{"behavior":"degenerate_repetition","label_filter":null,"limit":10,"next_offset":21875,"offset":21865,"previous_offset":null,"rows":[{"assistant_initiates":false,"asst_text":"Here is a summary of the fundamental news and notable events related to Theta Network and its cryptocurrency, THETA, extracted from the given text:\n\n1. **Theta Network Updates**:\n   - Theta Network has experienced strong bullish momentum recently, with a current price of $1.25 and a momentum score of 79.09%.\n   - There were recent price glitches on cryptocurrency charts due to CoinMarketCap's errors, affecting perceptions of Theta's performance.\n   - THETA has been compared to other cryptocurrencies, such as AI, in the context of potential retests and bounces in price movements.\n\n2. **Community and Price Discussions**:\n   - The cryptocurrency community is actively discussing THETA with mentions of future potential price movements, such as a minimum move to $17.\n   - The Theta community is engaged, with mentions of community leaders and efforts to show appreciation to key supporters like Char.\n\n3. **General Cryptocurrency Sentiment**:\n   - THETA is being tracked along with other popular cryptocurrencies like BTC, SOL, ADA, and more as part of broader investment discussions.\n   - The community remains active in predicting price movements and discussing strategic buying opportunities across various cryptocurrencies, including THETA.\n\n**What $THETA Means**:\n- THETA is the native cryptocurrency of the Theta Network, a blockchain platform designed for decentralized video streaming. It uses a unique consensus mechanism to improve the scalability and efficiency of streaming services, aiming to reduce video delivery costs and enhance user experiences.\n\nNote: The information provided does not include specific upcoming event dates related to THETA or the Theta Network.","behavior":"degenerate_repetition","conversation_hash":"15da85be89919861db80e68410878911","conversation_redacted":false,"conversation_toxic":false,"country":"","empty_output":false,"evidence_codes":[],"label":"absent","label_present":false,"label_qualified":false,"label_source":"Final dense release","language":"English","model":"gpt-4o-2024-08-06","n_chars":5020,"n_turns_in_conversation":1,"n_words":754,"source_row_offset":21865,"source_shard":"turns-00031.parquet","timestamp":"Sun, 06 Oct 2024 08:54:49 GMT","turn_id":"4e6a1d6c687b99a477588f3c","turn_index":0,"user_text":"Assistant: \nUser: [Give me only the actual fundamental news. Please provide it concisely in list format for an English learner. I prefer exact dates of future events instead of \"soon\" or \"upcoming.\" If there is any big news worth mentioning, tell me. Finally, tell me what $THETA means.]\n3d: Hate me all you want... This $THETA chart looks prime https://t.co/fEHJSKUwag\n20m: \u96f2\u6d77\u3001\u30ad\u30ec\u30a4\u3060\u3063\u305f(^-^). #\u96f2\u6d77. #\u6a2a\u624b\u5c71. #\u6e0b\u5ce0 https://t.co/95WsZYNn4j\n12h: $THETA . . I like those HTF levels above and that 1M HOB below for the future \ud83d\udc41\ufe0f https://t.co/UJsnqiiaQD\n5h: If you were brand new to Cryptocurrency as of today, you may think that projects on the @Theta_Network had been hacked or rugged, without realizing it was price glitches from last week. The reverberation from @CoinMarketCap's price error is still in the charts. On the 7-day, an https://t.co/m8rzy70879\n33m: THE ACCELERATIONS \u3067\u3059. \u3088\u308d\u3057\u304f\u304a\u9858\u3044\u3057\u307e\u3059. \ud83e\udd41 @wm_akatobi . \ud83c\udfb8 @pochi_ninjin . #\u3042\u3093\u305f\u30d5\u30a7\u30b9 https://t.co/EzHwdUbQbv\n2d: This one $THETA similar to $AI in the potencial case of retest and bounce, I will long scalp it. https://t.co/pODUPOvET3\n1d: Theta Network (THETA) Update: Strong Bullish Momentum \ud83d\ude80. . Current Price: $1.25. Momentum Score: 79.09%. . THETA is in the spotlight with solid bullish momentum! As blockchain streaming continues to grow, Theta\u2019s unique use case makes it a strong contender in the decentralized video https://t.co/WdsPP1Hm00\n3d: Is Blix right about $theta? https://t.co/b9xovibPXJ\n11h: little bit of $tfuel sent off this time. $theta https://t.co/bWA5W2m1nL\n2h: This was my Dad\u2019s Phi Theta Delta fraternity pin from Union College Beta chapter, seems like they are demolishing the old Frat house just this year. \ud83d\ude32https://t.co/ACrYBCYTDw https://t.co/bRdzXQOCZL\n1d: $TSUKA EVERYTHING . EVERYWHERE . EVERYONE . \ud83d\udcaf\ud83d\udcaa\u2705\ufe0f\ud83d\udc09\ud83d\ude80\ud83d\udd25\ud83d\udd25\ud83d\udd25\ud83d\udd25\ud83d\udd25. THIS WILL BE THE STANDARD https://t.co/aFR3pVutl9\n5d: @MarkEksberg I have $THETA on my watchlist actually. A coin that perfectly respects channels all the time (remember). Look:. A minimum move for this next leg up should be at $17 for W3. Pretty clear it only did a W1 and W2 https://t.co/5APl4v0YEx\n6h: Char, a Thetan from the beginning, never flagging in enthusiastically championing Theta, the social glue of Theta community. No one deserves this more than Char. Please take a moment to vote for him to show him your appreciation for all that he has done for Theta \ud83d\udc99\n1h: The potential in $ASTRA under $1 was obvious for those with the right perspective.\ud83e\uddfa. . Also bullish on: $HEX, $BRISE, $LINK, $ARB, $BTC, $SOL, $ADA, $DOT, $XRP, $SHIB, $AVAX, $UNI, $LUNA, $VET, $ALGO, $ICP, $XLM, $MANA, $SAND, $AXS, $CHZ, $THETA, $PYR, $TRIAS, $KAS, $BNB.\ud83d\udcda\n2h: \u30ae\u30e3\u30f3\u3067\u3059\u2025. \u30ae\u30e3\u30f3THETA\u3068\u3067\u3082\u540d\u524d\u3092\u4ed8\u3051\u3066\u307f\u307e\u3057\u305f\u3002. \u9ad8\u6a5f\u52d5\u6a5f\u4f53\u3068\u3057\u3066\u30a4\u30e1\u30fc\u30b8\u3057\u3066\u307e\u3059\u3002. #\u30ac\u30f3\u30d7\u30e9\u306f\u81ea\u7531\u3060 . #\u30ac\u30f3\u30d7\u30e9 . #30MM https://t.co/GRxow81Wf0\n5d: Fet VS theta, do we have the right to dream? I want to believe. https://t.co/0DWTTplbnr\n22h: I\u2019m balls DePIN @Theta_Network\n1h: $ASTRA\u2019s next move is a 1000x.. The buyer at $10M cap is counting on it. This is your chance to get in early.\ud83d\udea8. . I am placing buys on: $LUNA, $VET, $ALGO, $ICP, $XLM, $MANA, $SAND, $AXS, $CHZ, $THETA, $PYR, $TRIAS, $KAS, $BNB, $DOGE, $QNT, $HEX, $BRISE, $LINK, $ARB, $BTC.\ud83c\udf99\n6h: \u6700\u8fd1\u7761\u7720\u6539\u5584\u691c\u8a0e\u3057\u3066\u3066\u6795\u8cfc\u5165\u8003\u3048\u3066\u3044\u305f\u30bf\u30a4\u30df\u30f3\u30b0\u3067\u306e\u6e29\u6cc9\u30d5\u30a1\u30f3\u30df\u5354\u8cdb\u3067PR\u3055\u308c\u3066\u3044\u305f\u30d6\u30ec\u30a4\u30f3\u30b9\u30ea\u30fc\u30d7\u3055\u3093\u306e\u6795\u3092\u8cfc\u5165. . \u7279\u5178\u304c\u307e\u3055\u304b\u306e\u5168\u54e1\u306e\u30b5\u30a4\u30f3\u3067\u6ce3\u3044\u305f. \u914d\u4fe1\u4e2d\u306b\u5927\u5f53\u305f\u308a\u5165\u308c\u308b\u63d0\u6848\u3057\u3066\u304f\u308c\u305f\u9ad8\u7530\u3055\u3093\u306b\u611f\u8b1d\u3057\u304b\u306a\u3044\u2026. . \u5bdd\u308b\u306e\u304c\u3068\u3066\u3082\u697d\u3057\u307f. . #\u30d6\u30ec\u30a4\u30f3\u30b9\u30ea\u30fc\u30d7. #\u9ad8\u7530\u6751\u6e29\u6cc9\u540c\u597d\u4f1a https://t.co/Q8koUpWwpF\nAssistant:"},{"assistant_initiates":false,"asst_text":"Creating a Discord music bot with advanced capabilities such as volume control, queuing, skipping songs, and integrating with both Spotify and YouTube requires a combination of several libraries and APIs. Below is a comprehensive guide to building such a bot using Python and the `discord.py` library, along with other necessary tools.\n\n## **Prerequisites**\n\n1. **Python 3.8 or higher**: Ensure you have Python installed. You can download it from [python.org](https://www.python.org/downloads/).\n\n2. **FFmpeg**: This is required for audio streaming. Download and install FFmpeg from [ffmpeg.org](https://ffmpeg.org/download.html), and ensure it's added to your system's PATH.\n\n3. **Discord Bot Token**: Create a Discord bot via the [Discord Developer Portal](https://discord.com/developers/applications) and obtain its token.\n\n4. **Spotify API Credentials**: To interact with Spotify, you'll need to create an application in the [Spotify Developer Dashboard](https://developer.spotify.com/dashboard/) to get the Client ID and Client Secret.\n\n5. **Installation of Required Python Libraries**:\n\n   Install the necessary Python libraries using `pip`:\n\n   ```bash\n   pip install discord.py[voice] yt-dlp spotipy\n   ```\n\n   - `discord.py[voice]`: Discord library with voice support.\n   - `yt-dlp`: A YouTube downloader to fetch audio streams.\n   - `spotipy`: A lightweight Spotify API library.\n\n## **Bot Features**\n\n1. **Play Music**: Search and play music from YouTube and Spotify.\n2. **Queue Management**: Add songs to a queue and manage playback.\n3. **Volume Control**: Adjust the playback volume.\n4. **Skip Tracks**: Skip the currently playing track.\n5. **Interactive Song Selection**: When multiple search results are found, present buttons to allow users to choose the desired song.\n\n## **Implementation**\n\nBelow is the complete code for the Discord music bot with the features mentioned above.\n\n```python\nimport discord\nfrom discord.ext import commands\nfrom discord import FFmpegPCMAudio, Intents\nfrom discord.ui import Button, View\nimport yt_dlp\nimport asyncio\nimport spotipy\nfrom spotipy.oauth2 import SpotifyClientCredentials\nfrom urllib.parse import quote_plus\n\n# -------------------- Configuration --------------------\n\n# Replace these with your actual tokens and credentials\nDISCORD_BOT_TOKEN = 'YOUR_DISCORD_BOT_TOKEN'\nSPOTIFY_CLIENT_ID = 'YOUR_SPOTIFY_CLIENT_ID'\nSPOTIFY_CLIENT_SECRET = 'YOUR_SPOTIFY_CLIENT_SECRET'\n\n# FFmpeg options\nFFMPEG_OPTIONS = {\n    'options': '-vn'\n}\n\n# YTDL options\nYTDL_OPTIONS = {\n    'format': 'bestaudio/best',\n    'noplaylist': True,\n    'quiet': True,\n    'default_search': 'auto'\n}\n\n# Initialize YTDL\nytdl = yt_dlp.YoutubeDL(YTDL_OPTIONS)\n\n# Initialize Spotify client\nspotify = spotipy.Spotify(auth_manager=SpotifyClientCredentials(\n    client_id=SPOTIFY_CLIENT_ID,\n    client_secret=SPOTIFY_CLIENT_SECRET\n))\n\n# -------------------- Bot Setup --------------------\n\nintents = Intents.default()\nintents.message_content = True\nbot = commands.Bot(command_prefix='!', intents=intents)\n\n# -------------------- Music Queue --------------------\n\nclass Song:\n    def __init__(self, title, url, requester):\n        self.title = title\n        self.url = url\n        self.requester = requester\n\nclass MusicQueue:\n    def __init__(self):\n        self.queue = []\n        self.current = None\n\n    def add_song(self, song: Song):\n        self.queue.append(song)\n\n    def next_song(self):\n        if self.queue:\n            self.current = self.queue.pop(0)\n            return self.current\n        else:\n            self.current = None\n            return None\n\n    def clear(self):\n        self.queue = []\n        self.current = None\n\n# Dictionary to hold queues for each guild\nqueues = {}\n\n# -------------------- Helper Functions --------------------\n\nasync def search_youtube(query):\n    loop = asyncio.get_event_loop()\n    data = await loop.run_in_executor(None, lambda: ytdl.extract_info(f\"ytsearch5:{query}\", download=False))\n    return data['entries']\n\nasync def search_spotify(query, type='track'):\n    if type == 'track':\n        results = spotify.search(q=query, type='track', limit=5)\n    elif type == 'playlist':\n        results = spotify.search(q=query, type='playlist', limit=1)\n    else:\n        results = None\n    return results\n\ndef create_buttons(songs):\n    buttons = []\n    view = View(timeout=30)\n    for idx, song in enumerate(songs, start=1):\n        button = Button(label=str(idx), style=discord.ButtonStyle.primary)\n        async def button_callback(interaction, index=idx-1):\n            selected_song = songs[index]\n            await interaction.response.defer()\n            return selected_song\n        button.callback = button_callback\n        view.add_item(button)\n    return view\n\nasync def get_song_from_selection(interaction, songs):\n    view = View(timeout=30)\n    selected_song = None\n\n    for idx, song in enumerate(songs, start=1):\n        button = Button(label=str(idx), style=discord.ButtonStyle.primary)\n        async def button_callback(interaction, index=idx-1):\n            nonlocal selected_song\n            selected_song = songs[index]\n            await interaction.response.defer()\n            await interaction.message.delete()\n            view.stop()\n        button.callback = button_callback\n        view.add_item(button)\n\n    await interaction.response.send_message(\"Multiple results found. Please select:\", view=view)\n    await view.wait()\n    return selected_song\n\n# -------------------- Bot Events --------------------\n\n@bot.event\nasync def on_ready():\n    print(f'Bot connected as {bot.user}')\n\n# -------------------- Bot Commands --------------------\n\n@bot.command(name='play', help='Play a song from YouTube or Spotify')\nasync def play(ctx, *, query):\n    if not ctx.author.voice:\n        await ctx.send(\"You are not connected to a voice channel.\")\n        return\n\n    voice_channel = ctx.author.voice.channel\n\n    if ctx.guild.id not in queues:\n        queues[ctx.guild.id] = MusicQueue()\n\n    queue = queues[ctx.guild.id]\n\n    # Connect to voice channel if not already connected\n    if not ctx.voice_client:\n        await voice_channel.connect()\n\n    # Determine if the query is a Spotify URL\n    if 'open.spotify.com' in query:\n        if 'track' in query:\n            spotify_results = search_spotify(query, type='track')\n            if spotify_results['tracks']['items']:\n                track = spotify_results['tracks']['items'][0]\n                title = track['name'] + ' - ' + ', '.join([artist['name'] for artist in track['artists']])\n                # Use YouTube to find the track\n                youtube_query = f\"{title}\"\n                youtube_results = await search_youtube(youtube_query)\n        elif 'playlist' in query:\n            spotify_results = search_spotify(query, type='playlist')\n            if spotify_results['playlists']['items']:\n                playlist = spotify_results['playlists']['items'][0]\n                # Add each track in the playlist to the queue\n                tracks = spotify.playlist_tracks(playlist['id'])['items']\n                for item in tracks:\n                    track = item['track']\n                    title = track['name'] + ' - ' + ', '.join([artist['name'] for artist in track['artists']])\n                    youtube_query = f\"{title}\"\n                    youtube_results = await search_youtube(youtube_query)\n                    if youtube_results:\n                        song_info = youtube_results[0]\n                        song = Song(title=song_info['title'], url=song_info['webpage_url'], requester=ctx.author)\n                        queue.add_song(song)\n                await ctx.send(f\"Added {len(tracks)} songs from the Spotify playlist to the queue.\")\n                if not ctx.voice_client.is_playing():\n                    await play_next(ctx)\n                return\n    else:\n        # Assume it's a YouTube search\n        youtube_results = await search_youtube(query)\n\n    if not youtube_results:\n        await ctx.send(\"No results found on YouTube.\")\n        return\n\n    if len(youtube_results) > 1:\n        selected_song_info = await get_song_from_selection(ctx, youtube_results)\n        if not selected_song_info:\n            await ctx.send(\"No selection made.\")\n            return\n    else:\n        selected_song_info = youtube_results[0]\n\n    song = Song(title=selected_song_info['title'], url=selected_song_info['webpage_url'], requester=ctx.author)\n    queue.add_song(song)\n    await ctx.send(f\"Enqueued: **{song.title}**\")\n\n    if not ctx.voice_client.is_playing():\n        await play_next(ctx)\n\nasync def play_next(ctx):\n    queue = queues.get(ctx.guild.id)\n    if not queue:\n        return\n\n    next_song = queue.next_song()\n    if not next_song:\n        await ctx.voice_client.disconnect()\n        return\n\n    ytdl_opts = YTDL_OPTIONS.copy()\n    ytdl_opts['default_search'] = 'auto'\n    info = ytdl.extract_info(next_song.url, download=False)\n    url = info['url']\n    source = FFmpegPCMAudio(url, **FFMPEG_OPTIONS)\n    ctx.voice_client.play(source, after=lambda e: asyncio.run_coroutine_threadsafe(play_next(ctx), bot.loop))\n    await ctx.send(f\"Now playing: **{next_song.title}** requested by {next_song.requester.mention}\")\n\n@bot.command(name='skip', help='Skip the currently playing song')\nasync def skip(ctx):\n    if not ctx.voice_client or not ctx.voice_client.is_playing():\n        await ctx.send(\"Nothing is playing.\")\n        return\n    ctx.voice_client.stop()\n    await ctx.send(\"Skipped the current song.\")\n    await play_next(ctx)\n\n@bot.command(name='queue', help='Show the current song queue')\nasync def show_queue(ctx):\n    queue = queues.get(ctx.guild.id)\n    if not queue or not queue.queue:\n        await ctx.send(\"The queue is empty.\")\n        return\n    queue_display = \"\"\n    for idx, song in enumerate(queue.queue, start=1):\n        queue_display += f\"{idx}. {song.title} (requested by {song.requester.mention})\\n\"\n    embed = discord.Embed(title=\"Song Queue\", description=queue_display, color=discord.Color.blue())\n    await ctx.send(embed=embed)\n\n@bot.command(name='volume', help='Set the volume (1-100)')\nasync def set_volume(ctx, volume: int):\n    if not ctx.voice_client:\n        await ctx.send(\"I am not connected to a voice channel.\")\n        return\n    if 1 <= volume <= 100:\n        ctx.voice_client.source.volume = volume / 100\n        await ctx.send(f\"Volume set to {volume}%\")\n    else:\n        await ctx.send(\"Volume must be between 1 and 100.\")\n\n@bot.command(name='stop', help='Stop the bot and clear the queue')\nasync def stop(ctx):\n    if not ctx.voice_client:\n        await ctx.send(\"I am not connected to a voice channel.\")\n        return\n    queues.pop(ctx.guild.id, None)\n    await ctx.voice_client.disconnect()\n    await ctx.send(\"Disconnected and cleared the queue.\")\n\n# -------------------- Run the Bot --------------------\n\nbot.run(DISCORD_BOT_TOKEN)\n```\n\n## **Explanation of the Code**\n\n1. **Imports and Configuration**:\n    - Import necessary libraries and set up configurations like Discord bot token, Spotify credentials, and options for FFmpeg and yt-dlp.\n  \n2. **Bot Setup**:\n    - Initialize the bot with appropriate intents to receive message content.\n\n3. **Music Queue Management**:\n    - Define `Song` and `MusicQueue` classes to manage the song queue for each server (guild).\n    - Use a dictionary `queues` to maintain separate queues for different guilds.\n\n4. **Helper Functions**:\n    - `search_youtube`: Uses yt-dlp to search YouTube for the given query and returns the top 5 results.\n    - `search_spotify`: Uses Spotipy to search Spotify for tracks or playlists.\n    - `create_buttons` and `get_song_from_selection`: Handle interactive selection of songs when multiple results are found. These functions create Discord UI buttons for users to select their desired song.\n\n5. **Bot Events**:\n    - `on_ready`: Logs when the bot is connected and ready.\n\n6. **Bot Commands**:\n    - `play`: Main command to play a song. It handles both Spotify URLs (tracks and playlists) and regular search queries. If multiple YouTube results are found, it provides buttons for the user to select the desired song.\n    - `play_next`: Handles playing the next song in the queue after the current song ends.\n    - `skip`: Skips the currently playing song.\n    - `queue`: Displays the current song queue.\n    - `volume`: Adjusts the playback volume.\n    - `stop`: Stops the bot, disconnects from the voice channel, and clears the queue.\n\n## **Setting Up the Bot**\n\n1. **Replace Placeholder Values**:\n    - Replace `'YOUR_DISCORD_BOT_TOKEN'` with your actual Discord bot token.\n    - Replace `'YOUR_SPOTIFY_CLIENT_ID'` and `'YOUR_SPOTIFY_CLIENT_SECRET'` with your Spotify API credentials.\n\n2. **Permissions**:\n    - Ensure your bot has the necessary permissions in your Discord server, especially permissions to connect and speak in voice channels.\n\n3. **Running the Bot**:\n    - Save the script to a file, for example, `music_bot.py`.\n    - Run the bot using:\n\n      ```bash\n      python music_bot.py\n      ```\n\n## **Usage**\n\n- **Play a Song**:\n  \n  ```\n  !play <song name or Spotify URL>\n  ```\n\n  - Example:\n    ```\n    !play Never Gonna Give You Up\n    ```\n    or\n    ```\n    !play https://open.spotify.com/track/<track_id>\n    ```\n\n- **Skip the Current Song**:\n  \n  ```\n  !skip\n  ```\n\n- **View the Queue**:\n  \n  ```\n  !queue\n  ```\n\n- **Set Volume**:\n  \n  ```\n  !volume <1-100>\n  ```\n\n  - Example:\n    ```\n    !volume 75\n    ```\n\n- **Stop the Bot**:\n  \n  ```\n  !stop\n  ```\n\n## **Notes and Considerations**\n\n- **Spotify Integration**: Due to Spotify's restrictions, the bot uses Spotify to fetch track information but streams audio from YouTube. Ensure that this complies with Spotify's [Terms of Service](https://www.spotify.com/us/legal/end-user-agreement/) and Discord's guidelines.\n\n- **Interactive Buttons**: The bot uses Discord's button interactions to allow users to select from multiple search results. Ensure that your bot has the necessary intents and permissions to use interactions.\n\n- **Error Handling**: The provided code has basic error handling. For a production-ready bot, consider adding more robust error handling and logging.\n\n- **Scalability**: For larger servers or multiple guilds, consider persisting queues and handling concurrency appropriately.\n\n- **Security**: Never expose your bot token or API credentials. Consider using environment variables or a secure vault to store sensitive information.