Self-administered mindfulness interventions reduce stress in a large, randomized controlled multi-site study.

Mindfulness witnessed a substantial popularity surge in the past decade, especially as digitally self-administered interventions became available at relatively low costs. Yet, it is uncertain whether they effectively help reduce stress. In a preregistered (OSF https://doi.org/10.17605/OSF.IO/UF4JZ ; retrospective registration at ClinicalTrials.gov NCT06308744 ) multi-site study (nsites = 37, nparticipants = 2,239, 70.4% women, Mage = 22.4, s.d.age = 10.1, all fluent English speakers), we experimentally tested whether four single, standalone mindfulness exercises effectively reduced stress, using Bayesian mixed-effects models. All exercises proved to be more efficacious than the active control. We observed a mean difference of 0.27 (d = -0.56; 95% confidence interval, -0.43 to -0.69) between the control condition (M = 1.95, s.d. = 0.50) and the condition with the largest stress reduction (body scan: M = 1.68, s.d. = 0.46). Our findings suggest that mindfulness may be beneficial for reducing self-reported short-term stress for English speakers from higher-income countries.

Shifting mediates gendered racial microaggressions and perceived racism among Asian American women.

INTRODUCTION: Microaggressive attacks on Asian American women increased during the COVID-19 pandemic. The present study tested whether Asian American women's shifting, a coping strategy employed by some women of color to alter their self-presentation in response to perceived racism, mediated the association between gendered racial microaggressions and self-perceived subtle and blatant racism. METHODS: A convenience sample of 253 Asian American adult women completed the gendered racial microaggressions scale for Asian American women (GRMSAAW), the Asian American women's shifting scale (AsAWSS), and the subtle and blatant racism scale for Asian American college students (SABR-A2 ). RESULTS: Results from a structural equation model indicated a partial mediation effect; experiences with increased gendered racial microaggressions were associated with greater levels of shifting, which in turn, were associated with greater perceived subtle and blatant racism. DISCUSSION: These data extend our understanding of the shifting coping mechanism used by some Asian American women. Implications for clinical practice and future research are also discussed.

Using "Big Data" Versus Alternative Measures of Aggregate Data to Predict the U.S. 2016 Presidential Election.

To what extent could "Big Data" predict the results of the 2016 U.S. presidential election better than more conventional sources of aggregate measures? To test this idea, the present research used Google search trends versus other forms of state-level data (i.e., both behavioral measures like the incidence of hate crimes, hate groups, and police brutality and implicit measures like Implicit Association Test (IAT) data) to predict each state's popular vote for the 2016 presidential election. Results demonstrate that, when taken in isolation, zero-order correlations reveal that prevalence of hate groups, prevalence of hate crimes, Google searches for racially charged terms (i.e., related to White supremacy groups, racial slurs, and the Nazi movement), and political conservatism were all significant predictors of popular support for Trump. However, subsequent hierarchical regression analyses show that when these predictors are considered simultaneously, only Google search data for historical White supremacy terms (e.g., "Adolf Hitler") uniquely predicted election outcomes earlier and beyond political conservatism. Thus, Big Data, in the form of Google search, emerged as a more potent predictor of political behavior than other aggregate measures, including implicit attitudes and behavioral measures of racial bias. Implications for the role of racial bias in the 2016 presidential election in particular and the utility of Google search data more generally are discussed.

The contribution of trait negative affect and stress to recall for bodily states.

How does trait negative affect shape somatic memory of stressful events? We hypothesized that negative affect would impair accurate recall of one's own heart rate during stressful situations. Two bio-behavioral studies used a new paradigm to test retrospective visceral perception and assessed whether negative affective states experienced during aversive events (i.e., the Trier Stress Task-Time 1) would retrospectively shape recall of past heart rate (Time 2), even when accounting for actual heart rate at the time of each stressful event (Time 1). Results across both studies showed that individual differences in negative affect in response to a stressful task predicted visceral recollections, and those who experienced more negative affect were more inaccurate. Negative affect was associated with a tendency to remember visceral reactions as worse than they actually were.

Trust your gut or think carefully? Examining whether an intuitive, versus a systematic, mode of thought produces greater empathic accuracy.

