1. The study examined how materialism and gratitude predict academic functioning, life satisfaction, absorption, social integration, envy, and depression in adolescents.
2. It found that gratitude uniquely predicts higher GPA, life satisfaction, social integration, and absorption, as well as lower envy and depression, after controlling for materialism. Materialism uniquely predicts lower GPA as well as higher envy and life satisfaction after controlling for gratitude.
3. Gratitude generally has a stronger relationship to these outcomes than materialism. The results suggest gratitude promotes well-being in youth while materialism undermines aspects of well-being.
Spiritual Intelligence: The ability to behave with wisdom and compassion, while maintaining inner and outer peace regardless of the situation.
Spiritual Intelligence must show up in our actions an our behaviors.
Spiritual Intelligence: The ability to behave with wisdom and compassion, while maintaining inner and outer peace regardless of the situation.
Spiritual Intelligence must show up in our actions an our behaviors.
This study explores adolescent religious commitment using qualitative data
from a religiously diverse (Jewish, Christian, Muslim) sample of 80 adolescents.
A new construct, anchors of religious commitment, grounded in interview data, is
proposed to describe what adolescents commit to as a part of their religious
identity.
Abstract-- Education in itself means all round Development of personality whether it is social,
moral, emotional, physical, mental and spiritual also. But since time immemorial spiritual
development was ignored in comparison to other dimensions of development in contemporary
education. This is not the case of religious education where main emphasis is laid on
spiritualism. In today’s modern world of globalization, spiritual development is the need of the
hour because of competition, educated unemployed etc that leads youths towards anxiety,
frustration, depression etc which leads them towards committing suicide sometime. At that time
it may be realized that there is something failure in the system mechanism etc of contemporary
education which leads youths towards committing such types of heinous acts. As Glenn Cupit
notes, “spirituality is generally ignored in human development texts and never treated as an
essential component of development,” while Kimball, Mannes, and Hackel point out there is a
vacuum in this “important and understudied domain of human development.” Aostre Johnson
Roehlkepartain, King, Wagener, and Benson (2006). The objectives of the study are: to explore
the idea of spiritualism as the main dimension of all Round Development of Personality; to
highlight the constraints and barriers of present educational system that restricts spiritualism in
education and to study the educational implications of spiritualism so that system of education
lay emphasis on all round development of personality. As quoted by Mohan Das Karam Chand
Gandhi, ‘Education means all round of personality’.
This study explores adolescent religious commitment using qualitative data
from a religiously diverse (Jewish, Christian, Muslim) sample of 80 adolescents.
A new construct, anchors of religious commitment, grounded in interview data, is
proposed to describe what adolescents commit to as a part of their religious
identity.
Abstract-- Education in itself means all round Development of personality whether it is social,
moral, emotional, physical, mental and spiritual also. But since time immemorial spiritual
development was ignored in comparison to other dimensions of development in contemporary
education. This is not the case of religious education where main emphasis is laid on
spiritualism. In today’s modern world of globalization, spiritual development is the need of the
hour because of competition, educated unemployed etc that leads youths towards anxiety,
frustration, depression etc which leads them towards committing suicide sometime. At that time
it may be realized that there is something failure in the system mechanism etc of contemporary
education which leads youths towards committing such types of heinous acts. As Glenn Cupit
notes, “spirituality is generally ignored in human development texts and never treated as an
essential component of development,” while Kimball, Mannes, and Hackel point out there is a
vacuum in this “important and understudied domain of human development.” Aostre Johnson
Roehlkepartain, King, Wagener, and Benson (2006). The objectives of the study are: to explore
the idea of spiritualism as the main dimension of all Round Development of Personality; to
highlight the constraints and barriers of present educational system that restricts spiritualism in
education and to study the educational implications of spiritualism so that system of education
lay emphasis on all round development of personality. As quoted by Mohan Das Karam Chand
Gandhi, ‘Education means all round of personality’.
An Evolutionary Perspective on Approximate RDF Query AnsweringChristophe Guéret
RDF is increasingly being used to represent large amounts of data on the Web. Current query evaluation strategies for RDF are inspired by databases, assuming perfect answers on finite repositories. In this paper, we present a novel query method based on evolutionary computing, which allows us to handle uncertainty, incompleteness and unsatisfiability, and deal with large datasets, all within a single conceptual framework. Our technique supports approximate answers with anytime behaviour. We present initial results and analyse next steps for improvement.
A brand platform to mobilise education from the ground up that talks to all South Africans
A program that facilitates on-going education and awareness
It’s main purpose is to utilise engagement mechanics to entrench awareness & build on education to create behavioural & attitude changes in South Africa
The mechanics of the program are too designed to facilitate in increasing bee numbers and addressing bee food diversity
It’s about getting EVERYONE involved!
Inculcate Self Confidence & Self Belief By Col.Amarjeet Nagi
This is part of the HELP Talk series at HELP,Health Education Library for People, the worlds largest free patient education library www.healthlibrary.com.
For info log on to www.healthlibrary.com.
Cross Cultural Management
How to manage multicultural individuals?
- multicultural individuals: what can they bring to global organizations
- how can multicultural employees contribute to global businesses
- types of multicultural individuals
- managing a multicultural workforce
Why Watson Won: A cognitive perspectiveJames Hendler
In this talk, we present how the Watson program, IBM's famous Jeopardy playing computer, works (based on papers published by IBM), we look at some aspects of potential scoring approaches, and we examine how Watson compares to several well known systems and some preliminary thoughts on using it in future artificial intelligence and cognitive science approaches.
Cognition, Learning, and Self-Tracking - Quantified Self 2011nickwinter
Quantified Self 2011, May 29
Nick Winter
How can we learn faster while remembering more? How can we keep track of what we’ve learned? How can we evaluate the effectiveness of different learning strategies? What can we do to increase our mental performance? Let’s get smart about learning.
Social cognition is a sub-topic of social psychology that focuses on how people process, store, and apply information about other people and social situations.
It focuses on the role that cognitive processes play in our social interactions.
The way we think about others plays a major role in how we think, feel, and interact with the world around us.
Human psychology an intriguing subject in which a very important aspect is how we recognize and tend to form impressions about our environment and other individuals in the social world is brilliantly explained in this chapter summarized in a visual format.
Which is the definition of “subjective well-being”? According to Diener, Lucas and Oishi (2002), the subjective well-being refers to “a person’s cognitive and affective evaluations of his or her life”. Which factors influence the interpersonal aspects of well-being? A large number of research studies shows these factors are the positive response, expression of gratitude, self-disclosure, sharing experiences andstyle of attachment between person and caregiver (attachment theory).
Self-Determination Theory and the Facilitation of Intrinsic .docxbagotjesusa
Self-Determination Theory and the
Facilitation of Intrinsic Motivation,
Social Development, and Well-Being
Richard M. Ryan and Edward L. Deci
University o f Rochester
Human beings can be proactive and engaged or, alterna-
tively, passive and alienated, largely as a function o f the
social conditions in which they develop and function. Ac-
cordingly, research guided by self-determination t h e o ~
has focused on the social-contextual conditions that facil-
itate versus forestall the natural processes of self-motiva-
tion and healthy psychological development. Specifically,
factors have been examined that enhance versus undermine
intrinsic motivation, self-regulation, and well-being. The
findings have led to the postulate of three innate psycho-
logical needs--competence, autonomy, and relatedness--
which when satisfied yield enhanced self-motivation and
mental health and when thwarted lead to diminished mo-
tivation and well-being. Also considered is the significance
of these psychological needs and processes within domains
such as health care, education, work, sport, religion, and
psychotherapy.
T he fullest representations o f humanity show people to be curious, vital, and self-motivated. At their best, they are agentic and inspired, striving to learn; ex-
tend themselves; master new skills; and apply their talents
responsibly. That most people show considerable effort,
agency, and commitment in their lives appears, in fact, to
be more normative than exceptional, suggesting some very
positive and persistent features o f human nature.
Yet, it is also clear that the human spirit can be
diminished or crushed and that individuals sometimes re-
ject growth and responsibility. Regardless of social strata
or cultural origin, examples o f both children and adults
who are apathetic, alienated, and irresponsible are abun-
dant. Such non-optimal human functioning can be observed
not only in our psychological clinics but also among the
millions who, for hours a day, sit passively before their
televisions, stare blankly from the back o f their classrooms,
or wait listlessly for the weekend as they go about their
jobs. The persistent, proactive, and positive tendencies o f
human nature are clearly not invariantly apparent.
The fact that human nature, phenotypically expressed,
can be either active or passive, constructive or indolent,
suggests more than mere dispositional differences and is a
function of more than just biological endowments. It also
bespeaks a wide range of reactions to social environments
that is worthy o f our most intense scientific investigation.
Specifically, social contexts catalyze both within- and be-
tween-person differences in motivation and personal
growth, resulting in people being more self-motivated,
energized, and integrated in some situations, domains, and
cultures than in others. Research on the conditions that
foster versus undermine positive human potenti.
Yang Yu RE Week 2 questionCOLLAPSETop of FormNational ide.docxodiliagilby
Yang Yu
RE: Week 2 question
COLLAPSE
Top of Form
National identity is a person's identity or sense of belonging to one state or to one nation (Ashmore et al., 2001), while the organizational identity is defined as a sets of defined as a set of statements that organization members perceive to be central, distinctive, and enduring to their organization. (Albert & Whetten, 1985) When we enter into an organization, we will encounter the culture in an organization which affected by a great mixture of individuals personalities and behaviors which are governed by codes of conduct, moral values, faith, ethnicity, etc. Inevitably, our own cultures, shaped by the behaviors, faith, values and cultures of our own nations, will have glitches with the diverse cultures within the organization. Meanwhile, as a member of the organization, our cultures will be molded and influenced by the daily contact with its members and the organization as a whole. Our subculture will derive from the diversity of the members of organization and
Before I studied in an American university, I was born and grown up in a culture which champion the collectivism. Compared with its counterparts, American university embraces individualism and gives more attention to minorities. For instance, educational resources and opportunities are more equitably distributed, and all students, including minorities and students with disabilities. As a foreign student, I could utilize various academic support resources to facilitate my study and I can feel the respect to my individual preference in the class and daily life. In China, we got used to adapting to the value and rules of the whole group, and we are seldom concerned about the individual value or habit. Individuals tend to find common values and goals as particularly salient �Schwartz, 1990). Under this ongoing impact on my value and behaviors, I empathize with those who holds different opinions and am more willing to take care of those minor groups.
