Envy and social comparison الحسد

وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ

the harm in the envier when he envies.’

وَدَّ كَثِيرࣱ مِّنۡ أَهۡلِ ٱلۡكِتَٰبِ لَوۡ يَرُدُّونَكُم مِّنۢ بَعۡدِ إِيمَٰنِكُمۡ كُفَّارًا حَسَدࣰ ا مِّنۡ عِندِ أَنفُسِهِم مِّنۢ بَعۡدِ مَا تَبَيَّنَ لَهُمُ ٱلۡحَقُّۖ فَٱعۡفُواْ وَٱصۡفَحُواْ حَتَّىٰ يَأۡتِيَ ٱللَّهُ بِأَمۡرِهِۦٓۗ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءࣲ قَدِيرࣱ‏

Even after the truth has become clear to them, many of the People of the Book wish they could turn you back to disbelief after you have believed, out of their selfish envy. Forgive and forbear until God gives his command: He has power over all things

أَمۡ يَحۡسُدُونَ ٱلنَّاسَ عَلَىٰ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضۡلِهِۦۖ فَقَدۡ ءَاتَيۡنَآ ءَالَ إِبۡرَٰهِيمَ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَءَاتَيۡنَٰهُم مُّلۡكًا عَظِيمࣰ ا

Do they envy [other] people for the bounty God has granted them? We gave the descendants of Abraham the Scripture and wisdom- and We gave them a great kingdom

وَلَا تَتَمَنَّوۡاْ مَا فَضَّلَ ٱللَّهُ بِهِۦ بَعۡضَكُمۡ عَلَىٰ بَعۡضࣲۚ لِّلرِّجَالِ نَصِيبࣱ مِّمَّا ٱكۡتَسَبُواْۖ وَلِلنِّسَآءِ نَصِيبࣱ مِّمَّا ٱكۡتَسَبۡنَۚ وَسۡـَٔلُواْ ٱللَّهَ مِن فَضۡلِهِۦٓۚ إِنَّ ٱللَّهَ كَانَ بِكُلِّ شَيۡءٍ عَلِيمࣰ ا

Do not covet what God has given to some of you more than others- men have the portion they have earned; and women the portion they have earned- you should rather ask God for some of His bounty: He has full knowledge of everything

سَيَقُولُ ٱلۡمُخَلَّفُونَ إِذَا ٱنطَلَقۡتُمۡ إِلَىٰ مَغَانِمَ لِتَأۡخُذُوهَا ذَرُونَا نَتَّبِعۡكُمۡۖ يُرِيدُونَ أَن يُبَدِّلُواْ كَلَٰمَ ٱللَّهِۚ قُل لَّن تَتَّبِعُونَا كَذَٰلِكُمۡ قَالَ ٱللَّهُ مِن قَبۡلُۖ فَسَيَقُولُونَ بَلۡ تَحۡسُدُونَنَاۚ بَلۡ كَانُواْ لَا يَفۡقَهُونَ إِلَّا قَلِيلࣰ ا

When you [believers] set off for somewhere that promises war gains, those who [previously] stayed behind will say, ‘Let us come with you.’ They want to change God’s words, but tell them [Prophet], ‘You may not come with us: God has said this before.’ They will reply, ‘You begrudge us out of jealousy.’ How little they understand

بِئۡسَمَا ٱشۡتَرَوۡاْ بِهِۦٓ أَنفُسَهُمۡ أَن يَكۡفُرُواْ بِمَآ أَنزَلَ ٱللَّهُ بَغۡيًا أَن يُنَزِّلَ ٱللَّهُ مِن فَضۡلِهِۦ عَلَىٰ مَن يَشَآءُ مِنۡ عِبَادِهِۦۖ فَبَآءُو بِغَضَبٍ عَلَىٰ غَضَبࣲۚ وَلِلۡكَٰفِرِينَ عَذَابࣱ مُّهِينࣱ‏

Low indeed is the price for which they have sold their souls by denying the God-sent truth, out of envy that God should send His bounty to any of His servants He pleases. The disbelievers have ended up with wrath upon wrath, and a humiliating torment awaits them

(Many of the people of the Scripture long to make you disbelievers after your belief�) [2:109]. Said Ibn �Abbas: �This verse was revealed about a group of Jews who said to the Muslims after the Battle of Uhud: �Could you not see what has happened to you? If you were truly following the truth, you would not have been defeated. Revert, therefore, to our religion; it is far better for you� �. Al-Hasan ibn Muhammad al-Farisi informed us>Muhammad ibn �Abd Allah ibn al-Fadl> Ahmad ibn Muhammad ibn al-Hasan> Muhammad ibn Yahya> Abu�l-Yaman> Shu�ayb> al-Zuhri> �Abd al-Rahman ibn �Abd Allah ibn Ka�b ibn Malik> his father who reported that Ka�b al-Ashraf the Jew was a poet who used his poetry to satirize the Prophet, Allah bless him and give him peace, and incite the disbelievers of Quraysh against him. The idolaters and Jews of Medina also used to seriously harm the Messenger of Allah, Allah bles

