Search

If life satisfaction has functional significance for goal achievement, it should be calibrated to cues of potential success on active and fundamentally important goals. Within the context of mating motivation, we tested this hypothesis with self-perceived mate value—an assessment of one’s potential mating success. As hypothesized, because most individuals (eventually) seek long-term relationships, self-perceived long-term mate value predicted life satisfaction for men and women regardless of relationship status. In contrast, and also as hypothesized, self-perceived short-term mate value predicted life satisfaction only for individuals with short-term mating goals—single uncommitted men (Studies 1, 2A, and 2B), individuals dispositionally motivated toward short-term relationships (Studies 2A and 2B), and single uncommitted women for whom short-term mating motivation was experimentally engaged, enabling causal inference (Study 3). Results support a functional conceptualization of life satisfaction, showing that currently active mating goals can shape the extent to which goal-specific self-perceived mate value predicts life satisfaction.

There is a growing body of work suggesting that social class stereotypes are amplified when people perceive higher levels of economic inequality—that is, the wealthy are perceived as more competent and assertive and the poor as more incompetent and unassertive. The present study tested this prediction in 32 societies and also examines the role of wealth-based categorization in explaining this relationship. We found that people who perceived higher economic inequality were indeed more likely to consider wealth as a meaningful basis for categorization. Unexpectedly, however, higher levels of perceived inequality were associated with perceiving the wealthy as less competent and assertive and the poor as more competent and assertive. Unpacking this further, exploratory analyses showed that the observed tendency to stereotype the wealthy negatively only emerged in societies with lower social mobility and democracy and higher corruption. This points to the importance of understanding how socio-structural features that co-occur with economic inequality may shape perceptions of the wealthy and the poor. © 2022 The Authors. European Journal of Social Psychology published by John Wiley & Sons Ltd. WOS:000880016700001 2-s2.0-85141616689 Social Sciences Citation Index Q2 Article Uluslararası işbirliği ile yapılan - EVET 2022 YÖK - 2022-23 Kasım

The COVID-19 pandemic caused drastic social changes for many people, including separation from friends and coworkers, enforced close contact with family, and reductions in mobility. Here we assess the extent to which people's evolutionarily-relevant basic motivations and goals—fundamental social motives such as Affiliation and Kin Care—might have been affected. To address this question, we gathered data on fundamental social motives in 42 countries (N = 15,915) across two waves, including 19 countries (N = 10,907) for which data were gathered both before and during the pandemic (pre-pandemic wave: 32 countries, N = 8998; 3302 male, 5585 female; Mage = 24.43, SD = 7.91; mid-pandemic wave: 29 countries, N = 6917; 2249 male, 4218 female; Mage = 28.59, SD = 11.31). Samples include data collected online (e.g., Prolific, MTurk), at universities, and via community sampling. We found that Disease Avoidance motivation was substantially higher during the pandemic, and that most of the other fundamental social motives showed small, yet significant, differences across waves. Most sensibly, concern with caring for one's children was higher during the pandemic, and concerns with Mate Seeking and Status were lower. Earlier findings showing the prioritization of family motives over mating motives (and even over Disease Avoidance motives) were replicated during the pandemic. Finally, well-being remained positively associated with family-related motives and negatively associated with mating motives during the pandemic, as in the pre-pandemic samples. Our results provide further evidence for the robust primacy of family-related motivations even during this unique disruption of social life.

High economic inequality has been identified as a key factor in fuelling political polarization, but the underlying psychological mechanisms behind this phenomenon are not well understood. We propose that economic inequality threatens people's experience of social order and control, leading them to adopt moralistic mindsets – yet this mindset may sow divisions in society. Using data from social media, a multinational survey across 41 regions around the world, and an experimental approach, our work shows that economic inequality is associated with the use of moral language online, harsher moral judgments, and a desire for clearer social and moral rules in society. Together these findings demonstrate that economic inequality is linked to the tendency to see the world through a moral lens. Understanding how societal structures impact our moral perspectives may help us bridge the growing divisions between people and foster a more united society.

