Convergence of Character Strengths in American and Japanese Young Adults

We investigated cultural influences on the distribution of character strengths, gender differences in character strengths, and the relationship of happiness to character strengths. Young adults from the United States (n=1099) and Japan (n=308) completed the English or Japanese versions of the Values in Action Inventory of Strengths. American and Japanese showed similar distributions of the 24 strengths measured: Higher strengths included love, humor and kindness, and lesser strengths included prudence, self-regulation, and modesty. Gender differences across cultures were also similar: Females were more likely than males to report strengths of love and kindness, whereas males were more likely to report bravery and creativity. In both samples, associations with happiness were found for zest, hope, curiosity and gratitude. The present study is a first step in an international study of character strengths, and we discuss the ubiquity and variation of character across culture.     

DO PEOPLE REALLY ADAPT TO MARRIAGE?

Although cross-sectional studies have shown a reliable association between marital status and subjective well-being, a recent longitudinal study [Lucas et al. 2003, Journal of Personality & Social Psychology 84(3), pp.␣527–539] found no support for the idea that happiness increases after marriage. Instead, participants who got married reported short-term increases followed by complete adaptation back to baseline levels of well-being. However, researchers have criticized this study on two grounds. First, these results contradict cohort-based analyses from a nationally representative sample. Second, these analyses do not control for pre-marriage cohabitation, which could potentially inflate baseline levels of well-being. The original data (plus four additional waves) are reanalyzed to address these concerns. Results confirm that individuals do not get a lasting boost in life satisfaction following marriage.The data used in this paper were made available by the German Institute for Economic Research (DIW). This research was supported by a grant from the Anthony Marchionne Foundation.     

Achieving Sustainable Gains in Happiness: Change Your Actions, not Your Circumstances*

Although attaining happiness is a nearly universal goal, surprisingly little research has focused on how happiness can be increased and then sustained. Three studies test predictions of a model (Lyubomirsky et al., 2005) positing that sustainable happiness is possible through intentional activity changes, more so than through circumstantial changes. Study 1 shows that less hedonic adaptation is reported in response to activity changes than to circumstantial changes. Study 2 tests a dynamic process model, showing that while both positive activity changes and positive circumstantial changes predict rank-order increases in subjective well-being from Time 1 to Time 2, only activity changes predict maintained gains at Time 3. Study 3 replicates the Study 2 findings and extends them to psychological well-being (Ryff and Keyes, 1995). Implications for positive psychology and “the pursuit of happiness” are discussed. *This work was supported in part by grants from the Positive Psychology Network.     

The Potential of Anamnestic Comparative Self-Assessment (ACSA) to Reduce Bias in the Measurement of Subjective Well-Being

Background: The conventional question (CQ) on subjective well-being (SWB) is e.g. “How is life?”, with ratings between e.g. ‘Best’ and ‘Worst possible’. Disadvantages may be casualness of responses and biases of proximate, peer or cultural relativity. Alternatively, with Anamnestic Comparative Self-Assessment (ACSA), the scale anchors are the respondents’ self-defined memories of their best and worst periods in life. Thus ACSA uses life review and experiential scale anchors. Objective: To compare the validity, sensitivity and responsiveness of the CQ and ACSA. Method: ACSA and the CQ were administered in parallel to 2584 university-hospital patients suffering from a wide range of psychiatric and somatic diseases. Results: ACSA and CQ did not measure the same construct (r = 0.50). CQ ratings were almost normally distributed, whereas ACSA ratings were overall lower, and clearly positively skewed, suggesting greater sensitivity to the respondents’ diseased state. Contrary to CQ, ACSA ratings of critically ill patients with end-stage liver disease were very low. After life-saving liver transplantation, ACSA ratings increased significantly more than CQ ratings, suggesting better responsiveness of ACSA to objective change. Trait-like socio-demographic variables such as sex, age, and marital status influenced CQ, but not ACSA ratings. Conclusion: In between-subject studies, depending on one’s study objectives, ACSA should be considered as a complement or an alternative to conventional SWB instruments. The CQ is probably preferable when socio-demographic variables are study endpoints. In longitudinal or intervention studies and for intercultural comparisons, ACSA, which reduces the need for correction of several biases or confounders, seems more useful.     