And We gave them a tremendous kingdom. It has been said, “The tremendous kingdom is having an overview of the secrets of the creatures,” or it is “gazing upon the secrets of the empire such that nothing is hidden.” This is why Abū ʿUthmān Maghribī said, “When someone responds to the Real, the empire re- sponds to him.” In other words, when something appears to him in the empire, he is given news of it. Ibn al-Barqī was one of the great shaykhs of Egypt and possessed perspicacity. Once he became ill and was given medicine. He said, “I will not drink it, for some disaster has happened in the em- pire. Until I find out what happened, I will not drink it.” Thirteen days passed before news arrived that the Qarmatians and fallen on the Sanctuary, killed many people, and worked great destruction. Shaykh al-Islām Anṣārī said, “Servanthood cannot bear more than knowing some and not knowing some,

Do not wish for that whereby God has preferred some of you over others. Men shall have a portion of what they have earned, and women shall have a portion of what they have earned. But ask God of His bounty. Abū Bakr Kattānī said, “When someone has the opinion that he will arrive without expending ef- fort, he is a wisher, and when someone has the opinion that he will arrive by expending effort, he is a drudge.” Whoever fancies that he will reach the goal without toiling is a wisher, and “The incapable are those who follow their own caprice and wish for God.” Whoever fancies that he will reach the Sought by toil and by seeking the Sought is a drudge. Shaykh al-Islām Anṣārī said, “He is not found by seeking, but the seeker finds. Until he finds Him, he will not seek. Whatever can be found by seeking is of little worth. The servant finds the Real before the seeking, but for him seeking is t

and from the evil of an envier when he envies’ when he manifests his envy and behaves in accordance with it — such as the mentioned Labīd from among the Jews who were envious of the Prophet s; the mention of these three elements of evil which are already subsumed by the statement ‘of what He has created’ is because of the severity of their evil.

Many of the People of the Scripture long that law ‘if only that’ represents the import of the verbal noun they might make you disbelievers after you have believed from the envy hasadan is the object denoting reason being of their own souls that is to say their wicked souls have prompted them to this attitude; after the truth with regard to the Prophet s has become clear to them in the Torah; yet pardon leave them be and be forgiving stay away and make no encroachments against them till God brings His command concerning fighting them; truly God has power over all things.

Or nay are they jealous of people namely of the Prophet s for the bounty that God has bestowed upon them in the way of prophethood and abundance of women? In other words they wish that he be deprived of such things saying ‘If he were truly a prophet he would not be concerned with women’. For We gave the House of Abraham his forefather the likes of Moses David and Solomon the Book and wisdom and prophethood and We gave them a mighty kingdom David had ninety–nine women and Solomon had a thousand free women and slavegirls.

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ بْنِ قَعْنَبٍ، حَدَّثَنَا سُلَيْمَانُ، - يَعْنِي ابْنَ بِلاَلٍ - عَنْ جَعْفَرٍ، عَنْ أَبِيهِ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم مَرَّ بِالسُّوقِ دَاخِلاً مِنْ بَعْضِ الْعَالِيَةِ وَالنَّاسُ كَنَفَتَهُ فَمَرَّ بِجَدْىٍ أَسَكَّ مَيِّتٍ فَتَنَاوَلَهُ فَأَخَذَ بِأُذُنِهِ ثُمَّ قَالَ ‏"‏ أَيُّكُمْ يُحِبُّ أَنَّ هَذَا لَهُ بِدِرْهَمٍ ‏"‏ ‏.‏ فَقَالُوا مَا نُحِبُّ أَنَّهُ لَنَا بِشَىْءٍ وَمَا نَصْنَعُ بِهِ قَالَ ‏"‏ أَتُحِبُّونَ أَنَّهُ لَكُمْ ‏"‏ ‏.‏ قَالُوا وَاللَّهِ لَوْ كَانَ حَيًّا كَانَ عَيْبًا فِيهِ لأَنَّهُ أَسَكُّ فَكَيْفَ وَهُوَ مَيِّتٌ فَقَالَ ‏"‏ فَوَاللَّهِ لَلدُّنْيَا أَهْوَنُ عَلَى اللَّهِ مِنْ هَذَا عَلَيْكُمْ ‏"‏ ‏.‏

Jabir b. Abdullah reported that Allah's Apostle (ﷺ) happened to walk through the bazar coming from the side of 'Aliya and the people were on both his sides. There he found a dead lamb with very short ears. He took hold of his ear and said:Who amongst you would like to have this for a dirham? They said: We do not like to have it even for less than that as it is of no use to us. He said: Do you wish to have it (free of any cost)? They said: By Allah, even if it were alive (we would not have liked to possess that), for there is defect in it as its ear is very short; now it is dead also. Thereupon Allah's Messenger (ﷺ) said: By Allah, this world is more insignificant in the eye of Allah than it (this dead lamb) is in your eye

حَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى الْعَنَزِيُّ، وَإِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ عَرْعَرَةَ السَّامِيُّ، قَالاَ حَدَّثَنَا عَبْدُ الْوَهَّابِ، - يَعْنِيَانِ الثَّقَفِيَّ - عَنْ جَعْفَرٍ، عَنْ أَبِيهِ، عَنْ جَابِرٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم ‏.‏ بِمِثْلِهِ غَيْرَ أَنَّ فِي حَدِيثِ الثَّقَفِيِّ فَلَوْ كَانَ حَيًّا كَانَ هَذَا السَّكَكُ بِهِ عَيْبًا ‏.‏

