The Joyful Life: An Existential-Humanistic Approach to Positive Psychology in the Time of a Pandemic

Chinese cross-cultural adaptation and validation of the Well-being Numerical Rating Scales

Introduction

Well-being is a multi-domain concept that involves measuring physical, psychological, social, and spiritual domains. However, there are currently few multi-domain and comprehensive well-being instruments available. In addition, measures that do exist customarily contain a vast number of items that may lead to boredom or fatigue in participants. The Well-being Numerical Rating Scales (WB-NRSs) offer a concise, multi-domain well-being scale. This study aimed to perform the translation, adaptation, and validation of the Chinese version of WB-NRSs (WBNRSs-CV).

Methods

A total of 639 clinical participants and 542 community participants completed the WB-NRSs-CV, the Single-item Self-report Subjective Well-being Scale (SISRSWBS), the World Health Organization Five-item Well-Being Index (WHO-5), the 10-item Perceived Stress Scale (PSS-10), and the Kessler Psychological Distress Scale (K10).

Results

High internal consistency and test-retest reliability were obtained for both samples. Additionally, WB-NRSs-CV was positively associated with SISRSWBS and WHO-5 and negatively associated with PSS-10 and K10. In the item response theory analysis, the model fit was adequate with the discrimination parameters ranging from 2.73 to 3.56. The diffculty parameters ranged from -3.40 to 1.71 and were evenly spaced along the trait, attesting to the appropriateness of the response categories. The invariance tests demonstrated that there was no difference in WB-NRSs-CV across groups by gender or age.

Discussion

The WB-NRSs-CV was translated appropriately and cross-culturally adapted in China. It can be used as a rapid and relevant instrument to assess well-being in both clinical and non-clinical settings, with its utility for well-being measurement and management among the Chinese people.

Pro-sociality and happiness across national cultures: A hierarchical linear model

Research from both Empirical studies and Positive Psychology has indicated that pro-sociality has a universal effect on happiness; however, this does not take into account the national or cultural differences of a given country. The hierarchical linear model (HLM) is employed in this study to investigate the link between pro-sociality and happiness at the individual level, as well as the effect of four national cultures (i.e., power distance, individualism versus collectivism, masculinity versus femininity, and uncertainty avoidance) at the country/territory level on this relationship. This study utilizes the public World Value Survey dataset, which adopts random probability representative adult samples from 32 countries or territories (N = 53,618; Mage = 44.10, SD = 16.51). Results suggest that pro-sociality is associated with happiness, even when accounting for demographics and the country/territory code. Additionally, the country/territory level displays variations in happiness, which can be partially explained by masculinity versus femininity (positively) and uncertainty avoidance (negatively). Moreover, the connection between pro-sociality and happiness is not influenced by national cultures. This research provides evidence for the universal happiness reward of pro-sociality. Implications, restrictions, and potential future research directions are discussed.

Toward an Expanded Taxonomy of Happiness: A Conceptual Analysis of 16 Distinct Forms of Mental Wellbeing

Recent decades have seen a surge of scientific interest in happiness. However, its theoretical conceptualization is a work in progress. Much of the literature focuses on two main forms: hedonic (encompassing life satisfaction and positive affect) and eudaimonic (encompassing phenomena such as character development and meaning in life). However, this binary has been critiqued as being incomplete, in part because it reflects a Western-centric perspective that overlooks forms emphasized in non-Western cultures. As a result, scholars have begun to highlight other forms besides hedonia and eudaimonia. This article surveys the literature to identify 16 potential forms in total, classified according to whether they primarily pertain to feelings (hedonic, contented, mature, chaironic, and vital), thought (evaluative, meaningful, intellective, aesthetic, and absorbed) or action (eudaimonic, masterful, accomplished, harmonic, nirvanic, and relational). This article thus offers a more expansive, albeit still just provisional, taxonomy of this vital and still-evolving topic.

Relationship between Religiosity and Subjective Well-Being among Middle-Aged Korean Women: Focused on Roles of Existential Consciousness and Savoring Beliefs

This study identified the relationship between religiosity and the subjective well-being of middle-aged Korean women, and examined a double mediating effect model of existential consciousness and savoring beliefs on this relationship. The participants of this study were 285 middle-aged Korean women, aged between 40–60 years. The PROCESS Macro 3.5 Model 6 was used to analyze the sequential double mediating effects. The results revealed that existential consciousness and savoring beliefs were positively correlated with the subjective well-being of middle-aged women, whereas their intrinsic religiosity was not significantly correlated with subjective well-being because it was positively correlated with negative emotions, as well as with life satisfaction and positive emotions. In a sequential double mediation model for the subjective well-being of middle-aged women, the direct effect of intrinsic religiosity on savoring beliefs was negatively significant after adjusting for indirect effects through existential consciousness. The sequential indirect effect of existential consciousness and savoring beliefs on the intrinsic religiosity and subjective well-being of middle-aged women was significant. Without these indirect effects, intrinsic religiosity negatively influenced middle-aged women’s subjective well-being in this model. These results suggest that existential consciousness plays an important role in the subjective well-being of middle-aged women.

Existential Suffering in Palliative Care: An Existential Positive Psychology Perspective

The COVID-19 pandemic has exposed the inadequacies of the current healthcare system and needs a paradigm change to one that is holistic and community based, illustrated by the healing wheel. The present paper proposes that existential positive psychology (PP 2.0) represents a promising approach to meet the rising needs in palliative care. This framework has a twofold emphasis on (a) how to transcend and transform suffering as the foundation for wellbeing and (b) how to cultivate our spiritual and existential capabilities to achieve personal growth and flourishing. We propose that these objectives can be achieved simultaneously through dialectical palliative counselling, as illustrated by Wong's integrative meaning therapy and the Conceptual Model of CALM Therapy in palliative care. We then outline the treatment objectives and the intervention strategies of IMT in providing palliative counselling for palliative care and hospice patients. Based on our review of recent literature, as well as our own research and practice, we discover that existential suffering in general and at the last stage of life in particular is indeed the foundation for healing and wellbeing as hypothesized by PP 2.0. We can also conclude that best palliative care is holistic-in addition to cultivating the inner spiritual resources of patients, it needs to be supported by the family, staff, and community, as symbolized by the healing wheel.