Although a great deal of research has tested the longitudinal effects of regularly practicing gratitude, much less attention has been paid to the emotional landscape directly following engagement in gratitude exercises. In three studies, we explored the array of discrete emotions people experience after being prompted to express or recall gratitude. In Studies 1 and 2, two different gratitude exercises produced not only greater feelings of gratitude relative to two positive emotion control conditions (i.e., recalling relief), but also higher levels of other socially relevant states like elevation, connectedness, and indebtedness. In a third study, conducted in both the U.S. and S. Korea, we compared a gratitude exercise to another positive emotion elicitation (i.e., recalling a kind act) and to a neutral task, and again found that the gratitude exercise prompted greater gratitude, elevation, indebtedness, and guilt, but no more embarrassment or shame, than the two comparison conditions. Additionally, in all three studies, emodiversity and cluster analyses revealed that gratitude exercises led to the simultaneous experience of both pleasant and unpleasant socially-relevant states. In sum, although it may seem obvious that gratitude exercises would evoke grateful, positive states, a meta-analysis of our three studies revealed that gratitude exercises actually elicit a mixed emotional experience-one that simultaneously leads individuals to feel uplifted and indebted.

Research on awe has grown exponentially in recent decades; however, few studies have considered whether awe-inspiring experiences also inspire other emotions. In two studies, we explored whether interventions targeting awe also evoke other discrete emotions. Additionally, we considered two constructs that may be associated with increases in each emotion-self-relevant thoughts and connectedness. In Study 1, we manipulated awe in virtual reality and examined the potential effects of a prototypical awe experience-a spacewalk accompanied by an audio clip of Carl Sagan's Pale Blue Dot. In Study 2, we manipulated awe with a video depicting scenes of Earth from outer space paired with the same audio clip. Across both studies, a prototypical awe experience was associated not only with awe, but with compassion, gratitude, love, and optimism, along with connectedness and self-relevant thoughts. Furthermore, we found that increases in self-relevant thoughts and connectedness in response to the awe induction predicted increases in each emotion evoked and vice-versa. These findings suggest that experiences that are commonly considered awe-inspiring-such as viewing a picturesque landscape-may be more appropriately conceptualized more broadly as self-transcendent. More work is needed to determine whether the documented benefits of awe may be more appropriately interpreted as the benefits of self-transcendent emotions.

Moral vitalism refers to a tendency to view good and evil as actual forces that can influence people and events. The Moral Vitalism Scale had been designed to assess moral vitalism in a brief survey form. Previous studies established the reliability and validity of the scale in US-American and Australian samples. In this study, the cross-cultural comparability of the scale was tested across 28 different cultural groups worldwide through measurement invariance tests. A series of exact invariance tests marginally supported partial metric invariance, however, an approximate invariance approach provided evidence of partial scalar invariance for a 5-item measure. The established level of measurement invariance allows for comparisons of latent means across cultures. We conclude that the brief measure of moral vitalism is invariant across 28 cultures and can be used to estimate levels of moral vitalism with the same precision across very different cultural settings.

Pathogens represent a significant threat to human health leading to the emergence of strategies designed to help manage their negative impact. We examined how spiritual beliefs developed to explain and predict the devastating effects of pathogens and spread of infectious disease. Analysis of existing data in studies 1 and 2 suggests that moral vitalism (beliefs about spiritual forces of evil) is higher in geographical regions characterized by historical higher levels of pathogens. Furthermore, drawing on a sample of 3140 participants from 28 countries in study 3, we found that historical higher levels of pathogens were associated with stronger endorsement of moral vitalistic beliefs. Furthermore, endorsement of moral vitalistic beliefs statistically mediated the previously reported relationship between pathogen prevalence and conservative ideologies, suggesting these beliefs reinforce behavioural strategies which function to prevent infection. We conclude that moral vitalism may be adaptive: by emphasizing concerns over contagion, it provided an explanatory model that enabled human groups to reduce rates of contagious disease.

The purpose of this research is to quantitatively compare everyday situational experience around the world. Local collaborators recruited 5,447 members of college communities in 20 countries, who provided data via a Web site in 14 languages. Using the 89 items of the Riverside Situational Q-sort (RSQ), participants described the situation they experienced the previous evening at 7:00 p.m. Correlations among the average situational profiles of each country ranged from r = .73 to r = .95; the typical situation was described as largely pleasant. Most similar were the United States/Canada; least similar were South Korea/Denmark. Japan had the most homogenous situational experience; South Korea, the least. The 15 RSQ items varying the most across countries described relatively negative aspects of situational experience; the 15 least varying items were more positive. Further analyses correlated RSQ items with national scores on six value dimensions, the Big Five traits, economic output, and population. Individualism, Neuroticism, Openness, and Gross Domestic Product yielded more significant correlations than expected by chance. Psychological research traditionally has paid more attention to the assessment of persons than of situations, a discrepancy that extends to cross-cultural psychology. The present study demonstrates how cultures vary in situational experience in psychologically meaningful ways.

While a large body of research has investigated cultural differences in behavior, this typical study assesses a single behavioral outcome, in a single context, compared across two countries. The current study compared a broad array of behaviors across 21 countries (N = 5,522). Participants described their behavior at 7:00 p.m. the previous evening using the 68 items of the Riverside Behavioral Q-sort (RBQ). Correlations between average patterns of behavior in each country ranged from r =.69 to r =.97 and, in general, described a positive and relaxed activity. The most similar patterns were United States/Canada and least similar were Japan/United Arab Emirates (UAE). Similarities in behavior within countries were largest in Spain and smallest in the UAE. Further analyses correlated average RBQ item placements in each country with, among others, country-level value dimensions, personality traits, self-esteem levels, economic output, and population. Extroversion, openness, neuroticism, conscientiousness, self-esteem, happiness, and tolerant attitudes yielded more significant correlations than expected by chance.

The COVID-19 pandemic has extensively changed the state of psychological science from what research questions psychologists can ask to which methodologies psychologists can use to investigate them. In this article, we offer a perspective on how to optimize new research in the pandemic's wake. Because this pandemic is inherently a social phenomenon-an event that hinges on human-to-human contact-we focus on socially relevant subfields of psychology. We highlight specific psychological phenomena that have likely shifted as a result of the pandemic and discuss theoretical, methodological, and practical considerations of conducting research on these phenomena. After this discussion, we evaluate metascientific issues that have been amplified by the pandemic. We aim to demonstrate how theoretically grounded views on the COVID-19 pandemic can help make psychological science stronger-not weaker-in its wake.