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Parental tradition transfer to children is pivotal for their socialization, identity formation, and culture perpetuation. But what motivates parents to transfer traditions to their children? We hypothesized that nostalgia, an emotion strengthening interpersonal bonds, would promote tradition transfer through parent-child relationship closeness. We tested these hypotheses using cross-sectional (Studies 1 and 4), cross-lagged (Study 2 and preregistered Study 5), and experimental (Studies 3 and 6) designs. In Studies 1 to 3, nostalgia was associated with, had lagged effect on, and promoted tradition transfer. In Studies 4–6, parent-child relationship closeness mediated the link between nostalgia and tradition transfer. The findings enrich our understanding of the vertical transmission of knowledge, customs, and values, offering insight into how intergenerational bonds are reinforced and cultural heritage is maintained. [ABSTRACT FROM AUTHOR]

Awe, a self-transcendent emotion, has been theoretically posited as a precursor to wise reasoning. However, direct empirical evidence supporting this relationship and the underlying mechanism has been limited. In four studies (N = 3700), we examined the relationship between awe and wise reasoning, as well as the mediating effect of self-transcendence, employing cross-sectional, longitudinal, and experimental designs. We consistently found that awe had a lagged effect on (Study 1), enhanced (Studies 2 & 3), and was associated with (Study 4) wise reasoning. Furthermore, self-transcendence mediated this relationship (Studies 3 & 4). The impact of awe on wise reasoning and mediating effect of self-transcendence could not solely be attributed to awe’s predominantly positive nature, and the mediation model was established beyond the influence of self-smallness (Studies 3–4). These findings contribute to understanding the emotional trigger of wise reasoning, the cognitive implications of awe, and its role in promoting wise conflict resolution. [ABSTRACT FROM AUTHOR]

Awe has been shown to promote well-being through various mechanisms (see Monroy & Keltner, 2023). In this research, we propose a novel perspective for the well-being benefits of awe: Awe fosters equanimity—a balanced state of mind toward all experiences of any valence—and we document how this works, namely, through temporal distancing. Across seven studies, using a combination of experiments, big data analytics, and intervention methods, we provide support for our hypotheses. In Studies 1–3, induced awe increased equanimity, indexed by a self-report scale (Study 1), a decrease in emotional reactivity (Study 2), and an unbiased behavioral approach to positive and negative experiences (Study 3). In Studies 4–6, awe increased equanimity via temporal distancing. This effect persisted beyond self-diminishment (i.e., feeling small and insignificant) and proved to be cross-culturally robust (Study 4). An analysis of almost 200,000 posts on social media (Study 5) revealed that the proposed mediation model manifested in ecologically rich contexts. Study 6 provided causal evidence for the mediation model. Finally, in a 5-day awe intervention (Study 7), awe increased psychological and physical well-being, with equanimity accounting for these benefits. Taken together, these findings reveal that awe cultivates a balanced state of mind by shifting one's temporal perspective on life events. Statement of Limitations: Our research on awe's effect on equanimity is subject to several limitations that merit acknowledgment. First, we tested participants from China and the United States, but we did not systematically examine potential cultural differences. Researchers can enhance our understanding by investigating the potential cultural variations in awe's effects on equanimity and its implications for well-being. Additionally, our research primarily focuses on exploring awe's impact on the general population. It would be intriguing for researchers to focus on specific populations with distinct emotional reactivity profiles, such as individuals with cardiovascular diseases or mania, and test whether awe's benefits still hold true. This approach could provide a more nuanced understanding of how awe affects different subgroups. Last, although our findings from a 5-day awe intervention suggest improvements in well-being through increased equanimity, this intervention's long-term effects remain unexplored. Future research employing a longitudinal design would be invaluable for assessing awe's enduring effects on well-being over an extended period. [ABSTRACT FROM AUTHOR]

Optimism, a positive mindset towards the future, serves various adaptive functions. While its significance has been acknowledged in the literature, the role of self-transcendence in fostering optimism remains underexplored. The present research contributes to the literature by demonstrating that awe, a typical self-transcendent emotion, fosters optimism through self-transcendence. We tested the proposition in four studies. In Study 1, we manipulated awe and found that awe boosted optimism. In Study 2, we compared the effect of awe with amusement on optimism, ruling out alternative explanations such as awe being merely a positive emotion or related to nature exposure. In Study 3, we tested the mediating effect of self-transcendence and excluded the potential mediating role of self-smallness. In Study 4, we manipulated self-transcendence and measured optimism to test the causal effect of self-transcendence on optimism. These findings offer new insights into cultivating optimism and highlight the importance of self-transcendence in this process. [ABSTRACT FROM AUTHOR]