Although the need for social connection is fundamental, people approach this need through different strategies. Drawing from life history theory, the current research explored whether individuals' early-life experiences are associated with narrow/deep (depth), or broad/shallow (breadth) approach to social relationships. Three studies revealed that participants' childhood socioeconomic status (SES) interacts with perception of economic instability to create diverging preferences in social relationship pattern. Specifically, when economic instability was salient (chronic belief, Study 1; experimentally primed, Studies 2 and 3), individuals from lower-SES childhood preferred a narrower and deeper social network, whereas those from higher-SES childhood preferred a broader and shallower network. Taken together, the present research offers a novel understanding of depth- versus breadth-focused approach to social relationships from the perspective of life history theory.

While a great deal is known about the individual difference factors associated with conspiracy beliefs, much less is known about the country-level factors that shape people's willingness to believe conspiracy theories. In the current article we discuss the possibility that willingness to believe conspiracy theories might be shaped by the perception (and reality) of poor economic performance at the national level. To test this notion, we surveyed 6723 participants from 36 countries. In line with predictions, propensity to believe conspiracy theories was negatively associated with perceptions of current and future national economic vitality. Furthermore, countries with higher GDP per capita tended to have lower belief in conspiracy theories. The data suggest that conspiracy beliefs are not just caused by intrapsychic factors but are also shaped by difficult economic circumstances for which distrust might have a rational basis. WOS:000869285600001 2-s2.0-85132525534 Social Sciences Citation Index Q2 Article; Early Access Uluslararası işbirliği ile yapılan - EVET October 2022 YÖK - 2022-23 Ekim

What kind of life do people want? In psychology, a good life has typically been conceptualized in terms of either hedonic or eudaimonic well-being. We propose that psychological richness is another neglected aspect of what people consider a good life. In study 1 (9-nation cross-cultural study), we asked participants whether they ideally wanted a happy, a meaningful, or a psychologically rich life. Roughly 7 to 17% of participants chose the psychologically rich life. In study 2, we asked 1611 Americans and 680 Koreans what they regret most in their lives; then, if they could undo or reverse the regretful event, whether their lives would have been happier, more meaningful, or psychologically richer as a result. Roughly 28% of Americans and 35% of Koreans reported their lives would have been psychologically richer. Together, this work provides a foundation for the study of psychological richness as another dimension of a good life. ELECTRONIC SUPPLEMENTARY MATERIAL: The online version of this article (10.1007/s42761-020-00011-z) contains supplementary material, which is available to authorized users.

Background Research in the US found that gratitude increases happiness. We conducted three studies to examine whether gratitude increases happiness among Koreans, as well. Methods Participants were randomly assigned to a gratitude or a control condition in Studies 1 and 2, and into a gratitude toward someone important or a gratitude toward own health condition in Study 3. Their moods were then measured. Results Gratitude writing marginally significantly evoked indebtedness among Korean students (Study 1, N = 336) but not among American students (Study 2, N = 219). Equally important, even among Americans, those who wrote about their gratitude toward someone important reported feeling indebtedness marginally more than those who wrote about their gratitude toward something or someone not that important. In Study 3 (N = 181), American participants, randomly assigned to write about their gratitude toward someone important, reported not only more gratitude but also more indebtedness than those assigned to write about their gratitude toward their own health. Conclusions Taken together, these studies suggest that gratitude evokes indebtedness when gratitude is about someone important.

Physical attractiveness (PAT), despite its allure in everyday life, has been an inconsistent predictor of happiness in past studies. In this research, we find that a lay belief about the locus of a person's “essence” moderates the PAT and happiness link. Specifically, we measured how strongly one believes in the diagnostic value of the visible (e.g., status, appearance) over the invisible (e.g., mood, thoughts) aspects of a person in understanding who s/he is. As expected, the more one believed in the value of the visible features, the more central PAT was in the person's overall life, and appearance was compared more often with others (Study 1). More importantly, PAT and well-being correlated significantly only among those who strongly endorsed the visible selfhood belief (Study 2). Compared to past studies on PAT that relied heavily on self-reports, a highly objective measure of attractiveness (waist-to-hip ratio) was employed in this research. Our research uncovers a novel individual difference factor that helps to clarify why PAT predicts the happiness of some, but not of others. Whether one thinks a person's essence can be judged by one's “cover” seems to matter in the PAT and happiness link.

