Being good by doing good: Daily eudaimonic activity and well-being

Eudaimonic theories of well-being assert the importance of achieving one’s full potential through engaging in inherently meaningful endeavors. In two daily diary studies, we assessed whether reports of engagement in behaviors representative of eudaimonic theories were associated with well-being. We also examined whether eudaimonic behaviors were more strongly related to well-being than behaviors directed toward obtaining pleasure or material goods. In both studies, eudaimonic behaviors had consistently stronger relations to well-being than hedonic behaviors. Data also provided support for a temporal sequence in which eudaimonic behaviors were related to greater well-being the next day. Overall, our results suggest that “doing good” may be an important avenue by which people create meaningful and satisfying lives.     

Making good choices: toward a theory of well-being in medicine

The principle of beneficence directs healthcare practitioners to promote patients’ well-being, ensuring that the patients’ best interests guide treatment decisions. Because there are a number of distinct theories of well-being that could lead to different conclusions about the patient’s good, a careful consideration of which account is best suited for use in the medical context is needed. While there has been some discussion of the differences between subjective and objective theories of well-being within the bioethics literature, less attention has been given to the questions of what work a theory of well-being needs to do in bioethics and which standards of success ought to be used in selecting a theory of well-being for use in medicine. In this article, I argue that traditional theories of well-being developed in philosophy are not well suited to meet the needs of the medical context. For the principle of beneficence to be most useful, the underlying account of well-being should satisfy two conditions: first, it needs to lead to a concrete, action-guiding determination of the patient’s good; and, second, any recommendations it offers need to be justifiable to patients. Standard accounts of well-being have difficulty satisfying both conditions. Exploring the limitations of these theories when applied to treatment dilemmas helps point the way toward the development of an account of well-being better suited to healthcare.     

The good of boredom

I argue that the state of boredom (i.e., the transitory and non-pathological experience of boredom) should be understood to be a regulatory psychological state that has the capacity to promote our well-being by contributing to personal growth and to the construction (or reconstruction) of a meaningful life.     

Feeling good and functioning well: distinctive concepts in ancient philosophy and contemporary science

This paper is an invited response to Kashdan, Biswas-Diener, & King (2008) and to Waterman's (2008) commentary. Kashdan et al. assert that the distinction between hedonic and eudaimonic well-being is unwarranted philosophically and scientifically. We disagree, because a correct understanding of Aristotle refutes Kashdan et al.'s claims, and we refute three specific claims made about the definition, measurements, and overlap of kinds of subjective well-being. We re-analyze data from Keyes' (2005b) paper on mental health, and find that nearly half (48.5%) of the MIDUS national sample has high hedonic well-being. However, only 18% are flourishing, which requires a high level of hedonic and eudaimonic well-being. The remaining 30.5% with high hedonic well-being but moderate eudaimonic well-being has nearly twice the rate of mental illness as flourishing individuals. Costs are incurred, we conclude, by science and citizens when we do not distinguish and achieve both kinds of well-being.     

In search of the good life: a cultural odyssey in the East and West

In the first part of this article, the authors argue that any conception of well-being is culturally embedded and depends on how the notions of "well" and "being" are defined and practiced in different cultural communities. To support this argument, they conduct a comprehensive review of the empirical literature, which shows that members of individualistic and collectivistic cultures differ in their emotional experience of well-being. This difference has been traced to the indigenous psychology of selfhood in those cultures. In the second part of the article, the authors debunk the myth of infinite cultural variability, while retaining the basic insight concerning the cultural constitution of well-being. They develop a theoretical model of well-being, in which agency and communion are universal dimensions of well-being, and people in different cultures require different combinations of agency and communion to experience well-being. Following this theoretical development, the authors examine cultural impediments to the good life in individualistic and collectivistic cultures. The mutual incompatibility of agency and communion is ruled out as a possible cause of why it is so difficult to live the good life. Instead, the authors propose a dialectical synthesis of agency and communion as a way of dealing with this challenge of living the good life.     

