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Publications of Patty Van Cappellen    :recent first  alphabetical  combined listing:

%% Journal Articles   
@article{fds325554,
   Author = {Saroglou, V and Corneille, O and van Cappellen,
             P},
   Title = {Speak, lord, your servant is listening: Religious priming
             activates submissive thoughts and behaviors},
   Journal = {The International Journal for the Psychology of
             Religion},
   Volume = {19},
   Number = {3},
   Pages = {143-154},
   Publisher = {Informa UK Limited},
   Year = {2009},
   Month = {July},
   url = {http://dx.doi.org/10.1080/10508610902880063},
   Abstract = {According to many theoretical perspectives, religion is
             positively associated with submission and conformity.
             However, no study to date provided experimental evidence for
             this hypothesis. We did so in two experiments that relied on
             priming procedures. In Experiment 1, participants were
             tested for the strength of their religion-submission
             associations by using a lexical decision task. In Experiment
             2, participants were primed with either religious or neutral
             concepts and were invited or not by the experimenter to take
             revenge on an individual who had allegedly criticized them.
             Both studies provided evidence for the expected
             religion-submission association, although the effects were
             limited to participants scoring high in personal
             submissiveness. Among these individuals, religious priming
             increased the accessibility of submission-related concepts
             (Experiment 1) and the acceptance of a morally problematic
             request for revenge (Experiment 2). Discussion focuses on
             questions for future research and implications for our
             understanding of religion's role in morality and
             interpersonal relations. Copyright © Taylor & Francis
             Group, LLC.},
   Doi = {10.1080/10508610902880063},
   Key = {fds325554}
}

@article{fds325553,
   Author = {Van Cappellen and P},
   Title = {Un rituel collectif: Analyse de 1 Ch 15-16 selon le modèle
             de E. Durkheim [A collective ritual : analyze of 1 Chr 15-16
             from E. Durkheim’s perspective]},
   Journal = {Scandinavian Journal of the Old Testament},
   Volume = {25},
   Number = {2},
   Pages = {289-302},
   Year = {2011},
   url = {http://dx.doi.org/10.1080/09018328.2011.608546},
   Doi = {10.1080/09018328.2011.608546},
   Key = {fds325553}
}

@article{fds325552,
   Author = {van Cappellen, P and Corneille, O and Cols, S and Saroglou,
             V},
   Title = {Beyond mere compliance to authoritative figures: Religious
             priming increases conformity to informational influence
             among submissive people},
   Journal = {The International Journal for the Psychology of
             Religion},
   Volume = {21},
   Number = {2},
   Pages = {97-105},
   Publisher = {Informa UK Limited},
   Year = {2011},
   Month = {April},
   url = {http://dx.doi.org/10.1080/10508619.2011.556995},
   Abstract = {Religious priming activates submissive thoughts and
             facilitates compliance to authority's request for revenge
             among individuals with high dispositional submissiveness
             (Saroglou, Corneille, & Van Cappellen, 2009). The present
             experiment examines another key social influence issue: the
             effect of religious priming on informational conformity.
             Participants primed with subtle religious or control cues
             were asked to complete a numeric estimation task. In this
             task, they were left free to use or disregard numeric
             estimates allegedly provided by peers for reporting their
             own numeric decision. Results revealed that participants
             assimilated their estimates to that of their peers more
             after religious than control priming, at least for
             participants scoring higher on dispositional submissiveness.
             This finding adds to current research concerned with the
             impact of religious priming in social cognition and
             behavior. © Taylor & Francis Group, LLC.},
   Doi = {10.1080/10508619.2011.556995},
   Key = {fds325552}
}

@article{fds325551,
   Author = {Van Cappellen and P},
   Title = {La fierté dans les Psaumes, ou le paradoxe de la
             glorification de soi en Dieu. [Pride in the Psalms, or the
             paradox of self-glorification in God]},
   Journal = {Revue Théologique de Louvain},
   Volume = {43},
   Pages = {341-362},
   Year = {2012},
   Key = {fds325551}
}

@article{fds325550,
   Author = {Van Cappellen and P and Saroglou, V},
   Title = {Awe activates religious and spiritual feelings and
             behavioral intentions},
   Journal = {Psychology of Religion and Spirituality},
   Volume = {4},
   Number = {3},
   Pages = {223-236},
   Publisher = {American Psychological Association (APA)},
   Year = {2012},
   Month = {August},
   url = {http://dx.doi.org/10.1037/a0025986},
   Abstract = {In two experiments, we investigated the role of awe in
             activating the association between religiosity/spirituality
             and related feelings and behavioral intentions. In
             Experiment 1, the induction of awe (through the recall of a
             relevant event), but not the induction of pride or a neutral
             condition, led religious and spiritual participants to
             endorse a spiritual (Tibet) but not a hedonistic (Haiti)
             travel destination. In Experiment 2, the induction (through
             relevant video clips) of (a) awe of nature and (b) awe at
             childbirth, but not the induction of humor led
             religious/spiritual people to express, respectively,
             feelings of oneness with (a) others in general and (b)
             friends. Implications of these findings, for instance in
             understanding the role of self-transcendent positive
             emotions in religious rituals, are discussed. © 2011
             American Psychological Association.},
   Doi = {10.1037/a0025986},
   Key = {fds325550}
}

@article{fds358716,
   Author = {Van Cappellen and P},
   Title = {Pride in the Psalms or the paradox of self-glorification in
             God},
   Journal = {Revue Theologique De Louvain},
   Volume = {43},
   Number = {3},
   Pages = {341-362},
   Year = {2012},
   Month = {October},
   url = {http://dx.doi.org/10.2143/RTL.43.3.2172325},
   Abstract = {This article studies the emotion of pride in the Book of
             Psalms. In order to better understand the different types
             and functions of pride, it makes reference to the knowledge
             which has been accumulated in psychology concerning this
             emotion. Then, using a «narrative» analysis of certain
             Psalms, the similarities and specificities of the experience
             of pride in these poems are highlighted. It emerges how an
             emotion which, more than any other, is characterized by the
             focalisation on the self and the glorification of the self
             is able, or unable, to open up to the recognition of God.
             This allows one to overcome the unique conception of pride
             as an undesirable emotion (hubris) and to take into account
             the cases where pride is the path to personal and community
             fulfilment and to fulfilment in the relationship with
             God.},
   Doi = {10.2143/RTL.43.3.2172325},
   Key = {fds358716}
}

