Jo-Ann Tsang

Using cross‐sectional data from N = 4274 young adults across 16 countries during the COVID‐19 pandemic, we examined the cross‐cultural measurement invariance of the perceived vulnerability to disease (PVD) scale and tested the hypothesis that the association between PVD and fear of COVID‐19 is stronger under high disease threat [that is, absence of COVID‐19 vaccination, living in a country with lower Human Development Index (HDI) or higher COVID‐19 mortality]. Results supported a bi‐factor Exploratory Structural Equation Modeling model where items loaded on a global PVD factor, and on the sub‐factors of Perceived Infectability and Germ Aversion . However, cross‐national invariance could only be obtained on the configural level with a reduced version of the PVD scale (PVD‐r), suggesting that the concept of PVD may vary across nations. Moreover, higher PVD‐r was consistently associated with greater fear of COVID‐19 across all levels of disease threat, but this association was especially pronounced among individuals with a COVID‐19 vaccine, and in contexts where COVID‐19 mortality was high. The present research brought clarity into the dimensionality of the PVD measure, discussed its suitability and limitations for cross‐cultural research, and highlighted the pandemic‐related conditions under which higher PVD is most likely to go along with psychologically maladaptive outcomes, such as fear of COVID‐19.

We test the effectiveness of 2 different written inductions of gratitude toward God and analyze the content and outcomes of these gratitude expressions. We recruited 1,170 predominantly Christian U.S. participants across 3 CloudResearch datasets. Participants were randomly assigned to write about gratitude to God or another benefactor, including people, parents, country, and unspecified benefactors, or to write about their daily activities. Study 2 further probed nuances related to control group instructions, and Study 3 examined outcome measures related to well-being and prosociality. The participants who wrote about gratitude toward God more frequently mentioned basic needs and self-transcendence and less frequently mentioned material items compared to other benefactors. They also showed high levels of expansive emotions and religious intentions. Our research provides methodological insights relevant to gratitude writing inductions and sheds light on the content and outcomes of gratitude toward God.

Although psychologists were certainly not the first to study flourishing, virtues, spirituality, and religiousness, one of their key contributions has been to examine these constructs using the scientific method. Complex concepts such as gratitude, humility, spirituality, and religiousness present unique challenges to researchers, requiring them to utilize equal doses of scientific rigor and methodological ingenuity. In this chapter, we describe some of these efforts in both positive psychology and the psychology of religion/spirituality (R/S). Specifically, we provide examples of research using correlational cross-sectional data, longitudinal data, experiments, field research, and qualitative and mixed methods. We then discuss the strengths and weaknesses of using each approach to study positive psychological and religious/spiritual constructs. We note some advances in technology that may open new directions for research, and we discuss future directions for the fields, including issues of research transparency and the need for cross-cultural research.

We tested whether manipulating construal level would change the experience of gratitude or other expansive emotions (gratitude, awe, compassion) and negative emotions. We also examined whether construal level was correlated with the type of gratitude benefactor that participants spontaneously listed, focusing especially on God and non-theistic intangible benefactors compared to tangible human benefactors. We manipulated construal level in 265 U.S.-based CloudResearch participants to test preregistered hypotheses that high-level construals would elicit more examples of gratitude toward intangible benefactors and increase expansive emotions. We conducted additional exploratory analyses, investigating whether attitude accessibility of God as a benefactor was correlated with increases in expansive emotions. High construal level manipulation was associated with more frequently listing non-theistic intangible benefactors. Further, trait construal level predicted expansive emotions. Additionally, attitude accessibility of God as a benefactor was positively related to expansive emotions. We discuss future research possibilities to differentiate between gratitude toward tangible and intangible benefactors and the use of attitude accessibility as an implicit measure of benefactor importance.

Extant literature often assumes that gratitude is intrinsically positive therefore ought to be maximized. Virtue theory and social alignment theory, however, suggest gratitude is adaptive only in specific relational contexts. Drawing from find-remind-bind theory’s notion that gratitude functions to promote interactions with supportive partners in particular, we test whether it is not just the overall level of gratitude and support that bear upon personal (psychological well-being, physical health) and relational (commitment, sexual satisfaction, aggression) outcomes, but also congruence in levels of gratitude for one’s partner relative to the support they provide. Drawing from a cross-sectional survey of 874 mixed-sex married dyads (N = 1,748) in the United States, we demonstrate that gratitude for a partner in excess of the support that partner provides is associated with maladaptive personal and relational outcomes. Implications and future directions are discussed.

Christian Americans are on track to become a minority of the U.S. population by midcentury. Research on racial demographic shifts shows majority-group members experience status threat when reminded of similar demographic changes. Public debate about religious freedom and the role of Christianity in America suggest that fast-changing religious demographics similarly elicit threat, and trigger defensive political stances, among Christian Americans. In two preregistered experiments (total N = 766 Christian Americans), reminders of religious demographic shifts evoked perceived threat to religious rights and freedoms, which in turn accounted for increases in Christian nationalism, conservative political ideology, and support for Donald Trump in the 2020 presidential election. Results illustrate how America’s fast-changing religious landscape can evoke threat for Christians and how this threat may influence political reasoning.