by activity and smile preferences) and perceived excited (vs. calm) states as happier than Taiwanese Chinese preschoolers. In Study 2, it was observed that similar differences were reflected in the pictures (activities, expressions, and smiles) of best-selling storybooks in the United States and Taiwan. Study 3 found that across cultures, exposure to exciting (vs. calm) storybooks altered children's preferences for excited (vs. calm) activities and their perceptions of happiness. These findings suggest that cultural differences in ideal affect may be due partly to differential exposure to calm and exciting storybooks.     

"Express yourself": culture and the effect of self-expression on choice

Whereas self-expression is valued in the United States, it is not privileged with such a cultural emphasis in East Asia. Four studies demonstrate the psychological implications of this cultural difference. Studies 1 and 2 found that European Americans value self-expression more than East Asians/East Asian Americans. Studies 3 and 4 examined the roles of expression in preference judgments. In Study 3, the expression of choice led European Americans but not East Asian Americans to be more invested in what they chose. Study 4 examined the connection between the value of expression and the effect of choice expression and showed that European Americans place greater emphasis on self-expression than East Asian Americans, and this difference explained the cultural difference in Study 3. This research highlights the importance of the cultural meanings of self-expression and the moderating role of cultural beliefs on the psychological effect of self-expression.     

Cultural preferences for formal versus intuitive reasoning

The authors examined cultural preferences for formal versus intuitive reasoning among East Asian (Chinese and Korean), Asian American, and European American university students. We investigated categorization (Studies 1 and 2), conceptual structure (Study 3), and deductive reasoning (Studies 3 and 4). In each study a cognitive conflict was activated between formal and intuitive strategies of reasoning. European Americans, more than Chinese and Koreans, set aside intuition in favor of formal reasoning. Conversely, Chinese and Koreans relied on intuitive strategies more than European Americans. Asian Americans' reasoning was either identical to that of European Americans, or intermediate. Differences emerged against a background of similar reasoning tendencies across cultures in the absence of conflict between formal and intuitive strategies.     

An Intentional Model of Emotional Well-Being: The Development and Initial Validation of a Measure of Subjective Well-Being

The major problem with the current emotional well-being scales is that they lack intentionality (being about something), which makes them incongruent with the definition of subjective well-being. A new emotional well-being scale with new affect adjectives has been developed by addressing intentionality. It focuses on individuals’ affective evaluations of their life and has showed good psychometric quality. In the first and second studies, the factor structure of the scale, the Emotional Well-Being Scale, was determined by exploratory and confirmatory factor analyses. Study 3 showed that the scores on the scale were stable in time. The fourth and fifth studies indicated that this new construct did not overlap with personality dimensions of extraversion and neuroticism, with impressive predictive and incremental validity estimates.     

Bitter reproach or sweet revenge: cultural differences in response to racism

Culture has been shown to influence response styles. The authors conducted two studies to test the notion that African Americans would be more likely to respond to racism directly, whereas Asian Americans would be more likely to respond indirectly and therefore more subtly. Study 1 showed that Black women subjected to a racist comment from a confederate during an online interaction were more likely than Asian women to verbally reproach the perpetrator. These group differences were not present when the outcome measure was indirect responding--administration of good/bad jellybeans. Study 2 used an online format to demonstrate that Asian women were more likely than Black women to say they would not respond directly to a racist comment. This group difference in unwillingness to confront was significantly mediated by a goal of maintaining peace with their interaction partner. Implications of these findings for the study of discrimination, coping, and well-being are discussed.     

The mediating role of parental expectations in culture and well-being

In two studies, we examined the role of perceived fulfillment of parental expectations in the subjective well-being of college students. In Study 1, we found that American college students reported having higher levels of life satisfaction and self-esteem than did Japanese college students. American college students also reported having fulfilled parental expectations to a greater degree than did Japanese college students. Most importantly, the cultural difference in well-being was mediated by perceived fulfillment of parental expectations. In Study 2, we replicated the mediational finding with Asian American and European American college students. Asian American participants also perceived their parents' expectations about their academic performance to be more specific than did European Americans, which was associated with the cultural difference in perceived fulfillment of parental expectations. In short, perceived parental expectations play an important role in the cultural difference in the well-being of Asians and European Americans.