Social mindfulness: Prosocial the active way

The shape of the change: Cumulative and incremental changes in daily mood during mobile-app-supported mindfulness training

Understanding of the exact trajectories of mood improvements during mindfulness practice helps to optimize mindfulness-based interventions. The Mindfulness-to-Meaning model expects mood improvements to be linear, incremental, and cumulative. Our findings align with this expectation. We used multilevel growth curve models to analyze daily changes in positive mood reported by 190 Polish participants during 42 days of a mobile-app-supported, mindfulness-based intervention. The daily positive mood increased among 83.68% of participants. Participants who started the training reported worse mood improved more and faster than participants with better mood at the baseline. Dispositional mindfulness and narcissism - individual difference variables associated with high vs. low emotion regulation ability, respectively - were not associated with mood improvement trajectories. A small group of participants (16.32%) showed a steady decline in positive mood during the intervention. The results underscore the importance of a more comprehensive understanding of individual variability in benefiting from mindfulness-based interventions.

App-based mindfulness training supported eudaimonic wellbeing during the COVID19 pandemic

A randomized-controlled-trial study (N = 219) tested two pre-registered hypotheses that mobile-phone app-based mindfulness training improves wellbeing and increases self-transcendent emotions: gratitude, self-compassion, and awe. Latent change score modeling with a robust maximum likelihood estimator was used to test how those changes are associated in the training versus the waiting-list group. The training increased wellbeing and all self-transcendent emotions regardless of interindividual variance in the changes across time. Changes in all self-transcendent emotions were positively associated with changes in wellbeing. The strength of those associations was comparable in the waiting-list group and the training group. More studies are needed to test whether the effects of mindfulness practice on wellbeing are driven by increases in self-transcendent emotions. The study was conducted over 6 weeks during the COVID19 pandemic. The results indicate that the mindfulness training can be an easily accessible effective intervention supporting eudaimonic wellbeing in face of adversity.

Identifying social partners through indirect prosociality: A computational account

The ability to identify people who are prosocial, supportive, and mindful of others is critical for choosing social partners. While past work has emphasized the information value of direct social interactions (such as watching someone help or hinder others), social tendencies can also be inferred from indirect evidence, such as how an agent considers others when making personal choices. Here we present a computational model of this capacity, grounded in a Bayesian framework for action understanding. Across four experiments we show that this model captures how people infer social preferences based on how agents act when their choices indirectly impact others (Experiments 1a, 1b, & 1c), and how people infer what an agent knows about others from knowledge of that agent's social preferences (Experiment 2). Critically, people's patterns of inferences could not be explained by simpler alternatives. These findings illuminate how people can discern potential social partners from indirect evidence of their prosociality, thus deepening our understanding of partner detection, and social cognition more broadly.

Testing the social mindfulness paradigm: Longitudinal evidence of its unidimensionality, reliability, validity, and replicability in a sample of health care providers

OBJECTIVES

Social mindfulness is a relatively new concept in psychological research and is attracting increasing attention. Recent studies have provided evidence of its relevance with regard to prosocial behavior and empathy, but also concerning individual well-being and psychological health. In such studies, social mindfulness has been assessed using the social mindfulness paradigm by Van Doesum and colleagues, which is the standard measure of social mindfulness to date. However, evidence is scarce or lacking with regard to whether this measurement approach is unidimensional, whether it produces (test-retest) reliable and valid measurements, and whether its associations with personality and empathy are replicable.

METHODS

To test these assumptions, we assessed a sample of 265 participants currently working in health care professions on social mindfulness, several concepts of empathy, and the HEXACO personality dimensions longitudinally at two measurement occasions.

RESULTS

The results supported the assumption of unidimensionality of the measure. Partial support was found for its reliability, validity, and replicability. Test-retest reliability was acceptable, but the associations with personality and empathy turned out weaker than expected.

CONCLUSIONS

The social mindfulness paradigm is an interesting approach toward understanding social mindfulness, meaning mindfulness of other people's needs. Potential directions for the further development of the social mindfulness paradigm and its network of relations, especially to empathy, are discussed.

Social mindfulness predicts concern for nature and immigrants across 36 nations

People cooperate every day in ways that range from largescale contributions that mitigate climate change to simple actions such as leaving another individual with choice - known as social mindfulness. It is not yet clear whether and how these complex and more simple forms of cooperation relate. Prior work has found that countries with individuals who made more socially mindful choices were linked to a higher country environmental performance - a proxy for complex cooperation. Here we replicated this initial finding in 41 samples around the world, demonstrating the robustness of the association between social mindfulness and environmental performance, and substantially built on it to show this relationship extended to a wide range of complex cooperative indices, tied closely to many current societal issues. We found that greater social mindfulness expressed by an individual was related to living in countries with more social capital, more community participation and reduced prejudice towards immigrants. Our findings speak to the symbiotic relationship between simple and more complex forms of cooperation in societies.

Good Personality and Subjective Well-Being During the COVID-19 Pandemic: A Three-Wave Longitudinal Study in Chinese Contexts

Numerous studies have emphasized the importance of examining psychological distress during the COVID-19 pandemic. It is important to identify the factors that affect the influence of COVID-19 on people's mental health. The present research was a three-wave longitudinal study (N = 1495) examining the concurrent and prospective relations of good personality with subjective well-being during the COVID-19 pandemic. Results showed that good personality positively predicted the subsequent well-being after controlling for the respective autoregressive effects and Big Five personality traits. Specifically, individuals who scored higher on measures of good personality tended to maintain higher well-being in the face of COVID-19. However, subjective well-being could positively predict subsequent personality only at the first time point. In addition, the prospective effect of good personality on subjective well-being was greater than the reverse effect. These findings support the opinion that as a positive value orientation in personality, good personality has a significant positive impact on the response to the pandemic situation.