Cultivating successful personal and professional relationships requires the ability to accurately infer the feelings of others-that is, to be empathically accurate. Some are better at this than others, a difference which may be explained in part by mode of thought. Specifically, empathically accurate people may tend to rely more on intuitive rather than systematic thought when perceiving others. Or it may be the reverse: systematic thought may increase empathic accuracy. To determine which view is supported by the evidence, we conducted 4 studies examining relations between mode of thought (intuitive vs. systematic) and empathic accuracy. Study 1 revealed a lay belief that empathic accuracy arises from intuitive modes of thought. Studies 2 through 4, each using executive-level professionals as participants, demonstrated that, contrary to lay beliefs, people who tend to rely on intuitive thinking also tend to exhibit lower empathic accuracy. This pattern held when participants inferred others' emotional states based on (a) in-person face-to-face interactions with partners (Study 2) as well as on (b) pictures with limited facial cues (Study 3). Study 4 confirmed that the relationship is causal: experimentally inducing systematic (as opposed to intuitive) thought led to improved empathic accuracy. In sum, evidence regarding personal and social processes in these 4 samples of working professionals converges on the conclusion that, contrary to lay beliefs, empathic accuracy arises more from systematic thought than from gut intuition. (PsycINFO Database Record

Cross-cultural differences in somatic awareness and interoceptive accuracy: a review of the literature and directions for future research.

This review examines cross-cultural differences in interoception and the role of culturally bound epistemologies, historical traditions, and contemplative practices to assess four aspects of culture and interoception: (1) the extent to which members from Western and non-Western cultural groups exhibit differential levels of interoceptive accuracy and somatic awareness; (2) the mechanistic origins that can explain these cultural differences, (3) culturally bound behavioral practices that have been empirically shown to affect interoception, and (4) consequences for culturally bound psychopathologies. The following outlines the scope of the scientific review. Part 1 reviews studies on cultural variation in spontaneous somatic word use, linguistic expressions, traditional medical practices, and empirical laboratory studies to assess the evidence for cultural differences in somatic processes. Integration of these findings suggests a startling paradox: on the one hand, non-Western cultures consistently exhibit heightened somatic focus and awareness across a variety of contexts; on the other hand, non-Western cultures also exhibit less interoceptive accuracy in laboratory studies. Part 2 discusses the various mechanistic explanations that have been proposed to explain these cultural differences in somatic awareness and interoceptive accuracy, focusing on cultural schemas and epistemologies. Part 3 addresses the behavioral and contemplative practices that have been proposed as possible "interventions," or methods of cultivating bodily awareness and perceptual accuracy. Finally, Part 4 reviews the consequences of interoception for psychopathology, including somatization, body dysmorphia, eating disorders, and anxiety disorders.

Does "science" make you moral? The effects of priming science on moral judgments and behavior.

BACKGROUND: Previous work has noted that science stands as an ideological force insofar as the answers it offers to a variety of fundamental questions and concerns; as such, those who pursue scientific inquiry have been shown to be concerned with the moral and social ramifications of their scientific endeavors. No studies to date have directly investigated the links between exposure to science and moral or prosocial behaviors. METHODOLOGY/PRINCIPAL FINDINGS: Across four studies, both naturalistic measures of science exposure and experimental primes of science led to increased adherence to moral norms and more morally normative behaviors across domains. Study 1 (n = 36) tested the natural correlation between exposure to science and likelihood of enforcing moral norms. Studies 2 (n = 49), 3 (n = 52), and 4 (n = 43) manipulated thoughts about science and examined the causal impact of such thoughts on imagined and actual moral behavior. Across studies, thinking about science had a moralizing effect on a broad array of domains, including interpersonal violations (Studies 1, 2), prosocial intentions (Study 3), and economic exploitation (Study 4). CONCLUSIONS/SIGNIFICANCE: These studies demonstrated the morally normative effects of lay notions of science. Thinking about science leads individuals to endorse more stringent moral norms and exhibit more morally normative behavior. These studies are the first of their kind to systematically and empirically test the relationship between science and morality. The present findings speak to this question and elucidate the value-laden outcomes of the notion of science.

Enjoying life in the face of death: East-West differences in responses to mortality salience.

