Backbiting and gossip الغيبة

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱجۡتَنِبُواْ كَثِيرࣰ ا مِّنَ ٱلظَّنِّ إِنَّ بَعۡضَ ٱلظَّنِّ إِثۡمࣱۖ وَلَا تَجَسَّسُواْ وَلَا يَغۡتَب بَّعۡضُكُم بَعۡضًاۚ أَيُحِبُّ أَحَدُكُمۡ أَن يَأۡكُلَ لَحۡمَ أَخِيهِ مَيۡتࣰ ا فَكَرِهۡتُمُوهُۚ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ تَوَّابࣱ رَّحِيمࣱ‏

Believers, avoid making too many assumptions- some assumptions are sinful- and do not spy on one another or speak ill of people behind their backs: would any of you like to eat the flesh of your dead brother? No, you would hate it. So be mindful of God: God is ever relenting, most merciful

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا يَسۡخَرۡ قَوۡمࣱ مِّن قَوۡمٍ عَسَىٰٓ أَن يَكُونُواْ خَيۡرࣰ ا مِّنۡهُمۡ وَلَا نِسَآءࣱ مِّن نِّسَآءٍ عَسَىٰٓ أَن يَكُنَّ خَيۡرࣰ ا مِّنۡهُنَّۖ وَلَا تَلۡمِزُوٓاْ أَنفُسَكُمۡ وَلَا تَنَابَزُواْ بِٱلۡأَلۡقَٰبِۖ بِئۡسَ ٱلِٱسۡمُ ٱلۡفُسُوقُ بَعۡدَ ٱلۡإِيمَٰنِۚ وَمَن لَّمۡ يَتُبۡ فَأُوْلَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ

Believers, no one group of men should jeer at another, who may after all be better than them; no one group of women should jeer at another, who may after all be better than them; do not speak ill of one another; do not use offensive nicknames for one another. How bad it is to be called a mischief-maker after accepting faith! Those who do not repent of this behaviour are evildoers

هَمَّازࣲ مَّشَّآءِۭ بِنَمِيمࣲ‏

to any backbiter, slander-monger

وَيۡلࣱ لِّكُلِّ هُمَزَةࣲ لُّمَزَةٍ

Woe to every fault-finding backbiter

وَلَوۡلَآ إِذۡ سَمِعۡتُمُوهُ قُلۡتُم مَّا يَكُونُ لَنَآ أَن نَّتَكَلَّمَ بِهَٰذَا سُبۡحَٰنَكَ هَٰذَا بُهۡتَٰنٌ عَظِيمࣱ‏

When you heard the lie, why did you not say, ‘We should not repeat this- God forbid!- It is a monstrous slander’

وَبِكُفۡرِهِمۡ وَقَوۡلِهِمۡ عَلَىٰ مَرۡيَمَ بُهۡتَٰنًا عَظِيمࣰ ا

and because they disbelieved and uttered a terrible slander against Mary

O you who believe shun much suspicion. Indeed some suspicions are sins that is to say it causes one to fall into sin. This suspicion may have many forms such as thinking ill of the good folk from among the believers — and such good folk are many — in contrast to the immoral individuals among them in whose case there is no sin so long as it the suspicion is in accordance with their outward behaviour. And do not spy tajassasū one of the two tā’ letters of tatajassasū has been omitted do not pursue the imperfections and faults of Muslims by searching them out; nor backbite one another do not speak of him by mentioning something which he is averse to having mentioned of himself even if it be true. Would any of you love to eat the flesh of his brother dead? read maytan or mayyitan. That is to say it would not be right for him to do so. You would abhor it. Thus to backbite him in life would be