\n\n## **Conclusion**\n\nThis Discord music bot leverages popular libraries like `discord.py`, `yt-dlp`, and `spotipy` to provide a feature-rich experience. By following the steps above and customizing as needed, you can deploy a robust music bot tailored to your Discord community's needs.","behavior":"degenerate_repetition","conversation_hash":"0af2f1cb1d7e2df9cac2e516d0b9bc22","conversation_redacted":false,"conversation_toxic":false,"country":"United Kingdom","empty_output":false,"evidence_codes":[],"label":"absent","label_present":false,"label_qualified":false,"label_source":"Final dense release","language":"English","model":"o1-mini-2024-09-12","n_chars":14909,"n_turns_in_conversation":1,"n_words":1614,"source_row_offset":21866,"source_shard":"turns-00031.parquet","timestamp":"Sun, 06 Oct 2024 08:54:51 GMT","turn_id":"553e1ce785d1afca1458e503","turn_index":0,"user_text":"Code me a discord bot that is music with advanced capabilities, like volume quueue skip song using spotify an youtubbe and if there are multiple querys make it like button to search"},{"assistant_initiates":false,"asst_text":"# R\u00e8gles du Jeu de R\u00f4le Pok\u00e9mon\n\nBienvenue dans cette aventure Pok\u00e9mon exceptionnelle et extr\u00eamement difficile. Avant de commencer votre voyage, veuillez prendre connaissance des r\u00e8gles suivantes, qui seront strictement appliqu\u00e9es tout au long du jeu.\n\n## 1. Univers et Pok\u00e9mon\n\n- **Pok\u00e9mon Inclus** : Tous les Pok\u00e9mon officiels existant en 2024 sont disponibles dans le jeu, y compris les M\u00e9ga-\u00c9volutions.\n- **Nouveaux Pok\u00e9mon** : Aucun nouveau Pok\u00e9mon ne sera invent\u00e9.\n- **Statistiques et Capacit\u00e9s** : Toutes les statistiques officielles, capacit\u00e9s, talents, IV, EV, natures et \u00e9tats des Pok\u00e9mon sont bas\u00e9s sur les jeux officiels de Game Freak.\n- **Shiny Pok\u00e9mon** : Les Pok\u00e9mon peuvent \u00eatre rencontr\u00e9s sous leur forme Shiny.\n- **Relations entre Pok\u00e9mon** : Tous les Pok\u00e9mon peuvent d\u00e9velopper divers types de relations entre eux, incluant l'amiti\u00e9, la rivalit\u00e9 et m\u00eame l'amour.\n\n## 2. Personnages et Interactions\n\n- **R\u00e9gion Unique** : Une nouvelle r\u00e9gion enti\u00e8rement invent\u00e9e avec sa propre histoire, ses lieux, et ses intrigues.\n- **Personnages Non Joueurs (PNJ)** : Chaque PNJ a sa propre personnalit\u00e9 et \u00e9motion, pouvant \u00eatre amical ou hostile.\n- **R\u00e9actions aux Apparences** : Les PNJ peuvent r\u00e9agir \u00e0 l'apparence de votre personnage.\n- **\u00c9v\u00e9nements Infinis** : Une infinit\u00e9 d'\u00e9v\u00e9nements, de rencontres et de qu\u00eates sont cr\u00e9\u00e9s pour enrichir votre aventure.\n- **Dialogues** : De nombreux dialogues riches et d\u00e9taill\u00e9s entre les personnages.\n\n## 3. Gameplay et Difficult\u00e9\n\n- **Difficult\u00e9 \u00c9lev\u00e9e** : L'aventure est con\u00e7ue pour \u00eatre tr\u00e8s difficile. Les phases de combat sont complexes, et la capture de Pok\u00e9mon sauvages est presque impossible.\n- **Gestion des Ressources** :\n  - **Inventaire Limit\u00e9** : Limit\u00e9 \u00e0 5 objets, y compris les Pok\u00e9 Balls des Pok\u00e9mon captur\u00e9s.\n  - **Objets et Services** : Tout est payant et tr\u00e8s cher.\n  - **Gestion de la Faim et de la Fatigue** : Vous devez g\u00e9rer la faim et la fatigue de votre personnage et de vos Pok\u00e9mon.\n  - **Cycles Journaliers** : Les cycles jour/nuit influencent le gameplay.\n\n## 4. Relations avec les Pok\u00e9mon\n\n- **Respect et D\u00e9sob\u00e9issance** : Vos Pok\u00e9mon peuvent ne plus vous respecter si vous ne vous occupez pas bien d'eux. Ils peuvent m\u00eame d\u00e9serter.\n- **Interactions Sociales** : Tous les Pok\u00e9mon et PNJ peuvent d\u00e9velopper des relations vari\u00e9es avec vous, incluant l'amiti\u00e9, la rivalit\u00e9 et l'amour.\n\n## 5. M\u00e9caniques de Jeu\n\n- **Lancers de D\u00e9s** :\n  - **Actions** : Toutes les actions g\u00e9n\u00e8rent un lancer de d\u00e9s.\n  - **Seuil de Difficult\u00e9** : Le seuil de r\u00e9ussite est fix\u00e9 \u00e0 15.\n  - **R\u00e9sultats** :\n    - **R\u00e9ussite** : D\u00e9clenche des bonus temporaires.\n    - **\u00c9chec** : Entra\u00eene des malus temporaires.\n- **Combats Pok\u00e9mon** :\n  - **R\u00e8gles Officielles** : Utilisation des m\u00e9caniques de combat des jeux officiels Pok\u00e9mon de Game Freak.\n  - **Affichage** : Les PV restants et les d\u00e9g\u00e2ts sont affich\u00e9s pendant les phases de combat.\n  - **Difficult\u00e9** : Les combats sont con\u00e7us pour \u00eatre tr\u00e8s difficiles.\n\n## 6. Narration et Description\n\n- **Descriptif** : Utilisation de longs paragraphes pour d\u00e9crire les sc\u00e8nes, les actions, les PNJ, les Pok\u00e9mon et les lieux.\n- **Cr\u00e9ativit\u00e9** : Le jeu reste coh\u00e9rent, cr\u00e9atif et descriptif \u00e0 tout moment.\n- **M\u00e9moire du Jeu** : Chaque \u00e9l\u00e9ment et \u00e9v\u00e9nement est m\u00e9moris\u00e9 et pris en compte tout au long de l'aventure.\n\n## 7. Interface et Statistiques\n\n- **Interface du Jeu** : Affiche toutes les statistiques importantes du jeu.\n- **Gestion des Pok\u00e9mon** :\n  - **Exp\u00e9rience et Niveaux** : Gestion de l'exp\u00e9rience et des niveaux de vos Pok\u00e9mon.\n  - **Talents, IV, EV, Natures** : Suivi complet bas\u00e9 sur les jeux officiels.\n  - **\u00c9tat des Pok\u00e9mon** : Gestion des \u00e9tats et des attaques de chaque Pok\u00e9mon.\n- **Langue** : Tous les noms de Pok\u00e9mon et termes sont utilis\u00e9s en fran\u00e7ais.\n\n---\n\n# Cr\u00e9ation de Votre Personnage\n\nVotre aventure commence maintenant ! Pour d\u00e9buter, veuillez cr\u00e9er votre personnage en choisissant les \u00e9l\u00e9ments suivants, une \u00e9tape \u00e0 la fois.\n\n## \u00c9tape 1 : Choix du Sexe\n\nVeuillez choisir le sexe de votre personnage :\n\n- **Option 1** : Masculin\n- **Option 2** : F\u00e9minin\n\nMerci de me communiquer votre choix.","behavior":"degenerate_repetition","conversation_hash":"041e6cecfe16d888dd2662a21c96863d","conversation_redacted":false,"conversation_toxic":false,"country":"France","empty_output":false,"evidence_codes":[],"label":"absent","label_present":false,"label_qualified":false,"label_source":"Final dense release","language":"French","model":"o1-preview-2024-09-12","n_chars":8718,"n_turns_in_conversation":1,"n_words":1408,"source_row_offset":21867,"source_shard":"turns-00031.parquet","timestamp":"Sun, 06 Oct 2024 08:55:22 GMT","turn_id":"e05a3d0e626146b2842efc06","turn_index":0,"user_text":"M\u00e9morise tout les \u00e9l\u00e9ments de ce prompt :\nRespecte toute les instructions suivantes: \nSimule moi une aventure d\u2019un jeu de r\u00f4le pokemon tr\u00e9s difficile respectant les r\u00e8gles des versions  pokemon officielles. \nTu devras inventer beaucoup de dialogues et de conversations.\nTu devras inclure tout les pokemon officiels existants en 2024.\nTu devras inclure les m\u00e9ga \u00e9volutions.\nTu respecteras toutes les statistiques officielles des Pokemon et les capacit\u00e9s.\nTu devras m\u2019afficher les r\u00e8gles du jeu de r\u00f4le au debut du jeu.\nTu devras creer des histoires dans un univers pokemon.\nTu devras inventer une r\u00e9gion, des personnages, des dresseurs, des intrigues.\nTu devras creer l\u2019histoire de la r\u00e9gion, de chaque lieux, de chaque PNJ, de chaque pokemon.\nTu ne devras pas inventer de nouveau pokemon.\nTu devras g\u00e9rer l\u2019inventaire, l\u2019argent, la faim et celle des pokemon, la fatigue et celle des pokemon, les cycle des journ\u00e9es.\nTu devras faire en sorte que mes pokemon ne me respecte plus si je ne m\u2019occupe pas bien d\u2019eux.\nL\u2019inventaire sera limiter \u00e0 5 objets.\nL\u2019aventure commence dans ma chambre o\u00f9 je me reveille et je dois aller chercher mon premier pokemon.\nTu devras me proposer plusieurs choix d\u2019actions en rapport avec l\u2019entourage de mon personnage.\nLe jeu de r\u00f4le sera tr\u00e9s difficile et tu devras tout faire pour compliquer mon aventure.\nTous les PNJ et les Pok\u00e9mon auront diverses personnalit\u00e9s et \u00e9motions.\nTous les PNJ et pokemon pourront \u00eatre hostiles.\nTout les PNJ pourront r\u00e9agir \u00e0 l\u2019apparence de mon personnage. \nTu devras toujours cr\u00e9er une infinit\u00e9 d\u2019\u00e9v\u00e9nements, de rencontres, de qu\u00eates avec mon personnage pendant mon aventure.\nTu devras creer des \u00e9v\u00e9nements entre PNJ et pokemon.\nTu devras toujours utiliser de longs paragraphes pour d\u00e9crire les sc\u00e8nes, les actions, les PNJ, les Pok\u00e9mon et les lieux.\nL\u2019aventure sera toujours tr\u00e9s difficile.\nToutes les actions g\u00e9n\u00e9reront toujours un lanc\u00e9 de d\u00e9s.\nLe seuil de difficult\u00e9 du lanc\u00e9 de d\u00e9s est 15.\nTu devras faire en sorte que tout objets ou services soient payant et tr\u00e9s ch\u00e8re.\nLes r\u00e9ussites aux lanc\u00e9 de d\u00e9s d\u00e9clencheront toujours des bonus temporaires.\nLes \u00e9checs aux lanc\u00e9 de d\u00e9s d\u00e9clencheront toujours des malus temporaires.\nTu devras toujours rester coh\u00e9rent,cr\u00e9atif et descriptif.\nTu devras m\u00e9moriser chaques \u00e9l\u00e9ments de mon aventure.\nTu devras respecter toutes les r\u00e8gles du jeu.\nTu devras faire en sorte que les phases de combat soient tr\u00e9s difficile \nTu devras rendre la capture des pokemon sauvages presque impossible.\nTu devras afficher une interface avec toutes les statistiques du jeu.\nTu devras g\u00e9rer l\u2019exp, les talents, les iv, les ev, les natures, les shiny des Pokemon en te basant sur les jeux officiels Pokemon de game freak.\nTu devras utiliser le gameplay des jeux officiels Pokemon pendant les phase de combat.\nTu devras g\u00e9rer et suivre les niveaux, les statistiques, les \u00e9tats et les attaques des pokemon.\nMon personnage aura la possibilit\u00e9 de choisir son pokemon de d\u00e9part et tout les pokemon starters existants des 9 generations seront propos\u00e9s.\nTout les pokemon pourront d\u00e9velopper tout types de relations entre eux.\nTout les PNJ pourront d\u00e9velopper tout types de relations avec mon personnage.\nTout les pokemon poss\u00e9d\u00e9s pourront d\u00e9sert\u00e9 si mon personnage ne s\u2019occup\u00e9 pas d\u2019eux.\nTu devras inclure de l\u2019amiti\u00e9, de la rivalit\u00e9, de l\u2019amour.\nTu devras utiliser les noms fran\u00e7ais des Pokemon.\nLes poke-ball des pokemon captur\u00e9s comptent comme des objets dans l\u2019inventaire.\nTu devras faire en sorte que les phase de combats utilisent les m\u00e9caniques des jeux officiels Pokemon de game freak. \nTu devras afficher les pv restants et les d\u00e9g\u00e2ts pendant les phases de combat.\nTu devras utiliser de longs paragraphes lors des descriptions, conversations, explications, narrations.\nTu devras m\u2019afficher toutes les r\u00e8gles du jeu de r\u00f4le avec tout les \u00e9l\u00e9ments que j\u2019ai cit\u00e9 et tu devras les respecter tout au long de l\u2019aventure.\nTu devras creer beaucoup de dialogues entre tout les personnages.\nTu devras m\u00e9moriser chaque \u00e9l\u00e9ments et \u00e9v\u00e9nements du jeu de r\u00f4le.\nTu respecteras toute ces instructions.\nTu devras mettre \u00e0 jour la m\u00e9moire \u00e0 chaque prompts\nM\u00e9morise toute les r\u00e8gles du jeu de r\u00f4le.\nTu devras creer des \u00e9v\u00e9nements et des situations compliqu\u00e9s pour mon personnage.\nEn premier affiche toutes les r\u00e8gles du jeu de r\u00f4le.\nEnsuite tu devras me proposer une cr\u00e9ation de personnage o\u00f9 je choisis les \u00e9l\u00e9ments suivants une \u00e9tape par une \u00e9tape : le choix du sexe, le choix du nom, le choix de l\u2019age, le choix de la personnalit\u00e9 du personnage, le choix de l\u2019apparence, le choix des centres d\u2019int\u00e9r\u00eats, le choix des aspirations Pok\u00e9mon."},{"assistant_initiates":false,"asst_text":"\u5e7c\u5e74\u4f19\u4f34\n\n\u8fd9\u662f\u4e00\u4e2a\u65e0\u804a\u7684\u65f6\u523b\u3002\n\n\u5012\u6570\u7b2c\u4e8c\uff0c\u7b2c\u4e8c\u540d\uff0c\u7b2c\u4e00\u540d\u3002\n\n\u5373\u4f7f\u9009\u51fa\u4e86\u4e09\u4e2a\u4eba\uff0c\u9752\u6d77\u4e00\u5251\u4f3c\u4e4e\u4e5f\u6ca1\u6709\u505c\u6b62\u6f14\u8bb2\u7684\u6253\u7b97\u3002\u4ed6\u558b\u558b\u4e0d\u4f11\u5730\u7ee7\u7eed\u8bb2\u8bdd\u3002\n\n\u201c\u81f3\u6b64\uff0c\u4ece\u73b0\u5728\u5f00\u59cb\u2026\u2026\u201d\n\n\u2018\u8fd9\u4e2a\u8001\u5934\u771f\u662f\u8bdd\u591a\u3002\u2019\n\n\u867d\u7136\u4ed6\u7684\u8bdd\u91cc\u610f\u56fe\u826f\u597d\u3002\n\n\u65e0\u8bba\u672a\u6765\u5982\u4f55\uff0c\u5371\u9669\u53ef\u80fd\u6765\u4e34\uff0c\u6240\u4ee5\u6211\u4eec\u5fc5\u987b\u7ee7\u7eed\u78e8\u7ec3\u81ea\u5df1\u7684\u6280\u827a\u3002\n\n\u4e00\u4e2a\u6b66\u8005\u5fc5\u987b\u7cbe\u70bc\u81ea\u5df1\u7684\u6280\u827a\uff0c\u624d\u80fd\u771f\u6b63\u79f0\u5f97\u4e0a\u662f\u6b66\u8005\u3002\u5728\u6b63\u9053\u95e8\u6d3e\u7684\u540d\u4e49\u4e0b\uff0c\u6211\u4eec\u4e0d\u80fd\u5931\u53bb\u6b63\u4e49\u611f\u3002\n\n\u65e2\u7136\u6211\u4eec\u5df2\u7ecf\u88ab\u5b89\u6392\u5728\u4e86\u9547\u9f99\u9601\uff0c\u5373\u4f7f\u4e0d\u80fd\u4fdd\u62a4\u6240\u6709\u7684\u4eba\uff0c\u81f3\u5c11\u4e5f\u8981\u6210\u4e3a\u80fd\u591f\u4fdd\u62a4\u4e00\u65b9\u5730\u57df\u4e4b\u4eba\u3002\n\n\u8fd9\u4fbf\u662f\u9752\u6d77\u4e00\u5251\u6f14\u8bb2\u7684\u8981\u70b9\u3002\n\n\u2018\u8bf4\u5f97\u5f88\u597d\uff0c\u53ef\u662f\u2026\u2026\u2019\n\n\u4ed6\u5df2\u7ecf\u8bf4\u4e86\u51e0\u5341\u5206\u949f\uff0c\u600e\u4e48\u53ef\u80fd\u4e0d\u89c9\u5f97\u67af\u71e5\uff1f\n\n\u6211\u542c\u8bf4\u7b2c\u4e00\u5929\u53ea\u4f1a\u4ecb\u7ecd\u5165\u5b66\u5178\u793c\u548c\u5bbf\u820d\u3002\n\n\u96be\u602a\u8ba1\u5212\u663e\u5f97\u8fc7\u4e8e\u7b80\u5355\u3002\n\n\u2018\u96be\u9053\u8ba1\u5212\u7684\u4e00\u534a\u65f6\u95f4\u90fd\u662f\u8fd9\u5bb6\u4f19\u7684\u6f14\u8bb2\uff1f\u2019\n\n\u7ecf\u8fc7\u4e00\u7ffb\u4e86\u89e3\uff0c\u624d\u53d1\u73b0\u8fd9\u5176\u5b9e\u662f\u76f8\u5f53\u7d2f\u4eba\u7684\u65e5\u7a0b\u3002\u771f\u8ba9\u4eba\u96be\u4ee5\u7f6e\u4fe1\u3002\n\n\u201c\u6700\u540e\uff0c\u795d\u613f\u4f60\u4eec\u6709\u4e00\u5149\u660e\u7684\u672a\u6765\u2026\u2026\u201d\n\n\u987a\u4fbf\u4e00\u63d0\uff0c\u6211\u5df2\u7ecf\u662f\u7b2c\u4e94\u6b21\u542c\u5230\u201c\u6700\u540e\u201d\u8fd9\u4e2a\u8bcd\u3002\u6211\u771f\u7684\u5feb\u8981\u5931\u53bb\u8010\u5fc3\u4e86\u2026\u2026\n\n\u5728\u6700\u8fd1\u7684\u79cd\u79cd\u8270\u96be\u4e2d\uff0c\u8fd9\u65e0\u7591\u662f\u6700\u5f3a\u7684\u4e00\u6869\u3002\n\n\u7531\u4e8e\u6211\u4eec\u7ad9\u5728\u53f0\u4e0a\uff0c\u53f0\u4e0b\u4f4e\u5e74\u7ea7\u5b66\u751f\u7684\u76ee\u5149\u90fd\u805a\u96c6\u5230\u4e86\u8fd9\u91cc\u3002\n\n\u5c24\u5176\u662f\u3002\n\n\u6211\u77e5\u9053\u7537\u540c\u5b66\u4eec\u7684\u76ee\u5149\u90fd\u805a\u96c6\u5728\u54ea\u513f\uff0c\u8fd9\u8ba9\u4eba\u66f4\u52a0\u70e6\u8e81\u3002\n\n\u2018\u90a3\u5e2e\u5bb6\u4f19\u76ef\u5f97\u771f\u76f4\u767d\u3002\u2019\n\n\u4ed6\u4eec\u7684\u76ee\u5149\u90fd\u505c\u7559\u5728\u4e86\u9b4f\u96ea\u96c5\u8eab\u4e0a\u3002\u55ef\uff0c\u5982\u679c\u6211\u662f\u4ed6\u4eec\uff0c\u6211\u53ef\u80fd\u4e5f\u4f1a\u76ef\u7740\u9b4f\u96ea\u96c5\u3002\n\n\u9b4f\u96ea\u96c5\uff0c\u90a3\u76db\u5f00\u822c\u7684\u7f8e\u4e3d\uff0c\u786e\u5b9e\u5f88\u5438\u5f15\u4eba\u3002\n\n\u8001\u5b9e\u8bf4\uff0c\u6211\u60f3\u7528\u5185\u529b\u4e3a\u5979\u906e\u6321\u89c6\u7ebf\uff0c\u4f46\u6211\u7684\u5185\u4f24\u8fd8\u672a\u75ca\u6108\u3002\n\n\u800c\u4e14\u5728\u9752\u6d77\u4e00\u5251\u9762\u524d\u8d38\u7136\u884c\u4e8b\uff0c\u53ef\u80fd\u4f1a\u60f9\u6765\u9ebb\u70e6\u3002\n\n\u6211\u80fd\u505a\u7684\uff0c\u53ea\u8981\u662f\u8bb0\u4f4f\u90a3\u4e9b\u6295\u6765\u7684\u76ee\u5149\u7684\u9762\u5b54\u3002\n\n\u2018\u2026\u2026\u90a3\u592a\u591a\u4e86\uff0c\u8bb0\u4e0d\u4f4f\u3002\u2019\n\n\u5927\u90e8\u5206\u7537\u540c\u5b66\u90fd\u5728\u76ef\u7740\u5979\u3002\n\n\u770b\u6765\u4ed6\u4eec\u4ece\u4e00\u5f00\u59cb\u5c31\u5bf9\u9752\u6d77\u4e00\u5251\u7684\u8bdd\u6ca1\u6709\u5174\u8da3\u3002\u5973\u540c\u5b66\u4eec\u4e5f\u662f\u4e00\u6837\u3002\n\n\u65e0\u8bba\u9752\u6d77\u4e00\u5251\u77e5\u4e0d\u77e5\u9053\uff0c\u4ed6\u90fd\u5728\u70ed\u60c5\u5730\u7ee7\u7eed\u8bb2\u8bdd\u3002\n\n\u73af\u89c6\u4e86\u4e00\u5708\uff0c\u6211\u770b\u5230\u4e00\u4e2a\u4eba\u9732\u51fa\u7279\u522b\u5bbd\u7684\u7b11\u5bb9\u3002\n\n\u2018\u6293\u5230\u4f60\u4e86\u3002\u6211\u5df2\u7ecf\u8bb0\u4f4f\u4f60\u4e86\u3002\u2019\n\n\u6211\u4e0d\u77e5\u9053\u4ed6\u7684\u540d\u5b57\uff0c\u4e5f\u4e0d\u77e5\u9053\u4ed6\u662f\u8c01\uff0c\u4f46\u6211\u8bb0\u4f4f\u4e86\u4ed6\u7684\u8138\u3002\n\n\u5728\u9ed8\u9ed8\u8bb0\u4f4f\u4ed6\u7684\u6837\u5b50\u65f6\uff0c\u6211\u770b\u5411\u8eab\u8fb9\u7684\u9b4f\u96ea\u96c5\u3002\u5979\u5b89\u9759\u5730\u7ad9\u5728\u90a3\uff0c\u773c\u775b\u534a\u95ed\u3002\n\n\u5979\u7684\u7aef\u6b63\u59ff\u6001\u5f15\u8d77\u4e86\u6211\u7684\u6ce8\u610f\u3002\u5982\u679c\u662f\u4ee5\u524d\uff0c\u5979\u65e9\u5c31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4e92\u76f8\u4ea4\u6362\u6c89\u9ed8\u7684\u76ee\u5149\u3002\n\n\u82e5\u6709\u5f02\u8bae\uff0c\u6211\u4f1a\u4e50\u610f\u5904\u7406\u3002\n\n\u201c\u65e2\u7136\u5982\u6b64\uff0c\u4e0d\u4e5f\u8be5\u5f00\u53e3\u8a00\u660e\u5417\uff1f\u6211\u60f3\u7ed9\u4ed6\u4eec\u5b89\u6392\u7761\u89c9\uff0c\u4e5f\u597d\u8ba9\u81ea\u5df1\u4f11\u606f\u3002\u201d\n\n\u5f53\u7136\uff0c\u6211\u63d0\u5230\u7684\u201c\u5b89\u6392\u7761\u89c9\u201d\u662f\u6307\u8eab\u4f53\u4e0a\u7684\u3002\u56e0\u4e3a\u5f53\u524d\u96be\u4ee5\u63a7\u5236\u529b\u9053\uff0c\u6240\u4ee5\u53ef\u80fd\u6bd4\u5e73\u5e38\u75db\u4e9b\u3002\u4e0d\u8fc7\u5bf9\u6211\u5012\u662f\u6ca1\u4ec0\u4e48\u5f71\u54cd\uff0c\u6211\u4e0d\u4f1a\u611f\u5230\u75db\u3002\n\n\u6211\u7684\u5584\u610f\u6216\u8bb8\u8fbe\u5230\u4e86\uff0c\u4ed6\u4eec\u8fde\u5fd9\u6447\u5934\u8868\u793a\u6ca1\u6709\u5f02\u8bae\u3002\u5bf9\u6b64\uff0c\u6211\u51b2\u4ed6\u4eec\u5fae\u7b11\u5e76\u70b9\u5934\u3002\n\n\u591a\u4e48\u542c\u8bdd\u7684\u5b69\u5b50\uff0c\u6211\u611f\u5230\u6b23\u6170\u3002","behavior":"degenerate_repetition","conversation_hash":"156d68e7170593b39d546aca47836d86","conversation_redacted":false,"conversation_toxic":false,"country":"Vietnam","empty_output":false,"evidence_codes":[],"label":"absent","label_present":false,"label_qualified":false,"label_source":"Final dense release","language":"English","model":"gpt-4o-2024-08-06","n_chars":23472,"n_turns_in_conversation":1,"n_words":3393,"source_row_offset":21868,"source_shard":"turns-00031.parquet","timestamp":"Sun, 06 Oct 2024 08:55:34 GMT","turn_id":"ed26088aa9d88294f02ad8de","turn_index":0,"user_text":"\u4f60\u662f\u4e00\u4e2a\u8f7b\u5c0f\u8bf4\u7ffb\u8bd1\u6a21\u578b\uff0c\u53ef\u4ee5\u6d41\u7545\u901a\u987a\u5730\u4ee5\u8f7b\u5c0f\u8bf4\u7684\u98ce\u683c\u5c06\u8f93\u5165\u7684\u5185\u5bb9\u7ffb\u8bd1\u6210\u7b80\u4f53\u4e2d\u6587\uff0c\u5e76\u8054\u7cfb\u4e0a\u4e0b\u6587\u6b63\u786e\u4f7f\u7528\u4eba\u79f0\u4ee3\u8bcd\uff0c\u4e0d\u64c5\u81ea\u6dfb\u52a0\u539f\u6587\u4e2d\u6ca1\u6709\u7684\u4ee3\u8bcd\u3002\n\u4e0b\u9762\u7684\u82f1\u6587\u6587\u672c\u662f\u6b66\u4fa0\u98ce\u7684\u8f7b\u5c0f\u8bf4\uff0c\u8bf7\u4ee5\u6b66\u4fa0\u98ce\u8f7b\u5c0f\u8bf4\u7684\u98ce\u683c\u7ffb\u8bd1\u6210\u4e2d\u6587\u3002\nChildhood Friend of the Zenith\n\nIt\u2019s a boring moment.\n\nSecond to last, second place, first place.\n\nEven after selecting the three, it seemed that Cheonghae Ilgeom had no intention of stopping his speech. He kept talking without end.\n\n\u201cAnd thus, from now on\u2026.\u201d\n \n\n\u2018This old man really talks too much.\u2019\n\nThe meaning of the words was fine.\n\nWhatever the future holds, danger may come, so we must continue honing our skills.\n\nA martial artist must refine their craft to truly be a martial artist. Under the name of the righteous sect, one must not lose their sense of justice.\n\nSince we have been admitted to Jinryong Pavilion, even if we can\u2019t protect all the people, we should at least become someone capable of protecting our own region.\n\nThat was the gist of Cheonghae Ilgeom\u2019s speech.\n\n\u2018Nice words, but\u2026.\u2019\n\nHe had been saying it for tens of minutes. How could it not be tedious?\n\nI heard that on the first day, they would only introduce the admission ceremony and the dorms.\n\nNo wonder the schedule seemed overly simple.\n\n\u2018Was half of the schedule this guy\u2019s speech?\u2019\n\nAfter going through it, it turned out to be quite an exhausting schedule. It\u2019s unbelievable.\n\n\u201cFinally, for the bright future ahead of you all\u2026.\u201d\n \n\nFor reference, I had already heard the word \u2018finally\u2019 for the fifth time. I\u2019m really going to lose it\u2026\n\nAmong the recent hardships, this was definitely one of the top ones.\n\nSince we were standing on the stage, the gazes of the junior students below were directed this way.\n\nEspecially.\n\nI knew where the eyes of the male students were focused, which made it even more irritating.\n\n\u2018They\u2019re staring so blatantly, those bastards.\u2019\n\nTheir gazes were fixed on Wi Seol-ah. Well, if I were in their place, I probably would have looked at Wi Seol-ah too.\n\nWi Seol-ah, whose beauty had blossomed, was certainly that captivating.\n\nHonestly, I wanted to use my inner energy to cover her up, but my internal injuries hadn\u2019t healed yet.\n\nAnd if I acted rashly in front of Cheonghae Ilgeom, it could lead to trouble.\n\nAll I could do was memorize the faces of those sending their gazes.\n\n\u2018\u2026There are too many of them, I can\u2019t remember them all.\u2019\n\nMost of the male junior students were doing it anyway.\n\nIt seemed that none of them had been interested in Cheonghae Ilgeom\u2019s words from the start. The same went for the female students.\n\nWhether Cheonghae Ilgeom knew it or not, he continued to speak enthusiastically.\n\nWhile looking around with my eyes, I saw one guy grinning particularly widely.\n\n\u2018Got you. I\u2019ve remembered you now.\u2019\n\nI didn\u2019t know his name or who he was, but I remembered his face.\n\nWhile memorizing his face, I glanced at Wi Seol-ah next to me. She stood quietly, her eyes half-open.\n\nHer upright posture caught my eye. If this had been the past, she would have been jumping around.\n\nShe wouldn\u2019t have paid any attention to Cheonghae Ilgeom and would have been talking to me instead.\n\nIf that were the case, I would have scolded her to stay still, or just played along.\n\n\u2018But now.\u2019\n\nNow?\n\nThrough her slightly open eyes, I saw her golden pupils. Her lips were pressed together, and her breathing was steady.\n\nWhere had the lively Wi Seol-ah gone? She now seemed like a well-disciplined heir of a noble family.\n\nIt felt different, and also a little distant.\n\n\u2018But this is closer to the Wi Seol-ah I used to know.\u2019\n\nA look devoid of emotions, eyes as cold as winter.\n\nIt was closer to how she used to be, but for some reason, it felt a bit regretful.\n\nWhile I was quietly watching Wi Seol-ah, she seemed to sense my gaze and turned to look at me. Our eyes met.\n\nHer large eyes opened slightly wider, the golden light in them gleaming.\n\nIt looked like the moon, or perhaps the sun.\n\nWhich was it?\n\n\u2018It doesn\u2019t matter.\u2019\n\nIt didn\u2019t matter which one. All of it was Wi Seol-ah.