Bottom of Form
Zihan Ren
RE: Week 2 question
COLLAPSE
Top of Form
A research from the discursive tradition define organizational identity as ‘an ongoing conversation or dance between [internal] organizational culture and [external] organizational images’ and present a model of it based on four interrelated processes (mirroring, reflecting, expressing, impressing). (Hatch and Schultz 2002, p. 991). National identity is a person's identity or sense of belonging to one state or to one nation. (Ashmore, Jussim and Wilder, 2001). It is represented by a distinct tradition, culture and language. Compared to national identity organizational identity is more unstable and changeable. Conversely, national identity is more enduring as is it obtained through a person’s education and influence from childhood.
For example, I used to have a colleague who had been doing clerical work in a company dealing with paperworks. But for some reason, he switched to a sales job. He was not very talktive before he ...
What Makes A Hero The Impact of Integrity onAdmiration and Inte.docxphilipnelson29183
What Makes A Hero? The Impact of Integrity on
Admiration and Interpersonal Judgment
Barry R. Schlenker,1 Michael F. Weigold,1 and
Kristine A. Schlenker2
1University of Florida
2Penn State University
ABSTRACT Principled and expedient ideologies affect self-regulation
and guide people along divergent ethical paths. A more principled ideology,
indicative of higher claimed integrity, involves a greater personal
commitment to ethical beliefs, standards, and self-schemas that facilitate
positive social activities and help resist the temptation of illicit activities.
Two studies showed that differences in reported integrity are related to
people’s preferences for and judgments of others. Those higher in integrity
spontaneously described their heroes as more principled, honest,
spiritual, and benevolently oriented toward others (Study 1). In addition,
integrity was related to people’s evaluations of characters who made
ethical or unethical career decisions (Study 2). The judgments of those
higher in integrity were greatly influenced by whether or not the decision
was ethical but were largely unaffected by the consequences (career
success or failure), whereas those lower in integrity were less influenced
by whether the decision was ethical and more influenced by the career
consequences.
Ethical dilemmas pit principles against expediency. Doing the right
thing is a basis for acts of heroism and laudable accomplishment but
often involves personal sacrifice. Doing the expedient thing is a basis
for acts of self-indulgence and opportunism but often at a cost
to others. How people resolve the tension between principles and
expediency tests an individual’s character and a society’s ability to
function effectively. Each path has a certain appeal—the principled
Correspondence concerning this article may be addressed to Barry R. Schlenker,
Department of Psychology, University of Florida, Gainesville, FL 32611. E-mail:
[email protected]
Journal of Personality 76:2, April 2008
r 2008, Copyright the Authors
Journal compilation r 2008, Blackwell Publishing, Inc.
DOI: 10.1111/j.1467-6494.2007.00488.x
path for its integrity and the expedient path for its profits. Informative
glimpses may be gained into the values, aspirations, and ideologies
of individuals and societies by examining whom they admire
and regard as a hero and what criteria they use to praise and condemn
others. The present studies examined individual differences in
whom people regard as their heroes, why they regard them as heroes,
and how they judge others based on how those others resolve
conflicts between principles and expediency.
Principled and Expedient Ideologies: Commitment to Integrity
An ethical ideology is an integrated system of beliefs, values,
standards, and self-definitions that define an individual’s orientation
toward matters of right and wrong or good and evil (Schlenker,
2007). It provides a moral schema for evaluating events and a moral
identity that describes one’s ethical charact.
Individual monetary donation behaviour has attracted the attention.docxjaggernaoma
Individual monetary donation behaviour has attracted the attention of many researchers from many different disciplines. The literature can be classified into three main approaches; sociological, psychological and multi-dimensional.
The Sociological Approach
Sociologists emphasise the importance of social norm in promoting monetary donation. The effect of social norm on monetary donation behaviour can be explained in at least two ways. In the first explanation, social norm reside outside the individuals and become visible through the actions of other persons in intermediary groups and social networks of which the individuals are a part. This explanation is sometimes labelled as a “structural interpretation” because it emphasises the role of group structure (Bekkers, 2004). According to this explanation, individuals are more likely to obey social norm when they are more strongly integrated into intermediary social groups, such as the family, mosque, or church. In the second explanation, which is referred to as a “cultural explanation”, social norm reside inside the individual through their beliefs and internalised value system (Bekkers, 2004). According to this explanation, individuals are more likely to obey social norm when they have internalised these norms through socialisation in intermediary social groups, including when they are no longer part of these groups. Although the two interpretations lead to different predictions of the conditions under which social norm affect behaviour, they are complementary. Both structural and cultural interpretations claim that social norm affect behaviour in a larger number of situations.
In most social contexts, a monetary donation is rewarded with approval while not donating may damage an individual’s reputation (Bekkers, 2010). Individuals, therefore, may give to charity to achieve a social reward. Lee, Piliavin, and Call (1999) confirm that perceived expectations are a consistent positive predictor of the intention to give money. However, this sociological interpretation does not explain monetary donation behaviour under all conditions. For example, some individuals may prefer to give without disclosing their identity. If individuals only obey norms when their behaviour can be observed, they would not give to COs through bank transfers, for example. Therefore, individuals may give not only when there is approval from others but also for internal reasons, which are the focus of the psychological approach.
The Psychological Approach
Psychologists identify the conditions that affect monetary donation through understanding the cognitive and emotional processes of the donor. In this approach, individuals who give to others experience a number of psychological rewards. In general, the literature distinguishes between two psychological motivations: altruistic and egoistic motivations. Sherry (1983) highlights this, arguing that motivation for donating to charities may extend from “altruistic, where the.
What Makes A Hero The Impact of Integrity onAdmiration an.docxmecklenburgstrelitzh
What Makes A Hero? The Impact of Integrity on
Admiration and Interpersonal Judgment
Barry R. Schlenker,1 Michael F. Weigold,1 and
Kristine A. Schlenker2
1University of Florida
2Penn State University
ABSTRACT Principled and expedient ideologies affect self-regulation
and guide people along divergent ethical paths. A more principled ide-
ology, indicative of higher claimed integrity, involves a greater personal
commitment to ethical beliefs, standards, and self-schemas that facilitate
positive social activities and help resist the temptation of illicit activities.
Two studies showed that differences in reported integrity are related to
people’s preferences for and judgments of others. Those higher in integ-
rity spontaneously described their heroes as more principled, honest,
spiritual, and benevolently oriented toward others (Study 1). In addition,
integrity was related to people’s evaluations of characters who made
ethical or unethical career decisions (Study 2). The judgments of those
higher in integrity were greatly influenced by whether or not the decision
was ethical but were largely unaffected by the consequences (career
success or failure), whereas those lower in integrity were less influenced
by whether the decision was ethical and more influenced by the career
consequences.
Ethical dilemmas pit principles against expediency. Doing the right
thing is a basis for acts of heroism and laudable accomplishment but
often involves personal sacrifice. Doing the expedient thing is a basis
for acts of self-indulgence and opportunism but often at a cost
to others. How people resolve the tension between principles and
expediency tests an individual’s character and a society’s ability to
function effectively. Each path has a certain appeal—the principled
Correspondence concerning this article may be addressed to Barry R. Schlenker,
Department of Psychology, University of Florida, Gainesville, FL 32611. E-mail:
[email protected]
Journal of Personality 76:2, April 2008
r 2008, Copyright the Authors
Journal compilation r 2008, Blackwell Publishing, Inc.
DOI: 10.1111/j.1467-6494.2007.00488.x
path for its integrity and the expedient path for its profits. Informa-
tive glimpses may be gained into the values, aspirations, and ideol-
ogies of individuals and societies by examining whom they admire
and regard as a hero and what criteria they use to praise and con-
demn others. The present studies examined individual differences in
whom people regard as their heroes, why they regard them as heroes,
and how they judge others based on how those others resolve
conflicts between principles and expediency.
Principled and Expedient Ideologies: Commitment to Integrity
An ethical ideology is an integrated system of beliefs, values,
standards, and self-definitions that define an individual’s orientation
toward matters of right and wrong or good and evil (Schlenker,
2007). It provides a moral schema for evaluating events and a moral
identity that.
What Makes A Hero The Impact of Integrity onAdmiration an.docxphilipnelson29183
What Makes A Hero? The Impact of Integrity on
Admiration and Interpersonal Judgment
Barry R. Schlenker,1 Michael F. Weigold,1 and
Kristine A. Schlenker2
1University of Florida
2Penn State University
ABSTRACT Principled and expedient ideologies affect self-regulation
and guide people along divergent ethical paths. A more principled ide-
ology, indicative of higher claimed integrity, involves a greater personal
commitment to ethical beliefs, standards, and self-schemas that facilitate
positive social activities and help resist the temptation of illicit activities.
Two studies showed that differences in reported integrity are related to
people’s preferences for and judgments of others. Those higher in integ-
rity spontaneously described their heroes as more principled, honest,
spiritual, and benevolently oriented toward others (Study 1). In addition,
integrity was related to people’s evaluations of characters who made
ethical or unethical career decisions (Study 2). The judgments of those
higher in integrity were greatly influenced by whether or not the decision
was ethical but were largely unaffected by the consequences (career
success or failure), whereas those lower in integrity were less influenced
by whether the decision was ethical and more influenced by the career
consequences.
Ethical dilemmas pit principles against expediency. Doing the right
thing is a basis for acts of heroism and laudable accomplishment but
often involves personal sacrifice. Doing the expedient thing is a basis
for acts of self-indulgence and opportunism but often at a cost
to others. How people resolve the tension between principles and
expediency tests an individual’s character and a society’s ability to
function effectively. Each path has a certain appeal—the principled
Correspondence concerning this article may be addressed to Barry R. Schlenker,
Department of Psychology, University of Florida, Gainesville, FL 32611. E-mail:
[email protected]
Journal of Personality 76:2, April 2008
r 2008, Copyright the Authors
Journal compilation r 2008, Blackwell Publishing, Inc.
DOI: 10.1111/j.1467-6494.2007.00488.x
path for its integrity and the expedient path for its profits. Informa-
tive glimpses may be gained into the values, aspirations, and ideol-
ogies of individuals and societies by examining whom they admire
and regard as a hero and what criteria they use to praise and con-
demn others. The present studies examined individual differences in
whom people regard as their heroes, why they regard them as heroes,
and how they judge others based on how those others resolve
conflicts between principles and expediency.