O you who believe! Avoid much suspicion; indeed some suspicion is sin. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it. And have Taqwa of Allah. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful (12) The Prohibition of Unfounded Suspicion Allah the Exalted forbids His faithful servants from being suspicious, which includes having doubts and suspicions about the conduct of one's family, relatives and other people in general. Therefore, Muslims are to avoid suspicion without foundation. The Leader of the faithful 'Umar bin Al-Khattab said, "Never think ill of the word that comes out of your believing brother's mouth, as long as you can find a good excuse for it." Malik recorded that Abu Hurayrah, may Allah be pleased with him, said that Allah's Messenger ﷺ said, إِيَّاكُمْ وَالظَّنَّ فَإِ

(O ye who believe! Let not a folk deride a folk who may be better than they (are)�) [49:11]. This was revealed about Thabit ibn Qays ibn Shimas. The latter was hard of hearing and when he came to see the Messenger of Allah, Allah bless him and give him peace, the Companions made room for him in order for him to sit next to the Prophet so that he could hear him. He came one day when people were already seated and started stepping over people, saying: �Make room! Make room!� One man said to him: �You have found a place, so sit down!� Thabit sat down but he was angry. He tried to tease the man. He said: �Who are you?� The man said: �So-and-so�. Thabit exclaimed: �What, the son of so-and-so�, and he mentioned his mother about whom they used to taunt him in the pre-Islamic period. The man lowered his head out of embarrassment. Then, Allah, exalted is He, revealed this verse. (� not let women

O you who believe do not let any people that is any men among you deride yā ayyuhā’lladhīna āmanū lā yaskhar … to the end of the verse was revealed regarding the Banū Tamīm delegation when they derided the poor among the Muslims like ‘Ammār b. Yāsir and Suhayb al-Rūmī; al-sukhriya means ‘scorn’ and ‘disdain’ another people who may be better than they are in God’s sight; nor let any women from among you deride other women who may be better than they are. And do not defame one another do not cast aspersions on others and hence have aspersions cast on you that is let none among you denigrate another; nor insult one another by nicknames do not call another by a nickname which he detests such as ‘O degenerate one!’ or ‘O disbeliever!’. Evil is the name mentioned out of mockery derision and mutual reviling of immorality after faith! al-fusūqu ba‘da’l-īmāni substitutes for al-ismu ‘the name’ to

backbiting faultfinder that is to say calumniator scandal-monger spreading evil talk among people in order to sow dissension between them

So, do not obey the deniers (8)They wish that you should compromise with them, so they (too) would compromise with you (9)And do not obey every Hallaf Mahin (10)A Hammaz, going about with Namim (11)Hinderer of the good, transgressor, sinful (12)'Utul, and moreover Zanim (13)(He was so) because he had wealth and children (14)When Our Ayat are recited to him, he says: "Tales of the men of old! (15)We shall brand him on the snout (nose)(16) Prohibition of giving in to the Pressure of the Disbelievers and Their Suggestions, and that They like to meet in the Middle of the Path Allah says, 'just as We have favored you and given you the upright legislation and great (standard of) character,' فَلَا تُطِعِ الْمُكَذِّبِينَ - وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (So, do not obey the deniers. They wish that you should compromise with them, so they (too) would compromise with you.) Ibn 'Abbas said

