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When experienced in-person, engagement with art has been associated with positive outcomes in well-being and mental health. However, especially in the last decade, art viewing, cultural engagement, and even ‘trips’ to museums have begun to take place online, via computers, smartphones, tablets, or in virtual reality. Similarly, to what has been reported for in-person visits, online art engagements—easily accessible from personal devices—have also been associated to well-being impacts. However, a broader understanding of for whom and how online-delivered art might have well-being impacts is still lacking. In the present study, we used a Monet interactive art exhibition from Google Arts and Culture to deepen our understanding of the role of pleasure, meaning, and individual differences in the responsiveness to art. Beyond replicating the previous group-level effects, we confirmed our pre-registered hypothesis that trait-level inter-individual differences in aesthetic responsiveness predict some of the benefits that online art viewing has on well-being and further that such inter-individual differences at the trait level were mediated by subjective experiences of pleasure and especially meaningfulness felt during the online-art intervention. The role that participants' experiences play as a possible mechanism during art interventions is discussed in light of recent theoretical models.
Self-compassion has been theorized to have three components, each with a positive pole and a negative pole: self-kindness versus self-judgment, common humanity versus isolation, and mindfulness versus over-identification. Neff (Self Identity 2:85–101, 2003a) proposes that they mutually influence each other, however, this proposition has not been tested yet. We conducted a pilot study to see if improvements from training one component spilled over to the other two—and whether these trainings had an impact on well-being. 80 participants completed 8 weeks of self-compassionate writing exercises to enhance either self-kindness, common humanity, or mindfulness. Trait self-compassion was assessed using the six-factor model of the self-compassion scale. To address issues of alpha-error-inflation, the false discovery rate was fixed at 5%, and critical p values were adjusted accordingly. Participants in the mindfulness condition reported increased total self-compassion (p = .009), which was accompanied by increased self-kindness (p = .027) and lower isolation (p = .045). Participants in the common humanity condition reported improved total self-compassion (p = .018), lower over-identification (p = .045), and higher life-satisfaction (p = .049). The training in self-kindness failed to improve self-kindness or any other factor. These findings provide initial evidence that the components of self-compassion mutually enhance each other. They also emphasize the importance of mindfulness within the conceptualization of self-compassion.