Principled and Expedient Ideologies: Commitment to Integrity
An ethical ideology is an integrated system of beliefs, values,
standards, and self-definitions that define an individual’s orientation
toward matters of right and wrong or good and evil (Schlenker,
2007). It provides a moral schema for evaluating events and a moral
identity that.
Article
Social Identity Reduces Depression by
Fostering Positive Attributions
Tegan Cruwys1, Erica I. South1, Katharine H. Greenaway1,
and S. Alexander Haslam1
Abstract
Social identities are generally associated with better health and in particular lower levels of depression. However, there has been
limited investigation of why social identities protect against depression. The current research suggests that social identities reduce
depression in part because they attenuate the depressive attribution style (internal, stable, and global; e.g., ‘‘I failed because I’m
stupid’’). These relationships are first investigated in a survey (Study 1, N ¼ 139) and then followed up in an experiment that
manipulates social identity salience (Study 2, N ¼ 88). In both cases, people with stronger social identities were less likely to
attribute negative events to internal, stable, or global causes and subsequently reported lower levels of depression. These studies
thus indicate that social identities can protect and enhance mental health by facilitating positive interpretations of stress and
failure. Implications for clinical theory and practice are discussed.
Keywords
depression, social identity, multiple group membership, attribution, failure, mental health
We cannot live only for ourselves.
A thousand fibers connect us with our fellow men.
—Herman Melville, Moby Dick
Humans have an innate need for social connections that are vital for
health and happiness in life (Baumeister & Leary, 1995; Cohen &
Wills, 1985). When this need is not met—when the ‘‘thousand
fibers’’ in Melville’s (1851) quote are reduced to a few or
none—people are at risk of reduced well-being and even mental ill-
ness. In fact, depression—the leading cause of disability worldwide
(World Health Organization, 2012)—commonly arises when a per-
son lacks social connections (Cacioppo, Hawkley, & Thisted,
2010; Cacioppo, Hughes, Waite, Hawkley, & Thisted, 2006).
Although extensive prior work has documented the fact that
social connectedness and social identities are critical to mental
health and reduced rates of depression, it remains unclear why
this is the case (Cruwys, Haslam, Dingle, Haslam, & Jetten,
2014; Jetten, Haslam, Haslam, Dingle, & Jones, 2014). We
address this research gap in the present work. What exactly do
social identities do, psychologically, that makes them so protec-
tive for mental health? In answering this question, we propose a
novel mechanism through which social identities can protect peo-
ple against depression, that is, reduced depressive attributions.
Social Identity and Depression
A growing body of literature demonstrates that social identities
are a key psychological resource that is protective for health
generally (Haslam, Jetten, Postmes, & Haslam, 2009; Jetten,
Haslam, & Haslam, 2012) and against depression in particular
(Cruwys et al., 2013; Cruwys, Haslam, Dingle, Haslam, et al,
2014; Cruwys, Haslam, Dingle, Jetten, et al., 2.
Counting Blessings Versus Burdens An Experimental InvestigatiCruzIbarra161
Counting Blessings Versus Burdens: An Experimental Investigation of
Gratitude and Subjective Well-Being in Daily Life
Robert A. Emmons
University of California, Davis
Michael E. McCullough
University of Miami
The effect of a grateful outlook on psychological and physical well-being was examined. In Studies 1
and 2, participants were randomly assigned to 1 of 3 experimental conditions (hassles, gratitude listing,
and either neutral life events or social comparison); they then kept weekly (Study 1) or daily (Study 2)
records of their moods, coping behaviors, health behaviors, physical symptoms, and overall life apprais-
als. In a 3rd study, persons with neuromuscular disease were randomly assigned to either the gratitude
condition or to a control condition. The gratitude-outlook groups exhibited heightened well-being across
several, though not all, of the outcome measures across the 3 studies, relative to the comparison groups.
The effect on positive affect appeared to be the most robust finding. Results suggest that a conscious
focus on blessings may have emotional and interpersonal benefits.
Reflect on your present blessings, on which every man has many, not
on your past misfortunes, of which all men have some.
—Charles Dickens (M. Dickens, 1897, p. 45)
The construct of gratitude has inspired considerable interest in
the general public. The prevalence of books targeted to general
audiences on the topic (Breathnach, 1996; Hay, 1996; Miller,
1995; Ryan, 1999; Steindl-Rast, 1984; Turner, 1998; Van Kaam &
Muto, 1993) testify to this concept’s widespread appeal. Following
a similar format, these popular books generally consist of reflec-
tions on the value of gratefulness, along with strategies for culti-
vating an attitude of gratitude. The essential message of these
volumes is that a life oriented around gratefulness is the panacea
for insatiable yearnings and life’s ills. Grateful responses to life,
we are told, can lead to peace of mind, happiness, physical health,
and deeper, more satisfying personal relationships. Although in-
tuitively compelling, many of the general claims in popular books
concerning the power of a grateful lifestyle are speculative and as
yet scientifically untested. In one popular book on gratitude, for
instance, the author asserts that “Whatever we are waiting for—
peace of mind, contentment, grace . . . it will surely come to us, but
only when we are ready to receive it with an open and grateful
heart” (Breathnach, 1996).
Gratitude has also had a long past in the history of ideas. Across
cultures and time, experiences and expressions of gratitude have
been treated as both basic and desirable aspects of human person-
ality and social life. For example, gratitude is a highly prized
human disposition in Jewish, Christian, Muslim, Buddhist, and
Hindu thought (Carman & Streng, 1989). Indeed, the consensus
among the world’s religious and ethical writers is that people are
morally obligated to feel and express gratitu ...
Running head CAPSTONE COMPONENT PART 42CAPSTONE COMPONENT PA.docxtodd271
Running head: CAPSTONE COMPONENT PART 4 2
CAPSTONE COMPONENT PART 4 2
Capstone Component Part 4
Karen Crump
National Louis University
Course: HED 632, Student Development Theory
Instructor: Dustin Heuerman, Ed.D.
University of Nevada Las Vegas and Development of Social Identity and Gender Identity
Gender identity is the self-recognition of an individual's own gender about their traits. As early as three years of age, children start developing individual behavior that is linked to a specific gender, either female or male. In the early stages of childhood, gender identity is evaluated based on the interests that the children develop. Typically, male children are attracted to masculine objects and activities as toy cars and toy guns.
On the other hand, small girls tend to be attracted to soft toys such as dolls and colorful items. Social identity refers to who particular regard themselves to be based on the social groups they often engage with, or they were born to. The development of social status is mainly dependent on the characteristics of the group that an individual identifies themselves with, (Wood & Eagly, 2018). A person's behavior is mostly influenced by their decision to conform to certain social groups. At older ages, gender identity can be expressed through hobbies and interests in individual careers while social status can be expressed mainly through dress code.
The University of Nevada, Las Vegas, a public research university, introduced a program to address gender, race, and identity. The program offers the opportunity for scholars and learners to explore and study extensively about social status as well as gender identity. Setting up an entirely autonomous department for the program has promoted successful research into the issues that revolve around gender identity and social identity. The University also offers a range of courses in the field of gender, race, and identity and has continuously produced intellectuals in this specific field, (Coates, 2015). The LGBTQ community has fully been recognized by the institution since 2015. Members of the LGBTQ community often get counseling services from the institution's counseling department. Despite the University's commitment to promoting free gender expression, the institution has often failed to safeguard the freedom of expression for the LGBTQ community. Several cases have been reported where members of the LGBTQ community have been harassed or stigmatized within the institution. There lack clear guidelines and policy that dictates the action to be taken against perpetrators of gender harassment within the University (Harry & Watson, 2017).
However, it is imperative to note that the University of Nevada has remained firmly committed to the development of gender and social identity. Funding of research and support of gender-related programs by the University has played a significant role in promoting and spreading awareness on identity-related issues both within and.
"The rise of black power had a profound effect upon the appearance of black theology. When Carmichael and other radical black activists separated themselves from King's absolute commitment to nonviolence by proclaiming black power, white Christians especially members of the clergy, called upon their black brothers and sisters in the gospel to denounce black power as unChristian. To the surprise of white Christians, the National Committee of Negro Churchmen (NNC); later to become NCBC) refused to follow their advice and instead wrote a "Black Power Statement" that was published in the New York Time, July 31, 1966.
The Theology of Spirituality: It's Growing Importance Amid the Transformation...Jonathan Dunnemann
Abstract: This article raises issues surrounding the theology of spirituality as a relatively new theological focus. It argues that, faced with a changing world and numerous new (or perceived as new) phenomena, the theology of spirituality, as a scholarly area examining spiritual experience, is becoming a branch of
theological research of increasing importance. The first part of this article focuses on the ever-growing areas of interest found within the theology of spirituality, a growth stemming from the core of the field itself (agere sequitur esse). The second part emphasizes the newer areas of interest within the theology
of spirituality. These new horizons arise from the pluralism of theology itself and the criteria used in differentiating theological disciplines, such as ethno-geographic, doctrinal, and ascetic-practical concerns. In particular, amid a fast-changing world in which information and mutual contact have become incredibly accessible, the interpenetration of cultures and traditions can not only be of great value but also carry the dangers of a chaotic eclecticism. As this accessibility becomes ever easier and more pervasive, contemporary human beings can thus become confused, not only about their worldviews but also concerning their spiritual and religious beliefs. Thus, research into the theology of spirituality is becoming increasingly more important.
Using an interdisciplinary approach and a phenomenological, hermeneutic, mystagogical methodology, this paper explores how children describe the deep fruits of meditation in their lives. Seventy children, aged 7 to 11, from four Irish primary schools were interviewed; all had engaged in meditation as a whole-school practice for at least two-years beforehand. The study sought to elicit from children their experience, if any, of the transcendent in meditation. It concludes that children can and do enjoy deep states of consciousness and that meditation has the capacity to nourish the innate spirituality of the child. It highlights the importance of personal spiritual experience for children and supports the introduction of meditation in primary schools.
ASSESSMENT OF CHARACTER STRENGTHS AMONG YOUTH: THE VALUES IN ACTION INVENTORY...Jonathan Dunnemann
Raising virtuous children is an ultimate goal not only of all parents and educators but also of all societies. Across different eras and cultures, identifying character strengths (virtues) and cultivating them in children and youth have been among the chief interests of philosophers, theologians, and educators. With a few exceptions, these topics have been neglected by psychologists. However, the emerging field of positive psychology specifically emphasizes
building the good life by identifying individual strengths of character and fostering them (Seligman, 2002). Character strengths are now receiving attention by psychologists interested in positive youth development.
