Why Does Awe Have Prosocial Effects? New Perspectives on Awe and the Small Self

Unveiling the underlying structure of awe in virtual reality and in autobiographical recall: an exploratory study

Over the last two decades, awe has attracted the attention of an increasing number of researchers. The use of virtual reality has been identified as one of the most effective techniques for eliciting awe, in addition to more personalized methods for inducing emotion, such as autobiographical recall. However, previous measures of awe were unable to uncover the hidden structure of this experience. Awe experience scale (AWE-S) has been validated as a comprehensive measure of contingent awe in English, providing new opportunities for analysis. In this two-phases study, we investigated whether the latent structure of the experience of awe evoked by the autobiographical recall technique (Study 1) overlapped with that induced by exposing participants to a validated virtual reality awe-eliciting training (Study 2). The original English AWE-S structure held both in autobiographical recall induction and virtual reality-based elicitation. Despite evidence of overlap between English and Italian structures, low correlations were found between Italian trait measures used to test the concurrent validity of the AWE-S in the Italian sample and AWE-S state dimensions. This study highlights cultural differences in awe experience, trait, and state variations, and provides new insights into the standardized induction of this emotion through simulated environments.

The Impact of Awe on Existential Isolation: Evidence for Contrasting Pathways

We propose that awe has multifaceted relations with existential isolation, a feeling of separation between the self and others or the world. Three studies examined the relation between awe and existential isolation via feelings of small self (vastness, self-size, self-perspectives) and a sense of connectedness. Awe (vs. a control topic) was induced either using virtual reality (Study 1) or a recall task (Studies 2 and 3) and was indirectly associated with higher and lower levels of existential isolation through differing pathways. Awe was associated with lower feelings of existential isolation via an increased sense of vastness, which in turn predicted greater connectedness; whereas awe was associated with higher feelings of existential isolation via increased sense of feeling small, which in turn predicted lower connectedness. This work advances understanding of the complex nature of awe-revealing its competing effects on the self and the social connectedness pathways through which awe can influence existential isolation.

The effects of awe on interpersonal forgiveness: the mediating role of small-self

Awe could increase prosocial behavior, but little is known about its effects on interpersonal forgiveness. This study aims to explore the potential impact of awe on interpersonal forgiveness and the underlying mechanism of this process, using a combination of questionnaires, economic game and computational modeling. In Study 1, we utilized Trait Awe Scale (TAS) and Forgiveness Trait Scale (FTS) to examine the association between trait awe and trait forgiveness. In Study 2, we employed pre-screened video to induce awe, happy and neutral emotions, then evaluated the effects of induced awe on small-self and interpersonal forgiveness in hypothetical interpersonal offensive situations (Study 2a) and two economic interaction situations (Study 2b). Results from Study 1 indicate that there is a positive correlation between trait awe and trait forgiveness. Study 2 reveal that awe can enhance interpersonal forgiveness in both interpersonal conflict situations and economic interaction situations, and this effect is mediated by the sense of small-self elicited by awe. Overall, these findings contribute to our understanding of the potential impact of awe on interpersonal forgiveness and provide valuable insights into the mechanisms through which awe may influence forgiveness. Further research in this area could help to elucidate the potential applications of awe-based interventions in promoting forgiveness and positive social interactions.

Facilitative effect of awe on cooperation: The role of the small-self and self-other inclusion

Awe has been theorized as a kind of self-transcendence emotion that has an important impact on individual social behavior. Based on the self-transcendence of awe, this study examined how awe can increase small-self and self-other inclusion to facilitate cooperation among individuals across three studies (N = 1162). First, the relationship between awe, cooperative propensity, and the mediating role of small-self and self-other inclusion in the relationship was examined using questionnaires on trait levels (Study 1). Second, awe emotions were induced from the state level through behavioral experiments to verify the facilitative effect on cooperative behavior in multiple rounds of public goods dilemma (Study 2). Third, by adding the induction of negative awe to discuss the impact of different valence of awe on cooperative behavior, the mediating role of small-self and self-other inclusion was supported (Study 3). Results show that awe has a facilitative effect on cooperation, which provides strong evidence for the positive social function of self-transcendent emotional awe.

The Effect of Group Identity on Chinese College Students' Social Mindfulness: Testing a Moderated Mediation Model

Purpose

The current study examined the effect of group identity on social mindfulness, how awe mediates this effect, and lastly how empathy may moderate the various indirect pathway.

