Awe

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Destruction of Tyre by John Martin (1840) John Martin - Destruction of Tyre - Google Art Project.jpg
Destruction of Tyre by John Martin (1840)

Awe is an emotion comparable to wonder [1] but less joyous. On Robert Plutchik's wheel of emotions [2] awe is modeled as a combination of surprise and fear.

Contents

One dictionary definition is "an overwhelming feeling of reverence, admiration, fear, etc., produced by that which is grand, sublime, extremely powerful, or the like: [e.g.] in awe of God; in awe of great political figures." [3] Another dictionary definition is a "mixed emotion of reverence, respect, dread, and wonder inspired by authority, genius, great beauty, sublimity, or might: [e.g.] We felt awe when contemplating the works of Bach. The observers were in awe of the destructive power of the new weapon." [4] [ verification needed ]

In general, awe is directed at objects considered to be more powerful than the subject, such as the Great Pyramid of Giza, the Grand Canyon, the vastness of the cosmos, or a deity. [5]

Definitions

Awe is difficult to define, and the meaning of the word has changed over time. Related concepts are wonder, admiration, elevation, and the sublime.

In Awe: The Delights and Dangers of Our Eleventh Emotion, neuropsychologist and positive psychology guru Paul Pearsall presents a phenomenological study of awe. He defines awe as an "overwhelming and bewildering sense of connection with a startling universe that is usually far beyond the narrow band of our consciousness." Pearsall sees awe as the 11th emotion, beyond those now scientifically accepted (i.e., love, fear, sadness, embarrassment, curiosity, pride, enjoyment, despair, guilt, and anger)." [6]

Most definitions allow for awe to be a positive or negative experience, but when asked to describe events that elicit awe, most people only cite positive experiences. [7]

One definition of awe relevant to the research discussed later in this article is established by Monroy and Keltner: awe is defined as the "perceived vastness" and "need for accommodation" in shifting one's mentality regarding the world and deviating from one’s usual frame of reference. [8]

Etymology

The term awe stems from the Old English word ege, meaning "terror, dread, awe," which may have arisen from the Greek word áchos, meaning "pain." [9] The word awesome originated from the word awe in the late 16th century, to mean "filled with awe." [10] The word awful also originated from the word awe, to replace the Old English word egeful ("dreadful"). [11]

Theories

Evolutionary theories

Wanderer above the Sea of Fog (1818) by German Romantic landscape painter Caspar David Friedrich Caspar David Friedrich - Wanderer above the sea of fog.jpg
Wanderer above the Sea of Fog (1818) by German Romantic landscape painter Caspar David Friedrich

Awe reinforces social hierarchies

Keltner and Haidt [1] proposed an evolutionary explanation for awe. They suggested that the current emotion of awe originated from feelings of primordial awe – a hard-wired response that low-status individuals felt in the presence of more powerful, high-status individuals, which would have been adaptive by reinforcing social hierarchies. This primordial awe would have occurred only when the high-status person had characteristics of vastness (in size, fame, authority, or prestige) that required the low-status individual to engage in Piagetian accommodation (changing one's mental representation of the world to accommodate the new experience). Keltner and Haidt propose that this primordial awe later generalized to any stimulus that is both vast and that requires accommodation. These stimuli still include being in the presence of a more powerful other (prototypical primordial awe), but also spiritual experiences, grand vistas, natural forces/disasters, human-made works, music, or the experience of understanding a grand scientific theory. Keltner and Haidt propose that awe can have both positive and negative connotations, and that there are five additional features of awe that can color one's experience of the emotion: threat, beauty, ability, virtue, and the supernatural.

Awe is a sexually-selected characteristic

Keltner and Haidt's model has been critiqued by some researchers, including psychologist Vladimir J. Konečni. [12] Konečni argued that people can experience awe, especially aesthetic awe (of which, according to him, a "sublime stimulus-in-context" is the principal cause) only when they are not in actual physical danger. Konečni postulated that the evolutionary origins of awe are from unexpected encounters with natural wonders, which would have been sexually selected for because reverence, intellectual sensitivity, emotional sensitivity, and elite membership would have been attractive characteristics in a mate, and these characteristics would also have given individuals greater access to awe-inspiring situations. Since high-status people are more likely to be safe from danger and to have access to awe-inspiring situations, Konečni argued that high-status people should feel awe more often than low-status people. However, this hypothesis has yet to be tested and verified.

