This article introduces a novel concept, Belief in a Zero-Sum Game (BZSG), proposed as another belief dimension in the family of social axioms. We conceptualize BZSG as a belief system about the antagonistic nature of social relations—that one person’s gain is possible only at the expense of other persons. It appears on a level of personal convictions and as a cultural worldview ideology. We found that persons or nations who believe in a zero-sum game engage in win-lose social exchanges over limited resources. Psychometric evidence for the universality of the BZSG scale in a large pancultural project of 37 nations is presented, where individual and cultural-level predictors of BZSG were tested, followed by their multilevel analyses. BZSG, which shows a conceptual and empirical affinity with societal cynicism, is moderated by previously described cultural dimensions and by objective socio-economic indices.

The Triangular Theory of Love (measured with Sternberg’s Triangular Love Scale – STLS) is a prominent theoretical concept in empirical research on love. To expand the culturally homogeneous body of previous psychometric research regarding the STLS, we conducted a large-scale cross-cultural study with the use of this scale. In total, we examined more than 11,000 respondents, but as a result of applied exclusion criteria, the final analyses were based on a sample of 7332 participants from 25 countries (from all inhabited continents). We tested configural invariance, metric invariance, and scalar invariance, all of which confirmed the cultural universality of the theoretical construct of love analyzed in our study. We also observed that levels of love components differ depending on relationship duration, following the dynamics suggested in the Triangular Theory of Love. Supplementary files with all our data, including results on love intensity across different countries along with STLS versions adapted in a few dozen languages, will further enable more extensive research on the Triangular Theory of Love.

The aim of this paper is to examine cross-cultural differences in body stigmatization between the individualistic Christian culture of guilt (Poland) and the collectivistic Buddhist/Confucian culture of honor and shame (Vietnam). The study included 1290 university students from Poland (n = 586) and Vietnam (n = 704). Subjects filled in the body esteem scale and the perceived stigmatization questionnaire, and body measurements were collected to calculate anthropometric indices. Participants from Vietnam were less satisfied with their appearance than their Polish peers. Men in both countries assessed themselves more favorably. No anthropometric index predicted body esteem in Vietnamese women, while only indices related to fat levels were predictors in Polish women. Men with a V-shaped body assessed themselves as stronger and as having a better physical condition. A possible explanation of the observed cross-cultural differences is that interdependent self-construal makes young adults in collectivistic societies more susceptible to criticism, and the Confucian values of modesty and shame lead to them not perceiving their bodies as sexual objects. The Christian sense of guilt does not influence the perception of sexuality. Absence of friendly behavior mediated the relation between anthropometric indices and body esteem in both cultures.

This article presents a short research report on the relationship between perceived antagonism in social relations measured using the Belief in a Zero-Sum Game (BZSG) scale, life satisfaction, and positive and negative affect. Given that individuals who believe that life is like a zero-sum game are likely to perceive their daily interactions with others as unfair, we expected that individuals with high BZSG experience more negative affect and fewer positive one, resulting in a lower satisfaction with life. In addition, we examined whether country-level BZSG may play a moderating role in these associations. Data were collected from student samples (N = 7146) in 35 countries. Multilevel modelling revealed that perceived social antagonism in social relations is negatively associated with satisfaction with life and that this relationship is mediated by both positive and negative affect at the individual level. The relation of individual BZSG and negative affect on satisfaction with life were weaker in societies with higher country-level BZSG, suggesting that the effects of BZSG may be less detrimental in these countries. These findings extend previous knowledge about predictors of life satisfaction and suggest that social beliefs might also be an important factor that influences subjective well-being. The contribution of the study is that the separate treatment of life satisfaction and positive and negative affect may be helpful in many research situations, particularly from a cross-cultural perspective.

Even in psychological literature, which describes many determining variables related to the school domain, few studies have investigated the universal (i.e., etic) mechanism underlying parent–child relations, which is a prototype matrix for future student–teacher relations. The role of the imprinted schema of children’s obligations toward parents seems to be crucial for school functioning in classroom society. The Dual Filial Piety Model (DFPM; Yeh, 2003) is comprised of two higher-order factors that correspond to the two focal filial piety attributes: reciprocal (need of interpersonal relatedness) and authoritarian (need of social belonging and national identity), which have been shown to have distinct implications on social adaptation and individuals’ psychological functioning. In this study, we investigate the relationship between filial piety and student attitudes (study engagement and satisfaction) in a more individualistic and egalitarian culture (Poland, N = 310) and in a more collectivistic and hierarchical society (Vietnam, N = 297). The measurement invariances of three scales, i.e., the Vietnamese adaptation of DFP Scale, the Utrecht Work Engagement Scale (UWES–S9), and the Study Satisfaction Scale, were improved in the MLM analyses. Our results show that in more individualistic cultures, the RFP (reciprocal mode) is a stronger predictor of study engagement and study satisfaction; however, the AFP (authoritarian mode) is a better factor to predict study engagement in more collectivistic cultures. What is more, only RFP positively correlates with study satisfaction in individualistic culture. Our findings revealed that in different cultures, different aspects of filial piety should be emphasized by parents in the context of the future academic achievements of their children. The conclusion is that the prevention and intervention strategies or techniques intended for children with school problems should be culturally appropriate and addressed to the parents of kindergarten and later to very early-stage education teachers. The results of studies based on the DFPM may stimulate practical applications and policy development within the domain of success and failure in the academic environment.