In spite of a broad body of theoretical discussion on generativity, empirical research has yet to confirm many central tenets of the theory. Within 2 research studies, 3 questions were addressed. A study of 98 midlife men and women pursued (1) the relationship between generative concerns and 4 indicators of adjustment, positive affect, negative affect, life satisfaction, and work satisfaction, and (2) the role of agency and communion as predictors of generative concerns, with attention to sex differences in these predictive roles. A study of 75 largely pre-midlife women and men provided a conceptual replication of the results of the first study, while also addressing a third question: (3) the role of age effects in the experience of generativity. Together, these studies provided evidence of a relationship between generative concerns and 2 adjustment variables, positive affect and work satisfaction. Evidence in favor of an additive model, in which agency and communion served as independent predictors of generative concerns, was also obtained. As well, there was modest evidence of sex differences, such that agency variables were more significant predictors of generativity for women and communion variables were more significant predictors for men. No evidence of an age effect in predicting generative concerns was found; in fact, all of the findings appear to be applicable to a pre-midlife sample as well as a midlife one. However, some interesting trends for age interactions were found. The research points to an association between generativity and adjustment. It also provides moderate support for an additive model predicting generative concerns with agency and communion. The importance of attending to possible sex differences in this predictive relationship is also illustrated.

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Thesis (MA (Psychology))--University of Stellenbosch, 2009. / AFRIKAANSE OPSOMMING: Hierdie verkennende studie is onderneem om die rol van fisiese welstand rakende algehele geestesgesondheid te ondersoek. Die hoofdoelstelling is om vas te stel of daar verskille is tussen die selfkonsep en veerkragtigheid van ‘n groep individue wat kompeterend aan muurbal deelneem (vir ten minste die afgelope 12 maande) en ‘n ander groep wat geensins aan enige fisiese oefening deelneem nie (ook vir die afgelope 12 maande). Beide die groepe behoort tot die ouderdomsgroep van 50- tot 60 jariges. Hierdie navorsing is aangepak binne die positiewe paradigma van sielkunde as die wetenskaplike bestudering van die oorspronge, die prosesse en meganismes rakende optimale vlakke van menslike funksionering. Binne die kwantitatiewe benadering is ‘n vergelykende navorsingstipe gebruik. Sestig deelnemers is vir die doel van die studie gebruik. Die deelnemende groep (n=30) neem op ʼn gereelde basis aktief deel aan georganiseerde muurbal in die Meestersliga van die Westelike Provinsie se Muurbalunie. Die nie-deelnemende groep (n=30) het bestaan uit dertig individue wat glad nie aan enige fisiese oefening deelneem nie. Drie meetinstrumente is deur al die respondente voltooi, naamlik die Demografiese Vraelys, die Rosenberg Selfkonsepvraelys en die Veerkragtigheidsvraelys. Statisties beduidende verskille is gevind tussen die selfkonsep en veerkragtigheid van die deelnemende groep en nie-deelnemende groep. Die deelnemende groep het ʼn hoër selfkonseptelling en veerkragtigheidstelling as die nie-deelnemende groep getoon. / ENGLISH ABSTRACT: This explorative study was undertaken to investigate the role of physical well-being regarding mental wellness. The main objective was to establish whether there is a difference in the self-concept and resilience of a group of individuals who participate in squash on a competitive level (for at least the past 12 months) and an age equivalent that does not take part in any physical exercise (for also at least the past 12 months). Both these group’s members belong to the age group of 50 to 60 year olds. This research was located in the paradigm of positive psychology as the scientific study of the origins, processes and mechanisms regarding the levels of optimal human functioning. In this quantitative approach a comparative research method was used. Sixty persons were included in the sample of the study. Members of the participating group (n=30) take part in organised squash actively in the Masters League of the Western Province Squash Union on a regular basis. The non-participating group (n=30) consisted of individuals that do not take part in any physical exercise. Three measuring instruments were completed by all the respondents, namely the Demographic Questionnaire, the Rosenberg Self-Concept Questionnaire and the Resilience Questionnaire. Significant statistical differences were found in measures of the self-concept and resilience between the participating group and the non-participating group. The participating group showed a higher self-concept score and resilience score than the non-participating group.

As I began this research, and even as a younger person, I thought it was the responsibility of my father to teach me what it is to be a man and how to embrace manhood. However, through the tools of self-study and autoethnography as a research method, it has become apparent that the responsibility falls upon me to seek manhood and to develop a lifelong practice of building good character. In the words of Dr. Leon Wright (1975), “To know God, one must know all about man.” This research seeks to bring clarity to my efforts to find out who I am. It details my journey from boy to artist to man. It works to highlight the interplay between three aspects of identity that make up my sense of self: racial identity, social/emotional identity (manhood) and lastly, my professional identity as an artist. This writing works to establish a personal meaning for manhood gained through self-reflection, personal experience, and formal rites of passage participation. This research initiates as an investigation concerning the members of my family, and my interaction with the men who have had a direct involvement in my life. This is an endeavor to document my path toward gaining/acknowledging purpose while working to acquire the knowledge of myself. I started with confronting my pain, realizing my creativity and artistry, welcoming my personality, to eventually embracing spirituality, all as a quest for knowledge. The knowledge of myself leads to the comprehension of my purpose in life, without which, as David Deida writes, I would be “totally lost, drifting, adapting to events rather than creating events” (2007, p. 37). This document is my inquiry to this acquisition of life purpose. On this quest, I have since modified Dr. Wright’s words to suggest that, “To know God, one must know all about themselves.”