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When are we more likely to permit immoral behaviours? The current research examined a generalized compensation belief hypothesis that individuals, as observers, would morally tolerate and accept someone paying forward unfair treatment to an innocent person as a means to compensate for the perpetrator's previously experienced mistreatment. Across five experiments (N = 1107) based on economic games (Studies 1-4) and diverse real-life scenarios (Study 5), we showed that participants, as observing third parties, were more likely to morally permit and engage in the same negative act once they knew about previous maltreatment of the perpetrator. This belief occurred even when the content of received and paid-forward maltreatment was non-identical (Study 2), when the negative treatment was received from a non-human target (Study 3) and when the maltreatment was intangible (e.g. material loss) or relational (e.g. social exclusion; Study 5). Perceived required compensation mediated the effect of previous maltreatment on moral permission (Studies 4 and 5). The results consistently suggest that people's moral permission of immoral behaviours is influenced by perpetrator's previous mistreatment, contributing to a better understanding of the nature and nuances of our sense of fairness and contextualized moral judgement.

Both the subfields of positive psychology (PP) and the psychology of religiousness and spirituality (PRS) are producing interesting, relevant, and impactful research, but very little integration of this research occurs between these subfields. We propose that a meaning system framework may be useful in unifying science and practice at the intersection of PP and PRS. In this chapter, we describe this meaning systems framework and summarize each subfield’s key meaning-related areas of focus, methods, and applications. We then highlight the convergences and divergences in these key areas of both subfields. We conclude that meaning is a unifying construct around which future theory and empirical research on PP and PRS can coalesce, and we propose some specific directions for a fruitful integration of these two subfields.

Both theoretical reflection and empirical research have purported a mutual exchange of benefits for the collaboration between positive psychology (PP) and Christianity. However, the varied belief systems and worldviews held among adherents of distinct Christian traditions may interfere with practical collaborative efforts between PP and Christianity. In this chapter, we explore important considerations for effective collaboration between PP and Christianity. Namely, we argue that Christianity can provide a framework for what individuals should value and what virtues a person should pursue, whereas PP can provide the tools and methodology for how to pursue the goals that are identified by Christianity. We first review the geographic distribution and demographic composition of Christians around the world, emphasizing the value of context when working with Christian populations. Second, we highlight fundamental beliefs and values that may influence how Christians interpret and utilize empirical findings from the field of PP. Third, we discuss how Christian beliefs, traditions, and doctrines influence our understandings of well-being, health, and virtue development. Throughout the chapter, we discuss strategies and implications for positive collaboration between the fields of PP and Christianity.

In this chapter, we review the literature on religion/spirituality (R/S) and the twin virtues of humility and gratitude. We focused on articles that were published in peer-reviewed journals and included both a measure of religion/spirituality and humility or gratitude. We focus our review by exploring two questions: (1) how is R/S associated with humility and gratitude, and (2) how might humility and gratitude work in tandem (consistent with the social oil hypothesis of humility)? We found cross-sectional evidence linking R/S and humility and gratitude. Additional work is needed to test the recent theory on how humility and gratitude may work together to promote and protect strong relationships, especially at the collective level. We suggest ways to catalyze research in this area, including the potential for future work aligning humility and gratitude. We also identify implications for practice both in clinical settings and religious communities.

Until recently, psychologists have conceptualised and studied trust in God (TIG) largely in isolation from contemporary work in theology, philosophy, history, and biblical studies that has examined...

As the current political environment in the United States and around the world becomes more polarized, it is important to better understand the intrapersonal and interpersonal effects of engaging p...

As a complement to multicultural competence, the multicultural orientation (MCO) perspective has been proposed as a pragmatic way to enhance cultural understandings about psychotherapeutic dynamics, processes, and outcomes. Consisting of three core components-cultural humility, cultural comfort, and cultural opportunities-the MCO is considered relevant for both individual and group treatment. However, the MCO perspective has yet to be specifically applied to psychotherapy supervision. Because supervision often provides multicultural oversight for individual and group psychotherapy services, considering the ramifications of MCO for psychotherapy supervision (MCO-S) is important. In this article, the implications of MCO-S are reviewed, with attention given to the impacts of cultural humility, cultural comfort, and cultural opportunities on the supervisor-supervisee relationship. Case examples are provided to illustrate the ways in which MCO can affect the psychotherapy supervision process and outcome. Supervision research possibilities are also proposed.

Religion offers a powerful social identity. However, religious change is common across the lifespan, including some who leave religion altogether. Research on leaving religion has mostly been fragmented and failed to embrace a unified theory that captures the breadth of the extant research and appreciates the crucial nuances revealed by empirical findings. Toward that end, we adopt Saroglou’s (2011) classification of four dimensions of religiousness to introduce a conceptual model to explain the varieties of different research strands that have examined those leaving religion and integrate them into a unified theory of religious change. We explain how religious deidentification describes how one no longer identifies as religious, and this process can occur via disbelief, disengagement, discontinuance, and disaffiliation. We contend that religious and spiritual struggles are potential pathways by which deidentification may occur. Finally, we situate the work on religious deidentification among other related constructs and provide a brief framework for future research on the nonreligious experience.

