Publications by Year: 2022

Most conceptions of well-being either ignore suffering or assume an ideal version of human life in which suffering would be eliminated. This trend is especially emblematic of positive psychology. Recent research on well-being indicates a mediating function of meaning in life between suffering and well-being demonstrating that making sense of past experiences is significantly correlated with high presence of meaning in life. Hence, meaning-making serves the role of an active coping mechanism that alleviates suffering. This and related strategies of defining, measuring, and augmenting well-being however overlook a form of suffering that is ineliminable and in fact essential to personal growth. In this paper the insights of the existentialist philosopher Søren Kierkegaard are developed to formulate an integrated conceptualization of well-being that regards “negative” affects as crucial for a rich and complete life. The complexity of the relationship between meaning in life, suffering, and authenticity concerning well-being are discussed. A synthetic perspective on the subjective dimension of the experience of suffering and on the objective nature of human limitations that often cause suffering is discussed in relation to the notions of meaning in life and authenticity. Finally, an integrated conceptualization of well-being is posited. It entails suffering as constitutive of meaning in life and authenticity, which are key components of a well-lived life.

Prior cross-sectional research suggests that the importance assigned to well-being domains may be associated with actual self-reported well-being in these same domains. However, cross-sectional data cannot discern directionality, leaving an open question as to whether valuing well-being leads to higher actual well-being or the other way around—higher levels of well-being lead to valuing well-being more. In the present study, we used longitudinal data from 1209 employees to examine the associations between the perceived importance of six well-being domains (emotional health, physical health, meaning and purpose, social connectedness, character strengths, and financial stability) and subsequent well-being in these domains reported approximately 1 year later. Lagged linear regression models demonstrated that valuing character strengths and valuing social relationships were most strongly associated with subsequent well-being. None of the valuations were associated with higher subsequent emotional well-being and only one (importance of physical health) predicted physical health. We also found that higher valuations of character strengths and physical health were associated with lower ratings of subsequent financial stability. A stronger sense of the importance of each well-being domain was predictive of subsequent character strengths. Our findings suggest that living well appears to be achieved by valuing immaterial goods, especially social connectedness and character strengths, as opposed to domains such as financial stability or physical health.

We used prospective data (spanning 8 years) from a national sample of older U.S. adults aged > 50 years (the Health and Retirement Study, N = 13,771) to evaluate potential factors that lead to subsequent religious service attendance. We applied a lagged exposure-wide epidemiologic design and evaluated 60 candidate predictors of regular subsequent religious service attendance. Candidate predictors were drawn from the following domains: health behaviors, physical health, psychological well-being, psychological distress, social factors, and work. After rigorous adjustment for a rich set of potential confounders, we observed modest evidence that changes in some indices of physical health, psychological well-being, psychological distress, and social functioning predicted regular religious service attendance four years later. Our findings suggest that there may be opportunities to support more regular religious service attendance among older adults who positively self-identify with a religious/spiritual tradition (e.g., aid services for those with functional limitations, psychological interventions to increase hope), which could have downstream benefits for various dimensions of well-being in the later years of life.

Our understanding of well-being, and related concepts such as health and flourishing, is shaped by the metaphors through which we think about such ideas. Current dominant metaphors—including a pyramid, ladder, and continuum—all have various issues. As such, this paper offers two other metaphors which can better do justice to the nuanced complexities of these notions, namely, a garden and an orchestra. Through these metaphors, this paper articulates a comprehensive framework for conceptualizing and appreciating the nature of well-being (and associated concepts), which it is hoped will generate further insights and research into these valued and sought-after phenomena.

Suffering is an experiential state that every person encounters at one time or another, yet little is known about suffering and its consequences for the health and well-being of nonclinical adult populations. In a pair of longitudinal studies, we used two waves of data from garment factory workers (Study 1 [T1: 2017, T2: 2019]: n = 344) and flight attendants (Study 2 [T1: 2017/2018, T2: 2020]: n = 1402) to examine the prospective associations of suffering with 16 outcomes across different domains of health and well-being: physical health, health behavior, mental health, psychological well-being, character strengths, and social well-being. The primary analysis involved a series of regression analyses in which each T2 outcome was regressed on overall suffering assessed at T1, adjusting for relevant sociodemographic characteristics and the baseline value (or close proxy) of the outcome assessed at T1. In Study 1, associations of overall suffering with worse subsequent health and well-being were limited to a single outcome on each of the domains of physical health and mental health. Overall suffering was more consistently related to worse subsequent health and well-being in Study 2, with associations emerging for all but two outcomes. The pattern of findings for each study was largely similar when aspects of suffering were modeled individually, although associations for some aspects of suffering differed from those that emerged for overall suffering. Our findings suggest that suffering may have important implications for the health and well-being of worker populations.