Jabir reported Allah's Apostle (ﷺ) narrating a hadith like this with a slight variation of wording

حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ سَعِيدٍ ـ هُوَ ابْنُ أَبِي هِنْدٍ ـ عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ نِعْمَتَانِ مَغْبُونٌ فِيهِمَا كَثِيرٌ مِنَ النَّاسِ، الصِّحَّةُ وَالْفَرَاغُ ‏"‏‏.‏ قَالَ عَبَّاسٌ الْعَنْبَرِيُّ حَدَّثَنَا صَفْوَانُ بْنُ عِيسَى، عَنْ عَبْدِ اللَّهِ بْنِ سَعِيدِ بْنِ أَبِي هِنْدٍ، عَنْ أَبِيهِ، سَمِعْتُ ابْنَ عَبَّاسٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم مِثْلَهُ‏.‏

Narrated Ibn `Abbas:The Prophet (ﷺ) said: "There are two blessings that many people are deceived into losing: health and free time

حَدَّثَنِي أَحْمَدُ بْنُ الْمِقْدَامِ، حَدَّثَنَا الْفُضَيْلُ بْنُ سُلَيْمَانَ، حَدَّثَنَا أَبُو حَازِمٍ، حَدَّثَنَا سَهْلُ بْنُ سَعْدٍ السَّاعِدِيُّ، كُنَّا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي الْخَنْدَقِ وَهْوَ يَحْفِرُ وَنَحْنُ نَنْقُلُ التُّرَابَ وَيَمُرُّ بِنَا فَقَالَ ‏ "‏ اللَّهُمَّ لاَ عَيْشَ إِلاَّ عَيْشُ الآخِرَهْ، فَاغْفِرْ لِلأَنْصَارِ وَالْمُهَاجِرَهْ ‏"‏‏.‏ تَابَعَهُ سَهْلُ بْنُ سَعْدٍ عَنِ النَّبِيِّ صلى الله عليه وسلم مِثْلَهُ‏.‏

Narrated Sahl bin Sa`d As-Sa`idi:We were in the company of Allah's Messenger (ﷺ) in (the battle of) Al-Khandaq, and he was digging the trench while we were carrying the earth away. He looked at us and said, "O Allah! There is no life worth living except the life of the Hereafter, so (please) forgive the Ansar and the Emigrants

حَدَّثَنَا صَالِحُ بْنُ عَبْدِ اللَّهِ، وَسُوَيْدُ بْنُ نَصْرٍ، قَالَ صَالِحٌ حَدَّثَنَا وَقَالَ، سُوَيْدٌ أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، عَنْ عَبْدِ اللَّهِ بْنِ سَعِيدِ بْنِ أَبِي هِنْدٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ نِعْمَتَانِ مَغْبُونٌ فِيهِمَا كَثِيرٌ مِنَ النَّاسِ الصِّحَّةُ وَالْفَرَاغُ ‏"‏ ‏.‏ حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ سَعِيدِ بْنِ أَبِي هِنْدٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم نَحْوَهُ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أَنَسِ بْنِ مَالِكٍ ‏.‏ وَقَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَرَوَاهُ غَيْرُ وَاحِدٍ عَنْ عَبْدِ اللَّهِ بْنِ سَعِيدِ بْنِ أَبِي هِنْدٍ فَرَفَعُوهُ وَأَوْقَفَهُ بَعْضُهُمْ عَنْ عَبْدِ اللَّهِ بْنِ سَعِيدِ بْنِ أَبِي هِنْدٍ ‏.‏

Ibn 'Abbas narrated that the Messenger of Allah (s.a.w) said:"Two favors that many of the people squander are health and free time

حَدَّثَنَا بِشْرُ بْنُ هِلاَلٍ الصَّوَّافُ الْبَصْرِيُّ، حَدَّثَنَا جَعْفَرُ بْنُ سُلَيْمَانَ، عَنْ أَبِي طَارِقٍ، عَنِ الْحَسَنِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ مَنْ يَأْخُذُ عَنِّي هَؤُلاَءِ الْكَلِمَاتِ فَيَعْمَلُ بِهِنَّ أَوْ يُعَلِّمُ مَنْ يَعْمَلُ بِهِنَّ ‏"‏ ‏.‏ فَقَالَ أَبُو هُرَيْرَةَ فَقُلْتُ أَنَا يَا رَسُولَ اللَّهِ فَأَخَذَ بِيَدِي فَعَدَّ خَمْسًا وَقَالَ ‏"‏ اتَّقِ الْمَحَارِمَ تَكُنْ أَعْبَدَ النَّاسِ وَارْضَ بِمَا قَسَمَ اللَّهُ لَكَ تَكُنْ أَغْنَى النَّاسِ وَأَحْسِنْ إِلَى جَارِكَ تَكُنْ مُؤْمِنًا وَأَحِبَّ لِلنَّاسِ مَا تُحِبُّ لِنَفْسِكَ تَكُنْ مُسْلِمًا وَلاَ تُكْثِرِ الضَّحِكَ فَإِنَّ كَثْرَةَ الضَّحِكِ تُمِيتُ الْقَلْبَ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ جَعْفَرِ بْنِ سُلَيْمَانَ ‏.‏ وَالْحَسَنُ لَمْ يَسْمَعْ مِنْ أَبِي هُرَيْرَةَ شَيْئًا هَكَذَا رُوِيَ عَنْ أَيُّوبَ وَيُونُسَ بْنِ عُبَيْدٍ وَعَلِيِّ بْنِ زَيْدٍ قَالُوا لَمْ يَسْمَعِ الْحَسَنُ مِنْ أَبِي هُرَيْرَةَ ‏.‏ وَرَوَى أَبُو عُبَيْدَةَ النَّاجِيُّ عَنِ الْحَسَنِ هَذَا الْحَدِيثَ قَوْلَهُ وَلَمْ يَذْكُرْ فِيهِ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم ‏.‏

