Thank You for Changing: Gratitude Promotes Autonomous Motivation and Successful Partner Regulation.

Romantic partners often attempt to improve their relationship by changing each other's traits and behaviors, but such partner regulation is often unsuccessful. We examined whether gratitude expressed by agents (i.e., partners requesting change) facilitates greater regulation success from targets (i.e., partners making change) by encouraging targets' autonomous motivation. Across studies, including observational (Study 1, N = 111 couples), preregistered longitudinal (Study 2, N = 150 couples), and experimental (Study 3a, N = 431; Study 3b, N = 725) designs, agents' gratitude for targets' efforts was linked to greater targets'-and less consistently agents'-reported regulation success. These effects were consistently mediated by greater target autonomous motivation, and generally persisted when accounting for how agents communicated their change request and other positive responses to targets' efforts (e.g., positivity and support). Gratitude for targets' efforts appears to be an important tool for promoting change success.

Exploring the impact of awe on the multifaceted construct of empathy.

Empathy helps us navigate social interactions and promotes prosocial behaviors like caregiving and helping. Here, we explored whether awe, a key self-transcendent and epistemic emotion, could encourage greater empathy across seven diverse student and community samples collected between 2020 and 2022. Empathy is a multifaceted construct; thus, we assessed performance on a range of empathy measures including perspective taking accuracy (Study 2), empathic accuracy (Study 3; preregistered), emotion contagion and compassion (Study 4). We also directly tested whether awe motivated people to empathize with others (Study 5; preregistered). Although dispositional awe was positively correlated with trait measures of empathy (Study 1), experimental inductions of awe did not improve performance on empathy measures or motivate people to empathize, compared to a control (Studies 2-5). However, a moderation effect emerged in which awe had divergent effects on empathy depending on participants' self-reported dispositional levels of cognitive empathy. Although effects only reached significance in two studies (Studies 3; preregistered and 4), an internal meta-analysis revealed that awe improved empathy for those high in dispositional cognitive empathy, while marginally reducing it among those low in dispositional cognitive empathy, compared to a control. These results suggest that awe may have polarizing effects on empathy depending on one's dispositional level of cognitive empathy and reveal a potentially important role of cognitive processes in linking awe and empathy. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Shared Hearts and Minds: Physiological Synchrony During Empathy.

Empathy is a multidimensional construct that includes changes in cognitive, affective, and physiological processes. However, the physiological processes that contribute to empathic responding have received far less empirical attention. Here, we investigated whether physiological synchrony emerged during an empathy-inducing activity in which individuals disclosed a time of suffering while their romantic partner listened and responded (N = 111 couples). Further, we examined the extent to which trait and state measures of cognitive and affective empathy were associated with each other and with physiological synchrony during this activity. We found evidence for physiological synchrony in skin conductance reactivity and also in interbeat interval reactivity, though only when disclosers were women, but not for respiratory sinus arrhythmia reactivity. Physiological synchrony was not consistently associated with other well-established trait and state measures of empathy. These findings identify the nuanced role of physiological synchrony in empathic responding to others' suffering. Supplementary Information: The online version contains supplementary material available at 10.1007/s42761-023-00210-4.

Turning toward or away from God: COVID-19 and changes in religious devotion.

Major stressors can influence religiosity, making some people more religious, while making others less religious. In response to the COVID-19 pandemic, we conducted a mixed-method study with a nationally representative sample of religiously affiliated American adults (N = 685) to assess group differences between those who decreased, stayed the same, or increased in their religious devotion. In quantitative analyses we evaluated differences on sociodemographic variables, religious behaviors, individual differences, prosocial emotions, well-being, and COVID-19 attitudes and behaviors. Of most note, those who changed (i.e., increased or decreased) in religious devotion were more likely than those with no change in devotion to experience high levels of stress and threat related to COVID-19, but only those who increased in religious devotion had the highest dispositional prosocial emotions (i.e., gratitude and awe). Further, those who changed in religious devotion were more likely to report searching for meaning than those with no change, but only those who increased were more likely to report actual presence of meaning. Qualitative analyses revealed that those who increased in religious devotion reported increasing personal worship, the need for a higher power, and uncertainty in life as reasons for their increase in religious devotion; those who decreased reported being unable to communally worship, a lack of commitment or priority, and challenges making it hard to believe in God as reasons for their decrease in religious devotion. The findings help identify how COVID-19 has affected religious devotion, and how religion might be used as a coping mechanism during a major life stressor.

