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Abstrak :
Memberikan sesuatu sebelum meminta memperbesar peluang untuk dikabulkan. Kebanyakan penelitian menggunakan pemberian dan permintaan yang bersifat normatif. Belum diketahui kesediaan mengabulkan jika pemberian ataupun permintaan kontranormatif. Tiga studi eksperimental dilakukan untuk memeriksa manakah di antara tipe pemberian dan tipe permintaan yang berpengaruh terhadap kesediaan mengabulkan. Penelitian ini juga memeriksa dua mekanisme potensial yang berperan dalam kesediaan mengabulkan, yaitu terima kasih dan utang budi. Studi pertama bertujuan untuk mengetahui efek biaya pemberian (low-cost, medium-cost, hi-cost) dan sifat permintaan (normatif vs. kontranormatif) terhadap kesediaan mengabulkan. Ditemukan semakin tinggi biaya, semakin dikabulkan pemberian. Studi kedua bertujuan menguji efek sifat pemberian (normatif vs. kontranormatif) dan sifat permintaan (normatif vs. kontranormatif) terhadap kesediaan mengabulkan. Hasil menunjukkan orang yang menerima pemberian kontranormatif, lebih bersedia mengabulkan permintaan. Meskipun demikian, permintaan normatiflah yang cenderung dikabulkan. Hasil juga menunjukkan semua pemberian (baik normatif maupun kontranormatif) menimbulkan rasa terima kasih dan utang budi. Ada indikasi utang budi memprediksi kesediaan mengabulkan permintaan normatif. Studi ketiga bertujuan untuk mengetahui respon emosi manakah (terima kasih vs. utang budi) yang berpengaruh terhdap kesediaan mengabulkan. Utang budi memprediksi kesediaan mengabulkan permintaan kontranormatif. Dapat disimpulkan, pemberian biaya tinggi dan pemberian kontranormatif meningkatkan kesediaan mengabulkan meskipun orang cenderung mengabulkan permintaan yang normatif saja. Utang budilah yang berperan dalam kesediaan mengabulkan permintaan normatif dan kontranormatif. ......Studies have suggested that giving favor before asking for a request is more effective that request alone. Experiments have showed consistent results, in which favor and request exemined were limited to procosial-normative favor and request only. Little is known on how much a person is willing to comply to request that violates the norms after benefit from favor that also violates the norms (counternormative). Three experiments were conducted to investigate the types of favor and types of request that influence compliance. These experiments examined two potential mechanism contributed to compliance: gratitude and indebtedness. Experiment one was conducted to examine the effect of favor cost (low-cost, medium-cost, hi-cost) and type of request (normative and counternormative request) on compliance. Results found that the favor cost increased the compliance. Experiment two was conducted to examine the effect of type of favor (normative and counternormative favor) and type of request (normative and counternormative request) on compliance. The result found that counternormative favor increased compliance. However, normative request tended to be granted. Results also suggested that all favor evoked gratitude and indebtedness, however only indebtedness predicted compliance toward normative request. Experiment three was conducted to examine the role of gratitude and indebtedness on compliance. Results suggested that indebtedness predicted compliance toward counternormative request. In conclusion, hi-cost and counternormative favor increased compliance. Normative request was more to be granted than counternormative request. Indebtedness was found as a predictor for compliance toward normative as well as counternormatif request.

Abstrak :
ABSTRAK
Peneliti menemukan bahwa intervensi psikologi positif secara signifikan meningkatkan kesejahteraan dan mengurangi gejala depresi. Dinyatakan bahwa melakukan jurnal syukur mungkin lebih tepat untuk meningkatkan kesejahteraan karena lebih mungkin untuk dirangkul oleh penerimanya. Esai ini untuk membuktikan apakah praktik intervensi psikologi positif, khususnya jurnal syukur, dapat meningkatkan kesejahteraan pribadi saya. Jurnal rasa syukur dilakukan dalam kurun waktu 5 hari pelaksanaan intervensi. Hasilnya, dapat disimpulkan bahwa intervensi jurnal syukur tidak meningkatkan kesejahteraan saya secara signifikan. Faktor-faktor yang mungkin mempengaruhi hasil termasuk status depresi, motivasi dan usia. Jumlah penelitian yang menjelaskan sejauh mana intervensi syukur adalah hal yang efektif setiap individu masih cenderung berjumlah sedikit. Hal ini dapat menjadi agenda untuk penelitian yang akan datang tentang rasa bersyukur.

