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

The Evolutionary Psychology of Envy and Jealousy.

The old dogma has always been that the most complex aspects of human emotions are driven by culture; Germans and English are thought to be straight-laced whereas Italians and Indians are effusive. Yet in the last two decades there has been a growing realization that even though culture plays a major role in the final expression of human nature, there must be a basic scaffolding specified by genes. While this is recognized to be true for simple emotions like anger, fear, and joy, the relevance of evolutionary arguments for more complex nuances of emotion have been inadequately explored. In this paper, we consider envy or jealousy as an example; the feeling evoked when someone is better off than you. Our approach is broadly consistent with traditional evolutionary psychology (EP) approaches, but takes it further by exploring the complexity and functional logic of the emotion - and the prec…

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Relative state, social comparison reactions, and the behavioral constellation of deprivation.

Pepper & Nettle compellingly synthesize evidence indicating that temporal discounting is a functional, adaptive response to deprivation. In this commentary, we underscore the importance of the psychology of relative state, which is an index of relative competitive (dis)advantage. We then highlight two proximate emotional social comparison reactions linked with relative state - personal relative deprivation and envy - that may play an important role in the deprivation-discounting link.

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How workers respond to social rewards: evidence from community health workers in Uganda.

This paper investigates the effect of a non-financial incentive-a competitive annual award-on community health workers' (CHWs) performance, an issue in the public health literature that has not been explored to its potential. Combining data on a competitive social 'Best CHW' award with the monthly performance of 4050 CHWs across Uganda, we examined if introducing social recognition awards improved the performance of CHWs. In contrast to predominant explanations about the effect of awards on motivation, our first multilevel mixed-effect models found that an award within a branch (consisting of ∼30 CHWs) was negatively associated with the performance of the local peers of the winning CHW. Models focused on non-winning branch offices revealed two additional findings. First, a branch showed underperformance if a CHW from any of the three neighbouring branches won an award in the previous yea…

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Behavioral effects of a chronic envy-like stress paradigm in mice using an adjacent cage model.

Background: Social comparison and envy are significant psychosocial stressors in humans and are known to be involved in the onset and persistence of psychiatric disorders. However, animal models capable of experimentally reproducing the effects of indirect social comparison without physical contact are limited. In this study, we used a newly developed "adjacent-cage paradigm" to investigate whether chronic vicarious exposure to conspecifics in different environments induces envy-like stress in mice. Methods: Male C57BL/6 N mice served as observers, while demonstrator mice were assigned to one of four conditions: (1) an environment enriched with objects, (2) an igloo, (3) a tube, or (4) social isolation. Observers were continuously exposed to these adjacent cages for 21 days. Subsequently, a comprehensive battery of behavioral tests was conducted to assess general health, anxiety-like beh…

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Finding Freudenfreude: Deriving Subjective Well-Being From Passive Observation of a Relational Tie's Happiness via Social Media Post.

Social media are known for their overly-positive contents posted by diverse network members; but little research has directly explored the effects of individual happy posts on receivers' well-being. Two original online experiments (Study 1: N = 326 adults in English-speaking countries; Study 2: N = 111 undergraduates in the United States) tested the effects of the desirability of a post's content on subjective well-being, as well as direct and moderating effects of the relational tie, and additionally moderated by the perceived selective self-presentation of the post. Results of the 2 (envy: high v. low) × 2 (relational closeness: close v. distant) experiment did not evidence main effects of envy (both benign and malicious) or main or moderating effect of relational closeness; but did provide mixed findings for the main effect of selective self-presentation. Findings are discussed with r…

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Adolescent envy-like social comparison stress induces HPA axis hypoactivity and anxiety in female mice: implications for somatic symptom disorder.

Adolescence is a critical developmental window marked by heightened neuroplasticity and maturation of the stress response system, conferring vulnerability to psychosocial stress. Chronic stress during this period increases the risk of anxiety and depressive disorders and may contribute to somatic symptom disorder (SSD), which is characterized by medically unexplained physical complaints and shows a striking female predominance. The impact of envy-like stress arising from social comparison, a pervasive psychosocial factor in modern society, remains poorly understood. Male and female C57BL/6N mice were exposed to chronic envy-like stress from postnatal day (P)21 to P52 by housing them adjacent to enriched cages, while control mice were housed without such exposure. From P52 onward, mice underwent behavioral testing of anxiety-like behavior, exploratory activity, social interaction, spatial…

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The Social Comparison Rumination Scale: Development, Psychometric Properties, and Associations With Perfectionism, Narcissism, Burnout, and Distress.

