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BACKGROUND: Retrospecting the trust gaps and their dynamics during the pandemic is crucial for understanding the root causes of postpandemic challenges and offers valuable insights into preparing for future public health emergencies. The COVID-19 pandemic eroded people's trust in strangers and acquaintances, while their trust in family members remained relatively stable. This resulted in 2 trust gaps, namely, the family members-strangers trust gap and the family members-acquaintances trust gap. Widening trust gaps impede social integration and undermine the effective management of public health crises. However, little is known about how digital media use shaped trust gaps during a pandemic. OBJECTIVE: This study aims to investigate the relationships between digital media use, negative emotions, the family members-strangers trust gap, and the family members-acquaintances trust gap during the COVID-19 pandemic in China. We test the mediating role of negative emotions between digital media use and 2 trust gaps and compare the indirect effect of digital media use on 2 trust gaps through negative emotions. METHODS: A cross-sectional web-based survey was conducted in China between January 31, 2020, and February 9, 2020. A total of 1568 adults participated in the survey. Questions related to digital media use, negative emotions, trust in family members, trust in acquaintances, and trust in strangers during the pandemic were asked. Regression analyses were performed to test the associations between the examined variables. We used a 95% bootstrap CI approach to estimate the mediation effects. RESULTS: Digital media use was positively associated with negative emotions (B=0.17, SE 0.03; P<.001), which in turn were positively associated with the family members-strangers trust gap (B=0.15, SE 0.03; P<.001). Likewise, digital media use was positively associated with negative emotions (B=0.17, SE 0.03; P<.001), while negative emotions were positively associated with the family members-acquaintances trust gap (B=0.08, SE 0.03; P=.01). Moreover, the indirect effect of digital media use on the family members-strangers trust gap (B=0.03, SE 0.01; 95% CI 0.01-0.04) was stronger than that on the family members-acquaintances trust gap (B=0.01, SE 0.01; 95% CI 0.003-0.027). CONCLUSIONS: The results demonstrate that negative emotions resulting from the frequent use of digital media are a key factor that accounts for the widening trust gaps. Considering the increasing reliance on digital media, the findings indicate that the appropriate use of digital media can prevent the overamplification of negative emotions and curb the enlargement of trust gaps. This may help restore social trust and prepare for future public health crises in the postpandemic era.

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BACKGROUND: The efficacy of vaccination depends on its widespread adoption, making vaccine uptake not just a personal health behavior but also a prosocial one. Previous research has shown that everyday moments of co-experienced positive emotions (positivity resonance) are associated with higher prosocial tendencies, and these moments, in turn, prospectively predict people's pandemic hygiene behaviors. Yet, limited research has explored how moments of positivity resonance may have predicted greater COVID-19 vaccine intentions during the early months of the pandemic. METHODS: We longitudinally surveyed a national U.S. sample across four weeks during the fall of 2020. We tested the hypothesis that positivity resonance with strangers and acquaintances indirectly predicts COVID-19 vaccine intentions, as statistically mediated by prosocial tendencies. We also aimed to replicate the indirect effects of positivity resonance on hygiene behaviors (such as mask wearing and hand washing), effects that have been demonstrated in previous research. RESULTS: In a pre-registered structural equation model, we found that perceived positivity resonance experienced with strangers and acquaintances prospectively predicted prosocial tendencies, which in turn amplified people's COVID-19 vaccine intentions (ß = 0.053) and hygiene behaviors - i.e., social distancing (ß = 0.032), mask wearing (ß = 0.027), hand washing (ß = 0.049). CONCLUSIONS: Understanding the effects of high-quality social interactions with strangers and acquaintances on vaccine intentions and hygiene behaviors is critical, particularly given the likelihood of emerging pandemics and novel vaccines. We discuss theoretical and practical implications related to perceived positivity resonance, prosocial tendencies, and vaccination uptake for novel vaccines.

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Human contact through physical touch is a core element in social bonding, which facilitates psychosocial well-being. Touch avoidance is an individual disposition that may prevent individuals from engaging in or benefiting from physical touch. The present study recruited 450 Italian participants (51.1% female) with a mean age of 32.2 ± 13.5 to complete a battery of demographic questionnaires and the Touch Avoidance Questionnaire (TAQ). Individuals who were single and reporting same-sex attraction avoided touch with family more often than their coupled counterparts or those reporting opposite-sex attraction. Moreover, males reporting same-sex attraction avoided touch with a potential partner more frequently. When comparing sex differences, women reported greater touch avoidance with opposite-sex friends more frequently, while males avoided touch with same-sex friends more frequently. Individuals reporting opposite-sex attraction reported greater touch amongst same-sex friends. Single males avoided touch with same-sex friends more frequently than those in a relationship. Overall, this contribution reflects the individual differences related to social touch avoidance with respect to sex, relationship status, and sexual orientation in an Italian sample.

