Psychology of Religion and Spirituality
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Psychology of Religion and Spirituality Awe Activates Religious and Spiritual Feelings and Behavioral Intentions Patty Van Cappellen and Vassilis Saroglou Online First Publication, October 24, 2011. doi: 10.1037/a0025986 CITATION Van Cappellen, P., & Saroglou, V. (2011, October 24). Awe Activates Religious and Spiritual Feelings and Behavioral Intentions. Psychology of Religion and Spirituality. Advance online publication. doi: 10.1037/a0025986 Psychology of Religion and Spirituality © 2011 American Psychological Association 2011, Vol. ●●, No. ●, 000–000 1941-1022/11/$12.00 DOI: 10.1037/a0025986 Awe Activates Religious and Spiritual Feelings and Behavioral Intentions Patty Van Cappellen Vassilis Saroglou Universite´ Catholique de Louvain and Belgian Universite´ Catholique de Louvain National Fund for Scientific Research In two experiments, we investigated the role of awe in activating the association between religiosity/spirituality and related feelings and behavioral intentions. In Experiment 1, the induction of awe (through the recall of a relevant event), but not the induction of pride or a neutral condition, led religious and spiritual participants to endorse a spiritual (Tibet) but not a hedonistic (Haiti) travel destination. In Experiment 2, the induction (through relevant video clips) of (a) awe of nature and (b) awe at childbirth, but not the induction of humor led religious/spiritual people to express, respectively, feelings of oneness with (a) others in general and (b) friends. Implications of these findings, for instance in understanding the role of self-transcendent positive emotions in religious rituals, are discussed. Keywords: positive emotions, awe, religion and spirituality related behavior and feelings In the psychological research of religion, teraction (Saroglou, in press), the proscribed there is often an implicit tendency to think as character of prejudice (or lack thereof), or the if the effects, or at least the associations of cost of a moral action (Batson, Schoenrade, & religion/spirituality (R/S) with relevant con- Ventis, 1993). Other studies have shown that structs, are relatively stable in time and across religious expressions become (more) manifest situations. For instance, researchers often in- when religious norms, expectations, or beliefs vestigate whether R/S is positively related to are made salient. For instance, religious people prosocial attitudes and behaviors, value hier- were found to be charitable on Sunday but not archies, moral reasoning, prejudice, or per- on weekdays (Malhotra, 2010); and, extension sonality traits (Hood, Hill, & Spilka, 2009). of prosociality to people in need occurred after Researchers also implicitly presume that once activation of a religious but not a secular con- people define themselves as religious or spir- text (Pichon & Saroglou, 2009). Similarly, re- itual (R/S), they would, rather invariantly ligious people subscribe less than nonreligious across situations, express R/S feelings, people to porn sites only on Sunday (Edelman, thoughts, and behaviors. 2009). However, studies using social experimental The aim of the present work is to focus on designs with varying experimental conditions another important contextual factor, that is, suggest that many of the correlates or effects of R/S depend on the specific context, such as the the role of positive emotions, in particular characteristics of the target in the prosocial in- awe, in facilitating the expression of relevant feelings and behaviors as a function of R/S. More specifically, we hypothesized that awe facilitates (increases or activates) religious and spiritual people’s propensity for spiritual Patty Van Cappellen, Department of Psychology, Univer- behaviors (Experiment 1) and feelings of site´ Catholique de Louvain, Louvain-la-Neuve, Belgium, closeness with others (Experiment 2). We and Belgian National Fund for Scientific Research, Lou- vain-la-Neuve, Belgium; Vassilis Saroglou, Division of So- also hypothesized that these effects are lim- cial Psychology, Universite´ Catholique de Louvain. ited to awe and do not extend to two other Correspondence concerning this article should be ad- (non self-transcendent) positive emotions, dressed to Patty Van Cappellen, Universite´ Catholique de that is, pride (Experiment 1) and amusement Louvain, Department of Psychology, Place du Cardinal Mercier 10, B 1348 Louvain-la-Neuve, Belgium. E-mail: (Experiment 2). We will detail below the ra- [email protected] tionale for these hypotheses. 