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The Effect of Higher-Order Gratitude on Mental Well-Being: Beyond Personality and Unifactoral Gratitude

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The purpose of this study was to examine whether higher-order gratitude consisting of multiple components (i.e., thanking others, thanking God, cherishing blessings, appreciating hardship, and cherishing the moment) explains variances in integrated mental well-being, including depression, self-esteem, and psychological well-being after controlling for gender, age, religion, the Big Five personality traits (i.e., openness, conscientiousness, extraversion, agreeableness, and neuroticism), and unifactorial gratitude (GQ). A total of 231 participants were recruited to complete questionnaires measuring the variables of interest. The results indicated that higher-order gratitude made a significant unique contribution to psychological well-being, self-esteem, and depression (3 % to 5 % of the variance, p < .05) above the effects of demographic variables, personality traits, and unifactorial gratitude. These findings suggested that higher-order gratitude is more than just personality traits or unifactorial gratitude, and it is important in its own right for integrated mental well-being.
... Feelings of gratitude towards God, others, life and existence could lead to mental prosperity and more satisfying interpersonal relationship (Emmons & Crumpler, 2000). Grateful people tend to experience more positive emotions, fewer negative emotions (Froh, Yurkewicz, & Kashdan, 2009) and greater overall well-being (Kardas, Cam, Eskisu, & Gelibolu, 2019;Lin, 2017;Wood, Froh, & Geraghty, 2010); and experimental inductions or training of grateful feelings lead to increases in self-reported happiness as well (Witvliet, Richie, Root Luna, & Van Tongeren, 2019;Nguyen, & Gordon, 2019;Behzadipour, et al., 2018;Lyubomirsky, Dickerhoof, Boehm, & Sheldon, 2011). There is also ample evidence that practicing gratitude can improve physical health in addition to helping people balance their emotions and improve their relationship. ...
... Feelings of gratitude towards God, others, life and existence could lead to mental prosperity and more satisfying interpersonal relationship (Emmons & Crumpler, 2000). Grateful people tend to experience more positive emotions, fewer negative emotions (Froh, Yurkewicz, & Kashdan, 2009) and greater overall well-being (Kardas, Cam, Eskisu, & Gelibolu, 2019;Lin, 2017;Wood, Froh, & Geraghty, 2010); and experimental inductions or training of grateful feelings lead to increases in self-reported happiness as well (Witvliet, Richie, Root Luna, & Van Tongeren, 2019;Nguyen, & Gordon, 2019;Behzadipour, et al., 2018;Lyubomirsky, Dickerhoof, Boehm, & Sheldon, 2011). There is also ample evidence that practicing gratitude can improve physical health in addition to helping people balance their emotions and improve their relationship. ...
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The present study explored the mediating effect of social support and optimism in the relationship between gratitude and resilience of young adults. To achieve this objective, a package of questionnaire consisting of Gratitude Questionnaire, Revised Life Orientation Test-Revised, Social Support Questionnaire, and Resilience Scale for Adults were administered to a convenience sample of 315 students of Bangabandhu Sheikh Mujibur Rahman Science and Technology University, Gopalgonj. Their ages ranged from 19 through 26 with a mean age being 22.72 years (SD = 1.23). The results of independent sample t test reveals that there is no significant gender difference between male and female in social support number, optimism and resilience except support satisfaction and gratitude. Results of Pearson-product moment correlation reveals that gratitude, social support, optimism and resilience are correlated with one another. Findings of multiple regression analysis confirm the predictive role of support satisfaction, gratitude and optimism on resilience. Hierarchical multiple regression analysis confirms the partial mediating effect of optimism and rejects the mediating role of social support in the relationship between gratitude and resilience of young adults.
... In line with the present study, the results of Lin's study (2017) indicated that positive thinking made a significant unique contribution to psychological well-being, self-esteem, and depression (Lin 2017). Positive thinking itself represents a tendency to notice and appreciate the positive in life (i.e., cherishing blessings, appreciating hardship, cherishing the moment, and thanking God) (Lin and Yeh 2011). ...
... Thankfulness to life events showed improved quality of life (Shakerifard et al., 2019) decreased stress (Wong et al., 2017) better psychological health (Valikhani et al., 2019;Emmons & Stern, 2013) and increased happiness (Jans-Beken, 2019). Expressing higher-order thankfulness (such as thanking God) also serves a vital role in the elevation of psychological well-being, and self-esteem (Lin, 2017). Furthermore, being grateful to God enhances mental health (Sandage et al., 2011) and progresses subjective well-being. ...
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The said piece of work is based on the concept behind gratitude and its various facets.
... Given the mounting evidence in support of gratitude's positive effects on well-being and social ties, it is not surprising that the study of gratitude continues to expand, moving beyond examining gratitude between and toward people to examining gratitude toward more transcendent sources. This expansion is evident in recent publications on gratitude to less tangible benefactors (Tsang et al. 2021), transpersonal gratitude (Hlava et al. 2014;Steindl-Rast 2004), gratitude to God (Krause et al. 2014(Krause et al. , 2015(Krause et al. , 2017Nelson et al. 2022;Roberts 2014;Rosmarin et al. 2011;Wilt and Exline 2022), higher-order gratitude (Lin 2014(Lin , 2017, existential gratitude (Jans-Beken and Wong 2021), and cosmic gratitude (Cohoe 2022;Manela 2019;Roberts 2014). Within this study, we were interested in how people's transcendent beliefs are linked to their views and experiences of gratitude for gifts that are not attributed to human agency. ...
