Affective facilitation and inhibition of cultural influences on reasoning.

Research in South Korea and the United States examined how affective states facilitate or inhibit culturally dominant styles of reasoning. According to the affect-as-information hypothesis, affective cues of mood influence judgements by serving as embodied information about the value of accessible inclinations and cognitions. Extending this line of research to culture, we hypothesised that positive affect should promote (and negative affect should inhibit) culturally normative reasoning. The results of two studies of causal reasoning supported this hypothesis. Positive and negative affect functioned like "go" and "stop" signals, respectively, for culturally typical reasoning styles. Thus, in happy (compared to sad) moods, Koreans engaged in more holistic reasoning, whereas Americans engaged in more analytic reasoning.

Happiness, Meaning, and Psychological Richness.

What kind of life do people want? In psychology, a good life has typically been conceptualized in terms of either hedonic or eudaimonic well-being. We propose that psychological richness is another neglected aspect of what people consider a good life. In study 1 (9-nation cross-cultural study), we asked participants whether they ideally wanted a happy, a meaningful, or a psychologically rich life. Roughly 7 to 17% of participants chose the psychologically rich life. In study 2, we asked 1611 Americans and 680 Koreans what they regret most in their lives; then, if they could undo or reverse the regretful event, whether their lives would have been happier, more meaningful, or psychologically richer as a result. Roughly 28% of Americans and 35% of Koreans reported their lives would have been psychologically richer. Together, this work provides a foundation for the study of psychological richness as another dimension of a good life.

False memory and the associative network of happiness.

This research examines the relationship between individuals' levels of life satisfaction and their associative networks of happiness. Study 1 measured European Americans' degree of false memory of happiness using the Deese-Roediger-McDermott paradigm. Scores on the Satisfaction With Life Scale predicted the likelihood of false memory of happiness but not of other lure words such as sleep . In Study 2, European American participants completed an association-judgment task in which they judged the extent to which happiness and each of 15 positive emotion terms were associated with each other. Consistent with Study 1's findings, chronically satisfied individuals exhibited stronger associations between happiness and other positive emotion terms than did unsatisfied individuals. However, Koreans and Asian Americans did not exhibit such a pattern regarding their chronic level of life satisfaction (Study 3). In combination, results suggest that there are important individual and cultural differences in the cognitive structure and associative network of happiness.

The socioecological psychology of upward social mobility.

Intergenerational upward economic mobility-the opportunity for children from poorer households to pull themselves up the economic ladder in adulthood-is a hallmark of a just society. In the United States, there are large regional differences in upward social mobility. The present research examined why it is easier to get ahead in some cities and harder in others. We identified the "walkability" of a city, how easy it is to get things done without a car, as a key factor in determining the upward social mobility of its residents. We 1st identified the relationship between walkability and upward mobility using tax data from approximately 10 million Americans born between 1980 and 1982. We found that this relationship is linked to both economic and psychological factors. Using data from the American Community Survey from over 3.66 million Americans, we showed that residents of walkable cities are less reliant on car ownership for employment and wages, significantly reducing 1 barrier to upward mobility. Additionally, in 2 studies, including 1 preregistered study (1,827 Americans; 1,466 Koreans), we found that people living in more walkable neighborhoods felt a greater sense of belonging to their communities, which is associated with actual changes in individual social class. (PsycINFO Database Record (c) 2019 APA, all rights reserved).

When Gratitude Evokes Indebtedness.

BACKGROUND: Research in the US found that gratitude increases happiness. We conducted three studies to examine whether gratitude increases happiness among Koreans, as well. METHODS: Participants were randomly assigned to a gratitude or a control condition in Studies 1 and 2, and into a gratitude toward someone important or a gratitude toward own health condition in Study 3. Their moods were then measured. RESULTS: Gratitude writing marginally significantly evoked indebtedness among Korean students (Study 1, N = 336) but not among American students (Study 2, N = 219). Equally important, even among Americans, those who wrote about their gratitude toward someone important reported feeling indebtedness marginally more than those who wrote about their gratitude toward something or someone not that important. In Study 3 (N = 181), American participants, randomly assigned to write about their gratitude toward someone important, reported not only more gratitude but also more indebtedness than those assigned to write about their gratitude toward their own health. CONCLUSIONS: Taken together, these studies suggest that gratitude evokes indebtedness when gratitude is about someone important.

It's a wonderful life: mentally subtracting positive events improves people's affective states, contrary to their affective forecasts.

The authors hypothesized that thinking about the absence of a positive event from one's life would improve affective states more than thinking about the presence of a positive event but that people would not predict this when making affective forecasts. In Studies 1 and 2, college students wrote about the ways in which a positive event might never have happened and was surprising or how it became part of their life and was unsurprising. As predicted, people in the former condition reported more positive affective states. In Study 3, college student forecasters failed to anticipate this effect. In Study 4, Internet respondents and university staff members who wrote about how they might never have met their romantic partner were more satisfied with their relationship than were those who wrote about how they did meet their partner. The authors discuss the implications of these findings for the literatures on gratitude induction and counterfactual reasoning.