What motives do people prioritize in their social lives? Historically, social psychologists, especially those adopting an evolutionary perspective, have devoted a great deal of research attention to sexual attraction and romantic-partner choice (mate seeking). Research on long-term familial bonds (mate retention and kin care) has been less thoroughly connected to relevant comparative and evolutionary work on other species, and in the case of kin care, these bonds have been less well researched. Examining varied sources of data from 27 societies around the world, we found that people generally view familial motives as primary in importance and mate-seeking motives as relatively low in importance. Compared with other groups, college students, single people, and men place relatively higher emphasis on mate seeking, but even those samples rated kin-care motives as more important. Furthermore, motives linked to long-term familial bonds are positively associated with psychological well-being, but mate-seeking motives are associated with anxiety and depression. We address theoretical and empirical reasons why there has been extensive research on mate seeking and why people prioritize goals related to long-term familial bonds over mating goals. Reallocating relatively greater research effort toward long-term familial relationships would likely yield many interesting new findings relevant to everyday people’s highest social priorities.

The present study examined cultural differences in the act of sharing positive events with others, called capitalization attempts. The first three studies tested whether capitalization attempts differ between two cultures using multiple methods: self-reports (Study 1), children’s storybooks (Study 2), and Facebook (Study 3). We found that Koreans are less likely to share their positive events with others than European Americans. Study 4 further examined the antecedents and consequences of capitalization attempts. We replicated the earlier findings that Koreans are hesitant to share their positive events and demonstrated that this is because Koreans are more concerned about the potential negative consequences for social relationships. Moreover, we found that the cultural differences in capitalization attempts partly account for mean-level differences in well-being between cultures. Implications for capitalization, culture, and well-being are discussed.

Given the centrality of physical attractiveness in women’s mate value, we predicted that mating motive salience would increase the weight of physical attractiveness in women’s happiness. At an individual difference level, women with chronically high levels of mating motivation weighed physical attractiveness more heavily in their happiness than others (Study 1). When mating motivation were experimentally primed, happiness hinged more on physical attractiveness in the mating than in the control condition (Study 2). Finally, when compared across the ovulatory cycle, the importance of physical attractiveness in women’s happiness was accentuated during the high-fertility phase (Study 3). Results provide converging evidence that mating motivation increases the importance attached to and sensitivity towards physical attractiveness in appraising happiness among women. The current work suggests a novel evolutionary function of happiness, namely, to signal progress toward adaptively important goals.

We are products of past events and experiences, but only a few of them linger in our memory to affect our present lives. The current research examined whether there are individual differences in how far people look back to judge their present life satisfaction using the evolutionary framework of life history theory. The results showed that perceived ecological uncertainty interacts with a key aspect of life history strategy (childhood socioeconomic status; SES) to influence the span of retrospective mental time travel. When asked to list past events that had crossed their minds during life satisfaction judgments, individuals who grew up in low-SES environments mentioned more recent events, whereas individuals who grew up in high-SES environments wrote more distant past events. This difference was found only when the perception of ecological uncertainty was high, but not when it was low. It appears that life history strategy shapes people's retrospective lens during life satisfaction judgments.

Can people make valid inferences about the person's mate value by a glance of his/her face? Eighty-seven independent coders rated how attractive neutral facial pictures of 297 (152 males) undergraduate students were, after viewing each image for 3 s. The facial attractiveness rating significantly correlated with important sex-specific mate qualities. In case of female targets, facial attractiveness predicted their body shape (waist-to-hip ratio; WHR), whereas among males, it correlated with their household income. The results remained after controlling for the positive affectivity reflected in the facial image. It appears that sex-specific markers of mate value are implicitly ingrained in attractive facial features.

What three words come to your mind in association with “happiness”? We analyzed the 1563 words reported by 521 Korean and American participants in this free association task. The most frequently endorsed word was “family” in Korea, whereas the most popular word among Americans was “smile.” The overall frequency of social words (e.g., relationships, social emotions) reported by Koreans was higher, and the most often mentioned relationship type differed between the two groups (family in Korea; friend in the US). Nonetheless, both in Korea and the US, individuals who mentioned more social words were significantly more satisfied with their lives. The amount of social support provision mediated the link between the number of reported social words and experienced happiness. Regardless of culture, a simple count of social words associated with happiness appears to offer a reasonably good clue for how happy the person actually is.

