Mixed emotional variants of gratitude: antecedent situations, cognitive appraisals, action tendencies, and psychosocial outcomes.

This research provides an exploratory investigation of whether gift/help-receiving contexts that elicit mixed emotional variants of gratitude can be distinguished from typical gratitude-eliciting situations in their associated appraisals, action tendencies, and psychosocial effects. We examined 473 participants (159 males, 312 females, 2 others; Mage = 31.07) using a one-way four-conditions between-subjects experiment. Participants were randomly assigned to complete recall tasks describing four different gratitude-eliciting situations. Emotions, cognitive appraisals, action tendencies, and general psychosocial outcomes were assessed. Relative to a control condition involving receiving a gift or help (gift/help condition), receiving something at the expense of a benefactor (benefactor-inconvenience condition) elicited gratitude-guilt; receiving something with an expectation of return (return-favour condition) elicited gratitude-disappointment and gratitude-anger; while receiving a disliked gift or receiving assistance that made things worse (backfire condition) primarily elicited gratitude-disappointment while also eliciting gratitude-anger and gratitude-guilt. Each condition was differentiable from control in their appraisals, action tendencies, and psychosocial effects. Notably, contexts which elicited mixed emotional variants of gratitude were characterised by the co-occurrence of conflicting appraisals such as pleasantness and unpleasantness or goal-congruence and goal-incongruence. Additionally, the return-favour and backfire conditions were most dissimilar from control, and were associated with the most negative action tendencies and psychosocial outcomes.

Specificity in the Study of Mixed Emotions: A Theoretical Framework.

Research on mixed emotions is yet to consider emotion-specificity, the idea that same-valenced emotions have distinctive characteristics and functions. We review two decades of research on mixed emotions, focusing on evidence for the occurrence of mixed emotions and the effects of mixed emotions on downstream outcomes. We then propose a novel theoretical framework of mixed-emotion-specificity with three foundational tenets: (a) Mixed emotions are distinguishable from single-valenced emotions and other mixed emotions based on their emotion-appraisal relationships; (b) Mixed emotions can further be characterized by four patterns that describe relationships between simultaneous appraisals or appraisals that are unique to mixed emotions; and (c) Carryover effects occur only on outcomes that are associated with the appraisal characteristics of mixed emotion. We outline how mixed-emotion-specific effects can be predicted based on the appraisal tendency framework. Temporal dynamics, the application of mixed-emotion-specificity to individual difference research, methodological issues, and future directions are also discussed.

"Speak of the Devil and he Shall Appear": Religiosity, Unconsciousness, and the Effects of Explicit Priming in the Misperception of Immorality.

Psychological theory and research suggest that religious individuals could have differences in the appraisal of immoral behaviours and cognitions compared to non-religious individuals. This effect could occur due to adherence to prescriptive and inviolate deontic religious-moral rules and socio-evolutionary factors, such as increased autonomic nervous system responsivity to indirect threat. The latter thesis has been used to suggest that immoral elicitors could be processed subliminally by religious individuals. In this manuscript, we employed masking to test this hypothesis. We rated and pre-selected IAPS images for moral impropriety. We presented these images masked with and without negatively manipulating a pre-image moral label. We measured detection, moral appraisal and discrimination, and physiological responses. We found that religious individuals experienced higher responsivity to masked immoral images. Bayesian and hit-versus-miss response analyses revealed that the differences in appraisal and physiological responses were reported only for consciously perceived immoral images. Our analysis showed that when a negative moral label was presented, religious individuals experienced the interval following the label as more physiologically arousing and responded with lower specificity for moral discrimination. We propose that religiosity involves higher conscious perceptual and physiological responsivity for discerning moral impropriety but also higher susceptibility for the misperception of immorality.

When the camera eats first: Exploring how meal-time cell phone photography affects eating behaviours.

Advances in cell phone technology have the potential to disrupt eating patterns. In this research, we focused on the camera function of a cell phone, characterizing: (i) the extent to which this function is used during meals; (ii) whether meal-time photographers show signs of pathological eating; and (iii) whether the act of taking food photographs alters the amount and enjoyment of food eaten. In the first study, we used the experience sampling method to track one week of meals from 137 young adults. Although we observed a low base rate of meal-time photography (5.44% of the 1140 meals captured), phone users who engaged in this practice had higher external eating scores than those who did not. That is, these meal-time photographers were more likely to eat in response to external cues (e.g. the sight of palatable food) than to internal cues of hunger. However, when participants were randomly assigned to take either food or non-food photographs within a lab setting (Study 2), we found no evidence that the type of photography influenced either the amount or enjoyment of food eaten. Taken together, our findings suggest a limited role for cell phone photography in an obesogenic environment.