@article{fds325548,
   Author = {Van Cappellen and P and Saroglou, V and Iweins, C and Piovesana, M and Fredrickson, BL},
   Title = {Self-transcendent positive emotions increase spirituality
             through basic world assumptions.},
   Journal = {Cognition and Emotion},
   Volume = {27},
   Number = {8},
   Pages = {1378-1394},
   Publisher = {Informa UK Limited},
   Year = {2013},
   Month = {January},
   url = {http://dx.doi.org/10.1080/02699931.2013.787395},
   Abstract = {Spirituality has mostly been studied in psychology as
             implied in the process of overcoming adversity, being
             triggered by negative experiences, and providing positive
             outcomes. By reversing this pathway, we investigated whether
             spirituality may also be triggered by self-transcendent
             positive emotions, which are elicited by stimuli appraised
             as demonstrating higher good and beauty. In two studies,
             elevation and/or admiration were induced using different
             methods. These emotions were compared to two control groups,
             a neutral state and a positive emotion (mirth).
             Self-transcendent positive emotions increased participants'
             spirituality (Studies 1 and 2), especially for the
             non-religious participants (Study 1). Two basic world
             assumptions, i.e., belief in life as meaningful (Study 1)
             and in the benevolence of others and the world (Study 2)
             mediated the effect of these emotions on spirituality.
             Spirituality should be understood not only as a coping
             strategy, but also as an upward spiralling pathway to and
             from self-transcendent positive emotions.},
   Doi = {10.1080/02699931.2013.787395},
   Key = {fds325548}
}

@article{fds325547,
   Author = {Van Oyen and G and Van Cappellen and P},
   Title = {Mark 15,34 and the real reader: the Results of an empirical
             survey},
   Journal = {Ephemerides Theologica Lovanienses},
   Volume = {91},
   Pages = {569-599-569-599},
   Year = {2015},
   Key = {fds325547}
}

@article{fds325546,
   Author = {Van Cappellen and P and Saroglou, V and Toth-Gauthier,
             M},
   Title = {Religiosity and Prosocial Behavior Among Churchgoers:
             Exploring Underlying Mechanisms},
   Journal = {The International Journal for the Psychology of
             Religion},
   Volume = {26},
   Number = {1},
   Pages = {19-30},
   Publisher = {Informa UK Limited},
   Year = {2016},
   Month = {January},
   url = {http://dx.doi.org/10.1080/10508619.2014.958004},
   Abstract = {Research has shown that religious beliefs and practices are
             related, to some extent, to prosocial behaviors, but less is
             known about why it is so. In addition, participating in the
             traditional Christian ritual (Sunday Mass) may be
             particularly powerful in eliciting prosocial behavior among
             believers. The present study explores the aspects of the
             Sunday Mass that may be involved in the activation of
             religious prosociality. The social, emotional, and cognitive
             aspects of the Mass were concurrently assessed among
             churchgoers (n = 548) across 20 different parishes.
             Prosociality was measured by looking at spontaneous
             intention to share a hypothetical lottery prize. Results
             showed that a positive relation found between religion and
             prosociality was mediated by the social aspect of the Mass.
             Additional analyses revealed that this social aspect also
             induced the emotion of love, which in turn promoted
             prosociality.},
   Doi = {10.1080/10508619.2014.958004},
   Key = {fds325546}
}

@article{fds325545,
   Author = {Van Cappellen and P and Toth-Gauthier, M and Saroglou, V and Fredrickson, BL},
   Title = {Religion and Well-Being: The Mediating Role of Positive
             Emotions},
   Journal = {Journal of Happiness Studies},
   Volume = {17},
   Number = {2},
   Pages = {485-505},
   Publisher = {Springer Science and Business Media LLC},
   Year = {2016},
   Month = {April},
   url = {http://dx.doi.org/10.1007/s10902-014-9605-5},
   Abstract = {Research has consistently shown that endorsing a religion or
             spirituality is to some extent related to one’s
             well-being. Common studied explanations tap into the social
             and cognitive aspects of religion and spirituality. The
             present research aims at understanding how religiosity and
             spirituality exert their impact on well-being and
             investigates the role of a surprisingly neglected mechanism:
             positive emotions. Two cross-sectional studies using a
             quantitative approach are presented. In two different
             contexts (churchgoers in a European country and US
             university employees interested in meditation), results
             showed that the relation between religion (Study 1),
             spirituality (Study 2) and well-being is mediated by
             positive emotions. Distinguishing between more and less
             relevant positive emotions in a religious/spiritual context,
             it was found that the effect was mediated by
             self-transcendent positive emotions (awe, gratitude, love,
             and peace) but not by other positive emotions (amusement and
             pride).},
   Doi = {10.1007/s10902-014-9605-5},
   Key = {fds325545}
}

@article{fds325543,
   Author = {Van Cappellen and P and Way, BM and Isgett, SF and Fredrickson,
             BL},
   Title = {Effects of oxytocin administration on spirituality and
             emotional responses to meditation.},
   Journal = {Social Cognitive and Affective Neuroscience},
   Volume = {11},
   Number = {10},
   Pages = {1579-1587},
   Publisher = {Oxford University Press (OUP)},
   Year = {2016},
   Month = {October},
   url = {http://dx.doi.org/10.1093/scan/nsw078},
   Abstract = {The oxytocin (OT) system, critically involved in social
             bonding, may also impinge on spirituality, which is the
             belief in a meaningful life imbued with a sense of
             connection to a Higher Power and/or the world. Midlife male
             participants (N = 83) were randomly assigned to receive
             intranasal OT or placebo. In exploratory analyses,
             participants were also genotyped for polymorphisms in two
             genes critical for OT signaling, the oxytocin receptor gene
             (OXTR rs53576) and CD38 (rs6449182 and rs3796863). Results
             showed that intranasal OT increased self-reported
             spirituality on two separate measures and this effect
             remained significant a week later. It also boosted
             participants' experience of specific positive emotions
             during meditation, at both explicit and implicit levels.
             Furthermore, the effect of OT on spirituality was moderated
             by OT-related genotypes. These results provide the first
             experimental evidence that spirituality, endorsed by
             millions worldwide, appears to be supported by
             OT.},
   Doi = {10.1093/scan/nsw078},
   Key = {fds325543}
}

