We propose that the emotion of awe (i.e., challenge that exceeds the scope of one's mental structures, requiring cognitive accommodation) awakens self-transcendence (i.e., reaching beyond one's ...self-boundary), which in turn invigorates pursuit of the authentic self (i.e., alignment with one's true self). This process has implications for prosociality. We supported our theoretical model in 14 studies (N = 4,438) using distinct awe manipulations or measures, employing different assessments of authentic-self pursuit, testing participants both in laboratory and field settings, and involving samples from both collectivistic and individualistic cultures. In Studies 1-2 (N = 828), dispositional awe was positively associated with authentic-self pursuit and induced awe motivated authentic-self pursuit. In Studies 2-9 (N = 2,461), dispositional awe was positively associated with, and induced awe strengthened, authentic-self pursuit via self-transcendence. These effects were independent of pride and happiness. In Study 10 (N = 281), self-smallness (i.e., a sense of self as small and insignificant), albeit induced by awe, did not account for the unique effects of awe on authentic-self pursuit via self-transcendence. Finally, in Studies 11-14 (N = 868), awe-induced authentic-self pursuit was linked with higher general prosociality, but lower inauthentic prosociality. The findings invite a reexamination of awe's relation with the self, while highlighting the complexity and intricacy of that relation.
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Maslow's Human Motivation extended Theory, in its late version, proposed transcendence as one of the highest levels, inclusive or holistic in the Human consciousness. Through Meaning Theory, Victor ...Frankl and Paul Wong suggested that self-transcendence is a fundamental expression of our spiritual nature and a distinctive concept. However, it is not clear whether at present, with an extensive offer of individualistic currents, transcending involves a personal issue or is rather a collective issue, related to community and culture. The objective of this research is to determine if seeking personal transcendence and seeking collective transcendence are two differentiable categories, and if there is a priority among them, which would suggest an extension of the Theory. With the participation of 402 business students in Mexico, and with the help of a structured equation model, it was determined that there is a significant difference between orientation toward "I transcend" and the orientation toward "I help others transcend." The results obtained from the selected sample indicate that individual transcendence and collective transcendence are distinguishable categories. In addition, it was found that young people prefer to seek a personal meaning rather than a collective one, which suggest that dimension of collective transcendence is prior to personal transcendence. These findings can be used to design job profiles for positions that require staff development, and it can serve as a positive pattern for life education and society.
De un punto a esta parte, la creatividad se ha convertido en un debate central en las ciencias sociales y en la opinión pública. Abundan las publicaciones y las investigaciones sobre una facultad que ...define la particularidad de la condición humana posiblemente como ninguna otra. La creatividad constituye un atributo estructural y estructurante de la acción humana, sin embargo, en nuestros días también comparece como realidad estructurada que dibuja un modelo de acción afín a la experimentación estética, pero, al mismo tiempo, regulado y rutinizado (Sánchez Capdequi, 2019). Su institucionalización como discurso normal se convierte en un hecho social inédito para las ciencias sociales. Así como disciplinas con más calado atemporal que la propia sociología, como la filosofía, la antropología y la estética, se han detenido en ella respectivamente como un incremento del ser (Gadamer), como una imaginación en apertura (Gehlen) y como itinerario simbólico afín al noúmeno de las cosas (Kant), la sociología, hasta fechas recientes, ha contado con ella, pero sin explicitarla y analizarla específicamente. Su presencia se ha dado por supuesto en episodios tan pegados a la modernidad como la revolución política, el descubrimiento científico, la moda, la innovación tecnológica, entre otros. Es en la actualidad cuando cobra centralidad y dimensión de problema en un actor contemporáneo que no sólo crea originalidad, sino que, además, tiene que crearla.
Objective
Self‐transcendence is the experience of feeling connected to something greater than oneself. Previous studies have shown high scores on self‐transcendence are associated with well‐being and ...other psychological benefits, but have rarely examined the lived experiences of highly self‐transcendent people.
Method
Black and White men and women in late‐midlife completed Life Story Interviews and self‐report measures of self‐transcendence. In Study 1 (N = 144, Mage = 56.4), we used grounded theory methodology to differentiate the stories told by participants scoring either extremely high or extremely low on self‐transcendence. In Study 2 (N = 125; Mage = 60.4), we created a quantitative coding scheme and scored 1,375 new life story scenes.
Results
In Study 1, six narrative themes were identified (closure, interconnectedness, lifelong learning, secure attachment, self‐actualization, and spiritual pluralism) as part of a “humanistic growth story.” In Study 2, four of the narrative themes were found to predict self‐transcendence scores with significant effect sizes of β = .26 to .47.
Conclusions
In our sample, highly self‐transcendent individuals tended to narrate their lived experiences as spiritual journeys of humanistic growth. This study adds to our understanding of one path of personality growth in late‐midlife, that toward self‐transcendence.
