Only the good cry:Investigating the relationship between crying proneness and moral judgments and behavior

People cry for various reasons and in numerous situations, some involving highly moral aspects such as altruism or moral beauty. At the same time, criers have been found to be evaluated as more morally upright—they are perceived as more honest, reliable, and sincere than non-criers. The current project provides a first comprehensive investigation to test whether this perception is adequate. Across six studies sampling Dutch, Indian, and British adults (N = 2325), we explored the relationship between self-reported crying proneness and moral judgments and behavior, employing self-report measures and actual behavior assessments. Across all studies, we observed positive correlations of crying proneness with moral judgments (r = .27 [.17, .38]) and prosocial behavioral tendencies and behaviors (r = .20 [.12, .28]). These associations held in three (moral judgment) or two (prosocial tendencies and behaviors) out of five studies when controlling for other important variables. Thus, the current project provides first evidence that crying is related to moral evaluation and behavior, and we discuss its importance for the literature on human emotional crying

Mind your meat: Religious differences in the social perception of animals

While previous work demonstrated that animals are categorised based on their edibility, little research has systematically evaluated the role of religion in the perception of animal edibility, particularly when specific animals are deemed sacred in a religion. In two studies, we explored a key psychological mechanism through which sacred animals are deemed inedible by members of a faith: mind attribution. In Study 1, non-vegetarian Hindus in Singapore (N = 70) evaluated 19 animals that differed in terms of their sacredness and edibility. Results showed that participants categorised animals into three groups: holy animals (high sacredness but low edibility), food animals (low sacredness but high edibility) and neutral animals (low sacredness and low edibility). Holy animals were deemed to possess greater mental life compared to other animal categories. In Study 2, we replicated this key finding with Hindus in India (N = 100), and further demonstrated that the observed pattern of results was specific to Hindus but not Muslims (N = 90). In both studies, mind attribution mediated the negative association between sacredness and edibility. Our findings illustrate how religious groups diverge in animal perception, thereby highlighting the role of mind attribution as a crucial link between sacredness and edibility

Belief in a zero-sum game and subjective well-being across 35 countries

This article presents a short research report on the relationship between perceived antagonism in social relations measured using the Belief in a Zero-Sum Game (BZSG) scale, life satisfaction, and positive and negative affect. Given that individuals who believe that life is like a zero-sum game are likely to perceive their daily interactions with others as unfair, we expected that individuals with high BZSG experience more negative affect and fewer positive one, resulting in a lower satisfaction with life. In addition, we examined whether country-level BZSG may play a moderating role in these associations. Data were collected from student samples (N=7146) in 35 countries. Multilevel modelling revealed that perceived social antagonism in social relations is negatively associated with satisfaction with life and that this relationship is mediated by both positive and negative affect at the individual level. The relation of individual BZSG and negative affect on satisfaction with life were weaker in societies with higher country-level BZSG, suggesting that the effects of BZSG may be less detrimental in these countries. These findings extend previous knowledge about predictors of life satisfaction and suggest that social beliefs might also be an important factor that influences subjective well-being. The contribution of the study is that the separate treatment of life satisfaction and positive and negative affect may be helpful in many research situations, particularly from a cross-cultural perspective

The mental health continuum-short form: the structure and application for cross-cultural studies-A 38 nation study

Objective: The Mental Health Continuum-Short Form (MHC-SF) is a brief scale measuring positive human functioning. The study aimed to examine the factor structure and to explore the cross-cultural utility of the MHC-SF using bifactor models and exploratory structural equation modelling. Method: Using multigroup confirmatory analysis (MGCFA) we examined the measurement invariance of the MHC-SF in 38 countries (university students, N = 8,066; 61.73% women, mean age 21.55 years). Results: MGCFA supported the cross-cultural replicability of a bifactor structure and a metric level of invariance between student samples. The average proportion of variance explained by the general factor was high (ECV =.66), suggesting that the three aspects of mental health (emotional, social, and psychological well-being) can be treated as a single dimension of well-being. Conclusion: The metric level of invariance offers the possibility of comparing correlates and predictors of positive mental functioning across countries; however, the comparison of the levels of mental health across countries is not possible due to lack of scalar invariance. Our study has preliminary character and could serve as an initial assessment of the structure of the MHC-SF across different cultural settings. Further studies on general populations are required for extending our findings.info:eu-repo/semantics/acceptedVersio

Structure of Dark Triad Dirty Dozen Across Eight World Regions

The Dark Triad (i.e., narcissism, psychopathy, Machiavellianism) has garnered intense attention over the past 15 years. We examined the structure of these traits’ measure—the Dark Triad Dirty Dozen (DTDD)—in a sample of 11,488 participants from three W.E.I.R.D. (i.e., North America, Oceania, Western Europe) and five non-W.E.I.R.D. (i.e., Asia, Middle East, non-Western Europe, South America, sub-Saharan Africa) world regions. The results confirmed the measurement invariance of the DTDD across participants’ sex in all world regions, with men scoring higher than women on all traits (except for psychopathy in Asia, where the difference was not significant). We found evidence for metric (and partial scalar) measurement invariance within and between W.E.I.R.D. and non-W.E.I.R.D. world regions. The results generally support the structure of the DTDD

Only the good cry: Investigating the relationship between crying proneness and moral judgments and behavior

People cry for various reasons and in numerous situations, some involving highly moral aspects such as altruism or moral beauty. At the same time, criers have been found to be evaluated as more morally upright—they are perceived as more honest, reliable, and sincere than non-criers. The current project provides a first comprehensive investigation to test whether this perception is adequate. Across six studies sampling Dutch, Indian, and British adults (N = 2325), we explored the relationship between self-reported crying proneness and moral judgments and behavior, employing self-report measures and actual behavior assessments. Across all studies, we observed positive correlations of crying proneness with moral judgments (r = .27 [.17, .38]) and prosocial behavioral tendencies and behaviors (r = .20 [.12, .28]). These associations held in three (moral judgment) or two (prosocial tendencies and behaviors) out of five studies when controlling for other important variables. Thus, the current project provides first evidence that crying is related to moral evaluation and behavior, and we discuss its importance for the literature on human emotional crying

Appraisal and coping predict health and well-being during the COVID-19 pandemic: an international approach

COVID-19 has had a devastating impact on people worldwide. We conducted an international survey (n = 3646) examining the degree to which people's appraisals and coping activities around the pandemic predicted their health and well-being. We obtained subsamples from 12 countries—Bangladesh, Bulgaria, China, Colombia, India, Israel, the Netherlands, Norway, Peru, Portugal, Turkey and the United States. For each, we assessed appraisals and coping strategies as well as indicators of physical and mental health and well-being. Results indicated that, despite mean-level societal differences in outcomes, the pattern of appraisals and coping strategies predicting health and well-being was consistent across countries. Use of disengagement coping (particularly behavioural disengagement and self-isolation) was associated with relatively negative outcomes. In contrast, optimistic appraisals (particularly of high accommodation-focused coping potential and the ability to meet one's physical needs), use of problem-focused coping strategies (especially problem-solving) and accommodative coping strategies (especially positive reappraisal and self-encouragement) were associated with relatively positive outcomes. Our study highlights the critical importance of considering accommodative coping in stress and coping research. It also provides important information on how people have been dealing with the pandemic, the predictors of well-being under pandemic conditions and the generality of such relations.</p