@article{fds325544,
   Author = {Clobert, M and Van Cappellen and P and Bourdon, M and Cohen,
             AB},
   Title = {Good day for Leos: Horoscope's influence on perception,
             cognitive performances, and creativity},
   Journal = {Personality and Individual Differences},
   Volume = {101},
   Pages = {348-355},
   Publisher = {Elsevier BV},
   Year = {2016},
   Month = {October},
   url = {http://dx.doi.org/10.1016/j.paid.2016.06.032},
   Abstract = {Do people treat horoscopes as mere entertainment, or does
             reading horoscopes have more substantial consequences?
             Building upon research on the expectancy effect as well as
             on literature highlighting the influence of astrology on
             individuals, we hypothesized that reading positive versus
             negative horoscopes would affect people's perceptions,
             emotions, cognitions, and creativity. Across three
             experiments, reading positive versus negative astrological
             forecasts increased positive interpretation of ambiguous
             events (Experiment 1, N = 195), cognitive performance
             (Experiment 2, N = 189), and creativity (Experiment 3, N =
             193). Furthermore, positive (versus negative) horoscopes
             decreased negative emotions among people who believe in
             astrology and the effects of horoscopes on cognitive
             performances and creativity were stronger among people with
             a low internal locus of control. Opening newspapers and
             searching for daily horoscopes have more consequences than
             one may initially think.},
   Doi = {10.1016/j.paid.2016.06.032},
   Key = {fds325544}
}

@article{fds325542,
   Author = {Van Cappellen and P and Fredrickson, BL and Saroglou, V and Corneille,
             O},
   Title = {Religiosity and the Motivation for Social
             Affiliation.},
   Journal = {Personality and Individual Differences},
   Volume = {113},
   Pages = {24-31},
   Publisher = {Elsevier BV},
   Year = {2017},
   Month = {July},
   url = {http://dx.doi.org/10.1016/j.paid.2017.02.065},
   Abstract = {Although universal, the motivation to affiliate can vary as
             a function of individual differences and of the
             characteristics of the target. Three studies explored the
             extent to which religious beliefs and identity are related
             to social affiliation motivation. Because most religions
             advocate affiliation and provide opportunities for frequent
             experiences of affiliation, we reasoned that religious
             people might show greater affiliation motivation in everyday
             attitudes and behaviors. We found that religiosity was
             positively related to implicit and behavioral measures of
             general social affiliation (Studies 1 and 2). However,
             manipulating the identity of the affiliation target revealed
             that when affiliating might not lead to positive outcomes,
             the relation between religiosity and social affiliation
             disappeared (but did not reverse). In Studies 2 and 3, when
             the target of the affiliation was explicitly identified as a
             member of a threatening out-group (atheist), religiosity did
             not predict affiliation behaviors. We discuss the mechanisms
             by which religiosity motivates and constrains social
             affiliation and the potential implications for social
             influence and intergroup processes.},
   Doi = {10.1016/j.paid.2017.02.065},
   Key = {fds325542}
}

@article{fds358715,
   Author = {Van Cappellen and P},
   Title = {Rethinking self-transcendent positive emotions and religion:
             Insights from psychological and biblical
             research.},
   Journal = {Psychology of Religion and Spirituality},
   Volume = {9},
   Number = {3},
   Pages = {254-263},
   Year = {2017},
   Month = {August},
   url = {http://dx.doi.org/10.1037/rel0000101},
   Abstract = {At the heart of many religious and spiritual traditions is
             the aspiration to transcend the self to achieve a sense of
             connectedness with the world and/or with a Higher Power and
             to serve the greater good. Recent research suggests that the
             emergence of such self-transcendence can be facilitated by
             specific uplifting emotions termed self-transcendent
             positive emotions (STPEs); STPEs are short, positive
             responses to witnessing instances of beauty or good outside
             the self. The author reviews the defining characteristics of
             STPEs and the related current empirical research in
             psychology. Next, still building upon research in
             psychology, she examines how they are intertwined with
             spirituality and religion (beliefs and practices) and serve
             important functions when experienced in a religious context.
             The emerging biblical research on how positive emotions are
             constructed in the Hebrew Bible and in the New Testament is
             the studied, and how the religious context may modify the
             interpretation and phenomenological experience of positive
             emotions is discussed. Future avenues for research include
             the study of the specific emotion of joy and a better
             consideration of emotion's embodiment.},
   Doi = {10.1037/rel0000101},
   Key = {fds358715}
}

@article{fds346533,
   Author = {Fredrickson, BL and Boulton, AJ and Firestine, AM and Van Cappellen,
             P and Algoe, SB and Brantley, MM and Kim, SL and Brantley, J and Salzberg,
             S},
   Title = {Positive Emotion Correlates of Meditation Practice: A
             Comparison of Mindfulness Meditation and Loving-kindness
             Meditation.},
   Journal = {Mindfulness},
   Volume = {8},
   Number = {6},
   Pages = {1623-1633},
   Publisher = {Springer Science and Business Media LLC},
   Year = {2017},
   Month = {December},
   url = {http://dx.doi.org/10.1007/s12671-017-0735-9},
   Abstract = {The purpose of this study was to uncover the day-to-day
             emotional profiles and dose-response relations, both
             within-persons and between-persons, associated with
             initiating one of two meditation practices, either
             mindfulness meditation or loving-kindness meditation. Data
             were pooled across two studies of midlife adults (<i>N</i> =
             339) who were randomized to learn either mindfulness
             meditation or loving-kindness meditation in a six-week
             workshop. The duration and frequency of meditation practice
             was measured daily for nine weeks, commencing with the first
             workshop session. Likewise, positive and negative emotions
             were also measured daily, using the modified Differential
             Emotions Scale (Fredrickson, 2013). Analysis of daily
             emotion reports over the targeted nine-week period showed
             significant gains in positive emotions and no change in
             negative emotions, regardless of meditation type. Multilevel
             models also revealed significant dose-response relations
             between duration of meditation practice and positive
             emotions, both within-persons and between-persons. Moreover,
             the within-person dose-response relation was stronger for
             loving-kindness meditation than for mindfulness meditation.
             Similar dose-response relations were observed for the
             frequency of meditation practice. In the context of prior
             research on the mental and physical health benefits produced
             by subtle increases in day-to-day experiences of positive
             emotions, the present research points to evidence-based
             practices - both mindfulness meditation and loving-kindness
             meditation - that can improve emotional wellbeing.},
   Doi = {10.1007/s12671-017-0735-9},
   Key = {fds346533}
}

