Awe and time perception

The aim of this study was to systematically examine the effect of awe-inducing stimuli on the judgment of time. Three experiments were conducted using temporal bisection tasks in which participants viewed awe-inducing and no awe-inducing images presented for different durations and were asked to judge whether their duration was similar to a short or long anchor duration. Images of panoramic landscapes and images of the faces of well-known and admired people were used in experiments 1 and 2, respectively. In experiment 3, they did not judge the duration of the images, but that of a neutral stimulus occurring during the presentation of images. In each experiment, participants rated the awe-inducing and no-awe-inducing images according to their components: admiration, beauty, awe, emotional valence, arousal, symbolic self-size, and full-body self-size. Results consistently showed significant time distortions when participants viewed the different awe-inducing images compared to the no-awe images, although the effect was weaker for the images of faces than for those of landscapes. Time distortion took the form of temporal lengthening in Experiments 1 and 2 and shortening in Experiment 3. These different temporal distortions are consistent with attention effects due to awe-inducing stimuli which capture attention to the detriment of time processing.

Interaction between creation and appreciation: How linguistic art creation impacts the aesthetic evaluation of haiku poetry and ink paintings

In the psychology of aesthetics, compared with appreciation, there are fewer studies on art creation. This study aims to examine the influence of art creation on appreciation using haiku poetry with reference to the Mirror Model-a process model combining creation and appreciation. Although the model has been primarily used to examine visual arts, we examine its applicability to linguistic arts. In addition, we use ink painting to examine whether a generalisation across artistic genres can occur. The 115 participants were divided into two conditions-creation and control. The former created haiku before and after appreciation, while the latter did not create any haiku. The results showed no improvement in evaluation through creation. Additionally, recognising the difficulty related to creation leads to aesthetic evaluation, and this relationship is mediated by awe. These results expand the existing information regarding the Mirror Model in terms of the different art genres.

Relationships Between Meaning in Life and Positive and Negative Spirituality in a Field Setting in Japan

This study examined the relationships between positive/negative spirituality and meaning in life at two religious sites in Japan. Participants reported greater sadness and less meaning in life at Koyasan Okunoin, a temple with graves surrounded by nature, than at Nachi Kumano Taisha, a shrine with a waterfall. However, greater feelings of happiness protected meaning in life in the presence of sadness at Koyasan. Additionally, participants who felt a sense of awe reported greater meaning in life through self-liberation, regardless of the sites. The results provide new insights into meaning in life from the two sides of spirituality.

Ecological experiential learning and tourists' pro-environmental behavior intentions: The mediating roles of awe and nature connection

Due to the important role of tourists' behavior plays in marine protected areas (MPAs) and the increasing popularity of ecological experiential learning (EEL) journeys, this study aims to investigate whether and how EEL impact tourists' pro-environmental behavior (PEB) intentions through both emotional and cognitive pathways. To achieve this, four nature education trips with EEL content were organized, and PEB intentions of 228 tourists to MPAs were analyzed using surveys. The findings revealed that the low-effort PEB intentions of individuals under 24 years old were significantly lower compared to those of older tourists. Furthermore, EEL was positively associated with both low and high effort PEB intentions. The sense of awe acted as a mediator between EEL and low-effort PEB intentions, whereas nature connection was found to mediate the relationship between EEL and both low and high-effort PEB intentions. This study contributes to the growing body of research on the drivers of tourists PEB and provides a theoretical framework for promoting PEB intentions in MPAs.''''.

The bright side of words: Norms for 9000 Spanish words in seven discrete positive emotions

In recent years, assumptions about the existence of a single construct of happiness that accounts for all positive emotions have been questioned. Instead, several discrete positive emotions with their own neurobiological and psychological mechanisms have been proposed. Of note, the effects of positive emotions on language processing are not yet properly understood. Here we provide a database for a large set of 9000 Spanish words scored by 3437 participants in the positive emotions of awe, contentment, amusement, excitement, serenity, relief, and pleasure. We also report significant correlations between discrete positive emotions and several affective (e.g., valence, arousal, happiness, negative discrete emotions) and lexico-semantic (e.g., frequency of use, familiarity, concreteness, age of acquisition) characteristics of words. Finally, we analyze differences between words conveying a single emotion ("pure" emotion words) and those denoting more than one emotion ("mixed" emotion words). This study will provide researchers a rich source of information to do research that contributes to expanding the current knowledge on the role of positive emotions in language. The norms are available at https://doi.org/10.6084/m9.figshare.21533571.v2.

