Social Interactions and Subjective Well-Being: Evidence from Latin America

In this paper, we seek to examine the effect of comparisons and social capital on subjective well-being. Furthermore, we test if, through social influence and exposure, social capital is either an enhancer or appeaser of the comparison effect. Using the Latinobarómetro Survey (2007) we find that in contrast to most previous studies, the comparison effect on well-being is positive; that is, the better others perform, the happier the individual is. We also find that social capital is among the strongest correlates of individuals’ subjective well-being in Latin American countries. Furthermore, our findings suggest that social contacts may enhance the comparison effect on individual’s happiness, which is more intense for those who perform worse in their reference group.

Prosocial norms and degree heterogeneity in social networks

We provide empirical evidence to support the claims that social diversity promotes prosocial behavior. We elicit a real-life social network and its members’ adherence to a social norm, namely inequity aversion. The data reveal a positive relationship between subjects’ prosociality and several measures of centrality. This result is in line with the theoretical literature that relates the evolution of social norms to the structure of social interactions and argues that central individuals are crucial for the emergence of prosocial behavior.

Habilidades sociales y contextos de la conducta social

[Es] Las habilidades sociales, o habilidades interpersonales, han sido objeto de creciente interés durante los últimos años en psicología social, clínica y educativa; y, sin embargo, tanto su evaluación como la intervención psicológica para su mejora se topan con una desconcertante proliferación de clasificaciones o categorías divergentes de las mismas. En este trabajo, y como resultado de sucesivos análisis factoriales, se proponen cinco grandes categorías de habilidades sociales (Interacción con personas desconocidas en situaciones de consumo, Interacción con personas que atraen, Interacción con amigos y compañeros, Interacción con familiares, y Hacer y rechazar peticiones a los amigos/as) que responden a distintos contextos de interacción social. Las cinco escalas, correspondientes a tales categorías, de un nuevo instrumento de medida, el Cuestionario de Dificultades Interpersonales (CDI), con alta consistencia interna (·= 0,896), explican el 47,47% de la varianza total. Los análisis correlacionales entre el CDI y el Test de Autoverbalizaciones en la Interacción Social (SISST) de Glass, Merluzzi, Biever y Larsen (1982) revelan diferencias cognitivas significativas entre los sujetos de alta y baja habilidad social, dándose una mayor frecuencia de autoverbalizaciones positivas y una menor frecuencia de autoverbalizaciones negativas en los sujetos de alta habilidad social que en los sujetos de baja habilidad social.

The body social: an enactive approach to the self

This paper takes a new look at an old question: what is the human self? It offers a proposal for theorizing the self from an enactive perspective as an autonomous system that is constituted through interpersonal relations. It addresses a prevalent issue in the philosophy of cognitive science: the body-social problem. Embodied and social approaches to cognitive identity are in mutual tension. On the one hand, embodied cognitive science risks a new form of methodological individualism, implying a dichotomy not between the outside world of objects and the brain-bound individual but rather between body-bound individuals and the outside social world. On the other hand, approaches that emphasize the constitutive relevance of social interaction processes for cognitive identity run the risk of losing the individual in the interaction dynamics and of downplaying the role of embodiment. This paper adopts a middle way and outlines an enactive approach to individuation that is neither individualistic nor disembodied but integrates both approaches. Elaborating on Jonas' notion of needful freedom it outlines an enactive proposal to understanding the self as co-generated in interactions and relations with others. I argue that the human self is a social existence that is organized in terms of a back and forth between social distinction and participation processes. On this view, the body, rather than being identical with the social self, becomes its mediator