This document summarizes current research in existential psychology. It discusses key existential philosophers and psychologists who studied concepts like meaning, purpose, and responsibility. It outlines theories on the relationship between meaning-seeking and meaning-having. Research is presented on how meaning, goals, values, and personality traits are related. Studies examine instruments like the Meaning in Life Questionnaire and how its presence and search scales correlate with other measures. The implications of these relationships and directions for further research are discussed.
SPSP 2011 Poster - Spiritual Predictors of the Search for Meaning in LifeNick Stauner
Stauner, N., & Ozer, D. J. (2011). Spiritual predictors of the search for meaning in life. Poster presented at the 12th convention of the Society of Personality and Social Psychology, San Antonio, TX.
EAPP 2010 Poster - The Motive Content of Meaningful (and Meaningless) LivesNick Stauner
Stauner, N., & Ozer, D. J. (2010). The motive content of meaningful (and meaningless) lives. Poster presented at the 15th convention of the European Association of Personality Psychology, Brno, Czech Republic.
WPA 2011 Poster - Joint Factors of Spirituality and ReligiousnessNick Stauner
Stauner, N., & Ozer, D. J. (2011). Joint factors of spirituality and religiousness. Poster presented at the 91st convention of the Western Psychological Association, Los Angeles, CA.
SPSP 2011 Poster - Spiritual Predictors of the Search for Meaning in LifeNick Stauner
Stauner, N., & Ozer, D. J. (2011). Spiritual predictors of the search for meaning in life. Poster presented at the 12th convention of the Society of Personality and Social Psychology, San Antonio, TX.
EAPP 2010 Poster - The Motive Content of Meaningful (and Meaningless) LivesNick Stauner
Stauner, N., & Ozer, D. J. (2010). The motive content of meaningful (and meaningless) lives. Poster presented at the 15th convention of the European Association of Personality Psychology, Brno, Czech Republic.
WPA 2011 Poster - Joint Factors of Spirituality and ReligiousnessNick Stauner
Stauner, N., & Ozer, D. J. (2011). Joint factors of spirituality and religiousness. Poster presented at the 91st convention of the Western Psychological Association, Los Angeles, CA.
Research Data Management for Qualitative ResearchersCelia Emmelhainz
This presentation reviews concerns with research data management (RDM) specific to qualitative researchers such as sociologists and anthropologists. Presented to the qualitative methods working group in the D-Lab at UC Berkeley.
For more info go to http://phenomenologyblog.com/
My presentation at this year's International Human Science Research Conference in Montreal. My aim was to support discussion among hermeneutic and descriptive researchers and clinicians, and also to convey a sense of the descriptive phenomenological method, developed by Giorgi, which I teach at Saybrook Graduate School.
This is a facilitation prepared by a group of students to be presented in replacement of an actual lecture in the university. This session covers the definition of Hermeneutics, its purposes and how to use it in our daily life.
Research Data Management for Qualitative ResearchersCelia Emmelhainz
This presentation reviews concerns with research data management (RDM) specific to qualitative researchers such as sociologists and anthropologists. Presented to the qualitative methods working group in the D-Lab at UC Berkeley.
For more info go to http://phenomenologyblog.com/
My presentation at this year's International Human Science Research Conference in Montreal. My aim was to support discussion among hermeneutic and descriptive researchers and clinicians, and also to convey a sense of the descriptive phenomenological method, developed by Giorgi, which I teach at Saybrook Graduate School.
This is a facilitation prepared by a group of students to be presented in replacement of an actual lecture in the university. This session covers the definition of Hermeneutics, its purposes and how to use it in our daily life.
The religious and spiritual struggles of the nonreligious and nonspiritualNick Stauner
(2015, March/August). Presented at the Midyear Research Conference on Religion and Spirituality, Provo, Utah / the convention of the International Association for the Psychology of Religion, Istanbul, Turkey.
Abstract:
Religion and well-being are known to correlate positively in the North American population. Building partly on this premise, recent research has explored the common ground shared by these broad constructs. This work has introduced new hybrid constructs that describe individual differences in, e.g., the quality of relationships with one’s God or religious community, the degree of doubt felt about religious beliefs, or the sense of spiritual transcendence. Meanwhile, the USA’s religiously unaffiliated minority population has grown in size and proportion. To what extent can explicitly religious or spiritual forms of well-being coherently describe people who do not consider themselves religious nor spiritual? Our study focused specifically on a new, multidimensional measure, the Religious and Spiritual Struggles (RSS) scale, which assesses six correlated types of struggle: Divine, Demonic, Interpersonal, Moral, Ultimate Meaning, and Doubt. We measured these struggles, life satisfaction, meaning in life, and the search for meaning in a large sample of American undergraduates. Each participant self-identified as “religious but not spiritual”, “spiritual but not religious”, both, or neither. The RSS achieved strict measurement invariance across these groups, which strongly supports its construct validity regardless of religiousness, spirituality, or the absence of either or both. Group means for all latent factors differed, but in unexpected ways. Spiritual but not religious participants reported the least spiritual struggles of all kinds except Ultimate Meaning. Means for participants who identified as both religious and spiritual did not differ significantly from means for participants who identified as neither religious nor spiritual, despite these groups’ ostensibly opposite perspectives on religion and spirituality. However, these groups contrasted most sharply in terms of how religious and spiritual struggles related to external variables, especially meaning in life, which related more weakly within the nonreligious, nonspiritual group. Religiousness and spirituality independently moderated relationships between well-being and these domain-specific struggles.
Neil thin happiness anthropology talk canterbury may 2015Neil Thin
Slides from lecture on the prospects for mutual enrichment between happiness research and sociocultural anthropology, given at University of Canterbury as part of their 50th Anniversary series of lectures.
The relationship of meaning in life to religious and spiritual characterNick Stauner
(2015, August). Poster presented at the convention of the American Psychological Association, Toronto, Ontario.
The sense that life is meaningful is known to relate positively to common religious and spiritual beliefs, traits, and behaviors within the North American population. Examples of such constructs that correlate with meaning in life include belief in an afterlife, intrinsic religiousness, and religious reading, meditation, or service attendance. Meaning in life may also mediate relationships between religion or spirituality and subjective well-being. This underscores the importance of the role meaning in life plays in the junction of positive psychology and spirituality. To enrich our understanding of how meaning in life connects with religion and spirituality, this study explored bivariate relationships between meaning in life and a variety of personality constructs pertaining to God, religious organizations, and spiritual issues. Our method was to estimate factor correlations from structural equation models, using polychoric correlations to accommodate Likert scale measurement in a large undergraduate sample from the USA. In terms of beliefs about God, meaning in life correlated positively with beliefs that God exists, that one can relate to God in a personal, comprehensible, and desirable way, that God is available and warm in temperament, and that God intervenes actively in the world. Meaning in life also correlated positively with desire to believe in God and certainty of beliefs about God, and negatively with doubts about God’s existence and perceived conflicts with God. Regarding attitudes toward organized religion, meaning in life correlated positively with positivity toward religion, close involvement with a spiritual group, socially supportive responses to religious/spiritual struggles, and fundamentalism, and correlated negatively with personal disengagement from one’s religion, conflicts with religion, extrinsic social motivation for religious attendance, and social invalidation of religious/spiritual struggles. Results concerning religious/spiritual orientation included positive correlations between meaning in life and religious belief salience, self-perceived clarity of religious views, openness to doubt and other viewpoints about one’s faith, and religious exploration. Negative correlations manifested between meaning in life and experiences of religious and spiritual struggle, avoidance of religious questions, self-perceived complexity of religious views and difficulty of religious questions, religious quest orientation, and belief that all world religions are equally valid. Concerning the spiritual issue of suffering, meaning in life correlated positively with beliefs that God shares in human suffering, that suffering is part of God’s plan, that God is experienced through suffering but transcends it, and that suffering promotes spiritual growth. Meaning in life related negatively to beliefs that...
Predicting life meaning and satisfaction with religious & spiritual strugglesNick Stauner
(2015, March). Presented at the Midyear Research Conference on Religion and Spirituality, Provo, Utah.
Abstract:
Religiousness is known to relate positively to well-being and meaning in life within the North American population. Evidence suggests complexities in these relationships; for example, meaning may mediate the relationship between well-being and religiousness. Other religious constructs have attracted empirical research recently, including religious doubt and conflict with God. The Religious & Spiritual Struggles (RSS) Scale measures six such forms of religious and spiritual struggle, including divine, demonic, moral, interpersonal, ultimate meaning, and doubt struggles. To what extent do these various religious constructs uniquely predict cognitive well-being? Does their emphasis on spiritual and religious problems differentiate them from religiousness per se? Do predictive relationships support theories that distinguish meaning from life satisfaction as separate correlates of religiousness? To investigate, we fit a structural equation model to responses from a sample of 2,611 undergraduates from the USA. This model predicted meaning in life and life satisfaction separately from eight religious constructs, including the six forms of spiritual struggle, religious belief salience, and religious participation. Results demonstrated the importance of measuring each construct independently, as some but not all struggles predicted unique variance in meaning and well-being when controlling for religious belief salience and participation. This establishes the incremental value of involving spiritual and religious struggles in predictive models of well-being based on religious traits. Patterns of regression coefficients differed when predicting meaning in life versus life satisfaction, and model fit worsened when constraining paths to be equal for life satisfaction and meaning in life. This supports the discriminant validity of these strongly related yet distinct aspects of cognitive well-being. The different lists of independent predictors for these well-being constructs may help elucidate their complex connections with religion and spirituality.
