A terror management analysis of self-awareness and anxiety: The hierarchy of terror

Abstract

In this article, we apply terror management theory to the operation of self-awareness processes. According to the theory, self-esteem consists of accepting a cultural conception of reality and believing that one is living up to the standards of value inherent in that conception. The function of self-esteem is to buffer the anxiety that results from the awareness of human vulnerability and mortality that results from our capacity for self-awareness. We argue that self-awareness leads to comparisons with standards, and to behavior aimed at reducing any discrepancies that are detected, because of the potential for existential terror that self-awareness creates. Existential terror is seen as the emotional manifestation of the instinct for self-preservation. Management of this terror is conceptualized as the superordinate goal in a hierarchy of standards through which behavior is regulated. A hierarchical terror management model is proposed. This structure provides a unique analysis of the self-system and its relationship to other attitudes, values, and beliefs. The theory posits several dynamic principles that specify how self-awareness and disruptions determine the movement of conscious attention through various levels of the hierarchy. The implications of this analysis for unresolved theoretical questions about self-awareness processes, unconscius sources of motivation, and clinical problems are discussed.     

The reckonings of Nahmanides and Arnold of Villanova: on the early contacts between Christian millenarianism and Jewish messianism

Historians of the last generation have shown that millenarian circles played a critical role in transforming attitudes towards Jews and Judaism in early modern Europe. Furthermore, the Joachimist leanings that opened the way in early modern times for a rapprochement between Christians and Jews, they found, were already there in the Middle Ages. My aim here is to consider the case of Arnold of Villanova, a?lay supporter of the radical Franciscans. A?major stimulus for Arnold’s eschatological ideas was his wrestling with messianic notions widespread among Jews, especially kabbalists. However, at this early stage, messianic or millenarian expectations were associated, among both Jews and Christians, with a confrontational stance.     

The self-protective altruist: terror management and the ambivalent nature of prosocial behavior

Three studies examined the hypothesis that mortality salience (MS) will increase prosocial behaviors when the prosocial cause promotes terror management processes. However, when the prosocial cause interferes with these processes, MS will reduce prosocial behavior. In Study 1, following a MS procedure, participants indicated their willingness to donate money to charity or to donate to an organ donation organization. In Study 2, a research assistant randomly distributed fliers with reminders of death or back pain, and another research assistant solicited participants' assistance from either a charitable fund booth or an organ donation booth. Study 3 examined the impact of MS on helping a wheelchair-bound confederate or a walking confederate. The results indicated that MS increased charitable donations and increased help to a walking confederate. However, MS significantly decreased organ donation card signings and decreased help to a wheelchair-bound confederate. The discussion examines the tension between personal fear and worldview validation.     

The intelligence community and the war on terror: the role of behavioral science

The United States intelligence community has been under intense scrutiny from both inside and outside in the aftermath of September 11. Post mortem assessments of intelligence breakdowns may judge the events as more predictable than was in fact the actual reality. In a troubled world, when threats to national security can materialize very quickly, the intelligence community must be able to effectively and swiftly develop and implement plans to prevent further terrorist attacks on the homeland. Numerous scenarios need to be considered for the management of crisis situations. Intelligence actions must make it more difficult for terrorists to strike at their targets. The war on terror must confront a new generation of enemies who threaten to attack the United States with weapons of mass destruction. This essay will focus on the role of behavioral science and how related reforms within the intelligence community could improve its capability to respond to a huge challenge.     

Death and design: The terror management function of teleological beliefs

Humans have a tendency to endorse teleological beliefs about the world. According to terror management theory, teleological or purposeful beliefs about the world help people cope with the awareness of mortality. Though research is generally consistent with this assertion, it has not been directly tested. Three studies tested and supported the notion that teleological beliefs about the world serve a terror management function. In “Study 1”, experimentally elevated teleological beliefs reduced death-thought accessibility. In “Studies 2 and 3”, mortality salience increased teleological beliefs, even if this resulted in judgment errors. Alternative explanations were tested and did not account for the findings.     