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This study explored people's estimation of cooperative intention when paired with people with different types of relationships, and the mediating roles of trust and responsibility between guanxi perception and the estimation of cooperative intention. We recruited 398 university students from the Greater Bay Area of China to complete two public goods dilemma experiments. Study 1 manipulated the type of partner to be either family member, classmate, and stranger, representing different types of guanxi. Study 2 manipulated the type of partner to be either stranger with intermediary, stranger within ingroup, and complete stranger. In both studies, the mediating roles of trust and responsibility in the relationship between guanxi perception and the estimation of cooperative intention were tested. The results of study 1 showed that the participants' estimation of cooperative intention with a family member was higher than with acquaintances or with strangers. In study 2, the estimation of cooperative intention with stranger with intermediary was higher than with a stranger within one's ingroup or with a complete stranger. Multivariate analysis verified the mediating effects. The results are discussed with reference to why Chinese people treat different types of guanxi distinctly, especially to different types of strangers, and how guanxi perception, trust, and responsibility work together to the influence of the estimation of cooperative intention.

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Despite having more opportunities than ever to connect with strangers, and much to gain from doing so, people often refrain from talking with, and listening to, strangers. We propose a framework that classifies obstacles to connecting with strangers into three categories concerning intention (underestimating the benefits of conversations), competence (misunderstanding how to appear likeable and competent in conversation), and opportunity (being constrained in access to a diverse set of strangers). To promote conversations among strangers, interventions have attempted to calibrate people's expectations, improve their communication, and create more opportunities for strangers to connect. We identify the need to better understand how miscalibrated beliefs emerge and are sustained, what contextual factors impact conversation likelihood, and how conversations evolve as relationships develop.

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Previous studies showed that people differ in attributing mental states to themselves and in understanding the mental states of others, but have not explored the differences when people attribute mental states to others at different social distances. The present study adds a 'close other' condition to the Self/Other differentiation paradigm to explore the potential differences in attributing mental states to others with different social distances. It emerged that the time required to reflect on one's self mental state is shortest in mental state attribution, longer when comprehending the mental state of close others, and longest for strangers. This result indicates that Chinese participants distinguish between close others and strangers when performing perspective-taking. When the perspective-shifting of belief-attribution is performed, a beforehand processing of information about close others or strangers does not interfere with the processing of information from oneself subsequently. However, when the information processed in the previous stage cannot be used for subsequent processing, it interferes with the processing of information from close others or strangers in the later stage. The lower the degree of automated processing of pre-processed information, the greater the interference effect produced. This finding indicated that processing the self mental state is automatically activated, but comprehending the mental state of others is not. The comprehension of others' mental states occurs only when required by the task and it entails more cognitive resources to process and maintain.

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We predicted that the relationship between helping strangers and life satisfaction would depend partially on the wealth of the country in which one lives. We argue that wealthy societies provide a wide range of welfare provisions for assisting their citizens. By contrast, people living in poorer countries with associated lower individualism, lower generalised trust, and higher religiosity have fewer financial and institutional supports for their daily welfare. They thus receive greater personal and interpersonal rewards for helping strangers in their societies and experience greater life satisfaction. Using a 137-country sample, we found that the relationship between helping strangers and life satisfaction was weaker in wealthier nations and in nations with more individualistic, more trusting, but less religious citizens. When all four moderators were used, only trust and religiosity remained significant moderators. In a supplementary mediated moderation model, we also found that trust and religiosity mediated the effect of national wealth on the relationship between kindness and life satisfaction. We conclude that the relationship between kindness and life satisfaction depends on various aspects of national culture that may reduce or increase people's dependence in their daily lives on the help of others as opposed to dependence on welfare institutions.

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As academic literature has shown, there is a preference among older adults to experience old age independently, in their own homes, giving shape to what has been called ageing in place. This phenomenon links residence, life cycle, and the experience of old age. Although it depends on many factors (housing characteristics, the elderly's economy, or their social support, among others) it is based on place attachment as a key aspect, which comprises two different but interwoven dimensions: the home (private space) and the neighbourhood (social space), understood as an extended sphere of the home. Despite its importance, and beyond the consensus that the time spent in a place increases attachment to it, the processes whereby place attachment is constructed by the elderly and the role of the experience of neighbourhood are little known. This article intended to delve into the meaning of place attachment, its importance, and how it is built by the elderly population in urban areas. For this purpose, a qualitative study was conducted in Spain, selecting Madrid (the biggest city in the country) as a case study of how place attachment is shaped in an urban setting. To obtain in-depth information, data were collected through ethnographic interviews with 37 people aged 65-95 and 1 focus group among elderly aged 65-71. The most relevant finding of the qualitative analysis is the emotional significance of attachment to the local space as an element that enables continuity-as opposed to the rupture to which we associate old age- in the experience of the life cycle of the elderly. It should be noted that some of the results are conditioned by the specificities of Spanish society, particularly with regard to family ties. Potential extrapolations to other realities should take this point into account.

