Pelin Kesebir

In Pursuit of Happiness: Empirical Answers to Philosophical Questions

In this article, we provide an overview of what various philosophers throughout the ages have claimed about the nature of happiness, and we discuss to what extent psychological science has been able to substantiate or refute their claims. We first address concerns raised by philosophers regarding the possibility, desirability, and justifiability of happiness and then turn to the perennial question of how to be happy. Integrating insights from great thinkers of the past with empirical findings from modern behavioral sciences, we review the conditions and causes of happiness. We conclude our discussion with some thoughts about the future of happiness studies.

Anxiety Buffer Disruption Theory: A Terror Management Account of Posttraumatic Stress Disorder

Abstract We present anxiety buffer disruption theory (ABDT) and provide a review of current evidence regarding the theory. ABDT is an application of terror management theory to explain diverse reactions to traumatic events and the onset and maintenance of posttraumatic stress disorder (PTSD). It posits that PTSD results from a disruption in ones anxiety-buffering mechanisms, which normally provide protection against anxiety in general and death anxiety in particular. The disruption of these mechanisms leaves the individual defenseless in the face of overwhelming anxiety, which leads to the major symptom clusters of PTSD: re-experiencing, hyper-arousal, and avoidance. According to ABDT, because of the disruption in their anxiety-buffering mechanisms, individuals with PTSD symptoms do not respond to mortality reminders in the defensive ways that psychologically healthier individuals do. We review four sets of studies conducted in four different cultures and with people who have experienced different types of trauma, which reveal this atypical response pattern and lend support to ABDT.

Beyond the ‘East-West’ Dichotomy: Global Variation in Cultural Models of Selfhood

Markus and Kitayamas (1991) theory of independent and interdependent self-construals had a major influence on social, personality, and developmental psychology by highlighting the role of culture in psychological processes. However, research has relied excessively on contrasts between North American and East Asian samples, and commonly used self-report measures of independence and interdependence frequently fail to show predicted cultural differences. We revisited the conceptualization and measurement of independent and interdependent self-construals in 2 large-scale multinational surveys, using improved methods for cross-cultural research. We developed (Study 1: N = 2924 students in 16 nations) and validated across cultures (Study 2: N = 7279 adults from 55 cultural groups in 33 nations) a new 7-dimensional model of self-reported ways of being independent or interdependent. Patterns of global variation support some of Markus and Kitayamas predictions, but a simple contrast between independence and interdependence does not adequately capture the diverse models of selfhood that prevail in different world regions. Cultural groups emphasize different ways of being both independent and interdependent, depending on individualism-collectivism, national socioeconomic development, and religious heritage. Our 7-dimensional model will allow future researchers to test more accurately the implications of cultural models of selfhood for psychological processes in diverse ecocultural contexts. (PsycINFO Database Record

The cultural salience of moral character and virtue declined in twentieth century America

In a large corpus of American books, we tracked how frequently words related to moral excellence and virtue appeared over the twentieth century. Considering the well-established cultural trend in the USA toward greater individualism and its implications for the moral domain, we predicted that terms related to morality and virtue would appear with diminishing frequency in American books. Two studies supported our predictions: Study 1 showed a decline in the use of general moral terms such as virtue, decency and conscience, throughout the twentieth century. In Study 2, we examined the appearance frequency of 50 virtue words (e.g. honesty, patience, compassion) and found a significant decline for 74% of them. Overall, our findings suggest that during the twentieth century, moral ideals and virtues have largely waned from the public conversation.

A Quiet Ego Quiets Death Anxiety: Humility as an Existential Anxiety Buffer

Five studies tested the hypothesis that a quiet ego, as exemplified by humility, would buffer death anxiety. Humility is characterized by a willingness to accept the self and life without comforting illusions, and by low levels of self-focus. As a consequence, it was expected to render mortality thoughts less threatening and less likely to evoke potentially destructive behavior patterns. In line with this reasoning, Study 1 found that people high in humility do not engage in self-serving moral disengagement following mortality reminders, whereas people low in humility do. Study 2 showed that only people low in humility respond to death reminders with increased fear of death, and established that this effect was driven uniquely by humility and not by some other related personality trait. In Study 3, a low sense of psychological entitlement decreased cultural worldview defense in response to death thoughts, whereas a high sense of entitlement tended to increase it. Study 4 demonstrated that priming humility reduces self-reported death anxiety relative to both a baseline and a pride priming condition. Finally, in Study 5, experimentally induced feelings of humility prevented mortality reminders from leading to depleted self-control. As a whole, these findings obtained from relatively diverse Internet samples illustrate that the dark side of death anxiety is brought about by a noisy ego only and not by a quiet ego, revealing self-transcendence as a sturdier, healthier anxiety buffer than self-enhancement.