Methods

A total of 2041 Chinese college students were recruited from different universities or colleges to complete the questionnaire including group identity scale, awe scale, empathy scale and social mindfulness scale. This study was conducted using random and convenient sampling, as well as SPSS and its plugin PROCESS as a statistical tool.

Results

The present study showed that group identity was positively associated with awe and social mindfulness. Awe was positively associated with social mindfulness. Empathy further moderated the relationship between group identity and awe, awe and social mindfulness, as well as group identity and social mindfulness.

Conclusion

The findings of this study shed light on a correlation between group identity and social mindfulness. Furthermore, this study emphasizes the practical importance of intervening in the empathy level of students who have poor empathy in order to increase their social mindfulness.

A closer look at the time course of bodily responses to awe experiences

The structure and function of awe have been examined by focusing on the average level of outcomes during awe experiences. In the present study, we tested the psychophysiological process of experiencing awe, focusing on time-series changes in skin conductance responses (SCRs), a moment-by-moment measure of sympathetic nervous responses, and pupil diameter, which is dilated or constricted through the sympathetic and parasympathetic nervous system. The responses were measured through an experiment where 77 Japanese university students watched emotional (awe, amusement, or neutral) videos while moving a joystick when they felt supernatural agency or non-agency, examining the underlying psychological processes. We found that experiencing awe was associated with frequent and steep changes in SCRs and frequent changes in pupil diameter. The joystick inclination, the perceptions of the supernatural, was kept at a high level from the start to the end of awe experiences. These results may reflect the psychophysiological processes of awe: the "fluctuation" of the sympathetic nervous system might underlie awe-specific experiences. Our findings shed new light on the mechanisms of the body-mind interaction in awe experiences.

Planet earth calling: unveiling the brain's response to awe and driving eco-friendly consumption

Eco-friendly consumption is important for solving climate crisis and moving humanity toward a better future. However, few consumers are willing to pay premiums for eco-friendly products. We investigated the psychological and neural factors that can increase eco-friendly consumption. We propose an experience of awe, in which the individual self is temporarily attenuated as the importance of beings other than oneself increases. Behavioral (Study 1) and functional magnetic resonance imaging (fMRI; Study 2) experiments were conducted to explore the awe mechanisms through which climate crisis messages lead to eco-friendly consumption. In Study 1, we found participants felt awe when exposed to climate crisis messages, and their choice of eco-friendly consumption increased. In Study 2, we found that when individuals were exposed to messages depicting the climate crisis (as opposed to a control stimulus), their brains exhibited a lower level of activation in the self-awareness processing and a higher level of activation in external attention processing areas. These results suggest that the awe experience plays an important role in promoting eco-friendly consumption. Marketing must evolve from satisfying basic individual needs to a high level for the well-being of humanity, the planet, and the biosphere. This study sheds light on our understanding of human perceptions of the climate crisis and suggests an effective communication strategy to increase individuals' eco-friendly actions.

Transcending the self to transcend suffering

Suffering is inevitable in human life. Our perspective paper theorizes on precise mechanisms for how self-transcendence-the state in which an individual looks beyond the self and adopts a larger perspective including concern for others and the world-may help people endure the experience of suffering. From an examination of empirical literature ranging from social psychology to clinical research, we propose that self-transcendence may aid the endurance of suffering along three psychological levels: (1) On the level of affect, the unique profundity and positivity of self-transcendent experiences (e.g., awe, flow, compassion) may supersede and reduce the salience of negative affect arising from suffering (e.g., fear, despair, depressive mood). (2) On the level of cognition, the larger frame of reference provided by self-transcendent thinking may contextualize one's suffering as something comprehendible, thereby helping to resolve the challenges of making meaning from suffering (e.g., that one's existing meaning systems are unable to explain the suffering event). (3) On the level of motivation, the drive to fulfill one's need for self-transcendence may counterbalance the more hedonically-oriented motivations that can promote negative coping strategies in response to suffering (e.g., avoidance, substance abuse). All three mechanisms may also provoke downstream prosocial behaviors that help embed the individual into networks of social support. Altogether, by synthesizing specific mechanisms from affective, cognitive, and motivational self-transcendent processes, our paper establishes a theoretical framework for how self-transcendence may help people endure and transcend suffering, thereby elevating the conditions and experiences of our existence.

