Happiness Maximization Is a WEIRD Way of Living.

Psychological science tends to treat subjective well-being and happiness synonymously. We start from the assumption that subjective well-being is more than being happy to ask the fundamental question: What is the ideal level of happiness? From a cross-cultural perspective, we propose that the idealization of attaining maximum levels of happiness may be especially characteristic of Western, educated, industrial, rich, and democratic (WEIRD) societies but less so for others. Searching for an explanation for why "happiness maximization" might have emerged in these societies, we turn to studies linking cultures to their eco-environmental habitat. We discuss the premise that WEIRD cultures emerged in an exceptionally benign ecological habitat (i.e., faced relatively light existential pressures compared with other regions). We review the influence of the Gulf Stream on the Northwestern European climate as a source of these comparatively benign geographical conditions. We propose that the ecological conditions in which WEIRD societies emerged afforded them a basis to endorse happiness as a value and to idealize attaining its maximum level. To provide a nomological network for happiness maximization, we also studied some of its potential side effects, namely alcohol and drug consumption and abuse and the prevalence of mania. To evaluate our hypothesis, we reanalyze data from two large-scale studies on ideal levels of personal life satisfaction-the most common operationalization of happiness in psychology-involving respondents from 61 countries. We conclude that societies whose members seek to maximize happiness tend to be characterized as WEIRD, and generalizing this across societies can prove problematic if adopted at the ideological and policy level.

Need for approval from others and face concerns as predictors of interpersonal conflict outcome in 29 cultural groups.

The extent to which culture moderates the effects of need for approval from others on a person's handling of interpersonal conflict was investigated. Students from 24 nations rated how they handled a recent interpersonal conflict, using measures derived from face-negotiation theory. Samples varied in the extent to which they were perceived as characterised by the cultural logics of dignity, honour, or face. It was hypothesised that the emphasis on harmony within face cultures would reduce the relevance of need for approval from others to face-negotiation concerns. Respondents rated their need for approval from others and how much they sought to preserve their own face and the face of the other party during the conflict. Need for approval was associated with concerns for both self-face and other-face. However, as predicted, the association between need for approval from others and concern for self-face was weaker where face logic was prevalent. Favourable conflict outcome was positively related to other-face and negatively related to self-face and to need for approval from others, but there were no significant interactions related to prevailing cultural logics. The results illustrate how particular face-threatening factors can moderate the distinctive face-concerns earlier found to characterise individualistic and collectivistic cultural groups.

Individual uniqueness in trust profiles and well-being: Understanding the role of cultural tightness-looseness from a representation similarity perspective.

This paper provides a unique perspective for understanding cultural differences: representation similarity-a computational technique that uses pairwise comparisons of units to reveal their representation in higher-order space. By combining individual-level measures of trust across domains and well-being from 13,823 participants across 15 nations with a measure of society-level tightness-looseness, we found that any two countries with more similar tightness-looseness tendencies exhibit higher degrees of representation similarity in national interpersonal trust profiles. Although each individual's trust profile is generally similar to their nation's trust profile, the greater similarity between an individual's and their society's trust profile predicted a higher level of individual life satisfaction only in loose cultures but not in tight cultures. Using the framework of representation similarity to explore cross-cultural differences from a multidimensional, multi-national perspective provide a comprehensive picture of how culture is related to the human activities.

The mental health continuum-short form: The structure and application for cross-cultural studies-A 38 nation study.

OBJECTIVE: The Mental Health Continuum-Short Form (MHC-SF) is a brief scale measuring positive human functioning. The study aimed to examine the factor structure and to explore the cross-cultural utility of the MHC-SF using bifactor models and exploratory structural equation modelling. METHOD: Using multigroup confirmatory analysis (MGCFA) we examined the measurement invariance of the MHC-SF in 38 countries (university students, N = 8,066; 61.73% women, mean age 21.55 years). RESULTS: MGCFA supported the cross-cultural replicability of a bifactor structure and a metric level of invariance between student samples. The average proportion of variance explained by the general factor was high (ECV = .66), suggesting that the three aspects of mental health (emotional, social, and psychological well-being) can be treated as a single dimension of well-being. CONCLUSION: The metric level of invariance offers the possibility of comparing correlates and predictors of positive mental functioning across countries; however, the comparison of the levels of mental health across countries is not possible due to lack of scalar invariance. Our study has preliminary character and could serve as an initial assessment of the structure of the MHC-SF across different cultural settings. Further studies on general populations are required for extending our findings.