The current research developed and validated a Korean-translated version of the Personal Relative Deprivation Scale (PRDS). The PRDS measures individual differences in people’s tendencies to feel resentful about what they have compared to what other people like them have. Across 2 studies, Exploratory Factor Analyses revealed that the two reverse-worded items from the original PRDS did not load onto the primary factor for the Korean-translated PRDS. A reduced 3-item Korean PRDS, however, showed good convergent validity. Replicating previous findings using Western samples, greater tendencies to make social comparisons of abilities (but not opinions) were associated with higher PRDS (Studies 1 and 2), and participants scoring higher on the 3-item Korean PRDS were more materialistic (Studies 1 and 2), reported worse physical health (Study 1), had lower self-esteem (Study 2) and experienced higher stress (Study 2).

Supplemental material, suh_online_appendix for Darling, Get Closer to Me: Spatial Proximity Amplifies Interpersonal Liking by Ji-eun Shin, Eunkook M. Suh, Norman P. Li, Kangyong Eo, Sang Chul Chong and Ming-Hong Tsai in Personality and Social Psychology Bulletin

Supplemental material, Choi_onlineappendix for Do Happy Events Love Company? Cultural Variations in Sharing Positive Events With Others by Hyewon Choi, Shigehiro Oishi, Jieun Shin and Eunkook M. Suh in Personality and Social Psychology Bulletin

Evidence shows that people feel mild positive moods when no strong emotional events are occurring, a phenomenon known as positive mood offset. We offer an evolutionary explanation of this characteristic, showing that it improves fertility, fecundity, and health, and abets other characteristics that were critical to reproductive success. We review research showing that positive mood offset is virtually universal in the nations of the world, even among people who live in extremely difficult circumstances. Positive moods increase the likelihood of the types of adaptive behaviors that likely characterized our Paleolithic ancestors, such as creativity, planning, mating, and sociality. Because of the ubiquity and apparent advantages of positive moods, it is a reasonable hypothesis that humans were selected for positivity offset in our evolutionary past. We outline additional evidence that is needed to help confirm that positive mood offset is an evolutionary adaptation in humans and we explore the research questions that the hypothesis generates.

We investigated the role of felt understanding in life satisfaction, using an event sampling method. As predicted, Asian students in the US were less satisfied with their lives than Caucasian counterparts. Also as predicted, Asian students reported lower levels of felt understanding than did Caucasian students. Finally, felt understanding in everyday life accounted for the mean difference in life satisfaction between Asians and Caucasians. However, the Asian–Caucasian difference in life satisfaction and felt understanding could be due to general positivity or negativity. We thus statistically controlled for extraversion and neuroticism. Controlling for extraversion and neuroticism, felt understanding still mediated the Asian–Caucasian difference in life satisfaction.

Research has demonstrated that certain genotypes are expressed phenotypically in different forms depending on the social environment. To examine sensitivity to cultural norms regarding emotion regulation, we explored the expression of the oxytocin receptor polymorphism ( OXTR) rs53576, a gene previously related to socioemotional sensitivity, in conjunction with cultural norms. Emotional suppression is normative in East Asian cultures but not in American culture. Consequently, we predicted an interaction of Culture and OXTR in emotional suppression. Korean and American participants completed assessments of emotion regulation and were genotyped for OXTR. We found the predicted interaction: Among Americans, those with the GG genotype reported using emotional suppression less than those with the AA genotype, whereas Koreans showed the opposite pattern. These findings suggest that OXTR rs53576 is sensitive to input from cultural norms regarding emotion regulation. These findings also indicate that culture is a moderator that shapes behavioral outcomes associated with OXTR genotypes.

Research has demonstrated that certain genotypes are expressed in different forms, depending on input from the social environment. To examine sensitivity to cultural norms regarding emotional support seeking as a type of social environment, we explored the behavioral expression of oxytocin receptor polymorphism ( OXTR ) rs53576, a gene previously related to socio-emotional sensitivity. Seeking emotional support in times of distress is normative in American culture but not in Korean culture. Consequently, we predicted a three-way interaction of culture, distress, and OXTR genotype on emotional support seeking. Korean and American participants ( n = 274) completed assessments of psychological distress and emotional support seeking and were genotyped for OXTR . We found the predicted three-way interaction: among distressed American participants, those with the GG/AG genotypes reported seeking more emotional social support, compared with those with the AA genotype, whereas Korean participants did not differ significantly by genotype; under conditions of low distress, OXTR groups did not differ significantly in either cultural group. These findings suggest that OXTR rs53576 is sensitive to input from the social environment, specifically cultural norms regarding emotional social support seeking. These findings also indicate that psychological distress and culture are important moderators that shape behavioral outcomes associated with OXTR genotypes.