When We're Asked to Change: The Role of Suppression and Reappraisal in Partner Change Outcomes.

Receiving a request to change from a romantic partner can evoke intense emotional responses that hinder change progress and conflict resolution. As such, investigating how those being asked to change (i.e., change targets) regulate their emotions through key intrapersonal strategies (i.e., suppression and reappraisal) will lend crucial insight into promoting change success. Utilizing laboratory-interaction (Study 1; N = 111 couples) and experience-sampling methods (Study 2; N = 2178 weekly reports from an 8-week diary), we assessed targets' regulation strategies, change progress, and the extent to which they met their partner's ideals. Preregistered analyses demonstrated that targets' use of suppression was not linked to better or worse change outcomes. However, targets' use of reappraisal was linked to better change outcomes as rated by both partners. Additional analyses revealed that targets' suppression was linked to targets meeting their partner's ideals more in the short term but less over time, whereas targets' reappraisal was linked to targets meeting their partner's ideals more in both the short term and over time. These findings highlight reappraisal as a key strategy for promoting successful partner change.

When the ones we love misbehave: Exploring moral processes within intimate bonds.

How do we react when our romantic partners, friends, or family members behave unethically? When close others misbehave, it generates a powerful conflict between observers' moral values and their cherished relationships. Previous research has almost exclusively studied moral perception in a social vacuum by investigating responses to the transgressions of strangers; therefore, little is known about how these responses unfold in the context of intimate bonds. Here we systematically examine the impact of having a close relationship with a transgressor on perceptions of that transgressor, the relationship, and the self. We predicted less negative emotional and evaluative responses to transgressors and smaller consequences for the relationship, yet more negative emotional and evaluative responses to the self when close others, compared with strangers or acquaintances, transgress. Participants read hypothetical wrongdoings (Study 1), recalled unethical events (Study 2), reported daily transgressions (Study 3; preregistered), and learned of novel immoral behavior (Study 4) committed by close others or comparison groups. Participants reported less other-critical emotions, more lenient moral evaluations, a reduced desire to punish/criticize, and a smaller impact on the relationship (compared with acquaintances) when close others versus strangers or acquaintances transgressed. Simultaneously, participants reported more self-conscious emotions and showed some evidence of harsher moral self-evaluations when close others transgressed. Underlying mechanisms of this process were examined. Our findings demonstrate the deep ambivalence in reacting to close others' unethical behaviors, revealing a surprising irony-in protecting close others, the self may bear some of the burden of their misbehavior. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

Evolution of emotion semantics.

Humans possess the unique ability to communicate emotions through language. Although concepts like anger or awe are abstract, there is a shared consensus about what these English emotion words mean. This consensus may give the impression that their meaning is static, but we propose this is not the case. We cannot travel back to earlier periods to study emotion concepts directly, but we can examine text corpora, which have partially preserved the meaning of emotion words. Using natural language processing of historical text, we found evidence for semantic change in emotion words over the past century and that varying rates of change were predicted in part by an emotion concept's prototypicality-how representative it is of the broader category of "emotion". Prototypicality negatively correlated with historical rates of emotion semantic change obtained from text-based word embeddings, beyond more established variables including usage frequency in English and a second comparison language, French. This effect for prototypicality did not consistently extend to the semantic category of birds, suggesting its relevance for predicting semantic change may be category-dependent. Our results suggest emotion semantics are evolving over time, with prototypical emotion words remaining semantically stable, while other emotion words evolve more freely.

Awe helps us remember why it is important to forget the self.

Awe is a self-transcendent emotion that exerts a powerful impact on the self. Through diminishing the ego, awe may help cultivate interconnection, wisdom, meaning, and purpose.

The Psychology of Entrenched Privilege: High Socioeconomic Status Individuals From Affluent Backgrounds Are Uniquely High in Entitlement.

