Is the concept of personality capacious enough to incorporate virtues?

We will consider four answers to the question about whether the concept of personality is capacious enough to incorporate virtues. The simplest is that the concept of personality encompasses all individual variations in persons. It follows from this answer that virtues would, as individual differences, be incorporated into personality. Unfortunately, definitions of personality do not always invoke such capaciousness, and, in practice, most scholars limit their work to the Big Five or HEXACO models, which do not incorporate virtues. The second answer is that the concept of personality incorporates all trait or dimension level variations across persons, with some exceptions, such as intelligence, attachment style, and psychopathy. Following this definition, virtues, as traits, would be incorporated into such a broad definition of personality. Unfortunately, the boundaries for inclusion and exclusion into personality are fuzzy in this case, and there is no extant definition of personality that solves this problem. The third answer is that personality traits and virtue traits are similar, but distinct concepts. This article presents conceptual and empirical arguments for this similarity in seeing traits as a higher order concept that includes the species of personality and the species of virtue. The fourth answer is that personality and virtue are unrelated. This answer is dismissed because there are many studies that indicate that they are correlated, and few advocate such a clear differentiation. The conclusion is that, pending conceptual and empirical results indicating otherwise, the genus-species relationship seems most fitting where traits are a genus, and personality and virtue are each a species within that genus.

Courage, Justice, and Practical Wisdom as Key Virtues in the Era of COVID-19.

Fowers et al. (2017) recently made a general argument for virtues as the characteristics necessary for individuals to flourish, given inherent human limitations. For example, people can flourish by developing the virtue of friendship as they navigate the inherent (healthy) human dependency on others. This general argument also illuminates a pathway to flourishing during the COVID-19 pandemic, the risks of which have induced powerful fears, exacerbated injustices, and rendered life and death decisions far more common. Contexts of risk and fear call for the virtue of courage. Courage has emerged more powerfully as a central virtue among medical personnel, first responders, and essential workers. Longstanding inequalities have been highlighted during the pandemic, calling for the virtue of justice. When important personal and public health decisions must be made, the central virtue of practical wisdom comes to the fore. Wise decisions and actions incorporate the recognition of relevant moral concerns and aims, as well as responding in fitting and practical ways to the specifics of the situation. Practicing courage, justice, and practical wisdom illuminates a path to flourishing, even in a pandemic.

The Emerging Science of Virtue.

Numerous scholars have claimed that positive ethical traits such as virtues are important in human psychology and behavior. Psychologists have begun to test these claims. The scores of studies on virtue do not yet constitute a mature science of virtue because of unresolved theoretical and methods challenges. In this article, we addressed those challenges by clarifying how virtue research relates to prosocial behavior, positive psychology, and personality psychology and does not run afoul of the fact-value distinction. The STRIVE-4 (Scalar Traits that are Role sensitive, include Situation × Trait Interactions, and are related to important Values that help to constitute Eudaimonia) model of virtue is proposed to help resolve the theoretical and methods problems and encourage a mature science of virtue. The model depicts virtues as empirically verifiable, acquired scalar traits that are role sensitive, involve Situation × Trait interactions, and relate to important values that partly constitute eudaimonia (human flourishing). The model also holds that virtue traits have four major components: knowledge, behavior, emotion/motivation, and disposition. Heuristically, the STRIVE-4 model suggests 26 hypotheses, which are discussed in light of extant research to indicate which aspects of the model have been assessed and which have not. Research on virtues has included survey, intensive longitudinal, informant-based, experimental, and neuroscientific methods. This discussion illustrates how the STRIVE-4 framework can unify extant research and fruitfully guide future research.

Lifestyle behaviors, psychological distress, and well-being: A daily diary study.

RATIONALE: Many lifestyle behaviors such as diet, exercise, social interaction, and substance use are related to physical and mental health. Less understood are the day-to-day associations of these behaviors with both psychological distress, well-being, and with each other. OBJECTIVE: This study investigated how a number of common lifestyle behaviors were associated with psychological distress and well-being using a daily diary study with multilevel modeling. Associations among behaviors were analyzed with multilevel mediation and network models. METHODS: An online participant pool consisting of seventy-six adults (age range: 19-64; mean age: 40.29; 58% female) completed daily diary surveys over 14 days and reported their engagement in lifestyle behaviors, psychological distress, hedonic well-being, and eudaimonic well-being. RESULTS: Time spent in social interaction was the most consistent within-person correlate of psychological distress and well-being. The association between daily time in nature and well-being was mediated by social interaction and exercise. Network models found within-person associations among the lifestyle behaviors. CONCLUSION: The results indicate that social interaction may be an especially important lifestyle behavior to consider when promoting well-being. Future research should recognize that daily fluctuations in many lifestyle behaviors cluster together.

A shared understanding of purposeful caregiving: Reply to Hill, Wynn, and Carpenter (2020).

Replies to comments made by P. L. Hill, M. J. Wynn, and B. D. Carpenter (see record 2019-81943-006) on the original article by S. F. Lang and B. J. Fowers (see record 2018-24691-001). Hill, Wynn, and Carpenter's (2020) discussion of Alzheimer's caregiving being motivated by purposeful engagement is a welcome perspective. Their views are timely, given the growing literature on caregiving as a deeply meaningful and worthwhile activity. Hill et al., however, focus on caregivers' subjective perception of caregiving as purposeful, disregarding the source of this perspective. It is reasonable to see the shared relationship history between caregivers and their loved ones as a primary source of the purposefulness of caregiving. This reply offers an integration of caregivers' purposeful activity with shared identity. (PsycINFO Database Record (c) 2020 APA, all rights reserved).