Al-Hasan narrated from Abu Hurairah that the Messenger of Allah (s.a.w) said:"Who will take these statements from me, so that he may act upon them, or teach one who will act upon them?" So Abu Hurairah said: "I said: 'I shall O Messenger of Allah!' So he (s.a.w) took my hand and enumerated five (things), he said: "Be on guard against the unlawful and you shall be the most worshiping among the people, be satisfied with what Allah has alloted for you and you shall be the richest of the people, be kind to your neighbor and you shall be a believer, love for the people what you love for yourself and you shall be a Muslim. And do not laugh too much, for indeed increased laughter kills the heart

1377 وعن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه وسلم لا حسد إلا في اثنتين رجل آتاه الله مالا فسلطه على هلكته في الحق ورجل آتاه الله الحكمة فهو يقضي بها ويعلمها متفق عليه والمراد بالحسد الغبطة وهو أن يتمنى مثله

وأما الضيق عن الصبر نفاسة فهو أن يضيق ذرعه بالصبر عن محبوبه وهذا هو الصبر الذي لا يذم من أنواع الصبر سواه أو ما كان من وسيلته والحامل له على هذا الضيق مغالاته بمحبوبه وهي النفاسة فإنه لمنافسته ورغبته لا يسامح نفسه بالصبر عنه والمنافسة هي كمال الرغبة في الشيء ومنع الغير منه إن لم يمدح فيه المشاركة والمسابقة إليه إن محدت فيه المشاركة قال تعالى @QB@ وفي ذلك فليتنافس المتنافسون @QE@ وبين المنافسة والغبطة جمع وفرق وبينهما وبين الحسد أيضا جمع وفرق

إحداها أنه لو ظهر من هو أحسن منه وعظا أو أغزر منه علما والناس له أشد قبولا فرح به ولم يحسده نعم لا بأس بالغبطة وهو أن يتمنى لنفسه مثل علمه

وهذه تسمى غبطة وقد تختص باسم المنافسة وقد تسمى المنافسة حسدا والحسد منافسة ويوضع أحد اللفظين موضع الآخر ولا حجر في الأسامي بعد فهم المعاني

كل حلم أتى بغير اقتدار % حجة لاجىء إليها اللئام وإذا انحرفت عن خلق الأناة والرفق انحرفت : إما إلى عجلة وطيش وعنف وإما إلى تفريط وإضاعة والرفق والأناة بينهما وإذا انحرفت عن خلق العزة التي وهبها الله للمؤمنين انحرفت : إما إلى كبر وإما إلى ذل والعزة المحمودة بينهما وإذا انحرفت عن خلق الشجاعة انحرفت : إما إلى تهور وإقدام غير محمود وإما إلى جبن وتأخر مذموم وإذا انحرفت عن خلق المنافسة في المراتب العالية والغبطة انحرفت : إما إلى حسد وإما إلى مهانة وعجز وذل ورضى بالدون

وأما المحرمات التي عليه فالكبر والرياء والعجب والحسد والغفلة والنفاق وهي نوعان كفر ومعصية

Social comparison and envy on social media: A critical review.: There is both public and scholarly concern that (passive) social media use decreases well-being by providing a fertile ground for harmful (upward) social comparison and envy. The present review critically summarizes evidence on this assumption. We first comprehensively synthesize existing evidence, including both prior reviews and the most recent publications (2019-2021). Results show that earlier research finds social comparison and envy to be common on social media and linked to lower well-bei

Counterfactual thoughts distinguish benign and malicious envy.: When people encounter others surpassing them in terms of an important quality, possession, or achievement, they often think about what might have happened differently so that they would have obtained a better outcome. Such upward counterfactual thoughts have been shown to contribute to the intensity of envy. We investigated whether specific counterfactual thoughts distinguish different forms of envy, namely benign envy, which entails upward motivation, and malicious envy-which entails hostility.