Your personality on a good day: How trait and state personality predict daily well-being

The dynamic mediation model (Wilt, Noftle, Fleeson, & Spain, 2012) explains the associations between personality traits and happiness through links between personality states and daily well-being. To test this model, and the mediators of these relations, we examined if between- and within-person variation in personality was associated with daily well-being for undergraduates (N = 133) and US adults (N = 117). The model explained the trait neuroticism and daily well-being association. Also, after controlling for traits, people were happier on days in which they were extraverted, agreeable, conscientious, emotionally stable, and open to experience. Finally, these associations were partially mediated by the satisfaction of daily psychological needs. We discuss how the operationalization of state extraversion might impact its relation with daily well-being.     

Predicting Well-Being From Personality in Adolescents and Older Adults

The relationship between personality and well-being is dynamic and therefore should be examined within aging perspective. In study presented here we compared the prediction of well-being from personality in two samples?C223 adolescents attending high-school (16?C19?years; M?=?16.94, SD?=?0.51) and 134 older adults (54?C90?years; M?=?77.20, SD?=?7.39) living in retirement home or at home. Different aspects of well-being were included in the study. Subjective well-being was measured with Index of Well-Being, but also self-esteem and loneliness were included as measures of psychological well-being. Personality (measured with FFPI; Hendriks et al. in Pers Individ Dif 27:307?C325, 1999) significantly predicted indicators of well-being (Self-Esteem, Loneliness and Index of Well-Being) in both samples, with emotional stability and extraversion as most pronounced predictors. Personality explained more variance of well-being in adolescents than in older adults, and more variance in eudaimonic than hedonic aspects of well-being.     

How successfully can we measure well-being through measuring happiness?

Happiness is currently the topic of a wide range of empirical research, and is increasingly becoming the focus of public policy. The interest in happiness largely stems from its connection with well-being. We care about well-being – how well our lives are going for us. If we are happy it seems that, to some extent, we must be doing well. This suggests that we may be able to successfully measure well-being through measuring happiness. The problem is that both happiness and well-being are elusive and their measurement is far from uncontroversial. What exactly does information about happiness tell us about well-being? Is there more to well-being than happiness? If so, to what extent is happiness connected to well-being? These are controversial questions, but answers to them must be given if we are to make progress in the measurement of well-being. I argue that we should view happiness as an indicator of changes in well-being. I call this the Indicator View. According to this view, someone can be doing badly yet be happy insofar as their well-being is improving (and vice versa). More precisely, the Indicator View is the view that happiness is a defeasible indicator of local changes in well-being. Thus, we can successfully measure an important aspect of well-being through measuring happiness. I argue in favour of this view on the basis of an understanding of well-being that is widely acceptable. The Indicator View, therefore, has the potential to unite divided opinion over what happiness research can tell us about well-being.     

Interpreting the good life: growth memories in the lives of mature, happy people

In 2 studies, the authors examined autobiographical memories for the presence of 2 growth orientations that were expected to correspond differentially to maturity and well-being, which are considered to be key facets of "the good life" by L. A. King (2001). Mature participants emphasized integrative memories (conceptual integration and learning), whereas happy participants emphasized intrinsic memories (humanistic concerns). Both kinds of growth memories correlated more strongly with eudaimonic than with hedonic measures of well-being. Growth memories were largely independent of Big Five traits in relation to maturity and well-being. Finally, older participants were more likely than younger participants to have greater maturity (marginally) and well-being, but this was in part explained by older participants' greater tendency to have growth memories. The discussion considers the role of growth memories in the intentional cultivation of the good life.     