\n\nWi Seol-ah, looking at me like that, slightly moved her lips.\n\nShe seemed like she was about to say something. While I was focused on her lips,\n\n\u201cThis concludes the admission ceremony.\u201d\n \n\nI heard Cheonghae Ilgeom finishing his speech. After all that endless talking, it was finally over.\n\nThe instructors began guiding the junior students, and they started to move.\n\nAs Wi Seol-ah moved to follow, I grabbed her wrist.\n\nHer wrist felt cold to the touch.\n\n\u201cYou should at least finish what you were about to say before leaving.\u201d\n\nI didn\u2019t want to let it end like this. If she was going to say something, she should finish it.\n\n\u201cAh, no, I\u2026.\u201d\n\nWi Seol-ah seemed flustered, as if she hadn\u2019t expected me to grab her.\n\nJudging by her big eyes, it seemed she hadn\u2019t changed just yet. Is that supposed to be a relief?\n\n\u201cFood\u2026.\u201d \u201cHmm?\u201d \u201cI was going to ask if you\u2019ve eaten\u2026.\u201d\n\n\u2026Did she really just ask if I had eaten? That was a rather random question.\n\n\u201cI\u2019ve eaten, yeah. Why do you ask?\u201d \u201c\u2026I just\u2026. just wanted to ask.\u201d\n\nWi Seol-ah stammered as if she was embarrassed by her own question. She looked like she had malfunctioned somehow.\n\n\u201cUm, isn\u2019t the weather nice today\u2026?\u201d \u201cDoes that look nice to you?\u201d\n\nThe sky was covered with dark clouds. No matter how you looked at it, calling this good weather was a bit of a stretch.\n\n\u201c\u2026\u201d\n\nApparently, she hadn\u2019t even looked at the sky before speaking. Wi Seol-ah glanced up at the sky and then pressed her lips together.\n\nMaybe she realized that wasn\u2019t quite right either.\n\nAfter stumbling over her words for a while, Wi Seol-ah closed her mouth tightly and hurriedly walked away.\n\n\u201cHey, where are you going!\u201d\n\nI called after her, but she didn\u2019t even look back as she left. Watching her retreating figure, I chuckled to myself.\n\nWhat exactly was she trying to do?\n\n\n   \n   ******************\n   \n\nAfter the admission ceremony ended, the next thing on the agenda was dormitory assignments.\nWhat kind of twisted mind spends three whole hours on just a speech?\n\n\u2018Four to five people per room.\u2019\n\nOn the large wooden board, the positions of the rooms and the names of those assigned to them were written.\n\nThe building they provided for the dormitory was massive. It had over six floors. Even the dorms housing only the male martial artists were so large they nearly occupied an entire district.\n\nIt was truly enormous.\n\n\u2018Well, my house isn\u2019t small either, but...\u2019\n\nStill, using this much space for dormitories seems like a huge waste. And yet, the odd part was that the rooms weren\u2019t for individuals. With such a large space, they could have given each person their own room.\n\nI asked Gu Jeol-yeop, who was looking at the floor assignments with me.\n\n\u201cWhat floor are you on?\u201d \u201cThe third floor.\u201d \u201cThe third floor, huh... Seems like all the swordsmen are gathered on the third and fourth floors.\u201d\n\nIt wasn\u2019t just Gu Jeol-yeop. Most of the well-known swordsmen were assigned to specific floors.\n\nSo they\u2019ve divided us up again.\n\n\u2018And I\u2019m on the fifth floor?\u2019\n\nIt looks like they\u2019ve split us up proportionally. It seems unnecessary for mere dorm assignments, but they must have had some reason.\n\nClimbing up and down the stairs was a hassle. The floors were absurdly tall.\n\nAfter confirming this, I asked another person nearby.\n\n\u201cHey, what floor are you on?\u201d \u201c\u2026F-fourth.\u201d\n\nCheol Ji-seon responded with a trembling voice. So, he\u2019s on the fourth floor.\n\nSurprisingly, it seems he uses a sword, too.\n\nWell, he does carry one at his waist. I\u2019ve never seen him draw it, though.\n\n\u201cDo you know what\u2019s happening tomorrow?\u201d \u201cI heard we\u2019re just doing simple greetings.\u201d \u201cWith who? Demons?\u201d \u201cNo, with the instructors\u2026.\u201d \u201cHow boring. What\u2019s the point of greetings?\u201d\n\nWhat a waste of time. Why bother with greetings when we could just dive into the real stuff? Time is precious, after all.\n\nAs I sighed deeply, looking at the people assigned to the various floors.\n\n\u2018Hmm?\u2019\n\nI noticed something unusual.\n\n\u2018They\u2019ve scattered us all?\u2019\n\nThe notable ones. The so-called dragons and sword masters. Most of the Six Dragons and Three Peaks were split up.\n\nIs this a coincidence, or deliberate?\n\n\u2018Why would they split us up like that?\u2019\n\nThere must be a reason they went out of their way to keep us separated. As I pondered, a familiar name caught my eye.\n\n\u2018Wait, is that guy here? I haven\u2019t seen him until now.\u2019\n\nHwangbo Cheol-wi.\n\nI caught a glimpse of the name of that boar-like descendant from the Hwangbo family. It makes sense he would be here, being a junior like the rest of us.\n\nWas he in a different group during the test, which is why I didn\u2019t see him? That could be it.\n\nBut considering I haven\u2019t seen him until now, maybe he\u2019s been avoiding me on purpose.\n\n\u2018Things aren\u2019t going well for him, huh.\u2019\n\nI hadn\u2019t really been paying attention to the situation I\u2019d laid out with the Hwangbo family. It wasn\u2019t something I cared about either way.\n\nI only kept an eye on Hwangbo Seon; the rest I left alone. I should check on this situation again later. It\u2019s probably more urgent for Hwangbo Cheol-wi.\n\n\u2018Looks like the others have been split up too.\u2019\n\nMoyong Hee-ah, Dang So-yeol, Namgoong Bi-ah, and Wi Seol-ah, among others.\n\nJust like with the male dorms, it seems they were divided over there as well.\n\nThe strange thing was that Namgoong Bi-ah and Gu Yeon-seo were assigned together.\n\nWhat\u2019s the reasoning behind that? Is there any at all?\n\nI\u2019ll set that aside for now and grab the stammering Cheol Ji-seon next to me.\n\n\u201cHey, friend.\u201d \u201cHuh? Oh, yes?\u201d \u201cIf anyone gives you trouble, tell me right away, don\u2019t wait until later.\u201d \u201c\u2026Ah, I will.\u201d\n\nCheol Ji-seon\u2019s expression was strange as he answered. It was the kind of look that said, \u2018Isn\u2019t it weird that you\u2019re the one saying this?\u2019\n\n\u201cLook at your face. Did I bully you? Why do you look like that?\u201d \u201cN-no\u2026 You didn\u2019t.\u201d \u201cRight? We agreed to get along, didn\u2019t we, friend?\u201d\n\nAs I patted Cheol Ji-seon\u2019s shoulder, he nodded. This guy... trying to joke around, huh? Hahaha.\n\n\u201c...\u201d \u201cWhat, man?\u201d \u201cNothing\u2026\u201d\n\nGu Jeol-yeop shot me a funny look, so I asked. He shook his head in response.\n\nThat bastard\u2026 so ungrateful.\n\n\u2018I picked him up off the streets, cleaned him up, and taught him to walk, and this is how he repays me?\u2019\n\nHe\u2019s truly ungrateful. I\u2019ll need to educate him properly later.\n\nWhile Gu Jeol-yeop shivered, feeling some unknown chill, I figured I\u2019d seen enough and moved on.\n\nI\u2019ll deal with the rest tomorrow.\n\nDragging my tired body around, I made my way to my assigned room.\n\nPutting the dorms inside Jinryong Pavilion was a good idea in its own way, but... it wasn\u2019t all that great.\n\nCreaaaak.\n\nWhen I opened the door to my room, the first thing I noticed was how large it was, followed by the stifling heat of inner energy radiating inside.\n\n\u201cHow dare you talk back to me, you pathetic fool?\u201d \u201cAre you picking a fight?\u201d\n\nIt was the kind of clich\u00e9 line you\u2019d expect to hear at least once in your life. Do they teach these things somewhere?\n\n\u201cWhy don\u2019t we just settle who\u2019s superior right now?\u201d\n\nOh boy. What a scene this was.\n\nInside the room, a bunch of guys were already snarling at each other. Clearly, they had arrived earlier.\n\nSigh.\n\nAs soon as I saw the situation, a sigh escaped my lips. There were five of them, including me.\n\nLooking at this, I suddenly understood the reason.\n\n\u2018No wonder.\u2019\n\nI\u2019ve been mentioning this repeatedly, but Jinryong Pavilion is a place where the elite juniors from prestigious families and sects gather. On top of that, these guys were the cream of the crop, selected from the best.\n\nIn other words, this meant the place was full of people who believed they were geniuses. People who knew how great their talents were and had egos that touched the sky.\n\nThey had likely never backed down in any confrontation.\n\nThe thing about these kinds of guys is, the truly extraordinary ones don\u2019t even bother with this nonsense.\n\nThe Six Dragons, Three Peaks, and other high-ranking martial artists, who already stood on a different level, were treated as such.\n\nBut these guys still wanted to act like the boss in their own little worlds. In a place full of people like that, you put four or five of them in one room?\n\n\u201cI\u2019ll break your nose so you\u2019ll shut up\u2026\u201d\n\nIt meant the first thing that would happen was a power struggle.\n\nWithout any attendants or overseers around, they figured it was better to establish a hierarchy early since they\u2019d be living together for a while.\n\n\u2018Ugh\u2026 I\u2019m already exhausted, and it\u2019s only the first day.\u2019\n\nWatching these idiots flare up their inner energy was already giving me a headache.\n\nNow I understood a little more. Why the rooms were assigned like this.\n\nWith a building this big, there was plenty of space for individual rooms. Yet, they intentionally made large rooms and stuffed multiple people in them.\n\nOn top of that, they even split up the Six Dragons, Three Peaks, and other notable figures and threw them into different rooms.\n\n\u2018They must think some order needs to be established.\u2019\n\nThat\u2019s how it works. In this world, people naturally bow to someone stronger. Maybe the intent was to create a more organized structure.\n\nBut I didn\u2019t see it as a good thing.\n\nOh, if only they had just given us individual rooms. What\u2019s the point of all this nonsense?\n\nIt\u2019s all just a front. Jinryong Pavilion says things like, \"It doesn\u2019t matter what family or sect you\u2019re from, everyone is equal.\" There are no special privileges, blah blah blah.\n\nBut everyone here already knows how much power is tied to the name in front of their family. That won\u2019t work here.\n\nAnd don\u2019t think the Martial Alliance doesn\u2019t know that. No, they know and leave it alone.\n\nIt\u2019s more convenient for them that way.\n\nThe quick-witted ones have already started making connections or figuring out who holds power on the first day. I could tell by the way they were moving. Kids these days move fast.\n\nIn my day\u2026 wait, was it just me who was slow? The thought leaves a bitter taste.\n\nEven though we\u2019re all trainees here, it won\u2019t be the same once we leave.\n\nThis was the best place to build connections. And also, \u2018The best place to act tough.\u2019\n\nIf you could gain some fame here, it would be beneficial to your reputation later.\n\nThe guys who seemed to think they had a leg up were all acting like this. Especially on my floor, where only the physical fighters were gathered. It was no wonder tempers ran high.\n\nMaybe the reason I\u2019m so ill-tempered is that I belong to the combat division. Every brawler I\u2019ve met recently had a terrible personality, so it must be a difference in martial discipline.\n\n\u2018If I were a swordsman, I\u2019d be so kind-hearted.\u2019\n\n[Grumble?] \u2018What\u2019s with you waking up and suddenly disagreeing? Go back to sleep.\u2019 [\u2026Grumble.]\n\nI dismissed the beast who rudely interrupted my thoughts and surveyed the room, which was on the verge of an incident.\n\n\u201cShould I break your nose to shut you up\u2026?\u201d \u201cShut it, you moron. Keep your voice down, I\u2019ve got a headache. Honestly, you idiots think you\u2019re tough just because you yell the loudest.\u201d\n\n\u201cWhat?\u201d\n\nThe guy who had been yelling lowered his voice as soon as I interrupted.\n\nHe glared at me with a look that could kill. If looks could kill, I\u2019d already be dead.\n\n\u201cWhat did you just say\u2026?\u201d \u201cI tend to sleep a lot, so wake me up last. Also, make sure you memorize tomorrow\u2019s menu in advance.\u201d\n\n\u201cWhat the hell is this guy talking about\u2026\u201d\n\nThe guy started to walk toward me. One of the others seemed to realize something and tried to speak up.\n\n\u201cWait, that guy is\u2014\u201d\n\nCrack.\n\nBut my hand was faster.\n\n\u201cUgh!\u201d\n\nThe guy who had raised his fist towards me had his jaw twisted slightly.\n\nSince using my internal energy caused pain in my core, I didn\u2019t bother with a soft hit\u2014I just punched him with all my strength. He probably wouldn\u2019t wake up until morning.\n\nHonestly, I just wanted to clear the air quickly. I\u2019m tired and need some rest.\n\nThud.\n\nThe large figure, who had been stirring up the room, collapsed lifelessly to the ground. The others, who had been flaring their inner energy, fell silent.\n\n\u201cHey.\u201d\n\nI turned to the guy who had been bickering with the one I knocked out.\n\n\u201c\u2026Are you talking to me?\u201d\n\nFrom his tone and appearance, he didn\u2019t seem to be from a noble family. He was probably from a sect.\n\n\u201cWho else would I be talking to?\u201d \u201cW-what is it?\u201d\n\n\u201cWhat\u2019s this guy\u2019s name?\u201d \u201cHe\u2026 he said his name was Pae Woo-chul.\u201d\n\nPae Woo-chul, a name I hadn\u2019t heard before. He had a large frame, but he didn\u2019t seem as tough as I expected.\n\nI kicked the unconscious guy and sent him rolling into a corner.\n\n\u201cFrom now on, if you need someone to do anything, tell Woo-chul to handle it. He\u2019s the youngest in the room now.\u201d\n\nThe problem was that he had been too noisy the moment I walked in.\n\n\u201c\u2026What do you mean by that?\u201d\n\nThe guy who had been answering my questions looked confused. I frowned slightly.\n\n\u201cI don\u2019t like people who lack awareness. If you don\u2019t get it, do you want to be the youngest?\u201d \u201cAs an elder brother, I\u2019ll take good care of my juniors.\u201d\n\n\u201cGood instincts. You can be the second youngest.\u201d \u201cThank you, brother.\u201d\n\nUnlike some of the people I\u2019ve dealt with recently, this guy had good instincts. Not bad.\n\nAfter knocking out Pae Woo-chul, the atmosphere in the room seemed to settle down a bit. They must have known from the room assignments that I\u2019d be sharing this room with them.\n\nSo why had they acted like this? It was better to establish things now, so I wouldn\u2019t have to deal with it later.\n\nI smiled at my new roommates and said,\n\n\u201cLet\u2019s all get along from now on. Anyone have any complaints?\u201d\n\nThey exchanged silent glances.\n\nIf anyone did, I\u2019d be happy to deal with it.\n\n\u201cIf you do, speak up now. I\u2019d like to put them to sleep and get some rest myself.\u201d\n\nNaturally, by \u201cput them to sleep,\u201d I meant physically. Since controlling my strength is a bit difficult right now, it might hurt more than usual. But it wouldn\u2019t matter to me. I wasn\u2019t the one who would be in pain.\n\nMaybe my kindness reached them because they quickly shook their heads, showing they had no objections. Seeing this, I smiled and nodded.\n\nI\u2019m glad they\u2019re such obedient kids.\n\n"},{"assistant_initiates":false,"asst_text":"Greetings, brave novice, and welcome to the crypt where loops intertwine with conditionals like gnarled vines. To advance past my haunted domain, answer the following challenge with precision:\n\nIn the realm of Python, a list of ghostly numbers haunts your path: `[1, 2, 3, 4, 5]`. Your task, if you dare accept it, is to conjure a loop that whispers only the even specters from this list using the power of a `for` loop and the arcane `if` statement.\n\nCan you deftly command Python to reveal just the even apparitions? Beware, for the wisdom lies in understanding the ethereal nature of loops and conditionals!","behavior":"degenerate_repetition","conversation_hash":"ed9fa3fe6c3fb50fee5b4f6f310bcd1f","conversation_redacted":false,"conversation_toxic":false,"country":"Australia","empty_output":false,"evidence_codes":[],"label":"absent","label_present":false,"label_qualified":false,"label_source":"Final dense release","language":"English","model":"gpt-4o-2024-08-06","n_chars":1198,"n_turns_in_conversation":1,"n_words":195,"source_row_offset":21869,"source_shard":"turns-00031.parquet","timestamp":"Sun, 06 Oct 2024 08:55:41 GMT","turn_id":"379fb9dba3eed042956d9726","turn_index":0,"user_text":"Assistant: \nUser: System: You are an AI that generates questions for users.\nUser: You are NecroPy, a boss specializing in Python Loops & Conditionals with Easy as the tech stack.Your description is: A fearsome Python Death Knight, NecroPy commands the undead logic of loops and conditionals, challenging novices to break free from infinite loops and navigate the haunted paths of conditional statements..Generate a question for user to answer in your specialty: Python Loops & Conditionals on Easy difficulty.Add to the question just a little bit of your own flair.\nAssistant:\nAssistant:"},{"assistant_initiates":false,"asst_text":"Hello! How can I assist you today?","behavior":"degenerate_repetition","conversation_hash":"f5e8e5fdb83e14ad941775cfa7add6f0","conversation_redacted":false,"conversation_toxic":false,"country":"Australia","empty_output":false,"evidence_codes":[],"label":"absent","label_present":false,"label_qualified":false,"label_source":"Final dense release","language":"Maori","model":"o1-mini-2024-09-12","n_chars":37,"n_turns_in_conversation":1,"n_words":8,"source_row_offset":21870,"source_shard":"turns-00031.parquet","timestamp":"Sun, 06 Oct 2024 08:55:42 GMT","turn_id":"939aaaf8f64e54ded06dcd4d","turn_index":0,"user_text":"Hi"},{"assistant_initiates":false,"asst_text":"Part 1/2 received.","behavior":"degenerate_repetition","conversation_hash":"bef09e85ea9aadeb6b5e3133f1c52c9d","conversation_redacted":true,"conversation_toxic":false,"country":"Australia","empty_output":false,"evidence_codes":[],"label":"absent","label_present":false,"label_qualified":false,"label_source":"Final dense release","language":"English","model":"o1-preview-2024-09-12","n_chars":108753,"n_turns_in_conversation":1,"n_words":16592,"source_row_offset":21871,"source_shard":"turns-00031.parquet","timestamp":"Sun, 06 Oct 2024 08:55:59 GMT","turn_id":"308c16125216435479edff86","turn_index":0,"user_text":"Do not answer yet. This is just another part of the text I want to send you. Just receive and acknowledge as \"Part 1/2 received\" and wait for the next part.\n[START PART 1/2]\nGreenberg, J., Pyszczynski, T., & Solomon, S. (1986). The Causes and Consequences of a Need for Self-Esteem: A Terror Management Theory . Public Self and Private Self, 189\u2013212. https://doi.org/10.1007/978-1-4613-9564-5_10 :\n\"Throughout the past few thousand years, historical accounts, philosophical treatises, and works of fiction and poetry have often depicted humans as having a need\nto perceive themselves as good, and their actions as moral and justified. Within the\nlast hundred years, a number of important figures in the development of modem psychology have also embraced this notion that people need self-esteem (e.g., Adler,\n1930; Allport, 1937; Homey, 1937; James, 1890; Maslow, 1970; Murphy, 1947;\nRank, 1959; Rogers, 1959; Sullivan, 1953). Of these, Karen Homey most thoroughly discussed the ways people try to attain and maintain a favorable self-image.\nThe clinical writings of Homey, and other psychotherapists as well, document the\nways in which people attempt to defend and enhance self-esteem; they also suggest\nthat difficulty maintaining self-esteem, and maladaptive efforts to do so, may be\ncentral to a variety of mental health problems. In this chapter, we will first review\nthe research supporting the existence of a need for self-esteem. Then we will present\na theory that accounts for this need and specifies the role it plays in a variety of\nphenomena including self-presentation.\nEmpirical Support for a Need for Self-Esteem\nIt was not until the early 1950s that researchers began to obtain quantitative evidence concerning the need for self-esteem. Since then, research on psychopathology\nhas shown low self-esteem to be associated with a variety of psychological problems,\nincluding alcoholism, anxiety, depression, neuroticism, and schizophrenia (see\nWylie, 1979, for a review). Such findings suggest that people do need self-esteem for\nhealthy psychological functioning; however, this research is correlational and there-\n190 Jeff Greenberg, Tom Pyszczynski, and Sheldon Solomon\nfore subject to a number of alternative explanations. For example, it may be that psychological difficulties lead to low self-esteem, or that whatever factors contribute to\nsuch difficulties also cause low self-esteem.\nThe Self-Serving Bias in Causal Attribution\nClearer support for the existence of a self-esteem need has been found in experimental research, beginning with studies demonstrating a self-serving bias in individuals'\ncausal attributions for their own successes and failures. These studies typically\nentail randomly assigning subjects to experience either a favorable or unfavorable\noutcome on a test and then obtaining their estimates of the extent to which potential\ncausal factors such as ability, effort, luck, and task difficulty were responsible for\ntheir particular outcomes. The one highly consistent finding has been that individuals who experience success assign greater responsibility to factors within themselves (e.g., internal factors, such as ability) and less responsibility to factors outside\nthemselves (e.g., external factors, such as luck) than do individuals who experience\nfailure (e.g., Johnson, Feigenbaum, & Welby, 1964; Miller, 1976; Stephan, Rosenfield, & Stephan, 1976; also see Bradley, 1978, and Zuckerman, 1979, for reviews).\nThus, as would be expected if people do indeed have a need for self-esteem,\nindividuals seem to take credit for success but deny responsibility for failure.