The cultural shaping of compassion

In this chapter, we first review the existing literature on cross-cultural studies on compassion. While cultural similarities exist, we demonstrate cultural differences in the conception, experience, and expression of compassion. Then we present our own work on the cultural shaping of compassion by introducing Affect Valuation Theory ( e.g., Tsai, Knutson, & Fung, 2006), our theoretical framework. We show how the desire to avoid feeling negative partly explains cultural differences in conceptualizations and expressions of compassion. Specifically, the more people want to avoid feeling negative, the more they focus on the positive (e.g., comforting memories) than the negative (e.g., the pain of someone\u27s death) when responding to others\u27 suffering, and the more they regard responses as helpful that focus on the positive (vs. negative). Finally, we discuss implications of our work for counseling, health care, and public service settings, as well as for interventions that aim to promote compassion

Focusing on the negative: Cultural differences in expressions of sympathy

Feeling concern about the suffering of others is considered a basic human response, and yet we know surprisingly little about the cultural factors that shape how people respond to the suffering of another person. To this end, we conducted 4 studies that tested the hypothesis that American expressions of sympathy focus on the negative less and positive more than German expressions of sympathy, in part because Americans want to avoid negative states more than Germans do. In Study 1, we demonstrate that American sympathy cards contain less negative and more positive content than German sympathy cards. In Study 2, we show that European Americans want to avoid negative states more than Germans do. In Study 3, we demonstrate that these cultural differences in “avoided negative affect” mediate cultural differences in how comfortable Americans and Germans feel focusing on the negative (vs. positive) when expressing sympathy for the hypothetical death of an acquaintance’s father. To examine whether greater avoided negative affect results in lesser focus on the negative and greater focus on the positive when responding to another person’s suffering, in Study 4, American and German participants were randomly assigned to 1 of 2 conditions: (a) to “push negative images away” (i.e., increasing desire to avoid negative affect) from or (b) to “pull negative images closer” (i.e., decreasing desire to avoid negative affect) to themselves. Participants were then asked to pick a card to send to an acquaintance whose father had hypothetically just died. Across cultures, participants in the “push negative away” condition were less likely to choose sympathy cards with negative (vs. positive) content than were those in the “pull negative closer” condition. Together, these studies suggest that cultures differ in their desire to avoid negative affect and that these differences influence the degree to which expressions of sympathy focus on the negative (vs. positive). We discuss the implications of these findings for current models of sympathy, compassion, and helping

Asian Americans respond less favorably to excitement (vs. calm)-focused physicians compared to European Americans

OBJECTIVES: Despite being considered a model minority, Asian Americans report worse health care encounters than do European Americans. This may be due to affective mismatches between Asian American patients and their European American physicians. We predicted that because Asian Americans value excitement (vs. calm) less than European Americans, they will respond less favorably to excitement-focused (vs. calm) physicians. METHOD: In Study 1, 198 European American, Chinese American, and Hong Kong Chinese community adults read a medical scenario and indicated their preference for an excitement-focused versus calm-focused physician. In Study 2, 81 European American and Asian American community college students listened to recommendations made by an excitement-focused or calm-focused physician in a video, and later attempted to recall the recommendations. In Study 3, 101 European American and Asian American middle-aged and older adults had multiple online encounters with an excitement-focused or calm-focused physician and then evaluated their physicians\u27 trustworthiness, competence, and knowledge. RESULTS: As predicted, Hong Kong Chinese preferred excitement-focused physicians less than European Americans, with Chinese Americans falling in the middle (Study 1). Similarly, Asian Americans remembered health information delivered by an excitement-focused physician less well than did European Americans (Study 2). Finally, Asian Americans evaluated an excitement-focused physician less positively than did European Americans (Study 3). CONCLUSIONS: These findings suggest that while physicians who promote and emphasize excitement states may be effective with European Americans, they may be less so with Asian Americans and other ethnic minorities who value different affective states

The religious shaping of feeling: Implications of Affect Valuation Theory

Over 80% of the world population identifies with a specific religion (Adherents. com, 2007; Central Intelligence Agency, 2011). For some individuals, this religion structures and shapes every dimension of their daily lives: what they wear, with whom they spend time, where they go, and what they eat. As important, but perhaps less overt, is how religion shapes people\u27s psyches. Indeed, one of the major functions of religion is to provide followers with a way of understanding and coping with their life circumstances (see Pargament, Falb, Ano, & Wachholtz, Chapter 28, this volume; Park, 2005). Another is to provide a guide or map for how to lead a good life (in this volume, see Donahue & Nielsen, Chapter 16, and Park, Chapter 18). A central part of coping with life and leading a good life is regulating one\u27s emotions. Indeed, several religious scholars have written about the centrality of emotion in religious experience (see Emmons, 2005a, for an excellent history of religion and emotion). For instance, ·two fundamental truths or tenets of Buddhism are that life is full of suffering, sorrow, and grief, and that the way to end this suffering is to relinquish one\u27s attachments to the material world and achieve· enlightenment (Smith, 1991). In this chapter, we explore several ways in which religion may shape people\u27s emotional lives, specifically their emotional goals, using the framework of affect valuation theory (AVT; Tsai, 2007). But first, we discuss our approach to religion

