Gratitude,well-being and psychological distress among South African university students

This study investigated the associations between gratitude, measures of well-being, and indicators of psychological distress (depression and negative emotion) among South African university students. Data were collected from 198 first-year university students (female = 69.70%; mean age = 20.55 years, SD = 1.70 years) using measures of gratitude, flourishing, well-being, depression, and negative emotion. The results showed that gratitude is positively associated with measures of well-being, and inversely related to indicators of psychological distress. University-based support programmes should consider gratitude interventions to support student success.     

Happiness,inspiration and the fully functioning person: Separating hedonic and eudaimonic well-being in the workplace

The study investigates the idea that feeling good and functioning well-being are regulated by two different mechanisms: hedonic and eudaimonic. At the state level it is assumed that happiness is a hedonic feeling typically experienced when life is easy or a goal is reached. Inspiration is a eudaimonic feeling typically experienced when facing challenges in the process of goal attainment. At the trait level, we assume that personal growth is connected with eudaimonic rather than hedonic mechanisms. These assumptions were confirmed with data from 465 employees of the Occupational Health Services in Norway using day reconstruction method. Multilevel analyses showed that complex work situations increased inspiration and decreased happiness. Personal growth had a stronger effect on inspiration than on happiness. Our results support the idea that pleasant feelings (hedonia) and optimal functioning (eudaimonia) have different roles to play in the regulation of behavior, and therefore need to be distinguished from one another.     

Optimal human functioning around the world: A new index of eudaimonic well-being in 166 nations

As more and more people realize that wealth fails to fully capture the essence of human well-being, interest in non-monetary measures of well-being has intensified. Eudaimonic well-being (EWB; i.e., optimal psychosocial functioning) is a largely overlooked aspect of national well-being that has never been examined at the global level. This study uses data from nearly 1,800,000 respondents recruited probabilistically from 166 countries between the years of 2005 and 2017 to construct an index of EWB. EWB demonstrates moderate positive associations with other quality-of-life indicators (i.e., national life satisfaction, national prosperity, overall quality of life, and gross domestic product), indicating that it captures information not reflected by them. The distribution of EWB at national, regional, and global levels, as well as its global trend, is explored. The study also examines the relationships between EWB and a number of theoretically related individual- and country-level variables. Presented are also the results of multilevel modelling including a wide range of predictors.     

Coping flexibility and eudaimonic well‐being in university students

Despite the growing interest in the relationship between coping strategies and eudaimonic well‐being, few studies have examined this issue from the perspective of coping flexibility. Therefore, the present study aimed to: (1) identify approach coping profiles in the university context and (2) analyze the differences between these profiles in terms of eudaimonic well‐being. A prospective ex post facto design was used and 1,402 university students were selected through convenience sampling. Data were collected using validated self‐reported instruments. A latent profile analysis was conducted to identify the participants’ coping profiles. The relationship between profiles and eudaimonic well‐being was determined using a multivariate analysis of covariance (MANCOVA ), with gender, age, and university degree as covariates. Six student profiles were identified based on the degree to which they combined positive reappraisal, support seeking, and planning strategies. The profiles that involved the use of these three strategies to a greater extent experienced more eudaimonic well‐being, and vice versa. To analyze the impact of coping on eudaimonic well‐being, it is necessary to consider students’ ability to combine different approach coping strategies.     

Self-realisation and meaning making in the face of adversity: a eudaimonic approach to human resilience

This article considers a eudaimonic approach to psychological well-being built on the integration of developmental, existential and humanistic formulations as well as distant writings of Aristotle. Eudaimonia emphasizes meaning-making, self-realisation and growth, quality connections to others, self-knowledge, managing life and marching to one's own drummer. These qualities may be of particular importance in the confrontation with significant life challenges. Prior formulations of resilience are reviewed to underscore the unique features of a eudaimonic approach. Empirical findings on meaning making and self-realisation are then reviewed to document the capacity of some to maintain high well-being in the face of socioeconomic inequality, the challenges of aging, and in dealing with specific challenges (child abuse, cancer, loss of spouse). Moreover, those who sustain or deepen their well-being as they deal with adversity, show better health profiles, thereby underscoring broader benefits of eudaimonia. How meaning is made and personal capacities realised in the confrontation with challenge is revealed by narrative accounts. Thus, the latter half of the article illustrates human resilience in action via the personal stories of three individuals (Mark Mathabane, Ben Mattlin and Victor Frankl) who endured unimaginable hardships, but prevailed and grew in the face of it. The essential roles of strong social ties and the capacity to derive meaning and realise personal growth in grappling with adversity are unmistakable in all three cases.     

Religiousness,spirituality, and eudaimonic and hedonic well-being

This study tested a conceptual model of religiousness/spirituality (R/S) and hedonic well-being (HWB; measured by life satisfaction and positive affect) by including eudaimonic well-being (EWB; measured by meaning in life) as a mediator. Given the multidimensionality of R/S, we examined whether and how the magnitudes of direct and indirect relationships varied for various aspects of R/S: organizational religious practices, private religious practices, daily religious/spiritual experiences, and subjective spirituality. Web survey data of 450 US American adults were analyzed using structural equation modeling. Results showed that EWB partially mediated the relation of daily religious/spiritual experiences and HWB; however, the other three aspects of R/S had no indirect relationships with HWB. Additionally, private religious practices and subjective spirituality indicated negative direct relationships with HWB. Approximately 68% of the variance in HWB was accounted for by the variables included in this model. Implications for research and clinical practice are discussed.     

Beyond Viral: Interpersonal Communication in the Internet Age

Contemporary scholarship on mindfulness casts it as a form of purely nonevaluative engagement with experience. Yet, traditionally mindfulness was not intended to operate in a vacuum of dispassionate observation, but was seen as facilitative of eudaimonic mental states. In spite of this historical context, modern psychological research has neglected to ask the question of how the practice of mindfulness affects downstream emotion regulatory processes to impact the sense of meaning in life. To fill this lacuna, here we describe the mindfulness-to-meaning theory, from which we derive a novel process model of mindful positive emotion regulation informed by affective science, in which mindfulness is proposed to introduce flexibility in the generation of cognitive appraisals by enhancing interoceptive attention, thereby expanding the scope of cognition to facilitate reappraisal of adversity and savoring of positive experience. This process is proposed to culminate in a deepened capacity for meaning-making and greater engagement with life.