The Relation Between Official WhatsApp-Distributed COVID-19 News Exposure and Psychological Symptoms: Cross-Sectional Survey Study.

BACKGROUND: In a global pandemic, digital technology offers innovative methods to disseminate public health messages. As an example, the messenger app WhatsApp was adopted by both the World Health Organization and government agencies to provide updates on the coronavirus disease (COVID-19). During a time when rumors and excessive news threaten psychological well-being, these services allow for rapid transmission of information and may boost resilience. OBJECTIVE: In this study, we sought to accomplish the following: (1) assess well-being during the pandemic; (2) replicate prior findings linking exposure to COVID-19 news with psychological distress; and (3) examine whether subscription to an official WhatsApp channel can mitigate this risk. METHODS: Across 8 weeks of the COVID-19 outbreak (March 7 to April 21, 2020), we conducted a survey of 1145 adults in Singapore. As the primary outcome measure, participants completed the Depression, Anxiety, and Stress Scale (DASS-21). As predictor variables, participants also answered questions pertaining to the following: (1) their exposure to COVID-19 news; (2) their use of the Singapore government's WhatsApp channel; and (3) their demographics. RESULTS: Within the sample, 7.9% of participants had severe or extremely severe symptoms on at least one DASS-21 subscale. Depression scores were associated with increased time spent receiving COVID-19 updates, whereas use of the official WhatsApp channel emerged as a protective factor (b=-0.07, t[863]=-2.04, P=.04). Similarly, increased anxiety scores were associated with increased exposure to both updates and rumors, but this risk was mitigated by trust in the government's WhatsApp messages (b=-0.05, t[863]=-2.13, P=.03). Finally, although stress symptoms increased with the amount of time spent receiving updates, these symptoms were not significantly related to WhatsApp use. CONCLUSIONS: Our findings suggest that messenger apps may be an effective medium for disseminating pandemic-related information, allowing official agencies to reach a broad sector of the population rapidly. In turn, this use may promote public well-being amid an "infodemic." TRIAL REGISTRATION: ClinicalTrials.gov NCT04305574; https://clinicaltrials.gov/ct2/show/NCT04305574.

Sadness, but not anger or fear, mediates the long-term leisure-cognition link: an emotion-specific approach.

Past research has provided some evidence of positive relationships between leisure and cognitive functioning, but questions remain regarding their mechanisms. We argue that specific negative emotions may provide promising theoretical mechanisms for the leisure-cognition link. Guided by theories of leisure and emotion-specificity, we used a large-sample, longitudinal dataset of adult participants (N = 3536; 1940 females; Mage = 56.16) to examine the leisure-cognition link over about a decade and to test whether sadness, anger, or fear would be supported as emotion-specific mediators of the leisure-cognition link. Analyses were performed using observed variable path analyses and latent variable structural equation modelling. Controlling for demographics (age, gender, education level) and baseline cognitive functioning, leisure predicted better episodic memory and executive function a decade later. Moreover, both observed variable and latent variable mediational analyses supported sadness as a mediator of the link between leisure and episodic memory as well as executive function, such that leisure predicted reduced sadness, in turn predicting improved cognitive functioning. In contrast, neither fear nor anger were supported as mediators of the leisure-cognition link. Thus, the results support long-term links between leisure and cognitive functioning and also support sadness as an emotion-specific mediator of these relationships.

Putting adversity in perspective: purpose in life moderates the link between childhood emotional abuse and neglect and adulthood depressive symptoms.

Background: Childhood emotional abuse and neglect is linked with a host of adverse outcomes later in life, including depression. However, potential psychological resources that may mitigate the adverse outcomes of childhood emotional abuse and neglect are not well-understood.Aims: Drawing from the insight that having a sense of purpose can help individuals deal with setbacks and difficulties better, we propose that purpose in life can also help sufferers of childhood maltreatment cope more effectively and reduce the onset of depressive symptoms.Methods: Participants were drawn from two large, nationally representative studies comprising a total of 3664 respondents. Purpose in life, childhood emotional abuse and neglect, and depressive symptoms were measured with validated scales.Results: We found convergent evidence that purpose in life attenuates the effect of childhood emotional abuse and neglect on subsequent depressive symptoms across a range of measures of mood and depression.Conclusions: The current study highlights the important role played by purpose in life in building resilience, coping against adverse life events, and psychological well-being.

Teleological explanation and positive emotion serially mediate the effect of religion on well-being.

