This study is cross-sectional with qualitative and quantitative data and data analyses. We combined qualitative and quantitative methods to understand phenomena to contribute to the previous research literature on parents’ values for their children’s future and its relationship with dispositional optimism.

Participants chose 27 as the most important value from the 46 values provided. In addition, they suggested two: being happy (ser feliz) and loving and being loved (amar e ser amado). Table 1 shows the frequency of choice for each most important value, except for seven values chosen once: forgiving, loyal, persistent, tolerant, hopeful, hard-working, and happy.

According to Table 1, the most frequent choices were being honest, (having) faith, and being fair. No one chose the following values as the most important: lawful, dutiful, following obligations, sacrifice for others, helpful, responsible for others, cooperative, cordial, careful, trusty (fiel, in Brazilian-Portuguese), obedient, proud, patient, patriot, polite, prudent, reverent, simple, and sociable.

Why is the chosen value the most important?

The first TA looked at whether the chosen value is more important than the others. In other words, the analysis aimed at grasping whether the value was highest in hierarchy after going through the previous selections demanded by the questionnaire: all that is important, three most important, and then the most important.

After finishing phase one of the TA method, we noticed three participants defined the value instead of justifying the choice. Hence, to pursue the first research question, we excluded three cases.

The data analysis of 124 participants yielded five themes: connects to other values, connects to everything, self-and life improvements, interpersonal connection, and parents’ perspective. Some answers also had contents that defined or characterized the value, but they were not the goal of the first research question pursued. The themes are described and illustrated as follows:

Connects to other values: The value includes, implies, requires, facilitates, generates, assembles, or guides different values (sometimes all of them). For example: “it is the first step toward other qualities”, “it is the foundation of many values that I consider important”, “it is the basis for all the other values”.

Connects to everything: It is the foundation of life, human beings, everything, a whole or dignified life. Examples: “without (value) we are nothing”, “it is a necessary skill to deal with the world”, “everything revolves around it”, “without (the value) we do not advance into the future”, “the world needs more of it”.

Self- and life improvements: It entails (good) character or qualities, being morally good or dignified, having a fulfilling life, better dealing with the course of life, its challenges and situations. It also guarantees a lighter, more accessible future or life, meeting goals, and being happy with one’s choices, positive results, self-knowledge, strength, avoiding negative outcomes, and internal and interpersonal conflicts. Examples: “it is a sign of good character”, “(value) is man’s fulfillment”, “it contributes to one’s personal development”, “(value) helps being a better person every day”, “with (value) everything goes easier”, “(value) makes us stronger and happier”, “helps facing life’s challenges and unexpected situations”, “with (value) it is possible to assess the situations in life better”, “life is short, we have to look for what’s good in it and be happy whenever possible”, “so that my son does not depend on other people to be happy and meet his goals, besides making his own choices”, “because it is crucial to be the author of own’s history”.

Interpersonal connection: It is essential to social life, interconnectedness, to being a part of society, to a life with others, stressing the ability to recognize other’s perspectives, notwithstanding disagreements and differences. Examples: “(value) is the pillar of social life”, “because in society we depend on each other and (value) is essential in this context”, “having (value), we take other people into account”, “minimizes the chance of conflict with others”.

Parents’ perspective: The value belongs to the moral system of the parent, the parent teaches the value, or the parent/child lacks the value. Examples: “because of the values I teach him”, “because it is the value he needs to develop most”, “because it is what I lack in many situations in life”.

The five themes are interconnected because each has a core (represented by the theme’s name). The core demonstrates that the chosen value occupies the highest rank compared to the other possible choices. In conclusion, the TA provided evidence that 124 of the 127 participants presented a justification that showed a clear understanding of the higher rank of the chosen value.

The second TA searched for similar aspects between the elected values. The objective was to create larger groups for comparisons with the score on optimism. The choices of the three participants without justification were selected by the other 124 participants and therefore remained for this second analysis.

Table 2 shows the generated themes, the values that formed them, and the frequency of participants per theme. We decided to keep the values of honesty and faith as independent themes because of their large frequency of choice.

According to Table 2, the second TA resulted in six themes: (a) honesty, (b) autonomy and determination, (c) compassion, (d) fairness and respect, (e) faith, and (f) other values. The heterogeneity of the theme other values prevents its comparison to other themes according to the optimism score. Hence, we will not further analyze other values.

The theme compassion covers the idea of care, altruism, goodness, and kindness. These ideas sustain the connection among the values presented in Table 2 (kind, altruistic, generous, etc.). The theme of fairness and respect comprehend values associated with a social bond by following interpersonal norms and contracts that connect people as a pair, group, community, or society. The theme autonomy and determination encompass values directed abilities to reach one’s goals, take care of oneself (control oneself, respect oneself), and be independent of others. Parents’ optimism and values for the future of their children. Table 3 shows mean, standard deviation, and minimum and maximum scores on optimism, per theme.