People from lower social classes elicit greater prosociality: Compassion and deservingness matter

People are quick to form impressions of others’ social class, and likely adjust their behavior accordingly. If social class is linked to prosociality, as literature suggests, then an interaction partner’s class should affect prosocial behavior, especially when costs or investments are low. We test this expectation using social mindfulness (SoMi) and dictator games (DG) as complementary measures of prosociality. We manipulate target class by providing information regarding a target’s (a) position on a social class ladder, and (b) family background. Three studies using laboratory and online approaches ( Noverall = 557) in two nations (the Netherlands [NL], the UK), featuring actual and hypothetical exchanges, reveal that lower class targets are met with greater prosociality than higher class targets, even when based on information about the targets’ parents (Study 3). The effect of target class was partially mediated by compassion (Studies 2 and 3) and perceived deservingness of the target (Study 3). Implications and limitations are discussed.

Academic Majors and HEXACO Personality

Self-reports on the HEXACO-PI-R scales were examined in relation to academic majors in post-secondary education ( N > 73,000). Openness to Experience showed the largest mean differences across academic major areas, with the Visual/Performing Arts and Humanities areas averaging higher and Health Sciences and Business/Commerce averaging lower. Emotionality showed the second largest differences, with the Engineering and Physical Sciences/Math areas averaging lower and Visual/Performing Arts averaging higher; these differences in Emotionality became smaller in within-sex analyses. In addition, Extraversion tended to be higher for Business/Commerce and lower for Physical Sciences/Math, while Honesty-Humility was lower for Business/Commerce. The facet-level analyses provided additional detail, as facet scales in the same domain sometimes showed considerably different means within a given academic major area. In one case, Visual/Performing Art majors averaged lower in Prudence, but higher in Perfectionism, even though both facets belong to the Conscientiousness domain.

Social mindfulness and prosociality vary across the globe

Humans are social animals, but not everyone will be mindful of others to the same extent. Individual differences have been found, but would social mindfulness also be shaped by one's location in the world? Expecting cross-national differences to exist, we examined if and how social mindfulness differs across countries. At little to no material cost, social mindfulness typically entails small acts of attention or kindness. Even though fairly common, such low-cost cooperation has received little empirical attention. Measuring social mindfulness across 31 samples from industrialized countries and regions (n = 8,354), we found considerable variation. Among selected country-level variables, greater social mindfulness was most strongly associated with countries' better general performance on environmental protection. Together, our findings contribute to the literature on prosociality by targeting the kind of everyday cooperation that is more focused on communicating benevolence than on providing material benefits.

Human Cooperation and the Crises of Climate Change, COVID-19, and Misinformation

Contemporary society is facing many social dilemmas-including climate change, COVID-19, and misinformation-characterized by a conflict between short-term self-interest and longer-term collective interest. The climate crisis requires paying costs today to benefit distant others (and oneself) in the future. The COVID-19 crisis requires the less vulnerable to pay costs to benefit the more vulnerable in the face of great uncertainty. The misinformation crisis requires investing effort to assess truth and abstain from spreading attractive falsehoods. Addressing these crises requires an understanding of human cooperation. To that end, we present (a) an overview of mechanisms for the evolution of cooperation, including mechanisms based on similarity and interaction; (b) a discussion of how reputation can incentivize cooperation via conditional cooperation and signaling; and (c) a review of social preferences that undergird the proximate psychology of cooperation, including positive regard for others, parochialism, and egalitarianism. We discuss the three focal crises facing our society through the lens of cooperation, emphasizing how cooperation research can inform our efforts to address them. Expected final online publication date for the Annual Review of Psychology, Volume 73 is January 2022. Please see http://www.annualreviews.org/page/journal/pubdates for revised estimates.

Vitamin S: Why Is Social Contact, Even With Strangers, So Important to Well-Being?

Even before COVID-19, it was well known in psychological science that people’s well-being is strongly served by the quality of their close relationships. But is well-being also served by social contact with people who are known less well? In this article, we discuss three propositions that support the conclusion that the benefits of social contact also derive from interactions with acquaintances and even strangers. The propositions state that most interaction situations with strangers are benign (Proposition 1), that most strangers are benign (Proposition 2), and that most interactions with strangers enhance well-being (Proposition 3). These propositions are supported, first, by recent research designed to illuminate the primary features of interaction situations. This research shows that situations with strangers often represent low conflict of interest. Also, in interactions with strangers, most people exhibit high levels of low-cost cooperation (social mindfulness) and, if the need is urgent, high levels of high-cost helping. We close by sharing research examples showing that even very subtle interactions with strangers yield short-term happiness. Broader implications for COVID-19 and urbanization are discussed.

Social mindfulness is normative when costs are low, but rapidly declines with increases in costs

As a complement to high-cost cooperation as assessed in economic games, the concept of social mindfulness focuses on low-cost acts of kindness. While social mindfulness seems quite natural, performed by many most of the time (reaching a level of 60–70 percent), what happens if such acts become more costly, and if costs become more salient? The present research replicates the prevalence of social mindfulness when costs are salient, but low. Yet we show that, with small increments in costs, the vast majority no longer exhibits social mindfulness. This holds even if we keep the outcomes for self high in comparison with the beneficiary. We conclude that the literature on social mindfulness should pay attention to cost. Clearly, if being socially mindful comes with high costs, this is not what most people are prepared to do. In contrast as long as costs are low and not salient, social mindfulness seems natural and normative.