This article proposes a differential sensitivity hypothesis, according to which central (i.e., relatively high in personal descriptiveness and importance) and peripheral (i.e., relatively low in personal descriptiveness and importance) self-conceptions are differentially influenced by mood: Peripheral self-conceptions are subject to a mood-congruency bias, whereas central self-conceptions are unaffected by mood. In 4 experiments, participants were first placed into a sad, neutral, or happy mood state through a guided imagery task and later completed behavior self-descriptiveness ratings, trait self-descriptiveness ratings, and trait self-descriptiveness judgmental latencies. Strong support for the differential sensitivity hypothesis was obtained. Peripheral self-conceptions were influenced by mood because they were less elaborated and consolidated and were held with lower certainty, thus increasing the likelihood for the occurrence of constructive, affect-infusing processes (J.P. Forgas, 1995a).

No abstract

No abstract

No abstract

No abstract

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), selfsmallness (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.

The human self-concept has captured the fascination and imagination of intellectuals from many walks of life-writers and poets, religious and political figures, philosophers and scientists. These intellectuals have described the self-concept as enigmatic and mysterious; the key to understanding the essence of human nature; the basis of motivation, emotion, and behavior; and the royal road to personal misery and societal woes.Some of our previous theorizing has focused on the possible evolutionary bases of the symbolic self, the type of self-concept that is possessed by humans (Sedikides & Skowronski,

This chapter discusses two self-evaluation motives, self-enhancement (to pursue, maintain, or augment the positivity of self-views—more so than objective standards would warrant) and self-protection (to avoid, repair, or minimize the negativity of self-views—even at the expense of truthful feedback). Under the self-centrality breeds self-enhancement principle (i.e., self-enhancement and self-protection will be particularly influential in personally important domains), the chapter elaborates on five pillars of the two motives: self-serving bias, better-than-average effect, selective self-memory, socially desirable responding, and overclaiming. The chapter also considers other reasons for why self-enhancement and self-protection are motivated (e.g., fluctuations in motive strength as a function of self-threat and self-affirmation) and rules out nonmotivational explanations (e.g., expectancies, egocentrism, focalism). Self-enhancement and self-protection are worthy of a place in the pantheon of human motivation.