@article{fds346532,
   Author = {Van Cappellen and P and Rice, EL and Catalino, LI and Fredrickson,
             BL},
   Title = {Positive affective processes underlie positive health
             behaviour change.},
   Journal = {Psychology & Health},
   Volume = {33},
   Number = {1},
   Pages = {77-97},
   Publisher = {Informa UK Limited},
   Year = {2018},
   Month = {January},
   url = {http://dx.doi.org/10.1080/08870446.2017.1320798},
   Abstract = {Positive health behaviours such as physical activity can
             prevent or reverse many chronic conditions, yet a majority
             of people fall short of leading a healthy lifestyle. Recent
             discoveries in affective science point to promising
             approaches to circumvent barriers to lifestyle change. Here,
             we present a new theoretical framework that integrates
             scientific knowledge about positive affect with that on
             implicit processes. The upward spiral theory of lifestyle
             change explains how positive affect can facilitate long-term
             adherence to positive health behaviours. The inner loop of
             this spiral model identifies nonconscious motives as a
             central mechanism of behavioural maintenance. Positive
             affect experienced during health behaviours increases
             incentive salience for cues associated with those
             behaviours, which in turn, implicitly guides attention and
             the everyday decisions to repeat those behaviours. The outer
             loop represents the evidence-backed claim, based on
             Fredrickson's broaden-and-build theory, that positive affect
             builds a suite of endogenous resources, which may in turn
             amplify the positive affect experienced during positive
             health behaviours and strengthen the nonconscious motives.
             We offer published and preliminary evidence in favour of the
             theory, contrast it to other dominant theories of health
             behaviour change, and highlight attendant implications for
             interventions that merit testing.},
   Doi = {10.1080/08870446.2017.1320798},
   Key = {fds346532}
}

@article{fds346531,
   Author = {Fredrickson, BL and Arizmendi, C and Van Cappellen and P and Firestine,
             AM and Brantley, MM and Kim, SL and Brantley, J and Salzberg,
             S},
   Title = {Do Contemplative Moments Matter? Effects of Informal
             Meditation on Emotions and Perceived Social
             Integration},
   Journal = {Mindfulness},
   Volume = {10},
   Number = {9},
   Pages = {1915-1925},
   Publisher = {Springer Science and Business Media LLC},
   Year = {2019},
   Month = {September},
   url = {http://dx.doi.org/10.1007/s12671-019-01154-2},
   Abstract = {Objectives: In contrast to formal meditation, which involves
             setting aside other activities to engage in contemplative
             practice, informal meditation can happen at any moment
             within the flow of daily activities. Whether informal
             meditation practice improves well-being is unclear. The
             purpose of this investigation was to test hypotheses about
             the day-to-day socioemotional profiles and dose–response
             relations, both within persons and between persons,
             associated with informal meditation practice. Methods:
             Midlife adults (N = 231), new to meditation, were randomized
             to learn either mindfulness meditation or loving–kindness
             meditation in a 6-week workshop that taught both formal and
             informal meditation practices. The frequency of informal
             meditation practice was measured daily for 9 weeks.
             Likewise, formal meditation, emotions, and perceptions of
             social integration were also measured daily. Results:
             Multilevel models of daily reports over a 9-week period
             revealed significant dose–response relations between the
             frequency of informal meditation and positive emotions and
             perceived social integration—both within persons and
             between persons (positive emotions: within-person b = 0.05,
             95% CI [0.03, 0.07], between-person b = 0.35, 95% CI [0.20,
             0.51]; social integration: within-person b = 0.11, 95% CI
             [0.07, 0.14], between-person b = 0.41, 95% CI [0.12, 0.70]).
             Effects were comparable for the distinct informal practices
             of mindfulness and loving–kindness, and were statistically
             independent of the effects of formal meditation practice.
             Conclusions: The present research demonstrated that,
             distinct from formal meditation practice, informal
             meditation practice is linked to both positive emotions and
             social integration in a dose–response manner.},
   Doi = {10.1007/s12671-019-01154-2},
   Key = {fds346531}
}

@article{fds358714,
   Author = {Galdiolo, S and Gaugue, J and Mikolajczak, M and Van Cappellen,
             P},
   Title = {Development of Trait Emotional Intelligence in Response to
             Childbirth: A Longitudinal Couple Perspective.},
   Journal = {Frontiers in Psychiatry},
   Volume = {11},
   Pages = {560127},
   Year = {2020},
   Month = {January},
   url = {http://dx.doi.org/10.3389/fpsyt.2020.560127},
   Abstract = {The aim of the current paper was to investigate the
             influence of childbirth on parents' trait emotional
             intelligence (EI). A three-wave longitudinal research
             program (during the second trimester of pregnancy, at 6
             months postpartum, and at 1 year postpartum) using the
             Actor-Partner Interdependence Model with a hierarchical
             linear modeling was conducted on 204 parental couples with
             parental group (i.e., primiparous and multiparous parents)
             as a time-invariant predictor and the partner's EI
             development as a time-varying covariate. Results showed that
             parents' EI was stable, except for Self-Control that
             increases after childbirth. Moreover, there was a
             significant negative association between the actor's and the
             partner's development around childbirth. Childbirth pushes
             parents to function in dyad rather than individually.
             Compensatory effects may be observed between both parents in
             terms of emotional management of parenting: When one partner
             cannot cope emotionally with parenting, the other partner
             would compensate and better manage the emotional aspects of
             parenting. The discussion underlined the importance of the
             dyadic perspective in understanding the childbirth
             experience, specifically the parents' receptivity to
             variation in their partners' emotional levels.},
   Doi = {10.3389/fpsyt.2020.560127},
   Key = {fds358714}
}

@article{fds354625,
   Author = {Van Cappellen and P},
   Title = {The emotion of joy: commentary on Johnson},
   Journal = {The Journal of Positive Psychology},
   Volume = {15},
   Number = {1},
   Pages = {40-43},
   Publisher = {Informa UK Limited},
   Year = {2020},
   Month = {January},
   url = {http://dx.doi.org/10.1080/17439760.2019.1685571},
   Abstract = {In this contribution, I push for a deeper understanding of
             the emotion of joy as compared to happiness and to other
             discrete positive emotions, by specifying its appraisals and
             functions. I suggest that joy connects us to our core
             identity, values, and priorities. It is the emotion that
             makes life worth living in the moment. I further discuss the
             distinction between an objective versus subjective account
             of instances of joy, a distinction I find important to bear
             in mind when dealing with morally problematic cases of joy.
             Finally, I discuss points of connection between the
             psychologies of joy and religion and suggest multiple lines
             of future research.},
   Doi = {10.1080/17439760.2019.1685571},
   Key = {fds354625}
}