10.11770146167203260716 ARTICLEPERSONALITY AND SOCIAL PSYCHOLSantosConleyha
10.1177/0146167203260716 ARTICLEPERSONALITY AND SOCIAL PSYCHOLOGY BULLETINCozzolino et al. / GREED, DEATH, AND VALUES
Greed, Death, and Values:
From Terror Management to Transcendence
Management Theory
Philip J. Cozzolino
University of Minnesota
Angela Dawn Staples
Lawrence S. Meyers
Jamie Samboceti
California State University, Sacramento
Research supporting terror management theory has shown that
participants facing their death (via mortality salience) exhibit
more greed than do control participants. The present research
attempts to distinguish mortality salience from other forms of
mortality awareness. Specifically, the authors look to reports of
near-death experiences and posttraumatic growth which reveal
that many people who nearly die come to view seeking wealth and
possessions as empty and meaningless. Guided by these reports,
a manipulation called death reflection was generated. In
Study 1, highly extrinsic participants who experienced death
reflection exhibited intrinsic behavior. In Study 2, the manipu-
lation was validated, and in Study 3, death reflection and mor-
tality salience manipulations were compared. Results showed
that mortality salience led highly extrinsic participants to mani-
fest greed, whereas death reflection again generated intrinsic,
unselfish behavior. The construct of value orientation is dis-
cussed along with the contrast between death reflection manipu-
lation and mortality salience.
Keywords: greed; death reflection; mortality salience
Despite generations of poets, philosophers, and reli-
gious leaders decrying the “deadly sin” of greed, much of
humanity is presently engaged in a consumer-based eco-
nomic system that is most successful when citizens want
and seek to have. Public revelations of greed on the part
of a few corporate executives have recently left indivi-
duals asking, “What is it that makes some people strive
for excessive gains while knowingly leaving less for oth-
ers?” In attempts to distinguish the psychological fac-
tors that drive greed, recent research has focused on two
concepts: value orientation and reactions to death
awareness.
VALUE ORIENTATION
Early humanistic theorists such as Maslow (1954) and
Rogers (1963) first addressed the motives that fuel and
guide attempts to fulfill goals and needs. Maslow (1954)
suggested that human existence could only make sense
when individuals sought to achieve goals tied to their
inherent developmental promise. These goals include
personal growth, good health, a sense of autonomy, and
a desire to know oneself. Maslow went further, compar-
ing “healthy individuals” who seek inner freedom in
favor of external approval to “sick, neurotic people who
make the wrong choices” (p. 278). This humanistic per-
spective posits that when focusing on goals stemming
from external instead of internal forces (e.g., pursuits of
wealth instead of desires for insight) people are likely to
falter along the path to self-actualization. Expanding this
278
Authors ...
10.11770146167203260716 ARTICLEPERSONALITY AND SOCIAL PSYCHOLBenitoSumpter862
10.1177/0146167203260716 ARTICLEPERSONALITY AND SOCIAL PSYCHOLOGY BULLETINCozzolino et al. / GREED, DEATH, AND VALUES
Greed, Death, and Values:
From Terror Management to Transcendence
Management Theory
Philip J. Cozzolino
University of Minnesota
Angela Dawn Staples
Lawrence S. Meyers
Jamie Samboceti
California State University, Sacramento
Research supporting terror management theory has shown that
participants facing their death (via mortality salience) exhibit
more greed than do control participants. The present research
attempts to distinguish mortality salience from other forms of
mortality awareness. Specifically, the authors look to reports of
near-death experiences and posttraumatic growth which reveal
that many people who nearly die come to view seeking wealth and
possessions as empty and meaningless. Guided by these reports,
a manipulation called death reflection was generated. In
Study 1, highly extrinsic participants who experienced death
reflection exhibited intrinsic behavior. In Study 2, the manipu-
lation was validated, and in Study 3, death reflection and mor-
tality salience manipulations were compared. Results showed
that mortality salience led highly extrinsic participants to mani-
fest greed, whereas death reflection again generated intrinsic,
unselfish behavior. The construct of value orientation is dis-
cussed along with the contrast between death reflection manipu-
lation and mortality salience.
Keywords: greed; death reflection; mortality salience
Despite generations of poets, philosophers, and reli-
gious leaders decrying the “deadly sin” of greed, much of
humanity is presently engaged in a consumer-based eco-
nomic system that is most successful when citizens want
and seek to have. Public revelations of greed on the part
of a few corporate executives have recently left indivi-
duals asking, “What is it that makes some people strive
for excessive gains while knowingly leaving less for oth-
ers?” In attempts to distinguish the psychological fac-
tors that drive greed, recent research has focused on two
concepts: value orientation and reactions to death
awareness.
VALUE ORIENTATION
Early humanistic theorists such as Maslow (1954) and
Rogers (1963) first addressed the motives that fuel and
guide attempts to fulfill goals and needs. Maslow (1954)
suggested that human existence could only make sense
when individuals sought to achieve goals tied to their
inherent developmental promise. These goals include
personal growth, good health, a sense of autonomy, and
a desire to know oneself. Maslow went further, compar-
ing “healthy individuals” who seek inner freedom in
favor of external approval to “sick, neurotic people who
make the wrong choices” (p. 278). This humanistic per-
spective posits that when focusing on goals stemming
from external instead of internal forces (e.g., pursuits of
wealth instead of desires for insight) people are likely to
falter along the path to self-actualization. Expanding this
278
Authors ...
Sense of meaning in life is associated with
The feeling that one’s life has purpose and direction.
The perception that a person’s life matters and their experiences make sense.
A meaningful life is predicted by the following:
Positive self-views (e.g., high self-esteem and self-confidence).
Seeing oneself as distinct (i.e., different from others in a positive way).
Sense of self-continuity, meaning a connection between the past and present.
Satisfaction of basic psychological needs—The need for
Autonomy,
Relatedness, and
Competence.
A sense of meaning in life is based on:
Perceptions of life as making sense
Feeling that one’s life matters and is worthy
Having a purpose and moving toward valued goals
Stauner, N. (2010). The Values Q-Set. Presented in the Proseminar for Current Research in Personality Psychology, January 21, University of California, Riverside.
Stressful life events and religiousness predict struggles about religion and ...Nick Stauner
Religious and spiritual struggles arise in various forms and circumstances. The newly developed Religious and Spiritual Struggles (RSS) scale reveals a coherent, multidimensional structure in these domain-specific problems that applies to religious and nonreligious people alike. Thus new questions emerge. Do religious people struggle less with religion, or more? Struggles and stress seem likely to coincide, but might stressful life events give rise to fewer religious struggles among religious people? We tested this moderation hypothesis in a large sample of American undergraduates, who completed the RSS and measures of stressful life events, religious belief salience, and religious participation. Latent interaction factors for religiousness and stressful life events failed to predict additional variance in most RSS factors in a structural equation model using polychoric correlations, yielding no support for the moderation hypothesis. However, religiousness and stressful life events independently predicted higher scores on most factors of the RSS in most samples.
Distinguishing religious and spiritual struggles from religiousness and negat...Nick Stauner
(2015, January). Data blitz presented at the Psychology of Religion and Spirituality preconference of the 17th annual convention of the Society for Personality and Social Psychology, San Diego, CA.
The Religious and Spiritual Struggles Scale (RSS) measures an important set of psychological constructs in an underemphasized section of the overlap between religion and well-being. The RSS assesses six domains of religious and spiritual struggle: divine, demonic, interpersonal, moral, doubt, and ultimate meaning. A previous confirmatory factor analysis of a moderately sized sample found good fit for the intended measurement model with six first-order factors. We replicated this model across five large adult samples from the USA (total N = 5,617). Next, we fit a restricted bifactor model to test whether a single general factor of religious/spiritual struggle could explain these factors’ correlations with each other, religiousness, or negative emotionality. This model’s balanced loadings supported the mutual viability of multidimensional and unidimensional scoring systems for the RSS. Additionally, we explored a bifactor model with correlated group factors that improved fit statistics. This model maintained the correlations among the original six factors while extracting an ambiguous general factor from the RSS. This general factor’s strong correlations with religious participation and belief salience suggested that it represents religiousness itself. Allowing religious items to load on the RSS’ general factor verified this. It also permitted estimation of a second general factor from all RSS items. This second general factor of spiritual struggle correlated fairly strongly with a common factor of neuroticism, depression, anxiety, and stress. The negative emotionality factor also correlated with most of this model’s independent group factors that correspond to the original dimensions of the RSS, especially Ultimate Meaning struggle. These analyses demonstrate both the discriminant validity of the six domains of religious/spiritual struggles and the complexity of their relationships with religiousness and negative emotionality. As an ancillary purpose of these analyses, we review, demonstrate, and advocate modern categorical structural equation modeling techniques throughout this project.