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Neighborhood social ties matter crucially, especially during stressful life events like a global pandemic, for they represent vital sources of wellbeing and community capacity. Activities that enable community members to engage in incidental sociability and acts of "neighboring"-that is, authentic social interactions with their neighbors-warrant attention from sport and active living researchers because of their potential to bolster the social fabric of our neighborhoods and facilitate neighbors' access to important resources, such as information, material resources, and social support. Though perhaps dismissed as trivial, neighborhood walking represents a valuable and underappreciated everyday activity that fits this description, especially in an age characterized by an epidemic of social isolation and loneliness. Despite its vast potential to address the quasi-anonymity of urban life, neighborhood walking remains surprisingly underexamined as a facilitator for fostering social connectedness, the sense of connection and social bond people feel toward others. The goal of this manuscript, therefore, is to establish the conceptual grounding for how neighborhood walking strengthens social ties among neighbors to facilitate access to important coping resources. In doing so, it aims to advance a research agenda on walking that moves beyond the benefits of physical activity.

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Elder abuse is globally considered a hidden problem with great variations in its conceptualization across cultures, non-uniformity in understanding, and manifestations of abuse and neglect. Currently, there are no validated or culturally adapted screening measures for elder abuse in South Africa. The aim of this study was to test the cultural appropriateness of the Elder Abuse Screening Tool (EAST) and the Caregiver Abuse Screen (CASE) in two regions and four languages in South Africa. Using a cognitive interviewing methodology, 23 carers and 19 older adults were interviewed. Findings show that questions in the EAST and CASE are generally well understood, but that adaptations of both tools are necessary for use within South Africa. Fear, knowledge, and experience of crime also showed that strangers, like family, deliberately use deception to build trust and abuse. Further validation is needed to determine suitable scoring and use by health and social care practitioners.

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The evidence that social relationships are associated with well-being is so strong that it is taken as a 'fact' (Kushlev et al., 2018, Journal of Research in Personality, 74, 124). The bulk of the existing evidence derives from research examining social relationships with close others, such as family, romantic partners, and friends (Dolan et al., 2008, Journal Economic Psychology, 29, 94; Li & Kanazawa, 2016, British Journal of Psychology, 107, 675). However, less is known about how connecting with strangers is associated with well-being, how such connections are represented by people, and what motivates people's desire to connect with strangers. This study aims to examine representations and motivations for social connectedness with strangers in contemporary British cities. To do this, an interview study of 52 city-dwellers living in Britain's two largest cities, London and Birmingham, was conducted. The Grid Elaboration Method (GEM) (Joffe & Elsey, 2014, Review of General Psychology, 18, 173), a free association and interview technique, was applied. Thematic analysis revealed that representations of strangers vacillate between 'good' and 'bad', are built upon the 'self/other' thema, are shaped by the contextual factors place, time, and technology, and are motivated by a desire to 'matter'. This work makes a key contribution to the study of social connectedness in cities and can inform effective urban policy.

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We replicated previous research using behavioral skills training (BST) to teach four children with autism to engage in a safety response following lures from civilian strangers. This study extends previous research by (a) employing abduction lures incorporating highly preferred tangible items; (b) assessing for maintenance and generalization across settings and caregivers; and (c) probing for overgeneralization of the safety response. A multiple baseline across participants design demonstrated target behavior acquisition and generalization to novel settings and caregivers. However, children who complied with directions from police officers during baseline emitted the safety response (e.g., running away) when approached by police officers following BST. Overgeneralization of the targeted safety response was corrected with discrimination training procedures. Maintenance of appropriate responses to civilians and officers was inconsistent and booster sessions were required for two participants. Results suggest practitioners should incorporate discrimination training and program for maintenance when teaching abduction-prevention skills to children with autism.