@article{fds354624,
   Author = {Łowicki, P and Zajenkowski, M and Van Cappellen,
             P},
   Title = {It's the heart that matters: The relationships among
             cognitive mentalizing ability, emotional empathy, and
             religiosity},
   Journal = {Personality and Individual Differences},
   Volume = {161},
   Pages = {109976-109976},
   Publisher = {Elsevier BV},
   Year = {2020},
   Month = {July},
   url = {http://dx.doi.org/10.1016/j.paid.2020.109976},
   Abstract = {Mentalizing ability, i.e., an ability to attribute mental
             states to other beings, has been regarded as a chief
             cognitive predisposition that allows people to believe in
             supernatural beings. However, research on mentalizing
             ability and religiosity is inconsistent and tainted with
             methodological vagueness. Most notably, the terms
             “mentalizing” and “empathy” have often been used
             interchangeably, which can mask important distinctions
             between cognitive and emotional foundations of religious
             belief. To shed light on the role of these two constructs
             for religiosity, we conducted two studies (N = 314 and N =
             236) examining the relationships among cognitive mentalizing
             ability, emotional empathy, and religiosity. Results showed
             that measures precisely assessing mentalizing were either
             unrelated or negatively related to religiosity. Moreover, we
             found that the link between mentalizing and belief was
             strongly influenced by the cognitive style of belief. On the
             other hand, emotional empathy was robustly and positively
             associated with religiosity. Finally, we also established
             that a popular tool commonly used as a measure of
             mentalizing is related to religiosity due to its emotional
             components, closely connected with empathy. Altogether,
             these results cast further doubt on the relationship between
             mentalizing and belief, but they also point to the
             significance of empathy as a socio-emotional correlate of
             religiosity.},
   Doi = {10.1016/j.paid.2020.109976},
   Key = {fds354624}
}

@article{fds354623,
   Author = {Van Cappellen and P and Catalino, LI and Fredrickson,
             BL},
   Title = {A new micro-intervention to increase the enjoyment and
             continued practice of meditation.},
   Journal = {Emotion},
   Volume = {20},
   Number = {8},
   Pages = {1332-1343},
   Year = {2020},
   Month = {December},
   url = {http://dx.doi.org/10.1037/emo0000684},
   Abstract = {New health behaviors are difficult to maintain and
             meditation is no different. We tested two key pathways of
             the upward spiral theory of lifestyle change (Fredrickson,
             2013), which identifies positive emotions as critical
             ingredients for the maintenance of new health behaviors. The
             present experiment combined a laboratory session that
             introduced novices to meditation with a 3-week follow-up
             period to assess the extent to which study participants
             maintained this new health behavior. In a 2 × 2
             experimental design, midlife adults (N = 240) were
             randomized to (a) learn about judicious ways to prioritize
             positivity (labeled "prioritizing positivity plus") or about
             a control topic that also featured the science of positive
             emotions and (b) follow a guided meditation based on either
             loving-kindness, which provided an opportunity to
             self-generate positive emotions, or mindfulness, which did
             not. All participants rated their emotions following the
             initial guided meditation and reported, week by week,
             whether they meditated during the ensuing 21 days. Analyses
             revealed that being exposed to the prioritizing positivity
             plus microintervention, relative to a control passage,
             amplified the effect of engaging in loving-kindness (vs.
             mindfulness) meditation on positive emotions. Additionally,
             the degree to which participants experienced positive
             emotions during first exposure to either meditation type
             predicted the frequency and duration at which they practiced
             meditation over the next 21 days. These findings show that
             the enjoyment of meditation can be experimentally amplified
             and that initial enjoyment predicts continued practice.
             Discussion spotlights the importance of differentiating
             effective and ineffective ways to pursue happiness.
             (PsycInfo Database Record (c) 2020 APA, all rights
             reserved).},
   Doi = {10.1037/emo0000684},
   Key = {fds354623}
}

@article{fds355516,
   Author = {Fredrickson, BL and Arizmendi, C and Van Cappellen,
             P},
   Title = {Same-day, cross-day, and upward spiral relations between
             positive affect and positive health behaviours.},
   Journal = {Psychology & Health},
   Volume = {36},
   Number = {4},
   Pages = {444-460},
   Publisher = {Informa UK Limited},
   Year = {2021},
   Month = {April},
   url = {http://dx.doi.org/10.1080/08870446.2020.1778696},
   Abstract = {<h4>Objective</h4>This project investigated same-day and
             lagged (i.e., from one day to the next) associations between
             daily positive affect and three distinct positive health
             behaviours: physical activity, fruit and vegetable intake,
             and meditation. Cross-day analyses also examined the role of
             positive affect felt during the targeted health
             behaviours.<h4>Design</h4>Secondary data analyses used a
             9-week daily diary study in which midlife adults
             (<i>N</i> = 217) were randomized to learn one of two
             contemplative practices (i.e., mindfulness meditation or
             loving-kindness meditation) while reporting nightly on their
             emotions and health behaviours.<h4>Results</h4>Results of
             same-day analyses revealed positive associations, both
             between-person and within-person, for the three positive
             health behaviours with daily positive affect. Results of
             lagged analyses revealed that positive affect experienced
             during fruit and vegetable intake on a given day predicted
             next-day fruit and vegetable intake, and that fruit and
             vegetable intake on a given day predicted next-day positive
             affect.<h4>Conclusion</h4>The observed same-day relations
             between daily positive affect and engagement in positive
             health behaviours illuminate one path through which positive
             affect may contribute to health. The observed cross-day
             relations reveal a need for interdisciplinary research on
             mechanisms through which fruit and vegetable intake may
             shape next-day positive affect.},
   Doi = {10.1080/08870446.2020.1778696},
   Key = {fds355516}
}