Whether and how awe impacts inspiration lacks sufficient empirical research. We conducted five studies (N = 941) to examine the awe – inspiration link and the mediating effect of self-transcendence. We found that awe promoted inspiration, which was indexed by an actual behavior indicator, others' ratings (Study 1), and multiple self-reported scales (Studies 2–4). Self-transcendence mediated this effect (Studies 3–4). The effect of awe on inspiration and the mediating effect of self-transcendence were established when comparing awe with a general positive emotion (i.e., amusement in Study 2a and happiness in Study 2b) and nature (Study 4), having emotions controlled for (Studies 2–4), and inducing awe with a threatening experience (Study 4). Taken together, awe exerted a unique effect on inspiration, and self-transcendence mediated this effect. [ABSTRACT FROM AUTHOR]

Whether and how self-concept clarity (SCC) affects self-control has not been sufficiently explored in empirical research. We proposed that low SCC inhibits self-control through a lower sense of global self-continuity. The results of five studies provided converging support for our mediation model (N = 898). Compared with participants with high SCC, participants with low SCC scored lower on self-control scales (Studies 1 and 2), spent less time practicing to improve their performance on a tedious task (Study 3), and were less likely to stay focused on an ongoing task (Study 4) or to adhere to the exercise plan to stay healthy (Study 5). Global self-continuity mediated the effects of low SCC on self-control (Studies 1–5) even after emotional affect (Study 5) and self-esteem (Studies 4 and 5) were controlled for. These findings highlight the importance of fostering SCC for coping with self-control failures. [ABSTRACT FROM AUTHOR]

We propose that the emotion of awe (i.e., challenge that exceeds the scope of one's mental structures, requiring cognitive accommodation) awakens self-transcendence (i.e., reaching beyond one's self-boundary), which in turn invigorates pursuit of the authentic self (i.e., alignment with one's true self). This process has implications for prosociality. We supported our theoretical model in 14 studies (N = 4,438) using distinct awe manipulations or measures, employing different assessments of authentic-self pursuit, testing participants both in laboratory and field settings, and involving samples from both collectivistic and individualistic cultures. In Studies 1–2 (N = 828), dispositional awe was positively associated with authentic-self pursuit and induced awe motivated authentic-self pursuit. In Studies 2–9 (N = 2,461), dispositional awe was positively associated with, and induced awe strengthened, authentic-self pursuit via self-transcendence. These effects were independent of pride and happiness. In Study 10 (N = 281), self-smallness (i.e., a sense of self as small and insignificant), albeit induced by awe, did not account for the unique effects of awe on authentic-self pursuit via self-transcendence. Finally, in Studies 11–14 (N = 868), awe-induced authentic-self pursuit was linked with higher general prosociality, but lower inauthentic prosociality. The findings invite a reexamination of awe's relation with the self, while highlighting the complexity and intricacy of that relation. [ABSTRACT FROM AUTHOR]

This research explored whether people hold double standards in a public crisis. We proposed that during the COVID‐19 pandemic, people required others to strictly follow self‐quarantine rules and other preventive behaviours, whereas they themselves would not, demonstrating double standards. Moreover, this effect would be moderated by the perceived threat from the pandemic. Using data collected in the United States and China, three studies (N = 2180) tested the hypotheses by measuring (Study 1) and manipulating the perceived threat (Studies 2 and 3). We found that people generally applied higher standards to others than to themselves when it came to following the self‐quarantine rules. This effect was strong when a relatively low threat was perceived, but the self–other difference disappeared when the perceived threat was relatively high, as the demands they placed on themselves would increase as the perceived threat intensified, but their requirements of others would be constantly strict. [ABSTRACT FROM AUTHOR]

We conducted six studies to test our hypotheses that ostracism disrupts self-continuity and that self-affirmation counters ostracism's negative influence on self-continuity. Participants who experienced more ostracism in their daily lives (Study 1), imagined being ostracized (Studies 2 and 5), recalled a past ostracism experience (Studies 3 and 6), and were ostracized in a ball-tossing game (Study 4) reported lower levels of self-continuity than their counterparts. Moreover, neither violations of expectation nor negativity of the experience was sufficient in decreasing self-continuity (Study 5). Finally, self-affirmation weakened the negative effect of ostracism on self-continuity (Study 6). Taken together, our findings provide converging causal evidence for our hypotheses and provide novel insights for the literature on how daily interpersonal interactions influence individuals' sense of an enduring self. In addition, the moderation of self-affirmation reported in our research indicates an effective approach to diminishing the negative influence of ostracism. [ABSTRACT FROM AUTHOR]

