General Gratitude and Gratitude to God: Associations with Personality and Well-Being.

A growing body of research has focused on distinguishing general forms of gratitude from gratitude to God. We contributed to this area of research by examining correlates of personality traits and meaning in life in a cross-sectional study (N = 1,398). General gratitude was more strongly positively related to honesty-humility, extraversion, conscientiousness, agreeableness, openness, and meaning in life than gratitude to God. Moreover, gratitude to God moderated the positive relationship between general gratitude and meaning in life such that the relationship was stronger at lower than higher levels of gratitude to God. The results suggest that general forms of gratitude may be more important for well-being and positive traits than gratitude to God. General forms of gratitude may be particularly beneficial among less religious people, while gratitude to God may be particularly beneficial for people's well-being among those who are less grateful in general.

Relationships between climate change distress, generalized anxiety, and climate-related symptoms of mental disorders.

BACKGROUND AND OBJECTIVE: We examined the possibility that reactions to climate change take two forms: distress, which may be adaptive, and symptoms of mental disorders, which may not be. DESIGN AND METHOD: In a national sample of Polish adults (n = 1133), we measured climate change distress (experiencing unpleasant emotions and feelings due to climate change), climate-related symptoms of mental disorders (e.g., problems sleeping and problems working and planning), generalized anxiety, and depression. RESULTS: Zero-inflated Poisson regression analyses of the occurrence of climate-related symptoms of mental disorders found two latent classes: People who experienced symptoms of the disorder and those who did not. For all eight symptoms, climate change distress predicted membership in the latent class of people who experienced a symptom, whereas how often people in the non-zero latent class experienced each symptom was positively related to generalized anxiety but was not related to distress or depression. CONCLUSIONS: These results suggest that reactions to climate change take two forms. Some people do not experience climate change-related symptoms of mental disorders, and some do. People who experience symptoms have higher levels of climate change distress, and the frequency with which they experience these symptoms is determined by their dispositional, generalized anxiety.

Daily aggression domains differentially relate to daily affect and self-esteem.

How do daily fluctuations in aggression relate to daily variability in affect and self-esteem? Although research has examined how trait aggression relates to affect and self-esteem, state aggression has received little attention. To this end, we had 120 US undergraduates participate in a 14-day daily diary study where they responded to state-level measures of aggression, affect, and self-esteem. Crucially, we used multifaceted state measures of both aggression (anger, hostility, verbal aggression, physical aggression) and affect (positive vs. negative, activated vs. deactivated). Multilevel models revealed that daily anger and hostility related positively to daily negative affect and negatively to daily positive affect. Similarly, daily anger and hostility related negatively to daily self-esteem. In contrast, daily verbal and physical aggression were largely unrelated to daily affect and self-esteem; however, unexpectedly, daily physical aggression related positively to daily positive activated affect, but only when controlling for the other daily aggression domains. Overall, daily attitudinal aggression measures-anger and hostility-related to daily affect and self-esteem in theoretically consistent ways, whereas daily behavioral aggression measures-verbal and physical aggression-did not. Our findings support expanding the General Aggression Model to incorporate state-level processes.

Spontaneous verbal descriptions of vegans, non-vegan vegetarians, and omnivores and relationships between these descriptions and perceivers' diets.

Participants, 672 US collegians, listed four words/terms that first came to mind when thinking of vegans, non-vegan vegetarians, and omnivores. Participants generated 1264 unique descriptors, which two sets of raters, who were blind to the source of the descriptors, rated on 10 dimensions that included the valence of the descriptors (i.e., positive, negative). A series of multilevel models in which descriptors were nested within persons, found that descriptors referring to environmental issues and health were used more frequently when describing both vegans and vegetarians than when describing omnivores. Descriptors referring to deviance, lifestyle, and politics were used more frequently when describing both vegans and vegetarians than when describing omnivores. Overall, vegans were viewed more negatively than vegetarians who were viewed more negatively than omnivores. These differences were moderated by the extent to which participants restricted meat from their diet. Those who restricted meat from their diets to a greater extent had more negative perceptions and fewer positive perceptions of omnivores, whereas they had more positive perceptions of vegans and vegetarians, and fewer positive perceptions of omnivores. The present study is the first to use spontaneous verbal reports to examine attitudes and perceptions of people based on their eating habits. The results suggest that dietary habits can serve as a basis for social identity, which in turn affects perceptions of others.