Awe Correlates With Resilience to COVID-19 Stressors Independent of Religiosity

Awe is an emotion defined by an experience of vastness and cognitive accommodation that is unique among other positive emotions in that its cognitive effects are more similar to those of negative emotions. The current study posits that because of its unique cognitive effects, awe may related to resilience to stressors introduced by the COVID-19 pandemic. It was hypothesized that awe would significantly correlate with resilience to COVID-19 even when controlling for religiosity. Religiosity was included in the analyses because of strong support in previous research connecting it to both awe and resilience. Regression analyses revealed that awe and religiosity were both significant correlates of resilience but when placed in the same model, the relationship between religiosity and resilience disappeared. An exploratory mediation analysis was conducted to further explore this result. Implications for understanding resilience in the face of COVID-19 and directions for future research are discussed.

Awe and wise reasoning in adolescents: The mediating role of small-self and need for relatedness

Background

Interpersonal conflict is inevitable in the adolescent socialization process; wise reasoning is applicable to and effective for interpersonal conflict problem solving. However, the role of emotions in wise reasoning remains unclear and less explored in empirical research. According, this study explored the relationship between awe and wise reasoning, and proposed the influence pathways from the self-transcendence of awe to examine the facilitative effect of decentralized emotions on wise reasoning. Method: A total of 812 tenth and eleventh graders (age range 15-19 years, M = 16.07, SD = 0.76, 54.6% male) from a high school in Zhejiang, China completed self-report questionnaires that measured awe, small-self, need for relatedness, and wise reasoning via an online survey.

Results

Structural equation models demonstrated that adolescents' trait awe positively predicted their wisdom in conflict situations-wise reasoning directly and indirectly through the parallel mediating role of small-self and need for relatedness.

Conclusions

This finding validates the facilitative effect of decentralized emotions on wise reasoning and the internal and external influence pathways. The study laid the foundation for future exploration of the role of emotion types on wise reasoning and provided practical guidance for the solution of interpersonal conflict in social interactions among adolescents.

Virtual Reality for Awe and Imagination

Empirical research has explored the potential of the emotion of awe to shape creativity, while theoretical work has sought to understand the link between this emotion and transformation in terms of imagining new possible worlds. This branch of study relies on the transformative potential of virtual reality (VR) to examine and invite cognitive and emotional components of transformative experiences (TEs) within the interdisciplinary model of Transformative Experience Design (TED) and the Appraisal-Tendency Framework (ATF). TED suggests using the epistemic and emotional affordances of interactive technologies, such as VR, to invite TEs. The ATF can provide insight into the nature of these affordances and their relationship. This line of research draws on empirical evidence of the awe-creativity link to broaden the discourse and consider the potential impact of this emotion on core beliefs about the world. The combination of VR with these theoretical and design-oriented approaches may enable a new generation of potentially transformative experiences that remind people that they can aspire to more and inspire them to work toward imagining and creating a new possible world.

The perceived duration of vast spaces is mediated by awe

Looking out over the Pacific Ocean or the Grand Canyon can lead to a sense of vastness. As a perceptual phenomenon, vastness poses a unique challenge because traditional measures of distance are not capable of explaining such large spatial extents. Vastness, however, may lead to a sense of awe, and awe, in turn, can dilate one's experience of time. Time, then, may be a meaningful proxy measure of vastness. Whether vastness is related to the perception of time and if the emotional experience of awe plays a role in that relation was explored herein. Across three experiments, we examined the relation between vastness, awe, and perceived time. In Experiment 1, participants reproduced the perceived duration of images varying in vastness and rated them in terms of the awe experienced as if they were in the spaces. Greater vastness led to higher awe scores and longer duration estimates, with awe mediating the relation between vastness and time. Experiment 1 assessed if the average brightness of images, absent of scene structure, explained changes in perceived duration. Brightness did not explain variance in perceived duration; thus, the scene structure of vast scenes may play a role in altering perceived time. Experiment 1 examined if scene semantics could explain changes in perceived duration. Whereas the relation between vastness and perceived duration vanished, a weak, mediated effect still occurred. Ultimately, time may not be a proxy measure of vastness, but we find evidence that emotion can link the relation between spatial and temporal perception.

