Relationship Between Self-Compassion and Compassion for Others: The Mediated Effect of Perceived Social Support and Psychological Resilience

Studies from individualistic cultural contexts have shown there were no or negative significant correlation between self-compassion and compassion (for others). However, there may be a closer association between them in a collectivism and Buddhism culture. This study randomly selected 441 college students in China and used measures of self-compassion, trait compassion (compassion for others), psychological resilience, and perceiving social support to investigate this relationship. The results showed a moderately positive correlation between self-compassion and compassion. Further chain-mediation analyses revealed that self-compassion not only directly predicted compassion for others but also indirectly influenced it through the mediating effects of perceiving social support and psychological resilience. The results of this study suggest that the quality of compassion may be significantly influenced by culture.

Self- and other-focused autobiographical memories of life story events across cultures

Autobiographical memory and personal life stories are typically conceived as memories about the self. However, personal life stories often contain information about important events from other people's lives. Sometimes those memories become an important part of our own life stories, illuminating the role that other people play in remembering our personal past. In this study, we examined the extent to which memories of important life story events are self-focused (e.g., I moved to Japan) or other-focused (e.g., My child graduated from college). Participants from Mexico, Greenland, China, Denmark and the United States recalled and dated seven autobiographical memories of important personal life story events. Participants also rated the memories for importance and emotional valence. The memories were coded as self- or other-focused. Participants recalled mainly self-focused memories. However, Danish and Chinese participants recalled about 20% other-focused memories. Danish participants recalled negative events about their parents, whereas Chinese participants recalled positive events about their children. Self-focused and other-focused memories differed in their emotional valence and lifespan distribution, but not in importance. The findings show that individuals remember other-focused memories and also incorporate them into their own personal life stories. Conceptual implications for autobiographical memory are discussed.

The Three Teachings of East Asia (TTEA) Inventory: Developing and Validating a Measure of the Interrelated Ideologies of Confucianism, Buddhism, and Taoism

Objectives: Buddhism, Taoism, and Confucianism have influenced societies and shaped cultures as they have spread across the span of history and ultimately across the world. However, to date, the interrelated nature of their impacts has yet to be examined largely due to the lack of a measure that comprehensively assesses their various tenets. Building on a conceptual integration of foundational texts on each ideology as well as on recent measure development work (much of which is unpublished), the current studies developed a comprehensive measure of these ideologies (the Three Teachings of East Asia Inventory; TTEA) and validated it across four languages.

Methods: A combined sample of 2,091 online respondents (Study 1: 322 Chinese respondents, Study 2: 400 Japanese respondents, Study 3: 362 Taiwanese respondents, Study 4: 688 White Americans and 319 Asian Americans) completed 25–35 min online survey in their preferred language: English, Traditional Mandarin, Simplified Mandarin, or Japanese.

Results: Exploratory Factor Analyses within a 122-item pool identified 18 stable dimensions across all samples. Measurement invariance analyses identified the final 61-items of the TTEA inventory (demonstrating reasonable invariance across all languages), confirming 18 individual tenet subscales that organize into four higher-order composites: Buddhism, Taoism, Restrictive Confucianism, and Empowering Confucianism. A shorter 36-item version of the TTEA inventory was also developed. The TTEA scales demonstrated (1) acceptable internal consistency, (2) discriminant validity, and (3) incremental predictive validity for current life satisfaction and vitality.

Conclusions: The TTEA inventory offers one of the first comprehensive, multilingual measures that will allow cross-cultural researchers to examine the influence of three related Eastern ideologies on societies across the world.

Meta-analytic review on the differential effects of self-compassion components on well-being and psychological distress: The moderating role of dialecticism on self-compassion

Although self-compassion has been extensively studied in the recent decades, the representation of self-compassion as a unitary measure or the presence of self-warmth (i.e., presence of the positive components: self-kindness, common humanity, and mindfulness) and self-coldness (i.e., presence of the negative components: self-judgment, isolation, and mindfulness) remains controversial. Moreover, the differential effects of the six components of self-compassion on mental well-being and psychological distress have not been systematically investigated. To synthesize the differential effects of the six components of self-compassion and to examine how people in different cultures may associate the positive and negative components of self-compassion differentially, the present meta-analysis synthesized 183 effect sizes across 27 cultures. Results showed that the negative components of self-compassion (rs = 0.44 to 0.45) showed greater effect sizes with psychological distress than the positive counterparts (rs = -0.17 to -0.29) whereas the positive components of SCS (rs = 0.29 to.39) showed greater effect sizes with mental well-being than the negative counterparts (rs = -0.29 to -0.36), with the exception of common humanity and isolation (r = 0.29 and - 0.36). Cultural orientation of dialecticism moderated the association between the positive and the negative components of self-compassion, with dialectical cultures showing lower associations between the two opposing components. Findings have implications on the design and implementation of self-compassion interventions cross-culturally.