Choosing a physician depends on how you want to feel: The role of ideal affect in health-related decision making

When given a choice, how do people decide which physician to select? Although significant research has demonstrated that how people actually feel (their “actual affect”) influences their health care preferences, how people ideally want to feel (their “ideal affect”) may play an even greater role. Specifically, we predicted that people trust physicians whose affective characteristics match their ideal affect, which leads people to prefer those physicians more. Consistent with this prediction, the more participants wanted to feel high arousal positive states on average ([ideal HAP]; e.g., excited), the more likely they were to select a HAP-focused physician. Similarly, the more people wanted to feel low arousal positive states on average ([ideal LAP]; e.g., calm), the more likely they were to select a LAP-focused physician. Also as predicted, these links were mediated by perceived physician trustworthiness. Notably, while participants’ ideal affect predicted physician preference, actual affect (how much people actually felt HAP and LAP on average) did not. These findings suggest that people base even serious decisions on how they want to feel and highlight the importance of considering ideal affect in models of decision making, person perception, and patient physician communication

Reducing discrepancies between actual and ideal affect across adulthood : the roles of activity flow conduciveness, pleasantness, and familiarity

Previous findings demonstrate that people often do not feel how they want to feel, supporting the distinction between “actual affect” and “ideal affect.” But are there certain activities that reduce the discrepancy between actual and ideal affect? Based on flow theory and socioemotional selectivity theory, we examined whether the discrepancy between people’s actual and ideal positive affect would be smaller during activities that were more conducive to flow (a state of intense absorption and concentration), pleasant, and familiar. In Study 1, U.S. participants aged 17–79 (N = 393) reported their ideal affect and how they felt during activities with varying degrees of challenges and skills. For both low-arousal positive affect (LAP) and high-arousal positive affect (HAP), participants reported smaller actual-ideal affect discrepancies during flow-conducive activities (when skills matched challenges). Study 2 was a 14-day experience sampling study, in which Hong Kong participants aged 18–83 (Nindividual = 109) reported their momentary actual and ideal affect, and how pleasant and familiar their activities were (Nexperience= 3,815). Greater activity familiarity was associated with smaller discrepancies in actual-ideal LAP, while greater activity pleasantness was associated with smaller discrepancies in actual-ideal HAP. These findings provide insights on the activities that help people achieve their ideal affect more easily

Social media users produce more affect that supports cultural values, but are more influenced by affect that violates cultural values

This is an accepted manuscript of an article published by American Psychological Association in Journal of Personality and Social Psychology, available online at: https://doi.org/10.1037/pspa0000282 The accepted version of the publication may differ from the final published version.Although social media plays an increasingly important role in communication around the world, social media research has primarily focused on Western users. Thus, little is known about how cultural values shape social media behavior. To examine how cultural affective values might influence social media use, we developed a new sentiment analysis tool that allowed us to compare the affective content of Twitter posts in the United States (55,867 tweets, 1888 users) and Japan (63,863 tweets, 1825 users). Consistent with their respective cultural affective values, U.S. users primarily produced positive (vs. negative) posts, while Japanese users primarily produced low (vs. high) arousal posts. Contrary to cultural affective values, however, U.S. users were more influenced by changes in others’ high arousal negative (e.g., angry) posts, whereas Japanese were more influenced by changes in others’ high arousal positive (e.g., excited) posts. These patterns held after controlling for differences in baseline exposure to affective content, and across different topics. Together, these results suggest that across cultures, while social media users primarily produce content that supports their affective values, they are more influenced by content that violates those values. These findings have implications for theories about which affective content spreads on social media, and for applications related to the optimal design and use of social media platforms around the world

Does “Asymptomatic” Mean Without Symptoms for Those Living with HIV Infection?

Throughout the history of the HIV epidemic, HIV-positive patients with relatively high CD4 counts and no clinical features of opportunistic infections have been classified as ‘‘asymptomatic’’ by definition and treatment guidelines. This classification, however, does not take into consideration the array of symptoms that an HIV-positive person can experience long before progressing to AIDS. This short report describes two international multi-site studies conducted in 2003 - 2005 and 2005 - 2007. The results from the studies show that HIV-positive people may experience symptoms throughout the trajectory of their disease, regardless of CD4 count or classification. Providers should discuss symptoms and symptom management with their clients at all stages of the disease