Psychedelic unselfing: self-transcendence and change of values in psychedelic experiences

Psychedelic experiences have been shown to both facilitate (re)connection to one's values and change values, including enhancing aesthetic appreciation, promoting pro-environmental attitudes, and encouraging prosocial behavior. This article presents an empirically informed framework of philosophical psychology to understand how self-transcendence relates to psychedelic value changes. Most of the observed psychedelic value changes are toward the self-transcendent values of Schwartz's value theory. As psychedelics also reliably cause various self-transcendent experiences (STEs), a parsimonious hypothesis is that STEs change values toward self-transcendent values. I argue that STEs indeed can lead to value changes, and discuss the morally relevant process of self-transcendence through Iris Murdoch's concept of "unselfing". I argue that overt egocentric concerns easily bias one's valuations. Unselfing reduces egocentric attributions of salience and enhances non-egocentric attention to the world, widening one's perspective and shifting evaluation toward self-transcendent modes. Values are inherently tied to various evaluative contexts, and unselfing can attune the individual to evaluative contexts and accompanying values beyond the self. Understood this way, psychedelics can provide temporarily enhanced access to self-transcendent values and function as sources of aspiration and value change. However, contextual factors can complicate whether STEs lead to long-term changes in values. The framework is supported by various research strands establishing empirical and conceptual connections between long-term differences in egocentricity, STEs, and self-transcendent values. Furthermore, the link between unselfing and value changes is supported by phenomenological and theoretical analysis of psychedelic experiences, as well as empirical findings on their long-term effects. This article furthers understanding of psychedelic value changes and contributes to discussions on whether value changes are justified, whether they result from cultural context, and whether psychedelics could function as tools of moral neuroenhancement.

The Potential of Religion for Promoting Sustainability: The Role of Stewardship

The present paper discusses how religious, theistic stewardship-the belief that humans have a responsibility to take care of the world that God created and has entrusted to humankind-promotes pro-environmental support among religious individuals. Reviewing the existing literature, we describe how religious stewardship belief may shape cognitions and emotions regarding various environmentally relevant objects (i.e., natural environment, environmental problems, and pro-environmental behaviors) and how these cognitions and emotions lead to motivation to engage in pro-environmental action. We also discuss religious beliefs that may suppress the positive effects of stewardship belief as well as key factors that may moderate the effects of stewardship belief. Last, we discuss potential ways of leveraging religious stewardship in messaging and communications for behavioral change toward sustainability. Although the existing evidence on whether religion helps or hinders environmental protection is mixed, our review suggests that stewardship belief clearly provides great potential for environmental support among religious communities.

Awe in the workplace promotes prosocial behavior

In the existing literature on awe, many research findings indicate the positive impact of awe on prosocial behavior. However, very few studies have examined awe in organizational contexts, and researchers have neglected to investigate the effect of awe induced by workplace elicitors. In a between-subject experimental study (N = 264), we introduced awe elicited by work factors, and examined its effect on prosocial intention and behavior (as compared with the neutral emotion condition and pleasantness condition). The results showed significant differences between prosocial intention and prosocial behavior in the three conditions. Importantly, awe evoked by workplace elicitors has a significant positive effect on prosocial behavior, and prosocial intention mediates this relationship. This study is among the first to examine the impact of awe induced by workplace elicitors, the results of which suggest that managers should consider creating workplaces that inspire awe.

It's awe-fully unfamiliar: The effect of familiarity on awe within a virtual reality setting

Awe-inducing scenes are purported to involve vastness and a need for accommodation. Familiarity with a stimulus should reduce the need for accommodation, thereby reducing the intensity of awe experienced. The present study tested the effect of familiarity to a natural awe-inducing scene on the experience of awe. Forty undergraduate participants (N = 40) participated in a virtual reality experiment. Using a within-subjects design, participants viewed (in counterbalanced order) an awe-inducing nature scene that was either familiar or unfamiliar. The dependent measure was self-reported awe. Results confirmed that participants experienced diminished awe while viewing a familiar awe-inducing scene compared to viewing an unfamiliar awe-inducing scene.

Going beyond ourselves: the role of self-transcendent experiences in wisdom

Having good moral character often involves shifting one's focus of attention from the self to others and the world. Across three studies (N  =  605 adults), we found converging evidence that self-transcendent experiences, specifically awe and flow, enabled the expression of wisdom, as captured by wise reasoning and epistemic humility measures. Study 1 found that dispositionally awe- and flow-prone people have stronger wise reasoning and epistemic humility abilities, over and above dispositional happiness. Consistent with Study 1, Study 2 found that, across diverse recalled experiences, individuals who experienced more awe showed greater wise reasoning, and those who experienced more flow showed greater epistemic humility. In Study 3, using situated interventions, we induced awe (watching a video involving vast nature scenes) and flow (composing a song using an online music maker) and compared them with neutral and amusement experiences. Compared to these control conditions, eliciting awe and flow facilitated one's (1) ability to address interpersonal conflicts with wise reasoning, (2) ability to acknowledge one's epistemic gaps, and (3) willingness to improve those aspects and one's general moral character. Altogether, these findings reveal the promising role of self-transcendent experiences in motivating people to appreciate others' perspectives beyond one's own.

