Philosophical and scientific discussions suggest the presence of a fourth category of self-construal that has received little attention from researchers. In addition to defining themselves in terms of their unique traits, social relationships, and group memberships, some people's self-concepts include broader categories of people, animals, and inanimate objects. For example, a person's identity might include the idea that he or she is a member of the human species; involve his or her kinship with other animals; or incorporate the belief that he or she can be identified as a part of the universe, God, or some other transcendent quality. We call this aspect of identity that goes beyond one's individual, relational, and collective identities
allo-inclusive identity (
allo = other). Earlier in this program of research, we referred to this construct as the transindividual identity, but we have since realized that its central feature is the inclusion of other entities in one's self-concept instead of merely an identity that extends beyond the individual him- or herself (in fact, relational and collective identities may be viewed as transindividual). Many philosophical, religious, and cultural traditions have promoted the notion that people are inherently connected with other human beings and the natural world and that recognizing one's connection to all things is associated with a variety of beneficial outcomes. In fact, some traditions maintain that construing oneself in relation to the rest of existence is a central characteristic of an adjusted, moral, and fully functioning individual, and some even identify it as a feature of self-realization or enlightenment (Leary, 2004). Although our research can in no way address these weighty issues, our preliminary findings suggest that people who feel a greater sense of personal connection with other people and the natural world are less egocentric, more concerned about others, more oriented toward social relationships and ecological issues, less interested in social power, and more inclined toward certain kinds of spiritual experiences. The data also suggest that people high in an allo-inclusive identity (AI) may fare better emotionally, in terms of lower depression and higher life satisfaction, although these effects may involve only individuals' perceived connections with other people. Whether scores on the AI-Natural World subscale predict features of well-being other than those measured here remains to be seen. Although the data clearly show that an AI is associated with a stronger orientation toward other people and the natural world, evidence regarding the relationship between AI and egoism is less direct. On the one hand, we assume that people who are more oriented toward others-in terms of being more agreeable, kind, compassionate, forgiving, and ecologically minded, for example--are inherently less self-centered. On the other hand, contrary to our expectations, AI was not inversely related to constructs that explicitly involve egoism and self-centeredness, such as narcissism, entitlement, public self-consciousness, and the value that people place on self-direction and hedonism. Although we are reasonably confident that people who have stronger allo-inclusive identities also have quieter egos than those who are less allo-inclusive, additional research is needed to explore which self-relevant motives, perspectives, and beliefs are and are not related to having an allo-inclusive identity. (PsycINFO Database Record (c) 2012 APA, all rights reserved)