Perceived Changes of Attitudes and Behaviors of Seventh-Day Adventists During the COVID-19 Pandemic: Findings from a Cross-Sectional Survey in Germany

To analyze which pandemic related changes of attitudes and behaviors were perceived by Seventh-day Adventists (SDA) and how these relate to wellbeing, a cross-sectional survey with standardized questionnaires was performed. Participants (n = 1,494) stated changes for Relationships, Digital media usage and Nature/Silence/Contemplation, but not for Spirituality or Reflection of life. Best predictors of psychological wellbeing (WHO-5) were Spiritual wellbeing, perceived Restrictions and Awe/Gratitude (R² = .32). Mediation analyses (R² = 0.51) revealed a mediation effect of Awe/Gratitude between spiritual to psychological wellbeing (β = 0.11, p < 0.0001). Perceived changes were less relevant to buffer the negative effects of the pandemic; instead, they were related to fears of future. More relevant to stabilize SDAs´ wellbeing was their spirituality.

The unaffordable and the sublime

In this paper I examine a set of exceptional aesthetic experiences that remove us from our pragmatic everyday life and involve a specific type of unaffordability. I then extend this notion of unaffordability to experiences of awe and its relation to the sublime. My analysis is guided by considerations of the phenomenologically inspired enactivist approach that supports an affordance-based accounts of aesthetic experience. I review some recent neurophenomenological studies of the experience of awe, and I then sketch out a phenomenology of awe as it approaches the sublime.

From aesthetics to ethics: Testing the link between an emotional experience of awe and the motive of quixoteism on (un)ethical behavior

According to the awe-quixoteism hypothesis, one experience of awe may lead to the engagement in challenging actions aimed at increasing the welfare of the world. However, what if the action involves damaging one individual? Across four experiments (N = 876), half participants were induced to feel either awe or a different (pleasant, activating, or neutral-control) emotion, and then decided whether achieving a prosocial goal (local vs. global). In the first three experiments this decision was assessed through a dilemma that involved to sacrifice one individual's life, additionally in Experiments 2 and 3 we varied the quality of the action (ordinary vs. challenging). In Experiment 4, participants decided whether performing a real helping action. Overall, in line with the awe-quixoteism hypothesis, the results showed that previously inducing awe enhanced the willingness to sacrifice someone (Experiments 1, 2 and 3) or the acceptance to help (Experiment 4) when the decision involved engaging in challenges aimed at improving the welfare of the world.

Effects of psilocybin microdosing on awe and aesthetic experiences: a preregistered field and lab-based study

There is an increased societal trend to engage in microdosing, in which small sub-hallucinogenic amounts of psychedelics are consumed on a regular basis. Following subjective reports that microdosing enhances the experience of nature and art, in the present study we set out to study the effects of psilocybin microdosing on feelings of awe and art perception. In this preregistered combined field- and lab-based study, participants took part in a microdosing workshop after which they volunteered to self-administer a psilocybin microdose or a placebo for three consecutive weeks, while the condition was kept blind to the participants and researchers. Following a 2-week break, the condition assignment was reversed. During each block, participants visited the lab twice to measure the effects of psilocybin microdosing vs. placebo. We used standardized measures of awe, in which participants reported their experiences in response to short videos or when viewing abstract artworks from different painters. Our confirmatory analyses showed that participants felt more awe in response to videos representing funny animals and moving objects in the microdosing compared to the placebo condition. However, about two-third of our participants were breaking blind to their experimental condition. Our exploratory findings suggest that expectancy-effects may be a driving factor underlying the subjective benefits of microdosing.

Brand awe: A key concept for understanding consumer response to luxury and premium brands

In this study, we propose a new concept, brand awe, and explore its nature, underlying dimensions, and roles in relation to consumer responses. Brand awe is a specific mixture of emotions that consumers feel when they encounter a luxury or premium brand that they perceive to be vast and, thus, requires a schematic accommodation. Exploratory Factor Analysis (N = 205) and Confirmatory Factor Analysis (N = 256) of the survey data based on fourteen brands yielded three dimensions of brand awe: Euphoria, Enthrallment, and Vastness. Results support the reliability and validity of the brand awe construct and the important mediating roles of brand awe between its triggers (i.e., prestige, luxuriousness, excellence, and innovation) and consumer responses.

