How Much Is Enough in a Perfect World? Cultural Variation in Ideal Levels of Happiness, Pleasure, Freedom, Health, Self-Esteem, Longevity, and Intelligence

Happiness Maximization Is a WEIRD Way of Living

Psychological science tends to treat subjective well-being and happiness synonymously. We start from the assumption that subjective well-being is more than being happy to ask the fundamental question: What is the ideal level of happiness? From a cross-cultural perspective, we propose that the idealization of attaining maximum levels of happiness may be especially characteristic of Western, educated, industrial, rich, and democratic (WEIRD) societies but less so for others. Searching for an explanation for why "happiness maximization" might have emerged in these societies, we turn to studies linking cultures to their eco-environmental habitat. We discuss the premise that WEIRD cultures emerged in an exceptionally benign ecological habitat (i.e., faced relatively light existential pressures compared with other regions). We review the influence of the Gulf Stream on the Northwestern European climate as a source of these comparatively benign geographical conditions. We propose that the ecological conditions in which WEIRD societies emerged afforded them a basis to endorse happiness as a value and to idealize attaining its maximum level. To provide a nomological network for happiness maximization, we also studied some of its potential side effects, namely alcohol and drug consumption and abuse and the prevalence of mania. To evaluate our hypothesis, we reanalyze data from two large-scale studies on ideal levels of personal life satisfaction-the most common operationalization of happiness in psychology-involving respondents from 61 countries. We conclude that societies whose members seek to maximize happiness tend to be characterized as WEIRD, and generalizing this across societies can prove problematic if adopted at the ideological and policy level.

Help others-be happy? The effect of altruistic behavior on happiness across cultures

Research has established that altruistic behavior increases happiness. We examined this phenomenon across cultures, differentiating between individualistic and collectivist cultures. We propose that cultural variations in the notion of altruism lead to different effects of helping on the helper's happiness. For individualists, altruism is linked to self-interest ("impure" altruism), and helping others results in increased happiness for the helper. For collectivists, altruism is focused on the recipient ("pure" altruism), and helping others is less likely to enhance the helper's happiness. Four studies support our predictions. Study 1 measured the dispositions toward altruism among people with various cultural orientations. Consistent with our predictions, the findings showed that individualism (collectivism) was positively associated with tendencies reflecting more "impure" ("pure") altruism. Two experimental studies then examined the moderating role of cultural orientation on the effect of spending money on oneself versus others (Study 2) or of doing a kind action (making tea for oneself versus others; Study 3). Both experimental studies demonstrated that altruistic behavior had a positive effect on happiness for individualists but not for collectivists. Finally, Study 4, which utilized data from the World Values Survey to examine the altruism-happiness link in various countries, displayed a stronger link between altruistic behavior and happiness in individualistic (vs. collectivist) cultures. Altogether, this research sheds light on cultural differences in the display of altruism, revealing different motivations for and consequences of altruistic behaviors.

Family First: Evidence of Consistency and Variation in the Value of Family Versus Personal Happiness Across 49 Different Cultures

People care about their own well-being and about the well-being of their families. It is currently, however, unknown how much people tend to value their own versus their family’s well-being. A recent study documented that people value family happiness over personal happiness across four cultures. In this study, we sought to replicate this finding across a larger sample size ( N = 12,819) and a greater number of countries ( N = 49). We found that the strength of the idealization of family over personal happiness preference was small (average Cohen’s ds = .20, range −.02 to.48), but present in 98% of the studied countries, with statistical significance in 73% to 75%, and variance across countries <2%. We also found that the size of this effect did vary somewhat across cultural contexts. In Latin American cultures highest on relational mobility, the idealization of family over personal happiness was very small (average Cohen’s ds for Latin America = .15 and .18), while in Confucian Asia cultures lowest on relational mobility, this effect was closer to medium ( ds > .40 and .30). Importantly, we did not find strong support for traditional theories in cross-cultural psychology that associate collectivism with greater prioritization of the family versus the individual; country-level individualism–collectivism was not associated with variation in the idealization of family versus individual happiness. Our findings indicate that no matter how much various populists abuse the argument of “protecting family life” to disrupt emancipation, family happiness seems to be a pan-culturally phenomenon. Family well-being is a key ingredient of social fabric across the world, and should be acknowledged by psychology and well-being researchers and by progressive movements too.