\nEliminating cognitive alternative explanations. In the last 10 years, however, a set\nof alternative explanations for this self-serving bias has received considerable attention. Miller and Ross (1975) proposed a number of cognitive mechanisms that could\nlead to a self-serving attributional bias in the absence of a self-esteem motive.\nDespite the fact that the notion of a need for self-esteem was the basis for all of the\nresearch on the self-serving bias up to that point in time, it was argued that such cognitive explanations are preferable because they rely only on the widely accepted\ninformation-processing framework for understanding human behavior (see also\nNisbett & Ross, 1980). The most compelling of these cognitive explanations is that\nif individuals believe they are generally competent, they are likely to infer that when\nthey perform competently it is because of their abilities, and when they perform\npoorly it is because of external factors.\nHowever, since 1975, a number of studies have provided support for the selfesteem explanation of the self-serving bias. McFarland and Ross (1982) conducted\na study in which subjects were led to attribute success or failure to either their level\nof ability or the characteristics of the test. Success-internal subjects reported more\npositive affect, less negative affect, and higher self-esteem than did success-external\nsubjects; failure-internals, on the other hand, reported less positive affect, more\nnegative affect, and lower self-esteem than did failure-external subjects. Correlational research (e.g., Arkin & Maryuma, 1979; Feather, 1969) and research using\nhypothetical outcomes (e.g., Nicholls, 1976; Weiner, Russell, & Lerman, 1978,\n1979) have found similar effects. These studies show that the self-serving pattern of\nattributions does indeed increase the favorability of the consequences of outcomes\nfor affective experience and self-esteem. If people are motivated to maximize positive affect and minimize negative affect, a motivational influence on attributions for\nNeed for Self-Esteem 191\nperformance outcomes is likely. Furthermore, self-serving attributions do seem to\nhelp the individual maintain self-esteem.\nOther research provides more direct support for the self-esteem explanation by\ndemonstrating that the intensity of the affective consequences of an outcome alters\nthe extent to which people's attributions are self-serving. Stephan and Gollwitzer\n(1981) found that subjects led to believe a placebo pill they had taken would produce\nautonomic arousal were less prone to make self-serving attributions for a prior success or failure than were no placebo subjects. In a similar vein, Fries and Frey (1980)\nfound that subjects were less likely to derogate a test after failure if they could attribute arousal caused by the failure to a nonthreatening source.\nIn another study, Stephan and Gollwitzer (1981) provided subjects with false feedback concerning their level of physiological arousal after a success or failure\nexperience. Subjects led to believe they were highly aroused were more self-serving\nin their performance attributions than were low-arousal feedback subjects. Finally,\nGollwitzer, Earle, and Stephan (1982) demonstrated that unlabeled residual arousal\nfrom physical exercise also increased the self-serving nature of subjects' attributions. Presumably, this residual arousal intensified subjects' perceptions of\noutcome-related affect, thus motivating them to become more self-serving in their\nattributions. To the extent that such affective consequences are attributed to the\nimplications of the outcome for self-esteem, these studies show that the self-serving\nbias is mediated by self-esteem concerns.\nOther Self-Esteem Maintenance Strategies\nThe resolution in favor of a motivational explanation for the self-serving bias is quite\nsimilar to the resolution of the earlier dissonance versus self-perception controversy.\nA number of studies have clearly shown that negative affect does playa role in attitude change after individuals feel responsible for engaging in behavior that has foreseeable negative consequences (see Fazio & Cooper, 1983, for a review).\nInterestingly, the findings of attitude change that have been attributed to a dissonance reduction process can be interpreted as resulting from a need to defend selfesteem (see Wicklund & Brehm, 1976, for a review of the dissonance literature). In\nvirtually all of these studies, the attitude change can be viewed as a way for the\nindividual to deny that he or she has done something that is eitherimmoral or stupid\n(see Aronson, 1968; Bowerman, 1978; Schlenker, Forsyth, Leary, & Miller, 1980;\nSteele & Liu, 1983).\nIn recent years, a substantial number of other studies have also yielded findings\nsupportive of the existence of a need for self-esteem. Phares and Lamiell (1974) and\nBerglas and Jones (1978) reasoned that if individuals try to protect self-esteem by\nattributing failures to external factors, when failures are anticipated, they may set\nup plausible external attributions by engaging in performance-inhibiting behavior\nprior to and during performance. Evidence for the use of this strategy, which Berglas\nand Jones (1978) have aptly labeled self-handicapping, has been obtained in a number of studies (Berglas & Jones, 1978; Frankel & Snyder, 1978; Kolditz & Arkin,\n1982; Phares & Lamiell, 1974; Snyder, Smoller, Strenta, & Frankel, 1981; Tucker,\nVuchinish, & Sobell, 1981). Such findings attest to the strength of self-esteem\n192 Jeff Greenberg, Tom Pyszczynski, and Sheldon Solomon\nneeds, because they show that people will actually undermine their own chances for\nsuccess to be sure that they have justification for a self-esteem-protecting external\nattribution should they subsequently fail.\nResearch has also demonstrated other types of efforts to establish self-esteemprotective attributions, by showing that individuals will report a variety of states and\ntraits when they believe these factors could serve as excuses for subsequent failure\n(Greenberg, Pyszczynski, & Paisley, 1984; Pyszczynski & Greenberg, 1983; Smith,\nSnyder, & Handelsman, 1982; Smith, Snyder, & Perkins, 1983; Snyder, Smith,\nAngelli, & Ingram, in press). For example, Smith et al. (1982) and Greenberg et al.\n(1984) have shown that, for individuals who are highly concerned about possible\nfailure on an upcoming test, reports of test anxiety are reduced if they are told that\ntest anxiety does not affect performance on the particular test. Thus, individuals\nreport more test anxiety when it can serve as an excuse for subsequent failure than\nwhen it cannot.\nStudies have also shown that, under certain conditions, once a shortcoming on a\nspecific dimension becomes salient, individuals compensate by overevaluating\nthemselves on unrelated dimensions (e.g., Baumeister & Jones, 1978; Greenberg &\nPyszczynski, 1985; Pyszczynski, Greenberg, & Beck, 1986) or, if the dimension is\nvery important to the individual, by engaging in positive self-descriptions regarding\nthe threatened dimension (e.g., Gollwitzer & Wicklund, 1985; Gollwitzer, Wicklund, & Hilton, 1982; Wicklund & Gollwitzer, 1981). Thus, people alter their selfperceptions to maintain self-esteem it is threatened.\nIndividuals also alter their perceptions of and comparisons with others to maintain\nself-esteem. Research on self-serving attributive projection has shown that people\noverestimate consensus for their poor performances and underestimate consensus\nfor their good performances, especially when the performance is on an ability\ndimension of personal importance (Campbell, in press). In other words, when people perform poorly on an ego-involving task, they overestimate how many others\nwould also perform poorly; when people perform well on an ego-involving task they\nunderestimate how many others would also perform well. In addition to a selfserving bias in perceived consensus, Pyszczynski, Greenberg, and LaPrelle (1985)\nhave found a self-serving bias in information search such that, after receiving a performance outcome, individuals search more extensively for social comparison information if they expect to find that others performed poorly than if they expect to find\nthat others performed well. It has also been found that when individuals are exposed\nto social comparison information, they prefer to compare themselves with others\nwho have performed worse on a salient dimension than with others who have performed better (see Wills, 1981, for a review). Perhaps as a consequence of this\ndownward comparison process, people believe they are better than average on a wide\nvariety of dimensions (Felson, 1981).\nGuided by a self-evaluation maintenance model (Tesser, 1980; Tesser & Campbell, 1983; Tesser & Moore, in this volume), Tesser and his colleagues have demonstrated a number of other ways in which individuals seem to adjust the nature of their\nsocial comparisons to protect self-esteem. This line of research has yielded some\ncompelling support for the operation of self-esteem maintenance processes in social\nNeed for Self-Esteem 193\nbehavior (see Tesser and Moore, Chapter 5, this volume, for a more complete\naccount). Tesser and Campbell (1980) had subjects perform two different tasks with\na confederate posing as another subject; on one of the tasks they performed equally\nbut on the other task the confederate outperformed the subject. Subjects reduced the\npersonal importance (Le., relevance) of the dimension on which the confederate\noutperformed them, especially when the confederate had been described as similar\nto the subjects; thus, they minimized the threat to self-esteem of being outperformed\nby a similar other. Similarly, in a correlational study of high school students, Tesser\nand Campbell (1982) found that low performance in school relative to similar but\nnot dissimilar classmates is associated with low ratings of the personal relevance of\nschool performance. Further evidence that individuals deny the personal relevance\nof threatened attributes has been obtained by Greenberg, Pyszczynski and Solomon\n(1982), Greenberg and Pyszcynski (1985) and Tesser and Paulhus (1983).\nTesser (1980) obtained evidence of a related process in male sibling relations. For\nmales whose siblings were generally more competent than themselves, the closer\nthe sibling was in age (and therefore the more appropriate for social comparison),\nthe less the males perceived themselves as similar to their siblings. This inverse relationship was not found for males who were not less competent than their siblings.\nPresumably, males with superior siblings close in age attempted to deny the\nappropriateness of a threatening social comparison; consistent with this reasoning,\nthese individuals also reported more friction in their relationships with their siblings\nthan any of the other subjects in the study.\nA laboratory study by Pleban and Tesser (1981) obtained further support for this\nprocess. They found that, when the performance dimension was low in relevance;\nthe more a confederate outperformed a subject, the more the subject perceived the\nconfederate as similar to himself or herself. This finding can be viewed as an attempt\nto bask in reflected glory, just as identification with a football team increases with\nsuccess of the team (Cialdini et aI., 1976). However, when the performance was\nhigh in relevance and, therefore, similarity would imply that a potentially threatening social comparison would be appropriate, the more the confederate outperformed\na subject, the less the subject perceived the confederate as similar to himself or herself. As in the sibling study, when threatened with a self-esteem-damaging social\ncomparison, individuals deny similarity to the potential comparison other.\nEvidence for Self-Esteem Maintenance or Public Impression Management?\nTo summarize, a substantial body of evidence has accumulated suggesting that, in\norder to maintain self-esteem, we alter our self-referent causal attributions, our selfreports of states and traits, our performance-related behavior, our attitudes and\nbeliefs, and our social perceptions and comparisons. Despite this impressive array\nof support for a need for self-esteem, an alternative explanation based on impression\nmanagement warrants consideration. Indeed, much of the aforementioned evidehce\ncan be explained by a need to protect public image rather than private self-image.\nInstead of needing self-esteem, perhaps individuals simply need to maintain a positive image in the eyes of others. This reasoning has been used to explain the evidence\n194 Jeff Greenberg, Tom Pyszczynski, and Sheldon Solomon\nfor the self-serving bias (Bradley, 1978), dissonance reduction (e.g., Schlenker et\naI., 1980; Tedeschi, Schlenker, & Bonoma, 1971; Tedeschi & Rosenfeld, 1981),\ncompensation effects (Baumeister & Jones, 1978), and self-handicapping (Kolditz &\nArkin, 1982). Research has shown that individuals do engage in a variety of\nbehaviors to manage impressions for others (see Baumeister, 1982; Jones & Pittman, 1982; Schlenker, 1980; and Tedeschi, 1981 for reviews). Therefore, given the\npublic nature of most laboratory research, it is possible that many of the findings\nattributed to a need for self-esteem actually resulted from self-presentational concerns about public image.\nHowever, a number of recent studies have demonstrated the self-serving attributional bias under conditions in which attributions were unlikely to be influenced by\nsuch self-presentational concerns (Greenberg et aI., 1982; House, 1980; Ries,\nRosenfeld, Melburg, & Tedeschi, 1981; Weary et aI., 1982). For example, Greenberg et aI. (1982) created private success and failure by giving groups of subjects an\nintelligence test they could score themselves, and instructing them to conceal their\nscored answer sheets and keep them when they left the study. Subjects were then\nasked on an anonymous questionnaire to attribute causal responsibility to potential\nfactors. In this way their attributions would have no clear implications for public\nimage unless others knew whether they had succeeded or failed. Under these private\nconditions, a strong self-serving bias was found. There were also some indications\nthat under public conditions the bias was weaker. Along with a private self-serving\nattributional bias, this study, and a study by Frey (1978) as well, found a self-serving\ntendency for subjects to privately evaluate a test as more valid if they had succeeded\nthan if they had failed.\nThese studies suggest that a need for self-esteem, apart from a desire for public\nesteem, seems to underlie the self-serving bias. Recent research has shown that a\nnumber of other self-esteem maintenance strategies also function to protect one's\nprivate self-image. With regard to anticipatory attributional defenses, Greenberg et\naI. (1984) found that self-reports of test anxiety to set up an excuse for possible\nfuture failure occurred under anonymous conditions and, furthermore, did not\noccur when the incentive for success was high. The latter finding suggests that the\nself-reports of test anxiety were privately believed because they did not occur when\nsubjects did not want their chances for success hindered; if the self-reports of test\nanxiety were simply to serve as potential public excuses, they would have been used\neven when subjects were primarily concerned with succeeding on the test.\nIt has also been shown that a general increase in the favorability of self-evaluations\nin response to a specific threat to self-esteem occurs even under conditions in which\nsuch compensatory self-inflation could serve no public impression management\nfunction (Greenberg & Pyszczynski, 1985). Similarly, research has recently found\nattitude change after counterattitudinal behavior under bogus pipeline conditions\nand under private conditions, thereby supporting an intrapsychic explanation of dissonance phenomena over a public impression management explanation (Baumeister\n& Tice, 1984; Stults, Messe, & Kerr, 1984). Finally, Tesser and Paulhus (1983) have\nshown that individuals deny the ego relevance of a test they have failed even when\nthey are led to believe that only they know they failed and that the experimenter\nbelieves they succeeded.\nNeed for Self-Esteem 195\nThe findings of these studies cannot be accounted for by public impression\nmanagement explanations such as those posited by Bradley (1978), Tedeschi et al.\n(1971) and others. Clearly, individuals do engage in a variety of strategies to maintain self-esteem even when public image is not at stake. However, this point is compatible with a number of self-presentation theories that propose that individuals\nhave a need to present a positive image to themselves as well as to others (e.g., Baumeister, 1982; Goffman, 1955; Schlenker, 1980). In fact, such a proposition is\nindistinguishable from the notion that people need self-esteem. These theorists simply conceptualize self-esteem maintenance as analogous to, and perhaps a special\ncase of, maintaining a positive image for an audience. In contrast, we describe below\na theory that conceptualizes public image maintenance as a component of selfesteem maintenance.\nThreats to Public Image Threaten Private Self-Esteem\nThe evidence reviewed above suggests that, even when public image is not at stake,\nindividuals use a number of strategies to protect self-esteem when it is threatened.\nHowever, it has also been found that, when an outcome does threaten public image,\nprivate efforts to protect self-esteem are especially vigorous (Apsler, 1975; Frey,\n1978; Greenberg & Pyszczynski, 1985). Apsler (1975) found that, after females\nwere embarrassed by engaging in a series of silly behaviors in the presence of an\naudience, they were especially likely to engage in a helpful act, even if no witnesses\nto their silly behavior would know of their helpfulness. Apparently, after damage to\ntheir public image, people need to engage in positive, socially desirable behaviornot to restore a positive image for those others, but to restore a positive image for\nthemselves (self-esteem). Similarly, Gollwitzer and Wicklund (1985) have found\nthat individuals threatened by undesirable personality feedback will describe themselves especially positively to someone unaware of the negative feedback, even if the\nsubject believes the other person prefers people who are self-deprecating. Clearly,\nin this study, the subjects were not acting to gain public esteem but to restore selfesteem.\nIn addition, Frey (1978) demonstrated that the self-serving tendency to privately\nevaluate a test as more valid after success than after failure was stronger if the performance outcomes were public than if they were private. Similarly, Greenberg and\nPyszczynski (1985) found that individuals greatly inflated the favorability of their\nself-images on a private measure of self-esteem after public failure but not after private failure. Finally, Tesser and Paulhus (1983) found that subjects who thought the\nexperimenter believed they had performed poorly on a certain ability dimension privately reduced the personal relevance of the dimension, even if they knew they had\nactually performed well and the experimenter's belief was erroneous. Thus, even\nwhen only public image is threatened, individuals privately engage in self-esteem\ndefense.\nTo summarize, the empirical research on self-esteem maintenance shows that\nindividuals do engage in a variety of strategies to privately defend self-esteem when\nit is privately threatened. On the other hand, it has also been shown that, when public esteem is threatened, individuals are particularly likely to engage in private self-\n196 Jeff Greenberg, Tom Pyszczynski, and Sheldon Solomon\nesteem maintenance strategies. To explain these phenomena, as well as other evidence concerning self-esteem maintenance, and the evidence of the deleterious concomitants oflow self-esteem, we require a theory that explains: (a) what self-esteem\nis; (b) why we need it; (c) how self-esteem is affected by public esteem; and (d) how\nthe need for self-esteem affects social behavior.\nA Terror Management Theory of the Need for Self-Esteem\nNow that we have established the existence of a need for self-esteem and have\nreviewed a variety of its manifestations, we outline such a theory. Our theory is\nbased largely on the writings of Ernest Becker, especially The Birth and Death of\nMeaning (1962), The Denial of Death (1973), and Escapefrom Evil (1975). Becker\nattempted to synthesize the ideas of a very diverse array of theorists in order to\nunderstand the dynamics of human social behavior. In doing so, he found that Alfred\nAdler, Norman Brown, Peter Berger and Thomas Luckmann, Charles Horton\nCooley, Sigmund Freud, Erving Goffman, Karen Homey, Soren Kierkegaarde,\nGeorge Herbert Mead, Friedrich Nietzsche, Otto Rank, and Harry Stack Sullivan\nhad all arrived at certain very compatible insights concerning the role of self-esteem\nin social behavior. Becker built upon these insights in constructing his own theoretical conception of the human animal; consequently, the current theory has benefited\nfrom them as well.\nThe Cultural Animal\nBecker (1962) proposed that the need for self-esteem is uniquely human, and exists\nbecause of our capacities for symbolic, temporal, and self-reflective thought.\nAlthough these attributes have greatly enhanced our ability to survive in a wide variety of environments, they have also led to some uniquely human problems (see M.\nB. Smith, 1978). Specifically, we have the capacity to wonder why we exist and to\nconsider the possibility that the universe is an uncontrollable, absurd setting in\nwhich the only inevitability is our own ongoing decay toward absolute annihilation,\nwhich, to make matters worse, could occur at any moment because of anyone of a\nvariety of chance events.\nBecker (1973, 1975) argued that we would be paralyzed with terror if we could not\ndeny such a conception; therefore, over time, as our cognitive capacities increased,\nwe developed cultural world views that imbued the universe with order, predictability, meaning, and permanence. As Becker noted, all cultures provide a description\nof how the world was created, a prescription for leading a good, meaningful life, and\nsome hope of immortality (see Rank, 1950). Thus, each culture provides the\nindividual with a relatively benign world view that allows for the denial of his or her\nultimate vulnerability and mortality.