Elise Choe

Thankful for the little things: A meta-analysis of gratitude interventions.

A recent qualitative review by Wood, Froh, and Geraghty (2010) cast doubt on the efficacy of gratitude interventions, suggesting the need to carefully attend to the quality of comparison groups. Accordingly, in a series of meta-analyses, we evaluate the efficacy of gratitude interventions (ks = 4-18; Ns = 395-1,755) relative to a measurement-only control or an alternative-activity condition across 3 outcomes (i.e., gratitude, anxiety, psychological well-being). Gratitude interventions outperformed a measurement-only control on measures of psychological well-being (d = .31, 95% confidence interval [CI = .04, .58]; k = 5) but not gratitude (d = .20; 95% CI [-.04, .44]; k = 4). Gratitude interventions outperformed an alternative-activity condition on measures of gratitude (d = .46, 95% CI [.27, .64]; k = 15) and psychological well-being (d = .17, 95% CI [.09, .24]; k = 20) but not anxiety (d = .11, 95% CI [-.08, .31]; k = 5). More-detailed subdivision was possible on studies with outcomes assessing psychological well-being. Among these, gratitude interventions outperformed an activity-matched comparison (d = .14; 95% CI [.01, .27]; k = 18). Gratitude interventions performed as well as, but not better than, a psychologically active comparison (d = -.03, 95% CI [-.13, .07]; k = 9). On the basis of these findings, we summarize the current state of the literature and make suggestions for future applied research on gratitude. (PsycINFO Database Record

Distinguishing intellectual humility and general humility

Two studies provide evidence for distinguishing intellectual humility (IH) from general humility (GH). Humility involves (a) an Accurate View of Self and (b) the ability to regulate egotism and cultivate an other-oriented stance; IH is a subdomain of humility that involves (a) having an accurate view of one’s intellectual strengths and limitations and (b) the ability to negotiate ideas in a fair and inoffensive manner. First, we present a theoretical framework for distinguishing these constructs. In Study 1, with a sample of undergraduate students (N = 1097), we used confirmatory factor analysis to provide empirical evidence for this distinction. We also found that IH predicted unique variance in openness to experience relative to GH. In Study 2, we examined additional evidence of discriminant validity with another sample of college students (N = 355). IH also predicted unique variance in need for cognition, objectivism, and religious ethnocentrism relative to GH.

Development of the Sources of Spirituality Scale

Most measures of spirituality privilege religious spirituality, but people may experience spirituality in a variety of ways, including a sense of closeness, oneness, or connection with a theistic being, the transcendent (i.e., something outside space and time), oneself, humanity, or nature. The overall purpose of the present 4 studies was to develop the Sources of Spirituality (SOS) Scale to measure these different elements of spirituality. In Study 1, we created items, had them reviewed by experts, and used data from a sample of undergraduates (N = 218) to evaluate factor structure and inform initial measurement revisions. The factor structure replicated well in another sample of undergraduates (N = 200; Study 2), and in a sample of community adults (N = 140; Study 3). In a sample of undergraduates (N = 200; Study 4), we then evaluated evidence of construct validity by examining associations between SOS Scale scores and religious commitment, positive attitudes toward the Sacred, and dispositional connection with nature. Moreover, based on latent profile analyses results, we found 5 distinct patterns of spirituality based on SOS subscales. We consider implications for therapy and relevance of the findings for models of spirituality and future research.

Is modesty a subdomain of humility

Although many scholars have sharply distinguished humility from modesty, several research teams recently conceptualized modesty as a subdomain of humility. In the present study, we compare these competing conceptualizations using confirmatory factor analyses. In Study 1, a model with general humility (i.e. second-order factor) predicting the subscales of the Relational Humility Scale (RHS) and the Modesty facet of the HEXACO-PI showed adequate fit; and modesty showed one of the stronger factor loadings on the higher order factor. In Study 2, we used a set of items designed to sharpen the potential distinction between modesty (i.e. interpersonal behavior involving moderating attention to self) and humility. Then, we tested a model with a general humility factor (i.e. second-order factor) predicting subscales of the RHS and modesty items. Once again, modesty items loaded strongly on the higher order factor.