Experimental elicitations of awe: a meta-analysis

A meta-analytic review of studies that experimentally elicited awe and compared the emotion to other conditions (84; 487 effects; 17,801 participants) examined the degree to which experimentally elicited awe (1) affects outcomes relative to other positive emotions (2) affects experience, judgment, behaviour, and physiology, and (3) differs in its effects if the awe state was elicited through positive or threatening contexts. The efficacy of methods that have been used to experimentally elicit awe and the possibility of assessing changes in the state of the self with experimental awe elicitations were also examined. Meta-analyses with robust variance estimation revealed that awe affected outcomes compared to other positive emotions and control conditions; affected experience, judgment, and behaviour; and had similar effects if elicited through positive or threatening contexts. The ability to compare awe to negative emotion states and its effects on physiology was limited by a small number of available effects. Images, videos, autobiographical recall, and naturalistic exposure were effective in eliciting awe. Exploratory analyses suggested that some processes involved in changes in the self can be related to experimental awe elicitations. These findings suggest awe is a discrete emotion and identifies areas for future investigation.

The Social Effects of an Awesome Solar Eclipse

Astronomical events such as solar eclipses have played a transformative role in human social collectives as sources of collective wonder, inspiration, and reconciliation. Do celestial phenomena systematically shape individuals and their groups? Guided by scientific treatments of awe as an experience that helps individuals form into collectives, we used Twitter data (N = 2,891,611 users) to examine the social impact of a historic, awe-inspiring celestial event: the 2017 solar eclipse. Relative to individuals residing outside the eclipse's path, individuals inside it exhibited more awe and expressed less self-focused and more prosocial, affiliative, humble, and collective language (Study 1). Further, individuals who exhibited elevated awe surrounding the eclipse used more prosocial, affiliative, humble, and collective language relative to their preeclipse levels and relative to users who exhibited less awe (Study 2). These findings indicate that astronomical events may play a vital collective function by arousing awe and social tendencies that orient individuals toward their collectives.

Why dispositional awe promotes psychosocial flourishing? An investigation of intrapersonal and interpersonal pathways among Chinese emerging adults

Promoting the psychosocial flourishing of emerging adults is crucially important. The tendency to feel awe, as captured by dispositional awe, may be a protective factor that promotes psychosocial flourishing. Inspired by the broaden-and-build theory, the present study sought to investigate the underexplored relationship between dispositional awe and psychosocial flourishing among emerging adults by establishing a dual-mediated model, which focuses on an intrapersonal mechanism of meaning in life and an interpersonal mechanism of social connectedness. Data were collected from a cross-sectional sample of 1213 Chinese emerging adults who completed a series of anonymous questionnaires regarding dispositional awe, psychosocial flourishing, meaning in life, and social connectedness. Results of the correlation analysis revealed positive and significant associations among dispositional awe, meaning in life, social connectedness, and psychosocial flourishing. Structural equation modeling demonstrated that meaning in life and social connectedness fully mediated the association between dispositional awe and psychosocial flourishing. The mediation effect of meaning in life was stronger than that of social connectedness. These findings contributes to the science of flourishing by identifying the internal mechanisms of why dispositional awe promotes the psychosocial flourishing of emerging adults.

Dispositional Awe and Online Altruism: Testing a Moderated Mediating Model

Dispositional awe has a positive effect on prosociality. However, it has not been tested whether this disposition appears in online altruism. Using a large sample of 3,080 Chinese undergraduates, this study tested a moderated mediating model that takes self-transcendent meaning in life (STML) as a mediator and subjective socioeconomic status (SSES) as a moderator. As predicted, dispositional awe was positively correlated with online altruism, partly via the indirect effect of STML. SSES moderated both the direct and indirect effects. Specifically, the predictive effects of dispositional awe on both online prosocial behavior and STML were greater for lower rather than higher SSES. This study extends the prosociality of dispositional awe to cyberspace. Other implications are also discussed herein.

