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Social media platforms are too often understood as monoliths with clear priorities. Instead, we analyze them as complex organizations torn between starkly different justifications of their missions. Focusing on the case of Meta, we inductively analyze the company's public materials and identify three evaluative logics that shape the platform's decisions: an engagement logic, a public debate logic, and a wellbeing logic. There are clear trade-offs between these logics, which often result in internal conflicts between teams and departments in charge of these different priorities. We examine recent examples showing how Meta rotates between logics in its decision-making, though the goal of engagement dominates in internal negotiations. We outline how this framework can be applied to other social media platforms such as TikTok, Reddit, and X. We discuss the ramifications of our findings for the study of online harms, exclusion, and extraction. [ABSTRACT FROM AUTHOR]

Attachment researchers claim that individual differences in how adults talk about their early memories reflect qualitatively distinct organizations of emotion regarding childhood experiences with caregivers. Testing this assumption, the present study examined the relationship between attachment dimensions and physiological, facial expressive, as well as self-reported emotional responses during the Adult Attachment Interview (AAI). Consistent with theoretical predictions, more prototypically secure adults behaviorally expressed and reported experiencing emotion consistent with the valence of the childhood events they described. Insecure adults also showed distinctive and theoretically anticipated forms of emotional response: Dismissing participants evidenced increased electrodermal activity during the interview, a sign of emotional suppression, whereas preoccupied adults showed reliable discrepancies between the valence of their inferred childhood experiences and their facial expressive as well as reported emotion during the AAI. Results substantiate a case that the AAI reflects individual differences in emotion regulation that conceptually parallel observations of attachment relationships in infancy.

Domains of cultural orientation such as language, social affiliation, and cultural pride, were examined in Chinese American college students (N=353) to see how they related to self-esteem. Cultural orientation significantly predicted self-esteem differences. Cultural predictors of self-esteem varied by gender; self-esteem was mainly related to pride in females and English language proficiency in males. (JDM)

Success in the classroom does not necessarily imply effective life functioning. Study suggests nonacademic criteria be considered in assessing the validity of the model minority image. It compares Asian American college students with their racially different peers on degree of cross-racial engagement, and empirically tests its relationship with sense of coherence while controlling for academic performance. (Author/JDM)

Investigated how meanings of being Chinese and being American varied among young adults, examining orientations to Chinese and American cultures and noting cultural domains upon which being Chinese and being American were based. Surveys of Chinese American college students who were American-born or immigrants indicated that the meanings attached to being of a particular culture varied within cultural groups. (SM)

Research conducted with European Americans suggests that attention to the individual self intensifies emotional reactivity. We propose, however, that cultural models of the self determine which aspect of the self (individual vs. relational), when attended to, intensifies emotional reactivity. In 3 studies, we predicted and observed that attention to individual aspects of the self was associated with levels of emotional reactivity that were greater in individuals from European American contexts (which promote an independent model of the self) than in individuals from Asian American contexts (which promote an interdependent model of the self). In contrast, attention to relational aspects of the self was associated with levels of emotional reactivity that were similar or greater in individuals from Asian American than in individuals from European American contexts. These findings highlight the importance of considering cultural and situational factors when examining links between the self and emotion. Keywords: emotional reactivity, culture, Asian Americans, expression norms, self-focus DOI: 10.1037/a0018534

Studies of Western samples (e.g., European Americans [EAs]) suggest that depressed individuals tend to show diminished emotional reactivity (J. G. Gehricke & A. J. Fridlund, 2002; G. E. Schwartz, P. L. Fair. P. Salt, M. R. Mandel, & G. L. Klerman, 1976a, 1976b). Do these findings generalize to individuals oriented to other cultures (e.g., East Asian cultures)? The authors compared the emotional reactions (i.e., reports of emotional experience, facial behavior, and physiological reactivity) of depressed and nondepressed EAs and Asian Americans of East Asian descent (AAs) to sad and amusing films. Their results were consistent with previous findings: Depressed EAs showed a pattern of diminished reactivity to the sad film (less crying, less intense reports of sadness) compared with nondepressed participants. In contrast, depressed AAs showed a pattern of heightened emotional reactivity (greater crying) compared with nondepressed participants. Across cultural groups, depressed and nondepressed participants did not differ in their reports of amusement or facial behavior during the amusing film. Physiological reactivity to the film clips did not differ between depressed and control participants for either cultural group. Thus, although depression may influence particular aspects of emotional reactivity across cultures (e.g., crying), the specific direction of this influence may depend on prevailing cultural norms regarding emotional expression. Keywords: depression, culture. East Asians, emotion, facial expression

