People may face feelings of insignificance due to a number of causes, including having low self-esteem, [2] being depressed, living in a huge, impersonal city, [1] comparing themselves to wealthy celebrity success stories, [3] working in a huge bureaucracy, or being in awe of a natural wonder.
A person's "...sense of personal insignificance comes from two primary experiences: (a) the developmental experience with its increasing awareness of separation and loss, transience, and the sense of lost felt perfectibility; and (b) the increasing cognitive awareness of the immutable laws of biology and the limitations of the self and others in which idealization gives way to painful reality." To deal with feelings of insignificance, "...each individual seeks narcissistic reparation through the elaboration of a personal narrative or myth, a story, which gives one's life a feeling of personal significance, meaning, and purpose." These "...myths provide the individual with a personal sense of identity, and they confirm and affirm memberships in a group or community, and provide guidelines and an idealized set of behaviors..., [and] endorse an explanation for the mysterious universe." [4]
In modern society, people living in crowded, anonymous major cities may face feelings of insignificance. George Simmel's work has addressed the issue of how the "dissociation typical of modern city life, the freeing of the person from traditional social ties as from each other" can lead to a "loss or diminution of individuality." Moreover, when a person feels like "...just another face in the crowd, an object of indifference to strangers", it can "lead to feelings of insignificance..." [1]
Individuals working in large, bureaucratic organizations who do not have "concrete evidence of success" may have "feelings of insignificance, disillusionment, and helplessness, which are the hallmarks of burnout. [5] Some people in bureaucratic jobs who lack meaningful tasks, and who feel that institutional mechanisms or obstacles prevent them from receiving official recognition for their efforts, may also face boreout. [6]
People facing an acute depression constantly have "[g]uiltiness and insignificance feelings". [7] People facing issues of inferiority, due to the subjective, global, and judgmental self-appraisal that they are deficient may also have feelings of insignificance. [8]
In the book The Fear of Insignificance, psychologist Carlo Strenger "...diagnoses the wide-spread fear of the global educated class of leading insignificant lives." [9] Strenger warns "...that the global celebrity culture is adding fuel to the 'fear of insignificance' by undermining one’s self-image and sense of self-worth." He noted that "...over recent years people around the world have been suffering from an increasing fear of their own 'insignificance'." He argues that the "impact of the global infotainment network on the individual is to blame," because it has led to the creation of "a new species...homo globalis – global man." In this new system, people "...are defined by our intimate connection to the global infotainment network, which has turned ranking and rating people on scales of wealth and celebrity into an obsession."
Strenger states that "...as humans we naturally measure ourselves to those around us, but now that we live in a “global village” we are comparing ourselves with the most “significant” [celebrity] people in the world, and finding ourselves wanting." He notes that "...in the past being a lawyer or doctor was a very reputable profession, but in this day and age, even high achievers constantly fear that they are insignificant when they compare themselves to [celebrity] success stories in the media. Strenger claims that this "...creates highly unstable self-esteem and an unstable society." [3]
Alain de Botton describes some of the same issues in his book Status Anxiety . Botton's book examines people's anxiety about whether they are judged a success or a failure. De Botton claims that chronic anxiety about status is an inevitable side effect of any democratic, ostensibly egalitarian society.
Edith Wharton stated that “It is less mortifying to believe one's self unpopular than insignificant, and vanity prefers to assume that indifference is a latent form of unfriendliness.” [10] Leo Tolstoy wrote that “If you once realize that to-morrow, if not to-day, you will die and nothing will be left of you, everything becomes insignificant!” [10]
Blaise Pascal emphasized "the apparent insignificance of human existence, the "...dread of an unknown future", and the "...experience of being dominated by political and natural forces that far exceed our limited powers"; these elements "strike a chord of recognition with some of the existentialist writings that emerged in Europe following the Second World War." [11]
Erich Fromm states that in modern capitalist societies, people develop a "...feeling of personal insignificance and powerlessness" due to "...economic recessions, global wars and terrorism." Fromm argues that in capitalist societies, the "...individual became subordinated to capitalist production and worked for profit's sake, for the development of new investment capital and for conspicuous spending." In making people "...work for extrapersonal ends," capitalism made people into a "servant to the very machine he built" and caused feelings of insignificance to arise.