In the current article, we describe the development and validation of the Social Comparison Rumination Scale. This measured was developed as a supplement to existing social comparison measures and to enable us to determine its potential relevance to perfectionism and other personality constructs. The Social Comparison Rumination Scale (SCRS) is a six-item inventory assessing the extent to which an individual is cognitively preoccupied and thinking repetitively about social comparison outcomes and information. Three studies with five samples of university students are described. Psychometric analyses established the SCRS consists of one factor assessed with high internal consistency and the measure is reliable and valid. Analyses showed that elevated levels of social comparison rumination are associated with trait perfectionism, perfectionistic automatic thoughts, perfectionistic self-pre…

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#Blessed: the moderating effect of dispositional gratitude on the relationship between social comparison and envy on Instagram.

Introduction: The role of dispositional gratitude as a positive psychological resource and prosocial personality trait in real life interactions militates in favor of its introduction to the research field of social media. Methods: Based on a literature review of the previously studied relationship of dispositional gratitude with social comparison and envy in offline settings, a twofold moderation model was proposed and quantitatively tested in a cross-sectional sample of N = 268 Instagram users aged between 18 and 40 years. Additionally, the dual conceptualization of benign and malicious envy was scrutinized by validating its respective connections with affective outcomes and inspiration on Instagram. Results and discussion: Dispositional gratitude serves as a protective factor when using Instagram by significantly mitigating the relationship of social comparison and malicious as well a…

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Hurting all the way: The emotional antecedent and consequence of social rejection.

Social rejection is cold and hurtful, but how and why it is formed remains under-investigated. Our study offers one possible explanation from the rejector's perspective by developing a moderated mediation model on the emotional antecedent and consequence of social rejection. Specifically, envious individuals use social rejection to complement their inferiority, further triggering their negative affect. Drawing on social comparison theory, we conducted an experience sampling methodology (ESM) investigation of 55 frontline workers through a 10-workday-survey (Level 1 n = 515). As predicted, daily envy is positively associated with daily social rejection. Daily social rejection is positively related to daily negative affect. Furthermore, daily social rejection mediates the relationship between daily envy and daily negative affect. These effects are more robust for females than males, includ…

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Exposure to the Positivity Bias and Adolescents' Differential Longitudinal Links with Social Comparison, Inspiration and Envy Depending on Social Media Literacy.

Social media literacy is assumed to protect adolescents from negative social media effects, yet research supporting this is lacking. The current three-wave panel study with a four-month interval among N = 1,032 adolescents tests this moderating role of social media literacy. Specifically, we examine between- vs. within-person relations of exposure to the positivity bias on social media, social comparison, envy, and inspiration. We find significant positive relations between these variables at the between-person level. At the within-person level, a different pattern of results occurred: higher exposure to others' perfect lives on social media was related to increased inspiration, and higher social comparison was related to increased envy, yet both associations only occurred in one of the two time intervals. Additionally, no within-person associations between exposure to positive content a…

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Your Co-author Received 150 Citations: Pride, but Not Envy, Mediates the Effect of System-Generated Achievement Messages on Motivation.

ResearchGate, a social network site for academics, prominently displays the achievements of people one follows ("With 150 new reads, X was the most read author from their institute"). The goal of this paper was to examine the emotional and motivational effects of these system-generated messages, thereby extending prior research on envy-evoking status updates on Facebook to a professional context. We also extend the research on social comparisons and more broadly, on emotional responses elicited by social media. Specifically, social media research has largely focused on examining emotional reactions to content that is both generated by and is about others. In this research we directly examine updates generated by the system (ResearchGate) while also directly comparing reactions to updates about others' achievements with reactions to updates that are about the self-i.e., one's personal ach…

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Positive interaction of social comparison and personal responsibility for outcomes.

We formulate and test a model that allows sharp separation between two different ways in which environment affects evaluation of outcomes, by comparing social vs. private and personal responsibility vs. chance. In the experiment, subjects chose between two lotteries, one low-risk and one high-risk. They could then observe the outcomes. By varying the environment between private (they could observe the outcome of the chosen lottery and the outcome of the lottery they had not chosen) and social (they could observe the outcome of the lottery chosen by another subject) we can differentiate the response and brain activity following the feedback in social and private settings. The evidence suggests that envy and pride are significant motives driving decisions and outcomes evaluation, stronger than private emotions like regret and rejoice, with ventral striatum playing a key role. When we focus…

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Selective Self-Presentation and Social Comparison Through Photographs on Social Networking Sites.

Through social media and camera phones, users enact selective self-presentation as they choose, edit, and post photographs of themselves (such as selfies) to social networking sites for an imagined audience. Photos typically focus on users' physical appearance, which may compound existing sociocultural pressures about body image. We identified users of social networking sites among a nationally representative U.S. sample (N = 1,686) and examined women's and men's photo-related behavior, including posting photos, editing photos, and feelings after engaging in upward and downward social comparison with others' photos on social networking sites. We identified some sex differences: women edited photos more frequently and felt worse after upward social comparison than men. Body image and body comparison tendency mediated these effects.