Previous studies have found that in American culture high-arousal positive states (HAP) such as excitement are valued more and low-arousal positive states (LAP) such as calm are valued less than they are in Chinese culture. What specific factors account for these differences? The authors predicted that when people and cultures aimed to influence others (i.e., assert personal needs and change others' behaviors to meet those needs), they would value HAP more and LAP less than when they aimed to adjust to others (i.e., suppress personal needs and change their own behaviors to meet others' needs). They test these predictions in 1 survey and 3 experimental studies. The findings suggest that within and across American and Chinese contexts, differences in ideal affect are due to specific interpersonal goals. Keywords: culture, values, interpersonal goals, affect

Based on Antonovsky's salutogenic model, the authors hypothesized that sense of coherence would mediate the effects of parent and peer attachment and college challenges on depressive symptoms as well as moderate the relationship between college challenges and depressive symptoms in Chinese Americans. To test our hypotheses, 353 Chinese American college students completed paper-pencil measures. Supporting our hypotheses, sense of coherence fully mediated the effects of parent and peer attachment on depressive symptom level and served as a partial mediator and moderator of the effect of college challenges on depressive symptoms. Implications of the study findings for promoting the mental health of Chinese American students are discussed. Keywords: parent attachment, peer attachment, college challenges, sense of coherence, depressive symptoms. Chinese American

Affect valuation theory (A VT) predicts cultural variation in the affective states that people ideally want to feel (i.e., 'ideal affect'). National and ethnic comparisons support this prediction: For instance, European Americans (EA) value high arousal positive (HAP) states (e.g., excitement) more and low arousal positive (LAP) states (e.g., calm) less than Hong Kong Chinese. In this article, the authors examine whether religions differ in the ideal affective states they endorse. The authors predicted that Christianity values HAP more and LAP less than Buddhism. In Study 1, they compared Christian and Buddhist practitioners' ideal affect. In Studies 2 and 3, they compared the endorsement of HAP and LAP in Christian and Buddhist classical texts (e.g., Gospels, Lotus Sutra) and contemporary self-help books (e.g., Your Best Life Now, Art of Happiness). Findings supported predictions, suggesting that A VT applies to religious and to national and ethnic cultures. Keywords: religion; emotion; culture; Christianity; Buddhism

Previous findings suggest that cultural factors influence ideal affect (i.e., the affective states that people ideally want to feel). Three studies tested the hypothesis that cultural differences in ideal affect emerge early in life and are acquired through exposure to storybooks. In Study 1, the authors established that consistent with previous findings, European American preschoolers preferred excited (vs. calm) states more (indexed by activity and smile preferences) and perceived excited (vs. calm) states as happier than Taiwanese Chinese preschoolers. In Study 2, it was observed that similar differences were reflected in the pictures (activities, expressions, and smiles) of best-selling storybooks in the United States and Taiwan. Study 3 found that across cultures, exposure to exciting (vs. calm) storybooks altered children's preferences for excited (vs. calm) activities and their perceptions of happiness. These findings suggest that cultural differences in ideal affect may be due partly to differential exposure to calm and exciting storybooks. Keywords: culture; socialization; emotion; children; values

The authors propose that how people want to feel ('ideal affect') differs from how they actually feel ('actual affect') and that cultural factors influence ideal more than actual affect. In 2 studies, controlling for actual affect, the authors found that European American (EA) and Asian American (AA) individuals value high-arousal positive affect (e.g., excitement) more than do Hong Kong Chinese (CH). On the other hand, CH and AA individuals value low-arousal positive affect (e.g., calm) more than do EA individuals. For all groups, the discrepancy between ideal and actual affect correlates with depression. These findings illustrate the distinctiveness of ideal and actual affect, show that culture influences ideal affect more than actual affect, and indicate that both play a role in mental health. Keywords: culture, affect, emotion, values, temperament