Self-construal abstractness (SCA) refers to the degree to which people construe important bases of self-esteem in a broad, flexible, and abstract rather than a concrete and specific manner. This article hypothesized that SCA would be a unique predictor of self-esteem stability, capturing the degree to which people’s most important bases of self-worth are resistant to disconfirmation. Two studies using a daily diary methodology examined relationships between SCA, daily self-esteem, and daily emotions and/or events. In Study 1, individual differences in SCA emerged as the most consistent and unique predictor of self-esteem stability. Furthermore, SCA contributed to self-esteem stability by buffering the influence of daily negative emotions on self-esteem. Study 2 manipulated SCA via a daily self-construal task and found an abstract versus concrete self-focus to buffer the influence of daily negative events on self-esteem. Implications of these findings for the study of the self and well-being are discussed.

Existing cross-cultural research often assumes that the independent versus interdependent self-construal process leads to different cultural behaviors, although few studies directly test this link. Extending from prior cross-cultural findings, two studies were conducted to explicitly test whether self-construal is linked with the differential use of emotions versus social information in judgments of life satisfaction. Study 1 confirmed the prediction that even among Americans, those who view themselves in interdependent terms (allocentrics) evaluate their life satisfaction in a more collectivistic manner (strong reliance on social appraisal) than those who view themselves in independent terms (idiocentrics). Study 2 replicated these findings in two cultural settings (United States and Korea) by using experimental primes of independent versus relational self-construal. Results strongly suggest that differences in self-construal processes underlie cross-cultural differences in life satisfaction judgments.

Research investigating the relationship between self-construals and subjective well-being has traditionally focused on understanding how dimensions such as positivity–negativity and internality–externality relate to well-being. This paper presents two studies that investigate how a potentially important yet unexamined dimension, the abstractness versus concreteness of people's self-construals, is related to life satisfaction. Study 1 showed that happier people tend to think about themselves with higher level of abstraction than less happy people, even after controlling for the overall valence and internality of their construals. Study 2 found that people randomly assigned to think about themselves in abstract rather than concrete terms reported greater pre- to post-manipulation increases in reports of life satisfaction. Implications of these findings for understanding individual differences in well-being are discussed, and directions for future research are presented.

In two large international studies, the authors examined whether happy and unhappy individuals weighted life domains differently when constructing life satisfaction judgments. In both studies, regression equations predicting life satisfaction showed that there were significant interactions between happiness and a person’s best domain and between happiness and a person’s worst domain, even after controlling for participants’ standing on all other domains. Happy participants weighted their best domains more heavily than did unhappy individuals, whereas unhappy individuals weighted their worst domains more heavily than did happy individuals. Thus, happy and unhappy people used different information when constructing satisfaction judgments.

▪ Abstract Ecologies shape cultures; cultures influence the development of personalities. There are both universal and culture-specific aspects of variation in personality. Some culture-specific aspects correspond to cultural syndromes such as complexity, tightness, individualism, and collectivism. A large body of literature suggests that the Big Five personality factors emerge in various cultures. However, caution is required in arguing for such universality, because most studies have not included emic (culture-specific) traits and have not studied samples that are extremely different in culture from Western samples.

Research on the relation between personality and affect is concerned with the nature of affect dispositions. The authors propose that the general notion of trait affect is too broad and propose a more refined framework that differentiates facets of affect-related traits. Each facet is a combination of a type (e.g., mood, emotion), an aspect (e.g., frequency, intensity, duration), and a quality (e.g., pleasure, displeasure) of affective experiences. Previous research on the relation between pleasant trait affect and unpleasant trait affect has yielded inconsistent results. In the present article, the authors demonstrate that these inconsistencies are resolved once the theoretical distinctions between facets are recognized. In particular, they show that the facets “frequency of pleasant emotions” and “frequency of unpleasant emotions” are positively correlated. In contrast, the amount of time that people are in a pleasant mood is negatively correlated with the amount of time that people are in an unpleasant mood.