AIM

To see the effectiveness of gratitude based intervention on 3 variables: positive

affect, negative affect and life satisfaction.

INTRODUCTION
The Aims of Positive Psychology-

Historically, psychologists focused on ameliorating human sufferings such as

depression, suicidal ideation, and schizophrenia. However, as a result of focusing on
curing mental illness, psychotherapists implemented a disease model of patient
functioning that overlooked individual virtues, strengths, and well-being. (Seligman,
2010). Until the 20th century, there is a shift in mental health practice and research
that emphasizes on positive human functioning and psychological well-being
(Seligman et al. 2005). The advent of positive psychology can be mapped from
Martin Seligman’s 1998 presidential speech to the American Psychological
Association urging psychologists to not only repair pathologies but also help
individuals to build a meaningful life (Seligman & Csikszentmihalyi, 2000). Positive
psychology, as implied by Seligman et al. (2005) is not a panacea for modern ills,
rather is a supplement to the existing knowledge about psychological distress. By
understanding and synthesizing the positive and negative aspects of human
experience, interventions can be developed to decrease misery and build the enabling
conditions of life (Linley et al. 2006).

Peterson and Seligman (2004) developed a handbook on the classification of

“Character Strengths and Virtues” (CSV) which shed light on what makes life worth
living. They proposed that the 24 character strengths and six virtues as means to
complete the Diagnostic and Statistical Manual (DSM) of the American Psychiatric
Association (APA, 1987). The virtues identified (i.e. wisdom, courage, love, justice,
temperance, and transcendence) are valued by moral philosophers and religious
thinkers, and character strengths (e.g. gratitude, creativity, and forgiveness) are routes
or mechanisms that describe the virtues (Peterson et al., 2004). Positive psychology
highlighted that the cultivation of character strengths are robustly linked to important
aspects of individuals and social well-being (Park & Peterson, 2006). The beneficial
correlates include academic achievement, altruism, and valuing diversity (Park,
2004).

Positive psychology is used in literature as an umbrella term for studying positive

emotions, positive character traits, and positive institutions (Seligman, Steen, Park, &
Peterson, 2005). Positive psychology research aims to complement, not to replace, the
existing knowledge about human disorders and psychological distress. The main aim
is to develop a balanced scientific understanding and a more complete view of human
experience. Positive psychologists believe that psychology as a complete science
should focus on suffering and happiness, as well as the interaction between them in
order to both relieve suffering and increase well-being (Seligman et al., 2005).

In the last decade, research in the area of positive psychology has flourished evident
from the establishment of The Journal of Positive Psychology in 2008 to
accommodate some of the rapidly growing research on well being, positive emotions,
and character strengths.
Why a psychology of Well-being?

Studies have shown that many economic and social indicators of a person's
“objective” life circumstances are weakly related to people’s own judgements of their
well being (Andrew & Withey, 1976). Diener (1984) argued that subjective well
being (SWB) is a critical component of well being. The term "subjective" means,
from the point of view of the individual. From a SWB perspective, economic and
social indicators are incomplete because they cannot access how happy or satisfied
people are with their lives (Diener & Suh, 1997). Subjective evaluations are important
as they highlight the individual differences in the way different people react the same
circumstances and also they helps in interpreting the facts from an individual's point
of view. Economic and social indicators only describe the facts of a person's life and
does not tell anything about how a person thinks and feels about these facts. It would
be misleading if only economic and social indicators are considered sufficient indices
of happiness and satisfaction. Studies have shown that a person's level of happiness
depends on many factors that are not measured by economic and social statistics
(Csikszentmihalyi,1999). Therefore, measuring happiness is an essential third
ingredient, along with economic and social indicators for assessing the quality of life
within a society (Diener et al., 2003) .
Ryff and Keyes (1995) described six aspects of positive functioning and actualization
of potential as the basis for "psychological well being" which are autonomy, personal
growth, acceptance, life purpose, environmental mastery and positive relations with
others. Presence of these strengths and realized potentials define well being and a
fully functioning person. According to this perspective, the national statistics related
to mental illness are incomplete as they only examine the presence or absence of
illness or negative functioning and fail to take into account the presence of strengths
and positive functioning. Keyes (2003) noted that the absence of mental illness does
not necessarily indicate the presence of mental health.

