Nathan A. Heflick

We are people: ingroup humanization as an existential defense.

Prior research has shown the importance of humanness in shaping ones social identity, but no research has examined why this is the case. The present article reveals that humanizing the ingroup serves a terror management function. In 3 studies, Italian (Studies 1 and 2) and American (Study 3) participants humanized their own group more when their mortality was salient. In Study 3, humanizing the ingroup also functioned to reduce the accessibility of death thoughts. Together, these studies provide clear support for terror management theory as an explanatory framework for ingroup humanization.

Of mice and men, and objectified women: A terror management account of infrahumanization

This article offers terror management theory (TMT) as a conceptual lens through which the process of infrahumanization can be viewed. TMT suggests that people are threatened by the awareness of their mortal, animal nature, and that by emphasizing their symbolic, cultural—and hence, uniquely human—existence, they can help quell this threat. The article reviews empirical evidence demonstrating that reminders of mortality increase efforts to see the self and in-groups as more uniquely human. In addition, it is posited that, as an ironic consequence of defensive efforts to rid the self and certain others of any connection to animal nature, people are sometimes stripped of their human nature. The study presents evidence that the objectification, and self-objectification, of women can be viewed from this perspective and concludes that both emphasizing people’s uniquely human qualities and viewing them as objectified symbols can be understood as serving a terror management function.

The Thrust of the Problem: Bodily Inhibitions and Guilt as a Function of Mortality Salience and Neuroticism

We argue that existential concerns underlie discomfort with the physicality of the body and that activities likely to make individuals aware of their physical body (e.g., sex, dancing) may be inhibited and cause guilt. Further, individuals high in neuroticism may be especially vulnerable to such difficulties. To test this, individuals high and low in neuroticism were primed with thoughts about their mortality or a control topic and then engaged in an exercise designed to promote body awareness before self-reporting guilt. A comparison group engaged in non-body-oriented behavior. The results revealed that high neuroticism participants inhibited their body-oriented behavior when mortality was salient and that they experienced a marginal increase in guilt after performing the behavior in conjunction with mortality salience. Discussion focuses on the relationship between neuroticism, mortality salience, inhibition surrounding the body, and guilt.

Sentenced to Die: Last Statements and Dying on Death Row:

Moments prior to execution, death row inmates are given time to say anything they desire. In these moments, what do inmates find most important to express? This study first examined the context of dying on death row. Conflicts over high death stigma (Silverman, 1994), just world beliefs (Lerner, 1980), system justification needs (Jost & Banaji, 1994), high death salience, lack of control, and facing their own crime were explored. Next, last statements were studied. Six themes, forgiveness, claims of innocence, silence, love/appreciation, activism and after life belief, were found. Lastly, suggestions for future research on death and dying on death row were made, with special attention paid to terror management theory (see Solomon, Greenberg, & Pyszcynski, 2004 for review) and system justification theory (see Jost, Banaji, & Nosek, 2004 for review).

Seeing Eye to Body: The Literal Objectification of Women

Scholars have long argued that women are denied a basic sense of humanness—are objectified—when focus is directed toward their physical rather than mental qualities. Early research on objectification focused on women’s self-objectification and measured objectification indirectly (as an emphasis on physical appearance). Recent research, however, has provided direct evidence that a focus on the physical aspects of women by others causes women to be perceived like, and act like, objects lacking mind. Manifestations of this literal objectification include attributing women less of the traits that distinguish people from objects and visual-recognition and neural responses consistent with nonhuman-object perception. Women themselves also behave more like objects (by, e.g., speaking less) when they are aware of this focus by others. Real-world implications and ways to defuse literal objectification are discussed.

Trio of terror (pregnancy, menstruation, and breastfeeding): An existential function of literal self-objectification among women.

Research and theorizing suggest that objectification entails perceiving a person not as a human being but, quite literally, as an object. However, the motive to regard the self as an object is not well understood. The current research tested the hypothesis that literal self-objectification can serve a terror management function. From this perspective, the female body poses a unique existential threat on account of its role in reproduction, and regarding the self as an object is posited to shield women from this threat because objects, in contrast to humans, are not mortal. Across 5 studies, 3 operationalizations of literal self-objectification were employed (a denial of essentially human traits to the self, overlap in the explicit assignment of traits to the self and objects, and implicit associations between self and objects using an implicit association test) in response to 3 aspects of womens bodies involved in reproduction (pregnancy, menstruation, and breastfeeding). In each study, priming mortality led women (but not men, included in Studies 1, 3, 4, and 5) to literally self-objectify in conditions where womens reproductive features were salient. In addition, literal self-objectification was found to mediate subsequent responsiveness to death-related stimuli (Study 4). Together, these findings are the first to demonstrate a direct link between mortality salience, womens role in reproduction, and their self-objectification, supporting an existential function of self-objectification in women.