Martin Luther believed that the solution to the feelings of insignificance felt by the common person "...was to accept individual insignificance, to submit, to give up individual will and strength and hope to become acceptable to God." [12]
A person who is in awe of a monumental natural wonder, such as a massive mountain peak or waterfall, may feel insignificant. [13] [ better source needed ] Awe is an emotion comparable to wonder [14] but less joyous, and more fearful or respectful. Awe is defined in Robert Plutchik's Wheel of emotions [15] as a combination of surprise and fear. One dictionary definition is "an overwhelming feeling of reverence, admiration, fear, etc., produced by that which is grand, sublime, extremely powerful, or the like: in awe of God; in awe of great political figures". In general awe is directed at objects considered to be more powerful than the subject, such as the breaking of huge waves on the base of a rocky cliff, the thundering roar of a massive waterfall, the Great Pyramid of Giza, the Grand Canyon, or the vastness of open space in the cosmos (e.g., the overview effect).
In her column in Scientific American, Jennifer Ouellette referred to the vastness of the cosmos: [16]
If one embraces an atheist worldview, it necessarily requires embracing, even celebrating, one's insignificance. It's a tall order, I know, when one is accustomed to being the center of attention. The universe existed in all its vastness before I was born, and it will exist and continue to evolve after I am gone. But knowing that doesn't make me feel bleak or hopeless. I find it strangely comforting.
The concept of "insignificance" is also important to the literary philosophy of cosmicism. One of the prominent themes in cosmicism is the utter insignificance of humanity. H. P. Lovecraft believed that "the human race will disappear. Other races will appear and disappear in turn. The sky will become icy and void, pierced by the feeble light of half-dead stars. Which will also disappear. Everything will disappear." [17]
Colin Wilson criticizes “the sense of defeat, or disaster, or futility, that seems to underlie so much...20th century literature", and its tendency "...to portray human existence as insignificant and futile." Wilson "...calls this affliction the "fallacy of insignificance", and as he explains in The Stature of Man this fallacy is unconsciously embedded in the psychology of the modern individual." Wilson argues that the "other-directed individual...is the typical person found in our modern society today and is a victim of the "fallacy of insignificance"." He claims that the "...other directed individual has been conditioned by society to lack self-confidence in their ability to achieve anything of real worth, and thus they conform to society to escape their feelings of unimportance and uselessness." [18]
Emotions are physical and mental states brought on by neurophysiological changes, variously associated with thoughts, feelings, behavioral responses, and a degree of pleasure or displeasure. There is no scientific consensus on a definition. Emotions are often intertwined with mood, temperament, personality, disposition, or creativity.
Rollo Reece May was an American existential psychologist and author of the influential book Love and Will (1969). He is often associated with humanistic psychology and existentialist philosophy, and alongside Viktor Frankl, was a major proponent of existential psychotherapy. The philosopher and theologian Paul Tillich was a close friend who had a significant influence on his work.
In psychoanalytic theory, a defence mechanism is an unconscious psychological operation that functions to protect a person from anxiety-producing thoughts and feelings related to internal conflicts and outer stressors.
Emotional reasoning is a cognitive process by which an individual concludes that their emotional reaction proves something is true, despite contrary empirical evidence. Emotional reasoning creates an 'emotional truth', which may be in direct conflict with the inverse 'perceptional truth'. It can create feelings of anxiety, fear, and apprehension in existing stressful situations, and as such, is often associated with or triggered by panic disorder or anxiety disorder. For example, even though a spouse has shown only devotion, a person using emotional reasoning might conclude, "I know my spouse is being unfaithful because I feel jealous."
Oculesics, a subcategory of kinesics, is the study of eye movement, behavior, gaze, and eye-related nonverbal communication. The term's specific designation slightly varies apropos of the field of study. Communication scholars use the term "oculesics" to refer to the investigation of culturally-fluctuating propensities and appreciations of visual attention, gaze and other implicitly effusive elements of the eyes. Comparatively, medical professionals may ascribe the same appellation to the measurement of a patient's ocular faculty, especially subsequent a cerebral or other injury.
The following outline is provided as an overview of and topical guide to the human self:
The Art of Loving is a 1956 book by psychoanalyst and social philosopher Erich Fromm. It was originally published as part of the World Perspectives series edited by Ruth Nanda Anshen. In this work, Fromm develops his perspective on human nature from his earlier works, Escape from Freedom and Man for Himself – principles which he revisits in many of his other major works. He criticizes the popular conception of love and asserts that "love is the only provision for a sane and satisfying human existence".