Search for meaning in life: Evidence for nuanced associations with psychologi...Nick Stauner
(2016, January). Poster presented at the 17th convention of the Society for Personality and Social Psychology, San Diego, CA.
Searching for meaning in life has been conceptualized as a fundamental human motivation that plays an integral role in mature development. Yet most empirical research on search for meaning has revealed it to be associated with a poorer profile of psychological health. We examined how searching for meaning relates to a broad range of indicators of psychological adjustment in 7 large‐scales studies (total N = 10,067). We found the traditional associations between search for meaning and indicators of negative emotional health (e.g., depression, anxiety, stress), but we also discovered evidence for more nuanced relations between search for meaning with personality and mental health variables. Specifically, among people reporting high levels of presence of meaning in life, search for meaning was conducive to well being. Additionally, although search was related to religious and spiritual struggle, it was also associated with a more
engaged approach to resolving those struggles.
Estimators for structural equation models of Likert scale dataNick Stauner
Which estimation method is optimal for structural equation modeling (SEM) of Likert scale data? Conventional SEM assumes continuous measurement, and some SEM estimators assume a multivariate normal distribution, but Likert scale data are ordinal and do not necessarily resemble a discretized normal distribution. When treated as continuous, these data may yet be skewed due to item difficulty, choice of population, or various response biases. One can fit an SEM to a matrix of polychoric correlations, which estimate latent, continuous constructs underlying ordinally measured variables, but polychoric correlations also assume these latent factors are normally distributed. To what extent are these methods robust with continuous versus ordinal data and with varying degrees of skewness and kurtosis? To answer, I simulated 10,000 samples of multivariate normal data, each consisting of 500 observations of five strongly correlated variables. I transformed each consecutive sample to an incrementally greater degree to increase skew and kurtosis from approximately normal levels to extremes beyond six and 30, respectively. I then performed five confirmatory factor analyses on each sample using five different estimators: maximum likelihood (ML), weighted least squares (WLS), diagonally weighted least squares (DWLS), unweighted least squares (ULS), and generalized least squares (GLS). I compared results for continuous and discretized (ordinal) data, including loadings, error variances, fit statistics, and standard errors. I also noted frequencies of failures, which complicated calculation of polychoric correlations, and particularly plagued the WLS estimator. WLS estimation produced relatively biased loadings and error variance estimates. GLS also underestimated error variances. Neither estimator exhibited any unique advantage to offset these disadvantages. ML estimated parameters more accurately, but some fit statistics appeared biased by it, especially in the context of extreme nonnormality. Specifically, the chi squared goodness-of-fit test statistic and the root mean square error of approximation (RMSEA) began higher with ML-estimated SEMs of approximately normal data, and worsened sharply with greater nonnormality. The Tucker Lewis Index (TLI) and standardized root mean square residual (SRMR) also worsened more moderately with nonnormality when using ML estimation. GLS-estimated fit statistics shared ML’s sensitivity to nonnormality, and were even worse for the TLI and SRMR. Results generally favored ULS and DWLS estimators, which produced accurate parameter estimates, good and robust fit statistics, and small standard errors (SEs) for loadings. DWLS tended to produce smaller SEs than ULS when skewness was below three, but ULS SEs were more robust to nonnormality and smaller with extremely nonnormal data. ML SEs were larger for loadings, but smaller for error variance estimates, and fairly robust to nonnormality...
Neuroticism and stressful life events predict religious and spiritual strugglesNick Stauner
(2015, August). Symposium presented at the convention of the International Association for the Psychology of Religion, Istanbul, Turkey.
Abstract:
Recent research has demonstrated that religious and spiritual struggle (RSS) plays an important role in the relationship between religion and well-being. To what extent might RSS arise from personality and environmental stress? We hypothesized that neuroticism and stressful life events predict RSS independently and interact as well, such that neuroticism strengthens the link between stress and struggle. Regression analyses of factor scores from 2,719 undergraduates in USA revealed independent effects of neuroticism and stressful past experiences on six kinds of RSS, but no interactions emerged. Thus personality and experience may both affect RSS additively. Neuroticism better predicted most struggles, especially ultimate meaning struggles, but stress predicted demonic and interpersonal struggles slightly more. Mediation analyses also explored indirect effects. Some trait theorists claim that essential traits precede environmental factors causally, suggesting that neuroticism may lead to stress; conversely, stress could increase state neuroticism. Hence we considered both as possible mediators of each other’s effects. All indirect pathways achieved significance, but most had very weak effect sizes. Given weaker direct effects of stress in general, any indirect effects mediated by neuroticism would appear more substantial. Longitudinal work may help resolve this causal ambiguity.
The demographics of religious and spiritual struggles in the USANick Stauner
(2015, October). Symposium presented at the convention of the Society for the Scientific Study of Religion, Newport Beach, CA.
Recently, research linking religion and spirituality to well-being has extended beyond the supportive roles of religion to examine struggles that people experience in religious and spiritual domains of life. People struggle with many issues in religion and spirituality, including relational challenges with divine beings and religious people or organizations, demonic influences, and personal difficulties with morality, religious and spiritual doubt, and ultimate meaning. A new measure, the Religious and Spiritual Struggles (RSS) scale, has demonstrated construct validity in men and women, and people who consider themselves religious, spiritual, both, or neither, regardless of belief in a divine being or religious affiliation. However, frequencies of struggles differ across these groups. To further study demographic variations in struggles, we sampled 19,726 adult participants from throughout the USA and across a wide range of ages and religious affiliations. Single-item measures of the six RSS domains measured struggles in this sample. Exploratory analyses revealed a broad array of complex effects from all demographic factors considered, including age, gender, sexual orientation, region of the USA, religious affiliation, and some interactions among these factors. For example, men reported more of all struggles than women, but this difference only appeared clear among young adult heterosexuals. A subsample of 4,054 participants who reported at least one moderate struggle also exhibited group differences by ethnicity and education. For example, religious and spiritual struggle appeared to increase with higher education, especially at the highest levels of education, but only among Latino and European American participants. These results imply that demographic factors influence religious and spiritual struggles. These effects may differentiate these demographic groups greatly enough to necessitate their independent study. In the future, we encourage researchers to examine the replicability of these group differences, and to always exercise caution when generalizing theoretical conclusions about religion and spirituality across demographic groups.
Religious and spiritual struggles, perceived stress, and religiousnessNick Stauner
(2015, May). Poster presented at the convention of the Association for Psychological Science, New York, NY, and at Case Western Reserve University’s Research ShowCASE, Cleveland, OH.
Religious and spiritual (r/s) struggles arise in many forms and circumstances. The newly developed Religious and Spiritual Struggles (RSS) scale exhibits a coherent, multidimensional structure in these domain-specific problems. It applies to religious and nonreligious people alike. This gives rise to new questions about the nature of r/s struggle. Do religious people struggle less with religion, or more? R/s struggles and overall stress seem likely to correlate, but might they correlate less among more religious people? We tested this moderation hypothesis in a large sample of American undergraduates, who completed the RSS, the Perceived Stress Scale, and measures of religious belief salience and religious participation. A hierarchical regression of factor scores based on a structural equation model of polychoric correlations found positive relationships between stress and all subscales of the RSS. Religiousness also predicted greater demonic, interpersonal, and moral struggle, and predicted less struggle with doubt and ultimate meaning, but did not contribute to prediction of divine struggles or overall struggles independently of stress. No significant interactions manifested between perceived stress and religiousness. This suggests the relationship between recent stress and r/s struggles does not change with religiousness. Overall, r/s struggle may have more to do with stress than religion, as predictive relationships with religiousness only exceeded relationships with stress in the cases of demonic and ultimate meaning struggles. Furthermore, relationships between r/s struggle and stress generally appeared stronger for negatively worded items than for positively worded items on the Perceived Stress Scale. To improve the fit of its measurement model, the positive factor explained covariance among items expressing confidence and control, while the negative factor determined frequency of overwhelmed and dysphoric feelings. These factors correlated fairly strongly, doubled the adjusted R² when entered as independent predictors rather than a single composite, and revealed differences in their relationships with r/s struggles across the RSS subscales. Most notably, the negative factor of the Perceived Stress Scale predicted all struggles better than the positive factor except Demonic struggle. The positive factor achieved predictive significance for all struggles except r/s doubt. This upholds the value of letting stress and resilience vary independently.
Religious and spiritual struggles in relation to stress and religiousnessNick Stauner
(2015, June). Poster presented at the 4th convention of the Association for Research in Personality, St. Louis, MO.
Religious and spiritual struggles arise in various forms and circumstances. The newly developed Religious and Spiritual Struggles (RSS) scale reveals a coherent, multidimensional structure in these domain-specific problems that applies to religious and nonreligious people alike. Thus new questions emerge. Do religious people struggle less with religion, or more? Struggles and stress seem likely to coincide, but might stress give rise to fewer religious struggles among religious people? We tested this moderation hypothesis in a large sample of American undergraduates, who completed the RSS and measures of stressful life events, religious belief salience, and religious participation. A hierarchical regression of factor scores based on a structural equation model of polychoric correlations found support for the hypothesis. Religion and stress related positively to all subscales of the RSS and their overall mean, but a small, negative interaction also manifested, which suggested a weakening relationship between struggles and stress as religiousness increases.