Awe increases systematic processing

A third evolutionary theory is that awe serves to draw attention away from the self and toward the environment. [7] [13] [14] This occurs as a way to build informational resources when one is in the presence of novel and complex stimuli that cannot be assimilated by one's current knowledge structures. In other words, awe functions to increase systematic, accommodative processing, and this would have been adaptive for survival. This hypothesis is the most recent and has received the most empirical support, as described in the section on social consequences of awe.

Non-evolutionary theories

Sundararajan's awe

Humanistic/forensic psychologist Louise Sundararajan [15] also critiqued Keltner and Haidt's model by arguing that being in the presence of a more powerful other elicits admiration, but does not require mental accommodation because admiration merely reinforces existing social hierarchies. Sundararajan expanded upon Keltner and Haidt's model by arguing that first, an individual must be confronted with perceived vastness. If an individual can assimilate this perceived vastness into her or his existing mental categories, she/he will not experience awe. If an individual cannot assimilate the perceived vastness, then she/he will need to accommodate to the new information (change her or his mental categories). If this is not accomplished, an individual will experience trauma, such as developing PTSD. If an individual can accommodate, she/he will experience awe and wonder. By this model, the same vast experience could lead to increased rigidity (when assimilation succeeds), increased flexibility (when assimilation fails but accommodation succeeds), or psychopathology (when both assimilation and accommodation fail). Sundararajan did not speculate on the evolutionary origins of awe.

Research

The Great Day of His Wrath by John Martin John Martin - The Great Day of His Wrath - Google Art Project.jpg
The Great Day of His Wrath by John Martin

Despite the meaningfulness[ specify ] that feelings of awe can bring, awe has rarely been scientifically studied. As Richard Lazarus wrote in his book on emotions, "Given their [awe and wonder's] importance and emotional power, it is remarkable that so little scientific attention has been paid to aesthetic experience as a source of emotion in our lives". [16] Research on awe is in its infancy and has primarily focused on describing awe (e.g., physical displays of awe and who is likely to experience awe) and the social consequences of awe (e.g., helping behavior and decreased susceptibility to persuasion by weak messages). A recent paper published a in-depth review on the research on awe.

Precipitants

Shiota, Keltner, and Mossman (2007) [7] had participants write about a time they felt awe. They found that nature and art/music were frequently cited as the eliciting stimulus. Although most definitions allow for awe to be positive or negative, participants described only positive precipitants to awe, and it is therefore possible that positive awe and awe+fear (i.e., horror) are distinctly different emotions. [17]

Awe and mental health

Awe is a unique emotional state comprising eight to ten positive feelings triggered by encountering novel stimuli that challenge the familiar. Awe involves five processes linked to well-being: “shifts in neurophysiology, a diminished focus on the self, increased prosocial relationality, greater social integration, and a heightened sense of meaning.” Awe fosters optimism, connection, and well-being while reducing anxiety, depression, and social rejection. It reshapes one's self-perception, promotes prosocial actions, strengthens the sense of connection to humanity, and deepens individual feelings of meaning. [17]

Emotional experience

In the same set of experiments by Shiota, Keltner, and Mossman (2007), [7] the researchers had participants write about a time they recently experienced natural beauty (awe condition) or accomplishment (pride condition). When describing the experience of natural beauty, participants were more likely to report that they felt unaware of day-to-day concerns, felt the presence of something greater, didn't want the experience to end, felt connected with the world, and felt small or insignificant.