The current research concerns the relations among self-concept clarity, autobiographic memory, and self-continuity. We hypothesized, and tested in 7 studies, that low self-concept clarity would disrupt self-continuity, but resorting to autobiographic memory would counter this disruption, thus restoring self-continuity. In Studies 1 and 2, low or threatened self-concept clarity was associated with decreased, or led to a decrease of, self-continuity. In Study 3, participants low (vs. high) in self-concept clarity manifested a stronger preference for an autobiographical memory task (but not for a control task). In Study 4, a suppressed mediational model of autobiographical memory received empirical backing: Threatened self-concept clarity decreased self-continuity, but also increased the propensity to evoke autobiographical memory, which fostered self-continuity. By manipulating autobiographical memory in different ways, Studies 5 through 7 provided additional direct evidence for the capacity of autobiographical memory to restore self-continuity. Taken together, the results converge in support of the hypothesis. [ABSTRACT FROM AUTHOR]

An earlier review (Schneider et al., 2018) examined the connection between humor styles and mental health. The present article supplements and extends Schneider et al.'s review by surveying a broader concept, subjective well-being (SWB), and investigating the moderating effects of culture and age. To this end, we collected data from 85 studies, with 27,562 participants of varying ages and cultures. Meta-analysis results indicate that affiliative and self-enhancing humor enhances SWB, whereas aggressive and self-defeating humor damages SWB. Culture and age do not moderate the relation between humor styles and SWB. We discuss implications for better understanding of the relationships among culture, age, humor, and SWB. [ABSTRACT FROM AUTHOR]

According to the temporal need–threat model, ostracism results in three stages of responses. Research on the responses to ostracism has predominantly focused on the first two stages, and the literature needs further empirical evidence on responses to long-term ostracism. We conducted two studies to better understand the association between long-term ostracism and depressive symptoms. Study 1 found a positive association between long-term ostracism and depressive symptoms. More importantly, Study 1 found the threatened sense of meaning in life partially mediates the relationship. Study 2 further found that self-compassion, a positive and healthy trait, weakens the relationship between long-term ostracism and depressive symptoms. More specifically, self-compassion moderates the relationship between the threatened sense of meaning in life and depressive symptoms. Our findings not only further our understanding about the negative consequences of long-term ostracism but also suggest a possible way to mitigate depressive symptoms associated with long-term ostracism. [ABSTRACT FROM AUTHOR]

In five studies, we tested whether ostracism triggers feelings of relative deprivation and whether relative deprivation accounts for the impact of ostracism on aggression. Relative to participants who recalled either inclusive or neutral experiences, participants who recalled ostracism experiences reported higher levels of relative deprivation (Study 1). Furthermore, the feeling of relative deprivation mediated the effect of ostracism on aggression (Studies 2, 3a, and 3b). Framing ostracism as an experience of nondeprivation weakened the connection between ostracism and aggression (Study 4), which suggests an effective way of reducing aggression following an ostracism experience. Together, these findings highlight the significance of relative deprivation in shaping people's responses toward ostracism. [ABSTRACT FROM AUTHOR]

Humor is a universal phenomenon but is also culturally tinted. In this article, we reviewed the existing research that investigates how culture impacts individuals' humor perception and usage as well as humor's implications for psychological well-being. Previous research has substantiated evidence that Easterners do not hold as positive an attitude toward humor as their Western counterparts do. This perception makes Easterners less likely to use humor as a coping strategy in comparison with Westerners. Despite this difference, Westerners and Easterners have similar patterns in the relationship between their humor and psychological well-being index, though the strength of the relationship varies across cultures. Implications and potential future research avenues discussed. [ABSTRACT FROM AUTHOR]

This study examined individual factors contributing to online shaming, a recent phenomenon where people engage in social policing by shaming transgressions using the Internet technology. It focused on the effects of socioeconomic status (SES) and the belief in a just world (BJW). A sample of 245 city employees in Nanjing, China participated in the study. Participants read an online post about a real-life transgression and reported their willingness to engage in online shaming. Their subjective SES and BJW were assessed. Participants with higher SES exhibited a greater tendency to engage in online shaming than those with lower SES, and participants with stronger BJW were more likely to engage in online shaming. BJW further mediated the relationship between SES and online shaming. The findings have important practical implications in the Internet era. [ABSTRACT FROM AUTHOR]

