I Am So Happy ‘Cause My Friend Is Happy for Me: Capitalization,Friendship, and Happiness Among U.S. and Turkish College Students

ABSTRACT

Friends usually share positive events in their lives with each other. Referred to as capitalization, this process promotes individual happiness when the discloser perceives that the responses display genuine support. Yet, the specific mechanisms explaining why capitalization is associated with happiness are not known. The present study addresses this empirical issue by testing a mediational model positing that friendship quality would mediate the relationship between capitalization and happiness among U.S. and Turkish college students. Although the psychosocial well-being of the U.S. participants was significantly higher than Turkish participants, the proposed model was supported in both groups. This suggests that part of the reason capitalization is associated with happiness is because of friendship experiences. The authors also provide suggestions for future research.     

青年情绪智力与主观幸福感的关系

以444名青年为研究对象,采用Schutte编制的《情绪智力量表》、艾森克人格问卷和Diener等人编制的《国际大学调查》为研究工具,调查青年各群体的主观幸福感水平,并对情绪智力和主观幸福感的关系进行了研究。结果发现,青年不同群体之间存在显著的主观幸福感差异,本科生群体的主观幸福感水平最高;在控制了人口学变量和人格变量之后,情绪智力能独立预测主观幸福感各维度的变异。     

儿童歧视知觉模型述评

Brown和Bigler提出了儿童歧视知觉模型,分析了歧视知觉的三个影响因素:认知因素、情景因素和个体差异因素,每个因素都包含了多个影响儿童歧视知觉的子因素。该模型展示了这些因素影响儿童歧视知觉的机制。完善该模型需要探讨其与信息加工理论、发展群际理论、主观群体动力学模型的兼容性。歧视知觉的类型需要进一步细化,因此在综合主观群体动力学模型和发展模型的基础上提出了歧视知觉的分类方案。未来研究还要进一步探讨情绪、文化以及年龄因素对儿童歧视知觉的影响,并探讨该模型对歧视干预的意义。     

The dimensional salience solution to the expectancy-value muddle: An extension

The theory of reasoned action (TRA) specifies a set of expectancy-value, belief-based frameworks that underpin attitude (behavioural beliefs × outcome evaluations) and subjective norm (normative beliefs × motivation to comply). Unfortunately, the most common method for analysing these frameworks generates statistically uninterpretable findings, resulting in what has been termed the ‘expectancy-value muddle’. Recently, however, a dimensional salience approach was found to resolve this muddle for the belief-based framework underpinning attitude. An online survey of 262 participants was therefore conducted to determine whether the dimensional salience approach could also be applied to the belief-based framework underpinning subjective norm. Results revealed that motivations to comply were greater for salient, as opposed to non-salient, social referents. The belief-based framework underpinning subjective norm was therefore represented by evaluating normative belief ratings for salient social referents. This modified framework was found to predict subjective norm, although predictions were greater when participants were forced to select five salient social referents rather than being free to select any number of social referents. These findings validate the use of the dimensional salience approach for examining the belief-based frameworks underpinning subjective norm. As such, this approach provides a complete solution to addressing the expectancy-value muddle in the TRA.     

The effect of rebranding generic medicines on drug efficacy and side effects

Objectives: Subjective age is an important correlate of health, well-being, and longevity. So far, little is known about short-term variability in subjective age and the circumstances under which individuals feel younger/older in daily life. This study examined whether (a) older adults’ felt age fluctuates on a day-to-day basis, (b) daily changes in health, stressors, and affect explain fluctuations in felt age, and (c) the daily associations between felt age and health, stressors, or affect are time-ordered.

Method: Using an eight-day daily diary approach, N = 43 adults (60–96 years, M = 74.65, SD = 8.19) filled out daily questionnaires assessing subjective age, health, daily stressors, and affect. Data were analysed using multilevel modelling.

Main outcome measures: Subjective age, health, daily stressors, affect.

Results: Intra-individual variability in felt age was not explained by time but by short-term variability in other variables. Specifically, on days when participants experienced more than average health problems, stress, or negative affect they felt older than on days with average health, stress, or negative affect. No time-ordered effects were found.

Conclusion: Bad health, many stressors, and negative affective experiences constitute circumstances under which older adults feel older than they typically do. Thus, daily measures of subjective age could be markers of health and well-being.     

Reconciling the Stoic and the Sceptic: Hume on Philosophy as a Way of Life and the Plurality of Happy Lives

On the one hand, Hume accepts the view – which he attributes primarily to Stoicism – that there exists a determinate best and happiest life for human beings, a way of life led by a figure whom Hume calls ‘the true philosopher’. On the other hand, Hume accepts that view – which he attributes to Scepticism – that there exists a vast plurality of good and happy lives, each potentially equally choiceworthy. In this paper, I reconcile Hume's apparently conflicting commitments: I argue that Hume's ‘Sceptical’ pluralism about the character of the happiest life need not conflict with his ‘Stoic’ advocacy of the supreme happiness of the true philosopher, given Hume's flexible understanding of how one might live as a true philosopher.     

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.     

Religiosity,subjective well-being,and depression in Saudi children and adolescents

To explore the associations between religiosity and both subjective well-being (SW-B) and depression, a sample of 7211 Saudi school children and adolescents was recruited (2159 boys, 5052 girls). Their ages ranged from 11 to 18 years (M _age = 16.1, SD = 1.5 for boys; M _age = 15.6, SD = 1.9 for girls). They responded to five self-rating-scales of religiosity and SW-B, that is, happiness, satisfaction, mental health, and physical health, as well as the Multidimensional Child and Adolescent Depression Scale. It was found that males obtained significantly higher mean scores than their female counterparts on the religiosity and the SW-B self-rating-scales, whereas females obtained a significantly higher mean score on depression than their male peers. All the correlations among males and female were significant between religiosity and both SW-B rating scales (positive) and depression (negative). A principle components analysis was conducted. A high-loaded and bipolar factor was disclosed and labelled “Religiosity and well-being vs. depression.” In the stepwise multiple regression, the main predictor of religiosity in both sexes was satisfaction. In the light of the high mean score on religiosity, it was concluded that religiosity is an important element in the lives of the present sample of Saudi Muslim children and adolescents. Based on the correlations and factor analysis, it was also concluded that religious persons (in this sample) are happier, healthier, and less depressed.     

Dimensions of belief about miraculous healing

Although social scientists have convincingly demonstrated relationships between religious beliefs/practices and mental health, almost none of the empirical findings or related theory apply specifically to Jews. To address this limitation, we investigated the role of Jewish religiousness in anxiety, depression, and happiness, in a large Jewish community sample (n = 565). Several facets of global Jewish religiousness were examined, as well as a theoretically based Jewish religious variable, trust in God. A self-report measure of trust in God was created, and factor analyses yielded two reliable and valid subscales: trust in God and mistrust in God. Contrary to our hypotheses, global Jewish religiousness was on the whole unrelated to mental-health functioning. As expected, higher levels of trust in God were associated with less anxiety and depression, and greater personal happiness, whereas inverse associations emerged for the unanticipated but robust mistrust subscale.