As rates of intergenerational social mobility decline, it is increasingly important to understand the psychological consequences of entrenched socioeconomic privilege. Here, we explore whether current and childhood socioeconomic status (SES) are interactively related to entitlement, such that among currently high SES individuals, those from affluent backgrounds are likely to feel uniquely high levels of entitlement, whereas currently low SES individuals feel low entitlement regardless of their backgrounds. A meta-analysis of four exploratory studies (total N = 3,105) found that currently high SES individuals who were also raised in high SES households were especially inclined to report feeling entitled, a pattern that was robust across three indicators of SES: income, education, and subjective SES. Results of a preregistered, confirmatory study (N = 1,058) replicated this interactive pattern for education and subjective SES, though not for income. Our findings highlight the importance of considering current and childhood SES jointly to understand the psychological consequences of SES.

Is Touch in Romantic Relationships Universally Beneficial for Psychological Well-Being? The Role of Attachment Avoidance.

Affectionate touch is crucial for well-being. However, attachment avoidance is associated with negative attitudes toward touch. We tested two preregistered hypotheses about how attachment avoidance influences the association between touch in romantic couples and psychological well-being. We examined whether greater attachment avoidance is associated with a reduced link between touch and well-being, and/or whether reduced touch mediates the relationship between attachment avoidance and lower well-being. Across three studies, including two dyadic ones, we measured retrospective self-reports (Studies 1 and 2), laboratory observations (Study 2), and daily experiences (Study 3) of touch. Touch and well-being were positively associated, and attachment avoidance was associated with lower well-being and less frequent touch. Touch was associated with greater well-being regardless of level of attachment avoidance, and less frequent touch mediated the negative association between attachment avoidance and well-being in most analyses. This underscores the importance of touch, even for those valuing distance and autonomy.

Profiles in empathy: Different empathic responses to emotional and physical suffering.

Empathy often occurs when individuals witness another suffer. Researchers who study empathy have tried to identify reliable behavioral outcomes, affective responses, and physiological changes associated with its experience. However to date, these markers of empathy have remained elusive. We propose that failing to take into account the features of the suffering that elicited the empathy has contributed to this problem. We hypothesized that emotional and physical suffering generate diverging profiles of empathy with different behavioral, affective, and physiological markers. We first examined how observer's rated 75 different types of suffering. Ratings produced 2 independent clusters-primarily emotional and primarily physical, which classified 80% of suffering events (Study 1). Next we measured behavioral, affective, and physiological markers of empathy for emotional and physical suffering. In a 2-step exploratory (Study 2a) and confirmatory (Study 2b; preregistered) process, participants generated open-ended behavioral responses to suffering scenarios, which were coded, classified into thematic categories, and presented to new participants. We found that emotional suffering elicited more comforting and interpersonal emotion regulation behaviors in others, whereas physical suffering elicited more emergency mobilization behaviors. In Study 3, participants viewed pictures of suffering. Self-reports and coded expressions of compassion were stronger for emotional suffering; anxiety and distress were stronger for physical suffering. In Study 4, participants watched videos of suffering. Emotional and physical suffering elicited increased parasympathetic and sympathetic activation, though coactivation was greater for physical suffering. This work generates a more nuanced and comprehensive understanding of empathy, which addresses current debates and reconciles inconsistencies in its conceptualization. (PsycInfo Database Record (c) 2020 APA, all rights reserved).

A multicomponent approach toward understanding emotion regulation in schizophrenia.

OBJECTIVES: Emotion deficits are well documented in people with schizophrenia. Far less is known about their ability to implement emotion regulation strategies. We sought to explore whether people with schizophrenia can modify their emotion responses similar to controls. METHODS: People with (n = 25) and without (n = 21) schizophrenia were instructed to amplify positive-emotion expression, reappraise negative emotion experience, and suppress physiological response. Multiple components of emotion response were measured (experience, expression, and physiology). RESULTS: Although people with schizophrenia showed increased positive expressivity following amplification and decreased negative emotion experience following reappraisal, overall, they expressed less positive emotion and experienced more negative emotion compared with controls. Neither group was effective at physiological suppression. CONCLUSIONS: Together these findings suggest that people with schizophrenia can engage in amplification and reappraisal when explicitly instructed to do so, albeit additional practice may be necessary to modify emotion responses to levels similar to controls.

Unethical and inept? The influence of moral information on perceptions of competence.