\nFrom this perspective, humans are not unique because they are social animals, but\nbecause they are cultural animals. Humans live within a shared symbolic conception\nNeed for Self-Esteem 197\nof the universe that is ultimately determined by culture, and yet is believed to be an\nabsolutely accurate representation of reality by individuals within the culture. As\nthe source of meaning and value, the culture provides the individual with a basis for\nvaluing himself or herself. The individual can have a sense of worth to the extent that\nshe or he satisfies the cultural criteria for being good (valuable). Thus, self-esteem\nconsists of viewing oneself as valuable within the context of the universal drama conveyed by the culture.\nSelf-Esteem as a Cultural Anxiety-Buffer\nI have seen the moment of my greatness flicker,\nAnd I have seen the eternal FOotman hold my coat, and snicker,\nAnd in short, I was afraid.\nT. S. Eliot\nBut why do humans seem to have such a desperate and pervasive need to view themselves as valuable (i.e., to have self-esteem)? From birth through early childhood,\nthe only basis of safety and security is the care from the parents. They satisfy needs\nand minimize anxiety. Indeed, human infants are completely dependent on their parents for survival. As infants develop into children, they begin to acquire selfconsciousness; along with this, the warmth and care of the parents becomes increasingly conditional. Therefore, they develop an understanding that as long as they are\ngood boys or good girls, they will receive good outcomes and be protected from bad\noutcomes by their apparently omnipotent parents; they also learn that if they are bad\nboys or bad girls, they risk loss of the ultimate care and protection of the parents\nand, perhaps, annihilation by them. Consistent with this reasoning, Rochlin (1965)\nhas observed a transformation in children from dread of being abandoned to dread\nof being worthless. As a consequence of this perceived contingency, a positive selfconcept becomes associated with feelings of warmth and security, and a negative\nself-concept becomes associated with terror (Becker, 1962, 1973; Sullivan, 1953).\nFrom this point on, in order to avoid feelings ofterror, individuals must believe they\nare good (i.e., valuable); therefore, individuals need self-esteem to function with\nminimal anxiety.\nFor the child, this sense of equanimity consists of believing that he or she is of\nprimary value to the parents. However, as the child's cognitive capacities increase,\nhe or she begins to realize that there are outcomes from which the parents cannot\nprotect him or her. The child may also begin to realize that his or her parents are\nvulnerable creatures who will eventually die and cannot protect the child from a\nvariety of aversive experiences, including their own death. Thus, the child's basis\nfor equanimity is undermined and new means of dealing with the terror of annihilation must be developed. At this point, it is not sufficient to be loved by the\nmortal parents; to restore equanimity, a superior basis of value and protection must\nbe found. Fortunately, the culture provides such a basis by providing values, standards and roles, conceptions of the world as just (Lerner, 1980), and the possibility\nof immortality.\n198 Jeff Greenberg, Tom Pyszczynski, and Sheldon Solomon\nEssentially, once the task of imparting a sense of absolute value and, consequently,\nimmortality, becomes too great for the parents, it is transferred to the religious and\nsecular concepts, symbols, and authorities of the culture. Of course the parents\ngreatly facilitate this transformation by virtue of their intentional and unintentional\nconveyance of the world view espoused by their culture. The child learns that, to\nminimize terror, he or she must believe he or she is valuable and deserving within\nthe context of the culture to which he or she subscribes; thus, for the adult human,\nself-esteem is a cultural-anxiety buffer.\nConsistent with this conceptualization of self-esteem as an anxiety-buffer, a number of researchers have found that individuals who are chronically low in self-esteem\nare especially prone to anxiety (e.g., Bledsoe, 1964; French, 1968; Lipsitt, 1958;\nRosenberg, 1965; Rosenberg & Simmons, 1972; Truax, Schuldt, & Wargo, 1968;\nWinkler & Myers, 1963). The research reviewed earlier, showing that a state of\narousal labeled as negative affect mediates self-serving attributions and test evaluations following failure and attitude change following counterattitudinal behavior,\nalso supports this idea (for self-serving beliefs, see Fries & Frey, 1980; Gollwitzer,\nEarle, & Stephan, 1982; Stephan & Gollwitzer, 1981; for dissonance phenomena,\nsee Fazio & Cooper, 1983, for a review). From the present perspective, these findings occurred because, by threatening self-esteem, failures and counterattitudinal\nbehaviors weakened individuals' cultural anxiety-buffers and thereby engendered\nanxiety. We are suggesting, then, that the psychological significance of such events\ngoes far beyond their implications for the specific domain in which the threats\noccur. This point is supported by the research demonstrating that under certain conditions individuals compensate for failures by generally inflating the favorability of\ntheir self-images (e.g., Greenberg & Pyszczynski, 1985).\nThe Two Components of Self-Esteem\nTo summarize, because we can conceive of our ultimate vulnerability and mortality\nand can anticipate a variety of horrifying experiences, we have the potential to be\nparalyzed by terror at any moment in our lives. By elevating us above the rest of the\nliving world, and providing a view ofthe world as orderly, predictable, meaningful,\nand permanent, culture allows for the possibility of minimizing our terror by denying our essential creatureliness (i.e., our impotence, vulnerability, and mortality).\nThis possibility is realized to the extent that we can feel we are valuable members\nof the culture.\nFrom this perspective, self-esteem is an anxiety-buffering sense of personal value\n(or heroism, as Becker refers to it) that consists of two components: first, faith in a\nparticular cultural drama that portrays human life as meaningful, important, and\nenduring; and second, belief that one plays a significant part in that drama. Each\ncomponent is essential for self-esteem and, thus, for adequate terror management.\nIt is fairly obvious that events that suggest we have shortcomings can threaten our\nself-esteem; however, events that suggest that our cultural drama is not absolutely\nvalid threaten self-esteem as well. If the standards by which we imbue ourselves\nNeed for Self-Esteem 199\nwith value are questioned, our personal claims of value are questioned as well.\nTherefore, we propose that a substantial portion of our social behavior is directed\ntoward either or both of the following two goals: sustaining faith in a cultural drama\nthat provides the basis for self-esteem and maintaining a sense of value within that\ncultural world view. It may be fruitful, then, to consider the possible role of each of\nthese two goals in social behavior. In considering these issues we find it useful to distinguish between general maintenance processes and defenses against threat. In\norder to keep the anxiety-buffer provided by self-esteem, one must continually\nreaffirm one's value and one's faith in the absolute validity of one's world view. This\nfacilitates one's ability to cope with specific threats when they arise. When threats\ndo occur, the urgency of maintaining one's anxiety-buffer is greatly enhanced and a\nwide range of defensive strategies aimed at defusing the threat or repairing the\ndamage it produced may be used.\nSustaining faith in the cultural drama. General maintenance. Volumes have been,\nand still could be written on the innumerable ways in which faith in a given culture\nis developed and maintained. We will not even attempt here to do this topic justice,\nexcept to mention a few basic modes of cultural affirmation. Most socialization and\neducation of children serves to instill the values and world view of the culture. Formal and informal historical and religious teachings may be particularly directed\ntoward conveying a cultural conception of reality that provides order, meaning, and\nthe possibilities of significance and immortality.\nCultural symbols (e.g., in the United States, government officials, churches,\nmonuments, flags, currency, religious and historical artifacts) and cultural rituals\n(e.g., in the United States, singing the national anthem, going to church, visiting\nhistorical locations and theme parks, following news and sports events, fashion, and\nentertainment) also play major roles in maintaining our faith in the reality, significance, and permanence of the cultural drama, because they objectify it and\ndemonstrate social consensus.\nDefenses against threat. This theory implies that any experience that suggests that\nour cultural drama is wrong, or that other versions of reality are equally valid,\nthreatens self-esteem and is therefore a source of anxiety. Consequently, such\nexperiences motivate us to eliminate the threat; by so doing, we can sustain faith in\nthe basis of our self-esteem.\nSuch threats can result from environmental events; for example, when one's culture predicts the world should end on a certain day but it does not. As Festinger,\nRiecken, and Schachter (1956) have observed, such dramatic disconfirmations of a\ncentral aspect of one's cultural world view often lead to renewed efforts to convince\noneself of the validity of the threatened belief. Threats to one's cultural drama more\ncommonly result, however, from the knowledge that others do not subscribe to the\nsame cultural drama. For example, outgroups often have very different beliefs and\nvalues from the cultural mainstream. We suggest that the pervasive tendency of\ningroup members to display negative attitudes, beliefs, and behaviors toward out-\n200 Jeff Greenberg, Tom Pyszczynski, and Sheldon Solomon\ngroup members is an attempt to defuse the threat to one's own beliefs implied by the\nexistence of the outgroup.\nQuite consistent with our theory, a substantial body of research has shown that\nthis bias against outgroup members results largely from the belief that they have\ndifferent cultural values and beliefs (e.g., Byrne & Wong, 1962; Goldstein & Davis,\n1972; Moe, Nacoste, & Insko, 1981; Rokeach, 1968; Rokeach & Mezei, 1966; Silverman, 1974; Stein, Hardyck, & Smith, 1965). It has even been found that, with\nthe possible exception of intimate contacts, outgroupers who seem to share the\ningroup's values may be liked just as much as ingroupers (e.g., McKirnan, Smith, &\nHamayan, 1983). It is when individuals are confronted with others who view the\nworld quite differently that they are threatened and consequently react negatively.\nOur theory suggests that such negative reactions are increasingly likely the more\ncompelling the alternative conception of reality appears to be and the more committed the outgroupers are to their views. The awareness of such people is threatening\nbecause they call into question the absolute validity of one's own cultural drama; the\nindividual cannot maintain a sense of absolute personal value if the basis of such a\njudgment is merely one of a wide variety of subjective world views, none any more\ncorrect than the others. History is replete with examples of cultural efforts to eradicate such threats, ranging from derogating to proselytizing to annihilating. In fact,\nmost, if not all wars can be viewed as battles to determine whose cultural terrorshield is the right one (e.g., the Crusades, the wars between Moslems and Jews,\nHindus and Moslems, Protestants and Catholics, and the United States and the\nSoviet Union). Consistent with this position, we suggest that, although political and\neconomic considerations have certainly played a role in many armed conflicts, it is\nthe ideological threat upon which leaders focus to motivate masses of people into\nbattle.\nAlthough threats to the cultural drama at the intergroup level may be particularly\ndramatic, such threats may be significant at the interpersonal level, as well. Even\nwithin a given culture, particularly a large heterogeneous culture with highly\ndifferentiated roles, value discrepancies among its members are likely. Although,\nfor simplicity'S sake, we have referred to the cultural drama upon which self-esteem\nis based as if it were the same for everyone who is technically a member of a particular culture, clearly this is not the case. For example, for a professional football\nplayer, performance on the field is highly valued; the world of football is a substantial part of the basis of his possibilities for self-esteem. In contrast, the ability to read\nLatin may seem to be a completely worthless skill to him. On the other hand, for a\nphilosophy professor, understanding Latin may be a source of self-esteem; he or she\nmay believe that football is a completely inane and absurd activity. Both individuals\nmay share certain cultural values, such as dedication and integrity, yet their respective views regarding what is important may undermine each other's basis of selfesteem.\nConsequently, it is rather unlikely that these two people would like each other,\nunless they altered their views. In general, then, our theory implies that, even\nwithin the context of the overall culture, others whose views are dissimilar may\nthreaten our basis of self-esteem and therefore engender negative reactions. Consistent with this idea, a large body of research has shown that the more dissimilar\nNeed for Self-Esteem 201\nanother person is, in terms of important attitudes, beliefs, and values, the less an\nindividual will like and help the person and the more willing an individual will be\nto hurt the person (for reviews, see Byrne, 1971; Rokeach, 1968).\nIt also has been shown that people try to convert persons with deviant opinions\nand, ifthat fails, they reject such persons (Schachter, 1951). Reactions of this type\nto those who do not display uniformity, conformity, or obedience follow directly\nfrom our theory. Rejection of deviants occurs even when their deviance seems to be\ninnocuous. One of the most common examples in U.S. culture is rejection of those\nwho do not maintain their appearance in accord with cultural prescriptions for a\nparticular role or situation. If one is working for an accounting firm, one is required\nto wear the right type of clothing, and it must be unwrinkled and in good condition. Official dress requirements are much more lax for some occupations, such\nas college professors. However, if a new faculty member should be seen conducting his duties wearing shorts and unmatched socks, his or her colleagues are likely\nto be bothered by this, and may even request that the person wear more \"dignified\" apparel.\nSuch deviant behavior poses no direct, concrete threat to the well-being of the\nindividuals disturbed by it. The threat exists at a symbolic level. Such behaviors (as\nwell as less and more extreme acts of deviance) threaten the values underlying the\ncultural prescriptions that have been violated. If individuals derive self-esteem from\nviewing their occupation as a highly valued cultural role, then someone with the\nsame occupation who has the appearance of a transient or a \"common laborer\"\nposes a threat to their cultural anxiety-buffer. The threat may also be more general\nin that someone who does not maintain an appropriate appearance is, in a small way,\nchallenging the absolute rightness ofthe cultural way oflife (the hippies, as a group,\nseemed to be viewed as such a threat in the United States in the 1960s). Minor\nthreats of this nature can usually be defused through derogation (e.g., the person can\nbe labeled oddball, nerd, geek, eccentric, neurotic, etc.). Unfortunately, more serious threats may engender such behaviors as ridicule, efforts at conversion, brainwashing, ostracism, beatings, and killings.\nMaintaining a sense of personal value within the cultuml drama. General maintenance. We are proposing that self-esteem is entirely a cultural creation. People\ncannot have a sense of self-worth without meeting the requirements of value\nprescribed by the cultural drama to which they subscribe. Such prescriptions consist\nof both general standards and more specific role expectations (for both occupational\nand social positions). The general standards specify certain competencies and moral\nattitudes that all members of a given culture need to demonstrate. Other requirements for value, however, differ among members of the culture, depending on their\nascribed and chosen roles. Similarly, Wicklund and Gollwitzer (1982) have proposed and found support for the notion that individuals vary in their requirements\nfor self-completion (i .e., self-definitional needs) as a function of their chosen selfdefining goals (e.g., to be a musician). From the present perspective, these selfdefining goals are ways to attain and maintain cultural value; in other words, they are\nroles from which individuals attempt to secure their self-esteem.\nTo the extent that self-esteem derives from living up to shared cultural standards\n202 Jeff Greenberg, Tom Pyszczynski, and Sheldon Solomon\nand role expectations, approval from others signifies that we have met these standards and thus are indeed valuable. As Festinger (1954) suggested, such reliance on\nsocial reality is especially likely to occur when objective sources of information\nabout one's value are unavailable, as is the case with most culturally valued attributes. Therefore, the affection, attention, and approval that people receive from\nothers within their culture are very important sources of a sense of personal value.\nThus we suggest that much self-presentational behavior is motivated by a desire to\nmaximize the favorability of our own self-evaluations; the more approval and the\nless disapproval that we receive from others, the easier it is for us to privately\nbelieve that we are valuable individuals.\nThe human propensities for conformity, uniformity, and obedience, which have\nbeen demonstrated in a variety of contexts, are consistent with this idea, especially\ngiven the negative reactions to deviance discussed earlier (e.g., Asch, 1958; Gergen\n& Wishnov, 1965; Jones, Gergen, & Jones, 1963; Milgram, 1974; Stires & Jones,\n1969). Other research has shown that individuals respond positively to those who\npraise and like them and negatively to those who disapprove of them (e.g.,\nBerscheid & Walster, 1978; S. C. Jones, 1973; Kenny & Nasby, 1980; Shrauger,\n1975).\nPerhaps the most potent form of approval occurs when one is loved; therefore,\nmutual love relationships may be primary sources of self-esteem. In such cases,\nindividual A imbues individual B with great value; if B wants and needs A, then A\ncan perceive himself or herself as valuable as well. In other words, the more a person\nloves his or her partner, the more his or her partner's love adds to his or her sense\nof personal value. This may account for the intensity of familial and romantic love\nin most, if not all cultures. Interestingly, in Western culture, love is often lauded as\nmagical, transcendent, and eternal (see Rubin, 1973), thus making it a particularly\nsuitable basis for minimizing existential terror. As Becker (1973) noted, the one\nproblem is that one's sense of equanimity then becomes dependent on the romantic\npartner. Perhaps this is why people will do almost anything to preserve good relationships; from this perspective, the negative feeling when such a relationship is\nthreatened, which we call jealousy, is anxiety engendered by the threat of loss of an\nimportant source of self-esteem.\nChildren also playa major role in maintaining a sense of personal value. As many\ntheorists have suggested (e.g., Becker, 1962; Rogers, 1959; Sullivan, 1953), the\nchild's sense of value is derived from the parent's (or parents') love; but offspring\nprovide parents with a tremendous sense of value as well. Parents can take credit for\nthe existence of these creatures; therefore any value they perceive in their children\nand their behaviors (from being cute to saving the world) imparts value to the parent(s). In addition, parents know they are needed by their children and are almost\nconstantly reminded of this. Finally, parents can derive a sense of permanent value\nand immortality to the extent that they view their children as extension of themselves who can eventually have their own children, ad infinitum. These ideas can\nhelp explain the intensity of parental concern for their children's well-being,\nprosperity, and adherence to the parents' cultural drama.\nIn general, then, individuals can feel valuable to the extent that they feel needed.\nTherefore, a person can build and maintain self-esteem by being helpful to others,\nNeed for Self-Esteem 203\nparticularly others who have been deemed by the culture to be particularly worthy\nof help. Helping imparts a sense of value both because of the approval it generates\nfrom others and because of one's private sense of living up to cultural standards of\ngoodness.\nThere are also more tangible bases of value in most cultures. For example, in the\nUnited States a wide variety of material symbols of value exist, most of which indicate one's financial status (e.g., jewelry, clothes, automobiles). For most members\nof American culture, material wealth is a prime indicator of success in the cultural\ndrama. Such a basis of self-esteem may be particularly appealing because it allows\nfor visible, tangible, and enduring symbols of one's worth. In small and large ways,\nAmericans may build their own pyramids.\nPerhaps individuals can also establish a sense of worth vicariously through identification with real and fictional cultural heroes. By identifying with someone special and important, especially someone who has defied death, one can attain a\nfeeling of being significant and immortal, even if only momentarily. This may be\nparticularly likely to occur when a culture is having difficulty providing self-esteem\nfor its people. Under such circumstances, people may flock to an individual with\nheroic qualities and a clear alternative world view to establish or restore a sense of\ntheir own value. This may help explain why certain historical figures gained so many\ndedicated followers (e.g., Gandhi, Hitler, Jesus).