Mitigating malicious envy: Why successful individuals should reveal their failures.: People often feel malicious envy, a destructive interpersonal emotion, when they compare themselves to successful peers. Across 3 online experiments and a field experiment of entrepreneurs, we identify an interpersonal strategy that can mitigate feelings of malicious envy in observers: revealing one's failures. Despite a general reluctance to reveal one's failures-as they are happening and after they have occurred-across four experiments, we find that revealing both successes and failures encoun

Young women's body image following upwards comparison to Instagram models: The role of physical appearance perfectionism and cognitive emotion regulation.: The present study examined whether trait physical appearance perfectionism moderates young women's body image following upwards appearance comparison to idealized body images on social media, and whether cognitive coping mediates the relationship between physical appearance perfectionism and resulting body image from social comparison processes. Female undergraduate students (N = 142) were randomly assigned to either 1) compare the size of their body parts to the body parts of attractive Instagr

Intranasal oxytocin may help maintain romantic bonds by decreasing jealousy evoked by either imagined or real partner infidelity.: Background: While romantic jealousy may help to maintain relationships, following partner infidelity and an irretrievable loss of trust it can also promote break-ups. The neuropeptide oxytocin can enhance the maintenance of social bonds and reduce couple conflict, although its influence on jealousy evoked by imagined or real infidelity is unclear. Aims: This study aimed to investigate the effects of intranasal oxytocin (24 IU) on romantic jealousy in both males and females in imagined and real c

Perpetrator Risk Markers for Intimate Terrorism and Situational Couple Violence: A Meta-Analysis.: Johnson developed a typology of intimate partner violence (IPV) which includes two different categories of violence: situational couple violence (SCV) and intimate terrorism (IT). Johnson proposed that IT is more likely to be found in clinical samples (e.g., batterer intervention programs or domestic violence shelters) compared to nonclinical (general population) samples. This meta-analysis (n = 149 studies; k = 216 effect sizes) examines differences in the strengths of IPV risk markers in clini

How the Big Five personality traits related to aggression from perspectives of the benign and malicious envy.

Background: Prior studies have indicated the link between the Big Five personality traits and aggression. Based on the general aggression model, the purpose of this study is to reveal the formation mechanism of aggression from the people's internal emotional perspective. Envy is a typical negative emotion that can be divided into benign/malicious envy. Therefore, we aim to explore the intrinsic role of benign/malicious envy within the Big Five personality traits in its connection to aggression. Methods: We recruited 839 participants [229 men (27.29%) and 610 women (72.71%); mean age ± SD = 19.45 ± 2.39] who we tested with the NEO Personality Inventory, the Benign and Malicious Envy Scale, and the Aggression Questionnaire. Results: The results of suggested that neuroticism was significantly and positively associated with aggression, while agreeableness was negatively related to aggression…

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Social Undermining and Interpersonal Rumination among Employees: The Mediating Role of Being the Subject of Envy and the Moderating Role of Social Support.

Rumination is a common problem and is associated with reduced psychological well-being. However, little is known about how rumination in the workplace is affected by interpersonal relationships. We propose that negative workplace behavior could serve as a potential influencing factor for rumination. Therefore, the current study constructed a multilevel moderated mediation model to investigate the relationship between workplace unit social undermining and interpersonal rumination. We also examined whether unit social support moderated that relationship and whether being the subject of envy mediated that relationship. Survey data were collected from 630 employees in China. The results indicate that: (1) a high level of unit social undermining by either a supervisor or co-workers has a significant positive influence on interpersonal rumination; (2) being the subject of envy exerts a mediati…

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How personal relative deprivation influences moral disengagement: The role of malicious envy and Honesty-Humility.

Scant research has investigated the potential influence of personal relative deprivation on moral disengagement, and little is known regarding the mechanisms underlying this relationship. Inspired by relative deprivation theory, this study proposed a moderated mediation model to explore the relationship between personal relative deprivation and moral disengagement by examining the mediating role of malicious envy and the moderating role of Honesty-Humility. Five hundred and eighty-nine Chinese adults completed anonymous measures of personal relative deprivation, malicious envy, Honesty-Humility, and moral disengagement. Results revealed that personal relative deprivation was positively correlated with moral disengagement and that malicious envy fully mediated this relationship. Moderated mediation analysis indicated that Honesty-Humility moderated the relationship between personal relati…

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Body image self-conscious emotions get worse throughout adolescence and relate to physical activity behavior in girls and boys.

Body image is a commonly-reported factor perpetuating declines in physical activity levels during adolescence. However, the evidence is predominantly qualitative, cross-sectional, and focused on girls. Furthermore, the affective dimension of body image has been overlooked compared to the perceptual (e.g., misrepresentations of body size) and cognitive (e.g., dissatisfaction) dimensions. Affective body image includes a range of self-conscious emotions including guilt, shame, envy, embarrassment, and authentic and hubristic pride. This study examined (i) body-related self-conscious emotions over time, and (ii) associations between body-related emotions and physical activity over five years during early-to-mid adolescence. Potential gender differences were also explored. Self-report data for this study were collected once a year over 5 years as part of the MATCH study. The main analyses inv…

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Envy and help giving.

In this research, we explored and demonstrated a relatively implicit and covert means of undermining envied targets-namely, helping them in a way that retains their future dependence, rather than in a way that increases their autonomy. In four studies, we varied our envy manipulations, measured the extent to which these manipulations trigger malicious motivations, and examined the consequences in terms of intended (Studies 1-2) and actual (Studies 3-4) helping behaviors. In Study 4, we also measured and tested the role of individual differences in terms of proneness to malicious versus benign envy. Taken together, our findings suggest that the extent to which envy toward superior versus neutral peers activates malicious motivations negatively impacts peoples' willingness to provide these superior peers with help, particularly with autonomous help. (PsycInfo Database Record (c) 2022 APA, …

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How gratitude inhibits envy: From the perspective of positive psychology.

