Why Do People With Self-Control Forgive Others Easily? The Role of Rumination and Anger

Rumination and Forgiveness in Emerging Adults: Mediating Role of Mindfulness and Humility

The objective of this study was to examine whether mindfulness and humility mediate the influence of rumination on forgiveness among emerging adults. The sample consisted of 392 individuals in the emerging adulthood stage, residing in Türkiye, with 69.10% females and 30.90% males, aged between 18 and 25 years (M = 20.19, SD = 1.77). Data were collected through a demographic information form and four self-report scales. In addition to descriptive statistics, Pearson's correlation coefficient and bootstrap analysis were employed for data analysis. According to the study's findings, it can be inferred that ruminative thoughts among emerging adults hinder their ability to forgive. Furthermore, the study revealed that mindfulness and humility serve as mediators in the relationship between ruminative thoughts and forgiveness in emerging adults. In this context, it can be concluded that leveraging the positive effects of mindfulness and humility can mitigate the adverse impact of rumination on forgiveness among emerging adults, thus enhancing their inclination towards forgiveness.

The Relationship Between Dispositional Awe and Reactive Aggression: The Serial Mediation Role of Trait Anger and Self-Control

Previous research has shown that state awe will decrease aggressive behavior in individuals and reduce implicit trait aggression. However, hardly any studies have been conducted to show the relationship between individual dispositional awe and reactive aggression as well as the underlying psychological mechanisms. Based on the broaden-and-build theory of positive emotion and the expanded model of awe, this study explored the effects of trait anger and self-control on the relationship between dispositional awe predicting reactive aggression. The trait anger, self-control, dispositional awe, and reactive aggression scales were completed by a total of 611 college students who were recruited from universities. The findings demonstrated a negative correlation between dispositional awe and reactive aggression (r = -.35, p < .01). The link between dispositional awe and reactive aggression is mediated by trait anger (β = -.201, 95% CI [-.25, -.15]) and self-control (β = -.038, 95% CI [-.07, -.01]). Additionally, a serial mediation effect of trait anger and self-control was observed between dispositional awe and reactive aggression (β = -.022, 95% CI [-.04, -.01]). This study reveals the relationship between dispositional awe and reactive aggression and its mechanism of effect which has some practical implications for the prevention and reduction of reactive aggression among college students.

Forgiving lark, resentful owl: Self-control mediates the relationship between chronotype and forgiveness

Considerable evidence shows that nocturnal chronotypes have increased odds of mental health problems, poor academic performance, and impairment in executive functions. Although the cognitive and health costs of evening-oriented preference are well-documented in the literature, little is known about its interpersonal costs. In this article, we propose that people with a preference for an evening chronotype show a lower tendency to forgive following an interpersonal offense because of their lower self-control ability. Three studies using independent samples and complementary measures reveal that morning-evening preference plays a role in the emergence of forgiveness, which provides support for our theoretical perspective. In Study 1, we found that evening-type students were less forgiving when responding to a transgression than morning-type students. Employing a longer measure of forgiveness and a more representative population, Study 2 replicated our initial findings and supported our hypothesis regarding the mediating role of self-control. To circumvent methodological issues associated with self-report data, Study 3 used a behavioral measure of forgiveness and revealed that chronotype can also predict actual forgiving behavior in a laboratory setting. Together, these findings suggest that diurnal preference towards eveningness not only imposes threats on people's health, but can also incur interpersonal costs.

Culture, Sex, and Group-Bias in Trait and State Empathy

Empathy is sharing and understanding others’ emotions. Recently, researchers identified a culture–sex interaction effect in empathy. This phenomenon has been largely ignored by previous researchers. In this study, the culture–sex interaction effect was explored with a cohort of 129 participants (61 Australian Caucasians and 68 Chinese Hans) using both self-report questionnaires (i.e., Empathy Quotient and Interpersonal Reactivity Index) and computer-based empathy tasks. In line with the previous findings, the culture–sex interaction effect was observed for both trait empathy (i.e., the generalized characteristics of empathy, as examined by the self-report questionnaires) and state empathy (i.e., the on-spot reaction of empathy for a specific stimulus, as evaluated by the computer-based tasks). Moreover, in terms of state empathy, the culture–sex interaction effect further interacted with stimulus traits (i.e., stimulus ethnicity, stimulus sex, or stimulus emotion) and resulted in three- and four-way interactions. Follow-up analyses of these higher-order interactions suggested that the phenomena of ethnic group bias and sex group favor in empathy varied among the four culture–sex participant groups (i.e., Australian female, Australian male, Chinese female, and Chinese male). The current findings highlighted the dynamic nature of empathy (i.e., its sensitivity toward both participant traits and stimulus features). Furthermore, the newly identified interaction effects in empathy deserve more investigation and need to be verified with other Western and Asian populations.