Hypersexuality and Religion/Spirituality: A Qualitative Review

ABSTRACT Prior research has linked hypersexuality to negative mental health outcomes, and this relationship is partially explained by ones appraisals of sexual behavior. Religious/spiritual beliefs can strongly influence appraisals of sexual behavior, especially to the degree that individuals view themselves as failing to act in line with their sexual values. The purpose of the present article was to review empirical studies on the intersection of religion/spiritualty and hypersexuality. Most studies were based on convenience samples and used measures of hypersexuality that only partially align with proposed diagnostic criteria. Studies consistently demonstrated a negative relationship between religiosity and hypersexual behavior. In addition, hypersexuality was negatively related to measures of spiritual adjustment. Implications for future research as well as treatment of hypersexuality are discussed.

The moral foundations hypothesis does not replicate well in Black samples.

The current study examined the generalizability of the moral foundations hypothesis (Graham, Haidt, & Nosek, 2009), which predicts that conservatism will be positively related to the binding foundations (i.e., virtues of ingroup/loyalty, authority/respect, and purity/sanctity). Religiosity has been consistently linked with the binding foundations in predominately White samples, but Black people in the United States are both more religious and more liberal than White people. In a sample of college students (N = 693; 58.3% Black, 41.7% White), examination of measurement invariance suggested metric, but not scalar invariance. The relationship between conservatism and the binding foundations-specifically, respect/authority and purity/sanctity-was weaker in Black people than in White people. These results were replicated in a second sample (N = 490; 63.5% Black, 36.5% White) using a 4-item measure of conservatism rather than a single item. Once again examination of measurement invariance suggested metric but not scalar invariance, and conservatism was more weakly related to the binding foundations in Black people than it was in White people. Implications for future theory and research are discussed.

Humility, religion, and spirituality: A review of the literature.

The study of positive psychology provides a strong opportunity for interdisciplinary work that integrates theorizing from theology and psychology of religion. The purpose of the current article is to provide a systematic review of empirical work on humility and religion/spirituality. We review definitions and key research questions that have driven work in this area, including work examining whether more religious people tend to be more humble, as well as work examining whether humility helps soften some of the ways that religion can lead to ideological conflict or entrenchment. We discuss key limitations from both a psychological and theological perspective before providing a research program to guide future work.

Self-Forgiveness and Personal and Relational Well-Being

Self-forgiveness is a relatively new construct in the positive psychology literature. Many researchers posit that self-forgiveness promotes well-being, psychologically and relationally, but others worry it might serve as a moral disengagement strategy that can harm individuals and relationships. In the present chapter, we conducted a qualitative review of 65 published empirical studies exploring associations of self-forgiveness with mental health and relational well-being. In order to address discrepancies in the literature, the review highlights more sophisticated studies and explores the differences that emerge when self-forgiveness is assessed as a state as opposed to a trait. In particular, measurement concerns are identified, specifically noting the lack of studies in the field that assess well-being while considering the two-part definition of self-forgiveness. Implications for future research and practice are discussed.

Development of the Experiences of Humility Scale

In three studies, we developed the Experiences of Humility Scale (EHS). In Study 1, we used exploratory factor analysis to determine the factor structure and to reduce items in a sample of undergraduates (N = 200). The EHS had four subscales: Other-orientation, Transcendence, Awareness of Selfishness, and Awareness of Egotism. Study 2 involved an experiment with a second sample of college students (N = 106) that provided initial evidence of construct validity. Participants assigned to a Meaning Condition (i.e., writing about a most meaningful event) reported lower levels of awareness of egotism and selfishness than did participants assigned to a Neutral Condition. In Study 3, with a third sample of college students (N = 155), we replicated the factor structure of the EHS using confirmatory factor analysis and evaluated additional evidence of construct validity. As predicted, the EHS subscales predicted constructs associated with spiritual connection and meaning. Likewise, providing evidence of discriminant validity, the EHS subscales were only moderately related to traits of humility, agreeableness, and neuroticism.

The multicultural orientation framework: A narrative review.

After several decades of slow progress, researchers are beginning to make advances in linking constructs based on the multicultural competencies tradition—especially those focused on qualities of the therapist—to therapy outcomes. The multicultural orientation framework was developed in response to several trends within the multicultural competencies tradition, with a particular emphasis on integrating the multicultural competencies tradition into research on psychotherapy process. We provide a narrative review of studies that include one of the three constructs (i.e., cultural humility, cultural opportunities, and cultural comfort) articulated by the multicultural orientation framework. Results indicate initial evidence linking multicultural orientation constructs to therapy outcomes (e.g., perceived improvement, racial/ethnic disparities in termination, and therapy alliance). Results also supported the social bond and social oil hypotheses from theorizing on humility. Implications for future research and therapy practice are discussed.