Social and moral psychology of COVID-19 across 69 countries.

The COVID-19 pandemic has affected all domains of human life, including the economic and social fabric of societies. One of the central strategies for managing public health throughout the pandemic has been through persuasive messaging and collective behaviour change. To help scholars better understand the social and moral psychology behind public health behaviour, we present a dataset comprising of 51,404 individuals from 69 countries. This dataset was collected for the International Collaboration on Social & Moral Psychology of COVID-19 project (ICSMP COVID-19). This social science survey invited participants around the world to complete a series of moral and psychological measures and public health attitudes about COVID-19 during an early phase of the COVID-19 pandemic (between April and June 2020). The survey included seven broad categories of questions: COVID-19 beliefs and compliance behaviours; identity and social attitudes; ideology; health and well-being; moral beliefs and motivation; personality traits; and demographic variables. We report both raw and cleaned data, along with all survey materials, data visualisations, and psychometric evaluations of key variables.

You are what you eat: an introduction to the special issue on the social psychology of vegetarianism and meat restriction: implications of conceptualizing dietary habit as a social identity.

People's diets can serve as a basis for social identity, and the papers in this special issue examine the social psychological implications of vegetarianism as a social identity. The papers run the gamut from examining how vegetarians are viewed by the omnivorous majority to examining interventions designed to reduce meat consumption. In this paper I provide background information to provide a context for understanding the articles. This information includes a discussion of definitions of vegetarianism, people's motives for adopting a vegetarian diet, and some of the individual differences other than diet that distinguish vegetarians and non-vegetarians.

Prosociality and Personality: Perceived Efficacy of Behaviors Mediates Relationships between Personality and Self-Reported Climate Change Mitigation Behavior.

The included studies examined the relationship between climate change mitigation behavior (CCB) and personality. In Study 1, 1089 US collegians completed a measure of the Big Five and indicated how often they engaged in five CCBs. Engaging in each CCB was regressed on the Big Five. These analyses found openness was positively related to all five CCBs, neuroticism was positively related to four of five CCBs, and extraversion was positively related to three CCBs. In Study 2, 1688 US collegians completed the same measures as in Study 1 with two additional CCBs. They also indicated how efficacious they thought each CCB was. Each CCB was regressed on the Big Five. These results largely replicated those of Study 1 and also found that conscientiousness was positively related to five of seven CCBs. Mediational analyses found that all relationships between personality factors and CCB were mediated by the perceived efficacy of the CCB. The present results suggest that efforts to increase climate change mitigation behavior need to take into account the perceived efficacy of such behaviors.

The dynamics of prayer in daily life and implications for well-being.

Prayer is an important aspect of many people's daily lives, yet little is known about the relationships between prayer and daily experiences and well-being in ecologically valid settings. In three studies, participants (N = 350) completed questionnaires once a day for 2 weeks (4,437 daily reports) regarding the events they experienced each day, their emotions, well-being, and the prominence of the four types of prayer constituting the ACTS (adoration, confession, thanksgiving, and supplication) taxonomy. Thanksgiving and adoration were more prominent in prayers on days when positive events were reported and well-being was high (relative to individuals' own average reports of positive events and well-being). In contrast, supplication was more prominent on days when negative events were reported and well-being was low. Relationships between daily events, states of well-being, and prayers of confession were mixed. Lagged analyses indicated that present-day supplication, thanksgiving, and adoration negatively predicted well-being the following day. These lagged effects were weaker among people who prayed more frequently. Finally, each prayer type was predicted by distinct, nonreligious emotional states-supplication by envy, thanksgiving by gratitude, confession by guilt, and adoration by awe. By moving beyond cross-sectional and experimental paradigms, we have provided insights about the dynamic nature of prayer through repeated measurement in naturalistic contexts. The content of individuals' prayers reflects their daily experiences and has consequences for their well-being. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Differences among vegans, non-vegan vegetarians, pescatarians, and omnivores in perceived social disapproval and approval as a function of diet and source of treatment.