African American spirituality provides a rich lens into the heart and soul of the black church experience, often overlooked in the Christian spiritual formation literature. By addressing this lacuna, this essay focuses on three primary shaping qualities o f history: the effects of slavery, the Civil Rights Movement under Dr. Martin Luther King’s leadership, and the emergence of the Black Church. Lour spiritual practices that influence African American spirituality highlight the historical and cultural context of being “forged in the fiery furnace,” including worship, preaching and Scripture, the community of faith and prayer, and community outreach. The essay concludes by recognizing four areas o f the lived experiences of African Americans from which the global church can glean: (1) persevering in pain and suffering, (2) turning to God for strength, (3) experiencing a living and passionate faith, and (4) affirming God’s intention for freedom and justice to be afforded to every individual.
Strengths Building, Resilience, and the Bible: A Story-Based Curriculum for A...Jonathan Dunnemann
Depression is the leading cause of illness and disability in adolescents worldwide. Resilience training, founded on principles of positive psychology, is correlated with lower depression and
substance misuse in U.S. adolescents and military personnel. However, resilience training has focused primarily on secular interventions using western material. Religion is strongly correlated
with lower depression and also with well-being in developing countries. Ninety percent of adolescents live in developing countries, and at least two-thirds are oral learners who prefer
learning through stories and drama. This paper proposes a Bible story based curriculum that trains students in problem solving skills, character strengths, and both spiritual and secular
research-tested principles for resilience and well-being. The Bible is available by audio recording in 751 languages and offers a broad base of archetypal stories for teaching resilience. The
program is easily reproducible, culturally adaptable, respectful of all religions, and specifically crafted for oral learners. Through audio recordings to maintain fidelity, train the trainer programs
for dissemination and support of national and community leaders, the proposed curriculum for Global Resilience Oral Workshops (GROW) has potential to lower depression and lift well-being
in adolescents around the world.
Historical criticism attempts to read texts in their original situations, informed by literary and cultural conventions reconstructed from comparable texts and artifacts. African American interpretation extends this approach to questions about race and social location for the ancient text, its reception
history, and its modern readers. It arose as a corrective and alternative to white supremacist use of the Bible in moral and political arguments regarding race, civil rights, and social justice. Accordingly, African American interpretation has combined the
insights of abolitionists and activists with academic tools to demonstrate how biblical interpretation can function as an instrument of oppression, obfuscation, or opportunity. Of course, most of these developments have occurred in the larger framework of American Christianity. Yet, its analyses reach
beyond that specific setting, touching on the connections between the Bible and race in public discourse generally, whether in government, academia, or popular culture.
Appropriating Universality: The Coltranes and 1960s SpiritualityJonathan Dunnemann
The role of the Black Protestant Church has figured prominently in scholarly discussions of African American music culture, and to some extent its importance has been explored with respect to jazz. However, with the exception of the Nation of Islam, the influence of Eastern religious practices among black Americans has not been significantly researched nor have adequate connections been made between these spiritual pursuits and the musical innovations they inspired. Nevertheless, since the mid-’60s, black American artists have explored Yoga, Hinduism, various sects of Buddhism, Ahmadiya Islam, and Bahá’í. The
aesthetic impact of these pursuits has been multi-dimensional and far-reaching. In their study of Asian philosophy and religion, jazz musicians have been exposed to the sounds and musical processes they have discovered in the cultures from which these traditions have emerged. One can hear this influence in musical borrowings, such as the use of traditional instrumentation, the reworking of melodic material from folk and classical genres, and the incorporation of indigenous
improvisational and compositional techniques. Though less audible, Eastern spiritual traditions have also exerted a more abstract philosophical influence that has shaped jazz aesthetics, inspiring jazz musicians to dissolve formal and stylistic boundaries and produce works of great originality. Contextualizing the spiritual explorations of John and Alice Coltrane within American religious culture and liberation movements of the 1960s, this essay explores the way that
their eclectic appropriation of Eastern spiritual concepts and their commitment to spiritual universality not only inspired musical innovation, but also provided a counter-hegemonic, political, and cultural critique.
Who Is Jesus Christ for Us Today?
To say that Jesus Christ is the truth of the Christian story calls for further examination. It is one thing to assert that the New Testament describes Jesus as the Oppressed One who came to liberate the poor and the weak (Chap. 4); but it is quite another to ask, Who is Jesus Christ for us today? If twentieth-century Christians are to speak the truth for their sociohistorical situation, they cannot merely repeat the story of what Jesus did and said in Palestine, as if it were selfinterpreting for us today. Truth is more than the retelling of the biblical story. Truth is the divine happening that invades our contemporary situation, revealing the meaning of the past for the present so that we
are made new creatures for the future. It is therefore our commitment to the divine truth, as witnessed to in the biblical story, that requires us to investigate the connection between Jesus' words and deeds in firstcentury Palestine and our existence today. This is the crux of the christological issue that no Christian theology can avoid.
The pivotal role of religion and spirituality in the lives of African Americans marks this ethnoracial group as a particularly important target for attention in research on the psychology and sociology of religion. In this chapter we endeavor to achieve three ends: First, we briefly review literature on meanings of religiosity and spirituality among African Americans. Second, we review the literature on the link between religiosity, spirituality, and health among African Americans. Finally, we examine findings regarding the pathways by which religion and spirituality may achieve its ends.
Transformative Pedagogy, Black Theology and Participative forms of PraxisJonathan Dunnemann
"This formative analysis is... on the significant developments in religious education by and for Black people, principally in the US. ..., I describe my own participative approaches to Black theology by means of transformative pedagogy, which utilizes interactive exercises as a means of combining the insights of the aforementioned ideas and themes into a transformative mode of teaching and learning."
"..., I have attempted to combine the radical intent of transformative education arising from the Freirerian tradition with Black liberation theology in order to develop a more participative and interactive mode of theo-pedagogical engagement that moves intellectual discourse beyond mere theorizing into more praxis based forms of practice.
Development of a Program for the Empowerment of Black Single Mother Families ...Jonathan Dunnemann
The most rapid growing family type in the United States is the single parent family. It is the dominant family type in the African-American community. According to the United States Bureau of the Census (2010), 69% of all Black children are born to single mothers. Single mother families are at a dramatically greater risk for drug and alcohol abuse, mental illness, suicide, poor educational performance, teen pregnancy, and criminality (National Center for Health Statistics, 1993).
Black Males, Social Imagery, and the Disruption of Pathological IdentitiesJonathan Dunnemann
Throughout the history of the U.S., racialized groups have often had their experiences profoundly shaped by social imagery in ways that have created tremendous hardships in the quest for
self-actualization and a healthy sense of self.
The purpose of this article is to shed light on the manner in which Black males have been one of the primary victims of negative social imagery and how the remnants of these constructions continue to have contemporary influences, ....
A375 Example Taste the taste of the Lord, the taste of the Lord The taste of...franktsao4
It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
Discover various methods for clearing negative entities from your space and spirit, including energy clearing techniques, spiritual rituals, and professional assistance. Gain practical knowledge on how to implement these techniques to restore peace and harmony. For more information visit here: https://www.reikihealingdistance.com/negative-entity-removal/
The forces involved in this witchcraft spell will re-establish the loving bond between you and help to build a strong, loving relationship from which to start anew. Despite any previous hardships or problems, the spell work will re-establish the strong bonds of friendship and love upon which the marriage and relationship originated. Have faith, these stop divorce and stop separation spells are extremely powerful and will reconnect you and your partner in a strong and harmonious relationship.
My ritual will not only stop separation and divorce, but rebuild a strong bond between you and your partner that is based on truth, honesty, and unconditional love. For an even stronger effect, you may want to consider using the Eternal Love Bond spell to ensure your relationship and love will last through all tests of time. If you have not yet determined if your partner is considering separation or divorce, but are aware of rifts in the relationship, try the Love Spells to remove problems in a relationship or marriage. Keep in mind that all my love spells are 100% customized and that you'll only need 1 spell to address all problems/wishes.
Save your marriage from divorce & make your relationship stronger using anti divorce spells to make him or her fall back in love with you. End your marriage if you are no longer in love with your husband or wife. Permanently end your marriage using divorce spells that work fast. Protect your marriage from divorce using love spells to boost commitment, love & bind your hearts together for a stronger marriage that will last. Get your ex lover who has remarried using divorce spells to break up a couple & make your ex lost lover come back to you permanently.
Visit https://www.profbalaj.com/love-spells-loves-spells-that-work/
Call/WhatsApp +27836633417 for more info.
Why is this So? ~ Do Seek to KNOW (English & Chinese).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma teaching of Kamma-Vipaka (Intentional Actions-Ripening Effects).
A Presentation for developing morality, concentration and wisdom and to spur us to practice the Dhamma diligently.
The texts are in English and Chinese.
The Hope of Salvation - Jude 1:24-25 - MessageCole Hartman
Jude gives us hope at the end of a dark letter. In a dark world like today, we need the light of Christ to shine brighter and brighter. Jude shows us where to fix our focus so we can be filled with God's goodness and glory. Join us to explore this incredible passage.
A Free eBook ~ Valuable LIFE Lessons to Learn ( 5 Sets of Presentations)...OH TEIK BIN
A free eBook comprising 5 sets of PowerPoint presentations of meaningful stories /Inspirational pieces that teach important Dhamma/Life lessons. For reflection and practice to develop the mind to grow in love, compassion and wisdom. The texts are in English and Chinese.
My other free eBooks can be obtained from the following Links:
https://www.slideshare.net/ohteikbin/presentations
https://www.slideshare.net/ohteikbin/documents
2 Peter 3: Because some scriptures are hard to understand and some will force them to say things God never intended, Peter warns us to take care.
https://youtu.be/nV4kGHFsEHw
1. RESEARCH PAPER
Gratitude and the Reduced Costs of Materialism
in Adolescents
Jeffrey J. Froh • Robert A. Emmons • Noel A. Card •
Giacomo Bono • Jennifer A. Wilson
Ó Springer Science+Business Media B.V. 2010
Abstract Materialistic youth seem to be languishing while grateful youth seem to be
flourishing. High school students (N = 1,035) completed measures of materialism, grati-
tude, academic functioning, envy, depression, life satisfaction, social integration, and
absorption. Using structural equation modeling, we found that gratitude, controlling for
materialism, uniquely predicts all outcomes considered: higher grade point average, life
satisfaction, social integration, and absorption, as well as lower envy and depression. In
contrast, materialism, controlling for gratitude, uniquely predicts three of the six outcomes:
lower grade point average, as well as higher envy and life satisfaction. Furthermore, when
examining the relative strengths of gratitude and materialism as predictors, we found that
gratitude is generally a stronger predictor of these six outcomes than is materialism.
