The unexplored territory of aesthetic needs and the development of the Aesthetic Needs Scale.

Human needs, and their fulfillment, are the building blocks of human development, personality, and well-being. However, no published paper in the field of psychology has focused on exploring aesthetic needs. Maslow (1986) gave the topic little more than a paragraph; and Dweck [1], in her elegant Unified Theory of Motivation, Personality, and Development, never mentions aesthetic needs. The aim of this article is to describe developing a scale for measuring the intensity of aesthetic needs. The structure, psychometric properties, and criterion-related validity of the scale were verified with three independent samples (total N = 592). The results of an EFA and two CFAs indicated a three-factor structure: 1) the need to aestheticize everyday life (aesthetic experiences of everyday objects and events unrelated to art, such as the presentation of food or the appearance of a workspace, etc.); 2) the need for contact with aesthetic creations (the arts); 3) the need to aestheticize the built and natural environments (urban spaces, architecture, parks, wild nature, etc.). In addition, our criterion-related convergent validity studies have shown that people with high aesthetic needs are characterized by experiencing more intense experiences in contact with works of art, have higher aesthetic competence in art, are more intensely involved in four forms of beauty, have a higher ability to integrate beauty, a stronger trait gratitude, curiosity about nature, greater sensitivity to disgust, and the need for internal and external stimulation. This scale may prove useful in research on individual differences and the psychology of aesthetics.

Aesthetic Experience and the Ability to Integrate Beauty: The Mediating Effect of Spirituality.

Background: The ability to integrate beauty (AIB) is the ability to inner transformation including thinking about oneself, perceived phenomena, or the world through exposure to an aesthetic object (or phenomenon). Previous research indicates that the AIB is positively related to aesthetic experience. Still, it is unclear whether spirituality can mediate the relationship between the two variables. Spirituality is understood as an experience of transcendence that relates to the unseen and is "larger than human". The aim of the study was to analyze the relationship between emotional and cognitive experiences related to the reception of art (as the most representative form of beauty) and the ability to connect with spirituality and aesthetic experiences. Methods: The online survey included a sample of N = 195 adults (74% female) between the ages of 18 and 54. The Spirituality Scale (SD-36), the Aesthetic Experience Questionnaire (AEQ) and the Ability to Integrate Beauty Scale (AIBS) were used to test hypotheses. Results: The analysis revealed a statistically significant, moderate relationship between the ability to integrate beauty and both the total aesthetic experience score and the spirituality scale score. The results support the hypothesis that there is a relationship between aesthetic experience in art and spirituality. The study also confirmed the mediating effect of spirituality on the relationship between aesthetic experience and aesthetic intelligence. Conclusion: Individuals with a higher level of spiritual development tend to have a greater ability to integrate beauty and have more intense aesthetic experiences, which in turn may increase their aesthetic intelligence. The results suggest that a deepened spirituality contributes to a greater ability to integrate beauty.

A Preliminary Validation of the Polish Version of the Social Media Fatigue Scale.

BACKGROUND: As social media fatigue is a newly described phenomenon, we do not possess many tools to measure this concept. The main aim of the study was to establish a latent structure of the Social Media Fatigue Scale (SMFS) and to identify whether the Polish version is congruent with the Chinese version. The second aim was to examine whether the factor structure fits the data and yields a comparable goodness-of-fit index. The third aim was to consider the convergent validity of the SMFS and to verify whether tiredness and Internet addiction correlate positively. METHODS: The research was conducted on a group of 331 (1st Study) and 379 (2nd Study) adolescents and young adults. It was performed using the SMFS and Internet Addiction Test (IAT). RESULTS: The outcomes suggest that the three-factor structure is the optimal and reliable solution that corresponds to the original SMFS. CFA provided a good fit. All the dimensions of the SMFS correlated positively with Internet addiction. CONCLUSION: The Polish version of the SMFS presented satisfactory psychometric properties, showing many similarities with the original Chinese version of the SMFS. The findings confirm that excessive use of social media may lead to discomfort and negative emotions related to feeling overwhelmed by information, social interaction overload, and personal/others' expectations.