Self-Esteem and Self-Enhancement in Japan and America

Although the self-enhancement motive is commonly held to be a universal human motivation, some theorists have recently argued that it does not operate in Japan. In an attempt to shed light on this issue, the authors conducted an investigation that explored the relation between self-esteem and self-enhancement in Japan and America. In both cultures and to the same degree, high self-esteem people were more apt to display evidence of self-enhancement than were low self-esteem people. The correspondence between the two cultures suggests that the self-enhancement motive does operate in Japan.

Nursing Students' Understanding of the Concept of Self-Esteem: a Qualitative Study

INTRODUCTION

The concept of self-esteem has several definitions in different paradigms. Nursing has a unique and combined paradigm; therefore it is necessary to explore nursing students' understanding of the concept of self-esteem. The present study aimed to discover the extent and characteristics of the concept of self-esteem from the perspective of Iranian nursing students through a qualitative approach.

METHODS

This study was conducted using the conventional content analysis method with the participation of 14 nursing students. Purposive sampling was used to recruit participants and data were collected through in-depth semi-structured interviews and analyzed simultaneously.

RESULTS

Study findings showed that the nursing students' self-esteem is related to the sense of worthy they perceived as being a nursing student. Nursing students' self-esteem was determined through sense of worthy related to their perceived professionalism level, socialization into the profession, and enthusing of them about being a nursing student.

CONCLUSION

If a nursing student was proud of her or his nursing role, then he or she would enjoy the nursing course and all that entailed; such as communication with colleagues, performing the tasks and, generally her or his career.

Cross-cultural evidence for the two-facet structure of pride

Across six studies conducted in Mainland China and South Korea, the present research extended prior findings showing that pride is comprised of two distinct conceptual and experiential facets in the U.S.: a pro-social, achievement-oriented "authentic pride", and an arrogant, self-aggrandizing "hubristic pride". This same two-facet structure emerged in Chinese participants' semantic conceptualizations of pride (Study 1), Chinese and Koreans' dispositional tendencies to experience pride (Studies 2, 3a, and 3b), Chinese and Koreans' momentary pride experiences (Studies 3a, 3b, and 5), and Americans' pride experiences using descriptors derived indigenously in Korea (Study 4). Together, these studies provide the first evidence that the two-facet structure of pride generalizes to cultures with highly divergent views of pride and self-enhancement processes from North America.

Identity in Descriptions of Others Across Ethnic Groups in South Africa

We examined the structure of identity implied in descriptions of others in four South African ethnic groups (Black, Coloured, Indian, and White). We tested the validity of an identity model with attributes, relational orientation, situational aspects, ideology, and valence as constituent dimensions of other-identity, and social distance as a moderator of constituent dimensions. Data were collected from 1,160 participants who provided descriptions of individuals they knew (parents, friends, grandparents, neighbors, and teachers) in semistructured interviews. Results confirmed that relational orientation provides a better conceptual framework of other-identity than individualism–collectivism: Personal orientation (individualism) and collective membership orientation (collectivism) are situated at the endpoints of the relational orientation dimension, with implicit and explicit relational orientation placed in between. We found that ethnic differences are most salient in implicit and explicit relational orientation categories in White and Black South Africans, respectively. We found that the identity of distal individuals was described in less abstract and more norm-regulated terms than the identity of proximal individuals. We concluded that all dimensions of the model are relevant for other-identity.

Intended Self-Presentation Tactics in Job Interviews

Intended self-presentation in job interviews was examined among university students in 10 countries ( N = 3,509). The aim was to assess cross-cultural differences in the endorsement of self-presentation tactics, and whether such differences could be explained by cultural values and socioeconomic variables. The Cultural Impression Management Scale–Applicant Scale (CIM-A) was used that measures assertiveness, individual excellence, accommodation, and pointing out obstacles. Cross-cultural differences were found in endorsement of all tactics, most notably in individual excellence and pointing out obstacles. Importance assigned to self-presentation tactics was larger among individuals from cultures emphasizing embeddedness, mastery, and hierarchy, and with larger income disparities. The exception to this pattern was the American sample. Implications for personnel selection in international contexts are discussed.

The Dual Route to Value Change: Individual Processes and Cultural Moderators

Understanding value stability and change is essential for understanding values of both individuals and cultures.Yet theoretical thinking and empirical evidence on this topic have been scarce. In this article, the authors suggest a model outlining processes of individual value change. This model proposes that value change can occur through automatic and effortful routes. They identify five facilitators of value change (priming, adaptation, identification, consistency maintenance, and direct persuasion) and consider the moderating role of culture in each. In addition, the authors discuss the roles of culture, personal values, and traits as general moderators of value change. Evidence on the structure of value change and the effects of age on value change are also reviewed.