A Bifactor Model of the Religious and Spiritual Struggles ScaleNick Stauner
(2015, February). Poster presented at the Psychology of Religion & Spirituality Preconference for the 16th convention of the Society of Personality and Social Psychology, Long Beach, CA.
Abstract:
A growing subdomain of psychological research on religion and spirituality examines the causes, consequences, and subjective experience of religious or spiritual struggle. To advance the psychological community’s understanding of religious and spiritual struggles through quantitative empirical research, Exline and colleagues recently developed a modern, multidimensional measure with excellent psychometric qualities, the Religious and Spiritual Struggles (RSS) Scale. This measure includes six correlated but unidimensional subscales pertaining specifically to divine, demonic, interpersonal, moral, ultimate meaning, and doubt struggles. Though a first-order model of these six correlated latent factors fits well in confirmatory factor analysis, this model leaves a little room for improvement. The size of the first eigenvalue suggests a possible bifactor structure, in which all items load together on a general factor as well as on their separate subscale factors. Bifactor analysis also offers information about the validity of unidimensional and multidimensional scoring systems, both of which the RSS facilitates. Using a sample of 2,702 undergraduates from the USA, a confirmatory bifactor analysis of the RSS revealed strong loadings on the general factor for most items and moderate-to-strong loadings on group factors, essentially supporting the comparable validity of both scoring methods. Though this restricted bifactor model worsened model fit very slightly, an alternate bifactor model that allowed group factors to correlate freely offered a small improvement in model fit over the conventional model of six correlated factors. Furthermore, structural equation models that included measures of religious belief salience and religious participation demonstrated strong, positive correlations between these constructs and the general RSS factor. In the conventional six-factor RSS model, religiousness correlates mostly with demonic, moral, and ultimate meaning struggles. Including the general factor in the RSS measurement model improved the independence of the subscale factors from religious belief salience and religious participation, effectively serving to control the RSS subscales’ shared covariance with religiousness. Future use of the RSS in the context of latent factor models may benefit from use of this bifactor measurement model with correlated group factors. It improves model fit, reduces subscale correlations with religiousness, and produces a psychometrically promising general factor that represents the strong covariance between religiousness and decontextualized religious and spiritual struggles.
SPSP 2010 Poster - The Curve of the Quest for a More Meaningful LifeNick Stauner
Stauner, N., Stimson, T. S., & Boudreaux, M. J. (2010). The curve of the quest for a more meaningful life. Poster presented at the 11th convention of the Society of Personality and Social Psychology, Las Vegas, NV.
APA 2010 Poster - Factor Structure of the Values Q-SetNick Stauner
Stauner, N., Boudreaux, M. J., & Ozer, D. J. (2010). Factor structure of the Values Q-Set. Poster presented at the 118th convention of the American Psychological Association, San Diego, CA.
Religious Differences in the Value Systems of Meaningful (and Meaningless) LivesNick Stauner
Stauner, N., Selvam, T., Cheong, R., & Ozer, D. J. (2011). Religious differences in the value systems of meaningful (and meaningless) lives. Poster presented at the 2nd convention of the Association for Research in Personality, Riverside, CA.
Abstract:
Religiousness correlates positively with self-rated meaning in life. Baumeister (1991) claims that because religions provide value systems, people without religion suffer more meaninglessness due to a "value gap." Do people of different religions organize their values differently? Does meaning in life associate with the same values across religions? Meaning correlates with religious values most strongly and positively (Stauner & Ozer, 2010). Is this true among non-religious people? To address such questions, 149 Riverside undergraduates were administered the Meaning in Life Questionnaire and Values Q-Set. Religious participants reported more meaning in life than non-religious participants. Christians valued pleasure less than non-religious participants; otherwise only religious values differed in importance across religions. Meanwhile, differences among religions in the relationships between values and meaning proved more nuanced. Valuing religious observation was more positively related to meaning in life among Christians than non-religious participants, but no differences emerged regarding religious exploration. The negative correlation between meaning and the value of pleasure was also stronger among Christians. Exclusively among participants of other religions, valuing personal skill more and health less was related to higher meaning in life. These results may reflect hidden consequences for existential self-evaluation beneath the apparent invariance of values across religious affiliations.
2012 Presentation - Existential and Psychological Health as Products of Intri...Nick Stauner
Stauner, N. (2012). Existential and psychological health as products of intrinsic goal attainment. Presented in the Proseminar for Current Research in Personality Psychology, April 19, University of California, Riverside.
Stauner, N., & Ozer, D. J. (2012). Matching goals to values: Correlations follow semantic similarities. Poster presented at the 92nd convention of the Western Psychological Association, San Francisco, CA.
The congruence coefficient is a statistical estimate of the similarity of two factors' loadings. Paste the loadings for two factors to be compared into the columns provided, and my spreadsheet will calculate the congruence coefficient for you!
2009 Presentation - The Factor Structure Of Personal GoalsNick Stauner
Stauner, N. (2009). The factor structure of personal goals. Presented in the Proseminar for Current Research in Personality Psychology, June 4, University of California, Riverside.
ARP 2009 Poster - When Personality Traits Predict Personal GoalsNick Stauner
Stauner, N., Stimson, T. S., Boudreaux, M. J., & Ozer, D. J. (2009). When do personality traits predict personal goals? Poster presented at the 1st conference of the Association for Research in Personality, Evanston, IL.
How to Make a Field invisible in Odoo 17Celine George
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An EFL lesson about the current events in Palestine. It is intended to be for intermediate students who wish to increase their listening skills through a short lesson in power point.
Biological screening of herbal drugs: Introduction and Need for
Phyto-Pharmacological Screening, New Strategies for evaluating
Natural Products, In vitro evaluation techniques for Antioxidants, Antimicrobial and Anticancer drugs. In vivo evaluation techniques
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Antifertility, Toxicity studies as per OECD guidelines
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Artificial Intelligence (AI) technologies such as Generative AI, Image Generators and Large Language Models have had a dramatic impact on teaching, learning and assessment over the past 18 months. The most immediate threat AI posed was to Academic Integrity with Higher Education Institutes (HEIs) focusing their efforts on combating the use of GenAI in assessment. Guidelines were developed for staff and students, policies put in place too. Innovative educators have forged paths in the use of Generative AI for teaching, learning and assessments leading to pockets of transformation springing up across HEIs, often with little or no top-down guidance, support or direction.
This Gasta posits a strategic approach to integrating AI into HEIs to prepare staff, students and the curriculum for an evolving world and workplace. We will highlight the advantages of working with these technologies beyond the realm of teaching, learning and assessment by considering prompt engineering skills, industry impact, curriculum changes, and the need for staff upskilling. In contrast, not engaging strategically with Generative AI poses risks, including falling behind peers, missed opportunities and failing to ensure our graduates remain employable. The rapid evolution of AI technologies necessitates a proactive and strategic approach if we are to remain relevant.
Synthetic Fiber Construction in lab .pptxPavel ( NSTU)
Synthetic fiber production is a fascinating and complex field that blends chemistry, engineering, and environmental science. By understanding these aspects, students can gain a comprehensive view of synthetic fiber production, its impact on society and the environment, and the potential for future innovations. Synthetic fibers play a crucial role in modern society, impacting various aspects of daily life, industry, and the environment. ynthetic fibers are integral to modern life, offering a range of benefits from cost-effectiveness and versatility to innovative applications and performance characteristics. While they pose environmental challenges, ongoing research and development aim to create more sustainable and eco-friendly alternatives. Understanding the importance of synthetic fibers helps in appreciating their role in the economy, industry, and daily life, while also emphasizing the need for sustainable practices and innovation.
A Strategic Approach: GenAI in EducationPeter Windle
Artificial Intelligence (AI) technologies such as Generative AI, Image Generators and Large Language Models have had a dramatic impact on teaching, learning and assessment over the past 18 months. The most immediate threat AI posed was to Academic Integrity with Higher Education Institutes (HEIs) focusing their efforts on combating the use of GenAI in assessment. Guidelines were developed for staff and students, policies put in place too. Innovative educators have forged paths in the use of Generative AI for teaching, learning and assessments leading to pockets of transformation springing up across HEIs, often with little or no top-down guidance, support or direction.
This Gasta posits a strategic approach to integrating AI into HEIs to prepare staff, students and the curriculum for an evolving world and workplace. We will highlight the advantages of working with these technologies beyond the realm of teaching, learning and assessment by considering prompt engineering skills, industry impact, curriculum changes, and the need for staff upskilling. In contrast, not engaging strategically with Generative AI poses risks, including falling behind peers, missed opportunities and failing to ensure our graduates remain employable. The rapid evolution of AI technologies necessitates a proactive and strategic approach if we are to remain relevant.
Acetabularia Information For Class 9 .docxvaibhavrinwa19
Acetabularia acetabulum is a single-celled green alga that in its vegetative state is morphologically differentiated into a basal rhizoid and an axially elongated stalk, which bears whorls of branching hairs. The single diploid nucleus resides in the rhizoid.