@article{fds365568,
   Author = {Van Cappellen and P and Cassidy, S and Zhang, R},
   Title = {Religion as an Embodied Practice: Documenting the Various
             Forms, Meanings, and Associated Experience of Christian
             Prayer Postures},
   Journal = {Psychology of Religion and Spirituality},
   Volume = {15},
   Number = {2},
   Pages = {251-261},
   Publisher = {American Psychological Association (APA)},
   Year = {2021},
   Month = {April},
   url = {http://dx.doi.org/10.1037/rel0000412},
   Abstract = {Religious practices such as worship services are profoundly
             embodied. Indeed, body postures both express and create the
             religious experience. While researchers have called for more
             attention to the corporeal nature of religion, empirical
             research on this topic is very limited. Drawing from a
             sample of U.S. Christians (N = 638), this study documents
             the variety of body postures adopted during a Sunday
             service, while taking into account of variations by church
             denomination, race, and other individual differences
             variables. The study also examines the attributed meanings
             of postures as well as the relationship between physical
             posture and the overall affective and religious experience
             during that service. Results show differences along two
             postural dimensions of interest: The postural orientation
             (upward vs. downward) and the use of space (expansive vs.
             constrictive). Specifically, upward and expansive postures,
             more frequent among Baptists and nondenominational
             Christians, are generally associated with the theme of
             worship, high arousal, positive affect, positive images of
             God, and prayers of praise. Downward and constrictive
             postures, more frequent among Catholics, are generally
             associated with the themes of prayer and reverence, low
             arousal affect, and humility. Together these results shed
             new light on the embodiment of worship},
   Doi = {10.1037/rel0000412},
   Key = {fds365568}
}

@article{fds358712,
   Author = {Don, BP and Van Cappellen and P and Fredrickson, BL},
   Title = {Understanding Engagement in and Affective Experiences During
             Physical Activity: The Role of Meditation
             Interventions.},
   Journal = {Psychosomatic Medicine},
   Volume = {83},
   Number = {6},
   Pages = {592-601},
   Year = {2021},
   Month = {July},
   url = {http://dx.doi.org/10.1097/psy.0000000000000909},
   Abstract = {<h4>Objective</h4>Meditation interventions promote an array
             of well-being outcomes. However, the way in which these
             interventions promote beneficial outcomes is less clear.
             Here, we expanded on prior work by examining the influence
             of mindfulness and loving-kindness meditation on a key
             health behavior: physical activity.<h4>Methods</h4>To test
             our hypotheses, we drew upon two randomized intervention
             studies. In the first study, 171 adults (73.0% female)
             received 6 weeks of training in either mindfulness
             meditation or loving-kindness meditation, or were assigned
             to a control condition. In the second study, 124 adults
             (60.0% female) were assigned to a 6-week mindfulness or
             loving-kindness meditation group.<h4>Results</h4>Study 1
             demonstrated that individuals who received mindfulness
             training reported sustained levels of physical activity
             across the intervention period (Pre: mean [standard
             deviation], or M [SD] = 4.09 [2.07]; Post: M [SD] = 3.68
             [2.00]; p = .054), whereas those in the control (Pre: M [SD]
             = 3.98 [2.25]; Post: M [SD] = 3.01 [2.07]; p < .001) and
             loving-kindness (Pre: M [SD] = 4.11 [2.26]; Post: M [SD] =
             3.45 [1.96]; p < .001) conditions reported lower levels.
             Study 2 demonstrated those who received mindfulness training
             experienced increases in positive emotions during physical
             activity from preintervention to postintervention (Pre: M
             [SD] = 6.06 [2.51]; Post: M [SD] = 6.54 [2.43]; p = .001),
             whereas those trained in loving-kindness meditation
             experienced decreases in positive emotions during physical
             activity (Pre: M [SD] = 6.45 [2.35]; Post: M [SD] = 6.09
             [2.46]; p = .040).<h4>Conclusions</h4>These results suggest
             mindfulness training (but not loving-kindness training)
             promotes sustained physical activity, and one plausible
             reason why this occurs is enhanced positive emotion during
             physical activity.},
   Doi = {10.1097/psy.0000000000000909},
   Key = {fds358712}
}

@article{fds354622,
   Author = {Van Cappellen and P and Edwards, ME and Fredrickson,
             BL},
   Title = {Upward spirals of positive emotions and religious
             behaviors.},
   Journal = {Current Opinion in Psychology},
   Volume = {40},
   Pages = {92-98},
   Publisher = {Elsevier BV},
   Year = {2021},
   Month = {August},
   url = {http://dx.doi.org/10.1016/j.copsyc.2020.09.004},
   Abstract = {Positive emotions feel good and build psychological, social,
             and biological resources (Broaden-and-Build Theory,
             Fredrickson, 1998, 2013). People who identify as religious
             or spiritual value them and report feeling them frequently.
             They are also prevalent in religious and spiritual
             practices, such as prayer, meditation, and collective
             worship. We review the literature on the reciprocal
             relationship between positive emotions and
             religion/spirituality and identify individual differences
             predicting greater positive emotions derived from engaging
             in religious practices. We suggest that beyond building
             religious/spiritual people's well-being, positive emotions
             play a role in sustaining otherwise costly religious
             behaviors. We integrate our review in the proposed Upward
             Spiral Theory of Sustained Religious Practice.},
   Doi = {10.1016/j.copsyc.2020.09.004},
   Key = {fds354622}
}

@article{fds359596,
   Author = {Van Cappellen and P and Edwards, M},
   Title = {Correction to: Emotion Expression in Context: Full Body
             Postures of Christian Prayer Orientations Compared to
             Specific Emotions (Journal of Nonverbal Behavior, (2021),
             45, 4, (545-565), 10.1007/s10919-021-00370-6)},
   Journal = {Journal of Nonverbal Behavior},
   Volume = {45},
   Number = {4},
   Pages = {633},
   Year = {2021},
   Month = {December},
   url = {http://dx.doi.org/10.1007/s10919-021-00389-9},
   Abstract = {The original version of this article unfortunately contained
             a mistake. In Table 3 of this article, the data in the
             column headed ‘Thanksgiving’ and ‘Gratitude’ were
             mistakenly flipped between two columns. The data have now
             been corrected. The sentence under the heading
             ‘Representing Thanksgiving Versus Gratitude in the Full
             Body’ should have read as ‘Gratitude postures are more
             often represented with a forward lean and less with the head
             oriented upward than thanksgiving postures’. The original
             article has been corrected.},
   Doi = {10.1007/s10919-021-00389-9},
   Key = {fds359596}
}