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In the paper, I draw on the data from the ethnographic part of my recently completed research project "Families of Choice in Poland" (2013-2016). I focus on queer families' ways of describing their kin-relations and the meaning of "families." This often involves strategic use of kin language and reference to the importance of blood relations. Analysis reveals a high degree of polemic interplays and ambivalences, especially in reference to the role of social mother within lesbian families. In their narratives lesbian mothers and their children struggle between the biogenetic normative understanding of the family and the practical one based on parental practices of care and shared affections. By investigating the family maps of participants I aim to demonstrate what kind of relatedness matters to them, how it is (re)negotiated and changed. By doing this, I intend to show that queer kinship is always already very plastic, based on contradictions between choice and blood. Blood as an important symbol of kinship is affirmed and simultaneously challenged because biology ceased to be a singular self-evident and natural fundament of kinship.

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La Bioética tiene como reto argumentar en un contexto de multiplicidad de voces éticas. El mundo de hoy está constituido por "amigos" y "extraños" morales, al decir de T. Engelhardt, lo que torna difícil la búsqueda de autoridad moral con base en un mismo contenido. La Bioética debe proponer interpretaciones y noemas para la acción en diversos escenarios: justicia sanitaria, investigación clínica, biodiversidad, genética, entre otros. Siendo éste el reto de la Bioética, resulta útil distinguir, según ha expuesto J. Habermas, lo pragmático, lo ético y lo moral como diferentes usos de la Razón Práctica. Se trata de un lenguaje que pertenece a la tradición kantiana, de la cual hoy todos formamos parte cuando se hace filosofía sobre lo moral. A pesar de que T. Engelhardt no cree en la Teoría de la Acción Comunicativa de Habermas como solución al problema moral contemporáneo, el lenguaje de este último puede ser clave para el ámbito de la Bioética

Bioethics, in providing a stage for interdisciplinary discussion has as its challenge to argue in a context in which there is a multiplicity of ethical voices. The world today, consists of moral "relatives" and moral "strangers", as said by T Engelhardt; the difficulty lies in the return to the search for a moral authority with a communal base content. Bioethics must put forth interpretations and appoint norms for the working in diverse scenarios as justice in health, clinical research, biodiversity and genetics amongst others. This challenge for bioethics results in a useful distinction, following that, which has been expressed by J. Habermas: the pragmatic, the ethical and moral used as different applications of Practical Reason. Furthermore to speak of a language which belongs to the Kantian tradition, of which today we are all part whenever philosophy concerns that which is moral. Despite the fact that T Engelhardt does not believe Habermas´s Theory of Communicative Action to be a solution to the contemporary moral problem, the language of this work may be vital for the field of Bioethics

A Bioética tem como desafio argumentar num contexto de multiplicidade de vozes éticas. O mundo hoje está constituído por "amigos" e "estranhos" morais, no dizer de T. Engelhardt, o que torna difícil a busca de autoridade moral tendo como base um único conteúdo. A Bioética deve propor interpretações e normas para ação em diversos cenários: justiça sanitária, investigação clínica, biodiversidade, genética, entre outros. Sendo este o desafio da Bioética, parece útil distinguir, como já exposto por J. Habermas, o pragmático, o ético e o moral como diferentes aportes da Razão Prática. Trata-se de linguagem que tem origem na tradição kantiana, da qual todos fazemos parte quando se refere a filosofia sobre moral.Mesmo considerando que T. Engelhardt não acredita na teoria da Ação Comunicativa de Habermas como instrumento para a solução do problema moral contemporâneo, a linguagem desse último pensador pode ser decisiva para a Bioética

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The present study explores physiological linkage (i.e., any form of statistical interdependence between the physiological signals of interacting partners; PL) using data from 65 same-sex, same ethnicity stranger dyads. Participants completed a knot-tying task with either a cooperative or competitive framing while either talking or remaining silent. Autonomic nervous system activity was measured continuously by electrocardiograph for both individuals during the interaction. Using a recently developed R statistical package (i.e., rties), we modeled different oscillatory patterns of coordination between partner's interbeat interval (i.e., the time between consecutive heart beats) over the course of the task. Three patterns of PL emerged, characterized by differences in frequency of oscillation, phase, and damping or amplification. To address gaps in the literature, we explored (a) PL patterns as predictors of affiliation and (b) the interaction between individual differences and experimental condition as predictors of PL patterns. In contrast to prior analyses using this dataset for PL operationalized as covariation, the present analyses showed that oscillatory PL patterns did not predict affiliation, but the interaction of individual differences and condition differentially predicted PL patterns. This study represents a next step toward understanding the roles of individual differences, context, and PL among strangers.