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.

Perceived changes of specific attitudes, perceptions and behaviors during the Corona pandemic and their relation to wellbeing

Background

During the COVID-19 pandemic, most people had to cope with the restrictions of the lockdown, leaving them to their fears, insecurity and isolation. On the other hand, due to the unexpected ‘extra time’ there was room for new experiences and for personal reflections on what is essential in life, to perceive nature and relations more consciously etc. We, therefore, intended to analyze perceived changes of attitudes and behaviors during the time of lockdown, and whether these perceptions would contribute to personal wellbeing during the pandemic.

Methods

An anonym cross-sectional online survey was performed for data collection, using standardized questionnaires, i.e., the WHO-Five Well-being Index (WHO-5), Brief Multidimensional Life Satisfaction Scale (BMLSS), Awe/Gratitude scale (GrAw-7), and the newly developed Perceived Changes Questionnaire (PCQ).

Results

Within the number of respondents (n = 1277), women were predominating (67.5%). Participants’ mean age was 50.9 ± 14.9 years. Exploratory factor analyses showed that the 24-item Perceived Changes Questionnaire differentiated five factors that would account for 61% of variance: (1) Nature/Silence/Contemplation (Cronbach’s alpha = .87), (2) Spirituality (Cronbach’s alpha = .83), (3) Relationships (Cronbach’s alpha = .80), (4) Reflection on life (Cronbach’s alpha = .74), (5) Digital media usage (Cronbach’s alpha = .74). Strongest changes were observed for Relationships and Nature/Silence/Contemplation. Perceived changes were stronger among older persons, among persons with higher wellbeing, and among those who relied on their faith as a resource. These changes were predicted best by a person’s perception of wondering awe in distinct situations with subsequent feelings of gratitude. Stepwise regression analyzes revealed that participants’ wellbeing was explained best by low perceived burden and high life satisfaction (R² = .46). Awe/gratitude, perceived changes in terms of Nature/Silence/Contemplation and low Reflections of live are further variables that would predict a person’s wellbeing among the COVID-19 pandemic.

Conclusions

During the Corona pandemic, people tried to find ways to adapt to the outcomes of the restrictions. The perceived changes of attitudes and behaviors can be interpreted in terms of a reappraisal strategy. These can be measured with the extended version of the PCQ which was found to have good quality indices and a plausible factor structure. The reported changes contribute to persons’ wellbeing only to some extend, indicating that they represent an independent quality of relevance in peoples’ life.

Piloerection is not a reliable physiological correlate of awe

In scientific and popular literature, piloerection (e.g. goosebumps) is often claimed to accompany the experience of awe, though this correlation has not been tested empirically. Using two pre-registered and independently collected samples (N = 210), we examined the objective physiological occurrence of piloerection in response to awe-inducing stimuli. Stimuli were selected to satisfy three descriptors of awe, including perceptual vastness, virtual reality, and expectancy-violating events. The stimuli reliably elicited self-reported awe to a great extent, in line with previous research. However, awe-inducing stimuli were not associated with the objective occurrence of piloerection. While participants self-reported high levels of goosebumps and "the chills," there was no physical evidence of this response. These results suggest that piloerection is not reliably connected to the experience of awe-at least using stimuli known to elicit awe in an experimental setting.

Broadening Your Mind to Include Others: The relationship between serotonergic psychedelic experiences and maladaptive narcissism

RATIONALE

Recent research has shown that classical serotonergic psychedelic (CSP) drugs may be used to ameliorate certain health issues and disorders. Here we hypothesised that CSP experiences, through their ability to induce awe and ego-dissolution, may result in a reduction of maladaptive narcissistic personality traits, such as a strong sense of entitlement and lack of empathy.

OBJECTIVES

Our objective was to investigate whether high levels of awe and ego dissolution during recent CSP experiences are associated with currently lower levels of maladaptive narcissism.

METHODS

In this pre-registered high-powered (N = 414) study, we used an online retrospective survey asking participants to describe their 'most awe-inspiring, impressive, significant, or emotionally intense experience', as well as several validated scales to test our hypothesis.