OBJECTIVE: Previous research has demonstrated a robust relationship between religion and well-being, and it has been proposed that positive emotions are important mediators of this effect. Yet the mechanism via which religion promotes positive emotions has not been widely studied. We sought to examine whether teleological explanations of daily events and resulting positive emotions serially mediated the effects of religion on well-being. METHOD: These hypotheses were tested over three studies involving full-time and part-time university students in Singapore. In Study 1, participants completed measures of religiousness and well-being, and explained and described three recent personally significant events and their resulting emotions. Studies 2 and 3 adopted an ecological momentary assessment approach to measure teleological explanations, resulting emotions, and well-being in almost real time. RESULTS: In Study 1, teleological explanations and positive emotions serially mediated the effects of religiousness on well-being. In Study 2, momentary teleological explanations of daily events mediated the positive relationship between religiousness and momentary positive emotions. In Study 3, serial mediation of the relationship between religiousness and momentary well-being by momentary teleological explanations and positive emotions was observed. CONCLUSIONS: These results provide evidence of the importance of teleological explanations of daily events in religious enhancement of well-being.

Gratitude and Drug Misuse: Role of Coping as Mediator.

BACKGROUND: Positive emotions, such as gratitude has been found to be beneficial to both physical and mental well-being but so far, drug misuse research has yet to identify important emotive predictors related to drug use. OBJECTIVES: This study aimed to examine the relationship between gratitude and drug use among a group of drug misusers. It was hypothesized that greater dispositional gratitude was associated with lesser drug use through greater use of adaptive coping methods and lesser use of maladaptive coping methods. METHODS: This study utilized a cross-sectional design to examine the relationship between gratitude, coping, and drug use among a sample of drug misusers (N = 105) at a drug rehabilitation center. Participants completed the gratitude questionnaire (GQ-6), the joy subscale of the Dispositional Positive Emotion Scale (DPES), the Brief COPE, and a questionnaire on their drug use. Data were collected in 2015. RESULTS: Mediation analysis supported the hypothesis and found that adaptive coping mediated the relationship between gratitude and drug use. However, mediation was not found for maladaptive coping. Additional analysis found that adaptive coping as a mediator was not found for joy. CONCLUSION: Results suggested that gratitude has utility in reducing drug use through the use of more adaptive coping strategies and this relationship was not simply due to positive affect. Interventions targeting drug use behavior could consider introducing gratitude to increase adaptive coping abilities to reduce drug use.

Differentiation of 13 positive emotions by appraisals.

This research examined how strongly appraisals can differentiate positive emotions and how they differentiate positive emotions. Thirteen positive emotions were examined, namely, amusement, awe, challenge, compassion, contentment, gratitude, hope, interest, joy, pride, relief, romantic love and serenity. Participants from Singapore and the USA recalled an experience of each emotion and thereafter rated their appraisals of the experience. In general, the appraisals accurately classified the positive emotions at rates above chance levels, and the appraisal-emotion relationships conformed to predictions. Also, the appraisals were largely judged by participants as relevant to their positive emotion experiences, and the appraisal-emotion relationships were largely consistent across the two countries.

Trajectories of emotional disclosure with parents during the college transition among Asian first-year students.

The college transition is a time of great emotional lability, and sharing emotional experiences with parents can be beneficial for first-year students. Guided by the social sharing of emotions framework and the cultural theory on self-construal, this study investigated the developmental course of freshmen's emotional disclosure with parents during the first semester and the mediating role of independence-orientation in two Asian contexts-Beijing (China) and Singapore. Using experience sampling method (online diary), 205 Chinese freshmen (Mage = 19.43) and 291 Singapore freshmen (Mage = 19.44) reported on four facets of emotional disclosure with parents (frequency, intimacy, negativity, and positivity) across four timepoints and their independence-interdependence orientation (Time 1). Latent growth curve modeling comparing the two Asian samples revealed that frequency increased for Chinese students and decreased for Singapore students. Intimacy indicated upward trajectories for both Asian samples, whereas negativity and positivity showed downward trajectories but were less pronounced for Chinese students. Mediated latent growth curve modeling revealed that the cultures predicted independence-orientation, which in turn negatively predicted increase in frequency for the Singapore sample and positively predicted decrease for the Chinese sample. Independence-orientation negatively predicted increase in intimacy, positively predicted decline in negativity, and negatively predicted decline in positivity. In sum, we found complex and differentiated trajectories for the four facets of emotional disclosure in two Asian samples and the mediating role of independence-orientation in explaining cultural differences in the trajectories, which have implications for understanding emotional disclosure to parents during the developmental phase of the college transition in Asian contexts. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

Associations of childhood adversity with emotional well-being and educational achievement: A review and meta-analysis.