Two traditions of happiness: Hedonic and Eudaimonic

Waterman (1990,1993) describe psychological views of happiness distance from
classical philosophy hedonic conceptions of happiness define happiness as the
enjoyment of life and its pleasure. In contrast, Eudaimonic conceptions of happiness
define happiness aircel civilization, meaning the expression and fulfillment of inner
potentials. Defining the good life in terms of personal happiness is the general thrust
of the hedonic view of well-being.
Hedonic psychology parallels aspects of philosophy of hedonism. General version of
hedonism hold that the chief goal of life is the pursuit of happiness and pleasure.
Within psychology this view of well being is expressed in the study of Subjective
Well-being (Diener et al., 1999). According to Diener (2000) "SWB refers to people's
evaluations of their life - evaluation that are both effective and cognitive. People
experience and abundance of SWB when they feel many pleasant and few unpleasant
emotions, when they are engaged in interesting activities, when the experience many
pleasures and few pain, when they are satisfied with their lives." subjective well being
take a broad view of happiness, beyond the pursuit of short term of physical pleasures
defining a Narrow hedonism.
Subjective well being is widely considered to have three primary components
including life satisfaction, a positive effect and relative absence of negative effect.
Life satisfaction is a cognitive judgement concerning how satisfied a person is with
his or her life. The emotional components positive and negative effect refers to
People's feelings about their lives.There are various measures to measure these three
components.

Happiness from the eudaimonic perspective results from the development and
expression of inner potentials (daimon) that includes personality and values.
Waterman (1993) argued that eudaimonic happiness results from experiences of
personal expressiveness. He believed that there are many more activities that produce
hedonic enjoyment that activities that provide eudaimonic happiness based on
personal expression. This perspective has much in common with humanistic
psychology emphasis on the concept of self actualization (Maslow, 1968) and the
fully functioning person (Roger, 1961) as criteria for healthy development and
optimal functioning.
This perspective measures the reason for people happiness. In Ryff’s view, well-being
is more than happiness with life. It is a source of resilience in the face of adversity and
should reflect positive functioning, personal strengths and mental health. Ryff (1989)
argues that well-being and happiness are based on human strengths, personal striving
and growth and developed a model called “Psychological Well-being” with her
colleagues, based on descriptions of positive psychological and social functioning.
This model incorporates both hedonic and eudaimonic views of happiness. At a
general level, well-being is conceived from this perspective as involving the two
broad dimensions of emotional well-being and positive functioning (Keyes and
Magyar-Moe, 2003). Emotional well-being is defined by the SWB model including
the 3 components. Altogether, well-being is described as a global combination of
emotional well-being, psychological well-being and social well-being.
Self-determination theory is another conception of well-being that embraces the
eudaimonic view of happiness (Ryan and Deci, 2000, 2001). It states that well-being
and happiness result from the fulfillment of three basic psychological needs: 1)
autonomy, 2)Competence, and 3) relatedness. Autonomy needs are fulfilled when
activities are freely chosen rather than imposed by others and are consistent with the
individual’s self-concept. Competence needs are satisfied when our efforts bring
about desired outcomes that make us more confident in our abilities. Needs for
relatedness are fulfilled by close and positive connections to others.

Benefits of positive emotions

Professor Barbara Fredrickson (2002) developed the broaden-and-build theory of

positive emotions to explain how positive affective experiences not only signal
personal well-being but also contribute to personal growth and development. Many
negative emotions such as anxiety or anger narrow people’s momentary thought-
action repertoires, so that they are ready to act in a particular self-protective way.
Positive emotions, in contrast broaden momentary thought-action repertoires. This
broadening of momentary thought-action repertoires offers opportunities for building
enduring personal resources, which in turn offers the potential for personal growth
and transformation by creating positive or adaptive spirals of emotion, cognition and
action. Empirical evidence from clinical and laboratory studies offer substantial
support for broaden-and-build theory of positive emotions (Fredrickson, 2002; Isen,
2000). There is a good evidence that positive mood states broaden thought –action
repertoires. Evidence from developmental and laboratory studies show that positive
mood states help people build enduring personal resources. There are also individual
differences in people's capacity to use positive emotions to effectively cope with
stressful circumstances. There are evidences that shows that positive emotions can
facilitate creativity and problem solving and also increases work productivity.