Five experiments explored the hypothesis that thinking about one's own death activates thoughts about enjoying one's life as moderated by culture. Given that Eastern cultures, relative to Western ones, are more holistic and endorse notions of "yin and yang" (e.g., where "good" and "bad" coexist in all things), we hypothesized that East Asians would be more likely than European Americans to think about life and strive more to enjoy life when mortality salience (MS) is evoked. As predicted, MS led East Asians, but not European Americans, to (a) activate more life-related thoughts (Study 1); (b) express greater interest in enjoyable daily life activities (Study 2); and (c) report enjoying daily life activities more (Study 3). Cultural differences in holism mediated the tendency to enjoy life in the face of death (Study 4), and experimental induction of holism caused greater life enjoyment in response to MS (Study 5). Implications for terror management theory and culture are discussed. (PsycINFO Database Record (c) 2012 APA, all rights reserved).

Inferring the emotions of friends versus strangers: the role of culture and self-construal.

Three studies examined cross-cultural differences in empathic accuracy (the ability to correctly infer another's emotional experience) within the context of different relationships. East-West cultural differences in self-construal were hypothesized to differentiate levels of empathic accuracy across relationship types. In contrast to the independent self prevalent among members of Western cultures, members of Eastern cultures generally view the self as interdependent with those with whom they have a relationship. Easterners, relative to Westerners, are more concerned with the thoughts or feelings of close others and less concerned with the thoughts or feelings of those with whom they have no relational link (i.e., strangers). Across three studies, the authors found that East Asians, compared with European Americans, made more accurate inferences regarding the emotions of close others (i.e., friends), but less accurate inferences regarding the emotions of strangers. Furthermore, individual differences in interdependent self-construal among East Asians predicted the degree of empathic accuracy.

Culture and the body: East-West differences in visceral perception.

This research investigated cross-cultural differences in the accuracy of individuals' perceptions of internal visceral states. We conducted 4 studies to test the hypothesis that Asians are less sensitive to internal physiological cues relative to European Americans. Studies 1 and 2 assessed cultural differences in visceral perception via tests of misattributions of arousal: Study 1 involved false heart rate feedback during an emotionally evocative slideshow and examined subsequent self-reported affective changes; Study 2 manipulated apparent physiological arousal and measured its effects on attraction via an immersive virtual environment. Study 3 directly assessed visceral perception using a heartbeat detection task. All 3 studies found Asians to be less viscerally perceptive than European Americans. Study 4 examined one possible cultural mechanism for the observed difference and found evidence for contextual dependency as a mediator of the culture-visceral perception link.

Culturally divergent responses to mortality salience.

Two experiments compared the effects of death thoughts, or mortality salience, on European and Asian Americans. Research on terror management theory has demonstrated that in Western cultural groups, individuals typically employ self-protective strategies in the face of death-related thoughts. Given fundamental East-West differences in self-construal (i.e., the independent vs. interdependent self), we predicted that members of Eastern cultural groups would affirm other people, rather than defend and affirm the self, after encountering conditions of mortality salience. We primed European Americans and Asian Americans with either a death or a control prime and examined the effect of this manipulation on attitudes about a person who violates cultural norms (Study 1) and on attributions about the plight of an innocent victim (Study 2). Mortality salience promoted culturally divergent responses, leading European Americans to defend the self and Asian Americans to defend other people.

I am against us? Unpacking cultural differences in ingroup favoritism via dialecticism.

The authors proposed a novel explanation for cultural differences in ingroup favoritism (dialecticism) and tested this hypothesis across cultures/ethnicities, domains, and levels of analysis (explicit vs. implicit, cognitive vs. affective). Dialecticism refers to the cognitive tendency to tolerate contradiction and is more frequently found among East Asian than North American cultures. In Study 1, Chinese were significantly less positive, compared to European Americans, in their explicit judgments of family members. Study 2 investigated ingroup attitudes among Chinese, Latinos, and European Americans. Only Chinese participants showed significant in-group derogation, relative to the other groups, and dialecticism (Dialectical Self Scale) was associated with participants' in group attitudes. Study 3 manipulated dialectical versus linear lay beliefs; participants primed with dialecticism showed more negative, explicit ingroup attitudes. Although ingroup disfavoring tendencies were more prevalent among Chinese across studies, they may be a reflection of one's culturally based lay beliefs rather than deep-rooted negative feelings toward one's ingroup.