Attachment researchers claim that individual differences in how adults talk about their early memories reflect qualitatively distinct organizations of emotion regarding childhood experiences with caregivers. Testing this assumption, the present study examined the relationship between attachment dimensions and physiological, facial expressive, as well as self-reported emotional responses during the Adult Attachment Interview (AAI). Consistent with theoretical predictions, more prototypically secure adults behaviorally expressed and reported experiencing emotion consistent with the valence of the childhood events they described. Insecure adults also showed distinctive and theoretically anticipated forms of emotional response: Dismissing participants evidenced increased electrodermal activity daring the interview, a sign of emotional suppression, whereas preoccupied adults showed reliable discrepancies between the valence of their inferred childhood experiences and their facial expressive as well as reported emotion during the AAI. Results substantiate a case that the AAI reflects individual differences in emotion regulation that conceptually parallel observations of attachment relationships in infancy.

Empirical findings suggest that Chinese and Americans differ in the ways that they describe emotional experience, with Chinese using more somatic and social words than Americans. No one, however, has investigated whether this variation is related to differences between Chinese and American conceptions of emotion or to linguistic differences between the English and Chinese languages. Therefore, in two studies, the authors compared the word use of individuals who varied in their orientation to Chinese and American cultures (European Americans [EA], more acculturated Chinese Americans [CA], and less acculturated CA) when they were speaking English during emotional events. Across both studies, less acculturated CA used more somatic (e.g., dizzy) and more social (e.g., friend) words than EA. These findings suggest that even when controlling for language spoken, cultural conceptions of emotion may shape how people talk about Emotion. Keywords: culture; verbal expression; emotion; language; Chinese; LIWC

The authors examined whether European Americans (EA) several generations removed from their ancestors varied as a function of their countries of origin by comparing the emotional facial expressions of EA originally from Scandinavian countries (EA-S), who value emotional control, and those from Ireland (EA-I), who value emotional expression. EA-S were less expressive than EA-I while reliving various emotions, especially happiness and love, suggesting that in this domain, EAs continue to be influenced by their cultural heritages. Keywords: European Americans; White; Scandinavian; Irish; emotion; facial expression

Research into the responses of older and younger people from two different ethnic groups to emotional films is presented, with focus on the lesser responses of older subjects from both cultural backgrounds.

Few studies have investigated how the meanings attached to being of a particular culture vary within cultural groups. The meanings of 'being Chinese' and 'being American' were compared among three Chinese American groups: 122 American-born Chinese (ABC), 119 immigrant Chinese who arrived in the United States before or at age 12, and 112 immigrant Chinese who arrived in the United States after age 12. Participants completed the General Ethnicity Questionnaire (abridged version). For each group, the relationship between 'being Chinese' and 'being American' and the specific cultural domains (e.g., engagement in American activities, Chinese language proficiency) on which they were based were assessed. Results suggest that 'being Chinese' and 'being American' were unrelated for ABC, but were negatively related for immigrant Chinese. Results also suggest that for immigrants, the domains on which 'being Chinese' and 'being American' are based change with increased stay in the United States.

Ethnographic descriptions suggest that compared to European Americans, Chinese Americans place a greater emphasis on emotional moderation. To assess whether such cultural differences influence actual emotional responding, we compared the [...]

Past research reveals important connections between meditative practices and compassion. Most studies, however, focus on the effects of one type of meditation (vs. a no-intervention control) on a single expression of compassion (e.g. offering a seat) towards a relatable target (e.g. a person on crutches), without exploring possible mechanisms. Hence, few studies include different types of meditation, active controls, multiple ways to express compassion, unrelatable targets, and potential mediators. To this end, the present study compared the effects of mindfulness meditation with those of compassion meditation on different expressions of compassion towards a convicted murderer. Seventy-four participants were randomly assigned to a mindfulness meditation, compassion meditation, or active control class, or a no-class control. After an 8-week programme, we assessed compassion by giving participants the option of fulfilling a murderer's request that they write him and then coding those letters for empathy, sympathy, forgiveness, and optimism. Participants in the compassion meditation class wrote more optimistic letters compared to participants in the other three conditions, in part because they valued positivity more. No statistically significant differences emerged for the other expressions of compassion. We discuss the implications of these findings for our understanding of how meditation increases compassion towards unrelatable targets. [ABSTRACT FROM AUTHOR]