Contextualism as an Important Facet of Individualism-Collectivism Personhood Beliefs Across 37 National Groups

Beliefs about personhood are understood to be a defining feature of individualism-collectivism (I-C), but they have been insufficiently explored, given the emphasis of research on values and self-construals. We propose the construct of contextualism, referring to beliefs about the importance of context in understanding people, as a facet of cultural collectivism. A brief measure was developed and refined across 19 nations (Study 1: N = 5,241), showing good psychometric properties for cross-cultural use and correlating well at the nation level with other supposed facets and indicators of I-C. In Study 2 (N = 8,652), nation-level contextualism predicted ingroup favoritism, corruption, and differential trust of ingroup and outgroup members, while controlling for other facets of I-C, across 35 nations. We conclude that contextualism is an important part of cultural collectivism. This highlights the importance of beliefs alongside values and self-representations and contributes to a wider understanding of cultural processes.

Individual and culture-level components of survey response styles: a multi-level analysis using cultural models of selfhood

Variations in acquiescence and extremity pose substantial threats to the validity of cross-cultural research that relies on survey methods. Individual and cultural correlates of response styles when using 2 contrasting types of response mode were investigated, drawing on data from 55 cultural groups across 33 nations. Using 7 dimensions of self-other relatedness that have often been confounded within the broader distinction between independence and interdependence, our analysis yields more specific understandings of both individual- and culture-level variations in response style. When using a Likert-scale response format, acquiescence is strongest among individuals seeing themselves as similar to others, and where cultural models of selfhood favour harmony, similarity with others and receptiveness to influence. However, when using Schwartzs (2007) portrait-comparison response procedure, acquiescence is strongest among individuals seeing themselves as self-reliant but also connected to others, and where cultural models of selfhood favour self-reliance and self-consistency. Extreme responding varies less between the two types of response modes, and is most prevalent among individuals seeing themselves as self-reliant, and in cultures favouring self-reliance. As both types of response mode elicit distinctive styles of response, it remains important to estimate and control for style effects to ensure valid comparisons.

Culture: The Grand Web of Meaning

This chapter examines the mutually constitutive relationship between meaning and culture. We conceptualize culture as a grand web of meaning—culture is built on small and large meaning; this meaning, in turn, resides and is propagated within culture. The first part of this chapter examines this dynamic culture-meaning relationship and the meaning providing functions of culture. The second part of our chapter discusses cultural differences in meaning and investigates the case of multiculturalism to examine how individuals navigate through different meaning frameworks. We highlight cultural competence as the ability to successfully integrate different webs of meaning in an increasingly multicultural world and explore factors that help to foster multicultural competence.

Saving can save from death anxiety: mortality salience and financial decision-making.

Four studies tested the idea that saving money can buffer death anxiety and constitute a more effective buffer than spending money. Saving can relieve future-related anxiety and provide people with a sense of control over their fate, thereby rendering death thoughts less threatening. Study 1 found that participants primed with both saving and spending reported lower death fear than controls. Saving primes, however, were associated with significantly lower death fear than spending primes. Study 2 demonstrated that mortality primes increase the attractiveness of more frugal behaviors in save-or-spend dilemmas. Studies 3 and 4 found, in two different cultures (Polish and American), that the activation of death thoughts prompts people to allocate money to saving as opposed to spending. Overall, these studies provided evidence that saving protects from existential anxiety, and probably more so than spending.

Existential Functions of Culture: The Monumental Immortality Project

The chapter focuses on the existential functions of culture; more specifically, on how cultures help their constituents to deal with the ultimate questions of existence, such as how to live a meaningful life in the face of inevitable death. Individuals are strongly motivated to deny their basic creatureliness and to try to outshine death and decay; and it is through participating in and contributing to culture that they attempt to become eligible for immortality – be it literal or symbolic. The chapter starts with the question of why the human craving to transcend death is so potent, and then moves on to the various ways in which culture permits to satisfy this craving.