2. Outline
1. Intro to existentialism & existential psychology
2. Relationship of meaning-seeking to meaning-having
3. Theories of sources of meaning
Goals & values
4. Relationship of meaning (and seeking) to goals & values
5. Relationships of meaning & seeking to personality traits
6. Implications for theory and research
7. Directions to Nirvana
3. Nausea
Sartre (1965). “Existentialism is a Humanism”
“Man is nothing else but what he makes of himself. Such is the first
principle of existentialism.”
“Thus, existentialism’s first move is to make every man aware of what
he is and to make the full responsibility of his existence rest on him.
And when we say that a man is responsible for himself, we do not only
mean that he is responsible for his own individuality, but that he is
responsible for all men.”
“The existentialists say at once that man is anguish…Of course, there
are many people who are not anxious; but we claim that they are
hiding their anxiety, that they are fleeing from it.”
4. The life worth living
Socrates (469-399 BCE)
“The unexamined life is not worth living.”
Plato
Thought it humanity’s duty to seek knowledge of the good and
true.
Believed in objective forms of perfection
Kierkegaard (1835)
“The thing is to understand myself, to see what God really wishes me
to do: the thing is to find a truth which is true for me, to find the
idea for which I can live and die.”
James (1870)
“My first act of free will is to believe in free will.”
5. Existential Psychology
Maslow (1943). “A Theory of Human Motivation”
Beyond self-actualization: the desires to know & understand
May (1959). Existential Psychology
Frankl (1963). Man’s Search for Meaning
The “will to meaning” is “the primary motivational force”
Klinger (1977). Meaning and Void
Yalom (1981). Existential Psychotherapy
Baumeister (1991). Meanings of Life
Reker (2000). “Theoretical perspective, dimensions, and
measurement of existential meaning”
Meaning promotes psychological AND physical wellness, adaptation
Absence relates to neurosis, depression, suicidality, substance abuse
6. Presence & search
The Meaning in Life Questionnaire (MLQ)
Steger, Frazier, Oishi, & Kaler (2006). Journal of Counseling Psych, 53.
5 statements assessing presence of meaning
E.g., “My life has no clear purpose.”
5 statements assessing search for meaning
E.g., “I am searching for meaning in my life.”
Steger, Kashdan, Sullivan, & Lorentz (2008)
“People lacking meaning search for it.” (r = -.16 to -.20)
Correlation varies across samples from -.01* to -.39 †
Relation moderated by basic motive dispositions
(+) More positive r when high: BAS, autonomy, openness, & rumination
(- ) More negative r when high: BIS & relatedness
*Steger & Kashdan (2007) †Kashdan & Steger (2007)
7. A closer look
Stauner, Stimson, & Boudreaux (2010)
238 undergraduates mean age = 18.8 years 74% female
Table 1. Simple statistics of MLQ subscales
Subscale Mean (7 pt. index) St. Dev. Cronbach’s α
Presence 4.80 1.33 .88
Search 4.58 1.38 .84
Weak negative correlation (r = -.22, p = .0005)
Table 2. Regression statistics predicting Search from Presence
Variable Estimate SEE β p r
Intercept 4.87 .11 .21
Presence -.33 .07 -.31 <.0001 -.22
Presence² -.16 .04 -.21 <.0001 -.19
Adjusted R = .34. Tolerance = .90. Presence is centered.
8. The Curve of the Quest
Figure 1.
Quadratic regression of presence of meaning predicting search for meaning
Search for Meaning
Presence of Meaning
Fit Method: Loess Regression
9. Implications of the curve
1. Those lacking meaning don’t necessarily seek it.
Motivation may be suppressed by depression (r = -.48)1,
alienation (r = -.24)2, or cognitive overload due to life problems
Rock-bottom meaning = existential cynicism / apathy / naivety?
2. Those possessing meaning really don’t seek it.
Satiety / complacency may diminish motivation
Life satisfaction has divergent relationships with meaning (r = .30 to .56)
vs. search (r = -.22 to -.38)1
Daily pleasure decreases daily search for meaning (Kashdan & Steger, 2007)
Sky-high meaning = ego identity foreclosure?
Divergent correlations with presence vs. search:2
1. Dogmatism = .43 / -.21 2. Intrinsic Religiosity = .42/ -.17
3. Right-Wing Authoritarianism = .35 / -.14 4. Religious Quest = -.18/ .26
1 Steger et al. (2006) 2 Steger et al. (2008)
10. Meanings of Life
Yalom (1981). Existential Psychotherapy
Death, freedom, isolation, & meaninglessness
Frankl (1963). Man’s Search for Meaning
Sources of meaning: creative, experiential, attitudinal
Klinger (1977). Meaning & Void
Incentive -> affect -> value -> goal striving -> progress ≈ meaning
Baumeister (1991). Meanings of Life
“Existential Shopping List”: purpose, value, efficacy, & self-worth
Reker & Chamberlain (2000). Exploring Existential Meaning
Cognitive, motivational, & affective components
Levels of depth: hedonism, self-actualization, service, transcendence
11. Purpose particles
Klinger (1977). Meaning & Void
Friends, communicating, understanding, family, faith, education,
spouse, leisure, nature, happiness, security, “things in general,” job,
responsibility, success, helping, loving, exploring, growth, goals/plans
Reker & Chamberlain (2000). Exploring Existential Meaning
“Most common sources of meaning cited in literature”:
Relationships, religious/creative/leisure/hedonistic activities, altruism,
growth, meeting needs, financial security, achievement, legacy,
values/ideals, traditions/culture, causes, possessions, nature
12. Purpose particles
May (1967). Psychology and the Human Dilemma
Anxiety = “The apprehension cued off by a threat to some value
which the individual holds essential to his existence as a self.”
Reker & Chamberlain (2000). Exploring Existential Meaning
“Values and beliefs are the bedrock for sources of meaning.”
Schwartz (1992):
“It may be that answering the question of ultimate meaning in life is a
basic human need that finds expression in a set of values.
However…people may find meaning through the pursuit of other
types of values.”
13. Purpose particles
Klinger (1998). In The Human Quest for Meaning
“The degree and kind of meaning a person finds in life derives from
the emotionally compelling qualities of the person’s goal pursuits.”
Emmons (1999). The Psychology of Ultimate Concerns
“Goals appear to be prime constituents of the meaning-making
process. As motivational constructs, goals are an important source of
personal meaning and provide structure, unity, and purpose to
people’s lives…Goals are used to construct meaning.”
14. The structure of goals
The Personal Goal Questionnaire*
65 items based on a comprehensive taxonomy of undergrads’ goals
Importance ratings summed into 20 parcel scores by goal theme†
Parcel structure: 3 bipolar factors
1. Spirituality vs. Finance
(+) Religious, moral, and community presence goals
(- ) Immediate financial goals
2. Intimacy vs. Self-Enablement
(+) Romantic, immediate financial, and family-building goals
(- ) Self-assertion and negative affect control goals
3. Achievement vs. Enjoyment
(+) Academic and long-term financial goals
(- ) Friendship and enjoyment-seeking goals
*Howell, Hershey, Markey, & Ozer (2001) †Stauner, Stimson, & Ozer (2009)
15. The structure of values
The Values Q-Set*
25 items based on value, goal, and meaning measures
Sorted by relative importance into 5 groups of 5 each
3 bipolar principal components
1. Spirituality vs. Secularism
(+) Religious observation & exploration, helping others, morality
(- ) Financial security, pleasure, careerism, independence, and health
2. Competence vs. Intimacy
(+) Creativity, skill, nature, and knowledge & wisdom
(- ) Romantic love, family, and raising children
3. Individualism vs. Collectivism
(+) Fame or popularity, respect or power, and legacy or impact
(- ) Understanding people, cultural heritage, and friendships
*Stauner, Boudreaux, & Ozer (2010)
16. Goals, values, & meaning
Stauner & Ozer (2010)
149 undergraduates mean age = 19.3 71% female
17. GARGOYLE OF ROCK
Stauner & Ozer (2010)
149 undergraduates mean age = 19.3 71% female
tongue
axe
18. Goals, values, & meaning
Stauner & Ozer (2010)
149 undergraduates mean age = 19.3 71% female
Table 3. Correlations of Presence with Importance Ratings
Goal Parcel Meaning r Value item Meaning r
Spirituality vs. Finance .30 Spiritualism vs. Secularism .26
Religious .28 Living in accordance with religion .26
Moral .17 Explore/reinforce religious identity .19
Community presence .13 Helping people .11
Immediate finances -.09 Financial security -.20
Having a pleasurable life -.25
Choosing and pursuing a career .00
Self-assertion -.22 Being or becoming independent -.13
Being healthy and energetic .09
Friendship -.16 Gaining / maintaining friendships -.18
19. Goals, values, & search
Table 4. Correlations of Search with Importance Ratings
Goal Parcel Search r Value item Search r
Find direction in life .52 Competence vs. Intimacy -.17
Religious -.18 Experience/appreciate nature -.24
Independence .16 Individualism vs. Collectivism .17
Interpersonal skills .14 Fame, popularity, & renown .19
Becoming respected & powerful .18
Leaving a legacy/having an impact .09
Gaining or maintaining friendships .07
Understanding cultural heritage -.10
Understanding people & culture -.17
Immediate finance .05 Financial security .06
20. Too busy to bother?
Klinger (1998). In The Human Quest for Meaning
“[The meaning of life] is not a problem for people who for any
other reason find themselves persistently engaged in striving for valued
goals. The more introspective among them, especially when someone
else raises the issue, may well be inclined to formulate for themselves
one or more consistent life purposes, but probably most would not
otherwise be bothered.