大学生的压力与心理健康

目的是探讨大学校园压力对大学生心理健康的影响。其意义在于根据压力与心理健康的不同关系,有的放矢地制定干预策略,使大学生在压力之下仍然能够保持心理健康。大学校园压力被定义为学习压力,个人压力和消极生活事件,并由相应的量表所测量。心理健康被定义为：一般健康状况和自尊,也由相应的量表所测量。研究问题是：（1）大学校园压力对大学生的心理健康是否有负面影响？（2）学习压力对大学生的心理健康是否有负面影响？（3）个人压力对大学生的心理健康是否有负面影响？（4）消极生活事件对大学生的心理健康是否有负面影响？同时建立了4个相应的理论假设。研究所采用的是横断和相关设计原则,并采用回溯性调查问卷方法对来自北京市3所高校的788名大学生进行了研究。研究结果证明了全部4个理论假设。研究结论是：大学校园压力对大学生的心理健康有负面影响,而与心理问题呈正相关     

Revisiting desirable response bias in well-being reports

Growing popular interest in positive psychology may have important implications for the measurement of well-being. Five studies tested the prediction that well-being ratings are influenced by desirability bias. In Study 1, participants (N?=?176) instructed to fake good endorsed higher well-being; those instructed to fake bad endorsed lower well-being, compared to controls. In Studies 2 and 3 (N’s?=?111, 121), control participants endorsed higher levels of well-being compared to those attached to a bogus pipeline. These differences were mediated by desirability bias. In Study 4 (N?=?417), instruction manipulations did not affect well-being levels, but presenting a desirability measure prior to well-being measures attenuated the correlations between them. In Study 5 (N?=?391), however, this order effect did not replicate. We discuss the importance of continued vigilance for desirability bias in well-being research as a ready solution to this clear problem remains elusive.     

A Fate Worse Than Death? The Well-Being of Patients Diagnosed as Vegetative With Covert Awareness

Patients in the vegetative state are wholly unaware of themselves, or their surroundings. However, a minority of patients diagnosed as vegetative are actually aware. What is the well-being of these patients? How are their lives going, for them? It has been argued that on a reasonable conception of well-being, these patients are faring so poorly that it may be in their best interests not to continue existing. I argue against this claim. Standard conceptions of well-being do not clearly support the conclusion that these patients would be better off having life-sustaining treatment withdrawn, and in fact, it may be possible for these patients to retain a passable level of well-being. I suggest that further research into the subjective experiences of these patients will allow us to better promote their well-being.     

Cross-sectional and longitudinal predictors of well-being: invariance across 25 years

This study addressed: (a) whether any changes in well-being over time could be attributed to participants’ aging or to economic or historical events; (b) whether predictors (e.g. age, religiosity, and financial status) were similarly associated with well-being in cohorts of college seniors assessed at different times; and (c) whether predictors of well-being were similar for the same cohort over a 25-year time span. Using three cohorts of emerging adults (1982, n?=?189; 2007, n?=?188; and 2010, n?=?79) and a subsample of the 1982 cohort followed across 25?years (n?=?83), the findings indicated that well-being declined over time, possibly due to historical influences rather than changes associated with aging. Well-being was similarly predicted by religiosity, relationship status, and financial status across cohorts. Longitudinal analyses indicated that earlier religiosity was inversely associated with later financial status and later financial status was associated with higher well-being.     

Self-Efficacy and Psychological Well-Being in Cardiac Patients: Moderated Mediation by Affect and Meaning-Making

Abstract

Prior research suggests a potential moderated mediation effect between self-efficacy and psychological well-being. Based on the Meaning Making Model and the Broaden-and-Build Theory, this study examines the relationship between self-efficacy and psychological well-being in the moderated mediation perspective of affect and meaning-making in coronary heart disease patients. The questionnaires measuring self-efficacy, psychological well-being, affect, and meaning-making were used to collect data from one hundred and fifty six patients (73 women and 83 men) who were suffering from coronary heart disease. The patients had a history of coronary heart disease in the previous .1?7.9?years and were aged 47?82. Findings demonstrated that meaning-making mediated the indirect relationship between self-efficacy and psychological well-being. In addition, the moderated mediation effect of positive affect, but not of negative affect was significant. Positive affect moderated the indirect effect between self-efficacy and psychological well-being through meaning-making; the indirect effect was stronger when positive affect was high as opposed to low. The results suggest the interplay of affective and meaning-making processes in the relationship between self-efficacy and well-being.     

