Yves here. Given both the rapid, wrenching slide of the US into authoritarianism with the execution of Alex Pretti and that many in the US will be contending with snow and cold (hopefully by being able to stay indoors and having power stay on), a break from our regular programming seemed appropriate. The article below discusses possible personal benefits of virtuous behaviors like compassion and patience.
I would be curious to get reader assessments of the study’s methods. It sadly also seems noteworthy in our increasingly narcissistic culture that good conduct may need to be sold as a personal benefit, just like wearing a fitness tracker to make sure you get in your 10,000 steps a day.
I also have doubts about the emphasis on states of mind, as opposed to what might be called “right action”. Does merely feeling compassionate rate, like being moved by a sad story, or is altruism more consequential? Is having an attitude of patience “better” than more difficult mental wiring that produces conduct that might be mistaken for patience (impatience combined with tenacity, so that one winds up with “stick-to-it-ive-ness” in behavior)?
By Michael Prinzing, Research and Assessment Scholar, Wake Forest University. Originally published at The Conversation
Virtues such as compassion, patience and self-control may be beneficial not only for others but also for oneself, according to new research my team and I published in the Journal of Personality in December 2025.
Philosophers from Aristotle to al-Fārābī, a 10th-century scholar in what is now Iraq, have argued that virtue is vital for well-being. Yet others, such as Thomas Hobbes and Friedrich Nietzsche, have argued the opposite: Virtue offers no benefit to oneself and is good only for others. This second theory has inspired lots of research in contemporary psychology, which often sees morality and self-interest as fundamentally opposed.
Many studies have found that generosity is associated with happiness, and that encouraging people to practice kindness increases their well-being. But other virtues seem less enjoyable.
For example, a compassionate person wants to alleviate suffering or misfortune, but that requires there be suffering or misfortune. Patience is possible only when something irritating or difficult is happening. And self-control involves forgoing one’s desires or persisting with something difficult.
Could these kinds of virtues really be good for you?
My colleagues and I investigated this question in two studies, using two different methods to zoom in on specific moments in people’s daily lives. Our goal was to assess the degree to which, in those moments, they were compassionate, patient and self-controlled. We also assessed their level of well-being: how pleasant or unpleasant they felt, and whether they found their activities meaningful.
One study, with adolescents, used the experience sampling method, in which people answer questions at random intervals throughout the day. The other, studying adults, used the day reconstruction method, in which people answer questions about the previous day. All told, we examined 43,164 moments from 1,218 people.
During situations that offer opportunities to act with compassion, patience and self-control – encountering someone in need, for example, or dealing with a difficult person – people tend to experience more unpleasant feelings and less pleasant ones than in other situations. However, we found that exercising these three virtues seems to help people cope. People who are habitually more compassionate, patient and self-controlled tend to experience better well-being. And when people display more compassion, patience and self-control than usual, they tend to feel better than they usually do.
In short, our results contradicted the theory that virtue is good for others and bad for the self. They were consistent with the theory that virtue promotes well-being.
Why It Matters
These studies tested the predictions of two venerable, highly influential theories about the relationship between morality and well-being. In doing so, they offered new insights into one of the most fundamental questions debated in philosophy, psychology and everyday life.
Moreover, in the scientific study of morality, lots of research has examined how people form moral judgments and how outside forces shape a person’s moral behavior. Yet some researchers have argued that this should be complemented by research on moral traits and how these are integrated into the whole person. By focusing on traits such as patience, compassion and self-control, and their roles in people’s daily lives, our studies contribute to the emerging science of virtue.
What Still Isn’t Known
One open question for future research is whether virtues such as compassion, patience and self-control are associated with better well-being only under certain conditions. For example, perhaps things look different depending on one’s stage of life or in different parts of the world.
Our studies were not randomized experiments. It is possible that the associations we observed are explained by another factor – something that increases well-being while simultaneously increasing compassion, patience and self-control. Or maybe well-being affects virtue, instead of the other way around. Future research could help clarify the causal relationships.
One particularly interesting possibility is that there might be a “virtuous cycle”: Perhaps virtue tends to promote well-being – and well-being, in turn, tends to promote virtue. If so, it would be extremely valuable to learn how to help people kick-start that cycle.
Perhaps this is a kind of crass interpretation, but IMO, compassion (or perhaps what I’m thinking of is “empathy”, compassion being the response to one’s empathetic experience of others’ suffering) is painful — others’ suffering hurts you. But I’d rather live in a world of such people, and so I want to be that kind of person, too, so that such a world is less impossible.
I wonder whether it might be that a certain amount of public-spirited behavior arises out of a desire to alleviate the internal suffering the doer experiences in contemplation of others’ suffering. That sounds a bit selfish, but again, I think it’s a better world if people are not indifferent to others’ suffering (even if the reasons are not perfectly other-centered).