Differing worldviews: The politics of happiness, meaning, and psychological richness.

OBJECTIVE/BACKGROUND: Conservative ideology, broadly speaking, has been widely linked to greater happiness and meaning in life. Is that true of all forms of a good life? We examined whether a psychologically rich life is associated with political orientation, system justification, and Protestant work ethic, independent of two other traditional forms of a good life: a happy life and a meaningful life. METHOD: Participants completed a questionnaire that assessed conservative worldviews and three aspects of well-being (N = 583 in Study 1; N = 348 in Study 2; N = 436 in Study 3; N = 1,217 in Study 4; N = 2,176 in Study 5; N = 516 in Study 6). RESULTS: Happiness was associated with political conservatism and system justification, and meaning in life was associated with Protestant work ethic. In contrast, zero-order correlations showed that psychological richness was not associated with conservative worldviews. However, when happiness and meaning in life were included in multiple regression models, the nature of the association shifted: Psychological richness was consistently inversely associated with system justification and on average less political conservatism, suggesting that happiness and meaning in life were suppressor variables. CONCLUSIONS: These findings suggest that happiness and meaning in life are associated with conservative ideology, whereas psychological richness is not.

Investigating How High Perceived Economic Inequality Exacerbates Intergroup Competition, Zero-Sum Beliefs, and Perceived Intergroup Prejudice.

Rising economic inequality is associated with more prejudice. Little empirical data, however, investigate how inequality affects individuals' psychological processing and, in turn, exacerbates perceptions of prejudice in people's geographic area. We hypothesized that higher perceived economic inequality triggers beliefs that unequal economies are zero-sum and leads to beliefs that people are in competition for limited resources, which may ultimately exacerbate perceived prejudice. Through nine experiments (Studies 1-5 in the manuscript and three additional studies in the Supplement), we provide evidence that higher perceived inequality increases perceived prejudice against a wide range of outgroups. Furthermore, zero-sum beliefs and perceived competition serially mediate this relationship (Studies 2 and 3). In Study 4, we investigate nuance in this hypothesized model by testing whether higher perceived economic inequality exacerbates perceived racial/ethnic prejudice among a large, diverse sample and find a similar pattern of results. Finally (Study 5), we demonstrate that assuaging competition beliefs mitigates perceived prejudice.

Describing Broad Categories with Narrow Terms: the Problems with Emotional Well-Being.

The target article proposes a new term-emotional well-being-and a new definition of that term, which are meant to bring clarity to a broad set of psychological constructs that relate to well-being. Although we appreciate the goal of improving scientific communication through the clarification of terms and definitions, both the chosen terminology and definition are too narrow to capture the broad range of constructs that researchers in these areas study. This imprecision will likely impede rather than aid effective scientific communication. In this commentary, we consider whether it is necessary or even useful to try to define and label the broad category that is the focus of the target article, and we conclude the potential for confusion outweighs the limited benefits that would result.

Reading Literary Fiction Is Associated With a More Complex Worldview.

What are the effects of reading fiction? We propose that literary fiction alters views of the world through its presentation of difference-different minds, different contexts, and different situations-grounding a belief that the social world is complex. Across four studies, two nationally representative and one preregistered (total n = 5,176), we find that the reading of literary fiction in early life is associated with a more complex worldview in Americans: increased attributional complexity, increased psychological richness, decreased belief that contemporary inequalities are legitimate, and decreased belief that people are essentially only one way. By contrast, early-life reading of narrative fiction that presents more standardized plots and characters, such as romance novels, predict holding a less complex worldview.

Socioecology and fiction.

We argue that the generation and enjoyment of imaginary worlds do not necessarily rely on an evolved preference for exploration. Rather, we suggest that culture is shaped by socioecological facts on the ground, and we hypothesize about the role of residential mobility, specifically, as an important factor in the popularity of imagined spaces.

A psychologically rich life: Beyond happiness and meaning.

Psychological science has typically conceptualized a good life 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. Unlike happy or meaningful lives, psychologically rich lives are best characterized by a variety of interesting and perspective-changing experiences. We present empirical evidence that happiness, meaning, and psychological richness are related but distinct and desirable aspects of a good life, with unique causes and correlates. In doing so, we show that a nontrivial number of people around the world report they would choose a psychologically rich life at the expense of a happy or meaningful life, and that approximately a third say that undoing their life's biggest regret would have made their lives psychologically richer. Furthermore, we propose that the predictors of a psychologically rich life are different from those of a happy life or a meaningful life, and report evidence suggesting that people leading psychologically rich lives tend to be more curious, think more holistically, and lean more politically liberal. Together, this work moves us beyond the dichotomy of hedonic versus eudaimonic well-being, and lays the foundation for the study of psychological richness as another dimension of a good life. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

Viewing Development Through the Lens of Culture: Integrating Developmental and Cultural Psychology to Better Understand Cognition and Behavior.

