Journal of Research in Personality最新文献

Narrative identity research typically assumes that people always play the role of the main character in the life stories they provide (McAdams, 2018). However, it is possible that some people view themselves as playing the role of a “side” character or minor character in their life story. Such views of the self are likely to influence well-being outcomes. In three studies we use a novel self-report method to show that seeing oneself as a major versus minor character within one’s own life story significantly impacts well-being both prospectively and retrospectively. Additionally, we demonstrate that this major character construct is associated with rated psychological need satisfaction, autonomous goal pursuit, and coded agency. We believe these findings contribute to expanding available autobiographical assessments and predictions of well-being from narrative data.

Effects of trait religiousness on wellbeing are well-documented, but the potential of daily religious practices to influence daily wellbeing and mitigate the commonplace ups and downs of daily life has rarely been examined. This study explored how trait religiousness and daily religious behaviors relate to day-to-day wellbeing (i.e., positive and negative affect), especially in the context of daily stresses and uplifts. A national US sample of 184 adults completed baseline measures and 14 daily surveys. Multilevel modeling revealed the relevance of daily religious behaviors (rather than trait religiousness) for daily affect. In general, daily religious behaviors showed salutary main effects on daily affect and buffered associations of daily stresses and uplifts on affect. In contrast, trait religiousness showed weak or null main effects and did not buffer associations between stresses/uplifts and affect. Notably, some associations between daily religious behaviors and affect were stronger for individuals higher in trait religiousness. Item-level analyses showed that most religious behaviors had similar associations as composite daily religious behaviors in predicting positive affect, whereas only specific daily religious behaviors predicted negative affect. Findings suggest future research might profitably attend to daily religious behaviors to further understand how religiousness influences emotional wellbeing.

Research suggests that people can predict others’ personality and emotions through various channels, but it is unknown whether strangers can accurately predict a target’s trait happiness from a brief written personal memory, and whether some content is more useful than others. Given the importance of understanding others, we conducted two pre-registered investigations of whether third-party readers could estimate the happiness of 5,169 targets who wrote a brief (average words = 61) personal or prosocial spending memory. We detected a small positive correlation between targets’ trait happiness and readers’ ratings in both conditions, with a larger correlation often found in the personal condition. We then conducted exploratory analyses to probe why certain spending memories facilitate greater trait happiness accuracy by examining word usage.

To understand the role of personality in the relationship between hedonic motives (e.g., pleasure), eudaimonic motives (e.g., excellence/meaning), and subjective well-being, we sampled 218 university students who completed an online questionnaire and a week of experience sampling surveys. Besides documenting the associations between personality and both motives, we found that the impact of both motives on average subjective well-being did not differ across different levels of the Big Five personality traits. Adding to these trait-level findings, we found that people high on neuroticism generally had more negative experiences when they did not engage in either motive. People high on neuroticism may have a lower setpoint of well-being compared to their peers but may equally benefit from engaging in either motive.

Research assessing personality traits and religiosity across cultures has typically neglected variation across religious affiliations and has been limited to a small number of personality traits. This study examines the relationship between the Big Five personality traits and their facets, two theoretically distinct measures of religiosity, and twelve other personality traits across seven religious affiliations and 61 countries/regions. The proportion of participants following a religion varied substantially across countries (e.g., Indonesia = 99%; Estonia = 7%). Both measures of religiosity were related to agreeableness, conscientiousness, happiness, and fairness; however; relations with religiosity as a social axiom were stronger and less variable across religious affiliations. Additionally, personality-religiosity links were more robust in low-development, high-conflict, and collectivist nations.

Gender role scales measure concepts related to agency and communion as masculine- and feminine-typed traits. However, previous findings showed that 18-to-29-year-old women and men did not differ on a scale of communion, whereas 30–40-year-old women and men did. This study attempted to replicate these findings and to expand to a lifespan sample 10 years after initial data collection to clarify whether interactions by age support developmental and/or cohort-related trends for gender and communion. Results contradict a cohort explanation, and in fact show a weaker interaction between age and gender than prior studies. We conclude that mean gender differences are broadly stable across the lifespan, though they are somewhat weaker in emerging adult years, suggesting a small developmental effect.

We studied body motion dynamics and personality differences using complex systems methods. 105 adults (aged 18–33, 70% women) completed a 15-minute laboratory task covering three self-referencing topics (self-introduction, bodily perception/sensory life, socio-emotional life). Body motion dynamics were extracted from videos using a frame-by-frame differentiation method. Recurrence Quantification Analysis derived the measures of Determinism, Entropy, Laminarity, and Mean-Line. Multilevel models estimated personality (IPIP-NEO-120) and situational effects. Neuroticism predicted lower determinism and fluctuating dynamics in bodily perception and socioemotional life; less complexity and stability during socioemotional topics, and increased negative affect. Extraversion predicted regular/deterministic dynamics during bodily perception. Conscientiousness predicted lower determinism and increased variability. Agreeableness predicted lower post-task negative affect. Findings are discussed within embodied, enactive, complex systems, and personality frameworks.

Although psychosocial stress is a putative mechanism for personality-health associations, research has been limited by a lack of comprehensive, fine-tuned assessment. In the current study, a large sample (n = 655) of young adults completed facet-level personality assessment followed by a 14-day experience sampling of stress exposure, emotional stress reactivity, pre-sleep arousal, and sleep. Multilevel model analyses confirmed that neuroticism, across facets, was the strongest predictor of daily stress. Facet-level analyses indicated that assertiveness, trust, and self-control were particularly relevant to daily stress. Personality moderated stress exposure associations with pre-sleep arousal (conscientiousness, aesthetic chill proneness) and restorative sleep (openness, aesthetic chill proneness). Findings confirm the significance of personality in daily stress. Future directions and implications for stress intervention are discussed.

The Big Five Inventory-2 (BFI-2), as a comprehensive measure encompassing the Big Five domains and their facets, has undergone numerous validations in various languages. To validate a Serbian adaptation of the BFI-2, data from two samples, comprising a total of 1016 adult participants, along with a US sample (N = 1000), were utilized. The originally proposed factor structure of Serbian adaptation of the BFI-2 was confirmed, along with partial scalar invariance across Serbian and US samples. Convergent validity was established in relation to an alternative Big Five measure, as well as six-factor and seven-factor models. Criterion validity was confirmed through correlations with various behavior, cognitive, and emotional indicators. These findings contribute to evidence supporting the cross-cultural validity of BFI-2.

Some meta-perceivers have more insight than others into the impressions they make, but what is this meta-accuracy about? Do good meta-perceivers have insight into the unique impressions they make (dyadic meta-accuracy), or do they simply understand their reputation (generalized meta-accuracy)? In two studies, wemetaces in dyadic and generalized meta-accuracy among close others, as well as potential mechanisms and correlates. Results suggest that, among close others, there are good meta-perceivers of dyadic and generalized meta-accuracy. Good meta-perceivers of dyadic meta-accuracy form more differentiated meta-perceptions, while good meta-perceivers of generalized meta-accuracy make and think they make consistent impressions that align with their self-views. Thus, among close others – unlike in first impressions – there are good meta-perceivers who perspective-take.