question: Why do most of the humans crave so much validation from other humans?
comment: Humans evolved over millions of years to live in tight-knit kin groups where they personally knew and were probably related by blood everyone, and were certain of their position and role in the community. Nowadays, people are quite disconnected from each other. We are surrounded mostly by strangers, and we are therefore always at least a little uncertain of our position relative to the many strangers we encounter in life. This is a disconcerting situation. Validation fulfills the need we have to feel like we belong where we are.
passages: "Together with the best in the world, we too are prone to pettiness, to petulance, selfishness and short-sightedness."
  
  "But it seems to have happened that we looked at ourselves and said the time had come that we make a super-human effort to be other than human, to respond to the call to create for ourselves a glorious future, to remind ourselves of the Latin saying: Gloria est consequenda - Glory must be sought after."
  
  "Today it feels good to be an African."
   More frequent socialization can also contribute to overall well-being. Social support via others has been shown to affect the well-being of adults and the overall health of those individuals. Therefore, people who tend to communicate, and who are considered to be more open to others would have a higher-level of life satisfaction.
   Section::::Empirical findings.
  
  Section::::Empirical findings.:Association with well-being.
   Gratitude has also been shown to foster physical health. For example, in one study, if teens wrote letters of gratitude to other people over a month, they were more inclined to eat healthier food. Arguably, when people feel grateful, they feel an obligation to reciprocate the efforts of other individuals. Therefore, rather than indulge and sacrifice their own health—a behaviour that would dismiss the efforts that other individuals invested in them—they may feel compelled to live a healthier life. Alternatively, gratitude tends to elicit positive emotions, and these positive emotions tend to divert attention to favourable possibilities in the future. Individuals become more inclined to engage in behaviours that could benefit this future, such as healthy eating.
   The need to belong is rooted in evolutionary history. Human beings are social animals. Humans have matured over a long period of time in dyadic and group contexts. Humans evolved in small groups that depended on close social connections to fulfill survival and reproductive needs. Unlike other species, humans receive most of what they need from their social group rather than directly from his or her natural environment, suggesting that the human strategy for survival depends on belonging. This explains why a large body of evidence suggests that people are happier and healthier when they experience social belonging. In contrast, lacking belonging and being excluded is perceived as painful and has a variety of negative effects including, shame, anger and depression. Because belongingness is a central component of human functioning, social exclusion has been found to influence many behavioral, cognitive, and emotional outcomes. Given the negative consequences of social exclusion and social rejection, people developed traits that function to prevent rejection and encourage acceptance.
   The norm of reciprocity also contributes to social stability even when there is a well-developed system of specific status duties; status duties shape behavior as the status occupant believe them binding in their own right; they are expected to faithfully fulfill their responsibilities. Nonetheless, the general norm of reciprocity offers another source of motivation and moral sanction for conforming with specific status obligations; if other people have been fulfilling their status responsibilities to you, you then have a second-order obligation to fulfill your status responsibilities to them as well. The feeling of gratitude reinforces that of rectitude and contributes to conformity, thus social stability.
   Another way of building rapport is through what is often referred to as "positive face management", but may also simply be called positivity. According to some psychologists, we have a need to be seen in a positive light, known as our "face". By managing each other's "face", boosting it when necessary, or reducing negative impacts to it, we are able to build rapport with others.
  
  Section::::Benefits.
  
  There have been a number of proposed benefits from building interpersonal rapport, which all revolve around smoother interactions, improved collaboration, and improved interpersonal outcomes, though the specifics differ by the domain.
   BULLET::::- Where no self-serving bias is exhibited in a relationship, a betrayal of trust in the relationship will reinstate the self-serving bias. This corresponds to findings that relationship satisfaction is inversely correlated with the betrayal of trust.
  
  BULLET::::- Both mutual liking and expectation of reciprocity appear to mediate graciousness in the presence of others.
  
  BULLET::::- Whilst people have a tendency to self-present boastfully in front of strangers, this inclination disappears in the presence of friends.
  
  BULLET::::- Others close to the self are generally more highly evaluated than more distant others.
  
  Section::::Constraints.:Culture.
   Inducements towards physical intimacy can come from various sources. During colder seasons, humans as well as other animals seek physical intimacy with one another as a means to apportion thermoregulation. Some forms of physical touch among monkeys and apes, serve multiple functions, including cleaning, treatment of a lice influx or infection and social grooming.
   Isolated and confined environments may also produce positive experiences.
  
  A survey of 39 astronauts and cosmonauts found that all of the respondents reported positive changes as a result of flying in space. One particular measure stood out: Perceptions of Earth in general were highly positive, while gaining a stronger appreciation of the Earth's beauty had the highest mean change score.
   Human beings are strongly motivated to be connected to others. In humans and higher mammals, an impulse to care for offspring is almost certainly genetically hard-wired, although modifiable by circumstance.
  