BACKGROUND: Profound negative implications of adverse childhood experiences (ACEs) have raised public health concern worldwide. METHOD: This systematic review and meta-analysis examined associations of three types of ACEs (abuse, neglect, and household dysfunctions) with experiential (emotional quality of momentary and everyday experiences) and reflective (judgments about life satisfaction, sense of meaning, and ability to pursue goals that can include and extend beyond the self) facets of emotional well-being (EWB) and educational achievement. The systematic review yielded 100 studies with 176 effect sizes that met criteria for inclusion in the meta-analysis. RESULTS: ACEs were related particularly strongly to lower EWB, r = -0.32, p < .001; [95 % CI: -0.44 to 0.01], but also to lower educational achievement, r = -0.18, p < .001; [95 % CI: -0.21 to -0.05]. Associations were stronger for abuse and composite indicators of ACEs than for household dysfunctions. Associations of ACEs with EWB and educational achievement were stronger in childhood and adolescence than in emerging or later adulthood. Associations did not differ for males and females or for Eastern versus Western cultural groups. Analyses provided evidence for the causal role of ACEs in the development of lower EWB and academic achievement as well as their reciprocal associations. LIMITATIONS: There is no standard conceptualization of well-being and studies are not always clear about the types of ACEs examined, with limited research on educational achievement. CONCLUSION: Findings have important implications for mental health professionals, policy makers and social service agencies in developing resources and intervention services that target ACEs to protect individuals and promote well-being and academic achievement.

High economic inequality is linked to greater moralization.

Throughout the 21st century, economic inequality is predicted to increase as we face new challenges, from changes in the technological landscape to the growing climate crisis. It is crucial we understand how these changes in inequality may affect how people think and behave. We propose that economic inequality threatens the social fabric of society, in turn increasing moralization-that is, the greater tendency to employ or emphasize morality in everyday life-as an attempt to restore order and control. Using longitudinal data from X, formerly known as Twitter, our first study demonstrates that high economic inequality is associated with greater use of moral language online (e.g. the use of words such as "disgust", "hurt", and "respect'). Study 2 then examined data from 41 regions around the world, generally showing that higher inequality has a small association with harsher moral judgments of people's everyday actions. Together these findings demonstrate that economic inequality is linked to the tendency to see the world through a moral lens.

Can implicit appraisal concepts produce emotion-specific effects? A focus on unfairness and anger.

This research examined whether the non-conscious activation of an implicit appraisal concept could affect responses associated with the corresponding emotion as predicted by appraisal theories. Explicit and implicit emotional responses were examined. We focused on implicit unfairness and its effect on anger. The results show that subliminal activation of implicit unfairness affected implicit anger responses (anger facial expression and latency responses to anger words) but not explicit anger feelings (i.e., reported anger). The non-conscious effect of implicit unfairness was specific to anger, as no effect on sadness, fear, and guilt was found.

The humble estimate: Humility predicts higher self-assessment accuracy.

Humility is thought to be associated with greater accuracy in self-assessment. However, clear evidence is lacking. Two studies tested this central proposition. In Study 1 (N = 258), participants completed a task on logical reasoning before estimating both their raw and relative performance. Study 2 (N = 214) was aimed at replicating Study 1 with a task on English fluency. Results from both studies were consistent. There was evidence of overestimation bias across each sample in which participants' estimated performance was higher than their actual performance. More importantly, humility was associated with less overestimation bias, such that the difference in estimated and actual performance was smaller or non-existent among those higher in humility. We also replicated the Dunning-Kruger effect in which participants of lower ability in these skills (i.e., lower actual scores) were most likely to overestimate their performance. Further analyses found that the negative relationship between humility and overestimation bias was not moderated by actual performances. However, the same analyses revealed that the Dunning-Kruger effect was also not moderated by humility. Hence, there is strong replicable evidence that humility is associated with less overestimation bias, supporting the view that greater accuracy in self-assessment is an attribute of humility, and that this relationship is independent of actual ability, but humility does not affect the robust Dunning-Kruger effect.

'Look not at what is contrary to propriety': A meta-analytic exploration of the association between religiosity and sensitivity to disgust.