Although many definitions of culture exist, studies in psychology typically conceptualize different cultures as different countries. In this article, we argue that cultural psychology also provides a useful lens through which to view developmental milestones. Like other forms of culture, different developmental milestones are demarcated by shared values and language as well as transmission of particular social norms. Viewing development through the lens of cultural psychology sheds light on questions of particular interest to cultural psychologists, such as those concerning the emergence of new cultures and the role of culture in shaping psychological processes. This novel framework also clarifies topics of particular interest to developmental psychology, such as conflict between individuals at different milestones (e.g., arguments between older and younger siblings) and age-related changes in cognition and behavior.

Money and happiness: the income-happiness correlation is higher when income inequality is higher.

Has the income-happiness correlation changed over time? If so, what predicts such changes? We tested these questions in diverse economic, political, and cultural contexts. Drawing on nationally representative data, we found that the income-happiness correlation has increased in the USA since 1972, as GDP per capita and income inequality increased (Study 1). Study 2 examined an income-life satisfaction correlation in nationally representative surveys between 1978 and 2011 in Japan. Unlike in the USA, there was no clear increase in the income-life satisfaction correlation over time. We next examined the income-life satisfaction correlations in 16 European countries and found that on average the income-life satisfaction correlation has increased since 1970, and it was particularly high in years of high GDP per capita and high-income inequality (Study 3). Finally, we found that among Latin American countries, the income-life satisfaction correlation has, on average, decreased since 1997, as income inequality has decreased (Study 4). Over the last 5 decades, the income-happiness correlation has increased, not decreased, in the USA and several European countries. The income-happiness correlation tends to get higher when both GDP per capita and income inequality are high, whereas it tends to get lower when GDP per capita and/or income inequality are low. These findings suggest the importance of accounting for income inequality as well as national wealth in understanding the role of money in happiness.

The cultural dynamics of declining residential mobility.

We discuss the cultural power of changes in nation-level residential mobility. Using a theoretically informed analysis of mobility trends across the developed world, we argue that a shift from a culture full of people moving their residence to a culture full of people staying in place is associated with decreases, among its residents, in individualism, happiness, trust, optimism, and endorsement of the notion that hard work leads to success. We use the United States as a case study: Although the United States has historically been a highly-residentially mobile nation, yearly moves in the United States are halved from rates in the 1970s and quartered from rates in the late 19th century. In the past four decades, the proportion of Americans who are stuck in neighborhoods they no longer wish to live in is up nearly 50%. We discuss how high rates of mobility may have originally shaped American culture and how recent declines in residential mobility may relate to current feelings of cultural stagnation. Finally, we speculate on future trends in American mobility and the consequences of a society where citizens increasingly find themselves stuck in place. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

Socio-Ecological Hypothesis of Reconciliation: Cultural, Individual, and Situational Variations in Willingness to Accept Apology or Compensation.

The main goal of the present research is to examine socio-ecological hypothesis on apology and compensation. Specifically, we conducted four studies to test the idea that an apology is an effective means to induce reconciliation in a residentially stable community, whereas compensation is an effective means in a residentially mobile community. In Studies 1, 2a, and 2b, American and Japanese participants (national difference in mobility; Study 1) or non-movers and movers (within-nation difference in mobility; Studies 2a and 2b) imagined the situations in which they were hurt by their friends and rated to what extent they would be willing to maintain their friendships upon receipt of apology or compensation. The results showed that compensation was more effective in appeasing residentially mobile people (i.e., Americans and movers) than stable people (i.e., Japanese and non-movers), while apology was slightly more effective appeasing residentially stable people than residentially mobile people (significant in Study 1; not significant in Studies 2a and 2b). In Study 3, by conducting an economics game experiment, we directly tested the hypothesis that mobility would impair the effectiveness of apology and enhance the effectiveness of compensation. The results again partially supported our hypothesis: In the high mobility condition, compensation increased one's willingness to continue the relationship with the offender, when compared to willingness in the low mobility condition. The importance of socio-ecological perspective on the forgiveness literature is discussed.

Historical Change in the Moral Foundations of Political Persuasion.