Striatal and septo-hypothalamic responses to anticipation and outcome of affiliative rewards

Humans are intrinsically motivated to bond with others. The ability to experience affiliative emotions (such as affection/tenderness, sexual attraction, and admiration/awe) may incentivize and promote these affiliative bonds. Here, we interrogate the role of the critical reward circuitry, especially the Nucleus Accumbens (NAcc) and the septo-hypothalamic region, in the anticipation of and response to affiliative rewards using a novel incentive delay task. During Functional Magnetic Resonance Imaging (FMRI), participants (n = 23 healthy humans; 14 female) anticipated and watched videos involving affiliative (tenderness, erotic desire, and awe) and nonaffiliative (i.e., food) rewards, as well as neutral scenes. On the one hand, anticipation of both affiliative and nonaffiliative rewards increased activity in the NAcc, anterior insula, and supplementary motor cortex, but activity in the amygdala and the ventromedial prefrontal cortex (vmPFC) increased in response to reward outcomes. On the other hand, affiliative rewards more specifically increased activity in the septo-hypothalamic area. Moreover, NAcc activity during anticipation correlated with positive arousal for all rewards, whereas septo-hypothalamic activity during the outcome correlated with positive arousal and motivation for subsequent re-exposure only for affiliative rewards. Together, these findings implicate a general appetitive response in the NAcc to different types of rewards but suggests a more specific response in the septo-hypothalamic region in response to affiliative rewards outcomes. This work also presents a new task for distinguishing between neural responses to affiliative and non-affiliative rewards.

Openness to experience and dispositional awe: The moderating role of subjective socioeconomic status and mediating role of Zhong-Yong thinking style in Chinese undergraduates

Existing research has established that openness to experience can enhance dispositional awe. For the first time, the current study examines whether subjective socioeconomic status (SSES) moderates and a Zhong-Yong thinking style mediates this effect. A sample of 2,377 Chinese undergraduates (mean age 20.7, ranging from 18 to 26) was recruited. As shown in previous research, openness was found to be positively associated with dispositional awe. As predicted, the relationship was moderated by familial and school SSES. The positive correlation was significantly larger in cases of lower familial and school SSES. The mediating effect of Zhong-Yong thinking style was also supported in the relationship between openness and dispositional awe, as was the moderating effect of familial SSES; however, a suppressive effect was found for school SSES. The implications of this study are discussed herein.

The Potential Role of Awe for Depression: Reassembling the Puzzle

Recently, interest in the unique pathways linking discrete positive emotions to specific health outcomes has gained increasing attention, but the role of awe is yet to be elucidated. Awe is a complex and transformative emotion that can restructure individuals' mental frames so deeply that it could be considered a therapeutic asset for major mental health major issues, including depression. Despite sparse evidence showing a potential connection between depression and awe, this link has not been combined into a proposal resulting in specific intervention guidelines. The aim of this perspective was three-fold: (i) to provide a new unifying model of awe's functioning-the Matryoshka model; (ii) to show systematic and explicit connections between this emotion and depression; and (iii) to suggest specific guidelines of intervention utilizing the potential therapeutic role of awe for mental health, specifically for depression. This theoretical endeavor in its entirety has been framed within the health domain.

Revisiting Redemption: A Life Span Developmental Account of the Functions of Narrative Redemption

We propose an interdisciplinary developmental model of narrative redemption. Although redemption is one of the most thoroughly studied constructs in the narrative identity literature, research to date has not sufficiently addressed the qualitative structures of redemption, which in turn has led to a lack of attention to the developmental functions that redemption serves in different periods of the life span. Based on a review of existing perspectives on redemption across a variety of disciplines, we propose 2 forms of redemption – return and emergent – that correspond to the dual functions of the life story – stability and change. These forms of redemption also interact with the thematic focus of the narrative, which constitutes the second component of our model. Namely, narratives may emphasize either situation themes or identity themes. We use this revised conceptualization of the structures of redemption to explore the developmental functions of redemption, both theoretically and through narrative examples. We conclude that redemption is an autobiographical tool that can be adapted for different psychosocial functions across the life span.

Awe liberates the feeling that "my body is mine"

Awe is an emotional response to perceptually vast stimuli that transcend one's current frames of reference. Previous research indicated that awe promotes a smaller self, which led to the creation of a small-self hypothesis. Thus, we shed new light on this hypothesis in terms of sense of body ownership using a rubber hand illusion experiment; through it, we showed that awe evokes an increased sense of body ownership over the rubber hand and this effect was prominent among participants who experienced small self. Our findings suggest that awe might provoke a "liberation of the self" in terms of a sense of body ownership as awe has been thought to liberate existing schemas, hence informing the demonstrable implications of the psychological mechanisms of awe.