Anger Rumination and Mindfulness: Mediating Effects on Forgiveness

(1) Background: Different investigations relate mindfulness practice as a strategy to cope with and improve negative repetitive thinking states and forgiveness. (2) Methods: The aim is to analyze the mediating processes of mindfulness as a trait and the changes in the anger rumination on forgiveness. This sample comprised 264 undergraduate students (M = 24.13 years, SD = 11.39). The instruments used were the Anger Rumination Scale (ARS), the Five Facet Mindfulness Questionnaire (FFMQ) and the Heartland Forgiveness Scale (HFS). For data analysis, the spillover effect was calculated using 10,000 bootstrap samples for the bootstrap confidence intervals (CI). (3) Conclusions: The results confirm that the relationship between mindfulness practice and forgiveness is mediated by changes in mindfulness trait and anger rumination. Given the results obtained, it is considered appropriate to extend the study to samples from other countries, as well as to contexts of depressive rumination or anxiety.

Holding onto Hurt: The Prevalence of Interpersonal Hurt and Need for Forgiveness-Focused Solutions for Hospice Family Caregivers

Background: Interpersonal hurt or offenses are common human experiences. Bereavement may be impacted for caregivers of a terminally ill loved one when these experiences occur. Objective: To determine the prevalence and impact of interpersonal hurt-based experiences for hospice caregivers and interest in forgiveness-based support. Design: Cross-sectional, mixed methods needs assessment. Settings/Subjects: Bereaved hospice caregivers (n = 162) and direct care hospice clinicians (n = 133) were surveyed through mail-in and online surveys. Measurements: Participants completed ad hoc surveys to assess prevalence and impact of interpersonal hurt experiences and interest in forgiveness-based support. Bereaved caregivers also completed the Core Bereavement Items (CBI). Results: 41.98% of the bereaved experienced an interpersonal hurt or offense during the care or passing of their loved one. Those with hurt experiences felt highly impacted (63.2%), "sometimes" or "often" revisited the experience (91.2%), felt that their bereavement was affected (61.5%), and experienced physical symptoms (46.3%). CBI scores positively correlated with the impact of the experience. Hurt caregivers had higher CBI scores compared with those who did not. Of those who had not forgiven the offender, 46.3% felt that they could benefit from forgiveness-based support services. Qualitative analysis revealed themes of Disagreements with Decisions, Lack of Support, Relational Interactions, and Impact on Bereavement. Clinician responses supported these results. Conclusions: Interpersonal hurt experiences can greatly impact the offended caregiver during caregiving and in bereavement. However, it should be noted that the decision to forgive is ultimately a personal choice and therefore forgiveness-based for forgiveness-specific interventions may not be appropriate for all individuals. Future research should assess the feasibility and usefulness of this type of support for caregivers and the bereaved.

Forgiveness of others and subsequent health and well-being in mid-life: a longitudinal study on female nurses

Background

Forgiveness is a concept of growing interest within psychology and of potential relevance to public health. While there has been increasing evidence suggesting positive associations between forgiveness of others and a range of psychosocial well-being and mental health outcomes, its associations with health behaviors and physical health are less clear.

Methods

This study used longitudinal data from the Nurses’ Health Study II (2008 Trauma Exposure and Post-traumatic Stress Supplementary Survey to 2015 questionnaire wave, N = 54,703), to conduct an outcome-wide analysis among a cohort of female nurses in the United States (age range: 43–64 years). The study prospectively examines the association between spiritually motivated forgiveness of others and a number of of subsequent psychosocial well-being, mental health, health behavior, and physical health outcomes in midlife. A set of linear, logistic, and Poisson regression models were used to regress each outcome on forgiveness in separate models. Sociodemographic factors, prior religious service attendance, and prior values of all outcome variables were controlled for wherever data were available. To account for multiple testing, we performed Bonferroni correction.

Results

Forgiveness was associated with subsequent improved psychosocial well-being and reduced psychological distress outcomes in a monotonic pattern. For instance, the top versus bottom level of forgiveness was associated with substantially higher levels of subsequent positive affect (β = 0.18, 95% CI: 0.15, 0.21) and social integration (β = 0.15, 95% CI: 0.13, 0.17), and was inversely associated with several indicators of subsequent psychological distress such as depressive symptoms (β = − 0.16, 95% CI: − 0.19, − 0.14). However, in this sample, there was little evidence that forgiveness was associated with health behaviors or physical health outcomes.

Discussion

This study suggests that forgiveness may be a health asset for promoting population mental health and psychosocial well-being, and moreover may also be understood as a good in itself. Further investigation on the dynamics between forgiveness and physical health is warranted to explore the discrepancy between the results here and some past research.