“On the other hand, when people find themselves spending
inordinate amounts of time in activities that they do not value, or find
themselves suffering for no immediately evident good purpose, they
are likely to raise the question: What for? On anecdotal grounds, it
appears that this commonly occurs when people are induced to work
largely to avoid punishment rather than for appetitive reasons (as in
concentration camps), or when they are working for appetitive goals
whose value is extrinsic (as in working largely to earn money)...”
21. Personality measures
Age-Universal I/E-R (I/E-R; Gorsuch & McPherson, 1989)
Intrinsic and extrinsic religiosity
Sub-subscales: Extrinsic social and extrinsic personal
Religious Quest (RQ; Batson & Schoenrade, 1991)
Belief in Afterlife (BA; Osarchuk & Tatz, 1973)
Spiritual Transcendence Scale (STS; Piedmont, 1999)
Prayer fulfillment
Universality
Connectedness
Spiritual Transcendence Index (STI; Seidlitz et al., 2002)
Big Five Inventory (BFI; John, Donahue, & Kentle, 1991)
Satisfaction With Life Scale (SWLS; Diener et al., 1985)
22. Table 5.
Correlations of personality measures with MLQ
Variable Measure Presence Search
Intrinsic religiosity I/E-R .30 -.03
Extrinsic religiosity I/E-R .10 .12
Extrinsic personal I/E-R .22 .05
Extrinsic social I/E-R -.10 .16
Belief in an afterlife BA .27 .20
Religious quest RQ -.01 .30
Spiritual transcendence index STI .38 -.09
Prayer fulfillment STS .34 .06
Connectedness STS .29 .32
Universality STS .30 .31
Extraversion BFI .20 -.09
Agreeableness BFI .12 -.00
Conscientiousness BFI .35 -.06
Neuroticism BFI -.22 .16
Openness to experience BFI .17 .13
Life satisfaction SWLS .42 -.07
*Correlations significant at p < .01 level bolded. N = 145-149 (BFI / SWLS N = 237)
23. Predictors of presence
Table 6a. Regression predicting presence from personality
Variable Estimate SEE β p Tolerance r
Intercept 2.64 .43 .08
Spiritual trans. (STI) .33 .07 .36 <.0001 .91 .38
Life satisfaction .33 .07 .32 <.0001 .96 .42
Extrinsic social -.26 .12 -.17 .0242 .94 -.10
Adjusted R = .52
Table 6b. Correlations of MLQ-P, SWLS, I/E Extrinsic social, & STI
Variable Presence Life satisfaction Extrinsic social
Life satisfaction .39
Extrinsic social -.10 -.04
Spiritual trans. (STI) .38 .19 .22
*Correlations significant at p < .025 level bolded. N = 149
24. Meaning moderators
Presence correlation with friendship goals/values
moderated by spiritual connectedness
Upper 50% in connectedness: r = -.02
Lower 50% in connectedness: r = -.26 / -.29
Connectedness more significant than goals/values in regression
Value interaction term insignificant
Goal parcel insignificant; goal interaction term significant
Correlation w/ religious goals/values moderated by religion
Insufficient ns for NHSTs in non-Christian affiliations
Participants’ religious affiliations:
1. 50% Christian 2. 28% Atheist / agnostic / irreligious
3. 12% Buddhist 4. 6% Muslim 5. 4% Other
25. Moderations by religion
Table 7. Presence of meaning correlations by religious affiliation
Variable correlated with presence r (Christians) r (non-Christians)
Spirituality vs. Finance .35 .18
Religious goals .30 .16
Immediate financial goals -.27 .02
Self-assertion goals -.12 -.31
Friendship goals -.06 -.24
Spiritualism vs. Secularism .32 .11
Living in accordance with religion .33 .09
Explore/reinforce religious identity .14 .13
Having a pleasurable life -.37 >* -.03
Gaining and maintaining friendships -.06 -.26
Intrinsic religiosity .35 .15
Religious quest -.31 <* .21
Bolded correlations significant (p < .05) n = 72-75 n = 71-74
26. Predictors of the search
Table 8a. Correlations of MLQ, BA, and intrinsic religiosity*
Variable Presence Search Belief in afterlife
Search for meaning -.17
Belief in an afterlife .27 .20
Intrinsic religiosity .30 -.04 .55
Table 8b. Regression predicting search from presence & BA
Variable Estimate SEE β p Tolerance r
Intercept 3.65 .46 .24
Presence -.33 .08 -.32 .0001 .81 -.17
Presence² -.13 .04 -.17 .0019 .83 -.17
Belief in an afterlife .36 .12 .23 .0042 .91 .20
*Correlations significant at p < .025 level bolded. N = 145-149
27. Predictors of the search
Table 9a. Correlations of MLQ & STS-Connectedness*
Variable Presence Search
Search -.17
Connectedness .29 .32
Table 9b. Regression predicting search from MLQ-P & STS-C
Variable Estimate SEE β p Tolerance r
Intercept 2.49 .53 .24
Presence -.35 .08 -.34 <.0001 .82 -.17
Presence² -.13 .04 -.17 .0012 .85 -.17
Connectedness .72 .15 .35 <.0001 .90 .32
*Correlations significant at p < .025 level bolded. N = 148-149
28. Predictors of the search
Table 10a. Correlations of MLQ & openness to experience*
Variable Presence Search
Search -.22
Openness .17 .14
Table 10b. Regression predicting search from MLQ-P & BFI-O
Variable Estimate SEE β p Tolerance r
Intercept 3.30 .50 .22
Presence -.37 .07 -.35 <.0001 .87 -.22
Presence² -.17 .04 -.22 <.0001 .90 -.19
Openness .46 .14 .20 .0016 .97 .14
*Correlations significant at p < .04 level bolded. N = 237-238
29. Predictors of the search
Table 11a. Correlations of MLQ & neuroticism*
Variable Presence Search
Search -.22
Neuroticism -.22 .16
Table 11b. Regression predicting search from MLQ-P & BFI-N
Variable Estimate SEE β p Tolerance r
Intercept 4.31 .36 .20
Presence -.30 .07 -.29 <.0001 .85 -.22
Presence² -.16 .04 -.20 <.0001 .90 -.19
Neuroticism .18 .11 .10 .1057 .95 .16
*Correlations significant at p < .015 level bolded. N = 237-238
30. Predictors of the search
Table 12. Regression predicting search from MLQ, STS, BA, & BFI
Variable Estimate SEE β p Tolerance r
Intercept .60 .77 .16
Presence -.43 .08 -.41 <.0001 .76 -.17
Presence² -.13 .04 -.17 .0011 .81 -.17
Belief in afterlife .30 .12 .19 .0091 .91 .20
Connectedness .63 .15 .31 <.0001 .86 .32
Openness .33 .16 .14 .0425 .90 .14
Adjusted R = .51
31. What does it all mean?
Supportive evidence for many existential theories
Regarding presence
Levels of meaning (Reker, 2000)
The post-religious “value gap” (Baumeister, 1991)
Existential threats of death & isolation (Yalom, 1981)
Regarding search
Connectedness --(?)--> responsibility ------> “anguish” (Sartre, 1965)
Yalom’s threats of freedom, & meaninglessness
Challenges to others
Meaning via goals and values complicated by depth of meaning
“Will to meaning” is not explicitly universal, nor situational
Search ≠ neuroticism
32. Future Research
Validation of Values Q-Set
Open-ended listing approach to values assessment
New populations: community, internet, criterion, experimental?
Tests of convergent validity with sources of meaning measures
Tests of predictive validity with goal concordance & life satisfaction
Disentangling life meaningfulness from life satisfaction
Criterion groups
Religious leaders, philosophy faculty, volunteers, activists, elderly
Longitudinal experiments
Meaning manipulation: log daily work toward purpose
• Nostalgia, life narratives, uncertainty, cultural worldview defense, PA, etc.?
• Isolation? Freedom? Meaninglessness?
Quasi-experiment: new parents-to-be
33. Credits
Dan Ozer
The RAs
Tanya Selvam
Andrew Stimmler
Elizabeth Castaneda
Rachel Cheong
Christian Lorenzo
My friends and my folks
And for you, as promised…
34.
35. Future Research
Validation of Values Q-Set
Open-ended listing approach to values assessment
New populations: community, internet, criterion, experimental?
Tests of convergent validity with sources of meaning measures
Tests of predictive validity with goal concordance & life satisfaction
Disentangling life meaningfulness from life satisfaction
Criterion groups
Religious leaders, philosophy faculty, volunteers, activists, elderly
Longitudinal experiments
Meaning manipulation: log daily work toward purpose
• Nostalgia, life narratives, uncertainty, cultural worldview defense, PA, etc.?
• Isolation? Freedom? Meaninglessness?