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Abstract: The study of gratitude has expanded beyond interpersonal gratitude and considers how people respond to gifts that are not caused by human agency. Given the discord between the prominent understanding of gratitude requiring the appropriate recognition of a gift to a giver and the increasing divergence of transcendent belief systems that do not acknowledge a transcendent or cosmic giver, we explored how people with different worldviews viewed and experienced gratitude. Transcendence does not hinge on metaphysical beliefs, but it can be experienced phenomenologically and subjectively. We conducted a case-study narrative analysis (N = 6) that represents participants from three different categories of belief systems: theistic, non-theistic but spiritual, and other. Our findings demonstrate how people link their transcendent narrative identity to their thoughts, feelings, and behaviors pertaining to gratitude. Although the theistic participants thanked God for gifts, others who experienced transcendence without a clear referent or source described responding to gratitude by sharing goodness forward. These narratives suggest that the recognition and appreciation of a gift stemming from beyond human cause may be enough to generate transcendent emotions and values that prompt beyond-the-self behaviors. Keywords: gratitude; transcendent gratitude
... Not only has it been found that grateful individuals are less likely to be depressed, but they are also seen to have significantly higher evaluation of their worth as a human being. 21 This then translates into leading a happier life, even in the face of substantial hardships and negative outcomes. The importance behind this is that it offers an incentive beyond just saving the environment. ...
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This longitudinal study with female youth in the slums of Kampala, Uganda (n=130), explored the impact of the Transcendental Meditation ® (TM ®) technique on self-esteem, the primary outcome measure, and self-efficacy, gratitude, hope, tiredness, and resilience as secondary outcomes. Quality-of-life behaviors were also assessed, including excessive alcohol use. After baseline testing participants learned TM over five consecutive days. Participants practiced TM at home for 20 minutes twice a day and attended two follow-up sessions. Post-testing occurred at five months. Significant improvements in self-esteem (p < .001), self-efficacy (p < .001), gratitude (p < .001), and tiredness (p = .05) were found. A decrease in excessive alcohol use was also observed (p =.02). At eight months a short answer questionnaire showed improved physical health, decreased stress and anxiety levels, and improved relationships in the family and community. Our findings have important implications for enhancing well-being and empowerment of these vulnerable female youth. Funding Funding for this research was provided by the Rona and Jeffrey Abramson Foundation. This study involves female youth, age 13-26, who are living in poverty conditions in the slums of Kampala, Uganda. These young women are representative of the millions of women and girls living in poverty in the world, who face great challenges on a daily basis. We chose this age-range because they are at a critical stage in their growth and development, when they are exploring and developing their personal identity and self-concept that will guide them throughout their lives. Our focus on female youth in Uganda addresses the need to increase their well-being 1 and empowerment. Our aim was to evaluate the potential of the Transcendental Meditation ® (TM ®) technique as a tool for organizations around the world, whose mission is to help empower young women with the ability to improve their quality of life. We propose that the TM program is a valuable modality to help female youth living in poverty to develop empowerment from within themselves, and to shift the challenging course of their lives toward a brighter future. Background and Setting
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Based on Berry’s (1997) model of acculturation, the current study examined whether gratitude would moderate the association between intolerance of uncertainty (IU) and acculturative stress (i.e., moderation hypothesis), and mitigate the positive association between IU and psychological distress through acculturative stress (i.e., moderated mediation hypothesis). Participants were 171 international students with Chinese heritage from a Midwest public university. Results from PROCESS supported these hypotheses. First, the positive association between IU and acculturative stress was attenuated to a greater extent at higher compared to lower levels of gratitude. Second, the mediation effect of IU on psychological distress through acculturative stress was weaker among those with higher compared to lower levels of gratitude. Findings demonstrate the protective role of gratitude and the role of IU as a risk factor for psychological distress through acculturative stress. Implications for practice, training, and research are discussed.
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In four studies, the authors examined the correlates of the disposition toward gratitude. Study 1 revealed that self-ratings and observer ratings of the grateful disposition are associated with positive affect and well-being prosocial behaviors and traits, and religiousness/spirituality. Study 2 replicated these findings in a large nonstudent sample. Study 3 yielded similar results to Studies 1 and 2 and provided evidence that gratitude is negatively associated with envy and materialistic attitudes. Study 4 yielded evidence that these associations persist after controlling for Extraversion/positive affectivity, Neuroticism/negative affectivity, and Agreeableness. The development of the Gratitude Questionnaire, a unidimensional measure with good psychometric properties, is also described.
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The effect of a grateful outlook on psychological and physical well-being was examined. In Studies 1 and 2, participants were randomly assigned to 1 of 3 experimental conditions (hassles, gratitude listing, and either neutral life events or social comparison); they then kept weekly (Study 1) or daily (Study 2) records of their moods, coping behaviors, health behaviors, physical symptoms, and overall life appraisals. In a 3rd study, persons with neuromuscular disease were randomly assigned to either the gratitude condition or to a control condition. The gratitude-outlook groups exhibited heightened well-being across several, though not all, of the outcome measures across the 3 studies, relative to the comparison groups. The effect on positive affect appeared to be the most robust finding. Results suggest that a conscious focus on blessings may have emotional and interpersonal benefits.
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Gratitude, like other positive emotions, has inspired many theological and philosophical writings, but it has inspired very little vigorous, empirical research. In an effort to remedy this oversight, this book brings together prominent scientists from various disciplines to examine what has become known as the most-neglected emotion. The volume begins with the historical, philosophical, and theoretical foundations of gratitude, and then presents the current research perspectives from social, personality, and developmental psychology, as well as from primatology, anthropology, and biology. The volume also includes a comprehensive, annotated bibliography of research on gratitude. This work contributes a great deal to the growing positive psychology initiative and to the scientific investigation of positive human emotions. It will be an invaluable resource for researchers and students in social, personality, developmental, clinical, and health psychology, as well as to sociologists and cultural anthropologists.