Identifying as nonreligious is increasingly more common in the United States. However, up until recently the field has been slow to understand differences in experience among those who have never been religious and those who have deidentified from religion. In addressing this gap, we sought to first identify differing motivations for deidentifying from religion (pilot study, n ? 153). In our primary study, we sought to explore whether there are different types of religious dones in a cross-cultural sample (United States n = 206; Netherlands n = 288; Hong Kong n = 149) and whether there are meaningful differences in behaviors, beliefs, and attitudes among these different types. Results revealed two distinct profiles of religious dones based on their experience of religious beliefs, behaviors, attitudes, and affiliation: discontinuing religious dones, and still practicing religious dones. This research addressed gaps in understanding nuanced differences among those who formerly but no longer identify as religious, and also offered additional evidence to support the religious residue effect hypothesis in that many religious dones continued to demonstrate religious beliefs and behaviors (Van Tongeren, DeWall, Chen, Sibley, & Bulbulia, 2020). The discontinuing group endorsed less religious behaviors and practices as well as more neutral attitudes toward religion and religious individuals, while the still practicing engaged in more religious and spiritual behaviors and also held more positive attitudes toward religion and religious individuals. Additionally, the still practicing reported more mental health concerns related to affect, anxiety, and depression than did the discontinuing.

Across the globe, COVID-19 has disproportionately affected the physical and mental health of several vulnerable groups. In a series of two cross-sectional studies conducted April to July 2020, we examined its acute mental health effects on two vulnerable U.S. community samples-home-bound older adults who were at or below the poverty line (Study 1, N = 293, Mage = 76.94, SD = 8.64; 75.1% female, 67.9% Black) and adults with chronic disease (Study 2, N = 322, Mage = 62.20, SD = 12.22; 46.3% female, 28.3% racial/ethnic minorities). Based on the conservation of resources theory, we hypothesised that pandemic-related resource loss would be associated with greater mental distress, but perceived social support and positive psychological characteristics (trait resilience and optimism) would buffer against this adverse effect. Across both samples of vulnerable adults, pandemic-related resource loss was related to mental distress. Perceived social support was related to lower mental distress but did not consistently buffer the effect of resource loss on mental health. However, in Study 2, both trait resilience and optimism buffered this relationship. Findings are discussed in terms of their implications for the conservation of resources theory.

Forgiveness is an emotion regulation process that is important for both physical and mental health. Given its benefits, studying the facilitation of forgiveness is important. Researchers have already demonstrated the relationship between self-control and forgiveness. However, in this study, we aim to extend previous research by examining the regulating processes of forgiveness and the possible mediating role of emotion regulation in the relationship between self-regulatory strength and forgiveness. University students (N = 317) in Hong Kong who were recruited to participate in this study completed an online survey. The results of this study indicated that both self-regulatory strength and emotion regulation were significant predictors of forgiveness. Interestingly, cognitive reappraisal significantly mediated the association between self-regulatory fatigue and forgiveness. This suggests a potential self-regulation mechanism that leads to a prorelationship response and provides evidence for a regulatory model of forgiveness.

Participation in religious groups may help religious individuals experience higher levels of belonging and meaning. The current study explored how the makeup of religious groups as either ideologically homogeneous or diverse influences belonging and meaning, and also tested religious intellectual humility as a possible moderator of this relationship. Participants (N = 229) were randomly assigned to imagine themselves participating in an ideologically homogeneous or diverse group, and then completed a series of questionnaires. Participants in the ideologically diverse condition reported lower levels of belonging and meaning than did participants in the ideologically homogenous condition, but this effect was not as large for participants high in intellectual humility. High levels of religious commitment and intrinsic religious orientation predicted lower levels of intellectual humility, and high levels of quest religious orientation predicted higher levels of intellectual humility. We conclude by discussing limitations and areas for future research.

Gratitude is the appreciation of a gift received; happiness is the enjoyment of a present good; and hope is the desire for a valued future. Two studies investigated gratitude as a predictor of hope...

As a core component of multicultural orientation, cultural humility can be considered an important attitude for clinical supervisees to adopt and practically implement. How can cultural humility be most meaningfully incorporated in supervision? In what ways can supervisors stimulate the development of a culturally humble attitude in our supervisees? We consider those questions in this paper and present a model for addressing cultural humility in clinical supervision. The primary focus is given to two areas: (a) modeling and teaching of cultural humility through interpersonal interactions in supervision, and (b) teaching cultural humility through outside activities and experiences. Two case studies illustrating the model are presented, and a research agenda for work in this area is outlined.

Do people self-enhance by dwelling in righteous anger in an effort to preserve their self-views as pillars of morality? We addressed this question in two experiments. Participants read a story abou...

Religious communities, as other communities, are ripe for interpersonal offenses. We examined the degree to which group identification predicted forgiveness of an in-group offender. We examined the effects of a victim’s perception of his or her religious group identification as a state-specific personal variable on forgiveness by integrating social identity theory into a model of relational spirituality (Davis, Hook, & Worthington, 2008) to help explain victim’s responses to transgressions within a religious context. Data were collected from members of Christian congregations from the Midwest region of the United States (Study 1, N 63), and college students belonging to Christian congregations (Study 2, N 376). Regression analyses demonstrated that even after statistically controlling for many religious and transgression-related variables, group identification with a congregation still predicted variance in revenge and benevolence toward an in-group offender after a transgression. In addition, mediation analyses suggest group identification as one mechanism through which trait forgivingness relates to forgiveness of specific offenses. We discuss the importance of group identity in forgiving other in-group members in a religious community.