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BACKGROUND: This study aims to generate knowledge about how clinical placements contribute to the creation of sustainable nursing education in Denmark. The article discusses how nursing students feel socially excluded when registered nurses do not recognise them through deviating from culturally appropriate greeting rituals. METHOD: A constructivist grounded theory study of (n = 15) individual semi-structured interviews with nursing students in their first and third years of study. RESULTS: Nursing students feel awkward, alienated and uncomfortable when confronted with a culture where registered nurses do not greet them. They are met by the attitude that Bauman refers to as "appropriate indifference," which means that the registered nurses act as if they neither see nor hear them because they are considered faceless private failures. CONCLUSION: Nurses' non-greeting rituals in clinical placements counteract the creation of sustainable nursing education. The aim of this article is to contribute with knowledge about socially inappropriate non-greeting rituals and recommend friendly and socially sustainable education in clinical placements.

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Research on the negative psycho-emotional implications of social comparisons on social network sites such as Instagram has rapidly accumulated in recent years. However, little research has considered the extent to which such comparisons can elicit positive motivational outcomes for adolescent users, specifically inspiration. Furthermore, little is known about whether it matters whom young people compare themselves to on Instagram (i.e., network composition) and how this may modulate the emotional outcomes of Instagram social comparisons. The present study thus sought to determine how adolescents' Instagram comparisons of ability associate with inspiration through the mechanism of benign and malicious envy. We further examined whether two key aspects of network composition-perceived similarity and the amount of strangers followed-moderated these relationships. Results from a paper survey among n = 266 British adolescents confirm the hypothesis that those adolescents who compare more strongly on Instagram also report more inspiration from Instagram use. While benign envy positively mediated this relationship, malicious envy worked in the opposite direction, indicating the need to distinguish these two types of envy in future research. In addition, while the amount of strangers followed did not significantly affect the relationships between social comparison, envy, and inspiration, higher perceived network homophily positively moderated the relationship between social comparison and inspiration by eliciting more benign and less malicious envy. Results overall suggest that social comparisons on Instagram may be more inspiring when adolescents compare themselves to similar others and avoid unachievable false role models in their online networks.

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The purpose of the present study was to examine the effectiveness of social stories in teaching abduction-prevention skills to children with autism spectrum disorder (ASD). Three male participants with ASD, aged 4-12 years, participated in the study, which was conducted using a multiple-probe-across-participants design. Thirty-nine voluntary adults participated in the study as strangers who presented lures to the participants. The findings of the study showed that social stories were effective on promoting acquisition for all students with ASD. All the participants were able to learn the target skill and maintain their learning. Social validity data were also collected from participants and their parents. Social validity findings revealed that the opinions of the participants and their parents were positive overall.

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INTRODUCTION: Indirect reciprocity serves as a crucial component of how we interact with strangers. Two types of indirect reciprocity can be distinguished: pay-it-forward reciprocity and third party reciprocity. Pay-it-forward reciprocity refers to behaviors where people who have been treated well by others (either fairly or generously), extend that fairness or generosity to a stranger. Third-party reciprocity refers to behaviors where third-party bystanders altruistically punish those who transgress against others or kindly help the victims. The expansion of adolescents' social world increases opportunities to exercise indirect reciprocity yet very little research has focused on this topic in this age group. The current research addresses this lacuna and investigates how younger adolescents differ from older adolescents in pay-it-forward and third party reciprocity. METHODS: With incentivized economic paradigms, we investigated both types of indirect reciprocity in younger (n = 50) and older adolescents (n = 46). RESULTS: The pay-it-forward task revealed that receiving an equal (vs. unequal) distribution led both younger and older adolescents to become fairer to a third person. In the third-party task, older adolescents were more likely to devote their own resources to enforce fairness norms than younger adolescents. CONCLUSION: Our results shed light on how adolescents perceive and act in complex social settings where direct reciprocity is unrealistic. Both younger and older adolescents are capable of engaging in both forms of indirect reciprocity with older adolescents being more discriminative in their norm-enforcing behaviors.

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Acts of helping friends and strangers are part of everyday life. However, people vary significantly with respect to how often they help others and with respect to whom they actually help on a day-to-day basis. Despite everyday helping being so pervasive, these individual differences are poorly understood. Here, we used source-localized resting electroencephalography to measure objective and stable individual differences in neural baseline activation in combination with an ecologically valid method that allows assessment of helping behavior in the field. Results revealed that neural baseline activation in the right dorsolateral prefrontal cortex (DLPFC) - a brain region associated with self-control and strategic social behavior - predicts the daily frequency of helping friends, whereas the daily frequency of helping strangers was predicted by neural baseline activation in the dorsomedial prefrontal cortex (DMPFC) - a brain region associated with social cognition processes. These findings offer evidence that distinct neural signatures and associated psychological and cognitive processes may underlie the propensity to help friends and strangers in daily life.

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