Benefits of happiness for physical health

The most commonly mentioned direct effect is that chronic unhappiness activates the
flight-flight response, which is known to involve harmful effects in the long run, such
as higher blood pressure and a lower immune response. The effect of negative mental
states is well documented in psychosomatic medicine. There are also indications that
positive mental states protect against illness, e.g. better immune response when in
good mood (Cohen et. al 1995). Another commonly mentioned mechanism is better
health behaviour. Happy people are more inclined to watch their weight (Schulz 1985:
52), are more perceptive of symptoms of illness (Ormel 1980: 350) and cope better
with threatening information (Aspingwall & Brunhart 1996). Happy people also live
healthier, they engage more often in sports (Schulz 1985) and they tend to be more
moderate with smoking and drinking ((Ventegodt 1997:180-4). Happiness could also
further health through its wider activating effects, which keep the body fit and
resilient. The reverse is seen in depression that typically slows down functioning and
probably for that reason makes people more susceptible to illness. This mechanism
fits Frederickson’s (1998) theory that positive affect ‘broadens’ the action repertoire.
According to Frederickson, positive affect helps also to ‘build’ resources and this is
likely to create healthier living conditions. One notable mechanism in this context is
that happiness facilitates the creation and maintenance of supportive social networks.
Another mechanism may be that happy people make better choices in life, because
they are more open to the world and more self-confident. Happy people are also less
likely to fall victim to the pattern of one-dimensional thinking in distress, which might
hamper choice (Zautra 2003).
Happy people live longer, probably because happiness protects physical health. If so,
public health can be furthered by policies that aim at greater happiness of a great
number. Current public health policies seem only to affect happiness marginally.
Happiness can be advanced in several ways: At the individual level happiness can be
furthered by means of 1) providing information about consequences of life-choices on
happiness, 2) training in art-of-living skills, and 3) professional life-counselling. At
the level of society greater happiness for a greater number can be achieved by policies
that aim at a decent material standard of living, the fostering of freedom and
democracy and good governance.

Causes of happiness

Identifying factors that contribute happiness is not a simple matter. (Diener, 2000).
Pleasure and the pursuit of pleasure may sometimes, always lead to happen.
Following are a number of factors both within and outside the person that contributes
to one's happiness.

Personality traits -Trait theories of personality argue that particular

personality trait profiles are associated with happiness. Personality studies of
happiness show that happy and unhappy people have distinctive personality
profiles (Diener et al, 1999). Cultural factors partially determine the
personality traits that affect SWB, probably because these traits are
assosciated with achieving culturally valued goals. (Triandis, 2000). Both
genes and environment also affect personality traits. Although, the
mechanisms by which environmental factors influence personality traits are
complex. There is considerable evidence from longitudinal studies of the link
between temperament and personality traits. Optimism, self-esteem and locus
of control are also personality traits that correlate with happiness.

Culture- Specific cultural and socio-political factors have also been found to
play an important role in determining happiness (Triandis, 2000). Cultures in
which there is social equality, have higher mean levels of subjective well-
being. Subjective well-being is greater in individualist cultures than in
collectivist cultures. Subjective well-being is higher in welfare states; in
countries in which public institutions run efficiently; and in which there are
satisfactory relationships between the citizens and members of the
bureaucracy.

Relationships- Within the broad domain of relationships marriage, close

friendship, acquaintances and involvement in religion and spiritual practices
are all associated with enduring happiness and well being.
Marriage: married people are happier than unmarried people, divorced,
separated or never married (Myers, 2000). It can be explained by saying that
more happy people get married while more unhappy people do not because
happy people are more attractive as marital partners than unhappy people.
Also, marriage confers a range of benefits on people that make them happy.
Both men and women incur the same benefits in terms of personal happiness
from marriage..
Kinship: close supportive relationships between parents and children, between
siblings, and between extended family members enhance the social support
available to all family members. This social support enhances subjective well-
being and we derive happiness from this contact with our kinship network
(Argyle, 2001; Buss, 2000).
Friendship: Maintaining a few close confiding relationships has been found to
correlate with happiness and subjective well-being (Argyle, 2000, 2001).
Confiding relationships are probably associated with happiness for 3 reasons.
First, happy people may be more often selected as friends or confidants,
because they are more attractive companions than miserable people. Second,
such relationships meet needs for affiliation and so make us feel happy and
satisfied. Third, close friendships provide social support.
Acquaintances: Co-operation with acquaintances, who are neither family nor
close friends, is a potential source of happiness and a way of avoiding
unhappiness due to loss of status and inequalities which inevitably arises from
regular involvement in competition (Alexrod, 1984; Buss, 2000).
Religion and spirituality: People involved in religion may be happier than
others for many reasons. First, religion provides a coherent belief system that
allows people to find meaning in life and hope for the future (Seligman, 2002).
Second, involvement in routine attendance at religious services and being part
of a religious community provides people with social support. Third,
involvement in religion is often associated with a physically and
psychologically healthier lifestyle.
 The environment and happiness: More pleasant physical environments are
moderately associated with happiness. Strong positive feelings are associated
with being in natural rather than artificial environments. Good weather
induces positive moods. Moderate correlations have been found between the
quality of housing and life satisfaction. Music has been shown in surveys and
mood induction experiments to induce short term positive mood states and to
reduce aggression. The wealth of a natio also affects the happiness of the
people. It has been shown that happiness rates are low in poorer countries
because of their social comparison with the richer and developed countries.