With the development of positive psychology, gratitude, as a typical positive emotion, has attracted significant attention. Gratitude has a profoundly positive effect on cultivating people's positive traits, and negative emotions affect many aspects of people's daily lives. Many studies have explored the inhibiting effect of gratitude on negative emotions. In this study, based on the coping theory and the broaden-and-build theory of positive emotion, we used scenario method to discuss the inhibiting effect of trait gratitude and state gratitude on a common and typical negative emotion: situational envy. We randomly recruited 326 undergraduate students as participants and asked them to complete the Gratitude Questionnaire, Dispositional Envy Scale, state gratitude materials, and situational envy materials. Our results showed that (1) state gratitude inhibits situational envy and (2) state…

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The grass is always greener: Envy in social anxiety disorder.

In the present study we examined envy in social anxiety disorder (SAD) and its potential role in maintaining the disorder. In addition, we examined social contexts and modes of communication that may serve as moderators of envy in SAD, and the temporal relationship between envy and anxiety in the disorder. Our sample included 88 individuals (44 with SAD and 44 without SAD) who underwent an experience sampling procedure in which participants received daily measures of emotions for 21 days. Using multilevel linear modeling we found that individuals with SAD experienced elevated envy compared to individuals without SAD and this was enhanced in social (compared to non-social) contexts. For individuals with SAD, visual modes of communication were associated with elevated envy compared to voice/text communication. Finally, envy predicted subsequent anxiety above and beyond previous anxiety and…

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Examining emotional tool use in daily life.

Emotions such as anger, gratitude, envy, and pride can be thought of as tools: They tend to serve context-specific functions in daily life. Prior work has shown that people can use emotions as tools in laboratory contexts, yet it is unclear whether people do use emotions as tools in daily life by intentionally trying to feel or express emotions that could yield context-specific beneficial outcomes. We examined this issue in 6 studies (total N = 1,409) in which participants (a) identified scenarios where specific emotions typically function as tools, (b) recalled episodes of emotional tool use, and (c) reported on emotional tool use in daily life via experience-sampling under experimental instructions. We found that people regularly used emotions as tools in daily life, but that people used positive emotions as tools much more frequently than negative emotions. Yet, when people used posit…

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The relationship between mindfulness and envy: The mediating role of emotional intelligence.

Envy is a mixed negative emotion that is characterized by feelings of hostility, inferiority, resentment, and depression. It has been found that mindfulness is negatively associated with envy. This paper aimed to explore the interaction between mindfulness and envy by referring to the mindful emotion regulation model, and it also examines the mediation of emotional intelligence. Six hundred and seventy-six participants (182 men and 494 women) completed the Mindful Attention Awareness Scale, the Dispositional Envy Scale, and the Wong Law Emotional Intelligence Scale. Results suggest that mindfulness is significantly and negatively correlated with envy. Meanwhile, a multiple mediation analysis indicated that regulation of emotion and use of emotion partially mediate the impact of mindfulness on envy. The current study not only provides a theoretical basis for possible mechanisms underlying…

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The Roles of Disliking, Deservingness, and Envy in Predicting Schadenfreude.

Schadenfreude (pleasure about another's misfortune) was studied using written scenarios that were manipulated to include elements that elicited disliking of the target, envy of the target, and/or deservingness of the misfortune. This was the first time all the three predictors were included in a single study, allowing for a test of their possible interactive effects. Study 1 created a large pool of scenarios based on a pilot study and had participants rate them regarding how much disliking, deservingness, or envy was felt. The eight scenarios that were most effective in eliciting the various combinations of predictors were then used in Study 2 to test for schadenfreude reactions. Results revealed strong main effects for disliking and deservingness. Interactions showed that disliking attenuated the effect of deservingness, especially for female participants. Finally, further evidence was …

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Neuroanatomy of complex social emotion dysregulation in adolescent offenders.

Social emotions require the correct integration of emotional, cognitive, and social processes and are critical for complex social interactions. Adolescent criminal offenders (AOs) show abnormalities in the experience of basic emotions. However, most research has focused solely on basic emotions, neglecting complex social emotions that could be critical for social reintegration. The purpose of this study was to investigate the behavioral and neural correlates of social emotions (envy and Schadenfreude) in AOs. We explored the experience of complex social emotions, as well as their anatomical correlates, in AOs (n = 19) and a nonoffenders control group (NOs, n = 20). Additionally, we assessed the relationship between social emotions, executive functions (EFs), and fluid intelligence (FI). Structural brain imaging was obtained in all participants. The results showed that AOs had significant…

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The relationship between childhood maltreatment and benign/malicious envy among Chinese college students: the mediating role of emotional intelligence.

In the field of psychology, there are many studies on various aspects of envy. Previous studies have explored the effects of childhood maltreatment on general envy. However, few studies explored interventions aimed at mitigating the effects of childhood maltreatment on benign/malicious envy. Therefore, this study use a structural equation model method to examine the mediating role of emotional intelligence on the effects of childhood maltreatment on benign/malicious envy. We recruited 676 Chinese undergraduates to complete the Childhood Trauma Questionnaire (CTQ), Benign and Malicious Envy Scale (BEMAS), and Wong Law Emotional Intelligence Scale (WLEIS). The results show that childhood maltreatment positively predicts malicious envy and negatively predicts benign envy. In addition, emotional intelligence plays a significant role in mediating them. Moreover, path analysis shows that the m…

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How is childhood maltreatment linked to benign envy/malicious envy? The mediating role of self-esteem, authentic pride and hubristic pride.