Eight good questions for developmental epistemology and psychology

My reply to eight good questions arising from commentary is an elaboration of my main argument that there are parallels in the epistemologies of Frege and Piaget and that these parallels have distinctive implications for developmental psychology. The eight questions are: (i) was Piaget really an epistemologist? (ii) is Piaget's epistemic subject psychological or epistemological? (iii) is Frege's non-modal logic consistent with Piaget's account of necessity? (iv) does Piaget's constructivism entail realism? (v) what is the relation between thinking and thought? (vi) is Frege's concept of mind too narrow? (vii) how are cause and reason related in the interpretation of thought? (viii) what is the status of an act of judgment in the interpretation of thought? These questions are productive, and can be developed.     

Friends with benefits: on the positive consequences of pet ownership

Social support is critical for psychological and physical well-being, reflecting the centrality of belongingness in our lives. Human interactions often provide people with considerable social support, but can pets also fulfill one's social needs? Although there is correlational evidence that pets may help individuals facing significant life stressors, little is known about the well-being benefits of pets for everyday people. Study 1 found in a community sample that pet owners fared better on several well-being (e.g., greater self-esteem, more exercise) and individual-difference (e.g., greater conscientiousness, less fearful attachment) measures. Study 2 assessed a different community sample and found that owners enjoyed better well-being when their pets fulfilled social needs better, and the support that pets provided complemented rather than competed with human sources. Finally, Study 3 brought pet owners into the laboratory and experimentally demonstrated the ability of pets to stave off negativity caused by social rejection. In summary, pets can serve as important sources of social support, providing many positive psychological and physical benefits for their owners.     

What is more important for national well-being: money or autonomy? A meta-analysis of well-being, burnout, and anxiety across 63 societies

What is more important: to provide citizens with more money or with more autonomy for their subjective well-being? In the current meta-analysis, the authors examined national levels of well-being on the basis of lack of psychological health, anxiety, and stress measures. Data are available for 63 countries, with a total sample of 420,599 individuals. Using a 3-level variance-known model, the authors found that individualism was a consistently better predictor than wealth, after controlling for measurement, sample, and temporal variations. Despite some emerging nonlinear trends and interactions between wealth and individualism, the overall pattern strongly suggests that greater individualism is consistently associated with more well-being. Wealth may influence well-being only via its effect on individualism. Implications of the findings for well-being research and applications are outlined.     

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.     

Job Insecurity and Psychological Well-being: Review of the Literature and Exploration of Some Unresolved Issues

Research on the psychological consequences of job insecurity is reviewed, showing that job insecurity reduces psychological well-being and job satisfaction, and increases psychosomatic complaints and physical strains. Next, three additional research questions are addressed, since these questions did not receive much attention in previous research. First, does the impact of job insecurity on workers differ according to their professional position, gender, and age? Second, how important is job insecurity compared to other stressors on the workfloor? Third, how important is job insecurity compared to the impact of unemployment? To analyse these issues, data were used from a Belgian plant, part of a European multinational company in the metalworking industry (N = 336). The results of this exploratory study showed that job insecurity was associated with lower well-being (score on the GHQ-12), after controlling for background variables, such as gender and age. A significant interaction with gender occurred, indicating that gender moderated the association between job insecurity and well-being. Job insecurity was not related to psychological well-being among women. Among men, a significant increase in distress was noted among those who felt insecure, but not among the secure. Interaction terms for occupational position and age were not statistically significant. Job insecurity turned out to be one of the most distressful aspects of the work situation. The GHQ-scores of the insecure respondents were not different from those of a representative sample of short-term unemployed, suggesting both experiences to be equally harmful. The consequences of these findings for future research are discussed.