In studies conducted in the US and Poland, vegans, non-vegan vegetarians, pescatarians, and omnivores described how they perceived they were treated by others as a function of their diet. We found that vegans thought that others treated them more negatively because of their diets than vegetarians or pescatarians did, and pescatarians thought that others treated them less negatively than vegans and vegetarians did. In Study 1 (N = 96), we found that vegans, vegetarians, and pescatarians thought that others treated them more negatively because of their diet than omnivores did. Moreover, perceptions of negative treatment were positively related to how much participants' diets differed from an omnivorous diet. We replicated these findings in Study 2 (N = 1744), and we also found that vegans, vegetarians, and pescatarians thought that others treated them more positively in some ways compared to omnivores. In Study 3 (N = 1322), we found that differences in perceptions of negative treatment by strangers among vegans, vegetarians, and pescatarians were larger than differences in perceptions of treatment by friends and family members.

The costs of ideological prosociality: Analyses of the European Social Survey from 2002 to 2018 find negative relationships between endorsing universalistic values and well-being and social capital.

Traditionally, prosociality has been conceptualized in terms of the interpersonal domain, for example, helping behavior. Nevertheless, people can be prosocial in terms of ideological domains, for example, social policies they support. The present study examined the utility of distinguishing interpersonal and ideological prosocial values as predictors of well-being and social capital. Data from nine European Social Surveys were combined. The Universalism and Benevolence values of Schwartz's basic human values were treated as measures of ideological and interpersonal prosocial values. Relationships between Universalism and Benevolence and well-being and social capital were examined with multilevel models, persons nested with rounds, rounds nested within countries. Respondent sex, age, and education were included as covariates. These analyses found that Benevolence was positively related to satisfaction with life and happiness, whereas Universalism was negatively related to satisfaction with life and happiness. Although endorsing both values was positively related to attitudinal measures of social capital (e.g., people can be trusted), Universalism was negatively related to self-reports of social activity, whereas Benevolence was either positively related or unrelated to self-reports of social activity. Being ideologically prosocial appears to be associated with reduced well-being. Future research is needed to explain the mechanisms responsible for this relationship.

Emotion regulation in everyday life: Mapping global self-reports to daily processes.

Recent theory conceptualizes emotion regulation as occurring across three stages: (a) identifying the need to regulate, (b) selecting a strategy, and (c) implementing that strategy to modify emotions. Yet, measurement of emotion regulation has not kept pace with these theoretical advances. In particular, widely used global self-report questionnaires are often assumed to index people's typical strategy selection tendencies. However, it is unclear how well global self-reports capture individual differences in strategy selection and/or whether they may also index other emotion regulation stages. To address this issue, we examined how global self-report measures correspond with the three stages of emotion regulation as modeled using daily life data. We analyzed data from nine daily diary and experience sampling studies (total N = 1,097), in which participants provided daily and global self-reports of cognitive reappraisal, expressive suppression, and rumination. We found only weak-to-moderate correlations between global self-reports and average daily self-reports of each regulation strategy (indexing strategy selection). Global self-reports also correlated with individual differences in the degree to which (a) preceding affect experience predicted regulation strategies (representing the identification stage), and (b) regulation strategies predicted subsequent changes in affective experience (representing the implementation stage). Our findings suggest that global self-report measures of reappraisal, suppression, and rumination may not strongly and uniquely correlate with individual differences in daily selection of these strategies. Moreover, global self-report measures may also index individual differences in the perceived need to regulate, and the affective consequences of regulation in daily life. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

An (Un)Holy Trinity: Differences in Climate Change-Induced Distress Between Believers and Non-believers in God Disappear After Controlling for Left-Right Political Orientation.

