Culture and Context-sensitive Self: The Amount and Meaning of Context-sensitivity of Phenomenal Self Differ Across Cultures

Self-concepts change from context to context. The experience that one's self is context-sensitive may be universal, however the amount and meaning of context-sensitive self vary across cultures. Cross-cultural differences in the amount and meaning of context-sensitive self were investigated in three Western cultures (Australia, Germany, and UK) and two East Asian cultures (Japan and Korea). The amount of context-sensitivity of self was greater in Japan than in Western cultures and Korea. The meaning of context-sensitive self also varied across cultures. In the Western cultures, a context-invariant self was seen to be clear and true; however, these patterns were not observed in the East Asian cultures. In Korea, a context-invariant self was interpreted to be exhibiting a relational self, which adheres to the ethics of care. In Japan, it was a context-sensitive self that was seen to be true, implying that the true self in Japan may mean to be true to the self-in-context, rather than the transcendental, decontextualized self. The results suggest the importance of differentiating East Asian cultures such as Japan and Korea. The utility of quantitative methods in explicating cultural meaning was highlighted.     

Measuring Need Satisfaction and Frustration in Educational and Work Contexts: The Need Satisfaction and Frustration Scale (NSFS)

The satisfaction and frustration of the psychological needs for autonomy, relatedness and competence predict well-being and ill-being outcomes. However, research within educational and work contexts is stifled by the lack of an exhaustively validated measure. Following extensive preparatory and pilot work, the present three studies (total N = 762) aimed to develop such a measure and validate it against the Basic Need Satisfaction at Work Scale (Deci et al. in Personal Soc Psychol Bull 27(8):930–942, 2001) and an adapted version of the Balanced Measure of Psychological Needs (Sheldon and Hilpert in Motivation Emot 36(4):439–451, 2012). The Need Satisfaction and Frustration Scale demonstrated a better factor structure and internal reliability than its predecessors, and good criterion validity. This improvement was due to the exclusion of ambiguous items and items measuring antecedents of need satisfaction and frustration. The results also strengthen current evidence showing that need satisfaction and frustration are distinct but related constructs, and each better predicts well-being and psychological health problems, respectively.     

Brief loving-kindness meditation reduces racial bias,mediated by positive other-regarding emotions

The relationship between positive emotions and implicit racial prejudice is unclear. Interventions using positive emotions to reduce racial bias have been found wanting, while other research shows that positive affect can sometimes exacerbate implicit prejudice. Nevertheless, loving-kindness meditation (LKM) has shown some promise as a method of reducing bias despite increasing a broad range of positive emotions. A randomised control trial (n = 69) showed that a short-term induction of LKM decreased automatic processing, increased controlled processing, and was sufficient to reduce implicit prejudice towards the target’s racial group but not towards a group untargeted by the meditation. Furthermore, the reduction in bias was shown to be mediated by other-regarding positive emotions alongside increased control and decreased automaticity on the IAT. Non-other-regarding positive emotions conversely showed no correlation with bias. The study is the first to show that a short-term positive emotional induction can reduce racial prejudice, and aids the understanding of how positive emotions functionally differentiate in affecting bias.     

Self-reported reasons for moral decisions

Many investigations of moral decision-making employ hypothetical scenarios in which each participant has to choose between two options. One option is usually deemed “utilitarian” and the other either “non-utilitarian” or “deontological”. Very little has been done to establish the validity of such measures. It is unclear what they measure, let alone how well they do so. In this exploratory study, participants were asked about the reasons for their decisions in six hypothetical scenarios. Various concerns contributed to each decision. Action decisions occurred when utilitarian concerns dominated. Bystanding decisions resulted from different concerns or combinations of concerns dominating in different situations, with utilitarianism usually among participants’ concerns. None of the labels usually used for either decision therefore seems entirely appropriate. Five concerns were identified as necessary and sufficient to predict over 85% of participants’ decisions. This suggests great promise for future research, particularly in investigation of real-world moral decisions.     

Inspiring altruism: reflecting on the personal relevance of emotionally evocative prosocial media characters

Educators have proposed that admired behavior by media characters evokes audience emulation if subsequent personal reflection results in audience members realizing that they want to and are able to behave in a similar manner. Two experiments investigated this. In Study 1, exposure to prosocial media models increased altruistic inclinations among teenagers only if they were also instructed to reflect on the personal significance of what they had seen. In Study 2, medical students exposed to prosocial media models had higher empathic and altruistic intentions if they reflected on the personal rather than the professional significance of what they had seen. Personal inspiration and recognition of enactment possibilities seemed key determinants of emulation.     