\nSimilarly, it may be that the appeal of much entertainment derives from the portrayal of heroism (see Bettelheim, 1977; Campbell, 1968). Heroes in literature,\nfilm, television, and sports also allow us to share the glory. Perhaps one of the\nclearest examples of this is the Spanish bullfight, in which the heroic matador, as the\nrepresentative of the culture, defies death by \"vanquishing\" the terrifying bull;\nhowever, this analysis applies equally well to a variety of spectator sports, films, and\nworks of fiction. Such portrayals of heroism may also help individuals frame their\nown lives within a heroic context (e.g., in the United States, one could be the Bob\nHope or Richard Pryor of teachers, the Dr. 1. of shortorder cooks, the John Wayne\nof computer troubleshooters, or the Clint Eastwood of politics).\nSimilarly, participatory forms of entertainment, such as gambling, video games,\nboard games (\"Dungeons and Dragons\" may be a rather extreme example of this),\ntheater groups, and participatory sports provide individuals with contexts in which\nthey may attain a temporary sense of heroism (i.e., self-esteem). Thus, leisure\nactivities may be enjoyable primarily because they allow individuals to bolster their\ncultural anxiety-buffers.\nEach of these modes of attaining self-esteem probably varies with regard to the\nstrength and durability of the sense of personal value that it confers. An inspiring\nmovie may provide a couple of hours' worth, bringing one's partner to orgasm a couple of days' worth, and saving someone's life a couple of months' worth. However,\nthe effects are always transitory, making self-esteem maintenance a complex and\ntaxing problem. People adapt quickly to whatever they have already attained; therefore, a sense of personal value is a tenuous, day-to-day proposition (see Brickman &\nCampbell, 1971). Consequently, people have a virtually constant need for reminders\nor new indicators of achievement and being loved. The athlete needs to come\nthrough in the next pressure situation, the millionaire businessman needs to keep\n204 Jeff Greenberg, Tom Pyszczynski, and Sheldon Solomon\naccumulating money, the Don Juan needs new romantic conquests, and the parents\nneed continual affection from their offspring.\nDefenses against threat. Our theory implies a number of conditions that may\nthreaten self-esteem and consequently require some form of defense to minimize\nanxiety. Clearly, self-esteem will be threatened whenever individuals become aware\nthat some aspect of themselves may undermine their efforts to fulfill a valued role,\nbe desired by others, gain social approval, avoid disapproval, or accumulate symbols\nof worth. A particular activity will therefore be ego-involving to the extent that it has\npotential for providing information concerning attributes relevant to the individual's\nability to be a valued participant in his or her particular cultural drama. Our previous\ndiscussion has shown that, when individuals are anticipating, or have experienced,\nfailures on tasks, they alter their beliefs, attitudes, and behaviors in a variety of ways\nto protect self-esteem.\nAside from specific failures, events that generally heighten self-awareness may\nalso make potentially threatening shortcomings salient. Recall that Becker proposed\nthat the capacity for self-awareness is largely responsible for the human potential for\nexistential terror; it is when we are self-aware that our creatureliness and our isolated existence is salient. Therefore, it is when we are most self-aware that we\nshould be most concerned with being valued participants in the ongoing cultural\ndrama. Consistent with this reasoning, a substantial body of research has shown\nthat, under conditions of heightened self-awareness, individuals are much more\nlikely to act in accord with salient internalized cultural standards (see Buss, 1980;\nCarver & Scheier, 1981; and Wicklund, 1975, for reviews) and also to defend selfesteem from the threat of failure (Hull & Levy, 1979; Kernis, Zuckerman, Cohen,\n& Sparafora, 1982).\nOur analysis so far implies that, although the basis of self-esteem threat consists of its implications for cultural value, the threat can consist of private awareness of a culturally relevant shortcoming; therefore private failures can threaten\nself-esteem and private ways to minimize the threatening implications of such\nfailures can protect self-esteem. Thus, our theory is consistent with the previously\ndiscussed research demonstrating private efforts to defend self-esteem. However,\nthe theory can also account for research showing heightened private self-esteem\ndefense when a shortcoming is known to others; the opinion of others provides a link\nto the shared cultural drama from which self-esteem is derived. Being of value\nmeans living up to shared cultural standards; if others who are fellow participants\nin, and validators of the cultural drama do not believe we are meeting those standards, our own beliefs that we are doing so are threatened. Self-esteem is therefore\nthreatened whenever individuals become aware that some component of their value\nas perceived by others within the culture falls short of their own perception of that\ncomponent. This explains why public awareness of a shortcoming leads to especially\nvigorous private attempts to defend self-esteem, even if, as in the Tesser and Paulhus\n(1983) study, the individual knows that such public awareness is based on erroneous\ninformation.\nIt follows, then, that self-esteem concerns are aroused not only in achievement\nNeed for Self-Esteem 205\nsettings, but in virtually any social situation. Theorists have often noted that\nindividuals try to establish and maintain a particular positive social identity in the\npublic arena (e.g., McCall & Simmons, 1978). Along the same lines, Goffman\n(1955) has discussed the need to protect the \"sacred self\" by maintaining face in all\nsocial encounters. More recently, Wicklund and Gollwitzer (1982) have argued that\npublic acknowledgment is necessary to anchor one's self-definition in social reality.\nQuite similarly, Baumeister (1982) has proposed that one of the two major functions\nof self-presentation is to establish and maintain a preferred self-concept (selfconstruction). All of these ideas are quite compatible with our proposition that selfesteem is a sense of value that is culturally created and maintained. Whereas each\nof these approaches is unique in some ways, they all explicitly or implicitly\nacknowledge that the favorability of social image will directly influence the favorability of private self-image; from our perspective, this is because self-esteem is a\nfunction of perceived cultural esteem, which, in turn, is reflected largely in the\nappraisals of others. Thus, self-presentational behavior is not only designed to\ngarner specific rewards and avoid specific punishments from a particular present\naudience-it is also designed to maintain and bolster self-esteem.\nThis idea is highly consistent with the research on interpersonal attraction and\nself-presentation mentioned in the above discussion of general maintenance. It can\nalso help explain a wide variety of everyday experiences. When a teacher addresses\nhis or her first class, the teacher's concerns about doing well and the associated anxiety are far greater than would be expected if outcomes from the particular audience\nwere all that is at stake-clearly a potential threat to self-esteem is involved. When\na lonely man, alone in a bar, refuses to approach attractive women because he is\n\"afraid of rejection;' clearly what he is avoiding is not merely negative outcomes\nfrom the particular denizens of the bar, but a threat to self-esteem.\nIn fact, a wide variety of social behaviors, some trivial, some very serious, are\ninfluenced by our needs to protect self-esteem. Toward the trivial end, concerns\nabout self-esteem may keep people from buying porno magazines or from dancing\nin public. Toward the serious end, they may keep someone in dire need of counseling\nfrom seeking such nelp. Finally, an extreme example can be seen in Japanese culture,\nwhere a traditional response when one's public image has been severely undermined\nis suicide; an honorable death, which is deemed worthy by the culture, may be\npreferable to life without the cultural anxiety-buffer.\nIn each of these instances, and innumerable others, we can see the powerful\ninfluence self-esteem needs exert on social behavior. Phenomenologically, people in\nthese situations modify their behaviors to minimize negative feelings that are\ndescribed variously as anxiety, embarrassment, guilt, humiliation, nervousness, and\nshame. Although a variety of theorists have assumed these reactions occur (e.g.,\nGoffman, 1967), and a few have briefly addressed their source (e.g., Berger & Luckmann, 1967), theories directed toward explaining these phenomena are rare. Following Becker (1962, 1973), our theory posits that these feelings are a leakage of the\nbasic existential terror from which self-esteem protects us. Threats to public image\nthreaten one's value in the cultural drama, thereby undermining one's basis of\nequanimity.\n206 Jeff Greenberg, Tom Pyszczynski, and Sheldon Solomon\nConclusion\nSummary\nWe have reviewed the research supporting the existence of a need for self-esteem\nand have attempted to account for these [mdings with a theory that explains what\nself-esteem is, why we need it, and how the need for self-esteem affects social\nbehavior. Briefly, we propose that culture reduces the terror engendered by awareness of our vulnerability and mortality by providing a shared symbolic conception\nof reality that imputes order, predictability, significance, and permanence to our\nlives. This cultural drama provides the possibility of leading a meaningful and\nenduring existence; equanimity is attained only when a person believes that she or\nhe is a valued participant in such a cultural drama. This attitude, which is referred\nto as self-esteem, serves the essentially defensive anxiety-buffering function of\nimbedding the individual within a transcendent cultural drama. Stated simply, selfesteem gives people a basic sense of security that is needed very badly.\nStrengths of the Theory\nWe have attempted to show how this theory can provide a powerful explanatory\nframework for a wide variety of social psychological findings. We also believe that,\nbecause the theory focuses on the relationship between the individual and culture,\nit can account for a broad range of phenomena that have not been, or cannot be\naddressed by other social psychological conceptions of human behavior. It has been\nnoted that social psychology has traditionally been an ahistorical and acultural discipline (see Gergen, 1973; McGuire, 1973; Sampson, 1978). Therefore, many\nissues concerning past and ongoing human events have been ignored or dismissed as\nbeyond the bounds oflegitimate psychological discourse and, thus, have been left to\nhistorians, sociologists, anthropologists, political scientists, and economists. In contrast, by exploring the psychological functions of culture, the terror management\ntheory suggests that historical, cultural, and economic behaviors cannot be understood without considering the psychological needs of the individual. By doing so,\nperhaps the theory can aid the slow process of integration of the social sciences\ntoward a full understanding of human behavior.\nResearch implications. We also believe that the theory has considerable potential\nfor generating empirical research. We are currently examining the proposed anxietybuffering property of self-esteem by bolstering or threatening self-esteem in a variety of ways and assessing subsequent affect and behavior in potentially anxietyprovoking situations. Another direction we are taking is assessment of the effects of\nheightened salience of creatureliness and mortality on propensities to protect selfesteem and adhere to cultural values. Interestingly, Paulhus and Levitt (in press)\nhave recently found that subtle exposure to affect-laden words, such as death, coffin,\nguts, and blood, led individuals to evaluate themselves in an especially favorable\nmanner.\nWe also hope to assess how direct threats to self-esteem may lead people to bolster\nsuch things as cultural values, group identification, and the tendency to like similar\nNeed for Self-Esteem 207\nothers and reject dissimilar others. Conversely, we are also considering the possibility that heightened group identification decreases the threat to self-esteem of a particular task outcome, and that threats to group identification or other aspects of\none's cultural drama intensify the need to bolster self-esteem.\nAnother direction we hope to take is to assess the role of public knowledge in selfesteem threat. For example, our theory implies that performance on a task that is initially viewed by the individual as trivial may become ego-involving if others seem\nto value good performance, especially if the others are similar to or valued by the\nindividual. Similarly, when individuals perform potentially embarrassing acts, the\nextent of embarrassment should covary directly with the perceived similarity and\nvalue of the audience. We are also studying the effects of entertainment activities on\nself-esteem. We could go on, but the main point is that the theory can generate a variety of testable hypotheses, and therefore, judgments of its validity will ultimately\ndepend on the outcome of ongoing and future empirical work.\nFinal Thoughts\nOne general implication from this theory is that a variety of mental health problems\nmay result from the individual's inability to maintain a cultural anxiety-buffer,\nbecause of loss of faith either in one's ability to maintain a valued role within one's\ncultural drama or in the cultural drama itself. Thus cultures can be evaluated by\nexamining how well they fulfill the responsibility of providing a compelling conception of reality that allows the greatest number of individuals within the culture to\nderive self-esteem, with the least expense to others inside and outside the culture.\nIf this idea could be kept in mind, along with acknowledgment of the ubiquitous need\nfor a sense of personal heroism (Becker, 1973), perhaps societies could evolve more\neffective and benign ways for all of us to manage our basic terror}\nAcknowledgments. Thanks to <PRESIDIO_ANONYMIZED_PERSON>, Nancy Hobbs, Donna Morganstern, Abram\nRosenblatt, John Thibaut, Challenger Vought, and Catherine Wylie for their contributions to this work\"\n\nGreenberg, J., & Arndt, J. (2012). Terror management theory. Handbook of Theories of Social Psychology: Volume 1, 398\u2013415. https://doi.org/10.4135/9781446249215.n20 :\n\"ABSTRACT\nTerror management theory was developed to explain\nthe motivational underpinnings of phenomena such\nas self-esteem defense and prejudice. The theory is\nrooted in a long tradition of thought regarding\nhuman awareness of death and its role in psychological functioning. The theory posits that to manage\nthe potential for terror engendered by the awareness of mortality, humans sustain faith in worldviews\nwhich provide a sense that they are significant\nbeings in an enduring, meaningful world rather than\nmere material animals fated only to obliteration\nupon death. The theory is supported by a wide range\nof studies showing that self-esteem and worldviews\nprovide protection against anxiety and death-related\ncognition, reminders of mortality instigate worldview\nbolstering and self-esteem striving, and threats to\nthe worldview and self-esteem increase the accessibility of death-related thought. The research has also\nled to a dual defense model of responses to conscious and unconscious death thoughts. We then\nfocus on two of many topics informed by the theory:\nattitudes and behavior regarding physical health,\nand political preferences and intergroup conflict. We\nthen consider factors that mitigate destructive forms\nof terror management. Finally, we briefly summarize\nthe contribution of terror management work so far\nand where it\u2019s heading.\nTERROR MANAGEMENT THEORY\nTerror management theory was born out of a\nfundamental dissatisfaction with the field of\nsocial psychology circa 1980 shared by three\ngraduate students at the University of Kansas:\nSheldon Solomon, Tom Pyszczynski, and the\nsenior author of this chapter. Firmly in the\ngrip of social cognition, the field portrayed\npeople as dispassionate information processors guided by schemas and heuristics, operating in a historical, cultural, motivational,\nand affective vacuum. Raised in working\nclass families characterized by joy and anger,\nsibling rivalry and love, passion and sarcasm,\nin neighborhoods centered around churches\nand synagogues, bars and ballparks, full of\npeople driven by regional, ethnic, and occupational pride and conflict, social psychology at the time struck us as describing some\naffectless androids the three of us had\nnever met.\nIn viewing people as highly motivated\ncreatures driven by their needs to protect\ntheir self-esteem and assert the superiority of\n\nTERROR MANAGEMENT THEORY 399\ntheir own group over other groups, we were\nlike young salmon swimming upstream\nagainst the cognitive revolution. We focused\nour research on how motivation influenced\npeople\u2019s perceptions of themselves and\nothers, particularly in the context of defending self-esteem. We contributed to research\non self-serving biases and self-handicapping,\nwhich showed that people bias their cognitions to protect their self-esteem. But we\ncompleted our graduate studies believing that\nwe had no idea what drove people toward\ntheir prides and prejudices.\nSpread around the country by the whims\nof the difficult job market (some things never\nchange), the three of us began searching outside the discipline\u2019s journals for answers.\nI recall getting a call from Sheldon, back in\n1982, in which he proclaimed that he had\nfound a guy with the answers. It was a\ndeceased cultural anthropologist named\nErnest Becker, and the answers were in his\nbook, The Denial of Death, which had won\nthe 1973 Pulitzer Prize for general nonfiction. I quickly read the book. I found it\nfrightening, brutal, and revelatory. Building\non a wide array of sources, and taking an\nexistential psychoanalytic perspective, the\nbook seemed to explain all the human trends\nwe had observed growing up and which were\nso well documented by social psychological\nresearch: conformity, obedience, self-serving\nbiases, aggression, and prejudice. It explained\neverything from the rise of Nazism in\nGermany to the complexities of sex.\nSheldon, Tom, and I began discussing the\nbook\u2019s many insights, as well as those provided by his earlier book, The Birth and\nDeath of Meaning (1971), and his last book,\nEscape from Evil (1975). We began using\nBecker\u2019s ideas to teach social psychology in\na more integrated way, as if the creature\nbeing discussed when we covered self-esteem\nwas the same one we discussed when we\ncovered social influence, aggression, prejudice, and close relationships. We were invited\nby Roy Baumeister to participate in a symposium entitled \u201cPublic and Private Self\u201d at the\nOctober 1984 Society of Experimental Social\nPsychology (SESP) conference in Snowbird,\nUtah, and to contribute a chapter to an associated edited volume. We decided at SESP to\nintroduce the core of Becker\u2019s analysis to our\ncolleagues in social psychology, though Tom\ncouldn\u2019t make it. On a snowy morn in front\nof an unlit fireplace in our room at the\nSnowbird Ski Lodge, Sheldon and I rather\nexcitedly hacked out a simple summary of\nthe theory, which we there dubbed \u201cterror\nmanagement theory\u201d (TMT).\nThe symposium room was moderately full\nas Sheldon started his presentation, but as he\nbegan discussing Marx, Kierkegaard, Freud,\nand Otto Rank, a good half of the audience\njostled their way out of the room. From the\nback of the room, I spotted a few remaining\ndignitaries such as John Darley, Ned Jones,\nwho was visibly shaking his head throughout\nthe talk, and our graduate school advisor and\none fan, Jack Brehm. At talk\u2019s end, instead of\nthe high fives we had envisioned, we received\nstunned silence, shock, and dismay. I was\ncomforted at least that the practice of stoning\nhad gone out of fashion.\nUndeterred by the chilly initial reception,\nwe forged ahead with the chapter, which\nbecame the first written presentation of TMT\n(Greenberg et al., 1986). Simultaneously, we\nworked on a paper more fully presenting the\ntheory and explaining its potential value as a\nbroad explanatory framework. We were\nhoping such a paper would be well received\nat American Psychologist, a publication\nwhich clamors for broad, integrative ideas.\nThe paper was rejected unceremoniously\nwith two reviews; one a single paragraph, the\nother a single sentence: \u201cI have no doubt that\nthis paper would be of no interest to any psychologist, living or dead.\u201d\nSocialized into our profession very well,\nwe did not accept these concise but argument-free bases for rejection. After a year or\nso of back and forth, editor Leonard Eron\nexplained that the ideas may have had some\nvalidity but would not gain currency until\nbacked by empirical research. Actually, up to\nthat moment, we had not thought of TMT as\nsomething to study empirically. But it struck\n\n400 HANDBOOK OF THEORIES OF SOCIAL PSYCHOLOGY\nus \u2013 duh \u2013 that this was precisely what we\nhad been trained to do \u2013 to derive testable\nhypotheses from theories, and then test\nthem.\nWe believe that TMT explains some fundamental things about human beings and\ntheir social behavior. But TMT was not like\nyour standard variety social psychological\ntheory. Most theories in social psychology\nare mini-theories focused on a specific set of\nprocesses pertinent to a particular topic\nwithin the field: stereotype threat (prejudice);\nthe elaboration likelihood model (persuasion); the culture of honor (aggression); selfverification theory (self). TMT is about the\nrole of the unconscious fear of death in just\nabout everything we humans do. But soon we\nwere able to derive hypotheses from this\nbroad existential psychodynamic theory and\nstrategies for testing them in collaboration\nwith our graduate students.\nRealizing resistance was going to be\nstrong, we put together six studies, a larger\nset than was customary at that time, before\nsubmitting to the Journal of Personality and\nSocial Psychology. The paper was accepted\n(Rosenblatt et al., 1989); the reviews were\nalong the lines of, \u201cThis can\u2019t be right, I\ndon\u2019t like it, but I can\u2019t explain their findings,\nso take it.