Keywords Gratitude Á Materialism Á Well-being Á Adolescents Á
Self-determination theory
We thank Sheldon Karnilow, Patrick Harrigan, William Sefick, James LoFrese, Chris Alexander, and all of
the teachers, parents, and students for their support with data collection. Thanks go to Melissa Ubertini,
Pascual Chen, Stephanie Snyder, and Rebecca Spatz for their assistance with data collection. We are grateful
to Tim Kasser for his insightful comments on an earlier draft of this manuscript.
J. J. Froh (&) Á J. A. Wilson
Department of Psychology, Hofstra University, 210 Hauser Hall, Hempstead, NY 11549, USA
e-mail: Jeffrey.Froh@hofstra.edu
URL: http://people.hofstra.edu/Jeffrey_J_Froh/
R. A. Emmons
University of California, Davis, CA, USA
N. A. Card
University of Arizona, Tucson, AZ, USA
G. Bono
Whittier College, Whittier, CA, USA
123
J Happiness Stud
DOI 10.1007/s10902-010-9195-9
2. 1 Introduction
As children grow into adults, they internalize attitudes and values from society. Societal
concerns impact the direction in which the self develops and the importance placed on
various life domains. This socialization process has been well studied for numerous aspects
of culture, including how children begin to think of their gender, their race, their sense of
self, as well as other aspects of their identities (Kasser 2005)—including their materialistic
value orientation (Kasser et al. 2004). Indeed, in addition to experiences that induce
feelings of insecurity (e.g., divorce; Rindfleisch et al. 1997), exposure to materialistic
social models exerts a direct influence on children acquiring and internalizing materialistic
values (Kasser et al. 2004).
When materialistic values become essential to a person’s value system, personal well-
being decreases because it is likely that experiences supporting basic psychological needs
will decrease and thus these needs will go unmet (Kasser et al. 2004; Kasser and Ryan
1993, 1996). Gratitude, however, seems to have an opposite effect on personal well-being
partly because it helps people fulfill the basic psychological needs of competence,
autonomy, and relatedness (Kneezel and Emmons 2006). And because materialism is a
problem for youth, and concerns about rising material strivings are increasing among
parents, educators, and scientists (Chaplin and John 2007), the purpose of this study was to
examine the effects of materialism and gratitude on social, emotional, and academic
functioning in adolescence.
1.1 Theoretical Framework
Self-determination theory (SDT; Ryan and Deci 2000) suggests people have three innate
needs that drive self-motivation, personality integration, and successful self-regulation:
competence, autonomy, and relatedness. Competence is a desire to affect one’s environ-
ment and achieve valued outcomes within it (Deci and Ryan 2000). Autonomy is the desire
to engage in self-selected behaviors that are concordant with one’s strengths and person-
ality (Deci and Ryan 2000). And relatedness is the desire to feel connected to others and
have a sense of belonging (Deci and Ryan 2000).
These needs appear crucial for well-being (Ryan and Deci 2000). Valuing intrinsic
aspirations (e.g., affiliation, growth, and community) is related positively with well-being
and negatively with depression and anxiety; however, valuing extrinsic aspirations (e.g.,
wealth, fame, and image) is related negatively with well-being and positively with
depression and anxiety (Kasser and Ryan 1993). People who over invest in extrinsic or
materialistic goals are more likely to experience mental illness, not mental health, because
the fulfillment of basic psychological needs may remain unmet (Kasser 2002). For
example, needs of autonomy and competence would not be fulfilled if an individual were
to buy a particular brand of apparel to impress peers, and this choice then has the effect of
compromising their ability to successfully execute an important task (e.g., job, duty) or
valued activity (e.g., sport, hobby). If, however, an individual buys a brand of apparel that
improves their ability to engage in a task or activity and improves their execution of that
task or activity, then they are likely to fulfill their needs for autonomy and competence.
Indeed, materialistic adolescents may be less likely to report being intensely absorbed or
engrossed in a personally meaningful activity (Kasser 2002), unlike grateful adolescents
(Froh et al. 2010). This may happen because materialistic values: (a) focus people more on
the external rewards of an activity than on interest and challenge; (b) lead people to
become self-conscious, thus minimizing absorption because it requires losing awareness of
J. J. Froh et al.
123
3. oneself; and (c) encourage some behaviors (e.g., watching television) that rarely produce
absorption (Kasser 2002). On the other hand, because gratitude is a positive response to
receiving a benefit (Emmons 2007), it tends to promote valuing connections to people,
personal growth, and social capital (i.e., intrinsic aspirations) (Bono and Froh 2009). Thus,
it seems likely that gratitude and materialism drive incompatible ways of functioning.
Values theory provides additional explanation for such links between gratitude and
materialism (Bilsky and Schwartz 1994). In this framework values are desirable, trans-
situational goals that vary in importance and help guide people’s lives. Within a dynamic
structure involving distinct values, some values are incompatible with each other; actions
to fulfill one may conflict with actions to pursue another. One of the major conflicts is
between orientations of self-enhancement (pursuing success and dominance over others)
versus self-transcendence (accepting others as equals and being concerned for their wel-
fare) (Bilsky and Schwartz 1994). Materialism likely falls under the former (Kasser 2005;
Sheldon and Kasser 1995), whereas gratitude likely falls under the latter. Specifically,
gratitude is most closely related to values of benevolence (preserving and enhancing the
welfare of close others) and universalism (understanding, appreciating, tolerating, and
protecting the welfare of people and nature) (Bilsky and Schwartz 1994). These values are
diametrically opposed to power (desiring social status and control over people and
resources) and hedonism (desiring sensory pleasure for oneself), (Bilsky and Schwartz
1994), which likely are the two values most aligned with materialism. Therefore, values
theory would predict a negative correlation between gratitude and materialism because
they represent opposing value systems.
Further evidence exists for the conflict between goals driven by gratitude and goals
driven by materialism. In a group of 1,854 undergraduates from 15 cultures worldwide, 11
types of goals1
aligned consistently with two underlying orthogonal dimensions in a cir-
cumplex model: intrinsic (e.g., community, affiliation) versus extrinsic (e.g., financial
success, image) (Grouzet et al. 2005). Therefore, to the extent that gratitude is an intrinsic
value and is related to goals of community and affiliation (Emmons 2007), it will likely
conflict with materialistic goals.
1.2 Materialism, Gratitude, and Well-Being
Materialism is a lifestyle based on accumulating and acquiring consumer goods beyond
what is necessary to meet basic needs (Kasser 2002). It involves the belief that it is
important to attain financial success, nice possessions, the right image, and high status
(Kasser et al. 2004). Consumer researchers define materialism as the importance a person
places on worldly possessions (Belk 1984) or to acquiring possessions that he considers
necessary to attain goals (e.g., happiness) (Richins and Dawson 1992). Although materi-
alism has been identified with personality traits such as envy, lack of generosity, and
possessiveness (Belk 1985), it is currently identified with values and an orientation to
consumption-based aims, beliefs, goals, and behaviors (Kasser et al. 2004). Indeed,
materialism is now typically measured via the ‘‘values method’’ where participants rate a
variety of different goals and values—such as those concerning spirituality, relationships,
sensual pleasure, and materialism—in terms of how important each is to their lives (Kasser
and Ryan 1993, 1996).
1
The 11 goals were: hedonism, safety, physical health, self-acceptance, affiliation, community feeling,
spirituality, conformity, popularity, image, and financial success.
Gratitude and the Reduced Costs of Materialism
123
4. Negative psychological correlates of materialism exist in adulthood. Materialistic adults
tend to exhibit life dissatisfaction (Richins and Dawson 1992), unhappiness (Belk 1985),
low self-esteem (Kasser 2002), less concern with the welfare of others (Sheldon and Kasser
1995), less relatedness, autonomy, competence, and meaning in life (Kashdan and Breen
2007), and more depression (Kasser and Ryan 1993) and envy (Belk 1985). Beyond
reporting low levels of gratitude (Kashdan and Breen 2007; McCullough et al. 2002),
materialistic adults are less satisfied with their standards of living, family lives, and the
amount of fun and enjoyment they experience (Richins and Dawson 1992).
Several studies document similar findings in children and adolescents. Materialistic
youth tend to be less committed to school (Goldberg et al. 2003), more preoccupied with
consumer behaviors (Goldberg et al. 2003) have poorer academic performance (Roberts
et al. 1999), and are at greater risk for psychopathology (e.g., depression; Cohen and Cohen
1996), anxiety, and unhappiness (Kasser 2005). Further, they are not only less likely to
experience family togetherness (Flouri 2004), but they are also less likely to be socially
integrated, or inclined to connect to and help others in their neighborhood and community
(Froh et al. 2010).
Gratitude, on the other hand, may promote healthy social development. Grateful youth
report satisfaction with their friends, family, community, and school; they also report
having supportive family and peer relationships, as well as helping others (Froh et al.
2009). Further, by focusing young people on ways others have benefited them, gratitude
may enhance self-respect (Froh et al. 2008b). Therefore, gratitude seems crucial for healthy
development because it focuses youth on how their lives are supported and sustained by
others, which should bolster feelings of being valued and of security—states that are
negatively related with materialism.
1.3 The Present Study
Research examining the relation between materialism and well-being in youth is scarce
despite concerns about the ill effects of materialism on youth (Kasser 2002; Schor 2004).
Research has yet to examine how materialism and gratitude simultaneously, and therefore
uniquely, predict such broad outcomes as academic functioning (grade point average
[GPA]), life satisfaction, absorption, social integration, envy, and depression. We expect
that materialism will negatively predict gratitude, GPA, life satisfaction, absorption, and
social integration, and positively predict depression and envy. We also expect that grati-
tude will positively predict GPA, life satisfaction, absorption, and social integration, and
negatively predict depression and envy. Finally, we expect that the paths between gratitude
and the outcomes will be stronger than the paths between materialism and the outcomes.