While moral character heavily influences global evaluations of others (Goodwin, Piazza, & Rozin, 2014), its causal effect on perceptions of others' competence (i.e., one's knowledge, skills, and abilities) is less clear. We found that people readily use information about another's morality when judging their competence, despite holding folk intuitions that these domains are independent. Across 6 studies (n = 1,567), including 2 preregistered experiments, participants judged targets who committed hypothetical transgressions (Studies 1 and 3), cheated on lab tasks (Study 2), acted selfishly in economic games (Study 4), and received low morality ratings from coworkers (Study 5 and 6) as less competent than control or moral targets. These findings were specific to morality and were not the result of incidentally manipulating impressions of warmth (Study 4), nor were they fully explained by a general halo effect (Studies 2 and 3). We hypothesized that immoral targets are seen as less competent because their immoral actions led them to be viewed as low in social intelligence. Studies 4 and 5 supported this prediction, demonstrating that social intelligence was a more reliable mediator than perceptions of self-control or general intelligence. An experimental test of this mediation argument found that presenting targets as highly socially intelligent eliminated the negative effect of immoral information on judgments of competence (Study 6). These results suggest that information about a person's moral character readily influences perceptions of their competence. (PsycINFO Database Record

Awe and humility.

Humility is a foundational virtue that counters selfish inclinations such as entitlement, arrogance, and narcissism (Tangney, 2000). We hypothesize that experiences of awe promote greater humility. Guided by an appraisal-tendency framework of emotion, we propose that when individuals encounter an entity that is vast and challenges their worldview, they feel awe, which leads to self-diminishment and subsequently humility. In support of these claims, awe-prone individuals were rated as more humble by friends (Study 1) and reported greater humility across a 2-week period (Study 2), controlling for other positive emotions. Inducing awe led participants to present a more balanced view of their strengths and weaknesses to others (Study 3) and acknowledge, to a greater degree, the contribution of outside forces in their own personal accomplishments (Study 4), compared with neutral and positive control conditions. Finally, an awe-inducing expansive view elicited greater reported humility than a neutral view (Study 5). We also elucidated the process by which awe leads to humility. Feelings of awe mediated the relationship between appraisals (perceptions of vastness and a challenge to one's world view) and humility (Study 4), and self-diminishment mediated the relationship between awe and humility (Study 5). Taken together, these results reveal that awe offers one path to greater humility. (PsycINFO Database Record

Awe, the diminished self, and collective engagement: Universals and cultural variations in the small self.

Awe has been theorized as a collective emotion, one that enables individuals to integrate into social collectives. In keeping with this theorizing, we propose that awe diminishes the sense of self and shifts attention away from individual interests and concerns. In testing this hypothesis across 6 studies (N = 2137), we first validate pictorial and verbal measures of the small self; we then document that daily, in vivo, and lab experiences of awe, but not other positive emotions, diminish the sense of the self. These findings were observed across collectivist and individualistic cultures, but also varied across cultures in magnitude and content. Evidence from the last 2 studies showed that the influence of awe upon the small self accounted for increases in collective engagement, fitting with claims that awe promotes integration into social groups. Discussion focused on how the small self might mediate the effects of awe on collective cognition and behavior, the need to study more negatively valenced varieties of awe, and other potential cultural variations of the small self. (PsycINFO Database Record

The dark side of the sublime: Distinguishing a threat-based variant of awe.

Theoretical conceptualizations of awe suggest this emotion can be more positive or negative depending on specific appraisal processes. However, the emergent scientific study of awe rarely emphasizes its negative side, classifying it instead as a positive emotion. In the present research we tested whether there is a more negative variant of awe that arises in response to vast, complex stimuli that are threatening (e.g., tornadoes, terrorist attack, wrathful god). We discovered people do experience this type of awe with regularity (Studies 1 & 4) and that it differs from other variants of awe in terms of its underlying appraisals, subjective experience, physiological correlates, and consequences for well-being. Specifically, threat-based awe experiences were appraised as lower in self-control and certainty and higher in situational control than other awe experiences, and were characterized by greater feelings of fear (Studies 2a & 2b). Threat-based awe was associated with physiological indicators of increased sympathetic autonomic arousal, whereas positive awe was associated with indicators of increased parasympathetic arousal (Study 3). Positive awe experiences in daily life (Study 4) and in the lab (Study 5) led to greater momentary well-being (compared with no awe experience), whereas threat-based awe experiences did not. This effect was partially mediated by increased feelings of powerlessness during threat-based awe experiences. Together, these findings highlight a darker side of awe. (PsycINFO Database Record

Socioeconomic Status and Social Support: Social Support Reduces Inflammatory Reactivity for Individuals Whose Early-Life Socioeconomic Status Was Low.

