Parental reflective functioning (PRF) is important for parenting and child development. To effectively assess PRF in Chinese parents, this study aimed to revise the Parental Reflective Functioning Questionnaire (PRFQ) for the Chinese context. The original Chinese version of the PRFQ (PRFQ-C) was revised by following psychometric validation procedures in a sample of Chinese parents (N = 2,021, 1,034 mothers and 987 fathers). A series of psychometric analyses, including confirmatory factor analysis (CFA), internal consistency reliability analysis, discriminant validity, and criterion-related validity analysis, and analysis for measurement invariance between mothers and fathers, were conducted. The CFA results indicated that the final 12-item, three-factor model had a good fit {χ2(49)  =  472.381; CFI = 0.929; TLI = 0.904; RMSEA = 0.065, 90%CI = [0.060, 0.071]}. The Chinese version of the PRFQ with 12 items (PRFQ-12C) showed satisfactory reliability (omega = 0.68–0.82), discriminant validity [heterotrait-monotrait (HTMT) values < 0.85], and criterion-related validity. The PRFQ-12C also had measurement invariance across mothers and fathers. In conclusion, the PRFQ-12C is psychometrically sound and can be applied in China.

ObjectiveThis study aimed to investigate the psychometric properties of the Coparenting Relationship Scale (CRS) in Chinese samples.BackgroundThe coparenting relationship serves an important role in raising children. The CRS was originally developed to measure the multidimensionality of the coparenting relationship. However, its latent structure and psychometric properties have not been extensively addressed, particularly in non‐Western cultures.MethodData were collected from a sample of 991 Chinese families (991 mothers, 967 fathers, 31–57 years of age). Confirmatory factor analyses were utilized to provide evidence of the theoretical factorial structure. Internal consistency was examined by Cronbach's α and omega coefficients. Correlations with the Dyadic Adjustment Scale were to verify criterion validity. Configural, metric, scalar, and residual variance invariance were examined across the gender of parents in dyadic perspective.ResultsIn contrast to a poor fit for the seven‐factor structure of the original 35‐item CRS, the Chinese version of the CRS (CRS‐C) showed a good fit in a six‐factor structure with 27 items. The CRS‐C showed strict measurement invariance across gender of the parent, satisfactory internal consistency, and criterion‐related validity as indicated by marital quality.ConclusionsThese findings provided preliminary evidence that the CRS‐C is reliable and valid for measuring the coparenting relationship among Chinese parents.ImplicationsCoparenting relationship and its measurement will benefit from attention in non‐Western contexts and cross‐cultural studies.

Background: Good personality is a positive moral personality in the context of Chinese Confucianism. Based on a social-cognitive model of normative well-being, we propose that good personality positively predicts subjective well-being, mediated by the perceived social support and presence of meaning in life in the context of Chinese culture. Methods: In this cross-sectional study, there were 665 Chinese adults (134 males and 531 females) who participated in the Good Personality Questionnaire, Multi-Dimensional Scale of Perceived Social Support, Presence of Meaning in Life Questionnaire, Positive and Negative Affect Scale, and Satisfaction with Life Scale. Results: Good personality was positively associated with subjective well-being (SWB). Both the presence of meaning in life and perceived social support independently mediated the link between good personality and subjective well-being (SWB), and in Chinese adults, perceived social support has a greater mediating effect than the presence of meaning in life. Conclusion: These findings illustrate that the presence of meaning in life and perceived social support mediate the relationship between good personality and subjective well-being in the context of Chinese culture, which supports the model of normative well-being and can provide more targeted intervention guidance for research on promoting well-being in the Chinese context.