Micro-blogging sites such as Twitter and its Chinese equivalent Weibo are characterized by fragmentation in information communication (FIC). Yet little is known about information comprehension in the micro-blogging context and the mechanism underlying any possible influence. Using E-Prime ® to simulate information communication at Weibo, we conducted two experiments to investigate the effect of Weibo's structural features, namely, irrelevant information interference and feedback, on information comprehension. We found that participants' online information comprehension was negatively affected after browsing (reposting and passing) Weibo messages through the feedback function, and that this negative effect further extended to an offline reading task. Furthermore, meditation analysis showed that cognitive overload mediated the negative effect of reposting on information comprehension. The findings provide important insights into the influence of Internet technology on reading and learning. [ABSTRACT FROM AUTHOR]

Social pain is ubiquitous and has deleterious effects on people's health. Thus, identifying how to promote social pain recovery is important. Across three studies (N = 989), we examined whether a self-administered online awe-intervening approach could help people recover from social pain. With participants from the United States and China, we found that the online awe-intervening approach helped people recover from social pain associated with both cyber-social exclusion (Study 1) and real-life social exclusion events (Studies 2 and 3). Moreover, we found a significant mediating effect of the global sense of connectedness (Studies 2 and 3). We further demonstrated that the awe-intervening approach's effect on social pain recovery and the mediating effect of the global sense of connectedness were distinct from general positive emotions, exposure to nature, self-diminishment, and distraction (Study 3). Taken together, our findings endorse the online awe-intervening approach as an effective social pain reliever. • Online awe-intervening approach promotes social pain recovery. • Extended awe's benefits from intrapersonal to interpersonal problems. • Global connectedness mediated this effect. [ABSTRACT FROM AUTHOR]

Nostalgia, a sentimental longing for one's past, as a buffer against psychological threats has been well-established across various domains. However, whether nostalgia could alleviate cyberbullying's adverse effects has never been investigated. We have conducted two studies (N = 471) to examine nostalgia as a buffer against cyberbullying victimization on social media. We found that people who have been cyberbullied more frequently reported a lower level of psychological well-being. Notably, they also reported more proneness to feel nostalgic, which led to a higher level of psychological well-being (Study 1). We complemented these findings with an experiment in which we simultaneously manipulated cyberbullying victimization and nostalgia and assessed the psychological well-being associated with being cyberbullied (Study 2). Nostalgia induction increased psychological well-being in the wake of cyberbullying victimization. Therefore, nostalgia is a psychological resource that can be harnessed to buffer cyberbullying. • Being cyberbullied was negatively related to psychological well-being (PWB). • Being cyberbullied was positively related to nostalgia. • Being cyberbullied and PWB relationship was strengthened when we controlled for nostalgia. • Nostalgia increased PWB in the wake of being cyberbullied. [ABSTRACT FROM AUTHOR]

Eleven studies (N = 2,254; 2 preregistered) examined whether ostracism would trigger suicidal thoughts and whether perceived meaning in life would account for this effect. The feeling of ostracism was induced via recalling a past experience (Studies 1a, 1c, 2c, and 3b), imagining a future experience (Studies 1d, 1e, and 2b), engaging in an online real-time interaction (Studies 1b and 2d), or receiving bogus personality feedback (Study 3a). Across all 11 studies, ostracism increased suicidal thoughts. Study 1a found that ostracism increased implicit associations of "death" and "me" relative to "life" and "me" on the Implicit Association Test of Suicide (Nock et al., 2010). In Study 1b, ostracized participants showed more suicidal thoughts in imagined stressful situations than did included participants. Studies 1c, 1d, and 1e further showed that ostracism increased explicit suicidal thoughts compared with both inclusion and neutral experiences. Furthermore, we found that perceived meaning in life accounted for ostracism's effect on suicidal thoughts (Studies 2a and 2b), even after controlling for depressive affect (Study 2c). In Study 2d, a preregistered study, we directly compared the contributions of perceived meaning in life and the 4 basic needs and mood proposed in William's (2007, 2009) ostracism framework, and we found that perceived meaning in life had a distinct mediating role in the ostracism-suicidal thinking link. Finally, Studies 3a and 3b found that self-affirmation exercises reduced suicidal thoughts following ostracism. Life lacks meaning without social connection, thereby activating suicidal thoughts. [ABSTRACT FROM AUTHOR]