An everlasting love: The relationship of happiness and meaning

Happiness is of great importance to people. Although happiness constitutes a central theme in psychology, the absence of a unifying theory and inconsistent terminology undermine scientific progress. The present article goes beyond attempting to define “types of happiness” or its contributing factors and addresses the role of happiness (i.e., embodied positive emotional patterns) as a function of a dynamic multisystem (i.e., an individual) and its relationship to meaning (i.e., ongoing bidirectional cognitive processes). As a dynamic multisystem, a person strives for stability as they move in physical space, and during their development, across time (i.e., dynamic balance). A primary requirement for dynamic balance is maintaining consistency by connecting the cognitive system to behavior. In psychological terms, such a connection is facilitated by meaning. The model suggests that happiness serves as a marker of a person’s consistency and meaningful interpretations of their lived experience. The model points to a new research direction.

Profiles of an Ideal Society: The Utopian Visions of Ordinary People

Throughout history, people have expressed the desire for an ideal society—a utopia. These imagined societies have motivated action for social change. Recent research has demonstrated this motivational effect among ordinary people in English-speaking countries, but we know little about the specific content of ordinary people’s utopian visions in different cultures. Here we report that a majority of samples from four countries—Australia, China, the United Kingdom, and the United States—converge on a small number of utopian visions: a Modern Green utopia, a Primitivist utopia, a Futurist utopia, and a Religious utopia. Although the prevalence of these utopia profiles differed across countries, there was a cross-cultural convergence in utopian visions. These shared visions may provide common ground for conversations about how to achieve a better future across cultural borders.

Outside the "Cultural Binary": Understanding Why Latin American Collectivist Societies Foster Independent Selves

Cultural psychologists often treat binary contrasts of West versus East, individualism versus collectivism, and independent versus interdependent self-construal as interchangeable, thus assuming that collectivist societies promote interdependent rather than independent models of selfhood. At odds with this assumption, existing data indicate that Latin American societies emphasize collectivist values at least as strongly as Confucian East Asian societies, but they emphasize most forms of independent self-construal at least as strongly as Western societies. We argue that these seemingly "anomalous" findings can be explained by societal differences in modes of subsistence (herding vs. rice farming), colonial histories (frontier settlement), cultural heterogeneity, religious heritage, and societal organization (relational mobility, loose norms, honor logic) and that they cohere with other indices of contemporary psychological culture. We conclude that the common view linking collectivist values with interdependent self-construal needs revision. Global cultures are diverse, and researchers should pay more attention to societies beyond "the West" and East Asia. Our contribution concurrently illustrates the value of learning from unexpected results and the crucial importance of exploratory research in psychological science.

Dual impacts of coronavirus anxiety on mental health in 35 societies

The spread of coronavirus disease 2019 (COVID-19) has affected both physical health and mental well-being around the world. Stress-related reactions, if prolonged, may result in mental health problems. We examined the consequences of the COVID-19 pandemic on mental health in a multinational study and explored the effects of government responses to the outbreak. We sampled 18,171 community adults from 35 countries/societies, stratified by age, gender, and region of residence. Across the 35 societies, 26.6% of participants reported moderate to extremely severe depression symptoms, 28.2% moderate to extremely severe anxiety symptoms, and 18.3% moderate to extremely severe stress symptoms. Coronavirus anxiety comprises two factors, namely Perceived Vulnerability and Threat Response. After controlling for age, gender, and education level, perceived vulnerability predicted higher levels of negative emotional symptoms and psychological distress, whereas threat response predicted higher levels of self-rated health and subjective well-being. People in societies with more stringent control policies had more threat response and reported better subjective health. Coronavirus anxiety exerts detrimental effects on subjective health and well-being, but also has the adaptive function in mobilizing safety behaviors, providing support for an evolutionary perspective on psychological adaptation.

Can You Ever Be Too Smart for Your Own Good? Comparing Linear and Nonlinear Effects of Cognitive Ability on Life Outcomes

Despite a long-standing expert consensus about the importance of cognitive ability for life outcomes, contrary views continue to proliferate in scholarly and popular literature. This divergence of beliefs presents an obstacle for evidence-based policymaking and decision-making in a variety of settings. One commonly held idea is that greater cognitive ability does not matter or is actually harmful beyond a certain point (sometimes stated as > 100 or 120 IQ points). We empirically tested these notions using data from four longitudinal, representative cohort studies comprising 48,558 participants in the United States and United Kingdom from 1957 to the present. We found that ability measured in youth has a positive association with most occupational, educational, health, and social outcomes later in life. Most effects were characterized by a moderate to strong linear trend or a practically null effect (mean R² range = .002-.256). Nearly all nonlinear effects were practically insignificant in magnitude (mean incremental R² = .001) or were not replicated across cohorts or survey waves. We found no support for any downside to higher ability and no evidence for a threshold beyond which greater scores cease to be beneficial. Thus, greater cognitive ability is generally advantageous-and virtually never detrimental.

