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In two pre-registered studies we investigated the cognitive context of gratitude to God (GTG) and fading positive affect of grateful memories. Although gratitude has been shown to causally impact happiness, few studies have investigated how the nature of the benefactor might affect experienced gratitude. Participants first recalled a positive event, a human-caused benefit, or a God-caused benefit. After recall they reported their current momentary emotions, recalled past emotions from the time of the event and emotion appraisals. Grateful memories showed less fading positive affect over time compared to other positive memories. Appraisals of value and altruism predicted both GTG and gratitude to humans (GTH). Positive spiritual appraisals (e.g. positive interpretations about one's relationship with God, the sacred giftedness of the event) were uniquely associated with GTG. When it comes to felt gratitude, the nature of the benefactor does matter. [ABSTRACT FROM AUTHOR]

Positive psychologists have used science to understand many virtues but have only just started to study grace, recently defined as ' ... the gift of acceptance given unconditionally and voluntarily to an undeserving person by an unobligated giver'. The purpose of the current article is to provide a systematic review of all empirical studies (published and unpublished) on grace. Broadly, the empirical study of grace has focused on what people believe and how people experience both divine and human grace. Additionally, empirical attention has shifted to explore outcomes of grace-based interventions (e.g., congregation-wide interventions, marital interventions). In general, beliefs and experiences of grace were associated with (a) positive mental health outcomes, (b) religiosity, (c) virtue development, and (d) interpersonal functioning. Human grace has not been extensively explored and divine grace has been studied mostly among Christians; future studies should address these limitations and explore causal relationships. [ABSTRACT FROM AUTHOR]

This brief article sets up the special issue on the interdisciplinary study of intellectual humility. The issue includes a target article as well as commentary focused on three areas. First, several authors focused on conceptual or measurement. Second, several authors focus on how to move towards conceptual synthesis, especially given the many voices, methodologies, and values that pull research in different directions. Third, several authors considered the potential and challenges of a transition towards applied research on IH. The special issue also includes a content analysis as well as an empirical illustration of some of the key themes that arose within the discussants. [ABSTRACT FROM AUTHOR]

In this response to the target article, we anticipate some challenges that joy researchers will face in attempting to cultivate a research program on a revived and more robust understanding of joy. Every psychological literature has a measurement phase. We name three pitfalls to avoid during this phase, including becoming too preoccupied with concerns about self-reports, conceptual sprawl, and entering a crowded conceptual space. Gratitude and joy are not only close neighbors; we contend that joy researchers can learn from gratitude's much less tumultuous measurement phase compared to forgiveness and humility. We suggest two strategies that might help propel a 'robust joy' scholarship past the three pitfalls. These include mining theological theories for empirically testable predictions to big questions within psychological science and moving quickly to ground the study of robust joy with brief, applied methods of inducing joy that join basic research on mechanisms with application early on. [ABSTRACT FROM AUTHOR]

Relational humility (RH) is associated with positive outcomes (e.g., fewer depressive symptoms; less couple conflict). Traditional conceptualizations of RH rely on other-report measures, but do not account for how one's perception of another's humility relates to one's RH prototype (i.e., one's expectations of how humble others, such as a spouse, should be). The current study (N = 69 couples; mean age = 30.80 years; 71% white) analyzed the effect of RH prototypes on the association between participants' perception of their spouse's RH and their reports of depressive symptoms and couple conflict. RH prototype was tested as both a moderator and a mediator to these associations. Actor-partner independence moderation and mediation models indicated that RH prototype functions as a moderator in the association between perceived spousal RH and both depressive symptoms and couple conflict, wherein greater discrepancies between spousal RH and RH prototype was associated with more depressive symptoms and conflict. [ABSTRACT FROM AUTHOR]

We report two studies of romantic couples that examine the interactive effects of actor and partner humility on individual, relational, and physiological well-being. Using both longitudinal (Study 1) and physiological (Study 2) methods from two samples of romantic couples, we explored the interactive effects of actor and partner humility. Individuals in dyads with complementary high humility reported better mental health over time following a major life transition, the birth of their first child, in Study 1 and higher relationship satisfaction and lower physiological responses (i.e. blood pressure) following the discussion of a topic of disagreement in Study 2. These results suggest that being humble is beneficial when one has a humble partner, but being arrogant - especially within a disagreement with one's partner - could undermine the benefits of humility. That is, the benefits of humility are greatest in dyads in which both partners are humble. [ABSTRACT FROM AUTHOR]

This response addresses three key themes related to the interdisciplinary study of virtue: limitations of self-reports, demoting of the virtues, and concerns about cultural issues. I suggest that self-regulation theories of how people develop virtues are needed in order to understand how virtues (even just two at a time) may work in tandem to influence behavior. I suggest that psychologists and philosophers approach an interdisciplinary conversation about virtue with an eye towards the limitations in our field's typical way of approaching constructs. Such an approach provides an opportunity to see problems that are typically masked by disciplinary habits. [ABSTRACT FROM AUTHOR]

The present study explored the relationship between (a) intellectual humility toward religious beliefs and values and (b) religious tolerance. Pastors who identified as Christian (N = 196) completed measures of conservatism, religious commitment, intellectual humility toward religious beliefs and values, and religious tolerance. Intellectual humility was a positive predictor of religious tolerance, even when controlling for conservatism and religious commitment. An interaction was found between exposure to religious diversity and intellectual humility, such that exposure to religious diversity was positively related to religious tolerance only for participants who reported high levels of intellectual humility. We conclude by discussing limitations, areas for future research, and implications for interfaith dialog and engagement. [ABSTRACT FROM AUTHOR]

Evidence indicates that dispositional gratitude may improve romantic relationships by reinforcing positive emotions between partners and by increasing awareness of affective needs, such as receiving emotional support, nurturance, and reassurance. However, little research has investigated the influence of gratitude on relationships characterized by violence. In the present study, participants (N = 421) completed a cross-sectional survey of experiences with dating violence, dispositional gratitude, and affective need. Data were analyzed using structural equation modeling. Among individuals with lower rates of dispositional gratitude, higher levels of affective need were associated with lower frequency of dating violence victimization. However, among individuals with higher rates of dispositional gratitude, there was no evidence to suggest an association between affective need and frequency of victimization. These preliminary findings compel further investigation of how positive processes impact the perceived qualities of negative romantic relationships. [ABSTRACT FROM AUTHOR]

A central feature of meaning in life is a consideration of more than oneself. We extend this logic to suggest that altruistically motivated prosociality – acting in ways that benefit others – is a self-transcending action that may provide meaning in life. Study 1 provided evidence of a relationship between self-reported prosocial behavior and meaning in life, even after statistically controlling for personality traits and self-esteem. Study 2 provided evidence that engaging in a prosocial action, via writing notes of gratitude, increased meaning in life. Study 3 provided evidence that individuals bolster perceptions of prosociality following threats to meaning. Study 4 suggested relationship satisfaction partially mediates the link between prosocial actions and meaning in life. These studies provide initial evidence that prosociality enhances meaning in life. [ABSTRACT FROM PUBLISHER]