Objective: This study aimed to investigate the role of pride and self-esteem in the relationship between childhood maltreatment and benign envy/malicious envy in Chinese college students. Methods: One thousand fifty-one Chinese college students completed the Childhood Trauma Questionnaire, the Rosenberg Self-Esteem Scale, the Authentic and Hubristic Pride-Proneness Scale and the Benign and Malicious Envy Scale, and the significance test of mediating variables was performed. Results: Self-esteem and hubristic pride independently mediated the relationship between childhood maltreatment and benign envy/malicious envy, authentic pride only played a mediating role in the relationship between childhood maltreatment and benign envy. More importantly, the model indicated that childhood maltreatment could influence benign envy/malicious envy through the chain mediating path of 'authentic pride-se…

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The unique social sense of puerperium: Increased empathy and Schadenfreude in parents of newborns.

Pregnancy and puerperium are typified by marked biobehavioral changes. These changes, which are traceable in both mothers and fathers, play an important role in parenthood and may modulate social cognition abilities. However, the latter effects remain notably unexplored in parents of newborns (PNs). To bridge this gap, we assessed empathy and social emotions (envy and Schadenfreude) in 55 PNs and 60 controls (childless healthy participants without a romantic relationship or sexual intercourse in the previous 48 hours). We used facial electromyography to detect physiological signatures of social emotion processing. Results revealed higher levels of affective empathy and Schadenfreude in PNs, the latter pattern being accompanied by increased activity of the corrugator suppercilii region. These effects were not explained by potential confounding variables (educational level, executive funct…

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To Help or To Harm? Assessing the Impact of Envy on Prosocial and Antisocial Behaviors.

Two studies examined how envy influences prosocial and antisocial behavior. In Experiment 1, participants in an envious state (relative to a neutral state) were less helpful: They picked up fewer dropped pencils in their immediate vicinity. We expanded upon these findings by examining how envy affected both helping and harming behavior in a competitive scenario. In Experiment 2, individuals in envious or neutral states assigned puzzle tasks to another student in a prisoner's dilemma style scenario. Prosocial and antisocial behaviors were assessed via the difficulty of the assigned puzzles (easy puzzles were considered helpful and difficult puzzles were harmful). We hypothesized that experiencing envy would result in greater motive to harm as well as greater likelihood of engaging in harmful behavior. The hypothesis was supported, suggesting that envy has detrimental ramifications that go…

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From envy to social anxiety and rumination: How social media site addiction triggers task distraction amongst nurses.

Aim: To investigate the effect of social networking site addiction on task distraction among nurses. Background: Most of the existing literature focuses only on positive aspects of social networking site, while negative aspects thereof have rarely been highlighted. The current study focuses on finding the impact of social networking site addiction and mental states like envy, social anxiety and rumination on task distraction among nurses. Method: Data were collected through self-administrated questionnaires from 378 nurses in Pakistan. The study used descriptive and inferential statistics including correlation and structural equation modelling techniques to test the hypothesized model. Results: The results suggest that social networking site addiction results in task distraction which is further enhanced by envy, social anxiety and rumination among nurses. Conclusion: The study contends …

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How mindfulness affects benign and malicious envy from the perspective of the mindfulness reperceiving model.

At present, mindfulness is a hotspot in psychological research. Mindfulness is an effective tool that enables people to effectively inhibit negative emotions. Previous studies have shown that envy is a typical negative emotion; however, envy can be divided into two completely different types: benign envy and malicious envy. The question then arises, how does mindfulness affect both types of envy? Using a mindfulness reperceiving model, we explored the effect of mindfulness on these two different types of envy and on the mediating mechanism of psychological resilience. To accomplish this, we recruited 676 Chinese undergraduates to complete the Mindful Attention Awareness Scale (MAAS), the Benign and Malicious Envy Scale (BEMAS) and the Connor-Davidson Resilience Scale (CD-RISC). The results we obtained showed that mindfulness and psychological resilience significantly and negatively predi…

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Accuracy and bias in the social perception of envy.

Research converges on the notion that when people feel envy, they disguise it toward others. This implies that a person's envy in a given situation cannot be accurately perceived by peers, as envy lacks a specific display that could be used as a perceptual cue. In contrast to this reasoning, research supports that envy contributes to the regulation of status hierarchies. If envy threatens status positions, people should be highly attentive to identify enviers. The combination of the two led us to expect that (a) state envy is difficult to accurately perceive in unacquainted persons and (b) dispositional enviers can be accurately identified by acquaintances. To investigate these hypotheses, we used actor-partner interdependence models to disentangle accuracy and bias in the perception of state and trait envy. In Study 1, 436 unacquainted dyad members competed against each other and rated …

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Universal Patterns in Color-Emotion Associations Are Further Shaped by Linguistic and Geographic Proximity.