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ABSTRACT
Past researchers found that positive psychology intervention significantly improves wellbeing and reduces depressive symptoms. It is stated that doing gratitude journal might be more appropriate to increase well-being as they are more likely to be embraced by recipients. This essay is about proving whether the practice of positive psychology intervention, particularly gratitude journal, can increase my own wellbeing. The gratitude journal was done in the 5 days period of implementing intervention. The result was that it is conclusive that the gratitude journal intervention resulted in an insignificant increase on my wellbeing. The factors that might affect the outcome including depression status, motivation and age. There is a limited number of researches that elaborates on the extent of gratitude interventions might be effective for different individuals. This possibly constitutes an agenda for the growing research on gratitude.

Abstrak :
Mahasiswa merupakan kelompok yang dianggap rentan akan distress psikologis. Oleh karena itu, perlu dilakukan penelitian mengenai faktor protektif dan faktor risiko yang berpengaruh terhadap distres psikologis pada mahasiswa. Penelitian ini bertujuan untuk melihat apakah terdapat hubungan antara distres psikologis dan bersyukur pada mahasiswa. Partisipan penelitian ini berjumlah 1945 yang merupakan mahasiswa dari berbagai macam universitas di Indonesia. Alat ukur Hopkins Symptom Checklist 25 digunakan untuk mengukur distres psikologis dan Gratitude Questionnaire 6 digunakan untuk mengukur tingkat bersyukur. Hasil penelitian menunjukkan bahwa terdapat hubungan negatif signifikan antara distres psikologis dan bersyukur pada mahasiwa di Indonesia. ...... College students may viewed as population with high vulnerability to psychological distress. Therefore, it was necessary to do a research on protective factors and risk factors that affect psychological distress among college students. The aim of this research was to examine relationship between psychological distress and gratitude among college students. Participants of this research were 1945 college students from various universities in Indonesia. Psychological distress was measured by Hopkins Symptom Checklist 25 and gratitude was measured by Gratitude Questionnaire 6. The result indicated that there was significant negative correlation between psychological distress and gratitude among college students in Indonesia.

Abstrak :
Konsep kebahagiaan dapat dibedakan berdasarkan perspektif hedonik (subjective well-being/SWB), eudaimonik (psychological well-being/PWB), dan gabungan keduanya (PERMA). Semua konsep kebahagiaan berasal dari pemikir dari budaya Barat yang berorientasi individualistik dan hanya terfokus pada diri manusia dan lingkungannya, kurang memperhatikan pengaruh nilai budaya lainnya yang kolektivis dan religius terhadap kebahagiaan. Penelitian ini bertujuan untuk membuktikan adanya peran religiusitas, spiritualitas, kebersyukuran dan makna hidup dalam kebahagiaan orang Indonesia. Penelitian ini menggunakan disain konvergen dari metode campuran. Studi kualitatif dilakukan untuk menjelaskan bahwa nilai-nilai budaya dan agama mempunyai peran penting dalam pengalaman kebahagiaan partisipan. Partisipan berjumlah 9 orang berusia 23-74 tahun. Hasil studi kualitatif menemukan tiga tema besar pengalaman bahagia, yaitu pemaknaan pengalaman bahagia, dimensi kebahagiaan, dan faktor-faktor yang terkait dengan kebahagiaan. Pemaknaan pengalaman bahagia meliputi tiga tema, yaitu rasa mampu mengatasi masalah dengan penerimaan dan syukur, kepuasan hidup dalam ketercukupan, dan rasa berharga berkat pencapaian dengan kerja keras. Dimensi kebahagiaan mencakup enam tema yang menggambarkan pengalaman kebahagiaan hedonik dan eudaimonik. Kebahagiaan hedonik meliputi dua tema yaitu pencapaian personal dan menikmati aktivitas waktu luang. Kebahagiaan eudaimonik mencakup hubungan dengan Tuhan, hubungan baik di dalam keluarga, hubungan