Catching up with wonderful women: The women-are-wonderful effect is smaller in more gender egalitarian societies.

Inequalities between men and women are common and well-documented. Objective indexes show that men are better positioned than women in societal hierarchies-there is no single country in the world without a gender gap. In contrast, researchers have found that the women-are-wonderful effect-that women are evaluated more positively than men overall-is also common. Cross-cultural studies on gender equality reveal that the more gender egalitarian the society is, the less prevalent explicit gender stereotypes are. Yet, because self-reported gender stereotypes may differ from implicit attitudes towards each gender, we reanalysed data collected across 44 cultures, and (a) confirmed that societal gender egalitarianism reduces the women-are-wonderful effect when it is measured more implicitly (i.e. rating the personality of men and women presented in images) and (b) documented that the social perception of men benefits more from gender egalitarianism than that of women.

Be Careful Where You Smile: Culture Shapes Judgments of Intelligence and Honesty of Smiling Individuals.

Smiling individuals are usually perceived more favorably than non-smiling ones-they are judged as happier, more attractive, competent, and friendly. These seemingly clear and obvious consequences of smiling are assumed to be culturally universal, however most of the psychological research is carried out in WEIRD societies (Western, Educated, Industrialized, Rich, and Democratic) and the influence of culture on social perception of nonverbal behavior is still understudied. Here we show that a smiling individual may be judged as less intelligent than the same non-smiling individual in cultures low on the GLOBE's uncertainty avoidance dimension. Furthermore, we show that corruption at the societal level may undermine the prosocial perception of smiling-in societies with high corruption indicators, trust toward smiling individuals is reduced. This research fosters understanding of the cultural framework surrounding nonverbal communication processes and reveals that in some cultures smiling may lead to negative attributions.

Relation Between Emotional Labor and Organizational Citizenship Behavior: An Investigation Among Chinese Teaching Professionals.

This study examined the association between emotional labor and organizational citizenship behavior (OCB) and the mediation of work engagement in this relationship. A total of 264 teachers in Mainland China were recruited for this study. Bivariate correlation showed that both deep acting and the expression of naturally felt emotion were positively related to the two dimensions of OCB, namely, OCB toward the individual (OCBI) and OCB toward the organization (OCBO), whereas surface acting was not related to the OCB dimensions. Work engagement was also positively associated with both OCB dimensions. Regression results showed that work engagement partially mediated the relation between deep acting and OCBO, and that between the expression of naturally felt emotion and OCBI. Work engagement also fully mediated the association between deep acting and OCBI, and that between the expression of naturally felt emotion and OCBO. In light of these findings, strategies that encourage employees to display emotions consistent with their inner experience were discussed.

Citizen-making: the role of national goals for socializing children.

The ecological, political, religious and economic constraints and opportunities characterizing a nation crystallize to set the agenda for socializing children, its future citizens. Parented accordingly, members of those nations would come to adopt the values, beliefs, skills and attitudes that constitute the requisite human capital to sustain that nation. This study reports on the profiling of 55 nations by two dimensions of the socialization goals for children extracted from the World Values Survey, viz., Self-directedness versus Other-directedness, and Civility versus Practicality. An affluent, less corrupt and more gender-equal society is associated with greater focus on Self-directedness and Civility. Both dimensions show convergent and discriminant validities in their correlation with nation-level psychosocial variables such as citizen subjective well-being, values, beliefs, pace of life and trust of out-groups. These dimensions are also shown to connect a nation's ecological construct to the outcomes of its citizens, adding a psychological-developmental perspective to examine nation-building and cultural transmission.

Reexamining personal, social, and cultural influences on compliance behavior in the United States, Poland, and Hong Kong.

Researchers have extended the literature on strategies of gaining compliance with a request to incorporate cultural variations into the analytic framework. In the present investigation, the authors sought to go beyond previous studies of the factors increasing compliance rates by reexamining how researchers conceptualize and measure personal, social, and cultural influences on compliance behavior in the United States, Poland, and Hong Kong. The authors found that different levels of compliance were affected by culture, principles of influence, and the individual's personal orientation of idiocentrism/allocentrism (I/A). In the present study, the authors extended previous cross-cultural work by decomposing the I/A into 2 separate individual difference variables: normative perceptions and evaluative perceptions. The interaction of person and situation on compliance showed the power of situational demands and the strength of different aspects of personal collectivism. Different patterns of compliance at the culture level revealed the importance of culture in shaping this behavioral tendency. Thus, the authors' integration of personal, social, and cultural influences provided an interactive model to help researchers explain compliance more comprehensively.