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Instagram Use, Loneliness, and Social Comparison Orientation: Interact and Browse on Social Media, But Don't Compare.

Ever since the emergence of social networking sites (SNSs), it has remained a question without a conclusive answer whether SNSs make people more or less lonely. To achieve a better understanding, researchers need to move beyond studying overall SNS usage. In addition, it is necessary to attend to personal attributes as potential moderators. Given that SNSs provide rich opportunities for social comparison, one highly relevant personality trait would be social comparison orientation (SCO), and yet this personal attribute has been understudied in social media research. Drawing on literature of psychosocial implications of social media use and SCO, this study explored associations between loneliness and various Instagram activities and the role of SCO in this context. A total of 208 undergraduate students attending a U.S. mid-southern university completed a self-report survey (Mage = 19.43, …

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They are more beautiful than me! How social media use increases women's body-related envy and cosmetic surgery consideration.

Background: Past research has indicated the close connection between social media use and women's envy, but so far, no research has been conducted to exclusively examine the effect and mechanism of social media use on women's body-related envy. Objective: To fill this gap, with TikTok as a representative example of video-based social media, four studies (N = 767) were conducted to explore whether and how social media use increases women's body-related envy, and the subsequent downstream consequences. Method and results: In Study 1a, we employed an online questionnaire survey and found that TikTok use had a significantly positive prediction on women's body-related envy. In Study 1b, we temporarily activated the TikTok use state in the lab and found that participants in the TikTok use priming condition reported greater body-related envy than those in the control condition. In Study 2, we d…

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Social comparison and maladaptive emotion regulation are associated with poorer mental health in social media users.

The ubiquity of social technologies in daily life has intensified concerns about their psychological impact. Emerging evidence points to the quality of engagement and the psychological processes that social media use activates. This study examined these processes in a nationally representative sample of 1,707 adults aged 16-75 (M = 44.5, SD = 14.8), 50.40% females. Objective screen-time verification was complemented with validated self-report questionnaires measuring anxiety and depression symptomatology, anger reactions and displaced aggression, social comparison, and maladaptive emotion regulation. Data were analyzed using correlation analyses, multivariate analysis of covariance (MANCOVA), and path analysis. Findings revealed consistent gender differences: women spent more time online and reported higher levels of social comparison and maladaptive regulation strategies. Cohort analyse…

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Instagram Use and Body Dissatisfaction: The Mediating Role of Upward Social Comparison with Peers and Influencers among Young Females.

Background: Instagram is one of the most popular social media platforms among young females. Idealized body images shared on the platform have been associated with lower levels of body satisfaction in this population, likely due to social comparison processes. In the present study, we tested a mediation model linking Instagram use (i.e., browsing through others' profiles, commenting on others' looks, posting one's own photos or stories) to body dissatisfaction (i.e., body image discrepancy and lack of body appreciation), mediated by upward social comparison with close peers, distant peers, and social media influencers. Methods: We applied structural equation modeling to self-report cross-sectional data collected from 291 female adolescents and young women (Mage = 19.8, SD = 4.6; 94.8% Italian). Results: Our final model results show that browsing on Instagram was associated with lower lev…

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The effect of physical appearance perfectionism and social comparison to thin-, slim-thick-, and fit-ideal Instagram imagery on young women's body image.

Body image research to date has examined the impact of thin- and fit-ideal media on women's body image, however cultural trends in Western media have recently shifted towards a curvier body type called slim-thick, which is characterized by a large butt and thighs and small waist and flat stomach. We experimentally examined the impact of forced social comparison to slim-thick-, thin-, and fit-ideal imagery on women's body image relative to a control condition, and whether physical appearance perfectionism moderated these findings. Participants were 402 female undergraduate students. Results revealed that comparison to body-ideal imagery resulted in greater weight and appearance dissatisfaction and less overall body satisfaction, relative to the control condition. Those exposed to slim-thick imagery experienced more weight and appearance dissatisfaction and less body satisfaction than thos…

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To compare, or not to compare? Age moderates the relationship between social comparisons on instagram and identity processes during adolescence and emerging adulthood.

Introduction: Social networking sites such as Instagram have provided young people with unprecedented opportunities for social comparison, and such behaviour can have implications for identity development. Although initial evidence suggests that there may be developmental differences in terms of how such behaviour informs identity development during adolescence and emerging adulthood, all previous research has been conducted in highly individualistic cultural contexts (i.e., the UK and the US). Method: To shed further light on these possible developmental differences and to determine whether results replicate amongst young people from more collectivist cultural contexts, cross-sectional survey data were collected from 1,085 (M age = 18.87, SD = 2.57; Female = 77.8%) adolescents and emerging adults in Romania and Serbia between December 2019 and March 2020. The relationships between socia…

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Sibling differentiation, identity development, and the lateral dimension of psychic life.