Quasi-experiment: new parents-to-be
36. Predictors of the search
Stauner & Ozer (2011)
Table 5. Regression predicting search from cognitive traits
Variable Estimate SEE β p Tolerance r
Intercept -1.23 .85 .16 .1494
Presence -.32 .08 -.33 .0002 .62 -.17
Presence² -.13 .04 -.17 .0012 .75 -.17
Belief in afterlife .57 .13 .37 <.0001 .64 .20
Connectedness (C) .59 .15 .30 <.0001 .82 .32
Openness .41 .15 .19 .0211 .88 .14
Religious goals (R) -.43 .12 -.31 .0003 .66 -.18
C x R interaction .41 .16 .20 .0093 .89 .08
Neuroticism .19 .12 .11 .1180 .87 .20
Adjusted R = .59
Editor's Notes
Intro to existentialism & existential psychologyRelationship of meaning-seeking to meaning-havingTheories of sources of meaningGoals & valuesRelationship of meaning (and seeking) to goals & valuesRelationships of meaning & seeking to personality traitsImplications for theory and researchDirections to Nirvana
If this is your reaction to a review of existential theory, I don’t blame you, and neither would Jean-Paul Sartre, who thought this is in fact a symptom of authentic living. Sartre’s role in existentialism is a bit like Freud’s in psychology. When people hear “existentialism,” they probably think of Sartre first, because he made his claims very grandiose and somewhat upsetting.[before next]:Why such anguish? Why is responsibility so bad? Here’s another quote I didn’t have room for: “All existing things are born for no reason, continue through weakness and die by accident…It is meaningless that we are born; it is meaningless that we die.” That’s the quote. Perhaps we can call this the ultimate null hypothesis.
Sartre’s version of existentialism was neither the final product nor the original.[advance]Over 2 millennia ago, Socrates made a very strong case for an inquisitive lifestyle.His student Plato wrote of the search for knowledge as a matter of responsibility, but the kind of meaning he was concerned with was thought of as a rationally objective reality.The subjective aspects of human experience became a central issue in the philosophical movement of existentialism, in which people like Kierkegaard, Nietzsche, & Heidegger were major figures.William James may have been the first psychologist to take an existentialist viewpoint, though this was still well before existentialism was called “existentialism.”
A few generations later, Maslow applied existential theory to a different aspect of motivation: not our freedom from predetermination, but in fact our apparent predisposition toward inquisitiveness.Rollo May edited a book in which Maslow appeared again. In Maslow’s chapter, he answered his own question about existentialism as a psychologist: “What’s in it for us?” May himself focused more on the search for meaning as a response to existential threat. (Spurred on by his own life-threatening illness.)Victor Frankl’s book made one of the most extreme claims about the search for meaning following his own extreme experience with the threat of death in a Nazi concentration camp.Eric Klinger wrote of more ordinary existential threats and how average people can suffer from existential vacuum caused by disillusionment with mundane, everyday concerns, like boredom and failing relationships.Irvin Yalom outlined these universal existential threats as broadly, abstractly, and succinctly as anyone to date.Roy Baumeister wrote of the kinds of experiences that give people a sense of meaning.I’ll say more about these three later.Finally, Gary Reker has authored a modern theory of existential meaning that is the most falsifiable and psychometrically friendly.In this chapter of his book on the topic, he also summarized these empirical arguments for the importance of meaning in life as a psychological construct. They’re pretty good ones too, so even if you doubt that Frankl was right, well, maybe he should be!
For the purpose of my research, I’ve been using a content-free approach to assessing the global sense of meaning in life.What I mean is:
Here’s what this looks like on a scatterplot.Note the nice pretty curve formed by the confidence interval around the regression line. There’s no way to put a straight line inside.
[Life problems Baumeister quote:]“The meaning of life is a problem for people who are not desperate, people who can count on survival, comfort, security, and some measure of pleasure.”This isn’t to say the other people have plenty of meaning; it’s that they’ve got bigger problems. Kind of a throwback to Maslow’s hierarchy of needs.[…][before next]:So this already gives some vague sense of what meaning as a global, content-free construct might be all about to participants.Now before I talk about my research on what “meaning” means to my participants, let me present a few existing theories on it.
First, here are the reasons existentialists say we have trouble finding meaning.Frankl outlined some general sources of meaning: what we do with our lives, where that takes us, and how we feel about it all. Frankl says each contributes to the sense of meaning.Klinger begins with incentive theory, which is a bit of a contrast with Frankl, who wrote more like a motivational drive theorist.This isn’t to say Klinger necessarily disagreed with Frankl though. Here’s an interesting quote:“The human brain cannot sustain purposeless living. It was not designed for that. Its systems are designed for purposive action, and when that is blocked, they deteriorate, and the emotional feedback from idling those systems signals extreme discomfort and motivates the search for renewed purpose and hence meaning.”Baumeister then offers his existential shopping list, on which the first item is purpose.Reker claimed that meaning has cognitive components (such as the attitudes and beliefs that form our cultural worldview), motivational components (such as goals and values), and affective components. More recent research has suggested that people in positive moods are more open to the perception of meaning, and even better at discriminating between meaningful and meaningless activities.Reker himself came up with a theory for discriminating between sources of meaning in terms of the depth of their meaningfulness.Next I’d like to present some even more specific theories about sources of meaning.
Klinger actually collected empirical evidence for these sorts of sources, both in a checklist and open-ended listing format.In describing the literature on sources of meaning, Reker lists these as the most common cited. Anyone who knows Shalom Schwartz’ list of universal values might see some familiar things here…but I’m not the first to draw that connection.
May explained the existentialist concept of anxiety as a threat to a value. This presages some of the work done by Terror Management Theorists on death threats prompting the defense of one’s values.Reker puts it quite plainly that…”[read quote]“Even Schwartz himself had some things to say about meaning and values when he introduced his circumplex theory. This was something he said about the difficulty of pinning down spirituality in the factor space of values. Note that he wasn’t just talking about spirituality here, and that he says “pursuit.”And speaking of pursuits…
If you know my lab’s research, you knew this was coming.See? There it is. Goals!This is why I’m interested in goals and values. A lot of people have argued that they may be what meaning is made of: the elementary particles composing the purpose molecule, if you will…or purpose nebula, if you prefer!
So before I get to decomposing these nebulous concepts of meaning and purpose, here’s a primer on my previous research and the instruments I’m using.
I’m using a q-set approach for values so that people can’t just call every value they see important, which is a common problem with value rating tasks. My hope is that being forced to choose only five values as most important makes those choices a little more “meaningful.”
I presented this poster in Europe this summer!One thing I gotta show you real quick:
This gargoyle was rockin’ out on the roof of the church that’s built inside the biggest castle in the world![advance]Everybody knows gargoyles listen to KISS.
Not claiming these are all significant (in fact, only those larger than .16 are with 95% certainty when tested individually)The ones with big effect sizes are religious.There are also some on the negative side that fit Reker’s theory of meaning.
Not claiming these are all significant (in fact, only those larger than .16 are with 95% certainty when tested individually)I think these value correlates connote a bit of self-importance in those searching for meaning. They seem to want fame and power, but don’t really care about other people or their culture, let alone nature! No wonder the meaning of their own lives is so important.[before next]:You’ll see why I also included these null results for financial goals and values on the next slide.I’m going to put off most of my interpretations until after the next batch of results: remember, I’ve still gotta talk about personality traits. But as for the sparse results with goals and values, here’s another nice quote from Klinger.
This is him responding to that earlier quote from Baumeister about people with life problems not worrying about meaning. Here Klinger is suggesting that people who have goals that suit their values don’t even need to think about meaning.Maybe to undergraduates, goals and values are more meaningful than “meaning!”[advance]In this second paragraph, he’s saying that people who search for meaning are more likely to be in really bad situations like the one Viktor Frankl survived, or they’re just pursuing extrinsic rewards. That part also suits the results I just showed you regarding the negative relationship between financial values and the presence of meaning…but recall that there was no such negative relationship with the search for meaning, which is what Klinger is really talking about here! Maybe it’s not up to the theorists to decide which values are extrinsic.[before next]:In any case, this is a situationist argument for the origins of existential searching motivation.In this last part of my presentation, I’m going to go over my results on the personality side.
Before I started this study, I knew something was up with the religious goals, so I decided to focus on that with the spare room in my survey.[example items, if time]:Intrinsic: “I enjoy reading about my religion.”Extrinsic personal: “I pray mainly to gain relief and protection.”Extrinsic social: “I go to church mostly to spend time with my friends.”Quest: “As I grow and change, I expect my religion also to grow and change.”BA: “Some existentialists claim that when people die they cease to exist: I agree.”PF: “I find inner strength and/or peace from my prayers or meditations.”Universality: “All life is interconnected.” “I believe that there is a larger meaning to life.”Connectedness: “I am concerned about those who will come after me in life.”STI: “My spirituality helps me to understand my life’s purpose.”
Correlations to all the religious variables are pretty similar to what’s been found before.As far as I know, the spiritual correlates are new discoveries, and the effect sizes are pretty good. Evidently all aspects of spirituality have plenty to do with meaning, but only some relate to the search. I’ll discuss some of these further in a minute.The big five correlates are a little stronger than usual, but not outside the range of previous findings. There were correlations like these in a Czech sample I heard about at the European conference this summer.The life satisfaction correlation is also quite typical.