The analysis of variance indicated significant differences among themes: F (4,106) = 3,698 (p = 0.007). The Bonferroni post hoc test helped to identify the following significant differences: faith > autonomy and determination (p = 0.030; d = 1.09), and faith > compassion (p = 0.004; d = 1.36).

Therefore, the parents who chose faith as the most important value for the child’s future were the most optimistic about their future. In addition, this faith group scored significantly higher on optimism when compared to parents that chose autonomy and determination and the group that chose compassion. These results raised interest in the sociodemographic characteristics of the faith group. The faith group is composed of 15 women and two men, mean age 37.94 years (SD = 7.15), mostly married (88.0%), 47.0% catholic, 65.0% with a higher education degree, 88.0% practice a religion, evenly distributed according to monthly (individual) income, 65.0% live in the state of Rio Grande do Sul (RS), 71.0% do not live in the capital of their state.

Given that having faith is a value commonly associated with religion, we noted that 88.0% of the participants of the faith group practice the religion they indicated in the questionnaire. To further understand the group’s high score on optimism, we investigated the association between religious practice and theme.

The percentage of religious practice was distributed as follows: faith = 88.0%, honesty = 64.0%, fairness and respect = 62.0%, compassion = 43.5%, other values = 37.5%, and autonomy and determination = 24.0%. Pearson’s chi-square test and the analysis of standardized adjusted residuals signalized a significant association between theme and religious practice, where χ² (4, n = 109) = 19.83, p = 0.001. Table 4 shows the counts for each cell, expected counts, and the adjusted residuals.

Following the minimum value of 1.96 for adjusted residuals in each cell, more participants in the faith group practice religion than would be expected by chance. Table 4 also presents more participants in the autonomy and determination group who do not practice religion than expected by chance. This latter group also scored significantly lower in optimism when compared to the faith group. We will explore these findings in the discussion section.

The three most chosen values for their children’s future were honesty, faith, and fairness. Previous Brazilian studies of Siqueira et al. (2017) and Cacciacarro and Macedo (2018) also indicated parents choose these values. Qualitative analyses guaranteed that the choices were adequately justified and thematically analyzed into coherent and manageable five groups, three of which were the most frequent choices. In the present study, there were no significant differences in dispositional optimism among parents who chose either the value of honesty, faith, and fairness (groups faith, honesty, and fairness and respect). In other words, those were the most optimistic groups.

We identified, however, a significant difference in optimism between faith group and compassion group, and between faith group and autonomy and determination group. This result led us to further look into the sociodemographic of the participants who preferred faith. It got to our attention that religious practice also was highest in the faith group, and lowest in the autonomy and determination group.

While scarce, studies show significant associations between dispositional optimism and faith. This literature, diverse in sampling, helps understand the associations found in the present study.

Mattis et al. (2004) found, in a sample of 307 African American adults, that dispositional optimism was predicted by subjective spirituality as well as by a positive relationship with God. They also reported a positive association between dispositional optimism and subjective religiosity (p < 0.01), subjective spirituality (p < 0.001), positive relationship with God (p < 0.001), and church attendance (p < 0.05). This latter result relates to our finding of the faith group’s higher score on optimism and religious practice than the other four groups.

Sohl et al. (2011, p. 3) investigated 113 US college students and found a positive correlation (p < 0.01) between optimism and participants’ justification for being optimistic: “faith in a higher power”. They also detected a positive correlation between the low pessimism subscale (p < 0.01) and the justification belief in the role of one’s ability. In addition, similarities with the present study rely on the proximity between faith and faith in a higher power and between autonomy and determination and belief in the role of one’s ability. According to our qualitative analysis, autonomy and determination comprise values that focus on the individual’s ability to succeed through their efforts and self-improvement (committed, courageous, hard-working, independent, persistent, responsible for oneself, and self-control). Even though Sohl et al. (2011) found a significant relationship in a younger sample, they showed that optimistic people tend to count on faith to cope.

In a more recent study conducted in Portugal – a country that shares common cultural roots and practices with Brazil, Monico and Alferes (2019) investigated the relationship between religiosity, optimism, and life satisfaction in 737 adults. Different scales measured religiosity: religiosity level, belief in God, types of religious beliefs, approach to God in moments of happiness/easiness and of difficulty/uncertainty, and attitudes and religious practices. The authors found a positive correlation between optimism and religiosity (p < 0.001). They also found, in Catholics, that life satisfaction mediates the relationship between religiosity and optimism. In other words, religiosity predicts a higher level of optimism when Catholic participants are satisfied with their lives.