It Is What You Have, Not What You Lose: Effects of Perceived Gains and Losses on Goal Orientation Across Adulthood

OBJECTIVES

Goal orientation tends to shift from predominantly striving for gains to maintenance and loss avoidance across adulthood. A dominant hypothesis states that age-related increases in losses drive the motivational shift. The present study tests this hypothesis and an alternative, namely that perceived accumulation of resources/assets and discrepancy between the actual and desired state underlie the stronger maintenance and loss-avoidance orientation in older than younger adults.

METHODS

Data from N = 182 U.S. adult participants on Amazon Mechanical Turk (preregistered; 50.0% female; 19-77 years, M = 45.1, SD = 15.86) comprise measures of demographics, goal orientation in 16 selected life domains as well as perceived accumulation, losses, actual-desired discrepancy in the same domains.

RESULTS

Multilevel modeling analyses showed that, as expected and confirming prior research, gain orientation decreased and maintenance orientation increased with age. Moreover, both perceived losses and accumulation of resources/assets increased with age, while the actual-desired discrepancy decreased. Larger perceived accumulation and smaller actual-desired discrepancies were associated with stronger maintenance orientation. Regardless of age, a smaller actual-desired discrepancy was also associated with stronger loss-avoidance orientation. Contrary to predictions, perceived losses were negatively associated with gain orientation, but not significantly associated with maintenance or loss-avoidance orientation.

DISCUSSION

Results replicate the shift in goal orientation across adulthood. Speaking against the loss hypothesis, perceived accumulation of resources/assets and actual-desired discrepancy seem to play an important role in determining goal orientation over adulthood, while the role of perceived losses may be less significant than commonly assumed.

The interplay of domain-and life satisfaction in predicting life events

To better understand the occurrence of major changes in people´s lives like job changes or relocations, we test a model of motivational consequences of life and domain satisfaction using data of the German socio-economic panel study (SOEP) (waves 2005–2015; Ns between 2,201 and 28,720). We examined job and location changes as outcomes that people may actively initiate as a result of dissatisfaction with these domains. One of our results indicates that for similar levels of job satisfaction, individuals with higher levels of life satisfaction were more likely to report a subsequent job change, presumably because they possess necessary resources to actively initiate such a major life change. The patterns were similar for relocation satisfaction and subsequent relocation, but not all effects were significant. Generally, the effects of life satisfaction and domain satisfaction on life events were independent of affective well-being. Contrary to what we expected based on life-span theories, perceived control did not significantly moderate the tested mechanisms. These findings furthermore show that examining life satisfaction and domain satisfaction in isolation can lead to theoretically and empirically false conclusions. Contrary to previous research, high life satisfaction appears to not be a general driver for stability but rather should be seen as an indicator of resourcefulness that allows people to strive for changes in specific life domains.

Effortful Emotion Regulation as a Unique Form of Cybernetic Control

Emotion regulation is important for psychological well-being, yet we know relatively little about why, when, and how hard people try to regulate emotions. This article seeks to address these motivational issues by considering effortful emotion regulation as a unique form of cybernetic control. In any domain of self-regulation, emotions serve as indices of progress in regulation and inform the expected value of regulation. In emotion regulation, however, emotions also serve as the very target of regulation. This interdependence gives rise to ironic processes that may render people less likely to exert effort in emotion regulation, precisely when they need it most. The proposed analysis complements and extends existing theories of emotion regulation, sheds new light on available findings, carries implications for psychopathology and well-being, and points to new hypotheses that could lead to theoretical and applied advances in the field.