We examined differences in reactions to climate change as a function of belief in God. We studied four samples, convenience samples of university students in the USA (n = 627) and in Poland (n = 628), a nationally representative sample of adults in Poland (n = 1154), and a nationally representative sample of adults in the USA (n = 1098). In each study we measured the distress people felt about climate change, belief in God, and left-right political orientation. These constructs were measured slightly differently across the studies. Regardless of how these constructs were measured, believers were less distressed by climate change than non-believers, and with only a few exceptions, these differences disappeared after covarying political orientation (left-right or liberal-conservative). Contrary to those who argue that there is something inherent in religious belief that predisposes people to deny or ignore climate change, the present results suggest that it is the (growing) confluence of faith and conservative political orientation that is responsible for the fact that some people of faith tend to deny climate change or actively oppose efforts to combat it.

Predicting attitudinal and behavioral responses to COVID-19 pandemic using machine learning.

At the beginning of 2020, COVID-19 became a global problem. Despite all the efforts to emphasize the relevance of preventive measures, not everyone adhered to them. Thus, learning more about the characteristics determining attitudinal and behavioral responses to the pandemic is crucial to improving future interventions. In this study, we applied machine learning on the multinational data collected by the International Collaboration on the Social and Moral Psychology of COVID-19 (N = 51,404) to test the predictive efficacy of constructs from social, moral, cognitive, and personality psychology, as well as socio-demographic factors, in the attitudinal and behavioral responses to the pandemic. The results point to several valuable insights. Internalized moral identity provided the most consistent predictive contribution-individuals perceiving moral traits as central to their self-concept reported higher adherence to preventive measures. Similar results were found for morality as cooperation, symbolized moral identity, self-control, open-mindedness, and collective narcissism, while the inverse relationship was evident for the endorsement of conspiracy theories. However, we also found a non-neglible variability in the explained variance and predictive contributions with respect to macro-level factors such as the pandemic stage or cultural region. Overall, the results underscore the importance of morality-related and contextual factors in understanding adherence to public health recommendations during the pandemic.

Gratitude Can Help Women At-Risk for Depression Accept Their Depressive Symptoms, Which Leads to Improved Mental Health.

Introduction: Gratitude is commonly known as a positive emotion, but it can also be understood as a disposition-one's inherent quality that includes being grateful for the positive aspects of one's life and appreciating altruistic gifts. A growing body of research suggests that having a disposition of gratitude is positively related to wellbeing and psychological adjustment. The present study examined the extent to which acceptance of illness-a measure of adjustment to a distressing condition-mediated relationships between dispositional gratitude and wellbeing among women who had elevated levels of depressive symptoms. Methods: Participants were 131 women who, based on scores on the Center for Epidemiological Studies Depression scale, were at-risk for experiencing clinical depression. Thirty-five of these participants had been diagnosed as depressed at some point in their lives and 96 had not. Participants completed measures of dispositional gratitude, wellbeing, anxiety, and acceptance of illness. Results: Dispositional gratitude was positively correlated with wellbeing and was negatively correlated with depression and anxiety. Dispositional gratitude was also positively correlated with acceptance of illness. Mediational analyses found that acceptance of illness mediated relationships between dispositional gratitude and wellbeing, between dispositional gratitude and anxiety, and between dispositional gratitude and depression. Moreover, such mediation varied as a function of whether women had ever been diagnosed as depressed. Acceptance of illness was related more strongly to wellbeing for women who had been diagnosed as depressed at some time in their lives than it was for women who had never been diagnosed as depressed. Conclusion: Women with elevated depressive symptoms who were more grateful (compared to those who were less grateful) were more accepting of their condition, which was related to increased wellbeing and decreased feelings of depression and anxiety.