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BFBNIB, DOBA, FZAB, GIS, IJS, IZUM, KILJ, NLZOH, NUK, OILJ, PILJ, PNG, SAZU, SBCE, SBMB, SIK, UILJ, UKNU, UL, UM, UPUK
God or the Divine? Nitsche, Bernhard; Schmücker, Marcus
2023, 2023-03-20
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Is there a language of transcendence which does not fall under the well-worn categories of monism, theism, pantheism, biblical or pagan monotheism, personal or tripersonal God, or an impersonal ...absolute, conceived as immanent and/or transcendent? The present set of studies from different fields of research centers on the question whether it is possible to speak at all of transcendence or a divinity, and if it is, under what limitations does such speech proceed. In current discussion in theology and in philosophy of religion, there is a pervasive awareness that the inherited terms and alternatives, developed in the western tradition, no longer facilitate an adequate understanding of the divine. Increasing familiarity with the languages of 'immanence' and 'transcendence' (under erasure) in Hindu and Buddhist thought has further jumbled our coordinates, while holding out the promise of a more subtle and vital engagement with the matter itself of religious inquiry. A further long-established distinction, between 'personal' and 'impersonal,' also takes on rich new hues in Asian contexts, where the very notion of 'person' may undergo unsettling critiques. Transgressing the categories of 'personal' and 'impersonal' points to the mystical depth of religious traditions, emphasizes their openness and reintegrates essential elements of both perspectives. Advancing with curiosity and caution, all the contributors take seriously the diversity of historical religious traditions, while nevertheless searching for a fresh language that may connect these traditions and provide a common ground of understanding.
Abstract
Interest in the meaningful sides of media entertainment has blossomed over the last decade, with numerous scholars examining how certain media content can enhance social good and well-being. ...Because social scientific work in this area is relatively new and is rapidly evolving, numerous conceptualizations of meaningful media experiences have been introduced. In this paper we argue for the importance of recognizing a unique form of media experience that causes us to look beyond our own concerns, to recognize moral beauty, and to feel unity with humanity and nature—what we label here as “self-transcendent media experiences.”
Awe is a self‐transcendent emotion that exerts a powerful impact on the self. Through diminishing the ego, awe may help cultivate interconnection, wisdom, meaning, and purpose.
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BFBNIB, FZAB, GIS, IJS, IZUM, KILJ, NLZOH, NUK, OILJ, PILJ, PNG, SAZU, SBCE, SBMB, UL, UM, UPUK
The degree of economic inequality may lead to different environments where people develop motives and behaviours that lend them higher chances of survival. However, the specific features attributed ...to an environment with a particular level of economic inequality have received little research attention. In this research, we explored how perceived economic inequality may influence the values inferred as normative in society. Results from three studies, one correlational and two experimental, showed that perceived normative values change according to the degree of perceived economic inequality in a given context: higher levels of perceived economic inequality are related to normative self-enhancement values, whereas lower levels of perceived economic inequality are related to normative self-transcendence values. These results are discussed in terms of how information on economic inequality is used to build a general perception of the normative climate in society and, accordingly, of the values that would best guide behaviours.
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Aristotle assumed Praxis as a comportment with beings which differs from both production and Theoria. Praxis as true action means doing for the sake of doing and not for an end out of the action ...itself. In the case of the theoretical attitude toward beings Aristotle differs it from Praxis due to the autonomy Theoria carry with itself. Although near Heidegger the Aristotelian conception of action could be appreciated as a pathway to his own project in Being and Time but it is still in need of making clear the relation between self and world. to accomplish the task, we examine the non-representational attitude of Dasein to world, as its own constituting moment, which forms it in projecting own possibilities. We attribute reflection, the term coined by Heidegger, to how Dasein, without representing the self as a logical-formal possibility of his activity, comes to itself in his world-forming transcendence which is called here Praxis.
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This study aims to investigate the intricate interplay between self-transcendence, spiritual transcendence, innovative work behavior, and the mediating role of workplace spirituality. Utilizing ...structural equation modeling, it examines the associations among these variables. Mediation analysis explores the extent to which workplace spirituality mediates these relationships. The findings reveal positive connections between self-transcendence, spiritual transcendence, workplace spirituality, and innovative work behavior. Specifically, workplace spirituality partially mediates the relationship between self-transcendence and innovative work behavior while fully mediating the connection between spiritual transcendence and innovative work behavior. These results underscore the pivotal role of spirituality in the workplace in nurturing innovative behavior among employees. The practical implication emphasizes cultivating workplace spirituality to foster innovative work behavior. This study contributes to existing literature by elucidating the underlying mechanisms linking self-transcendence, spiritual transcendence, workplace spirituality, and innovative work behavior, underscoring the significance of workplace spirituality as a catalyst for enhancing innovative work behavior.
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GEOZS, IJS, IMTLJ, KILJ, KISLJ, NLZOH, NUK, OILJ, PNG, SAZU, SBCE, SBJE, UILJ, UL, UM, UPCLJ, UPUK, ZAGLJ, ZRSKP
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