sosial yang positif, dan kepedulian pada sesama. Faktor-faktor yang terkait dengan kebahagiaan meliputi ketaatan pada ajaran agama adalah hal utama, kesadaran spiritual, pemaknaan positif terhadap kehidupan, bersyukur kepada Tuhan di saat senang dan susah, dan pemahaman terhadap makna hidup. Studi kuantitatif dilakukan untuk menguji model teoritis yang menyatakan kebersyukuran dan makna hidup memediasi hubungan antara religiusitas dan spiritualitas dengan kebahagiaan konstruk PERMA. Partisipan adalah 421 orang berusia 17-63 tahun. Hasil studi kuantitatif memperlihatkan bahwa model teoritis yang diajukan fit dengan data. Dengan demikian, kebersyukuran dan makna hidup terbukti memediasi hubungan antara religiusitas dan spiritualitas dengan kebahagiaan. Hasil analisis data juga memperlihatkan bahwa spritualitas, kebersyukuran dan makna hidup masing-masing merupakan prediktor yang signifikan terhadap kebahagiaan, sedangkan religiusitas tidak terbukti sebagai prediktor kebahagiaan. Hubungan spiritualitas dan kebahagiaan, juga dapat dimediasi secara parsial oleh kebersyukuran dan makna hidup. Religiusitas tidak memiliki hubungan langsung dengan kebahagiaan tetapi dimediasi penuh oleh kebersyukuran dan makna hidup. Sebagai tambahan, religiusitas dan spiritualitas merupakan konstruk yang berbeda tetapi saling berhubungan. ......The concept of well-being can be distinguished based on the hedonic and eudaimonic perspectives, and the combination of both (PERMA). All the concepts of well-being came from Western thinkers whose culture is individually oriented and only focus on human beings and their environment, paying less attention to the influence of other collectivist and religious cultural values on well-being. This research aimed to prove the role of religiosity, spirituality, gratitude, and the meaning in life in the well-being of Indonesians. This research used a convergent design of mixed-method. The qualitative study was conducted to explain that culture values and religion has an important role in the participant's well-being experience. Participants were 9 people aged 23-74 years. The result of qualitative study found three major themes of well-being experience, namely meaning of well-being experiences, dimensions of well-being, and factors related to wellbeing. The meaning of well-being included three themes, namely the sense of being able to overcome problems with acceptance and gratitude, life satisfaction in sufficiency, and a sense of worth for the accomplishment with hard work. The dimensions of happiness included six themes that describe hedonic and eudaimonic well-being. Hedonic well-being included two themes, namely personal achievement and enjoying leisure activities. Eudaimonic well-being included relationships with God, good relationships in the family, positive social relationships, and caring for others. Factors associated with well-being were adherence to religious teachings is predominant, spiritual awareness, positive meaning toward life, gratitude to God in good and bad times, and understanding of the meaning in life. The quantitative study was conducted to test theoretical model that gratitude and meaning in life mediated the relations between religiosity and spirituality with well-being (using PERMA construct). Participants were 421 people aged 17-63 years. The results showed that the proposed theoretical models was fit with the data. Thus, gratitude and meaning in life were proven to mediate the relationship between religiosity and spirituality with well-being. The results also showed that spirituality, gratitude and the meaning in life were significant predictors of well-being, but religiosity was not. The relationship between spirituality and well-being could also be mediated partially by gratitude and the meaning of life. Religiosity did not have a direct relationship with well-being but was fully mediated by gratitude and the meaning in life. In addition, religiosity and spirituality were different but interconnected constructs.