Normative based beliefs as a basis for perceived changes in personality traits across the lifespan.

This article presents a new framework for understanding how people think personality changes across the life span. In two studies we examined the correspondence among how people thought their personalities would change, how people in general change, and changes found in a meta-analysis of changes in personality. We conceptualized and measured personality in terms of the Big Five model (FFM). In Study 1 participants rated either how they had changed from the past to the present or how they would change from the present to the future. We found that for openness to experience and social vitality participants thought these traits had increased from the past to the present, whereas participants did not think they would change from the present to the future. In contrast, participants thought that conscientiousness, agreeableness, and emotional stability would increase from the present to the future, although they did not report changes in most of these traits from the past to the present. The changes that occurred in Study 1 correspond to changes of personality found in previous research. In Study 2 participants rated themselves and other people on the FFM traits for each of nine intervals representing the lifespan. We found that people perceived changes in themselves to be similar to the changes found in meta-analyses, and perceptions of change in the self-corresponded to perception of changes for others. We believe these results can be explained by recognizing that people share normative based beliefs about how people change at certain age. Nevertheless, we also found that people perceived themselves as better than others, i.e., relatively greater increases in some positive traits and relatively smaller decreases in some negative traits, being first among equals. We discuss possible explanations for this phenomenon, which according to our knowledge, has not been discussed in this context previously.

National identity predicts public health support during a global pandemic.

Changing collective behaviour and supporting non-pharmaceutical interventions is an important component in mitigating virus transmission during a pandemic. In a large international collaboration (Study 1, N = 49,968 across 67 countries), we investigated self-reported factors associated with public health behaviours (e.g., spatial distancing and stricter hygiene) and endorsed public policy interventions (e.g., closing bars and restaurants) during the early stage of the COVID-19 pandemic (April-May 2020). Respondents who reported identifying more strongly with their nation consistently reported greater engagement in public health behaviours and support for public health policies. Results were similar for representative and non-representative national samples. Study 2 (N = 42 countries) conceptually replicated the central finding using aggregate indices of national identity (obtained using the World Values Survey) and a measure of actual behaviour change during the pandemic (obtained from Google mobility reports). Higher levels of national identification prior to the pandemic predicted lower mobility during the early stage of the pandemic (r = -0.40). We discuss the potential implications of links between national identity, leadership, and public health for managing COVID-19 and future pandemics.

Relationships Among Belief in God, Well-Being, and Social Capital in the 2020 European and World Values Surveys: Distinguishing Interpersonal and Ideological Prosociality.

Analyses of the 2020 combined European and World Values Surveys (124,958 respondents from 77 countries) found that people who believed in God tended to be happier, more satisfied with lives, and healthier than non-believers. Believers trusted people close to them (e.g., neighbors) more than non-believers, although non-believers tended to trust people in general and trust people from other countries more than believers. Non-believers tended to be more ideologically prosocial than non-believers (e.g., belonging to an environmental organization, advocating freedom of speech vs. control). Such differences were stronger in countries in which there were more vs fewer believers. Moreover, these differences remained after controlling for individual differences in sex, age, education, income, and left-right political orientation.

The Influence of Daily Events on Emotion Regulation and Well-Being in Daily Life.

We examined within-person relationships among daily events, emotion regulation strategies, and well-being in daily life. Each day for 2 to 3 weeks, participants in two studies (total N = 445) reported the extent to which they reappraised and suppressed their positive and negative emotions, the types of events they experienced, and their well-being. Using multilevel modeling, we found that the extent to which people reappraised positive and negative emotions and suppressed negative emotions was positively related to the number/importance of daily positive events, whereas the suppression of positive emotions was negatively related. Furthermore, the positive relationships between well-being and reappraisal of positive and negative emotions and the suppression of negative emotions were stronger as the number of negative events increased. These results demonstrate that most emotion regulation strategies are employed when the day is going well but are most beneficial for people's well-being when the day is not going well.