How Do People Pursue Happiness?: Relating Personality, Happiness-Increasing Strategies, and Well-Being

Five hundred ethnically diverse undergraduates reported their happiness strategies – that is, activities undertaken to maintain or increase happiness. Factor analysis extracted eight general strategies: Affiliation, Partying, Mental Control, Goal Pursuit, Passive Leisure, Active Leisure, Religion, and Direct Attempts at happiness. According to multiple regression analyses, these strategies accounted for 52% of the variance in self-reported happiness and 16% over and above the variance accounted for by the Big Five personality traits. The strongest unique predictors of current happiness were Mental Control (inversely related), Direct Attempts, Affiliation, Religion, Partying, and Active Leisure. Gender differences suggest that men prefer to engage in Active Leisure and Mental Control, whereas women favor Affiliation, Goal Pursuit, Passive Leisure, and Religion. Relative to Asian and Chicano(a) students, White students preferred using high arousal strategies. Finally, mediation analyses revealed that many associations between individuals’ personality and happiness levels are to some extent mediated by the strategies they use to increase their happiness – particularly, by Affiliation, Mental Control, and Direct Attempts. The authors would like to thank Sabine French for comments on earlier drafts and Andrew Comrey, Dan Ozer, and Chandra Reynolds for their valuable statistical advice.     

Associations of positive orientation with health and psychosocial adaptation: A review of findings and perspectives

Earlier findings have shown that positive evaluations about oneself, life, and future are related to each other and can be traced to a common latent dimension originally named positive orientation and then positivity. Further findings have led to the development of an eight‐item scale that allows a direct measurement of positivity. A review is presented of the major findings that point to positivity as a basic self‐evaluative disposition and that attest to its relevant impact across domains of functioning. Finally, possible avenues for promoting positivity and to allow individuals to fully benefit from it are discussed.     

How self‐compassion moderates the effect of body surveillance on subjective happiness and depression among women

According to objectification theory (Fredrickson & Roberts, 1997), being treated as an object leads women to engage in self‐objectification, which in turn increases body surveillance and body shame as well as impairs mental health. However, very little is known about what factors could act as buffers against the detrimental consequences of self‐objectification. This paper seeks to understand the role of self‐compassion (the ability to kindly accept oneself or show self‐directed kindness while suffering) in the perception that women have of their own bodies. Results indicate that self‐compassion moderated the effect of body surveillance on depression and happiness separately among women. More specifically, for women low in self‐compassion, body surveillance was negatively associated with happiness, which was explained by increased depression. In sum, our results indicate that self‐compassion protects against the detrimental consequences of body surveillance.     

幸福悖论及其最新解释

横断研究认为收入和幸福感正相关; 长时时间序列(通常指10年及以上)研究认为二者无关, 这种矛盾的结论即构成了幸福悖论。传统上解释幸福悖论主要从理论着手, 如定点理论、适应理论、相对效用理论等。近年来, 学者们开始从“忽略变量”的角度解释, 文章分别介绍了收入不平等、受教育水平、社会资本、个人主义–集体主义、婚姻状态五种忽略变量。忽略变量对幸福感的消极效应抵消了收入对幸福感的积极效应, 导致了幸福悖论现象的发生。     

Beyond self-report in the study of hedonic and eudaimonic well-being: Correlations with acquaintance reports, clinician judgments and directly observed social behavior

Surprisingly little is known about how well-being is related to social reputation, clinician judgments, and directly observed social behaviors. This study presents data that bear directly on these issues, along with comparing the personality and behavioral correlates of subjective happiness, a measurement based on a hedonic conceptualization of well-being, with psychological well-being, a eudaimonic conceptualization. The findings demonstrate remarkable consistency in the pattern of correlates of the two measures across acquaintance ratings, clinician judgments, and directly observed social behaviors. By either conceptualization, people high in well-being enjoy positive social reputations (e.g., cheerful, sociable, satisfied with life), are rated as well-adjusted by clinicians (e.g., consistent, resilient), and can be observed to exhibit adaptive social behaviors (e.g., social skill, expressiveness).     

“乐”——中国人的主观幸福感与传统文化中的幸福观

中国人的幸福感重视人际与集体的和谐, 重视精神的感受。这样的幸福感特点很大程度上受传统文化中幸福观的影响。儒、道、佛三大流派各有自己独特的幸福观：儒家既承认父母俱存、兄弟无故的现实感性之乐, 又强调追求仁义的理性之乐; 道家提倡超越现实的顺应自然之乐和祸福相依的幸福观; 佛家则讲求进入涅槃和普渡众生之乐。各家在追求理想人格、追求审美的过程中, 各自发展又互相融合, 形成对中国人幸福感影响深远的三大幸福观：(1)不以个人情感为重点而代之以人际关系和社会和谐的集体主义幸福观; (2)幸福感与道德感、审美感相连; (3)追求理性之乐。