  Section::::Evolutionary origins.
   In all cultures, attachments form universally. Social bonds are easily formed, without the need for favorable settings. The need to belong is a goal-directed activity that people try to satisfy with a certain minimum number of social contacts. The quality of interactions is more important than the quantity of interactions. People who form social attachments beyond that minimal amount experience less satisfaction from extra relationships, as well as more stress from terminating those extra relationships. People also effectively replace lost relationship partners by substituting them with new relationships or social environments. For example, individuals with strong family ties could compensate for loneliness at work.
   Gratitude has been said to have one of the strongest links with mental health of any character trait. Numerous studies suggest that grateful people are more likely to have higher levels of happiness and lower levels of stress and depression.
   According to Maslow's hierarchy of needs, humans need to feel love (sexual/nonsexual) and acceptance from social groups (family, peer groups). In fact, the need to belong is so innately ingrained that it may be strong enough to overcome physiological and safety needs, such as children's attachment to abusive parents or staying in abusive romantic relationships. Such examples illustrate the extent to which the psychobiological drive to belong is entrenched.
  
  Section::::Importance.:Social exchange.
   In support of the fourth hypothesis (4), the greater activation of BA 24 in comparison of Best Friend vs Bill Gates condition and the Self-Bill Gates condition points to show that humans strongly identify with those you are close to us, and less strongly with ourselves.
   Section::::Mutual exclusivity and animals.
   On the other hand, most people occasionally desire physical proximity to others, and will at times welcome a familiar and trusted person into their personal space. When a partner or friend is not available at such a time, some people satisfy this need for human contact in a crowded venue, such as a bar, nightclub, rock concert, street festival, etc.
  
  Section::::Display of affection.
   Section::::Concepts.:Social neuroscience.:Nonimmediate sociability.
  
  Two kinds of sociability exist: immediate and nonimmediate. The former depends upon sensory interaction with others such as smell, touch, sound or vision. Nonimmediate depends upon carrying the experience of the group within the head. Such sociability is already present in apes and is due to processes called mindmakers. But due to the modification of these mindmakers with symbolons, sociability in groups has become highly developed in humans. The combination of symbols and mindmakers created social mindware.
  
  Section::::Concepts.:Social neuroscience.:Mindmakers.
   Section::::Acceptance/rejection.
  
  The need to belong is among the most fundamental of all personality processes. Given the negative consequences of social rejection, people developed traits that function to encourage acceptance and to prevent rejection. But if the need to belong evolved to provide people with a means of meeting their basic needs for survival and reproduction based on evolutionary experiences, thwarting the need to belong should affect a variety of outcomes. Because it strikes at the core of human functioning, people respond very strongly to social exclusion.
   An example of the Human-Animal Bond can be seen during World War I on the Western Front with horses. The use of this animal was widespread as over 24,000 horses and mules were used in the Canadian Expeditionary Force in World War I. The horse connection can be seen as horses were used to pull wagons for their drivers, as individual transport mounts for officers, and patients for veterinarians. When researching the human-animal bond there is a danger of anthropomorphism and projections of human qualities.
   The sociability of social apes is fission-fusion. In this members of a group regularly separate into small subgroups (fission) but at the same time still belong to the same group (fusion). Human are unique in the robust ability of their bonds to survive prolonged physical separation. This is due to symbols. Another factor is that these bonds can be publicly defined and so create symbolic culture. This makes humans a superfission-fusion ape.
  
  Section::::Concepts.:Humanities.
  
  Section::::Concepts.:Humanities.:Brain Age.
   communications within gatherings. Secondly television, through advertisement, has the indirect effect of propagating the consensus that material goods improve life satisfaction to a greater degree than do relational goods.
   A study in 2003, by the U.S. Department of Defense, based on human-animal bonding determined that there was an improvement and enrichment of life when animals were closely involved with humans. The study tested blood levels and noticed a rise in Oxytocin in humans and animals which participated; Oxytocin has the ability to lower stress, heart rate, and fear levels in humans and animals.
   We are attracted to those that we find it satisfying and gratifying to be with. If a relationship gives us more reward and pleasure than cost and pain, we will like that relationship and wish it to continue. Thus, even after a relationship ends, we may find ourselves drawn to people that remind us of the former person.
   Section::::Dimensions.:Public vs. private.
  
  Self-enhancement can occur in private or in public. Public self-enhancement is obvious positive self-presentation, whereas private self enhancement is unnoticeable except to the individual. The presence of other people i.e. in public self-enhancement, can either augment or inhibit self-enhancement. Whilst self-enhancement may not always take place in public it is nevertheless still influenced by the social world, for example via social comparisons.
  
  Section::::Dimensions.:Central vs. peripheral.
  