Next I tried multiple regression predicting the presence of meaning. Only these three variables remained significant.Note that extrinsic social religiousness is showing a little suppression effect here.[advance]If we look at its bivariate correlations with the other variables, the positive correlation with spiritual transcendence may explain the suppression. As meaning increases, extrinsic social religiosity goes down, and spiritual transcendence goes up. But as spiritual transcendence goes up, extrinsic social religiosity also goes up! I’m not sure why these are positively correlated, but it’s not really my point.In any case, controlling for spiritual transcendence brings out the negative effect of extrinsic social religiosity on meaning.The same suppression effect appears on spiritual transcendence if we take out life satisfaction.The positive effect of transcendence on meaning fits with Reker’s theory that transcendent sources of meaning are of the highest level. The negative effect from extrinsic religiousness fits with Klinger’s quote, if we take it to mean that extrinsically motivated activities in general are bad for meaning.I should mention that this is all assuming there is a directional effect on presence caused by these variables, which may not be the case.
As for those peculiar negative correlations between meaning and friendship goals and values, I found that spiritual connectedness moderates the relationship. Since I had to split my sample in half to get these correlations, the difference is only marginally significant…but if it’s real, it makes sense. Evidently pursuing and valuing friendship is only bad for meaning when one feels relatively disconnected from people. Maybe these people are extrinsically motivated to find friends…or maybe they just really need more friends!Speaking of goals and values, remember those positive relationships with the religious ones? Those seem to have a moderator too: religious affiliation. I didn’t have enough people of each religion to do decent significance tests, but since half my participants were Christian, I could at least split the sample in half again that way. Note before I show you the next slide that when I compare Christians to non-Christians, I’m mostly comparing them to fairly irreligious people, who compose the second largest subsample.
With Christians, the spirituality vs. finance distinction among goals and the spiritualism vs. secularism distinction among values seem to be more existentially relevant than with non-Christians. This is not only to say that religiousness is more existentially important to Christians, as also indicated by the correlations with intrinsic religiosity, but that materialism and hedonism are apparently more existentially dissatisfying to them.Also, the negative correlates among goals and values that may reflect social problems (friendship and self-assertion) seem to be more impactful among non-Christians.Again, none of these differences are significant with such small samples, except the difference in the pleasure value and religious quest. Religious quest actually reverses and approaches significance as a positive predictor of meaning for non-Christians, whereas Christians seem to feel more existentially comfortable when not questioning their religion too much.
So who is doing all this existential questioning? Do religious people avoid it in general? No. Look again at the near-zero correlation of search with intrinsic religiosity. Then look at the other correlations...Remember how this negative relationship between presence and search was stronger when controlling for the curvilinear effect of presence? Well, there’s even more to it than that.Presence relates positively to belief in an afterlife. Belief in an afterlife has been shown to reduce mortality salience effects, so Terror Management Theory argues that it is psychologically protective against the threat of death, which is a threat to meaning according to existential theory. Thus belief in an afterlife may relate to meaning because it protects against the existential threat of death. Alternatively, the relationship may be mediated by meaning's established relationship with religiousness in general, which reappears in my data.Note next that belief in an afterlife correlates positively with the search for meaning as well. While this may seem like a bit of a paradox, and there's little if any theory out there to help explain it, I think belief in an afterlife may raise as many existential questions as it answers. For instance, "How can I make sure I'm going up, and not down?" "What will it REALLY be like when I get there?" And, "What then is the real point of this existence?" In this manner, an answer to one existential question may provoke many new existential questions, thus driving the overall search for meaning.Of course, these correlations don’t establish any causality or even directionality, so many other explanations are possible…but if I assume there are directional effects on presence, I can also test for suppression in multiple regression.[advance]Again, the positive correlations between belief in an afterlife (BA for short) and both search and presence, given the negative relation between search and presence, suggests that both BA and presence may suppress each other's correlations with search. In other words, as BA rises, both presence and search should rise, but as presence rises, search should fall--at least, beyond a certain minimum, as I established earlier.[advance]A multiple regression predicting search reveals mutual, modest suppression effects between BA and the linear term for presence. Hence both of these variables' effects on search are likely to be a bit stronger than their bivariate correlations.
A similar principle may apply to spiritual connectedness. As shown here, the connectedness subscale of the Spiritual Transcendence Scale correlates positively with the presence of meaning. Both positive and existential psychological theory recognize the importance of social connections in psychological well-being, so this is no surprise. Remember that Reker's theory on levels of meaning put social relationships at the second highest level as a source of meaning. Yalom also emphasized the existential threat posed by a sense of isolation, which the people low on connectedness may be expressing here. Again, these are just a few of many possible explanations for the correlation.As for the correlation between search and connectedness, Sartre's existential theory may actually offer one very clear explanation. If people who feel spiritually connected to others also feel responsible for the well-being of others, as Sartre argued we all should, then maybe those high on connectedness also feel more existential anxiety because of this responsibility, as Sartre did. Maybe people high on connectedness also run into Yalom’s threat of freedom if they struggle to find a way to help everyone as much as they want to. In Baumeister’s theory, these would be the people that need to go shopping for efficacy. In any case, it's clear that a sense of connectedness is related to existential curiosity.Again, the positive correlations between connectedness and both search and presence, given the negative relation between search and presence, suggest that both connectedness and presence may suppress each other's correlations with search.[advance]And voila. Moresuppression effects between connectedness and the linear term for presence. So, both of these variables' effects on search are probably stronger than their bivariate correlations, assuming there is such directional causality.
One more case of this kind: openness to experience.Again, positive correlations with presence and search,[advance]And again, suppression effects.This too makes sense in terms of ego identity development. According to this theory, people develop truer senses of identity by exploring their identities and questioning them. People high on openness are certainly more curious, so it’s no surprise if they’re more motivated to question the meaning of their lives. Since people high on openness are also good at handling complexity, their questioning might actually allow them to pass through what’s known as ego identity moratorium to achieve more meaning as well. In cross-sectional data like this, that wouldn’t appear as a correlation between search and presence: it would appear as a correlation between openness and presence.Whether or not that’s the case here, controlling for openness should at least emphasize the negative relationship between the search for meaning and the presence of meaning among more open people. Those who are open but aren’t searching have probably already achieved their sense of identity, while those who are searching are in ego identity moratorium, and still full of existential doubt.I’ve got to admit though, this one feels iffy. The correlation between openness and presence jives with the correlation between dogmatism and presence, which was stronger in previous studies.
Last, I just want to show how adding the curvilinear effect of meaninglessness on search reduces the already meager relationship of neuroticism with search to insignificance. Here there is further evidence that neurotic people experience more meaninglessness, but also evidence that much of what neuroticism explains about search can be better explained by other variables. Granted, the insignificance of the remaining effect is probably as much a matter of sample size as it is a matter of effect size, but if we trust the effect size, the point stands: the search for meaning is not as much an expression of neuroticism as some psychotherapists have argued.
No, really, THIS is my last table of results. These are all those predictors of search I just talked about, finally together in one big scary multiple regression. Everything is still significant, but most of the suppression has gone away…except in presence, which is sporting quite a big effect now. So, all else being equal, apparently people possessing meaning really don’t search for it after all.
In closing, let me offer a quick recap.Hedonism & materialism = lowest: pleasure & financial values negatively relatedSelf-actualization = 2nd lowest: career achievement goals and values unrelatedOther-directedness = 2nd highest: helping value & moral goals = weak pos. correlation; spiritual connectedness strongly relatedTranscendence = highest: religious goals & values, spiritual transcendence strongest relatedReligious correlates also support Baumeister’s theory of the religious “value gap”Belief in an afterlife’s correlation with meaning supports the Yalom’s theory on the existential threat of death (not to mention all the Terror Management Theorists out there, some of whom have already pointed this out).The correlation of connectedness with meaning also supports Yalom’s theory on isolation.For those not-so-isolated, the correlation of connectedness with search also supports Sartre’s “anguish” problem and Yalom’s freedom threats. Likewise, the meaninglessness threat appears in the strong effect of meaninglessness on search…though this argument is substantially weakened by the quadratic effect.[advance]Many goals and values seem to have very little to do with the overall experience of meaningfulness, and those that do may be borrowing their relationships from trait-like motives such as religiousness and hedonism or materialism. Or the information goals and values contribute to meaning may not be through their importance. Maybe attainment, which is harder to assess.Theorists claiming everyone searches for meaning must rest their claims on the subconscious. Clearly not everyone consciously cares. Also, the things that characterize the people who do care seem to be aspects of personality rather than a common situation. If tough circumstances or extrinsic motives cause searching, other correlates should’ve emerged (e.g., health problem & immediate finance goals).As for what parts of personality do predict search, it’s not all about neuroticism. For many people, especially the afterlife-oriented, spiritually connected, and open-minded, searching for meaning is just a necessary part of life.
Call out for collaborators
My advisor, for keeping my statistical feet on the ground and out of my mouthMy RAs, for making this research possibleThe people who support me outside my workAnd as my thanks for listening, don’t think I’d forgotten…
Here is your roadmap to Nirvana!
Collaborators?
Not claiming these are all significant (in fact, only those larger than .16 are with 95% certainty when tested individually)