电影『花街』的启示

电影《花街》描述了这样一个故事。老龙蛋子的儿媳妇莲花和儿子连碧村,做了两件事。莲花以北平邪教头目欧阳天师为依托,建起了莲花仙祠,自命为莲花仙姑;连碧村在北平的医科大学毕业后回乡开了一家诊所。巫术和科学在花街竖起了两面旗帜,他们做的却是同一件事:治病救人。上个世纪40年代的京东大运河畔,巫风遍地,鬼气冲天,这就注定了科学济世的艰难和邪教诱人的魅力。连碧村空有一腔热血却壮志难酬,莲花仙姑兴风作浪终至财源滚滚。在这样的背景下,血淋淋的事实在所难免:勤劳善良的蓑妹子屡遭邪教的追杀,历尽磨难;笃信邪教     

A blast from the past: The terror management function of nostalgia

According to terror management theory, people turn to meaning-providing structures to cope with the knowledge of inevitable mortality. Recent theory and research suggest that nostalgia is a meaning-providing resource and thus may serve such an existential function. The current research tests and supports this idea. In Experiments 1 and 2, nostalgia proneness was measured and mortality salience manipulated. In Experiment 1, when mortality was salient, the more prone to nostalgia participants were, the more they perceived life to be meaningful. In Experiment 2, when mortality was salient, the more prone to nostalgia participants were, the less death thoughts were accessible. In Experiment 3, nostalgia and mortality salience were manipulated. It was found that nostalgia buffered the effects of mortality salience on death-thought accessibility.     

Coping responses in the midst of terror: The July 22 terror attack at Utøya Island in Norway

This study examined the peri‐trauma coping responses of 325 survivors, mostly youth, after the July 22, 2011 terror attack on Utøya Island in Norway. The aim was to understand peri‐trauma coping responses and their relation to subsequent post‐traumatic stress (PTS) reactions. Respondents were interviewed face‐to‐face 4–5 months after the shooting, and most were interviewed at their homes. Peri‐trauma coping was assessed using ten selected items from the “How I Cope Under Pressure Scale” (HICUPS), covering the dimensions of problem solving, positive cognitive restructuring, avoidance, support seeking, seeking understanding, and religious coping. PTS reactions were assessed with the UCLA PTSD Reaction Index. The participants reported using a wide variety of coping strategies. Problem solving, positive cognitive restructuring, and seeking understanding strategies were reported most often. Men reported using more problem‐solving strategies, whereas women reported more emotion‐focused strategies. There were no significant associations between age and the use of coping strategies. Problem solving and positive cognitive restructuring were significantly associated with fewer PTS reactions. The results are discussed in light of previous research and may help to inform early intervention efforts for survivors of traumatic events.     

Bioethics after the terror

Bioethics as a field has been fortunate that its values and concerns have mirrored the values and concerns of society. In light of the September 11th attacks, it is possible that we are witnessing the beginning of a transition in American culture, one fraught with implications for bioethics. The emphasis on autonomy and individual rights may come to be tempered by greater concern over the collective good. Increased emphasis on solidarity over autonomy could greatly alter public response to research abuses aimed at defense from bioterrorism, to privacy of genetic information, and to control of private medical resources to protect the public health.     

死亡意识的恐惧管理和悲伤管理

基于悲伤情绪的功能及效应,提出死亡意识的“悲伤管理假设”。实验1采用电生理、微表情、主观报告等方法探索死亡意识伴随的情绪变化;实验2和实验3对比死亡意识的“悲伤管理”和“恐惧管理”,并探索情绪的中介作用。结果发现：死亡意识诱发悲伤和恐惧(尤其是悲伤),且死亡反思诱发更多的悲伤;恐惧在死亡意识与外在人生目标间起中介作用;悲伤(而非恐惧)背景音乐下,死亡意识使个体更重视内在人生目标。上述结果为死亡意识的“悲伤管理”提供了实证依据,表明在悲伤的情绪中加工死亡意识可能促进个体的内在成长,这对疫情等社会灾难时期的心理救援具有启示意义。     

The siren's call: terror management and the threat of men's sexual attraction to women

Why do sexually appealing women often attract derogation and aggression? According to terror management theory, women's sexual allure threatens to increase men's awareness of their corporeality and thus mortality. Accordingly, in Study 1 a subliminal mortality prime decreased men's but not women's attractiveness ratings of alluring women. In Study 2, mortality salience (MS) led men to downplay their sexual intent toward a sexy woman. In Study 3, MS decreased men's interest in a seductive but not a wholesome woman. In Study 4, MS decreased men's but not women's attraction to a sexy opposite-sex target. In Study 5, MS and a corporeal lust prime increased men's tolerance of aggression toward women. Discussion focuses on mortality concerns and male sexual ambivalence.