Deception,Catholicism, and Hope: Understanding Problems in the Communication of Unfavorable Prognoses in Traditionally-Catholic Countries

The doctor's use of deception in appropriate circumstances has commonly been considered a necessity of the medical art. Resistance to full and frank communication is typical of many traditionally Catholic countries, and particularly of Italy, a western country where Catholicism remains particularly influential. The Catholic teaching on truth and lies, and the problem of telling the truth to a severely ill patient is discussed. It is suggested that the contemporary Catholic model of gradually telling a terminal patient the truth, which looks reasonable and feasible in theory, is rarely followed in practice, as in the majority of cases the truth is not told tout court. Problems stem from the way in which medicine is currently practiced in Italy; from the synergism between Catholicism and the medical tradition's grounded paternalism; and from the ambiguity of the term ‘hope’. Catholic ethics in fact recommends that the truth must be told without destroying hope, but the Catholic meaning of ‘hope’ is very different from its meaning in current language.     

Culture,essentialism, and agency: are individuals universally believed to be more real entities than groups?

Are human individuals universally seen to be more real entities (or more entitative, to use Campbell's, 1958, term) than social groups? Although the individual may be seen to be more entitative than social groups in the West, it is unclear whether this is the case in other cultures, especially in East Asia. Two aspects of perceived entitativity are distinguished: psychological essentialism (belief in the presence of essence‐like unchangeable properties) and agency (perception that a social entity is an agent), and examined for four social targets (individual, family, friendship group, and society) in three English‐speaking cultures (Australia, UK, and USA), three East Asian cultures (Hong Kong, Japan, and Korea), and two continental European cultures (Belgium and Germany). In all cultures, the individual person was seen to possess essence‐like unchangeable characteristics more than social groups (i.e. essentialized). As for agency, the individual person was seen to be more agentic than groups in Western cultures, but both individuals and groups were conferred an equal level of agency in East Asia. Individuals may be universally more essentialized than friendship groups and societies, but not always seen to be more agentic, than social groups. Implications of the results for conceptions of individualism and collectivism are discussed. Copyright © 2004 John Wiley & Sons, Ltd.     

Measuring Meaning in Life

The present studies addressed the need for a comprehensive, economical, and psychometrically adequate measure of existential meaning. In Study 1, principal-axis factor analysis of participants’ responses to popular meaning measures identified five latent constructs underlying them, labelled purposeful life, principled life, valued life, exciting life, and accomplished life. These dimensions resonate with the meaning in life concept as understood by Frankl (1963. Man’s search for meaning. (Revised Ed.) London: Hodder & Stoughton) and the panoply of subsequent theoretical definitions (e.g. Battista and Almond. (1973). Psychiatry, 36, 409–427; 2000. Exploring existential meaning: Optimising human development across the life span (pp. 39–55). USA: Sage; 1998. The human quest for meaning: A handbook of psychological research and clinical applications (pp. 11–140). Mahwah: Lawrence Erlbaum). Study 2 used these results as a foundation for developing a psychometrically satisfactory self-report questionnaire of each of these aspects of meaning in life. Confirmatory factor analysis (CFA) validated a five-factor structure, with each factor loading on a common second-order factor. Study 3 provided evidence for this new measure’s convergent validity and economic property. The final Meaningful Life Measure is reported and provides comprehensive but differentiated measurement of the meaning in life construct.     

Deception, catholicism, and hope: understanding problems in the communication of unfavorable prognoses in traditionally-catholic countries

The doctor's use of deception in appropriate circumstances has commonly been considered a necessity of the medical art. Resistance to full and frank communication is typical of many traditionally Catholic countries, and particularly of Italy, a western country where Catholicism remains particularly influential. The Catholic teaching on truth and lies, and the problem of telling the truth to a severely ill patient is discussed. It is suggested that the contemporary Catholic model of gradually telling a terminal patient the truth, which looks reasonable and feasible in theory, is rarely followed in practice, as in the majority of cases the truth is not told tout court. Problems stem from the way in which medicine is currently practiced in Italy; from the synergism between Catholicism and the medical tradition's grounded paternalism; and from the ambiguity of the term 'hope'. Catholic ethics in fact recommends that the truth must be told without destroying hope, but the Catholic meaning of 'hope' is very different from its meaning in current language.