@article{fds357592,
   Author = {Van Cappellen and P and Edwards, M},
   Title = {Emotion Expression in Context: Full Body Postures of
             Christian Prayer Orientations Compared to Specific
             Emotions},
   Journal = {Journal of Nonverbal Behavior},
   Volume = {45},
   Number = {4},
   Pages = {545-565},
   Year = {2021},
   Month = {December},
   url = {http://dx.doi.org/10.1007/s10919-021-00370-6},
   Abstract = {For many people, emotions are frequently expressed in the
             context of communication with their God. The practice of
             prayer is clearly embodied and affords the study of full
             body expressions of emotions in a relevant context.
             Surprisingly uncharacterized in empirical scientific
             research, we document full body postures representing
             prayers in different emotional registers (i.e., prayer,
             worship, praise, thanksgiving, repentance, confession, anger
             toward God) and compare them to postures representing
             specific emotions varying on two basic affective dimensions
             (valence and dominance), and to specific relevant emotions
             (gratitude for thanksgiving, guilt for confession and
             repentance). US community participants with knowledge of
             Christianity (n = 93) were asked to show how they would
             express these feelings in the full body by positioning a
             small mannequin. Postures were analyzed to derive objective
             measurements of the body’s vertical, horizontal, and total
             space, and subjective perceptions of the same dimensions
             from a separate sample. An observational coding system was
             also developed to code for components of the body, such as
             head and arm positions. Results show distinct differences
             between postures representing the overarching categories of
             prayer versus worship. Further, postures representing praise
             and to a lesser extent those of thanksgiving were found to
             be expansive and oriented upward, slightly smaller than
             postures of positive valence but bigger than dominance.
             Postures representing repentance and confession were found
             to be constrictive and oriented downward, even smaller than
             postures of negative valence and similar to submission.
             These results add to our limited knowledge of postural
             expressions of emotions and particularly that of positive
             emotions. Implications for the psychology of religion are
             also discussed.},
   Doi = {10.1007/s10919-021-00370-6},
   Key = {fds357592}
}

@article{fds358713,
   Author = {Van Cappellen and P and LaBouff, JP},
   Title = {Prejudice toward Christians and atheists among members of
             nonreligious groups: Attitudes, behaviors, and
             mechanisms},
   Journal = {Group Processes & Intergroup Relations},
   Volume = {25},
   Number = {1},
   Pages = {3-25},
   Year = {2022},
   Month = {January},
   url = {http://dx.doi.org/10.1177/1368430220906860},
   Abstract = {Much research demonstrates that people high in religiosity
             tend to be prejudiced against value-threatening groups.
             Therefore, some researchers have suggested that people who
             are not religious may be less prejudiced. Are nonreligious
             people characterized by general tolerance? If not, what are
             the bases of their prejudices? This research investigated
             prejudice toward Christians and atheists among people who
             identify as nonreligious (atheist, agnostic, and
             spiritual-but-not-religious), documented this prejudice in
             the form of exclusion behaviors (Study 1) and self-report of
             affect and social distance (Studies 2–3), and explored
             potential mechanisms of nonreligious prejudice toward
             Christians: individual differences in belief style and
             biases against Christians (Studies 2–3). Results showed
             the nonreligious are not generally tolerant and that
             differences among these groups in belief superiority,
             feelings of distrust, and fear of contamination by
             unpalatable ideas all explained differences in prejudice
             toward Christians. These findings help provide a more
             comprehensive picture of religious intergroup
             prejudice.},
   Doi = {10.1177/1368430220906860},
   Key = {fds358713}
}

@article{fds363673,
   Author = {Freeburg, PA and Cappellen, PV and Ratchford, JL and Schnitker,
             SA},
   Title = {Meaning Behind the Movement: Attributing Sacred Meaning to
             Fluid and Nonfluid Arm Movements Increases Self-Transcendent
             Positive Emotions and Buffers the Effects of Nonfluidity on
             Positive Emotions},
   Journal = {Psychology of Religion and Spirituality},
   Year = {2022},
   Month = {January},
   url = {http://dx.doi.org/10.1037/rel0000463},
   Abstract = {Sacred meaning is regularly attributed to body movements in
             a variety of religious and spiritual settings, but studies
             have yet to disentangle the effects of the sacred meaning
             attributed to body movements from the effects of body
             movements themselves. Participants (n = 422) were randomly
             assigned to draw six lines that were fluid or nonfluid (as a
             replication attempt) and to ascribe sacred or nonsacred
             meaning to the arm movements (as an extension of prior
             research). The effects of movement fluidity, movement
             sacredness, and their interaction were examined on affective
             (positive emotions, self-transcendent positive emotions,
             affective response to a video about the impact of racism on
             health) and cognitive (creativity, race conceptions)
             outcomes. The present study did not replicate previous
             findings that fluid movement leads to creativity and
             flexible race conceptions. Instead, the present study found
             that attributing sacred meaning to arm movements led to
             greater experiences of positive and self-transcendent
             positive emotions (and lower negative emotions) and
             protected against the deleterious effects of nonfluid
             movement on positive emotions (in addition to protecting
             against increases in negative emotions). We highlight the
             importance of accounting for the meaning attributed to body
             movements and suggest embodiment may operate through more
             affective than cognitive processes. Future research should
             further investigate the amplifying and buffering effects of
             sacred meaning attributed to embodied actions within
             religious and spiritual contexts},
   Doi = {10.1037/rel0000463},
   Key = {fds363673}
}

