In this article we review the emerging literature on the self-transcendent emotions. We discuss how the self-transcendent emotions differ from other positive emotions and outline the defining features of this category. We then provide an analysis of three specific self-transcendent emotions—compassion, gratitude, and awe—detailing what has been learned about their expressive behavior, physiology, and likely evolutionary origins. We propose that these emotions emerged to help humans solve unique problems related to caretaking, cooperation, and group coordination in social interactions. In our final section we offer predictions about the self-transcendent emotions that can guide future research.

Theoretical conceptualizations of awe suggest this emotion can be more positive or negative depending on specific appraisal processes. However, the emergent scientific study of awe rarely emphasizes its negative side, classifying it instead as a positive emotion. In the present research we tested whether there is a more negative variant of awe that arises in response to vast, complex stimuli that are threatening (e.g., tornadoes, terrorist attack, wrathful god). We discovered people do experience this type of awe with regularity (Studies 1 & 4) and that it differs from other variants of awe in terms of its underlying appraisals, subjective experience, physiological correlates, and consequences for well-being. Specifically, threat-based awe experiences were appraised as lower in self-control and certainty and higher in situational control than other awe experiences, and were characterized by greater feelings of fear (Studies 2a & 2b). Threat-based awe was associated with physiological indicators of increased sympathetic autonomic arousal, whereas positive awe was associated with indicators of increased parasympathetic arousal (Study 3). Positive awe experiences in daily life (Study 4) and in the lab (Study 5) led to greater momentary well-being (compared with no awe experience), whereas threat-based awe experiences did not. This effect was partially mediated by increased feelings of powerlessness during threat-based awe experiences. Together, these findings highlight a darker side of awe. (PsycINFO Database Record

Awe has been theorized as a collective emotion, one that enables individuals to integrate into social collectives. In keeping with this theorizing, we propose that awe diminishes the sense of self and shifts attention away from individual interests and concerns. In testing this hypothesis across 6 studies (N = 2137), we first validate pictorial and verbal measures of the small self; we then document that daily, in vivo, and lab experiences of awe, but not other positive emotions, diminish the sense of the self. These findings were observed across collectivist and individualistic cultures, but also varied across cultures in magnitude and content. Evidence from the last 2 studies showed that the influence of awe upon the small self accounted for increases in collective engagement, fitting with claims that awe promotes integration into social groups. Discussion focused on how the small self might mediate the effects of awe on collective cognition and behavior, the need to study more negatively valenced varieties of awe, and other potential cultural variations of the small self. (PsycINFO Database Record

Reputation systems promote cooperation and deter antisocial behavior in groups. Little is known, however, about how and why people share reputational information. Here, we seek to establish the existence and dynamics of prosocial gossip, the sharing of negative evaluative information about a target in a way that protects others from antisocial or exploitative behavior. We present a model of prosocial gossip and the results of 4 studies testing the model's claims. Results of Studies 1 through 3 demonstrate that (a) individuals who observe an antisocial act experience negative affect and are compelled to share information about the antisocial actor with a potentially vulnerable person, (b) sharing such information reduces negative affect created by observing the antisocial behavior, and (c) individuals possessing more prosocial orientations are the most motivated to engage in such gossip, even at a personal cost, and exhibit the greatest reduction in negative affect as a result. Study 4 demonstrates that prosocial gossip can effectively deter selfishness and promote cooperation. Taken together these results highlight the roles of prosocial motivations and negative affective reactions to injustice in maintaining reputational information sharing in groups. We conclude by discussing implications for reputational theories of the maintenance of cooperation in human groups.

Previous research indicates that lower-class individuals experience elevated negative emotions as compared with their upper-class counterparts. We examine how the environments of lower-class individuals can also promote greater compassionate responding-that is, concern for the suffering or well-being of others. In the present research, we investigate class-based differences in dispositional compassion and its activation in situations wherein others are suffering. Across studies, relative to their upper-class counterparts, lower-class individuals reported elevated dispositional compassion (Study 1), as well as greater self-reported compassion during a compassion-inducing video (Study 2) and for another person during a social interaction (Study 3). Lower-class individuals also exhibited heart rate deceleration-a physiological response associated with orienting to the social environment and engaging with others-during the compassion-inducing video (Study 2). We discuss a potential mechanism of class-based influences on compassion, whereby lower-class individuals' are more attuned to others' distress, relative to their upper-class counterparts.

Humility is a foundational virtue that counters selfish inclinations such as entitlement, arrogance, and narcissism (Tangney, 2000). We hypothesize that experiences of awe promote greater humility. Guided by an appraisal-tendency framework of emotion, we propose that when individuals encounter an entity that is vast and challenges their worldview, they feel awe, which leads to self-diminishment and subsequently humility. In support of these claims, awe-prone individuals were rated as more humble by friends (Study 1) and reported greater humility across a 2-week period (Study 2), controlling for other positive emotions. Inducing awe led participants to present a more balanced view of their strengths and weaknesses to others (Study 3) and acknowledge, to a greater degree, the contribution of outside forces in their own personal accomplishments (Study 4), compared with neutral and positive control conditions. Finally, an awe-inducing expansive view elicited greater reported humility than a neutral view (Study 5). We also elucidated the process by which awe leads to humility. Feelings of awe mediated the relationship between appraisals (perceptions of vastness and a challenge to one's world view) and humility (Study 4), and self-diminishment mediated the relationship between awe and humility (Study 5). Taken together, these results reveal that awe offers one path to greater humility. (PsycINFO Database Record

Compassion is an affective response to another's suffering and a catalyst of prosocial behavior.In the present studies we explore the peripheral physiological changes associated with the experience of compassion. Guided by longstanding theoretical claims, we propose that compassion is associated with activation in the parasympathetic autonomic nervous system through the vagus nerve. Across four studies, participants witnessed others suffer while we recorded physiological measures including heart rate, respiration, skin conductance, and a measure of vagal activity called respiratory sinus arrhythmia (RSA). Participants exhibited greater RSA during the compassion induction compared to a neutral control (Study 1), another positive emotion (Study 2), and a prosocial emotion lacking appraisals of another person's suffering (Study 3). Greater RSA during the experience of compassion compared to the neutral or control emotion were often accompanied by lower heart rate and respiration, but no differences in skin conductance. In Study 4, increases in RSA during compassion positively predicted an established composite of compassion-related words, continuous self-reports of compassion, and nonverbal displays of compassion. Compassion, a core affective component of empathy and prosociality, increases parasympathetic activity. (180 Words)

Negative emotions are reliably associated with poorer health (e.g., Kiecolt-Glaser, McGuire, Robles, & Glaser, 2002), but only recently has research begun to acknowledge the important role of positive emotions for our physical health (Fredrickson, 2003). We examine the link between dispositional positive affect and one potential biological pathway between positive emotions and health-proinflammatory cytokines, specifically levels of interleukin-6 (IL-6). We hypothesized that greater trait positive affect would be associated with lower levels of IL-6 in a healthy sample. We found support for this hypothesis across two studies. We also explored the relationship between discrete positive emotions and IL-6 levels, finding that awe, measured in two different ways, was the strongest predictor of lower levels of proinflammatory cytokines. These effects held when controlling for relevant personality and health variables. This work suggests a potential biological pathway between positive emotions and health through proinflammatory cytokines.