The Reporting of Self-Esteem in Japan and Canada

Japanese tend to report lower self-esteem than do Westerners. What this behavioral difference indicates about the private sentiments of individuals in Japan and Western countries such as Canada has been earnestly debated in recent years. Consideration of self-esteem ratings as speech acts or performatives shifts the focus of cultural comparison away from the valence of assumed mental representations and onto the pragmatics of agreement with statements of personal value. This alternative framing highlights the importance of performative pressures and other normative considerations in guiding the speech acts whereby self-esteem is typically measured. To support our claim that the self-esteem ratings of Japanese and Canadians are shaped by contrasting performative pressures, we show that explicit instructions designed to offset these pressures predictably raise or lower reported self-esteem. Implications of the results for the meaning and measurement of self-esteem across cultures are discussed.

Self-Concept in Lebanese and Arab-American Pre-Adolescents

The present study assessed self-concepts of 102 (35 boys, 67 girls) Arab-American pre-adolescents ( M age = 11.9 yr., SD = .8) and compared scores with those of 105 (43 boys, 62 girls) Arab national students ( M age = 12.3 yr., SD = .7) in Lebanon. The Arab-American students scored significantly higher than the group of Arab students in Lebanon on 6 of 8 subscales of Marsh's Self-description Questionnaire–I, suggesting overall higher self-concept on subscales for physical ability, physical appearance, peer relations, reading, general school, and general self-concept. The results are consistent with expectations associating biculturalism with high self-concept.

Salespeople's Renqing Orientation, Self-esteem, and Selling Behaviors: An Empirical Study in Taiwan

PURPOSE: The purpose of this study was to investigate how salespeople's renqing orientation and self-esteem jointly affect their selling behavior. DESIGN/METHODOLOGY/APPROACH: Data were obtained from a survey of salespeople from 17 pharmaceutical and consumer-goods companies in Taiwan (n = 216). FINDINGS: Salespeople's renqing orientation (i.e., their propensity to adhere to the accepted norm of reciprocity) compensates the negative effect of self-esteem on their selling behaviors, such as adaptive selling and hard work. IMPLICATIONS: Our study results underscore the critical role of the character trait of renqing orientation in a culture emphasizing a norm of reciprocity. Therefore, it would be useful to consider a strategy of recruiting salespeople with either a high self-esteem or a combination of high renqing orientation and low self-esteem. ORIGINALITY/VALUE: The existing literature of industrial/organizational psychology and marketing primarily relies on constructs that are derived from Western cultural contexts. However, the present paper extended these literatures by investigating the possible joint effects of self-esteem with a trait originated from the Chinese culture on salespeople's selling behaviors.

Cultural Similarities in Self-Esteem Functioning

East Asians report lower levels of self-esteem than North Americans and Western Europeans. These differences could mean that self-esteem is a culturally bounded construct, experienced differently in different cultures, or they could mean that self-esteem is a universally relevant construct whose average level is raised or lowered in different cultures. To examine these possibilities, the authors assessed self-esteem functioning in China and America. Study 1 found that, across cultures, self-serving attributions are stronger when self-esteem is high than when it is low. Study 2 replicated this finding and also found that, across cultures, failure produces less emotional distress when self-esteem is high than when it is low. Because self-esteem functioned similarly in China as in America, the authors conclude it is of general psychological importance.

East—West Differences in Attributions for Company Performance

Prior cross-cultural studies indicate that the self-serving attributional bias is more prevalent in Western cultures than in Eastern cultures. There is, however, a dearth of research looking into cross-cultural differences in attributional patterns that is based on publicly available archival data. This study tries to fill that lacuna. It reports the results based on a content analysis of corporate annual reports from U.S. and Japanese companies. The results reported in this study demonstrate that cross-cultural differences found in experimental settings are not necessarily observed in naturalistic settings. Specifically, this study reveals that both U.S. as well as Japanese companies explain company results in a self-serving fashion. Overall, the results support the notion that the nature of the relationship affects the extent to which cross-cultural differences in attributional patterns emerge.

When ideals are too "far off': physical self-ideal discrepancy and body dissatisfaction in Japan

There is much evidence that young Japanese adults manifest relatively low body esteem-a phenomenon often explained as an outcome of modesty or limited need for self-enhancement. The author sought to identify additional determinants of this phenomenon and to explain its sources by examining the relationship between several presumed factors and level of body satisfaction rated by 263 Japanese students. The findings confirm earlier evidence of low body satisfaction among young Japanese adults and indicate that it is predicted mainly by a discrepancy between perceptions of the actual body and the ideal, self-esteem, and a predisposition to interpersonal phobia. Although some of the factors revealed are relevant to other cultures as well, the relatively wide discrepancy between self and ideal body and predisposition to interpersonal phobia may characterize young Japanese adults in particular and stem from a specific historical background. Overall, the results suggest that culture has a significant role in shaping collective body images in Japan and that a broader conceptualization of physical self-ideal discrepancy may better explain divergent levels of body satisfaction across cultures.