How have attempts at political persuasion changed over time? Using nine corpora dating back through 1789, containing over 7 million words of speech (1,666 documents in total), covering three different countries, plus the entire Google nGram corpus, we find that language relating to togetherness permanently crowded out language relating to duties and obligations in the persuasive speeches of politicians during the early 20th century. This shift is temporally predicted by a rise in Western nationalism and the mass movement of people from more rural to more urban areas and is unexplained by changes in language, private political speech, or nonmoral persuasion. We theorize that the emergence of the modern state in the 1920s had psychopolitical consequences for the ways that people understood and communicated their relationships with their government, which was then reflected in the levers of persuasion chosen by political elites.

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.

Residential Mobility Fosters Sensitivity to the Disappearance of Happiness.

We conducted two studies to examine the hypothesis that residential mobility would evoke anxiety and foster sensitivity to signs of disapproval, such as the disappearance of happiness. American and Japanese participants were asked to watch happy-to-neutral movies and sad-to-neutral movies and judge the point at which they thought that their initial expressions had disappeared. We found that, regardless of cultures, participants who had experienced frequent moving (Study 1) and those asked to imagine and describe a mobile lifestyle of frequent moving (Study 2) judged the disappearance of happy faces faster than those who did not experience or imagine frequent moving. Our results were also in line with the previous finding in which Japanese were more vigilant than Americans in regards to the disappearance of happy faces. Moreover, we found that imagining a mobile lifestyle made participants feel more concerned than when imagining a stable lifestyle. The implications for the social skills needed for people in the globalising world are discussed.

The psychology of residential mobility: a decade of progress.

Residential mobility has become a common experience for people in most parts of the world. As the number of people moving to different cities, states, and countries increases, it is critical to understand how this residential mobility affects one's thoughts, emotions, and actions. Psychological research on residential mobility over a decade is such an endeavor. We briefly summarize the earlier research in psychology that demonstrated the importance of residential mobility in understanding important psychological constructs such as self-concepts, social relationships, and well-being. We then review recent evidence in psychology and relevant fields that replicated and extended the earlier research. We discuss what is missing in the current literature and what additional research is needed in the future.

ENHANCE: Evidence for the efficacy of a comprehensive intervention program to promote subjective well-being.

Building from the growing empirical science of happiness, or subjective well-being (SWB), we have developed a 12-week comprehensive intervention program-Enduring Happiness and Continued Self-Enhancement (ENHANCE)-to increase SWB and enable a thorough examination of the mechanistic processes of program content and administrative structure for SWB change over time. In a randomized controlled trial, participants (N = 155; 55 using the in-person format, 100 online format) were randomly assigned to participate in ENHANCE or to a waitlist control condition. All participants completed assessments of SWB, including non-self-report measures, and process variables at baseline, posttest, and follow-up (3 months). We found evidence supporting the efficacy of ENHANCE for increasing SWB, whether administered in-person or online. Furthermore, development of the skills targeted in the program (e.g., gratitude, mindfulness) accounted for SWB improvements. This study provides initial evidence that ENHANCE can promote SWB and offers insights regarding the processes involved in these changes. To bolster these findings, we present additional data (n = 74) from a fourth assessment showing within-person maintenance of SWB gains over 6 months in the original treatment condition (n = 39) and a replication of the immediate ENHANCE treatment effects in the waitlist condition (n = 36). We discuss potential avenues for the utilization of ENHANCE in basic research and applied disseminations. (PsycInfo Database Record (c) 2020 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.

Do Happy Events Love Company? Cultural Variations in Sharing Positive Events With Others.

The present study examined cultural differences in the act of sharing positive events with others, called capitalization attempts. The first three studies tested whether capitalization attempts differ between two cultures using multiple methods: self-reports (Study 1), children's storybooks (Study 2), and Facebook (Study 3). We found that Koreans are less likely to share their positive events with others than European Americans. Study 4 further examined the antecedents and consequences of capitalization attempts. We replicated the earlier findings that Koreans are hesitant to share their positive events and demonstrated that this is because Koreans are more concerned about the potential negative consequences for social relationships. Moreover, we found that the cultural differences in capitalization attempts partly account for mean-level differences in well-being between cultures. Implications for capitalization, culture, and well-being are discussed.

Who smiles while alone? Rates of smiling lower in China than U.S.

Previous studies have found that Westerners value high intensity positive emotions more than people in China and Japan, yet few studies have compared actual rates of smiling across cultures. Particularly rare are observational studies of real-time smiling (as opposed to smiling in photos). In Study 1, raters coded student ID photos of European American and East Asian students in the U.S. In Study 2, observers coded people's smiles as they walked outside in the U.S. and China. Both studies found that people from East Asia smiled much less-about 50% less. These differences could reflect differences in happiness across cultures, norms of smiling, or differences in ideal affect. (PsycINFO Database Record (c) 2019 APA, all rights reserved).