Physical state and happiness: Physical exercise leads to positive mood states
but the link between physical health and happiness is quite complex. Positive
emotions increases tolerance for pain. The immune systems of happy people
work more effectively than unhealthy people. In the short term exercise
induces positive mood states and in the long term regular exercise leads to
greater happiness. The short term effects of exercise are due to the fact that it
leads to release of endorphins, morphine-like chemical substances produced in
the brain. The longer term increases in happiness is due to the fact that regular
exercise reduces depression and anxiety, enhances the speed and accuracy of
our work, improves our self-concepts, and promotes fitness.

Productivity and happiness:

Employment status, job satisfaction , skill usage and goal-directed activity are
all associated with subjective well-being and there is also association between
education and happiness in certain circumstances. Employment status is
related with happiness, with employed people being happier than those who
are unemployed, and people in professional and skilled jobs being happier
than those in unskilled jobs. Education level is positively related to happiness
and this relationship is particularly strong for low income groups in developed
countries and populations in poor countries. People report greater happiness
on days when they achieve highly valued goals than on days when they
achieve less valued goals. When people’s goals are more coherently organized
so as to be consistent with each other, it leads to greater happiness than when
their goals and aspirations are less clearly thought out.

Recreation and happiness: Rest, relaxation, good food and leisure activities
all have positive short term effects on happiness (Argyle, 2001). During
holiday periods people report greater positive moods and less irritability.
Group based leisure activities may increase happiness by meeting the needs
for affiliation and altruism; need for autonomous execution of skilled activity;
need for excitement; and the need for competition and achievement.

Positive psychology interventions to increase well-being

An important goal of positive psychology is to increase peoples’ happiness through

Positive Psychology Interventions (PPIs). PPIs are defined in literature as intentional
activities or treatment methods, designed in order to enhance positive feelings,
cognitions, or behaviours (Sin & Lyubomirsky, 2009). PPIs are diverse and include
practising optimistic thinking, writing gratitude letters, or learning how to identify
one’s own strengths. Positive interventions complement traditional psychological
interventions (e.g. psychotherapy) that are usually focused on repairing what is
problematic with patients (Magyar-Moe, 2009).
Although scepticism views interventions that increase well-being as an
epiphenomenon, studies showed that well-being can be enhanced by engaging in
intentional, effortful activities such as expressing gratitude (Emmons & McCullough,
2003; Toepfer, 2009), having optimistic outlook (Sheldon & Lyubomirsky, 2006),
practicing kindness (Otake, Shimai, Tanaka-Matsumi, Otsui, & Fredrickson, 2006),
and using signature strengths in daily lives (Seligman et al., 2005).

A meta-analysis of 51 studies on the efficacy of PPIs revealed that PPIs are effective
at both boosting well-being and ameliorating depressive symptoms (Sin &
Lyubomirsky, 2009).
Findings of the effectiveness of PPIs studies are inconsistent. A study by Sin et al.
(2009) showed that the practice of writing gratitude letters was ineffective in
enhancing well-being among dysphoric individuals gratitude letters. They attributed
this finding to those who demonstrated increased in SWB were due to individual
intrinsic motivation to become happier. gratitude letters. They attributed this finding
to those who demonstrated increased in SWB were due to individual intrinsic
motivation to become happier. Though the therapeutic efficacy of these positive
activities is not fully understood, a majority who participated in the happiness-
inducing activities benefitted from it to some degree.
These findings point towards there are factors or conditions that temper the
relationship between gratitude and well-being. In recent years, certain factors that
could either dampen or enhance the effectiveness of PPIs are identified such as
Timeframe of intervention (Sin et al., 2009), Recruitment and randomization of
subjects (Bolier et al. (2013) and Person-activity fit (Sheldon & Lyubomirsky, 2006).