An expanded theory of Alzheimer's caregiving.

The ancient and cross-culturally prevalent pattern of caregiving suggests that long-term caregiving is species characteristic for humans. If so, then an evolutionary account of the adaptation(s) that underwrite this caregiving is necessary, particularly for the one-sided and long-term nature of Alzheimer's caregiving. Four standard evolutionary explanations are evaluated: kin selection theory, the grandmother hypothesis, direct reciprocity, and indirect reciprocity. Each is found inadequate to explain caregiving because of the lack of reproductive benefits. These evolutionary accounts also assume that relationships are only valuable to the degree that they provide benefits and that relationship partners are predominantly motivated by self-interest. Attachment provides another explanation, which evolved initially to ensure infant protection and nurturance, but was exapted for important adult relationships. Attachment relationships naturally include caregiving and engender long-term relational commitment. Yet attachment theory is ambiguous about whether relationships are maintained for the sake of security benefits or because they have inherent value. This ambiguity undermines the explanatory value of attachment theory for Alzheimer's caregiving. Therefore, a shared identity theory is offered that highlights the inherent value of the relationship and the loved one, transcending the predominant focus on beneficial individual outcomes. The theory emphasizes the frequent human motivation to benefit others because of their mutual commitment, shared identity, and shared goals. The conclusion is that fully understanding and supporting the arduous efforts of caregiving for loved ones with Alzheimer's requires psychologists to fully appreciate and support the deep and meaningful motivations that often inspire the humanity seen in caregiving. (PsycINFO Database Record (c) 2019 APA, all rights reserved).

On properly characterizing moral agency.

Doris (2015b) develops a theory of moral agency to avoid a skeptical challenge arising from psychology studies indicating that (im)moral behavior is caused by trivial situational factors. His theory is flawed in attending only to situational influences on behavior and neglecting individual differences such as moral identity and virtue. A focus on individual differences in resilience to influence from trivial situational factors defangs the skeptical challenge and offers a better account of moral agency.

Enhancing relationship quality measurement: The development of the Relationship Flourishing Scale.

Relationship quality is the most frequently assessed construct in the intimate relationships literature. Dozens of assessment instruments exist, but the vast majority conceptualize relationship quality in terms of satisfaction (or a similar construct), which focuses on the hedonic (pleasure or happiness) dimension of the relationship. Some scholars question whether the richness and depth of adult intimate relationships can be captured by satisfaction ratings and suggest focusing on a complementary eudaimonic (human flourishing) dimension of the relationship. This study evaluates the development of the Relationship Flourishing Scale, a 12-item measure of eudaimonic relationship quality that assesses meaning, personal growth, relational giving, and goal sharing. The study supports the construct validity of the Relationship Flourishing Scale, including its content, concurrent, convergent, discriminant, and incremental validity. Its incremental validity and independence suggest that it provides information about deeper and richer aspects of relationship quality than do current hedonic relationship quality measures. (PsycINFO Database Record

The inescapability of intersubjectivity in meaning.

Comments on the original article "Life is pretty meaningful," by S. J. Heintzelman and L. A. King (see record 2014-03265-001). The current authors welcome Heintzelman and King's discussion of meaning and agree that meaning is necessary for a good human life. The authors endorse a fully subjective understanding of meaning by focusing on personal experiences of purpose, significance, and life making sense. The current authors suggest, however, that (a) a subjective theory of meaning is only one approach to meaning, (b) the subjective theory creates serious difficulties, and (c) intersubjectivity is necessary to adequately understand meaning.

Sex differences in interpersonal problems: does sexual orientation moderate?

Sexual orientation was examined as a moderator in the relation between biological sex and interpersonal problems. Participants were 60 lesbians, 45 heterosexual women, 37 gay men, and 39 heterosexual men, who completed the Inventory of Interpersonal Problems-Circumplex. Sexual orientation was found to moderate one of the eight interpersonal problems under study. Heterosexual women scored significantly higher than lesbian women in Non-assertive. Although hypothesized, gay men did not differ from heterosexual men along the Dominant-Cold quadrant. Implications of these results are discussed.

The virtue of multiculturalism: personal transformation, character, and openness to the other.

The social, intellectual, and moral movement known as multiculturalism has been enormously influential in psychology. Its ability to reshape psychology has been due to its ethical force, which derives from the attractiveness of its aims of inclusion, social justice, and mutual respect. The cultivation of cultural competence, presented as a developmental process of acquiring self-awareness, cultural knowledge, and skills, is an important emphasis in the multicultural literature. The authors place the cultural competence literature in dialogue with virtue ethics (a contemporary ethical theory derived from Aristotle) to develop a rich and illuminating way for psychologists to understand and embody the personal self-examination, commitment, and transformation required for learning and practicing in a culturally competent manner. According to virtue ethics, multiculturalism can be seen as the pursuit of worthwhile goals that require personal strengths or virtues, knowledge, consistent actions, proper motivation, and practical wisdom. The authors term the virtue of multiculturalism openness to the other and conclude by describing how attention to cultural matters also transforms virtue ethics in important and necessary ways.