1 2 VAN CAPPELLEN AND SAROGLOU Positive Emotions and Religion/Spirituality (such as a spiritual journey) or experience feel- ings of oneness with others, either proximal or Contrary to substantial research that has fo- distal. cused on the ways negative experiences and emotions (e.g., guilt, anxiety, insecurity of at- Awe as a Specific Self-Transcendent tachment, loss of loved ones, illness, depriva- Positive Emotion tion, terror) lead to R/S, shape R/S experiences, or are regulated by R/S (Hood et al., 2009; The above expectations need though to be Watts, 2007), little is known about the way specified. A recent series of studies suggests positive emotions influence R/S. A variety of that positive emotions should not be treated as a positive emotions, such as joy, gratitude, awe, single construct or as similar in valence. Like wonder, or hope, may result from R/S experi- negative emotions, positive emotions are dis- ences (Emmons, 2005), and this may explain crete and differ from (and eventually conflict the connection between R/S and well-being with) one another with regard to respective elic- (Fredrickson, 2002; Fredrickson, Cohn, Cofeey, itors, appraisals, and bodily expressions; they Pek, & Finkel, 2008). Moreover, reversing the seem to have distinct adaptive functions and causal direction, Saroglou, Buxant, and Tilquin lead to different cognitive, emotional, and be- (2008) found in two experiments that the induc- havioral outcomes (Fredrickson & Branigan, tion of positive emotions (awe in particular) 2005; Griskevicius, Shiota, & Neufeld, 2010a; increased participants’ level of reported religi- Griskevicius, Shiota, & Nowlis, 2010b; Keltner osity and spirituality. & Lerner, 2010; Shiota, Keltner, & John, 2006). In the present paper, we argue that positive For instance, positive emotions of enthusiasm emotions may also facilitate the way R/S relates and amusement tend to facilitate greater accep- and leads to relevant feelings and behavioral tance of weak persuasive messages, whereas intentions: more specifically, feelings of one- awe and nurturant love reduce persuasion by ness with others and willingness to undertake a weak messages (Griskevicius et al., 2010a). trip to a spiritual destination such as Tibet. From a personality perspective, dispositional Indeed, positive emotions have been found to in- awe mainly reflects cognitive flexibility and crease a manner of thinking that is integrative, openness, whereas dispositional joy or pride flexible, and open to information (Isen, Daubman, primarily reflects emotional stability (Shiota et & Nowicki, 1987), to enhance people’s feeling al., 2006; Shiota, Keltner, & Mossman, 2007). that life is meaningful (King, Hicks, Krull, & Del A possible key distinction between positive Gaiso, 2006), to increase the feeling of oneness emotions lies between self-transcendent emo- with others (Waugh & Fredrickson, 2006), tions (e.g., awe, love, admiration) and those that and to see both ingroup and outgroup mem- are self-oriented (e.g., pride, amusement, joy). bers as belonging to one superordinate group A key ingredient of the former, among which (Dovidio, Gaertner, Isen, & Lowrance, 1995). awe may be considered a prototype, is the pos- Religion too, and especially spirituality, im- itive evaluation of realities other than the self. plies an alternative perception of reality The latter emotions, rather, put the emphasis (Berger, 1997), the belief that life is mean- primarily on self-enhancement. We therefore ingful (Park, 2005), and empathetic emotions advance here a more specific hypothesis than and the feeling that we all belong to large the expectation presented in the previous sec- human communities (Fehr et al., 2009; Saro- tion: it is not positive emotions in general, but glou, in press). Biographical sources on con- only those that include self-transcendence as a version and religious vocation also suggest major component that should be relevant for that positive emotions play a role in facilitat- R/S’ connection with, and effects on, spiritual ing, if not activating, R/S motives, aspira- behavioral intentions and feelings of oneness tions, and decisions (Keltner & Haidt, 2003; with others. We tested this hypothesis by focus- Sundarajan, 2002). ing on the emotion of awe and comparing the Positive emotions may thus reasonably be effects of awe with the effects of the emotions suspected to enhance and facilitate, if not acti- pride and amusement. The specific rationale for vate the propensity of R/S people to undertake focusing on each of these three emotions is behaviors that express their spiritual aspirations provided below. AWE AND RELIGIOUS/SPIRITUAL OUTCOMES 3 Awe is a feeling of wonder experienced by through connection with the sacred (travel to the self when facing something vaster, Tibet) or humanity (oneness with people). greater, beyond current understanding (Kelt- Finally, amusement is the positive emotion ner & Haidt, 2003). Prototypical elicitors of experienced during social and cognitive play, awe include panoramic