RESULTS

A statistically significant mediation model indicated that recent CSP-induced experiences were associated with currently increased feelings of connectedness and affective empathetic drive, which in turn were associated with decreased exploitative-entitled narcissism. This relationship held even when taking into account sensation-seeking personality features. We found no evidence for feelings of ego dissolution to have the same effect.

CONCLUSIONS

Feelings of awe, but not ego dissolution, during recent CSP experiences were associated with increased feelings of connectedness and empathy, which in turn were associated with decreased levels of maladaptive narcissism personality features. This suggests that CSPs hold therapeutic potential for disorders involving connectedness and empathy, such as the treatment of pathological narcissism, and that the induction of connectedness through awe appears to be the driving force behind this potential.

Experimentally induced awe does not affect implicit and explicit time perception

The effects of emotion on time perception are elusive: depending on the intensity, valence and arousal of the situation, implicit and explicit time perception seems to slow down or speed up. Awe is a strong and powerful positive emotion that is typically elicited in response to vast stimuli and therefore inducing awe may be optimally suited for studying the relationship between emotion and time perception. In two studies we investigated whether the experience of awe would result in an expanded perception of time. Participants watched awe-eliciting, positive and neutral videos and simultaneously conducted a temporal bisection task, in which they classified vibrotactile stimuli as short or long. As expected awe videos elicited stronger feelings of awe than positive and control videos, while they were matched with positive videos in terms of subjective valence and arousal. However across both studies we did not find consistent effects of awe on implicit and retrospective time perception. Only in the first study, stronger subjective feelings of awe were associated with an increased dilation of time perception. The current findings indicate that lab-induced awe does not affect implicit and explicit time perception and we suggest that more ecologically valid ways to induce awe may be required in future studies.

Oh, the things you don't know: awe promotes awareness of knowledge gaps and science interest

Awe is described as an a "epistemic emotion" because it is hypothesised to make gaps in one's knowledge salient. However, no empirical evidence for this yet exists. Awe is also hypothesised to be an antecedent to interest in science because science is one way to fill those knowledge gaps. Results from four pre-registered studies (N = 1518) indicate that manipulating awe through online (Studies 1a, 1b, and 1c) and virtual reality (Study 2) videos, led to greater awareness of knowledge gaps. Awareness of knowledge gaps was consistently associated with greater science interest and to choosing tickets to a science museum over tickets to an art museum (Study 1b). These effects were not consistently observed on, nor moderated by, other measures related to cognition, religion, and spirituality. However, exploratory analyses showed that science interest was better predicted by positive emotions than by awe. Still, these results provide the first empirical evidence of awe as an "epistemic emotion" by demonstrating its effects on awareness of knowledge gaps. These findings are also extended to the effects of awe on science interest as one possible outcome of awareness of knowledge gaps.

Openness to Experience, Extraversion, and Subjective Well-Being Among Chinese College Students: The Mediating Role of Dispositional Awe

Awe is the emotion experienced when people confront stimuli so vast and novel that they require accommodation. Dispositional awe, in contrast, captures individual differences in the tendency to experience awe. Previous research has found that state awe could predict life satisfaction; however, no study has focused on the indirect effects of dispositional awe on the relationship between personality traits and subjective well-being. Previous studies have found that both openness to experience and extraversion were significant predictors of subjective well-being. Both openness to experience and awe involve cognitive flexibility. Awe can also arise from engaging in social events. Previous research has found that those who are higher in dispositional awe tend to be more extraverted and open to experience. Therefore, the main purpose of this study is to test the mediating role of dispositional awe among openness to experience, extraversion, and subjective well-being. To test this hypothesis, a total of 332 Chinese college students were invited to complete an anonymous survey using a cross-sectional design. The results of structural equation modeling showed that openness to experience and extraversion predicted higher levels of dispositional awe, while dispositional awe predicted higher levels of subjective well-being. Moreover, dispositional awe mediated the effects of openness to experience and extraversion on subjective well-being. The findings of this study suggest that openness to experience and extraversion may invite more experiences of awe and thus promote subjective well-being.

