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| Publications of Patty Van Cappellen :chronological alphabetical by type listing:%% @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} } @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{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{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{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{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{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{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{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{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{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{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{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{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{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{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{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{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{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{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{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{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} } @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} } @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{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{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{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{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{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{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} } | |
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