What is gratitude?

Gratitude has a long lineage of acknowledgment from historically,religious, and

philosophical standpoints, in which it underlined the importance of having a grateful
outlook in life (Emmons & Crumpler, 2000). A virtue that is deemed integral to
wellbeing, however, is understudied in the social sciences. This abandonment might
be attributed to a more general negligence of research into positive emotions (Linley
et al., 2006). Regardless, the previously disregarded construct has received calls to
explore its potential to improve well-being (Gable & Haidt, 2005).
Gratitude has been defined in the literature as an emotion, a moral virtue, an attitude,
a personality trait, and a coping style (Lopez & Snyder, 2003). Gratitude is also
defined as one of 24 character strengths related to the domain of transcendence
(Peterson et al., 2004). The word, gratitude originates from the Latin word gratia
which means grace or gratefulness (Lopez & Snyder, 2003). According to Emmons
(2007), “all words derived from the word gratia are associated with kindness,
generousness, gifts, the beauty of giving and receiving, or getting something for
nothing.” Gratitude is a feeling of thankfulness and appreciation for received benefits.
Gratitude may be given interpersonally (to another person) or transpersonally (e.g. to
nature, to God). However, one cannot direct it towards the self (Lopez & Snyder,
2003). Grateful individuals perceive their existence as a gift, and they often feel more
satisfaction than deprivation in life (Emmons, 2007).
Gratitude has been conceptualised in literature at both state and trait (disposition)
levels (e.g. Emmons, McCullough, & Tsang, 2003; Watkins,
Woodward, Stone, & Kolts, 2003). As a state, gratitude can be defined as a subjective
feeling of wonder, gratefulness, and appreciation for outcomes received. As a trait,
gratitude can be described as an individual predisposition to experience in life the
state of gratitude (Chan, 2010).

Relationship between gratitude and well-being

Subjective well being (SWB) is often described in literature as a construct consisting

of both cognitive and affective components (Diener, Suh, Lucas, & Smith, 1999). The
cognitive component of SWB involves a person’s judgements of his or her
satisfaction with life. On the other hand, the affective component of SWB consists of
a person’s positive and negative emotions. According to researchers, SWB is a more
formal expression for colloquial term‚ happiness‛ (Diener, 1984; Sheldon &
Lyubomirsky, 2004). SWB is usually assessed with self-report measures. Happiness is
considered to be a subjective experience, and most researchers agree that it should be
judged by ‚whoever lives inside a person’s skin‛ (Myers & Diener, 1995).
Several theorists and researchers (e.g., Lazarus & Lazarus, 1994; Mayer, Salovey,
Gomberg-Kaufman, & Blainey, 1991; Ortony, Clore, & Collins, 1986; Weiner, 1985)
have noted that gratitude typically has a positive emotional valence. Be it as a state or
trait emotion,gratitude has clearly been linked to subjective-well being. Indeed, happy
people tend to be grateful people (Watkins, 2004). Indeed, the ability to notice
positive occurrences in one's life and to enjoy them allows us to have more fulfilling
experiences (Langston, 1994).
Scholars have noted that gratitude has happiness-bestowing properties (Emmons &
McCullough, 2003). This can be explained using Fredrickson’s (2001) broaden-and-
build theory, which states that positive emotions broaden thinking and attention.
According to Fredrickson (2004), gratitude broadens through innovative reciprocity
which builds enduring personal resources (e.g. psychosocial, spiritual, and physical
skills), and consequently enhances individual well-being. Watkins (2004) provided a
detailed account on how gratitude influences well-being. He proposed that viewing
positive happenings as “blessings” enhances well-being and may counteract the
normal hedonic set-point. Gratitude is an interpersonal emotion resulting from
receiving help that is perceived as valuable, costly, and an altruistic act (McCullough
et al., 2001); this suggested that grateful individuals have specific characteristic
schemas that may be associated with well-being (Wood et al., 2008). Equally, this
benefits the individual in a social context by cultivating interconnectedness and
strengthens relationship with others (Emmons, 2012).