Awe or horror: differentiating two emotional responses to schema incongruence

Experiences that contradict one's core concepts (e.g. of the world, people, the self) elicit intense emotions. Such schema incongruence can elicit awe, wherein experiences that are too vast to understand with existing cognitive schemata cause one to feel that schemata should be updated [i.e. a "need for cognitive accommodation" (NFA); Keltner & Haidt, 2003. Approaching awe, a moral, spiritual, and aesthetic emotion. Cognition and Emotion, 17(3), 297-314]. However, other emotional responses to schema incongruence, such as horror, have not been investigated. The current studies compared awe and horror to investigate if they are distinct emotional responses to schema incongruence. Study 1 observed significant differences between awe and horror in cognitive appraisals (e.g. certainty, legitimacy), indicating several areas of dissimilarity. Study 2 found evidence that awe and horror are both responses to schema incongruence, as schema incongruence and NFA were salient in awe and horror, but not a contrast emotion. However, awe and horror were elicited by different types of schema incongruence: awe by spiritual vastness, horror by extremity. Awe-eliciting experiences also appeared to be easier to assimilate than horrifying experiences, as NFA and uncertainty were significantly lower in awe than in horror. Differences in the functions of horror and awe are also discussed.

Awe as a Scientific Emotion

Awe has traditionally been considered a religious or spiritual emotion, yet scientists often report that awe motivates them to answer questions about the natural world, and to do so in naturalistic terms. Indeed, awe may be closely related to scientific discovery and theoretical advance. Awe is typically triggered by something vast (either literally or metaphorically) and initiates processes of accommodation, in which existing mental schemas are revised to make sense of the awe-inspiring stimuli. This process of accommodation is essential for the kind of belief revision that characterizes scientific reasoning and theory change. Across six studies, we find that the tendency to experience awe is positively associated with scientific thinking, and that this association is not shared by other positive emotions. Specifically, we show that the disposition to experience awe predicts a more accurate understanding of how science works, rejection of creationism, and rejection of unwarranted teleological explanations more broadly.

Wonder, appreciation, and the value of art

There has been much work on what people appreciate in art, but comparatively little on what feelings of appreciation consist in. What do people feel when they encounter artworks that they value? We propose that the value of art is registered by the emotion of wonder. Departing from some standard approaches in empirical aesthetics, we focus on the appreciation of art as art rather than mere aesthetic preference. Aesthetic preferences can have many different correlates outside the domain of art (as when we select graphically appealing consumer items or judge the attractiveness of people), and preference judgments with respect to art can reflect nonaesthetic considerations and tell us rather little about art appreciation. We argue that when it comes to the appreciation of art as such, wonder plays a special role. We introduce wonder and compare it to other candidates that are discussed in the recent empirical literature, such as beauty, interest, and being moved. We analyze wonder and emphasize three subemotional components: cognitive perplexity, perceptual engagement, and a sense of reverence.

The Perceptual Basis of Vast Space

"Vast" is a word often applied to environmental terrain that is perceived to have large spatial extent. This judgment is made even at viewing distances where traditional metric depth cues are not useful. This paper explores the perceptual basis of vast experience, including reliability and visual precursors. Experiment 1 demonstrated strong agreement in ratings of the spatial extent of two-dimensional (2D) scene images by participants in two countries under very different viewing conditions. Image categories labeled "vast" often exemplified scene attributes of ruggedness and openness (Oliva & Torralba, 2001). Experiment 2 quantitatively assessed whether these properties predict vastness. High vastness ratings were associated with highly open, or moderately open but rugged, scenes. Experiment 3 provided evidence, consistent with theory, that metric distance perception does not directly mediate the observed vastness ratings. The question remains as to how people perceive vast space when information about environmental scale is unavailable from metric depth cues or associated scene properties. We consider possible answers, including contribution from strong cues to relative depth.

Experiencing versus contemplating: Language use during descriptions of awe and wonder

Awe and wonder are theorised to be distinct from other positive emotions, such as happiness. Yet little empirical or theoretical work has focused on these emotions. This investigation explored differences in language used to describe experiences of awe and wonder. Such analyses can provide insight into how people conceptualise these emotional experiences, and whether they conceptualise these emotions to be distinct from other positive emotions, and each other. Participants wrote narratives about experiences of awe, wonder and happiness. There were differences in the language used to describe these positive emotional states, consistent with the theorised functions of each emotion. Awe was related to observing the world, reflected in greater use of perception words. Wonder was related to trying to understand the world, reflected in greater use of cognitive complexity and tentative words. Language use for both emotions reflected an environmental focus, whereas language use for happiness reflected a social/relationship focus.