The lateral dimension of psychic life, lived through relationships with siblings and their substitutes, is structured around a distinct psychic challenge: to find one's unique place in a world of similar others. Like the challenge that structures the vertical parent-child dimension, the lateral challenge is fraught with conflict and ambivalence; its resolution imbues psychic structure. That resolution may be accomplished through a process of differentiation, an active and unconscious process of identity development by which a child amplifies differences with siblings and minimizes similarities. Differentiation from siblings serves to mitigate interpersonal rivalry with them and to ease internal conflict associated with the lateral dimension. Three clinical examples are offered to illustrate the operation of sibling differentiation and its costs, particularly in terms of constricted ident…

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Contributions of Social Comparison and Self-Objectification in Mediating Associations Between Facebook Use and Emergent Adults' Psychological Well-Being.

Although Facebook was created to help people feel connected with each other, data indicate that regular usage has both negative and positive connections to well-being. To explore these mixed results, we tested the role of social comparison and self-objectification as possible mediators of the link between Facebook use and three facets of psychological well-being: self-esteem, mental health, and body shame. Participants were 1,104 undergraduate women and men who completed surveys assessing their Facebook usage (minutes, passive use, and active use), social comparison, self-objectification, and well-being. Data were analyzed using structural equation modeling, testing separate models for women and men. Models for each gender fit the data well. For women and men, Facebook use was associated with greater social comparison and greater self-objectification, which, in turn, was each related to …

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Pushing and Pulling: Unraveling the Bidirectional Relationship Between Resilience and Benign and Malicious Envy Among Adolescents.

Envy manifests in two distinct forms: benign envy, which arises from upward social comparisons and motivates self-improvement (e.g., exerting effort to bridge competence gaps), and malicious envy, which provokes hostile intentions to diminish others' advantages (e.g., derogating peers' accomplishments). Resilience, the capacity to cope effectively with adversity, may shape responses to upward social comparison by channeling envy toward benign self-improvement motivation and away from malicious, other-derogating motivation. We employed a longitudinal study and a weekly diary method to investigate the bidirectional relationship between resilience and benign and malicious envy, examining both trait and state levels. In Study 1, 208 adolescents were recruited as participants for a three-wave, three-year longitudinal study. In Study 2, 463 adolescents were recruited for a weekly diary survey …

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Women's body image across resistance training modalities: A multidimensional mixed methods study.

Resistance training (RT) is recognized for its psychological benefits, including improvements in body image. However, RT encompasses diverse modalities that vary in emphasis on aesthetics, performance, and health, and little research has examined how these different modalities shape women's body image. This study examined women's body image across four RT modalities: Bodybuilding, CrossFit, Strength Sports, and General Health. A convergent mixed methods design was employed in a sample of 153 women (ages 18-40) who had at least six months of RT experience. Participants completed measures assessing positive (e.g., body appreciation, pride) and negative (e.g., shame, guilt, envy) body image and responded to open-ended questions targeting body image across perceptual, cognitive, emotional, and behavioral dimensions. Quantitative data were analyzed using ANOVAs and Chi-square tests to examine…

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The influence of the Big Five personality traits on daily internal and external aggression tendencies: a dual-pathway mechanism from the perspective of social comparison theory-a diary study.

Personality traits are key factors influencing both internal and external aggression. Based on the General Aggression Model, this study used a 10-day diary method to track 190 college students and examine how the Big Five personality traits affect daily internal and external aggression, while clarifying the dual-path mechanism of benign and malicious envy from the perspective of Social Comparison Theory. The results showed that conscientiousness, agreeableness, and openness significantly and negatively predicted daily aggression. Meanwhile, malicious envy played a significant mediating role between conscientiousness, openness, and internal/external aggression, whereas benign envy showed no significant mediation. Integrating aggression and social comparison theories, this study proposed a "Dual-Drive Model of Personality, Aggression, and Social Comparison," revealing how social comparison…

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Religiousness-happiness links in Türkiye and Jordan: the role of gratitude and envy.

Happiness is central to psychological well-being, yet less is known about the emotional processes that may help account for its association with religiousness in Muslim populations. The present study examined whether gratitude and two forms of envy (malicious and benign) were statistically associated with the relationship between religiousness and happiness among Muslim adults in Türkiye and Jordan. Participants were 812 Muslim adults who completed validated measures of religiousness, happiness, gratitude, and benign and malicious envy. Path analyses showed that religiousness was positively associated with happiness. In addition, higher religiousness was associated with greater gratitude and lower malicious envy, both of which were in turn associated with higher happiness. Benign envy was not significantly associated with either religiousness or happiness and did not show a significant i…

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