2 Method
2.1 Procedure
Students enrolled in curriculum that all students receive (i.e., English) were sought for
participation to increase the odds of obtaining a representative sample of the school. The
students were recruited by the first author, while working as a school psychologist in the
same district. He contacted the principal of the school where data were collected and asked
for permission to distribute parental consent forms and collect data after receiving passive
parental consent and active student assent. Of the 1,090 students in the school, 50 were
J. J. Froh et al.
123
5. absent the day of data collection, and five parents/guardians returned the consent forms
requesting that their child not participate in the study. All data were collected from one
school in a city in Long Island, New York during spring 2007. One week prior to data
collection, the first author reviewed all measures and instructions with the vice principal
who then reviewed them with the teachers. Teachers were given a script for introducing the
study to students to ensure uniformity and control for potential demand characteristics.
Teachers administered questionnaires in classrooms.
2.2 Participants
Participants were 1,035 students from a public high school (mean age = 15.67 years,
SD = 1.21, range = 14–19 years). Students were in grades 9 (27.8%), 10 (25.0%), 11
(25.7%), and 12 (21.5%) within an affluent district (district median household
income = $94,339; state median household income = $43,393). Most were Caucasian
(64.7%), about half were male (50.6%), and 12.5% reported receiving special education
services.
2.3 Measures
2.3.1 Materialism
The Material Values Scale (MVS; Richins 2004) is a 15-item measure of materialism using
a Likert scale from 1 (strongly disagree) to 5 (strongly agree). In adult samples, internal
reliabilities have ranged from .79 to .91 (Richins 2004). The MVS evaluates three distinct
aspects (each serving as an indicator in our latent variable models described below):
success (e.g., ‘‘I admire people who own expensive homes, cars, and clothes.’’), centrality
(e.g., ‘‘Buying things gives me a lot of pleasure.’’), and happiness (e.g., ‘‘I’d be happier if I
could afford to buy more things.’’). An initial exploratory factor analysis indicated that
these items are unidimensional, and in the current sample, the MVS total score demon-
strated good internal consistency (a = .81).
2.3.2 Gratitude
We used three scales to assess gratitude (each serving as an indicator in our latent variable
models). The Gratitude Questionnaire–6 (GQ-6; McCullough et al. 2002) is a 6-item
measure of gratitude using a Likert scale from 1 (strongly disagree) to 7 (strongly agree)
including items such as, ‘‘If I had to list everything that I felt grateful for, it would be a
very long list,’’ (We replaced ‘‘grateful’’ with ‘‘thankful’’ in the items because we have
found that youth use the latter more when describing their experience as a beneficiary). The
GQ-6 has a robust one-factor solution (McCullough et al. 2002) and has demonstrated
good internal consistency in adult (a = .82; McCullough et al. 2002) and early adolescent
samples (a = .82; Froh et al. 2008b). In the current sample, the GQ-6 demonstrated
acceptable internal consistency (a = .76).
The Gratitude, Resentment, and Appreciation Test (GRAT)-short form (Thomas and
Watkins 2003) is a 16-item measure of gratitude using a Likert scale from 1 (strongly
disagree) to 9 (strongly agree). Internal consistency is excellent in adult samples
(a = .92), as are convergent and discriminant validity (Thomas and Watkins 2003). The
GRAT-short form assesses three aspects: lack of a sense of deprivation (e.g., ‘‘Life has
Gratitude and the Reduced Costs of Materialism
123
6. been good to me.’’), simple appreciation (e.g., ‘‘Oftentimes I have been overwhelmed at the
beauty of nature.’’), and appreciation for others (e.g., ‘‘I couldn’t have gotten where I am
today without the help of many people.’’). In the current sample, the total GRAT score
demonstrated good internal consistency (a = .82), and alpha for the subscales ranged from
acceptable to good (lack of a sense of deprivation: a = .81; simple appreciation: a = .74;
appreciation for others: a = .73).
The Gratitude Adjective Checklist (GAC; McCullough et al. 2002) is the sum of three
adjectives (grateful, thankful, and appreciative) rated on a Likert scale from 1 (very slightly
or not at all) to 5 (extremely). It has shown good internal consistency in adult (a = .87)
(McCullough et al. 2002) and adolescent samples (a = .78 - .88) (Froh et al. 2008a). The
students were asked to indicate how much they felt each emotion ‘‘in general.’’ In the
current sample, the GAC demonstrated good internal consistency (a = .86).
Together, the GQ-6, GRAT-short form, and GAC comprised the latent variable for
gratitude in our model.
2.3.3 Academic achievement
Students were asked to report their GPA. The response options were: 95 and above, 90–
94.9, 85–89.9, 80–84.9, 75–79.9, 70–74.9, 65.0–69.9, and 64.9 and below. (This school
district uses a 0–100 scale for GPA.)
2.3.4 Life satisfaction
The Brief Multidimensional Students’ Life Satisfaction Scale (BMSLSS; Seligson et al.
2003) is a 5-item measure using a Likert scale ranging from 1 (terrible) to 7 (delighted)
that assesses satisfaction with family life, friendships, school experience, self, and living
environment. Internal consistency has been acceptable with middle school students
(a = .75) and good with high school students (a = .81). Confirmatory factor analyses
support its construct validity with a total life satisfaction score accounting for 50% of the
total variance (Huebner et al. 2003). Overall life satisfaction is the sum of the five items. A
sample item is, ‘‘I would describe my satisfaction with my family life as _________.’’ In
the current sample, the BMSLSS demonstrated acceptable internal consistency (a = .72),
and the five items were parceled into three indicators for latent variable analysis.
2.3.5 Envy
The Dispositional Envy Scale (DES; Smith et al. 1999) is an 8-item measure of envy using
a Likert scale from 1 (strongly disagree) to 5 (strongly agree). In college samples, internal
consistency (sample 1 a = .86, and sample 2 a = .83) and 2-week test-retest reliability is
good (.80) (Smith et al. 1999). A sample item is, ‘‘I feel envy every day.’’ In the current
sample, the DES demonstrated good internal consistency (a = .87). We formed three
parceled indicators from these eight items for our latent variable models.
2.3.6 Depression
The Center for Epidemiologic Studies Depression Scale for Children (CES-DC; Weissman
et al. 1980) is a 20-item measure of depression using a Likert scale from 1 (not at all) to 4
(a lot). Concurrent validity and test-retest reliability have been established (Faulstich et al.
J. J. Froh et al.
123
7. 1986). It has demonstrated good internal consistency (a = .88) in a sample of 156 youth
ranging in age from 8 to 17 years (Brage et al. 1993). A sample item is, ‘‘I felt down and
unhappy.’’ In the current sample, the CES-DC demonstrated good internal consistency
(a = .89), and the 20 items were parceled into three indicators for latent variable analysis.
2.3.7 Absorption and social integration
The Engaged Living in Youth Scale (ELYS; Froh et al. 2010) is a 15-item measure of
positive psychological functioning using a Likert scale from 1 (definitely not like me) to 6
(exactly like me). In a sample of early and late adolescents, internal consistency was good
for the absorption (a = .89) (6 items) and social integration (a = .84) (9 items) subscales
(Froh et al. 2010). A sample item for absorption is, ‘‘While doing my hobbies (e.g., sports,
reading, musical instruments, acting, etc.), I feel ‘in the zone,’’’ and a sample item for
social integration is, ‘‘I feel like a part of my community/neighborhood.’’ In the current
sample, the absorption (a = .82) and social integration subscale (a = .83) demonstrated
good internal consistency. The 6 items from the absorption subscale and 9 items from the
social integration subscale were each parceled into three indicators for latent variable
analysis.
2.3.8 Socioeconomic status
The Hollingshead Four Factor Index of Social Status (Hollingshead 1975) uses a combi-
nation of education and occupation ratings to categorize individuals into five social classes,
which correspond roughly with upper class (Class I), the middle classes (Classes II and III),
the working class (Class IV), and the poor (Class V). An individual’s occupational prestige
is rated on a 10-point scale, from 0 = housewives, those on welfare, laid-off workers, and
unemployed to 9 = executives, commissioned officers in the military, major government
officials, and professionals. Education level is also rated on a 7-point scale, from
1 = under 7 years of schooling to 7 = completed some graduate or professional training.
These two ratings are then combined as follows: (5 9 [occupation]) ? 3 9 [education]).
For a family where both parents work, the same calculations would be made for each
parent. Then, the total score for each parent would be added together and divided by two to
create a final socioeconomic status continuous code for that family.
3 Results
3.1 Measurement Model
We first calculated descriptive statistics for the main study variables and socioeconomic
status (see Table 1). We then fit a confirmatory factor analytic (CFA) model to evaluate
measurement of our latent constructs. This mode fit the data well: v(252)
2
= 1045.94,
CFI = .96, RMSEA = .055(90% confidence interval = .051–.058). This fit, and the absence of
noteworthy modification indices, provides support for this measurement model. Inspection
of the factor loadings indicated that all were significant and substantial, with standardized
loadings ranging from .60 to .89.
The latent correlations from this CFA are shown in Table 2. From this table, we see that
materialism and gratitude have a medium negative association with each other.
Gratitude and the Reduced Costs of Materialism
123
8. Materialism is associated with lower GPA, higher envy, lower life satisfaction, and lower
social integration and absorption (small-to-medium associations). In contrast, gratitude has
medium associations with higher GPA and absorption, strong positive relations with life
satisfaction and social integration, and medium associations with lower envy and
depression. This table also displays associations with variables that will serve as covariates
in subsequent models (constructs 1–5). Here, we see that females have higher levels of
gratitude and lower levels of materialism than males, but that materialism and gratitude are
unrelated to age, being an ethnic minority, SES, or receipt of special education services
(Fig. 1).