Low socioeconomic status (SES) during childhood confers risk for adverse health in adulthood. Accumulating evidence suggests that this may be due, in part, to the association between lower childhood SES and higher levels of pro-inflammatory cytokines. Drawing from literature showing that low childhood SES predicts exaggerated physiological reactivity to stressors and that lower SES is associated with a more communal, socially attuned orientation, we hypothesized that inflammatory reactivity would be more greatly affected by cues of social support among individuals whose childhood SES was low than among those whose childhood SES was high. In two studies, we found that individuals with lower subjective childhood SES exhibited greater reductions in pro-inflammatory cytokine reactivity to a stressor in the presence of a supportive figure (relative to conditions with an unsupportive or neutral figure). These effects were independent of current SES. This work helps illuminate SES-based differences in inflammatory reactivity to stressors, particularly among individuals whose childhood SES was low.

The role of interpersonal processes in shaping inflammatory responses to social-evaluative threat.

In response to social-evaluative threat induced in the laboratory, lower (compared to higher) subjective social class of a participant predicts greater increases in the inflammatory cytokine interleukin-6 (IL-6). In spite of the interpersonal nature of social-evaluation, little work has explored whether characteristics of the evaluator shape physiological responses in this context. In the current study, in a sample of 190 college students (male=66), we explored whether one's subjective social class interacts with the perceived social class of an evaluator to predict changes in Oral Mucosal Transudate (OMT) IL-6 in response to the Trier Social Stress Test (TSST). Participants were randomly assigned to be the speaker or the evaluator. Extending past work, we found that while speakers low in subjective social class consistently respond with strong increases in IL-6 regardless of their perception of their evaluator's social class, speakers high in subjective social class responded with greater increases in IL-6 when their evaluator was perceived as high social class compared to when they were perceived as low social class. This finding highlights the importance of perceptions of the evaluator in informing inflammatory responses to a social-evaluative task.

Affective and physiological responses to the suffering of others: compassion and vagal activity.

Compassion is an affective response to another's suffering and a catalyst of prosocial behavior. In the present studies, we explore the peripheral physiological changes associated with the experience of compassion. Guided by long-standing theoretical claims, we propose that compassion is associated with activation in the parasympathetic autonomic nervous system through the vagus nerve. Across 4 studies, participants witnessed others suffer while we recorded physiological measures, including heart rate, respiration, skin conductance, and a measure of vagal activity called respiratory sinus arrhythmia (RSA). Participants exhibited greater RSA during the compassion induction compared with a neutral control (Study 1), another positive emotion (Study 2), and a prosocial emotion lacking appraisals of another person's suffering (Study 3). Greater RSA during the experience of compassion compared with the neutral or control emotion was often accompanied by lower heart rate and respiration but no difference in skin conductance. In Study 4, increases in RSA during compassion positively predicted an established composite of compassion-related words, continuous self-reports of compassion, and nonverbal displays of compassion. Compassion, a core affective component of empathy and prosociality, is associated with heightened parasympathetic activity.

Positive affect and markers of inflammation: discrete positive emotions predict lower levels of inflammatory cytokines.

Negative emotions are reliably associated with poorer health (e.g., Kiecolt-Glaser, McGuire, Robles, & Glaser, 2002), but only recently has research begun to acknowledge the important role of positive emotions for our physical health (Fredrickson, 2003). We examine the link between dispositional positive affect and one potential biological pathway between positive emotions and health-proinflammatory cytokines, specifically levels of interleukin-6 (IL-6). We hypothesized that greater trait positive affect would be associated with lower levels of IL-6 in a healthy sample. We found support for this hypothesis across two studies. We also explored the relationship between discrete positive emotions and IL-6 levels, finding that awe, measured in two different ways, was the strongest predictor of lower levels of proinflammatory cytokines. These effects held when controlling for relevant personality and health variables. This work suggests a potential biological pathway between positive emotions and health through proinflammatory cytokines.