\u201d We thought at the time, \u201cFair\nenough.\u201d\nSince then, the empirical support for TMT\nhas blossomed into a literature consisting of\nover 400 studies and counting, conducted in\n16 countries. This body of work, which has\nincluded numerous theoretical expansions\nand refinements, has benefited greatly from\nthe second (and now third) generation of\nTMT researchers, former students of the\noriginal trio including the junior author of\nthis chapter. In the last decade, researchers\nfrom independent labs throughout the world\nhave also made valuable contributions to this\ncontinually expanding literature. We believe\nthat the growth of this area of study reflects\nthe generative value of a broad theory that\nintegrates widely varied human endeavors by\nexploring deeply rooted forces that drives\nhumans to behave the way they do. Indeed,\nthe junior author of this chapter became\nenthralled as an undergraduate at Skidmore\nCollege with the broad existential perspective TMT offered and the promise of subjecting such ideas to empirical scrutiny. In due\ncourse, we will provide a brief overview of\nthe literature that has developed over the past\n20 years with an emphasis on recent directions pertinent to contemporary concerns.\nBut first we should step back to acknowledge\nthe rather extensive roots of the theory.\nTHE DISTAL AND PROXIMAL ROOTS\nOF TMT\nAlthough met with surprise and skepticism\nwhen introduced to social psychologists in\nthe 1980s, a decent case can be made that\nTMT is an ancient theory that can be traced\nback to one of the first narrative texts\nfrom around 3000 BC, the Sumerian Epic of\nGilgamesh. A central theme of this story,\nwhich influenced the major religions that\nlater emerged out of the Middle East, is the\nmain character\u2019s deep concerns about death\nand his consequent search for immortality.\nGilgamesh, devastated by the death of his\nfriend Enkidu, realizes that he too will die.\nHe roamed the desert, lamenting: \u201cHow can\nI rest, how can I be at peace? Despair is in\nmy heart. What my brother is now, that shall\nI be when I am dead \u2026 I am afraid of\ndeath\u2026\u201d He then embarked on a journey to\nfind immortality.\nFrom that early time on, the notion that we\nhumans fear death and urgently desire to\ndeny or transcend it in some way has been a\nprominent theme in literature, religious writings, and philosophy. Indeed, Schopenhauer\ndeclared death the muse of philosophy; we\ncouldn\u2019t even begin to review its role in\nphilosophical thought here. But we should\nnote that the first person to put the basic\npoints of TMT together seems to have been\nthe famed Greek historian Thucydides.\nAround 400 BC, Thucydides was focused\non understanding the vicious intergroup\n\nTERROR MANAGEMENT THEORY 401\nconflicts that plagued Ancient Greece. He\nproposed that the fear of inevitable death\ndrove people to seek immortality in three\nways: through heroic, noble actions restoring\njustice, which qualified them for a divinely\nawarded afterlife; through memories of their\nheroic deeds; and through identification with\ndeath transcending group identifications. As\nAhrensdorf (2000: 591) put it: \u201cThucydides\ncontends that they will seek to escape by\nsomehow overcoming their mortal condition,\nby living on after their death \u2013 either through\ntheir city, or through their glory, or in an\nafterlife \u2013 and by winning the gods\u2019 favor\nthrough the vehement affirmation of their\nown nobility or piety, or justice.\u201d Thucydides\nalso noted that the increasing salience of\nmortality once conflicts begin intensifies the\ndesire to heroically vanquish the enemy.\nJumping forward about 2000 years to the\nmodern English literary tradition, poets from\nShakespeare to Wordsworth, Keats, and\nShelley, to Dickinson and Emerson, among\nhundreds of others, have acknowledged the\nrole of the fear of death and desire to escape\nit in the human psyche. Similarly, novelists\nsuch as Swift, Dickens, Dostoevsky, and\nTolstoy down to twentieth-century writers\nsuch as James Baldwin, Don Delillo, James\nJoyce, Phillip Roth, Milan Kundera, and Kurt\nVonnegut have explored how the fear of\ndeath drives various forms of human behavior. Here, Baldwin concisely captures the gist\nof TMT:\nLife is tragic simply because the earth turns and\nthe sun inexorably rises and sets, and one day, for\neach of us, the sun will go down for the last, last\ntime. Perhaps the whole root of our trouble, the\nhuman trouble, is that we will sacrifice all the\nbeauty of our lives, will imprison ourselves in\ntotems, taboos, crosses, blood sacrifices, steeples,\nmosques, races, armies, flags, nations, in order to\ndeny the fact of death, which is the only fact we\nhave (James Baldwin, The Fire Next Time, 1963).\nAwareness of the role of death in the human\npsyche has not been limited to the great philosophers, poets, and novelists, but can also\nbe found extensively in visual art (e.g., Van\nGogh, Klimt), music (e.g., Schubert and\nMahler), and film (e.g., Woody Allen and\nIngmar Bergman). And it is not limited to\nrepresentatives of \u201chigh culture;\u201d indeed, it\nseems increasingly prevalent in contemporary pop culture also. As we\u2019ve been writing\nthis chapter in early 2009, two films, David\nFincher\u2019s Fitzgerald-inspired The Curious\nCase of Benjamin Button, and Frank Miller\u2019s\ncomic-book-inspired The Spirit, as well as\nthe second 2009 episode of the sitcom Scrubs\nhave focused squarely on the psychological\nproblem of mortality. Recognition of this\nproblem in so many of the products of\nWestern culture makes it all the more interesting that in the 1980s social psychology\ntexts made no mention of death and TMT\nwas treated by most people in the field as\noutlandish and irrelevant to understanding\nhuman social behavior.\nAs noted earlier, TMT was formalized out\nof three of Becker\u2019s books, The Birth and\nDeath of Meaning, The Denial of Death, and\nEscape from Evil. These books combine\ninsights from anthropology, evolutionary\nbiology, philosophy, psychoanalysis, and\nsociology. We urge anyone interested in\nunderstanding human behavior to read them.\nAround the time Becker was putting his\nsynthesis together, evolutionary philosopher\nSusanne Langer and psychoanalytic historian\nRobert Jay Lifton were coming to the same\nview, and a bit later in 1980, so did existential\npsychotherapist Irvin Yalom. The primary\ninfluences on Becker\u2019s analysis were\nKierkegaard, William James, Freud, Gregory\nZilboorg, Erving Goffman, Norman Brown,\nand especially Otto Rank. Within psychology, Rank, Freud\u2019s disciple and an impressive interdisciplinary scholar back in the\n1930s, first granted the fear of death and the\nurge toward immortality a central role in\nhuman culture and social behavior. By systematizing these existential psychodynamic\nideas into a coherent explanatory framework,\nTMT integrates much of what we know about\nhuman behavior and provides a fertile basis\nof generating a wealth of testable hypotheses.\nThe TMT research in turn has inspired useful\nexpansions and refinements of the theory.\n\n402 HANDBOOK OF THEORIES OF SOCIAL PSYCHOLOGY\nTHE BASICS OF TMT\nTMT starts with two simple observations.\nThe first is that humans are animals with\nmany systems designed to keep them alive,\nincluding a fight-or-flight response to\nimpending threats to their continued existence. The second is that the cognitive abilities of humans have led to the awareness that\ndeath is inevitable and could come at any\ntime due to a host of potential causes. The\ntheory posits that this knowledge, in an\nanimal built to avert death, creates an everpresent potential for intense anxiety, or terror,\nwhich must be managed continuously. The\nterror is managed by sustaining faith in a\nview of the world and oneself that denies the\nprecarious and transient nature of one\u2019s own\nexistence.\nCultural worldviews have been shaped to\nserve this function from ancient times to now.\nPresumably there was a point in time when\nthe cerebral cortex of our species became sufficiently developed to provide self-awareness\nand the ability to think in terms of past,\npresent, and future. These largely adaptive\ncognitive capacities also led to the awareness\nof mortality. Although fear in response to\nimminent threat is often adaptive, constant\nanxiety regarding the fragility of continued\nexistence and its inevitable end would not be.\nAt this point, our ancestors constructed\nand gravitated toward shared conceptions of\nreality that most effectively quelled the\npotential fear that knowledge of our vulnerability and mortality engendered. These cultural worldviews imbue external reality with\norder, stability, meaning, and purpose, and\noffer ways in which people can believe they\nwill endure beyond death either literally\nthrough an everlasting soul, symbolically\nthrough a death transcending identity, or for\nmost worldviews, in both ways.\nAt the most basic level, all cultural worldviews allow people to live out their lives\nlargely within a conception of reality in\nwhich they view themselves as symbolic or\nspiritual beings who exist in a meaningful\nworld, rather than as mere transient animals\nfated only to obliteration upon death. Indeed,\nthe content of consciousness is structured by\nthe cultural worldview in which a given individual is raised. We think in terms of names,\ndates, months, days of the week, hours, minutes, social roles, and categories. But these\nare ultimately elaborate window dressing\nthat lends artificial and largely arbitrary\nstructure to an ongoing subjective experience\nof unique sensations and perceptions that\nbegins at birth and ends at death. Questions\nlike \u201cWho are you?\u201d \u201cWhere are you?\u201d\n\u201cWhat time is it?\u201d can only be answered with\nreference to culturally created constructs.\nHow do people become imbedded in a\ncultural worldview that provides them with\ntheir fundamental psychological security?\nDevelopmentally, the human newborn is the\nmost helpless and dependent of all living\ncreatures. It is also a highly distressed creature because, as Rank (1932 /1989) noted, it\nwas conceived and developed attached to its\nmother and was suddenly, violently separated\nfrom its warm home, the womb, at birth.\nFrom exposure to the first words that flow\nout of their parents\u2019 mouths, the infant begins\nto be socialized into the prevailing cultural\nworldview. In early childhood, the only basis\nof psychological security for these helpless\ncreatures is the care and love of the parents.\nThe parents provide knowledge, comfort,\nnutrition, and protection.\nAs the parents begin to require particular\nactions from the child to sustain their love\nand approval, the child learns that when she\ndoes the right things, all is good in the world\nbut when she does the wrong things, all hell\ncould break lose. To sustain the psychological security of the parental love, the child\ninternalizes the parental values of good and\nbad, and tries to live up to the good, despite\nthe infringement on the child\u2019s natural desires\nand urges this entails. For the good little fiveyear-old sitting on mom\u2019s lap, all is right in\nthe world. For the bad five-year-old who just\npunctured one of dad\u2019s new stereo speakers\nwith a flying action figure, the world has just\nbecome a scary place. In this way, the child\ncomes to associate being good and valued\n\nTERROR MANAGEMENT THEORY 403\nwith feeling secure, and being bad and\nworthless with dread. Self-esteem, that feeling of being valuable, thus comes to serve an\nanxiety-buffering function.\nThe plot thickens as the child\u2019s cognitive\ndevelopment leads her to realize that the\nthings she fears \u2013 the dark, monsters, ghosts,\nbig dogs \u2013 threaten her very existence and\nthat the parents are limited and can\u2019t always\nprotect them from everything. Concomitant\nwith these dawning realizations, the child\u2019s\nbasis of security gradually shifts to larger\nmore powerful sources, deities, presidents,\nand the culture in general. This transference\nprocess is facilitated by the fact that the parents have been inculcating the child into the\nlarger worldview, including the parent\u2019s own\nbases of psychological security, throughout\nthe child\u2019s upbringing.\nSo over childhood, psychological security\nbecomes predicated on being a good\nChristian, American, and so forth, on being\nvaluable within the context of the individual\u2019s internalized version of the cultural worldview. This sense of enduring significance is\nnot only linked implicitly with safety and\nsecurity but explicitly with the literal immortality of heaven and the symbolic immortality of being part of death-transcending entities\nsuch as the family line and the nation, and\nlasting cultural achievements in science, politics, and the arts. In these ways, the significant person in a society can feel like he or she\nis an eternal part of an enduring reality.\nSummary of TMT and its basic\nimplications\nIn sum, the simple formula for effective\nterror management is faith in a meaning providing cultural worldview and the belief that\none is a valuable contributor to that meaningful world (the TMT conceptualization of\nself-esteem). We initially derived two basic\nimplications from the theory (Solomon et al.,\n1991). First, self-esteem and the worldview\nupon which it is predicated serve a critical\nanxiety-buffering function. So people strive\nfor and defend self-esteem in the service of\npsychological security and these efforts\ndepend on the specific cultural worldview to\nwhich the individual subscribes. Second,\nbecause these constructs are ultimately fragile social constructions, people will react\nnegatively to anyone or anything that undermines faith in their worldview or their selfworth. We believe that this provides a very\nbasic insight into prejudice and intergroup\nconflict. People who criticize one\u2019s own\nworldview, or simply adhere to a worldview\nvery different from one\u2019s own, call into question the validity of one\u2019s own basis of psychological security.\nTMT therefore posited that such different\npeople are inherently threatening and are\nreacted to with four defenses. The first, most\nwidespread, is derogation. If these others are\nignorant or evil, then their alternative beliefs\ncan be dismissed. The second is assimilation.\nIf these people are wrong, then I can help\nthem see the light, which will make me all the\nmore certain my worldview is the right one.\nMissionary activity provides a vivid example\nof this strategy. The third is accommodation,\nwhich involves incorporating appealing\naspects of the alternative worldview into\none\u2019s own. In this way, one can preserve faith\nin the central components of one\u2019s own\nworldview. Rock and rap music initially\nexpressing anger and challenging mainstream\nAmerican culture lose their threatening nature\nwhen converted to muzak or used to sell fast\nfood burgers. Finally there is annihilation. If\none\u2019s worldview is right and the others\u2019 is\nwrong, then one\u2019s own should prevail.\nThe core tests of hypotheses\nderived from TMT\nTMT is consistent with a wide range of evidence from anthropology, archeology, and history, but our challenge was to deduce predictions\nthat put the theory to the test. The central TMT\nhypotheses are based on its account of the psychological function of cultural worldviews\nand self-esteem. If these structures provide\n\n404 HANDBOOK OF THEORIES OF SOCIAL PSYCHOLOGY\nprotection against death-related fears, then: (a)\nreminding people of their mortality should\nincrease bolstering of the worldview and striving for self-worth; (b) bolstering these structures should reduce anxiety in response to\nthreat and defensive reactions to reminders of\ndeath; and (c) threatening the structures should\narouse anxiety and bring death-related concerns\ncloser to consciousness.\nHundreds of studies have supported these\nhypotheses. First, let\u2019s consider hypothesis\n(a). Reminding people of their mortality (mortality salience or MS) increases positive reactions to people who validate aspects of\nparticipant\u2019s worldviews and negative reactions to people who challenge aspects of their\nworldview or espouse a different one (see\nGreenberg et al., 2008 for a review). For\nexample, MS leads to negative evaluations of\nJews by Christians, of a critic of the US by\nAmericans, and of foreign products by\nGermans. MS even leads to increased aggression against a critic of one\u2019s preferred political\norientation, whether liberal or conservative.\nOn the other hand, MS increases positive reactions to heroes and celebrities, one\u2019s national\nsoccer team, and members of one\u2019s own religious group, and leads to more donations to\nvalued charities. MS also increases striving\nfor self-worth (see Greenberg et al., 2008). In\npeople who value such things, MS increases\nbold driving, displays of physical strength,\nproenvironmental intentions, focus on one\u2019s\nappearance, interest in self-esteem enhancing\ndating partners, and ratings of the importance\nof and desire for fame and wealth.\nA substantial number of studies have also\nsupported hypothesis (b). Bolstering selfesteem reduces anxiety in response to threat\n(Greenberg et al., 1992b) and defensive reactions and death-thought accessibility following reminders of mortality (Harmon-Jones\net al., 1997). Similarly, bolstering or defending one\u2019s worldview also reduces defensive\nreactions and death-thought accessibility\nfollowing reminders of mortality (e.g., Arndt\net al., 1997).\nRecent research has also supported\nHypothesis (c). Reminders that humans are\nanimals, criticism of participants\u2019 worldviews, and threats to participants\u2019 self-esteem\nall increase the accessibility of death-related\nthoughts and not the accessibility of other\nnegative thoughts (e.g., Friedman and Rholes,\n2007; Schimel et al., 2007).\nThis body of research has operationalized\nreminding people of their mortality in a variety of ways and has extensively compared\nreminders of mortality with reminders of\nother negative thoughts (see Greenberg et al.,\n2008). People have been reminded of death\nvia two simple questionnaire items, writing\none sentence about death, fear of death\nscales, proximity to cemeteries and funeral\nhomes, and subliminal death primes. Thinking\nabout mortality has been compared to thinking about being paralyzed, failing, feeling\nuncertain, general anxieties, giving a speech\nin public, intense pain, dental pain, disease,\nunpredictable, intense bouts of pain, life\nbeing meaningless, being socially excluded,\nupcoming exams, unexpected events, and\nworries after college.\nAlthough some studies have found similar\neffects of other aversive thoughts in circumscribed contexts (e.g., McGregor et al., 2001;\nvan den Bos, 2001) the vast majority have\nfound quite different effects for reminders of\nmortality. TMT theorists (e.g., Greenberg\net al., 2008) have argued that this is because\ndeath is the only inevitable future event, it is\nwhat human biological systems, including\nthe fight or flight system, are most focused\non avoiding, and it threatens to undermine all\nhuman desires, whether for belonging, cognition, control, or growth. One possibility is\nthat when these other threats lead to defenses\nsimilar to those instigated by MS, they may\nundermine structures that serve terror management, thereby bringing thoughts of death\ncloser to focal awareness. For example,\nLandau et al. (2004a) found that threatening\nindividuals\u2019 belief in a just world led to elevated death-thought accessibility. These other\naversive experiences may also, under some\nconditions, be threatening in their own right.\nGiven the clear evidence that thoughts of\nmortality so often arouse different responses\n\nTERROR MANAGEMENT THEORY 405\nthan these other aversive cognitions, an\nimportant direction for future inquiry research\nis understanding when psychological defenses\nare serving terror management and when\nthey are serving other concerns.\nA theoretical refinement: the dual\nprocess model\nAfter the Rosenblatt et al. (1989) paper was\npublished, a German psychologist, Randolph\nOchsmann, reported having difficulty replicating MS effects. In contrast to two brief\nitems, Ochsmann was reminding people of\ndeath by leading them through an extensive\nguided imagery exercise of imagining their\nown death and interment. This discrepancy\nled to an important insight into the processes\ninstigated by MS. Realizing that the initial\nterror management studies invariably\nincluded some kind of intervening experience between the MS manipulation and\nassessment of the dependent measures (e.g.,\nmood scales, experimenter instructions) we\nposited that terror management defenses do\nnot occur when death is prominent in consciousness but rather when death is highly\naccessible but no longer in focal attention.\nStudies (see Pyszczynski et al., 1999 for a\nreview) initially supported this idea by showing, for example, that MS only leads to worldview defense if there is a non-death-related\ntask between the MS induction and the dependent measure. They also showed that immediately after an MS induction, the accessibility of\ndeath-related thought is low. After a delay, in\ncontrast, death-related thought is no longer in\nfocal attention but becomes high in accessibility. Given people\u2019s reluctance to consciously\ndwell on their own mortality, we hypothesized\nthat, confronted with such thoughts, people\ninitially suppress them. A series of studies supported this reasoning, finding for example that\nMS led to immediate increases in deaththought accessibility if participants were placed\nunder high cognitive load. Another series of\nstudies further clarified that role of consciousness in MS-induced worldview defenses by\nshowing that worldview defenses emerge in\nresponse to unconscious thoughts of death\n(e.g., when people are exposed to subliminal\nreminders of mortality).