Culture, interpersonal perceptions, and happiness in social interactions.

The authors examined cultural differences in interpersonal processes associated with happiness felt in social interactions. In a false feedback experiment (Study 1a), they found that European Americans felt happier when their interaction partner perceived their personal self accurately, whereas Asian Americans felt happier when their interaction partner perceived their collective self accurately. In Study 1b, the authors further demonstrated that the results from Study 1a were not because of cultural differences in desirability of the traits used in Study 1a. In Studies 2 and 3, they used a 2-week event sampling method and replicated Study 1. Unlike Asian Americans, African Americans were not significantly different from European Americans in the predictors of happiness in social interactions. Together, this research shows that interpersonal affirmation of important aspects of the self leads to happiness and that cultural differences are likely to emerge from the emphasis placed on different aspects of the self.

Individual differences in analytic versus holistic thinking.

The authors constructed the Analysis-Holism Scale (AHS) to measure analytic versus holistic thinking tendency. In Study 1, using exploratory and confirmatory factor analysis, a 24-item scale was developed. In Study 2, convergent and discriminant validities were tested. In Studies 3 and 4, the known-group difference validity was examined by comparing scores on the AHS of Americans and Koreans (Study 3) and of Korean students of Oriental medicine and Korean students of non-Oriental medicine majors (Study 4). Results of Studies 3 and 4 show that Koreans and Korean students of Oriental medicine scored higher on the AHS than did Americans and Korean students of non-Oriental medicine majors, respectively. Studies 5 and 6 tested predictive validity by examining associations of the AHS with performances on two cognitive tasks (categorization and causal reasoning). Data analysis shows that those with high scores on the AHS displayed the holistic pattern of performances on each task more than did those with low scores.

Becoming a holistic thinker: training effect of oriental medicine on reasoning.

The authors hypothesized that training in Oriental medicine would make students think in a more holistic way. Study 1 found that students of Oriental medicine exhibited a cyclic expectation of future change, a key characteristic of holistic thinking, more than did students in other majors, such that the former, not the latter, believed that if something was going up or going down, it would reverse its direction in the future. Study 2 found that students in Oriental medicine also possessed a more complex causal belief and hence considered a greater amount of information in causal attribution than did students in other majors. More important, such a complex causal belief increased with the length of training in Oriental medicine. Implications and future research are discussed.

Preferences don't have to be personal: expanding attitude theorizing with a cross-cultural perspective.

Attitudes, theorized as behavioral guides, have long been a central focus of research in the social sciences. However, this theorizing reflects primarily Western philosophical views and empirical findings emphasizing the centrality of personal preferences. As a result, the prevalent psychological model of attitudes is a person-centric one. We suggest that incorporating research insights from non-Western sociocultural contexts can significantly enhance attitude theorizing. To this end, we propose an additional model-a normative-contextual model of attitudes. The currently dominant person-centric model emphasizes the centrality of personal preferences, their stability and internal consistency, and their possible interaction with externally imposed norms. In contrast, the normative-contextual model emphasizes that attitudes are always context-contingent and incorporate the views of others and the norms of the situation. In this model, adjustment to norms does not involve an effortful struggle between the authentic self and exogenous forces. Rather, it is the ongoing and reassuring integration of others' views into one's attitudes. According to the normative-contextual model, likely to be a good fit in contexts that foster interdependence and holistic thinking, attitudes need not be personal or necessarily stable and internally consistent and are only functional to the extent that they help one to adjust automatically to different contexts. The fundamental shift in focus offered by the normative-contextual model generates novel hypotheses and highlights new measurement criteria for studying attitudes in non-Western sociocultural contexts. We discuss these theoretical and measurement implications as well as practical implications for health and well-being, habits and behavior change, and global marketing. (PsycINFO Database Record (c) 2014 APA, all rights reserved).

Residential mobility breeds familiarity-seeking.

Why are American landscapes (e.g., housing developments, shopping malls) so uniform, despite the well-known American penchant for independence and uniqueness? We propose that this paradox can be explained by American mobility: Residential mobility fosters familiarity-seeking and familiarity-liking, while allowing individuals to pursue their personal goals and desires. We reason that people are drawn to familiar objects (e.g., familiar, national chain stores) when they move. We conducted 5 studies to test this idea at the levels of society, individuals, and situations. We found that (a) national chain stores do better in residentially mobile places than in residentially stable places (controlling for other economic and demographic factors; Study 1); (b) individuals who have moved a lot prefer familiar, national chain stores to unfamiliar stores (Studies 2a and 2b); and (c) a residential mobility mindset enhances the mere exposure and familiarity-liking effect (Studies 4 and 5). In Study 5, we demonstrated that the link between mobility and familiarity-liking was mediated by anxiety evoked by mobility.