Table 1 Means, standard devia-
tions, and range for the main
study variables and socioeco-
nomic status
GQ-6, Gratitude Quesitonnaire-6;
GRAT-short form Gratitude,
Resentment, and Appreciation
Test-short form; GAC Gratitude
Adjective Checklist; SES
Socioeconomic status
Outcome Mean SD Range
Materialism 43.08 8.25 17–75
GQ-6 33.17 5.43 7–42
GRAT-short form 101.03 17.18 46–144
GAC 11.21 2.84 3–15
GPA 6.24 1.30 1–8
Life satisfaction 27.08 4.41 13–35
Envy 17.46 6.42 8–39
Depression 36.76 10.41 20–73
Absorption 27.57 5.60 8–36
Social integration 38.56 7.78 11–54
SES 49.27 9.76 6–66
Table 2 Latent correlations among constructs (From CFA)
2 3 4 5 6 7 8 9 10 11 12 13
1. Age -.01 .06 -.15* .05 -.08 .06 .05 -.02 .09* -.10* -.03 -.09*
2. Sex
(female)
-.01 .04 -.07 .19* -.14* .16* .07 .19* -.08 .22* -.16*
3. Ethnicity
(minority)
-.07 -.01 .05 .07 -.11* -.07 .04 -.09 .14* .02
4. SES -.02 .02 -.08 .22* .05 .05 -.03 -.02 .01
5. Special
education
-.09 .06 -.29* .10* .01 .01 .01 .01
6. Gratitude -.34* .28* -.35* -.43* .69* .76* .34*
7. Materialism -.22* .25* .06 -.10* -.22* -.02
8. GPA -.13* -.10* .20* .17* .08
9. Envy .51* -.44* -.12* -.10*
10. Depression -.70* -.08 -.20*
11. Life
satisfaction
.35* .27*
12. Social
integration
.45*
13. Absorption
* p .01
J. J. Froh et al.
123
9. 3.2 Materialism and Gratitude as Predictors of Adjustment
We next fit a structural model in which materialism and gratitude predict GPA, envy,
depression, life satisfaction, social integration, and absorption, controlling for sex, age,
ethnic minority status, SES, and receipt of special education services. This is a saturated
structural model, which means that the fit is equal to the CFA model described above.
Standardized latent regression coefficients of materialism and gratitude predicting the six
aspects of adjustment are shown in Table 3, and can be interpreted as the unique relations
(i.e., controlling for the other) of materialism and gratitude to adjustment. Inspection of
these values indicates that gratitude, controlling for materialism, uniquely predicts all
outcomes considered: higher GPA, life satisfaction, social integration, and absorption, as
well as lower envy and depression. In contrast, materialism, after controlling for gratitude,
uniquely predicts three of the six outcomes: lower GPA, as well as higher envy and life
satisfaction.
3.3 Relative Strengths of Materialism and Gratitude as Predictors
To further evaluate the relative predictive powers of materialism versus gratitude, we
compared the relative magnitudes of these regression paths. Specifically, for depression,
life satisfaction, social integration, and absorption (i.e., those outcomes for which the two
Materialism
Gratitude
Depression
Envy
GPA
Life
Satisfaction
Social
Integration
Absorption
-.31
-.10
.22
.17
-.32
-.51
.14
.79
.76
.41
Fig. 1 Structural model of materialism and gratitude predicting adjustment. Notes. Model controls for age,
sex, ethnicity, SES, and receipt of special education services. Only statistically significant (p .01)
predictive paths shown. Model fit: v(252)
2
= 1045.94, CFI = .96, RMSEA = .055(.051–.058)
Gratitude and the Reduced Costs of Materialism
123
10. regression paths were in the same direction), we fit a series of nested models in which the
parallel paths (e.g., materialism predicting depression and gratitude predicting depression)
were constrained equally. For GPA and envy, in which the regression paths were of
opposite sign, we compared the absolute magnitudes of the materialism versus regression
paths by constraining one to equal the inverse of the other. We inspected the increase in
model misfit (Dv2
) due to these constraints to evaluate whether this equality constraint was
tenable; if it was not (i.e., Dv2
was high relative to Ddf), then we concluded that the
magnitudes of these paths were significantly different. Results of these comparisons are
summarized in the rightmost column of Table 3. These findings indicate that gratitude is
generally a stronger predictor of these six outcomes than is materialism (though the dif-
ference in magnitude is only marginal, p = .055, for GPA).
4 Discussion
Gratitude is an underexplored topic in youth (see Bono and Froh 2009 and Froh and Bono
2008, for reviews) with only two published studies demonstrating that gratitude inter-
ventions tend to boost gratitude and well-being in youth (Froh et al. 2008a, 2009a). In the
current study we found that grateful adolescents attained a higher GPA, were more socially
integrated, were higher in absorption and life satisfaction, and were less envious and
depressed than their less grateful counterparts. Furthermore, the relation between gratitude
and five of these six outcomes was stronger than that of materialism with these outcomes.
When combined with previous research, a clearer picture is beginning to emerge about the
benefits of gratitude in adolescents, and thus an important gap in the literature on gratitude
and well-being is beginning to be filled.
Part of the reason why people who pursue intrinsic goals report greater well-being than
those who pursue extrinsic or materialistic goals (Kasser and Ryan 1996) is because
materialism erodes friendships (Kasser 2002). But gratitude may safeguard against this
erosion as it is related to perceived quality of relationships through both self-report (e.g.,
Wood et al. 2008) and peer-report (Algoe et al. 2008; Emmons and McCullough 2003).
Gratitude seems to influence intrinsic goal pursuit, other-oriented motivations, and the
Table 3 Unique predictions of materialism and gratitude to adjustment
Materialism Gratitude Comparisona
GPA -.10* .22* 3.68, p = .055
Envy .17* -.32* 4.36, p .05
Depression -.08 -.51* 98.65, p .001
Life satisfaction .14* .79* 184.47, p .001
Social integration .03 .76* 314.77, p .001
Absorption .09 .41* 51.21, p .001
Values are standardized latent regression coefficients in which Materialism and Gratitude were treated as
correlated predictors of the six outcome variables, controlling for age, sex, ethnicity, SES, and special
education services
a
Comparisons in the magnitudes of the predictive relation of materialism versus gratitude to each aspect of
adjustment were evaluated using nested-model comparisons (see text for details), with values representing 1
df Dv2
* p .01
J. J. Froh et al.
123
11. fulfillment of higher-order needs (e.g., self-expression and purpose), whereas materialism
seems to fuel extrinsic goal pursuit, individualistic motivations, and the fulfillment of
lower-order needs (e.g., possessions of comfort and safety) (Kasser 2002; Polak and
McCullough 2006).
For example, in a daily diary study examining undergraduate students’ gratitude and
materialism over a 2-week period, researchers found that on days when people were less
materialistic than usual, they also tended to be more grateful on that same day. This link
held after controlling for trait materialism, implying that gratitude is related to less
materialistic strivings, no matter how generally materialistic the person. Further, materi-
alism was related to increased social loneliness and conflicted exchanges, but gratitude was
related to even stronger decreases in these outcomes (Bono and Polak 2007). Helping to
explain the above patterns, others (Kashdan and Breen 2007) found that materialism was
negatively related with well-being by way of increased experiential avoidance (i.e.,
unwillingness to face negatively evaluated thoughts, feelings and sensations, as well as the
circumstances begetting such experiences). Together, these findings illustrate ways grati-
tude and materialism pull people toward different ways of being in the world—gratitude
promotes valuing connections to people, mindful growth, and social capital, whereas
materialism promotes valuing possessions, instant comfort, and social status.
Until the current study, however, it was unknown whether and how these effects occur
in youth. With gratitude and materialism having divergent associations with well-being
among adolescents, gratitude may prove useful for advancing many of the social devel-
opment goals increasingly addressed by schools. For example, there is evidence that strong
extrinsic values are linked to increased health risk behavior (in terms of tobacco, alcohol,
and marijuana use, as well as sexual activity) (Williams et al. 2000). Thus, gratitude may
aid flourishing in youth because it motivates them to fulfill basic needs of personal growth,
relationships, and community—all of which reduce vulnerability to the main health risks
they face.
Materialism and life satisfaction were negatively correlated when examining the
bivariate relation between these variables, but they were positively correlated in the
structural model. Thus, it is possible that materialistic youth report higher levels of life
satisfaction because their material goods bring them happiness. The correlation between
materialism and life satisfaction may also hinge on the meaning and significance of
materialism for particular individuals. To the extent that social interactions involve objects
and activities that seem materialistic on the surface (e.g., the latest digital gizmos), such
acquisitions may provide greater social inclusion. Furthermore, if gratitude is a stand-in for
‘‘intrinsic values’’ it suggests that the relation between materialism and life satisfaction is
mostly due to the problem of conflict between materialism and such values.
Some might argue that the relation between materialism and the main study variables is
due to the high socioeconomic status of our sample. In other words, is materialism related
with ill-being only for adolescents who presumably want for nothing and are concerned
with image (e.g., attending an Ivy League school after graduation)? In order to test this
possibility, we first statistically controlled for socioeconomic status when conducting our
analyses, removing its effects on the outcomes. Second, youth from higher socioeconomic
backgrounds actually tend to be lower in materialism compared to youth from lower
socioeconomic backgrounds. Indeed, youth who live in areas of economic deprivation tend
to score particularly high on materialism (Nairn et al. 2007). Thus, it is unlikely that
materialism’s relationship with ill-being in our study was due to the high proportion of
‘‘rich’’ kids in our sample.
Gratitude and the Reduced Costs of Materialism
123
12. One noteworthy limitation is our exclusive reliance on self-report data, which may have
artificially inflated our findings due to shared-reporter variance. Future research on grati-
tude in youth could benefit from using multiple methods, including behavioral, physio-
logical, and informant (peer/parent/teacher) data to decrease the shared method variance.
For example, during a classroom break giving students the option to either socialize or help
their teacher could behaviorally measure gratitude’s function as a moral motive (i.e.,
igniting prosocial behavior; McCullough et al. 2001). A second limitation is that the
present study was cross-sectional, which limits our ability to make causal inferences.
Future researchers should employ longitudinal methods to draw conclusions of temporal
primacy among these constructs (e.g., Froh et al. 2009b). Furthermore, experimental
interventions focused on gratitude might also provide clarity of causal relations (e.g., Froh
et al. 2009a). Specifically, future researchers interested in studying gratitude interventions
in youth might want to consider materialism as an outcome. This would add to the liter-
ature because the two published studies examining gratitude interventions in youth (Froh
et al. 2008a, 2009a) focused exclusively on well-being as the outcome. As mentioned
above, researchers interested in such work should go beyond self-report and include
behavioral measures of materialism to increase the scientific rigor of the experiment. For
example, parents/guardians could submit their purchase receipts acquired over the past
week (or some other time frame) and indicate the purchases made at their child’s request.
Compelling data would indicate a significant decrease in money spent on child purchase
requests after the intervention. Finally, our data are from students from one school in an
affluent school district. Thus, our findings must be interpreted with caution due to the poor
generalizability, and future researchers are encouraged to use more diverse samples to
determine the extent of replication.