Studies suggests that there is a strong relationship between gratitude intervention and
SWB. Practising gratitude interventions was found to be beneficial in enhancing life
satisfaction and positive affect in individuals (e.g. Emmons et al., 2003; Seligman et
al., 2005; Chan, 2010). However, there is little evidence of how gratitude
interventions operate and what mechanisms may link these interventions to SWB.

Relationship between gratitude and physical health

Gratitude can be experienced as a disposition or as a state. High dispositional

gratitude is associated with increased self-acceptance, life satisfaction, happiness,
perceived social support, well-being, psychological health, sleep quality, active
coping strategies, positive attitudes, quality of life, and health status (Aghababaei, &
Farahani, 2011; Algoe & Stanton, 2012; Emmons & Stern, 2013; Hill & Allemand,
2011; Hill, Allemand, & Roberts, 2013; Hyland, Whalley, & Geraghty, 2007; Lin,
2014; Lin & Yeh, 2014). People with chronic illnesses, including chronic obstructive
pulmonary disease, reported experiencing an enhanced quality of life if they had a
high dispositional gratitude (Eaton, Bradley, & Morrisey, 2014). Furthermore, breast
cancer patients with high gratitude reported increased levels of post-traumatic growth,
positive affect, and decreased distress (Ruini, & Vescovelli, 2013). Concerning
physical health, people who are more grateful engage in more healthy activities,
address health concerns by seeking help, and have better psychological health than
people who are less grateful (Hill et al., 2013). Dispositional gratitude is also
negatively associated with tobacco use, alcohol consumption, depression, anxiety,
post traumatic stress disorder, self-blame, stress, and denial (Chen, Ye, Hu, Li, Jiang,
2012; Stoeckel, Weissbrod, Ahrens, 2014; Wood et al., 2010; Vernon, Dillon, Steiner,
2009). From a longitudinal perspective, high trait gratitude has been associated with
increased perceived social support, decreased reported stress, and decreased reported
depression over the span of a three month period, indicating that the benefits of
dispositional gratitude are not temporary (Wood, Maltby, Gillet, Linley, & Joseph,
2008). Unlike dispositional gratitude, state gratitude is normally achieved through a
situational circumstance (e.g., receiving help from another person) or the use of a
gratitude intervention.

Relationship between gratitude and personality

Research into the personality correlates of gratitude support the trait as being
clinically important for well-being and the understanding of psychopathology. In
relating gratitude to personality, researchers have normally used the Big Five
personality traits, which can act as an integrative map of psychology (Watson, Clark,
& Harkness, 1994). Several studies have linked gratitude to each of the Big Five, with
grateful people being more extroverted, agreeable, open, and conscientiousness, and
less neurotic (McCullough et al., 2002; McCullough, Tsang, & Emmons, 2004;
Wood, Maltby, Gillett, Linley, & Joseph, 2008; Wood,Maltby, Stewart, Linley et al.,
2008); but although the findings are always in the same direction, gratitude has not
always correlated with each trait in every study. This may be because gratitude has
different relationships with the lower order personality characteristics that compose
the Big Five traits. In the Five Factor model, personality is assumed to be
hierarchically organized, with other personality characterizes existing under each of
the Big Five (McCrae & Costa, 1999). Two studies have examined how gratitude
relates to the full terrain of the Big Five model (Wood, Joseph, & Maltby, 2008,
2009), correlating gratitude with 30 traits covering the span of the Big Five, as
operationalized by the NEO PI-R (Costa & McCrae, 1995).
Research has suggested that personality, as measured using the Big Five taxonomy
(John & Srivastava, 1999), is also related to gratitude. McCullough, Emmons, and
Tsang (2002) found that gratitude was negatively related to the personality
characteristic neuroticism and positively related to the personality characteristics of
agreeableness, extraversion, conscientiousness, and openness. These findings
regarding the relationship between gratitude and personality characteristics have also
been replicated in other studies (Wood, Joseph, & Maltby 2008, 2009). Gratitude is
expected to be at the facet not the domain level of personality. Gratitude showed a
distinctive pattern of correlations with the Big Five facets, where gratitude appears to
correlate most strongly with the facets that represent well-being and social
functioning.