Many of us "see red," "feel blue," or "turn green with envy." Are such color-emotion associations fundamental to our shared cognitive architecture, or are they cultural creations learned through our languages and traditions? To answer these questions, we tested emotional associations of colors in 4,598 participants from 30 nations speaking 22 native languages. Participants associated 20 emotion concepts with 12 color terms. Pattern-similarity analyses revealed universal color-emotion associations (average similarity coefficient r = .88). However, local differences were also apparent. A machine-learning algorithm revealed that nation predicted color-emotion associations above and beyond those observed universally. Similarity was greater when nations were linguistically or geographically close. This study highlights robust universal color-emotion associations, further modulated by linguist…

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Interactive effects of OXTR and GAD1 on envy-associated behaviors and neural responses.

Inequity aversion (negative feelings induced by outcome differences between the self and other) plays a key role in human social behaviors. The neurotransmitters oxytocin and GABA have been implicated in neural responses to inequity. However, it remains poorly understood not only how individual genetic factors related to oxytocin and GABA affect the neural mechanisms behind inequity aversion, but also how these genes interact. To address these issues, we examined relationships between genotypes, behavioral decisions and brain activities during the ultimatum game. We identified interactive effects between the polymorphisms of the oxytocin receptor gene (OXTR) and glutamate decarboxylase 1 gene for GABA synthesis (GAD1) on envy aversion (i.e., disadvantageous inequity aversion) and on envy-induced activity in the dorsal ACC (dACC). Thus, our integrated approach suggested interactive geneti…

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Schadenfreude as social-functional dominance regulator.

Schadenfreude follows from misfortunes happening to other individuals. It is therefore an essentially social emotion. However, previous research has mainly explored its intrapersonal functions. Complementing these findings, we propose a social-functional approach to schadenfreude. Seven studies (total N = 2,362) support that (a) schadenfreude is a reaction to a misfortune befalling an initially dominance-displaying individual and (b) the public expression of schadenfreude downregulates the dominance of the other person. Specifically, schadenfreude toward initially successful persons was intensified when they displayed dominance (i.e., hubristic pride or general dominance) instead of prestige (i.e., authentic pride or general prestige) or other displays (i.e., embarrassment) following their achievement (Studies 1 to 3). This effect was mediated via inferiors' malicious envy (Study 4). The…

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The Pernicious Effects of Malicious versus Benign Envy: Perceived Injustice, Emotional Hostility and Counterproductive Behaviors in the Workplace.

Despite the fact that literature regarding the implications of envy in the work environment has generated growing interest in recent years, the role of malicious and benign envy in the workplace has scarcely been studied. Therefore, the present study, using an experimental design, N = 213 (140 female and 73 male; Mage = 31.05, SD = 10.01; range from 18 to 68), aims to examine the effects of malicious (vs. benign) envy on perceived injustice, negative emotions, and the individual tendency to express counterproductive work behaviors. The results obtained showed that the mere activation of malicious envy (vs. benign envy) leads to an increased perceived injustice (p < .001, ηp2 = .15), and to higher levels of negative emotions (p < .001, ηp2 = .18) and counterproductive (harmful) behaviors toward the envied co-worker (p < .001, ηp2 = .16). Additionally, we found that perceptions of injustic…

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Is envy harmful to a society's psychological health and wellbeing? A longitudinal study of 18,000 adults.

Nearly 100 years ago, the philosopher and mathematician Bertrand Russell warned of the social dangers of widespread envy. One view of modern society is that it is systematically developing a set of institutions -- such as social media and new forms of advertising -- that make people feel inadequate and envious of others. If so, how might that be influencing the psychological health of our citizens? This paper reports the first large-scale longitudinal research into envy and its possible repercussions. The paper studies 18,000 randomly selected individuals over the years 2005, 2009, and 2013. Using measures of SF-36 mental health and psychological well-being, four main conclusions emerge. First, the young are especially susceptible. Levels of envy fall as people grow older. This longitudinal finding is consistent with a cross-sectional pattern noted recently by Nicole E. Henniger and Chri…

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The Relationship Between Personality and Schadenfreude in Hypothetical Versus Live Situations.

This study sought to investigate how individual differences are related to schadenfreude (pleasure derived from another's misfortune) by replicating past findings and extending them to additional personality traits. Because most past research on schadenfreude has relied heavily on the use of reactions to hypothetical scenarios, an attempt was made to demonstrate external validity by also including a reaction to a live event (confederate misfortune). For the scenarios, schadenfreude was positively correlated with the Dark Triad and just world beliefs; negatively correlated with empathy and agreeableness; and uncorrelated with dispositional envy, self-esteem, or the remaining Big Five traits. For the live event, no personality traits were correlated with schadenfreude, suggesting responses to hypothetical situations may not be representative of real-life schadenfreude events.

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Machiavellianism and Schadenfreude in Women's Friendships.

The present study investigated the relationship between Machiavellianism, envy, competition, and schadenfreude in women's same-sex friendships. Women ( N = 133) completed an online questionnaire measuring Machiavellianism, envy, competition, and three author-generated vignettes measuring expressed schadenfreude in relation to a same-sex friend. Women with higher levels of Machiavellianism expressed greater feelings of pleasure in response to their same-sex friend's misfortunes in a romantic relationship and their physical appearance but not in relation to academic abilities. Envy predicted feelings of schadenfreude in academic and romantic relationships while competition predicted feelings of schadenfreude in all three scenarios. Future research should explore how characteristics of the target and different forms of envy may influence responses to a friend's misfortune in individuals wit…

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