The study of awe in the West is relatively recent, and the field especially lacks information on awe in non-Western contexts. Nomura, Tsuda, and Rappleye found that the effects of vastness and accommodation leading to a diminished sense of self were consistent among Chinese and American participants; however, Chinese participants had more interpersonal awe experiences than American participants’ self-awe experiences. Nature was also found to be very relevant to Japanese participants’ awe experiences. However, the effect was not as positive as it was for American participants. [18]

Physical displays

This Atlanta lightning strike may have inspired awe. Atlanta Lightning Strike edit1.jpg
This Atlanta lightning strike may have inspired awe.

Researchers have also attempted to observe the physical, non-verbal reactions to awe by asking participants to remember a time they felt awe and to express the emotion nonverbally. [19] Using this method, researchers observed that awe is often displayed through raised inner eyebrows (78%), widened eyes (61%), and open, slightly drop-jawed mouths (80%). A substantial percent of people also display awe by slightly jutting forward their heads (27%) and visibly inhaling (27%), but smiling is uncommon (10%). Cross-cultural research is needed to determine whether physical displays of awe differ by culture.

Personality and awe

Some individuals may be more prone to experiencing awe. Using self- and peer-reports, researchers [13] found that regularly experiencing awe was associated with openness to experience (self and peer-ratings) and extroversion (self-ratings). Later studies [7] also found that people who regularly experience awe ("awe-prone") have a lower need for cognitive closure and are more likely to describe themselves in oceanic (e.g. "I am an inhabitant of the planet Earth"), individuated, and universal terms, as opposed to more specific terms (e.g. "I have blonde hair").

Social consequences of awe

A more recent study found that experiencing awe increased perceptions of time and led to a greater willingness to donate time, but not to donate money. [20] The greater willingness to donate time appeared to be driven by decreased impatience after experiencing awe. Experiencing awe also led participants to report greater momentary life satisfaction and stronger preferences for experiential versus material goods (e.g. prefer a massage to a watch). [20] Awe, unlike most other positive emotions, has been shown to increase systematic processing, rather than heuristic processing, leading participants who experience awe to become less susceptible to weak arguments. [14]

Historical and cross-cultural studies of awe

Awe has been studied in the context of historical and cross-cultural emotions research, in which the parameters and expression of specific emotions are likely to differ from our own understanding. In Ancient Greece, awe or reverence is expressed by the terms aidôs and sebas. [21] In ancient Mesopotamia, awe is associated with the terms melam (Sumerian) and melammu (Akkadian), a type of "awe-inspiring aura" or radiance possessed by gods, heroes kings, temples, and other things, [22] and possessing, in some contexts, a prosocial capacity. [23] An archaeological study of awe within the framework of the monumental. Poverty Point, USA, examines its role as a prosocial emotion contributing to the forging of larger social and cultural identities. [24]

Awe and aweism

Painting by German Romantic landscape painter Caspar David Friedrich conveying a sense of awe and wonder at a natural sunset Caspar David Friedrich - Frau vor untergehender Sonne.jpg
Painting by German Romantic landscape painter Caspar David Friedrich conveying a sense of awe and wonder at a natural sunset

Awe has recently[ when? ] become a topic of interest in atheist groups,[ which? ] in response to statements from some religious individuals[ who? ] who say that atheists do not experience awe, or that experiencing awe makes one spiritual or religious, rather than an atheist. For example, see Oprah's comment that she would not consider swimmer Diana Nyad an atheist because Nyad experiences awe, as well as the response to this video by interfaith activist Chris Stedman. [25]

Awe is often tied to religion[ citation needed ], but awe can also be secular. For more examples, see the writings on being an "aweist" [26] by sociologist and atheist Phil Zuckerman, the book Religion for Atheists [27] by author Alain de Botton, and the video[ which? ] on how secular institutions should inspire awe by performance philosopher Jason Silva. [28]

See also

Related Research Articles

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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.

Positive psychology studies the conditions that contribute to the optimal functioning of people, groups, and institutions. It studies "positive subjective experience, positive individual traits, and positive institutions... it aims to improve quality of life."

Amusement is the state of experiencing humorous and entertaining events or situations while the person or animal actively maintains the experience, and is associated with enjoyment, happiness, laughter and pleasure. It is an emotion with positive valence and high physiological arousal.