As gratitude involves wanting what one has rather than having what one wants,
instilling a sense of gratitude may help people appreciate the gifts of the moment and
experience freedom from past regrets and future anxieties. With gratitude comes the
realization that happiness is not contingent upon materialistic happenings in one’s life, but
rather from being embedded in caring networks of giving and receiving. And because
materialism causes the denigration of relationships—partly by fostering the view that
people are objects, things to be used for one’s benefit (Kasser 2002)—methods and
messages encouraging non-materialistic values must become a priority if we want youth to
be flourishing. If a growing interest in material things in youth continues to show links to
poorer school performance, negative attitudes about school, and unhappiness, then it will
undoubtedly elevate public concern (Goldberg et al. 2003). In the meanwhile, our data
suggest that encouraging gratitude may help counter this trend.
References
Algoe, S. B., Haidt, J., & Gable, S. L. (2008). Beyond reciprocity: Gratitude and relationships in everyday
life. Emotion, 8, 425–429.
Belk, R. W. (1984). Three scales to measure constructs related to materialism: Reliability, validity, and
relationships to measures of happiness. In T. Kinnear (Ed.), Advances in consumer research (11th ed.,
pp. 291–297). Provo, UT: Association for Consumer Research.
Belk, R. W. (1985). Materialism: Trait aspects of living in the material world. Journal of Consumer
Research, 12, 265–280.
Bilsky, W., & Schwartz, S. H. (1994). Values and personality. European Journal of Personality, 8, 163–181.
Bono, G., & Froh, J. J. (2009). Gratitude in school: Benefits to students and schools. In R. Gilman, E. S.
Huebner, & M. Furlong (Eds.), Handbook of positive psychology in schools (pp. 77–88). New York:
Routledge.
J. J. Froh et al.
123
13. Bono, G., & Polak, E. L. (2007). Gratitude and materialism: Divergent links to relational well-being.
Manuscript in preparation.
Brage, D., Meredith, W., & Woodward, J. (1993). Correlates of loneliness among Midwestern adolescents.
Adolescence, 28, 685–693.
Chaplin, L. N., & John, D. R. (2007). Growing up in a material world: Age differences in materialism in
children and adolescents. Journal of Consumer Research, 34, 480–493.
Cohen, P., & Cohen, J. (1996). Life values and adolescent mental health. Mahwah, NJ: Erlbaum.
Deci, E. L., & Ryan, R. M. (2000). The ‘‘what’’ and ‘‘why’’ of goal pursuits: Human needs and the self-
determination of behavior. Psychological Inquiry, 11, 227–268.
Emmons, R. A. (2007). Thanks! How the new science of gratitude can make you happier. New York:
Houghton Mifflin Company.
Emmons, R. A., & McCullough, M. E. (2003). Counting blessings versus burdens: An experimental
investigation of gratitude and subjective well-being in daily life. Journal of Personality and Social
Psychology, 84, 377–389.
Faulstich, M., Carey, M., Ruggiero, L., Enyart, P., & Gresham, F. (1986). Assessment of depression in
childhood and adolescence: An evaluation of the Center for Epidemiological Studies Depression Scale
for Children (CES-DC). American Journal of Psychiatry, 143, 1024–1027.
Flouri, E. (2004). Exploring the relationship between mothers’ and fathers’ parenting practices and chil-
dren’s materialist values. Journal of Economic Psychology, 25, 743–752.
Froh, J. J., & Bono, G. (2008). The gratitude of youth. In S. J. Lopez (Ed.), Positive psychology: Exploring
the best in people (Vol. 2, pp. 55–78). Westport, CT: Greenwood Publishing Company.
Froh, J. J., Bono, G., & Emmons, R. A. (2009b). Saying ‘‘thank you’’ is beyond manners: Gratitude and
motivation to contribute to society among early adolescents. Manuscript submitted for publication.
Froh, J. J., Kashdan, T. B., Ozimkowski, K. M., & Miller, N. (2009a). Who benefits the most from a
gratitude intervention in children and adolescents? Examining positive affect as a moderator. The
Journal of Positive Psychology, 4, 408–422.
Froh, J. J., Kashdan, T. B., Yurkewicz, C., Fan, J., Allen, J., & Glowacki, J. (2010). The benefits of passion
and absorption in activities: Engaged living in adolescents and its role in psychological well-being.
Manuscript submitted for publication.
Froh, J. J., Sefick, W. J., & Emmons, R. A. (2008a). Counting blessings in early adolescents: An experi-
mental study of gratitude and subjective well-being. Journal of School Psychology, 46, 213–233.
Froh, J. J., Wajsblat, L., & Ubertini, M. (2008b). Gratitude’s role in promoting flourishing and inhibiting
languishing: Using positive psychology to complement clinical practice. Poster session presented at the
Association for Behavioral and Cognitive Therapies Annual Convention, Orlando, FL.
Froh, J. J., Yurkewicz, C., & Kashdan, T. B. (2009b). Gratitude and subjective well-being in early ado-
lescence: Examining gender differences. Journal of Adolescence, 32, 633–650.
Goldberg, M. E., Gorn, G. J., Peracchio, L. A., & Bamossy, G. (2003). Understanding materialism among
youth. Journal of Consumer Psychology, 13, 278–288.
Grouzet, F. M. E., Kasser, T., Ahuvia, A., Dols, J. M. F., Kim, Y., Lau, S., et al. (2005). The structure of goal
contents across 15 cultures. Journal of Personality and Social Psychology, 89, 800–816.
Hollingshead, A. B. (1975). Four factor index of social status. Unpublished manuscript. New Haven,
Connecticut: Yale University.
Huebner, E. S., Suldo, S. M., & Valois, R. F. (2003). Psychometric properties of two brief measures of
children’s life satisfaction: The Students’ Life Satisfaction Scale and the Brief Multidimensional
Students’ Life Satisfaction Scale (BMSLSS). Retrieved December 26, 2005, http://www.childtrends.
org/files/huebnersuldovaloispaper.pdf.
Kashdan, T. B., & Breen, W. E. (2007). Materialism and diminished well-being: Experiential avoidance as a
mediating mechanism. Journal of Social and Clinical Psychology, 26, 521–539.
Kasser, T. (2002). The high price of materialism. Cambridge, MA: MIT Press.
Kasser, T. (2005). Frugality, generosity, and materialism in children and adolescents. In K. A. Moore & L.
H. Lippman (Eds.), What do children need to flourish: Conceptualizing and measuring indicators of
positive development (pp. 357–373). New York: Kluwer/Plenum.
Kasser, T., & Ryan, R. M. (1993). A dark side of the American dream: Correlates of financial success as a
central life aspiration. Journal of Personality and Social Psychology, 65, 410–422.
Kasser, T., & Ryan, R. M. (1996). Further examining the American dream: Differential correlates of
intrinsic and extrinsic goals. Personality and Social Psychology Bulletin, 22, 280–287.
Kasser, T., Ryan, R. M., Couchman, C. E., & Sheldon, K. M. (2004). Materialistic values: Their causes and
consequences. In T. Kasser & A. D. Kanner (Eds.), Psychology and consumer culture: The struggle for
a good life in a materialistic world (pp. 11–28). Washington, DC: American Psychological
Association.
Gratitude and the Reduced Costs of Materialism
123
14. Kneezel, T., & Emmons, R. A. (2006). Personality and spiritual development. In P. L. Benson, E. C.
Roehlkepartain, P. E. King, & L. Wagener (Eds.), The handbook of spiritual development in childhood
and adolescence (pp. 266–278). Thousand Oaks, CA: Sage Publications.
McCullough, M. E., Emmons, R. A., & Tsang, J. (2002). The grateful disposition: A conceptual empirical
topography. Journal of Personality and Social Psychology, 82, 112–127.
McCullough, M. E., Kilpatrick, S. D., Emmons, R. A., & Larson, D. B. (2001). Is gratitude a moral affect?
Psychological Bulletin, 127, 249–266.
Nairn, A., Ormond, J., & Bottomley, P. (2007). Watching, wanting, and well-being: Exploring the links.
National Consumer Council.
Polak, E. L., & McCullough, M. E. (2006). Is gratitude an alternative to materialism? Journal of Happiness
Studies, 7, 343–360.
Richins, M. (2004). The Material Values Scale: Measurement properties and development of a short form.
Journal of Consumer Research, 31, 209–219.
Richins, M. L., & Dawson, S. (1992). A consumer values orientation for materialism and its measurement:
Scale development and validation. Journal of Consumer Research, 19, 303–316.
Rindfleisch, A., Burroughs, J. E., & Denton, F. (1997). Family structure, materialism, and compulsive
consumption. Journal of Consumer Research, 23, 312–325.
Roberts, D. F., Foehr, U. G., Rideout, V. J., & Brodie, M. A. (1999). Kids and media at the new millennium.
Menlo Park, CA: Kaiser Family Foundation.
Ryan, R. M., & Deci, E. L. (2000). Self-determination theory and the facilitation of intrinsic motivation,
social development, and well-being. American Psychologist, 55, 68–78.
Schor, J. B. (2004). Born to buy: The commercialized child and the new consumer culture. New York:
Scribner.
Seligson, J. L., Huebner, E. S., & Valois, R. F. (2003). Preliminary validation of the Brief Multidimensional
Students’ Life Satisfaction Scale (BMSLSS). Social Indicators Research, 61, 121–145.
Sheldon, K. M., & Kasser, T. (1995). Coherence and congruence: Two aspects of personality integration.
Journal of Personality and Social Psychology, 68, 531–543.
Smith, R. H., Parrott, W. G., Diener, E. F., Hoyle, R. H., & Kim, S. H. (1999). Dispositional envy.
Personality and Social Psychology Bulletin, 25, 1007–1020.
Thomas, M., & Watkins, P. (2003). Measuring the grateful trait: Development of the revised GRAT. Poster
session presented at the Annual Convention of the Western Psychological Association, Vancouver, BC.
Weissman, M. M., Orvaschel, H., & Padian, N. (1980). Children’s symptoms and social functioning self-
report scales: Comparison of mothers’ and children’s reports. Journal of Nervous and Mental Disease,
168, 736–740.
Williams, G. C., Cox, E. M., Hedberg, V. A., & Deci, E. L. (2000). Extrinsic life goals and health-risk
behaviors in adolescents. Journal of Applied Social Psychology, 30, 1756–1771.
Wood, A. M., Maltby, J., Gillett, R., Linley, P. A., & Joseph, S. (2008). The role of gratitude in the
development of social support, stress, and depression: Two longitudinal studies. Journal of Research in
Personality, 42, 854–871.
J. J. Froh et al.
123