Buddhism includes an analysis of human psychology, emotion, cognition, behavior and motivation along with therapeutic practices. Buddhist psychology is embedded within the greater Buddhist ethical and philosophical system, and its psychological terminology is colored by ethical overtones. Buddhist psychology has two therapeutic goals: the healthy and virtuous life of a householder and the ultimate goal of nirvana, the total cessation of dissatisfaction and suffering (dukkha).
Escape from Freedom is a book by psychoanalyst Erich Fromm, first published in the United States by Farrar & Rinehart in 1941 with the title Escape from Freedom and a year later as The Fear of Freedom in UK by Routledge & Kegan Paul. It was translated into German and first published in 1952 under the title Die Angst vor der Freiheit. In the book, Fromm explores humanity's shifting relationship with freedom, how individual freedom can cause fear, anxiety and alienation, and how many people seek relief by relinquishing freedom. He describes how authoritarianism can be a mechanism of escape, with special emphasis on the psychosocial conditions that enabled the rise of Nazism.
Belongingness is the human emotional need to be an accepted member of a group. Whether it is family, friends, co-workers, a religion, or something else, some people tend to have an 'inherent' desire to belong and be an important part of something greater than themselves. This implies a relationship that is greater than simple acquaintance or familiarity.
The sociology of emotions applies sociological theorems and techniques to the study of human emotions. As sociology emerged primarily as a reaction to the negative effects of modernity, many normative theories deal in some sense with emotion without forming a part of any specific subdiscipline: Karl Marx described capitalism as detrimental to personal 'species-being', Georg Simmel wrote of the deindividualizing tendencies of 'the metropolis', and Max Weber's work dealt with the rationalizing effect of modernity in general.
Carroll Ellis Izard was an American research psychologist known for his contributions to differential emotions theory (DET), and the Maximally Discriminative Affect Coding System (MAX) on which he worked with Paul Ekman. Izard also undertook empirical studies into the facial feedback hypothesis according to which emotions which have different functions also cause facial expressions which in turn provide us with cues about what emotion a person is feeling. In addition, Izard constructed a multidimensional self-report measure – the Differential Emotions Scale – currently in its 4th edition (DES-IV). His later research focused on emotional development in young children and the development and testing of his Emotions Course for Young Children.
Emotion classification, the means by which one may distinguish or contrast one emotion from another, is a contested issue in emotion research and in affective science. Researchers have approached the classification of emotions from one of two fundamental viewpoints:
The overview effect is a cognitive shift reported by some astronauts while viewing the Earth from space. Researchers have characterized the effect as "a state of awe with self-transcendent qualities, precipitated by a particularly striking visual stimulus". The most prominent common aspects of personally experiencing the Earth from space are appreciation and perception of beauty, unexpected and even overwhelming emotion, and an increased sense of connection to other people and the Earth as a whole. The effect can cause changes in the observer's self concept and value system, and can be transformative.
Disgust is an emotional response of rejection or revulsion to something potentially contagious or something considered offensive, distasteful or unpleasant. In The Expression of the Emotions in Man and Animals, Charles Darwin wrote that disgust is a sensation that refers to something revolting. Disgust is experienced primarily in relation to the sense of taste, and secondarily to anything which causes a similar feeling by sense of smell, touch, or vision. Musically sensitive people may even be disgusted by the cacophony of inharmonious sounds. Research has continually proven a relationship between disgust and anxiety disorders such as arachnophobia, blood-injection-injury type phobias, and contamination fear related obsessive–compulsive disorder.
Awe is an emotion comparable to wonder but less joyous. On Robert Plutchik's wheel of emotions awe is modeled as a combination of surprise and fear.
The self-discrepancy theory states that individuals compare their "actual" self to internalized standards or the "ideal/ought self". Inconsistencies between "actual", "ideal" and "ought" are associated with emotional discomforts. Self-discrepancy is the gap between two of these self-representations that leads to negative emotions.
Carlo Strenger was a Swiss and Israeli psychologist, philosopher, existential psychoanalyst and public intellectual who served as professor of psychology and philosophy at Tel Aviv University.
Reverence is "a feeling or attitude of deep respect tinged with awe; veneration". Reverence involves a humbling of the self in respectful recognition of something perceived to be greater than the self.
Emotional abandonment is a subjective emotional state in which people feel undesired, left behind, insecure, or discarded. People experiencing emotional abandonment may feel at a loss. They may feel like they have been cut off from a crucial source of sustenance or feel withdrawn, either suddenly or through a process of erosion. Emotional abandonment can manifest through loss or separation from a loved one.
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