As our society ages and healthcare costs escalate, researchers and policymakers urgently seek potentially modifiable predictors of reduced healthcare utilization. We aimed to determine whether changes in 62 candidate predictors were associated with reduced frequency, and duration, of overnight hospitalizations. We used data from 11,374 participants in the Health and Retirement Study—a national sample of adults aged >50 in the United States. Using generalized linear regression models with a lagged exposure-wide approach, we evaluated if changes in 62 predictors over four years (between t₀;2006/2008 and t₁;2010/2012) were associated with subsequent hospitalizations during the two years prior to t₂ (2012–2014 (Cohort A) or 2014–2016 (Cohort B)). After robust covariate-adjustment, we observed that changes in some health behaviors (e.g., those engaging in frequent physical activity had 0.80 the rate of overnight hospital stays (95% CI [0.74, 0.87])), physical health conditions (e.g., those with cancer had 1.57 the rate of overnight hospital stays (95% CI [1.35, 1.82])), and psychosocial factors (e.g., those who helped friends/neighbors/relatives 100–199 hours/year had 0.73 the rate of overnight hospital stays (95% CI [0.63, 0.85])) were associated with subsequent hospitalizations. Findings for both the frequency, and duration, of hospitalizations were mostly similar. Changes in a number of diverse factors were associated with decreased frequency, and duration, of overnight hospitalizations. Notably, some psychosocial factors (e.g., informal helping) had effect sizes equivalent to or larger than some physical health conditions (e.g., diabetes) and health behaviors (e.g., smoking). These psychosocial factors are mostly modifiable and with further research could be novel intervention targets for reducing hospitalizations.

Factor analysis is often used to assess whether a single univariate latent variable is sufficient to explain most of the covariance among a set of indicators for some underlying construct. When evidence suggests that a single factor is adequate, research often proceeds by using a univariate summary of the indicators in subsequent research. Implicit in such practices is the assumption that it is the underlying latent, rather than the indicators, that is causally efficacious. The assumption that the indicators do not have effects on anything subsequent, and that they are themselves only affected by antecedents through the underlying latent is a strong assumption, effectively imposing a structural interpretation on the latent factor model. In this paper, we show that this structural assumption has empirically testable implications, even though the latent variable itself is unobserved. We develop a statistical test to potentially reject the structural interpretation of a latent factor model. We apply this test to data concerning associations between the Satisfaction with Life Scale and subsequent all-cause mortality, which provides strong evidence against a structural interpretation for a univariate latent underlying the scale. Discussion is given to the implications of this result for the development, evaluation and use of measures, and for the use of factor analysis itself.

Vitality has been underappreciated and underexplored by academia at large. This oversight is potentially explained by the Western-centric nature of most fields, with vitality having been comparatively neglected in the West relative to elsewhere. One explanation for this lacuna is that vitality is not easily pigeonholed within the ontological categories dominant in the West, such as mind and body. This paper therefore aims to learn from cultures that have cultivated a greater understanding of vitality, doing so by engaging with relevant 'untranslatable' words (i.e., those without exact equivalent in English), thus enriching our conceptual map of this topic. Over 200 relevant terms were located and analyzed using an adapted form of grounded theory. Three themes were identified, each with four subthemes: spirit (life force, channels, soul, and transcendence); energy (fortitude, channeling, willpower, and recharging); and heart (desire, passion, affection, and satisfaction). The paper thus refines our understanding of this important topic and provides a foundation for future research.

Contemporary analytic theological discussions of atonement do not attend extensively to questions of how narrative might relate to the atoning work of Christ. Liberation theologians, on the other hand, utilize narrative in their scholarly method regularly and often employ it when discussing atonement or reconciliation. This essay argues that analytic theologians should consider the notion of narrative (and narrative identity) as a mechanism of atonement in the broad sense of the term introduced when William Tyndale coined ‘atonement’ to translate 2 Corinthians 5. I then offer some psychological grounds for thinking that reframing one’s self-narrative in terms of a transcendent narrative is often conducive to human flourishing, and I consider the work of James H. Cone as an instance of such transcendent narrative reframing at work.

In this commentary, we offer some remarks concerning distinctions that might be drawn between psychological well-being, emotional well-being, well-being more generally, and flourishing. We put forward a flexible map of flourishing to help understand the relative place of these and other terms, and their respective nestings. We discuss some of the challenges concerning terminology related to the use of ordinary language, as well as practices of branding ordinary language expressions that potentially threaten understanding, and we offer some suggestions as to how to navigate some of these terminological challenges in the well-being literature.