Sympathy is the perception of, understanding of, and reaction to the distress or need of another life form.

Moral psychology is a field of study in both philosophy and psychology. Historically, the term "moral psychology" was used relatively narrowly to refer to the study of moral development. Moral psychology eventually came to refer more broadly to various topics at the intersection of ethics, psychology, and philosophy of mind. Some of the main topics of the field are moral judgment, moral reasoning, moral sensitivity, moral responsibility, moral motivation, moral identity, moral action, moral development, moral diversity, moral character, altruism, psychological egoism, moral luck, moral forecasting, moral emotion, affective forecasting, and moral disagreement.

<span class="mw-page-title-main">Affect (psychology)</span> Experience of feeling or emotion

Affect, in psychology, refers to the underlying experience of feeling, emotion, attachment, or mood. In psychology, "affect" refers to the experience of feeling or emotion. It encompasses a wide range of emotional states and can be positive or negative. Affect is a fundamental aspect of human experience and plays a central role in many psychological theories and studies. It can be understood as a combination of three components: emotion, mood, and affectivity. In psychology, the term "affect" is often used interchangeably with several related terms and concepts, though each term may have slightly different nuances. These terms encompass: emotion, feeling, mood, emotional state, sentiment, affective state, emotional response, affective reactivity, disposition. Researchers and psychologists may employ specific terms based on their focus and the context of their work.

<span class="mw-page-title-main">Dacher Keltner</span> American psychologist

Dacher Joseph Keltner is a Mexican-born American professor of psychology at the University of California, Berkeley, who directs the Berkeley Social Interaction Lab. He is also the founder and faculty director of the Greater Good Science Center, host of the podcast The Science of Happiness, and chief scientific advisor of Hume AI.

<span class="mw-page-title-main">Jonathan Haidt</span> American social psychologist (born 1963)

Jonathan David Haidt is an American social psychologist and author. He is the Thomas Cooley Professor of Ethical Leadership at the New York University Stern School of Business. His main areas of study are the psychology of morality and moral emotions.

<span class="mw-page-title-main">Determination</span> Positive emotional feeling

Determination is a positive emotional feeling that promotes persevering towards a difficult goal in spite of obstacles. Determination occurs prior to goal attainment and serves to motivate behavior that will help achieve one's goal.

<span class="mw-page-title-main">Admiration</span> Social emotion

Admiration is a social emotion felt by observing people of competence, talent, or skill exceeding standards. Admiration facilitates social learning in groups. Admiration motivates self-improvement through learning from role-models.

Prosocial behavior, or intent to benefit others, is a social behavior that "benefit[s] other people or society as a whole", "such as helping, sharing, donating, co-operating, and volunteering". Obeying the rules and conforming to socially accepted behaviors are also regarded as prosocial behaviors. These actions may be motivated by empathy and by concern about the welfare and rights of others, as well as for egoistic or practical concerns, such as one's social status or reputation, hope for direct or indirect reciprocity, or adherence to one's perceived system of fairness. It may also be motivated by altruism, though the existence of pure altruism is somewhat disputed, and some have argued that this falls into philosophical rather than psychological realm of debate. Evidence suggests that pro sociality is central to the well-being of social groups across a range of scales, including schools. Prosocial behavior in the classroom can have a significant impact on a student's motivation for learning and contributions to the classroom and larger community. In the workplace, prosocial behaviour can have a significant impact on team psychological safety, as well as positive indirect effects on employee's helping behaviors and task performance. Empathy is a strong motive in eliciting prosocial behavior, and has deep evolutionary roots.

<span class="mw-page-title-main">Overview effect</span> Cognitive shift caused by viewing Earth from outer space

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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.

<span class="mw-page-title-main">Insignificance</span> Emotional feeling or mental state

People may face feelings of insignificance due to a number of causes, including having low self-esteem, being depressed, living in a huge, impersonal city, comparing themselves to wealthy celebrity success stories, working in a huge bureaucracy, or being in awe of a natural wonder.

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References

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Further reading