Hopelessly mortal: The role of mortality salience, immortality and trait self-esteem in personal hope

Do people lose hope when thinking about death? Based on Terror Management Theory, we predicted that thoughts of death (i.e., mortality salience) would reduce personal hope for people low, but not high, in self-esteem, and that this reduction in hope would be ameliorated by promises of immortality. In Studies 1 and 2, mortality salience reduced personal hope for people low in self-esteem, but not for people high in self-esteem. In Study 3, mortality salience reduced hope for people low in self-esteem when they read an argument that there is no afterlife, but not when they read “evidence” supporting life after death. In Study 4, this effect was replicated with an essay affirming scientific medical advances that promise immortality. Together, these findings uniquely demonstrate that thoughts of mortality interact with trait self-esteem to cause changes in personal hope, and that literal immortality beliefs can aid psychological adjustment when thinking about death. Implications for understanding personal hope, trait self-esteem, afterlife beliefs and terror management are discussed.

Sad music as a means for acceptance-based coping

Self-identified sad music (SISM) is often listened to when experiencing sad life situations. Research indicates that the most common reason people give for listening to SISM is “to be in touch with or express feelings of sadness”. But why might this be the case? We suggest that one reason people choose to listen to sad music when feeling sad is to accept aversive situations. We tested if SISM is associated with acceptance coping and consolation. We hypothesized that SISM relates to acceptance-based coping via the recognition and identification of emotional states, and that people will report more acceptance from SISM than self- identified happy music when seeking consolation. In Study 1, participants recalled how happy or sad the music sounds that they normally listen to for consolation, and if they listen to this music to gain acceptance of negative moods and situations. In Study 2, participants reported their goals when listening to sad music during a recalled time in which they experienced an adverse life situation and whether this lead to acceptance. Study 1: People reported that they were more likely to listen to sad music than happy music when seeking consolation, though they preferred happy music in general. Listening to SISM (but not self-identified happy music) when seeking consolation was associated with acceptance of both a negative situation and the associated negative emotions. Additionally, seeking to deal with emotions was associated with both SISM listening (for consolation) and acceptance. Study 2: Listening to SISM to get in touch with and express affect was the most important self-regulatory strategy (of six examined) through which acceptance was recalled to be achieved. Experiencing adverse situations or seeking consolation, people report that listening to SISM is associated with acceptance coping (through the re-experiencing of affect). Implications for music therapy and theories of emotional coping are discussed.

Creatureliness Priming Reduces Aggression and Support for War

Terror management theory (TMT) posits that humans distance themselves from, or elevate themselves above, other animals as a way of denying their mortality. The present studies assessed whether the salience of aggressive tendencies that humans share with other animals make thoughts of death salient and whether depicting human aggression as animalistic can mitigate aggressive behaviour and support for aggression. In Study 1, participants primed with human-animal similarities (i.e., human creatureliness) exhibited elevated death-thought accessibility (DTA) after hitting a punching bag. In Studies 2a and 2b, creatureliness priming caused participants to hit a punching bag with less frequency, perceived force, and comfort. In Study 3, participants primed to view violence as animalistic exhibited increased DTA and reported less support for war against Iran. These studies suggest that portraying violence as creaturely may reduce the intensity of aggressive actions and support for violent solutions to international conflicts.

The Moderating Effects of Self-Esteem and Self-Efficacy on Responses to Graphic Health Warnings on Cigarette Packages: A Comparison of Smokers and Nonsmokers

ABSTRACT Do graphic pictorial health warnings (GPHWs) on cigarette packaging work better for some people than others? According to the Extended Parallel Process Model (EPPM), fear appeals should heighten positive change only if a person believes he or she is capable of change (i.e., self-efficacy). We exposed 242 smokers and 241 nonsmokers (aged 18–29) in the Republic of Korea to either a GPHW or a text-only warning in a between-subjects experiment. Results indicated that the GPHW increased intentions and motivations to quit smoking (for smokers) and intentions and motivations to not start smoking (for nonsmokers). However, these effects were moderated by self-efficacy related to quitting or not starting smoking. For smokers, a GPHW was especially effective in increasing desires and intentions to quit for people high in self-efficacy and high in self-esteem. However, for nonsmokers, a GPHW was effective only when self-efficacy was high, regardless of self-esteem level. For smokers and nonsmokers, results were mediated by heightened perceived health estimation. Implications for understanding the effectiveness of warning labels on cigarettes, for the introduction of GPHWs in the Republic of Korea, and for the Extended Parallel Process Model, are discussed.