Previous research has suggested that disgust sensitivity contributes to moral self-regulation. The relationship between religiosity and disgust sensitivity is frequently explored as a moderator of moral-regulating ideologies, such as conservative and traditional ideologies. However, religiosity is suggested to differ from these in moral attitudes against social dominance and racial prejudice. Psychological theories, such as the societal moral intuition and the evolved hazard-perception models, have proposed that there could be reasons to support a distinct relationship between religiosity and disgust sensitivity. These reasons relate to the intuitive pursuit of spiritual purity and the non-secular transcendental emotional-reward value of moral behaviour for religious individuals. In the present manuscript, we conducted the first dedicated meta-analytic review between religiosity and disgust sensitivity. We analysed a summary of forty-seven experimental outcomes, including 48,971 participants. Our analysis revealed a significant positive association (r = .25) between religiosity and disgust sensitivity. This outcome suggests that sensitivity to disgust could have distinct spiritual purity and moral self-regulatory response value for religious individuals.

Older adults have difficulty decoding emotions from the eyes, whereas easterners have difficulty decoding emotion from the mouth.

Older adults and Easterners have worse emotion recognition (than young adults and Westerners, respectively), but the question of why remains unanswered. Older adults look less at eyes, whereas Easterners look less at mouths, raising the possibility that compelling older adults to look at eyes, and Easterners to look at mouths, might improve recognition. We did this by comparing emotion recognition in 108 young adults and 109 older adults from New Zealand and Singapore in the (a) eyes on their own (b) mouth on its own or (c) full face. Older adults were worse than young adults on 4/6 emotions with the Eyes Only stimuli, but only 1/6 emotions with the Mouth Only stimuli. In contrast, Easterners were worse than Westerners on 6/6 emotions for Mouth Only and Full Face stimuli, but were equal on all six emotions for Eyes Only stimuli. These results provide a substantial leap forward because they point to the precise difficulty for older adults and Easterners. Older adults have more consistent difficulty identifying individual emotions in the eyes compared to the mouth, likely due to declining brain functioning, whereas Easterners have more consistent difficulty identifying emotions from the mouth than the eyes, likely due to inexperience inferring mouth information.

Income robustly predicts self-regard emotions.

There is robust evidence that higher income makes people evaluate their lives more favorably, but there is no consistent evidence on whether it makes people feel better. Analyzing data from five large surveys spanning 162 countries, we predicted and found the most comprehensive evidence to date that income reliably predicted greater positive self-regard emotions (e.g., pride) and lower negative self-regard emotions (e.g., anxiety). In contrast, its relationships with other-regard emotions (e.g., gratitude, anger) and global emotions (e.g., happiness) were weaker in magnitude and difficult to replicate. In addition, income predicted higher (lower) levels of positive (negative) self-regard emotions about 10 years later, controlling for the same self-regard emotions at baseline. Sense of control mediated the relationships between income and both positive and negative self-regard emotions. Income predicted self-regard emotions as strongly as it has been known to predict life evaluation. Hence, having more money makes people feel more proud, contented, and confident and less sad, afraid, and ashamed, but does not affect whether they feel grateful, caring, and angry. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

Perceiving societal pressure to be happy is linked to poor well-being, especially in happy nations.

Happiness is a valuable experience, and societies want their citizens to be happy. Although this societal commitment seems laudable, overly emphasizing positivity (versus negativity) may create an unattainable emotion norm that ironically compromises individual well-being. In this multi-national study (40 countries; 7443 participants), we investigate how societal pressure to be happy and not sad predicts emotional, cognitive and clinical indicators of well-being around the world, and examine how these relations differ as a function of countries' national happiness levels (collected from the World Happiness Report). Although detrimental well-being associations manifest for an average country, the strength of these relations varies across countries. People's felt societal pressure to be happy and not sad is particularly linked to poor well-being in countries with a higher World Happiness Index. Although the cross-sectional nature of our work prohibits causal conclusions, our findings highlight the correlational link between social emotion valuation and individual well-being, and suggest that high national happiness levels may have downsides for some.

Social mindfulness predicts concern for nature and immigrants across 36 nations.

People cooperate every day in ways that range from largescale contributions that mitigate climate change to simple actions such as leaving another individual with choice - known as social mindfulness. It is not yet clear whether and how these complex and more simple forms of cooperation relate. Prior work has found that countries with individuals who made more socially mindful choices were linked to a higher country environmental performance - a proxy for complex cooperation. Here we replicated this initial finding in 41 samples around the world, demonstrating the robustness of the association between social mindfulness and environmental performance, and substantially built on it to show this relationship extended to a wide range of complex cooperative indices, tied closely to many current societal issues. We found that greater social mindfulness expressed by an individual was related to living in countries with more social capital, more community participation and reduced prejudice towards immigrants. Our findings speak to the symbiotic relationship between simple and more complex forms of cooperation in societies.