Effect of Teachers' Happiness on Teachers' Health. The Mediating Role of Happiness at Work

The present study aims to expand the understanding of the effects of dispositional happiness and self-esteem, as dispositional traits, on the health of teachers, as well as to understand the role played by the working environment in generating positive affection, thus mediating between the dispositional traits and teachers' health. Two hundred and eighty-two full-time in-service teachers (93.6% female) from Rome (Italy) took part in this study. Their ages ranged from 26 to 55 (M = 40.49 years, SD = 5.93). Participants' teaching experience ranged from 1 to 31 years (M = 9.95 years, SD = 5.65). 30.6% of participants taught in kindergarten (for children aged 0-5 years), 42.6% in primary schools (for children aged 6-11 years), 15.8% in middle schools and 10.9% in high schools. A questionnaire was administered, containing: the Subjective Happiness Scale (SHS); the Rosenberg Self-Esteem Scale (RSES); The adapted version for teachers of the School Children Happiness Inventory (Ivens, 2007); the Physical and Mental Health Scales (SF12). The data were analyzed using the MPLUS software, version 8. Our results showed that teacher happiness at work partially mediates the relationship between dispositional happiness and teacher health, and fully mediates the relationship between self-esteem and teacher health. To the best of our knowledge, the mediational role of teacher happiness has not been addressed before, concerning these dimensions. At the same time, our findings confirmed the role of self-esteem in endorsing health-related behaviors, thus promoting physical and mental health. Moreover, according to our study findings, when teachers acknowledge their workplace as a context in which they feel happy, the impact of dispositional happiness and self-esteem on health conditions is higher. Effective measures to promote teachers' well-being are discussed.

Race/ethnicity, nativity, and lifetime risk of mental disorders in US adults

PURPOSE

There has been no comprehensive examination of how race/ethnicity and nativity intersect in explaining differences in lifetime prevalence of mental disorders among Asian, Black, Latino, and White adults. This study aims to estimate racial/ethnic differences in lifetime risk of mental disorders and examine how group differences vary by nativity.

METHODS

Survival models were used to estimate racial/ethnic and nativity differences in lifetime risk of DSM-IV anxiety, mood, and substance use disorders in a nationally representative sample of over 20,000 respondents to four US surveys.

RESULTS

Asians had the lowest lifetime prevalence of mental disorders (23.5%), followed by Blacks (37.0%), Latinos (38.8%), and Whites (45.6%). Asians and Blacks had lower lifetime risk than Whites for all disorders even after adjusting for nativity; Latinos and Whites had similar risk after adjusting for nativity. Risk of disorder onset was lowest for foreign-born respondents in years before migration. There were significant race/ethnicity and nativity interactions for mood and substance use disorders. Odds of mood disorder onset were higher for Whites with at least one US-born parent. Odds of substance use disorder onset among Asians were higher for US-born respondents; for Latinos, they were higher for those with at least one US-born parent.

CONCLUSIONS

Parental foreign-born nativity is associated with a low risk of mental disorders, but not uniformly across racial/ethnic groups or disorders. Exposure to the US context may be associated with greater mental disorder risk for Latinos and Whites particularly. Investigations of cultural processes, including among Whites, are needed to understand group differences.

Family well-being is valued more than personal well-being: A four-country study

Well-being is recognized as a fundamental human goal and a universal human aspiration. However, some cross-country studies suggest that the desirability of the most often studied concept of well-being—personal life satisfaction—varies across countries, and we know little about the desirability of other types of well-being. Extending this novel area of research, we argue that focusing on the family (as compared to the individual) as the subject of well-being may be another important distinction in how well-being is conceptualized and valued. With data collected in four countries that tend to occupy different positions in rankings of personal life satisfaction (i.e., Canada, Colombia, Japan, and Poland), we document that, irrespective of cultural context, family well-being is valued over personal well-being. These findings suggest that policy makers and scientists may need to pay more attention to family well-being than they currently do.

Values and Fears: Value Priorities and Fear of Health Impairments

The evaluation of health states is involved in a patient’s medical decision making. This evaluation includes cognitive and affective components. The affective component of this evaluation may include the emotion of fear. For instance, some health states are more frightening than others. However, it is not yet known why. The present study investigates the link between the fear of health impairments and individual value priorities. Participants evaluated 14 health impairments from most to least frightening and selected three valued goals which could be lost in the event of those previously evaluated health states. Participants also answered the Schwarz’s Values Survey. The results confirm that value preferences are related to the fear of different health states. From one side, this link is related to personal importance of value priorities: the most frightening health states are associated with the loss of preferred value goals. From another side, this link is related to value types: the more a health state is associated with a loss of security and self-direction, the more frightening it is; the more a health state is associated with a loss of hedonism and universalism, the less frightening it is. Overall, the study showed that affective evaluation of negative health states, particularly, fear of negative health states, is related to value preferences.