In Latin America, a study with 284 Uruguayan adults found associations between dispositional optimism and religious beliefs (Catholic, agnostic, atheist, Christian, other, and God’s importance in the respondent’s life) and practices (frequency of practice). After controlling for religious beliefs, results showed a significant positive relationship between practicing spirituality weekly and dispositional optimism. This relationship was significant because of the high socioeconomic vulnerability associated with Lascano, where respondents lived. The study suggests that practicing a religion improves optimism, which is vital under difficult life conditions (Cid et al., 2021). In the case of parents who practice a religion, it is relevant for them to know this and choose to involve their children.

Korkmaz (2021) inquired into the relationship between optimism, happiness, and religious coping. The research consisted of an online survey of 323 Turkish Muslims (aged between 17 and 59 years). The results indicated a significant positive correlation between optimism and positive religious coping, and optimism partially mediated the relationship between positive religious coping and happiness. Optimism seems to play an essential role in the path to happiness, provided that religion is present in the person’s life.

It is interesting to note that although the studies investigated either religious practice and attitudes toward religion, God, higher power, etc., but all showed a relationship between optimism and the practice of faith. We demonstrated associations between optimism, faith, and religious practice and found literature that shows similarities with our findings. We are aware of the different constructs used in the literature (subjective spirituality, faith in a higher power, relationship with God, church attendance, religiosity, frequency of prayer/meditation). Nevertheless, dispositional optimism and the value of faith were constants that united their results and ours (Cid et al., 2021; Korkmaz, 2021; Mattis et al., 2004; Monico & Alferes, 2019; Sohl et al., 2011). Our results, therefore, add to this existing literature, corroborating the trend between faith and optimism. However, our sample of parents and the focus on their children’s future are unique to the present investigation.

Our research design presents limitations. We chose to approach the values through an instrument (the list of values) not previously used in research. Impending studies might use a reduced number of choices according to the reported results.

Along with previous Brazilian studies, we identified honesty, faith, and fairness as highly important values chosen by parents for their children’s future. In Siqueira et al. (2017), parents preferred honesty, justice, and determination. In a more qualitative approach, Cacciacarro and Macedo (2018) had found that, for parents, the most important values included respect, friendship, love, loyalty, honesty, responsibility, trust, humility, integrity, and faith. Taken together, results as those, along with ours, suggest that Brazilian parents are prone to values more directed to justice/fairness and to self-directed values (determination, integrity, faith). What this picture might lack are values more oriented toward care, such as compassion, benevolence, kindness, altruism, generosity. Thus, there are grounds for further investigations to try to understand what parents think about these values and whether they consider them as pertaining to an optimistic framework for the future of their children.

The optimistic parents of this study have a special connection with religion and the value of faith, which they want for their children’s future. However, the results are from before the harsh reality of a pandemic. It will be interesting to research whether parents would still choose the same values and, indeed, whether dispositional optimism still leads to the choices for faith, honesty, and fairness.

Before the COVID-19 pandemic, Brazil lived under a very turbulent political context. With the 2020 pandemic, the picture grew in controversy and the clash of many values, including religion and faith. Elected in 2018 with 55% of the votes, the 2019-2022 Brazilian president managed to keep the country divided and in constant discord – the mixture of politics and religion has been one of the numerous issues.

It would be interesting to conduct a second investigation on values parents wish for their children’s future and how optimistic parents remain after the COVID-19 pandemic and the change of government. Another path of research would be a survey with teachers to compare their views on wanted values for the future of their pupils. A combination of parents’ and teachers’ perspectives would provide the means to create context-based activities and projects directed to discuss values and how they may help the children’s present by acting for a better future. It would also make parents more aware of their plans for children and how they work toward those expectations.

It is also noteworthy that, albeit somewhat counterintuitive, parents chose faith (n = 17) as a wanted value for their children, but not optimism (selected by two parents). Although we mentioned the expression values for the future of children in different parts of the informed consent and the instrument’s instructions with the list of values, it might be the case that our sample does not link faith and optimism. Future studies could look into that by directly asking parents the difference between these values and how they justify weighing one more than the other.

Moral or virtue education at home occurs mainly through parenting, either with parents’ acknowledging their values or not. Unbeknownst to most parents, values are everywhere in social life, demanding a certain amount of dedication to successively achieving goals for the future. Being aware of the values that matter most to children’s future is the first step. Additionally, psychologists and educators can work together with parents and children to find ways of discussing and practicing values that may help children succeed in different interpersonal contexts of adult life (work opportunities, romantic relationships, friendships, business transactions, etc.). Honesty, fairness, and faith are a good start but should not be the sole values of such interactions.

Likewise, it would be scientifically pertinent to assess whether parents reconfigured their values for the children’s future after the COVID-19 pandemic. It is relevant to witness how honesty, fairness, faith, autonomy, and compassion have been perceived and lived after such turbulent times.