@article{fds363008,
   Author = {Don, BP and Van Cappellen and P and Fredrickson, BL},
   Title = {Training in Mindfulness or Loving-kindness Meditation Is
             Associated with Lower Variability in Social Connectedness
             Across Time},
   Journal = {Mindfulness},
   Volume = {13},
   Number = {5},
   Pages = {1173-1184},
   Year = {2022},
   Month = {May},
   url = {http://dx.doi.org/10.1007/s12671-022-01856-0},
   Abstract = {Objectives: Research demonstrates that meditation
             interventions tend to positively influence social
             well-being. Yet, prior research has exclusively examined
             meditation in relation to average levels of social outcomes
             (e.g., social connectedness), despite other work
             demonstrating variability or fluctuations in social
             functioning play a distinct role in contributing to
             well-being. This study examined the hypothesis that training
             in mindfulness meditation and loving-kindness meditation
             would predict lower variability in social connectedness,
             even accounting for their positive influence on average
             levels of social connectedness. Moreover, this study also
             examined the hypothesis that lower variability in positive
             and negative emotions would mediate the link between
             training in meditation and reduced variability in social
             connectedness. Methods: These hypotheses were tested using a
             randomized study of 224 mid-life adults. Participants
             received training in either mindfulness or loving-kindness
             meditation for 6 weeks. They reported their daily social
             connectedness and emotions for 2 weeks prior to the
             training, 6 weeks during the training, and 3 weeks after
             the training. Results: Consistent with hypotheses, results
             demonstrated that participants in both meditation groups
             reported lower variability in social connectedness across
             the course of the intervention, even accounting for average
             levels of connectedness. Moreover, lower positive and
             negative affective variability partially mediated the
             association between time (training in meditation) and
             reduced variability in social connectedness. Conclusions:
             These results suggest that (a) meditation may help to smooth
             social ups and downs across time and that (b) it may do so
             via its association with reduced affective
             variability.},
   Doi = {10.1007/s12671-022-01856-0},
   Key = {fds363008}
}

@article{fds365212,
   Author = {Van Cappellen and P and Ladd, KL and Cassidy, S and Edwards, ME and Fredrickson, BL},
   Title = {Bodily feedback: expansive and upward posture facilitates
             the experience of positive affect.},
   Journal = {Cognition and Emotion},
   Volume = {36},
   Number = {7},
   Pages = {1327-1342},
   Year = {2022},
   Month = {November},
   url = {http://dx.doi.org/10.1080/02699931.2022.2106945},
   Abstract = {Most emotion theories recognise the importance of the body
             in expressing and constructing emotions. Focusing beyond the
             face, the present research adds needed empirical data on the
             effect of static full body postures on positive/negative
             affect. In Studies 1 (N = 110) and 2 (N = 79), using
             a bodily feedback paradigm, we manipulated postures to test
             causal effects on affective and physiological responses to
             emotionally ambiguous music. Across both studies among U.S.
             participants, we find the strongest support for an effect of
             bodily postures that are expansive and oriented upward on
             positive affect. In addition, an expansive and upward pose
             also led to greater cardiac vagal reactivity but these
             changes in parasympathetic activity were not related to
             affective changes (Study 2). In line with embodied theories,
             these results provide additional support for the role of
             postural input in constructing affect. Discussion highlights
             the relevance of these findings for the study of religious
             practices during which the postures studied are often
             adopted.},
   Doi = {10.1080/02699931.2022.2106945},
   Key = {fds365212}
}

@article{fds365925,
   Author = {Van Cappellen and P and Edwards, ME and Shiota, MN},
   Title = {Shades of expansiveness: Postural expression of dominance,
             high-arousal positive affect, and warmth.},
   Journal = {Emotion},
   Volume = {23},
   Number = {4},
   Pages = {973-985},
   Year = {2023},
   Month = {June},
   url = {http://dx.doi.org/10.1037/emo0001146},
   Abstract = {In addition to the face, bodily posture plays an important
             role in communicating affective states. Postural
             expansion-how much space the body takes up-has been much
             studied as expressing and signaling dominance and pride. The
             present research aimed to expand research on the range of
             affect dimensions and affect-laden personality
             characteristics that are expressed via expansiveness,
             investigating specific forms of expansiveness and their
             interactions with other postural elements (e.g., arm
             position). Using an innovative expression-production method,
             Study 1 (<i>N</i> = 146) characterized full-body expressions
             of dominance, joy, hope, and awe; results indicated joy is
             communicated most expansively and suggested a signature arm
             position for most feelings. Studies 2 and 3 (<i>N</i>s = 352
             and 183) revealed that other postural features interact with
             expansiveness to signal dominance (arms akimbo, head raised,
             stability), as distinct from high-arousal positive affect
             (arms high up, head raised) and warmth (arms high up, head
             raised, instability). Together, this research adds needed
             data on full-body expressions of positive affect states and
             provides systematic analysis of different affective messages
             and varieties of postural expansiveness. (PsycInfo Database
             Record (c) 2023 APA, all rights reserved).},
   Doi = {10.1037/emo0001146},
   Key = {fds365925}
}

@article{fds372239,
   Author = {Reece, GA and Van Tongeren and DR and Van Cappellen,
             P},
   Title = {Eternal outgroups: Afterlife beliefs predict
             prejudice},
   Journal = {Personality and Individual Differences},
   Volume = {214},
   Pages = {112352-112352},
   Publisher = {Elsevier BV},
   Year = {2023},
   Month = {November},
   url = {http://dx.doi.org/10.1016/j.paid.2023.112352},
   Abstract = {People express prejudice toward ideologically dissimilar
             groups. However, little research has explored (a) how
             specific beliefs, such as afterlife beliefs, relate to
             prejudice, (b) whether such beliefs can explain the known
             association between religiosity and prejudice toward
             value-threatening groups, and (c) the mechanisms through
             which afterlife beliefs predict prejudice. We addressed
             these questions by assessing individual differences in
             religious, spiritual, and secular afterlife beliefs and
             attitudes toward religious and political groups. Across four
             studies (N = 3996 U.S. adults), we find evidence supporting
             a group exclusion hypothesis: religious and secular
             afterlife beliefs predict prejudice toward value-incongruent
             groups (even after controlling for religiosity). We also
             find some evidence that religious afterlife beliefs explain
             the association between religiosity and prejudice against
             value-threatening groups. Finally, we find moderate support
             for an existential anxiety buffer hypothesis, wherein some
             afterlife beliefs predict increased peace of mind, reduced
             death anxiety, and in turn, reduced prejudice.},
   Doi = {10.1016/j.paid.2023.112352},
   Key = {fds372239}
}


%% Chapters in Books   
@misc{fds325549,
   Author = {Van Cappellen and P and Rimé, B},
   Title = {Positive emotions and self-transcendence},
   Booktitle = {Religion, Personality, and Social Behavior},
   Publisher = {PSYCHOLOGY PRESS},
   Year = {2013},
   Month = {July},
   ISBN = {1136449833},
   Abstract = {This volume reviews the accumulated research and theory on
             the major aspects of personality and social psychology as
             applied to religion.},
   Key = {fds325549}
}


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