\nA dual process model of terror management\nemerged from this line of research. Explicit\nthoughts of death instigate direct proximal\ndefenses to remove death-related thoughts\nfrom current focal attention. Such \u201cpseudorational\u201d mechanisms make death seem like a\nfar-off problem, thereby allowing the individual to stop thinking about it. However, after\nthoughts of death have been removed from\nfocal attention, death-thought accessibility\nincreases, heightening the potential to experience death-related anxiety. This in turn instigates symbolic distal defenses such as bolstering\none\u2019s worldview or self-worth. These terror\nmanagement defenses then bring death thought\naccessibility down to baseline levels.\nSummary\nTMT was originally developed to explain\ntwo facts of human experience, namely that\npeople have difficulty getting along with\nthose who are different and that people have\na trenchant need to feel good about themselves. Research shows that both these propensities are strands in the fabric by which\npeople insulate themselves from deeply\nrooted fears of mortality. Further, studies\nhave supported a dual process model of the\ndefenses instigated by reminders of mortality. Based on this foundation, the theory has\nguided investigation of a variety of aspects of\nhuman experience, many more so than were\nenvisioned on that snowy day in Utah.\nTHE GRAVE MATTERS: APPLYING\nTMT TO CONTEMPORARY HUMAN\nCONCERNS\nTMT is relevant to a wide range of domains\nof human behavior. Although we have been\naccused on occasion of trying to explain\n\n406 HANDBOOK OF THEORIES OF SOCIAL PSYCHOLOGY\neverything with TMT, our position is not that\neverything stems from the need for terror\nmanagement, but that most, if not all, significant domains of human behavior are influenced by terror management concerns.\nIndeed, the theory has provided insights into\na wide range of phenomena, including human\nambivalence about sex (e.g., Goldenberg\net al., 2000), reactions to the handicapped\n(e.g., Hirschberger, 2006), the operation of\nstereotypes (e.g., Schimel et al., 1999), academic performance (Landau et al., 2009),\naltruism (e.g., Jonas et al., 2002), parenthood\n(e.g., Wisman and Goldenberg, 2005), attachment and close relationships (e.g., Mikulincer\net al., 2003), stigmatization (e.g., Salzman,\n2001), reactions to nature (e.g., Koole\nand van den Berg, 2005), attitudes toward\nwomen (e.g., Landau et al., 2006a), religion\n(Greenberg et al., in press), art (e.g., Landau\net al., 2006b), film (Sullivan et al., 2010),\nand even human\u2013android relations (see e.g.,\nMacDorman, 2005).\nThe theory has also generated some useful\ninsights, following Kurt Lewin, into affairs\nof particular practical significance, including\nlegal affairs (Arndt et al., 2005a), consumer\nbehavior (Arndt et al., 2004), and mental\nhealth (Arndt et al., 2005b). Given space\nlimitations, we will focus on two heavily\nresearched applications of TMT. The first\nconcerns the decisions that people make with\nregard to the health, and the second concerns\nthe political sphere and our seemingly escalating proclivities for intergroup violence.\nWe will then conclude by considering factors\nthat mitigate the more harmful defensive\nresponses provoked by concerns about\nmortality.\nUnderstanding the role of\nawareness of death in everyday\nhealth decisions\nIt seems rather obvious that death does not\nbode well for an individual\u2019s health. Despite\nthis fact, theory and research had largely\nignored the deeper psychological significance\nof concerns about mortality for understanding the decisions people make regarding their\nphysical health. This is surprising given\nthat many health campaigns remind individuals that noncompliance with health recommendations can hasten their demise. What\nare the possible consequences of such\nreminders? Goldenberg and Arndt (2008)\nrecently extended TMT with a terror management health model (TMHM) to address\nsuch questions.\nThe TMHM starts with the idea that healthrelevant scenarios have varying potential to\nactivate death-related cognition, and then\nbuilds from the proximal and distal terror\nmanagement defenses previously described.\nWhen a health situation leads people to\nexplicitly think about death, or thoughts of\ndeath are otherwise in focal attention, health\ndecisions are influenced by a proximal motivation to jettison the threatening cognitions\nfrom focal attention. For example, an individual may take proactive (e.g., exercise\nmore) or avoidant (e.g., deny perceived risk)\nsteps to render death less of an immediate\nconcern. When thoughts of death are activated implicitly (i.e., outside of focal attention), health-relevant decisions are driven\nmore by a desire to affirm the symbolic value\nof the self; for example, by pursuing the\nstandards upon which an individual\u2019s selfesteem is based, investing in worldview\nbeliefs, or distancing oneself from the creatureliness of the body. Responses to both\nconscious and unconscious death-related\nthought can be beneficial or harmful to\nhealth, but responses to unconscious death\nthoughts will be moderated by the individual\u2019s worldview and bases of self-worth,\nwhereas responses to conscious death\nthoughts will be moderated by the perceived\nefficacy of efforts directed toward reducing\nthe threat of death (see Goldenberg and\nArndt, 2008, for a review of the supportive\nresearch).\nIn one study illustrating this basic distinction, participants were reminded of their\nmortality (or not) and then immediately\nthereafter or after a delay answered questions\n\nTERROR MANAGEMENT THEORY 407\nabout their intentions to tan. Immediately\nafter thinking about death, participants\nreported lower intentions to suntan, suggesting efforts to reduce vulnerability and protect\nhealth. However, after a delay (when thoughts\nof death were accessible but not conscious)\nparticipants increased their intentions to\nsuntan, suggesting an effort to bolster esteem\nby enhancing attractiveness as defined in\ncontemporary society. Thus, conscious\nthoughts of death led to a health over beauty\ndecision, but unconscious thoughts of death\nled to a beauty over health decision.\nIn drawing attention to these distinctions,\nTMHM helps explain a number of consequences of fear appeals, such as a so-called\n\u201cboomerang\u201d effect whereby fear appeals\n(which often highlight the threat of death)\ncan have consequences antithetical to those\nintended. Whereas the initial response to a\nfear appeal may reflect efforts to protect\none\u2019s physical self (which then remove death\nfrom consciousness), the delayed effect of\nunconscious thoughts of death may instigate\nself-esteem striving that entails more risky\nbehavior.\nThe TMHM focuses on three general\npropositions. The first is that people\u2019s health\ndecisions will reflect efforts to remove conscious thoughts of death from focal attention.\nAccordingly, research has found that when\nconfronted with explicit thoughts of death,\npeople react by trying to avoid the threat or\nby trying to reduce its likelihood with health\npromoting behaviors (such as increasing\nexercise). Of course, the critical question is\nwhen and for whom a threat avoidance or\nhealth promoting response is most likely to\nemerge. When an individual perceives a\nhealth response as effective, maintains optimism, approaches health situations with\nactive coping strategies, or construes vulnerability as low, they respond to conscious\nthoughts of death with health-oriented rather\nthan threat-avoidance strategies, particularly\nin death-related health domains (e.g., screenings for breast and skin cancer).\nThe second direction of research has\nexplored how the unconscious resonance of\ndeath-related cognition promotes maintaining, not one\u2019s health, but a sense of meaning\nand self-esteem. For example, thoughts of\ndeath outside of focal attention increase both\nhealth-defeating (e.g., intentions to suntan)\nand health-facilitating (e.g., exercising) outcomes depending on situational and dispositional self-esteem contingencies (see\nGoldenberg and Arndt, 2008). As this suggests, MS can lead to seemingly counterintuitive risky effects on health-relevant\noutcomes, both for self and others. In one\nstudy, after being reminded of mortality,\nChristian medical students were more likely\nto adopt a cautious triage approach to\nChristian patients complaining of chest pain\nbut adopted a more cavalier approach to\nMuslim patients reporting identical symptoms (Arndt et al., 2009). This suggests that\neven people who are more routinely exposed\nto issues concerning death may still be vulnerable to terror management effects. But\nwhy would individuals make such decisions?\nSuch responses help to bolster the symbolic\nbuffers that offer protection from deeply\nrooted existential fear. Consistent with this\nanalysis, Vess et al. (2009) found that not\nonly did religious fundamentalists respond to\nreminders of death by endorsing faith-based\nover medical-based treatments for illness\n(both for themselves and others), but doing\nso helped to satiate their need for meaning in\nlife.\nThis does not imply, however, that unconscious thoughts of death necessarily increase\nhealth risk behavior. If individuals derive\nself-esteem from behaviors conducive to\nhealth, they display health-facilitating outcomes across different health domains when\ndeath thought accessibility is high. Moreover,\nin a number of areas (e.g., exercise, smoking\ncessation, tanning, breast cancer screening),\nwhen self-esteem contingencies are experimentally altered in health-conducive ways,\npeople respond to increased death thought\naccessibility with more protective intentions\nand behavior. For example, shifting normative appearance standards toward pale skin\nled actual beachgoers, when distracted from\n\n408 HANDBOOK OF THEORIES OF SOCIAL PSYCHOLOGY\nactivated thoughts of death, to request higher\nSPF sun lotions when offered compensatory\nsamples, especially among those who derive\nself-esteem from extrinsically defined\nstandards (e.g., Arndt et al., 2009). Indeed,\nfollowing MS, showing those who smoke to\nfit in with others a commercial about how\nsmoking reduces one\u2019s popularity leads to\nincreased smoking cessation intentions.\nThe third direction of TMHM research\nbuilds from Goldenberg and colleagues\u2019\n(2000) work on how reminders of our physical, creaturely nature intensify terror management concerns. Confrontations with the\nphysical body threaten the illusion of symbolic significance, and thus our psychological security. Research has shown both\nreminders of death and of the creaturely\naspects of the body influence health-related\nattitudes and behavior. For example, they\nincrease negative reactions to breastfeeding\nand pregnant women, increase perceptions of\ndiscomfort regarding mammograms, and\nreduce the thoroughness of breast self-exams.\nIn sum, TMHM research has shown that the\nawareness of mortality plays a significant\nrole in attitudes and behavior pertinent to\ncancer detection and prevention as well as to\nmore general healthful living.\nTMT, politics, and intergroup\nconflict\nThe awareness of mortality also contributes\nto intergroup strife, in two primary ways.\nFirst, as Becker (1971) noted, the mere presence of groups with worldviews very different from one\u2019s own threatens individuals\u2019\nterror-assuaging faith in their worldview. We\nhave reviewed research showing that reminders of mortality lead to derogation and even\naggression against those who criticize the\nparticipant\u2019s worldview or simply subscribe\nto a different one.\nHowever, in a chapter called \u201cthe Nexus of\nUnfreedom\u201d from The Denial of Death,\nBecker (1973) elucidated an even more\ndestructive consequence of the fear of death.\nHe argued that the most blood has been\nspilled not by those with evil motives but by\nthose who are serving the great leader, God,\nand country. Our mortality requires us to find\nsomething bigger than ourselves for our salvation. When that individual or institution\ndesignates some other group as evil or that\ngroup is perceived as a threat to the terrorassuaging leader, deity, or entity, violent\nattempts to eradicate that evil threat commonly result.\nIn his final book, Becker (1975) also noted\nthat no matter what our worldview is, residual death anxiety will exist and people will\nseek controllable sources of that anxiety to\nmask its true cause \u2013 scapegoats. So the\ngreatest sense of death transcendence is provided by participating in a heroic triumph\nover evil. In other words, concerns about\nmortality will draw people toward worldviews and leaders who provide them most\ncompellingly with a sense that they are part\nof something great and have a mission to\nheroically triumph over those who are evil;\nrigid worldviews and charismatic leaders that\nclearly delineate who is good and who is evil\nwill do this best. Becker used this analysis to\nexplain something that otherwise seems inexplicable: the rise of Nazism in Germany culminating in the Holocaust (as well as other\nsimilar historical phenomena). Indeed, much\nof the course of human history seems to have\nbeen guided by efforts to heroically triumph\nover evil in the service of the deathtranscending ideologies and leaders in which\npeople have invested.\nTMT research has supported these ideas in\na number of ways. Reminders of mortality\ndraw people toward charismatic leaders and\nideologies that sell a simple vision of the\ngreatness of the ingroup and the need to rid\nthe world of evildoers. Using descriptions of\nhypothetical gubernatorial candidates, Cohen\net al. (2004) found that MS increased the\nappeal of a candidate with a charismatic\nstyle; that is, one who exuded self-confidence\nand emphasized the greatness of the state and\nnation. As the 2004 American presidential\nelection approached, Americans were faced\n\nTERROR MANAGEMENT THEORY 409\nwith a choice that would allow a unique test\nof the TMT analysis of attraction to leaders.\nOne was George W. Bush, a folksy, at-ease\nincumbent president who emphasized the\ngreatness of America and the need to rid the\nworld of evildoers, such as the \u201cAxis of\nEvil.\u201d The other was John Kerry, a Democratic\nchallenger with a stiff speaking style who\nhad a complex, sometimes hard to decipher\nview of issues and who was portrayed by the\nRepublican spin machine as a waffling flipflopper. Landau et al. (2004b) posited that\nMS, as well as reminders of terrorism by\nvirtue of activating fears of death, would\nincrease the appeal of Bush and reduce the\nappeal over Kerry. And in a series of studies\nprior to the 2004 election, that\u2019s exactly what\nthey found. Subsequently, with the help of a\nBin Laden tape released days before the election, Bush won re-election even though he\nhad invaded a country and embroiled the US\nin a protracted war based on false claims.\nThe Cohen study suggests that the Bush\neffect resulted from Bush\u2019s charismatic style\nand simple good-versus-evil worldview.\nHowever, Bush could have also had an\nadvantage for terror management purposes as\nthe current leader of the nation. In addition,\nJost and colleagues (2003) have suggested\nthat conservative rightwing ideologies may\nserve terror management better than liberal\nor leftwing ones. However, in the Landau et\nal. (2004b) studies, despite increasing the\npreference for Bush, MS did not increase\nparticipants\u2019 self-reported political conservatism. In addition, a recent study by Kosloff et\nal. (2010) building on Cohen et al. found that\nMS leads people to prefer a charismatic\nhypothetical leader only if that leader also\nespouses policies that match the individual\u2019s\npre-existing political orientation, whether\nconservative or liberal.\nSo MS seems to move people toward those\nwho espouse more straightforward goodversus-evil ideologies as long as those ideologies fit with the individual\u2019s pre-existing\nworldview. Based on these findings,\nPyszczynski et al. (2006) wondered if MS\nwould also increase the appeal of engaging in\nviolence against those designated by one\u2019s\nculture as evil. In their first study, they\nexposed Iranian college students to MS or a\ncontrol topic, and then asked them to react to\na fellow student who espoused e\n[END PART 1/2]\nRemember not answering yet. Just acknowledge you received this part with the message \"Part 1/2 received\" and wait for the next part."},{"assistant_initiates":false,"asst_text":"Hello! How can I assist you today?","behavior":"degenerate_repetition","conversation_hash":"219b847cb2911b13d3ab28a887130ee8","conversation_redacted":false,"conversation_toxic":false,"country":"India","empty_output":false,"evidence_codes":[],"label":"absent","label_present":false,"label_qualified":false,"label_source":"Final dense release","language":"English","model":"gpt-4o-2024-08-06","n_chars":37,"n_turns_in_conversation":2,"n_words":8,"source_row_offset":21872,"source_shard":"turns-00031.parquet","timestamp":"Sun, 06 Oct 2024 08:56:04 GMT","turn_id":"6642d7b207a905911c3d5a34","turn_index":0,"user_text":"Hi"},{"assistant_initiates":false,"asst_text":"Java is a popular, high-level, object-oriented programming language known for its platform independence, which means programs written in Java can run on any device equipped with the Java Virtual Machine (JVM). This \"write once, run anywhere\" capability is one of its defining features. Java is widely used for building enterprise-scale applications, mobile applications (especially Android apps), web servers, and middleware products.\n\nKey features of Java include:\n\n1. **Object-Oriented**: Java is based on the concepts of objects and classes, which allows developers to create modular, reusable code.\n\n2. **Platform Independence**: Java programs are compiled into bytecode, which can be executed on any system that has a JVM, regardless of the underlying hardware or operating system.\n\n3. **Robust and Secure**: Java includes strong memory management, exception handling, and a security model that helps in developing secure applications.\n\n4. **Automatic Memory Management**: Java has a built-in garbage collector that manages memory allocation and deallocation for the developer, reducing the likelihood of memory leaks.\n\n5. **Rich Standard Library**: Java's standard library provides a wide range of pre-built classes and interfaces for tasks such as networking, data structures, and graphical user interfaces.\n\n6. **Multi-Threading**: Java supports concurrent execution of two or more parts of a program for maximum utilization of CPU, making it well-suited for high-performance applications.\n\nJava was first released by Sun Microsystems in 1995 and is now maintained by Oracle Corporation, following its acquisition of Sun Microsystems. It has a large and active community, which contributes to a vast ecosystem of libraries, frameworks, and tools.","behavior":"degenerate_repetition","conversation_hash":"219b847cb2911b13d3ab28a887130ee8","conversation_redacted":false,"conversation_toxic":false,"country":"India","empty_output":false,"evidence_codes":[],"label":"absent","label_present":false,"label_qualified":false,"label_source":"Final dense release","language":"English","model":"gpt-4o-2024-08-06","n_chars":1788,"n_turns_in_conversation":2,"n_words":256,"source_row_offset":21873,"source_shard":"turns-00031.parquet","timestamp":"Sun, 06 Oct 2024 08:56:04 GMT","turn_id":"61f8699b445ae5ef4241de65","turn_index":1,"user_text":"What's java programming language "},{"assistant_initiates":false,"asst_text":"Le rughe d'espressione sono linee sottili che si formano sulla pelle del viso a causa dei movimenti ripetitivi dei muscoli facciali, come sorridere, aggrottare le sopracciglia o strizzare gli occhi. Anche se sono spesso associate all'invecchiamento, possono comparire anche in giovane et\u00e0 per diverse cause:\n\n1. **Espressioni facciali frequenti**: L'abitudine a fare determinate espressioni pu\u00f2, col tempo, creare solchi permanenti sulla pelle.\n\n2. **Esposizione al sole**: I raggi ultravioletti (UV) danneggiano il collagene e l'elastina della pelle, accelerando il processo di invecchiamento cutaneo e favorendo la formazione di rughe.\n\n3. **Fumo**: Il fumo produce radicali liberi che danneggiano le cellule della pelle, riducendo l'elasticit\u00e0 e contribuendo alla comparsa precoce di rughe.\n\n4. **Inquinamento ambientale**: L'esposizione a sostanze inquinanti pu\u00f2 stressare la pelle e accelerare il processo di invecchiamento.\n\n5. **Alimentazione scorretta**: Una dieta povera di nutrienti essenziali come vitamine e antiossidanti pu\u00f2 influire negativamente sulla salute della pelle.\n\n6. **Disidratazione**: Una pelle non adeguatamente idratata tende a perdere elasticit\u00e0, rendendo le rughe pi\u00f9 evidenti.\n\n7. **Fattori genetici**: La predisposizione genetica gioca un ruolo importante nella velocit\u00e0 con cui la pelle invecchia e nelle aree in cui le rughe compaiono per prime.\n\n8. **Stress e mancanza di sonno**: Lo stress cronico e il sonno insufficiente possono influire sulla rigenerazione cellulare e sulla salute generale della pelle.\n\n**Consigli per prevenire le rughe d'espressione in giovane et\u00e0**:\n\n- **Protezione solare**: Utilizzare quotidianamente una crema solare per proteggere la pelle dai raggi UV.\n- **Cura della pelle**: Seguire una routine che includa detergenti delicati, idratanti e prodotti ricchi di antiossidanti.\n- **Stile di vita sano**: Mantenere una dieta equilibrata ricca di frutta, verdura e acidi grassi omega-3, bere molta acqua e fare regolare attivit\u00e0 fisica.\n- **Evitare il fumo**: Smettere di fumare pu\u00f2 migliorare significativamente la salute della pelle.\n- **Gestione dello stress**: Praticare tecniche di rilassamento come la meditazione o lo yoga per ridurre lo stress.\n- **Dormire a sufficienza**: Garantire almeno 7-8 ore di sonno per consentire alla pelle di rigenerarsi.\n\nConsultare un dermatologo pu\u00f2 essere utile per ricevere consigli personalizzati e valutare trattamenti specifici se necessario.","behavior":"degenerate_repetition","conversation_hash":"14031c40eba7c3eb9bc6ce76a918dba1","conversation_redacted":false,"conversation_toxic":false,"country":"Italy","empty_output":false,"evidence_codes":[],"label":"absent","label_present":false,"label_qualified":false,"label_source":"Final dense release","language":"Italian","model":"o1-preview-2024-09-12","n_chars":2484,"n_turns_in_conversation":1,"n_words":350,"source_row_offset":21874,"source_shard":"turns-00031.parquet","timestamp":"Sun, 06 Oct 2024 08:56:16 GMT","turn_id":"4d025fe06e800ba0f448813d","turn_index":0,"user_text":"Rughe d\u2019espressione da giovani cause"}],"shard":{"index":31,"name":"turns-00031.parquet","rows":51455}}