حَدَّثَنَا يَحْيَى بْنُ أَكْثَمَ، وَالْجَارُودُ بْنُ مُعَاذٍ، قَالاَ حَدَّثَنَا الْفَضْلُ بْنُ مُوسَى، حَدَّثَنَا الْحُسَيْنُ بْنُ وَاقِدٍ، عَنْ أَوْفَى بْنِ دَلْهَمٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، قَالَ صَعِدَ رَسُولُ اللَّهِ صلى الله عليه وسلم الْمِنْبَرَ فَنَادَى بِصَوْتٍ رَفِيعٍ فَقَالَ ‏ "‏ يَا مَعْشَرَ مَنْ قَدْ أَسْلَمَ بِلِسَانِهِ وَلَمْ يُفْضِ الإِيمَانُ إِلَى قَلْبِهِ لاَ تُؤْذُوا الْمُسْلِمِينَ وَلاَ تُعَيِّرُوهُمْ وَلاَ تَتَّبِعُوا عَوْرَاتِهِمْ فَإِنَّهُ مَنْ تَتَبَّعَ عَوْرَةَ أَخِيهِ الْمُسْلِمِ تَتَبَّعَ اللَّهُ عَوْرَتَهُ وَمَنْ تَتَبَّعَ اللَّهُ عَوْرَتَهُ يَفْضَحْهُ وَلَوْ فِي جَوْفِ رَحْلِهِ ‏"‏ قَالَ وَنَظَرَ ابْنُ عُمَرَ يَوْمًا إِلَى الْبَيْتِ أَوْ إِلَى الْكَعْبَةِ فَقَالَ مَا أَعْظَمَكِ وَأَعْظَمَ حُرْمَتَكِ وَالْمُؤْمِنُ أَعْظَمُ حُرْمَةً عِنْدَ اللَّهِ مِنْكِ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ الْحُسَيْنِ بْنِ وَاقِدٍ ‏.‏ وَرَوَى إِسْحَاقُ بْنُ إِبْرَاهِيمَ السَّمَرْقَنْدِيُّ عَنْ حُسَيْنِ بْنِ وَاقِدٍ نَحْوَهُ وَرُوِيَ عَنْ أَبِي بَرْزَةَ الأَسْلَمِيِّ عَنِ النَّبِيِّ صلى الله عليه وسلم نَحْوُ هَذَا ‏.‏

Nafi' narrated that Ibn ‘Umar said:“The Messenger of Allah (s.a.w) ascended the Minbar and called out with a raised voice: ’O you who accepted Islam with his tongue, while faith has not reached his heart! Do not harm the Muslims, nor revile them, nor spy on them to expose their secrets. For indeed whoever tries to expose his Muslims brother’s secrets, Allah exposes his secrets wide open, even if he were in the depth of his house.’” He (Nafl’) said: ‘ One day Ibn ‘Umar looked at the House- or – the Ka’bah and said: ‘What is it that is more honored than you, and whose honor is more sacred than yours! And the believer’s honor is more sacred to Allah than yours.’”

حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ جَعْفَرِ بْنِ رَبِيعَةَ، عَنِ الأَعْرَجِ، قَالَ قَالَ أَبُو هُرَيْرَةَ يَأْثُرُ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ إِيَّاكُمْ وَالظَّنَّ، فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ، وَلاَ تَجَسَّسُوا، وَلاَ تَحَسَّسُوا، وَلاَ تَبَاغَضُوا، وَكُونُوا إِخْوَانًا ‏"‏‏.‏ وَلَا يَخْطُبُ الرَّجُلُ عَلَى خِطْبَةِ أَخِيهِ حَتَّى يَنْكِحَ أَوْ يَتْرُكَ

Narrated Abu Huraira:The Prophet (ﷺ) said, "Beware of suspicion (about others), as suspicion is the falsest talk, and do not spy upon each other, and do not listen to the evil talk of the people about others' affairs, and do not have enmity with one another, but be brothers. And none should ask for the hand of a girl who is already engaged to his (Muslim) brother, but one should wait till the first suitor marries her or leaves her

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، وَعَلِيُّ بْنُ حُجْرٍ، قَالاَ حَدَّثَنَا إِسْمَاعِيلُ، - وَهُوَ ابْنُ جَعْفَرٍ - عَنِ الْعَلاَءِ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏"‏ أَتَدْرُونَ مَا الْمُفْلِسُ ‏"‏ ‏.‏ قَالُوا الْمُفْلِسُ فِينَا مَنْ لاَ دِرْهَمَ لَهُ وَلاَ مَتَاعَ ‏.‏ فَقَالَ ‏"‏ إِنَّ الْمُفْلِسَ مِنْ أُمَّتِي يَأْتِي يَوْمَ الْقِيَامَةِ بِصَلاَةٍ وَصِيَامٍ وَزَكَاةٍ وَيَأْتِي قَدْ شَتَمَ هَذَا وَقَذَفَ هَذَا وَأَكَلَ مَالَ هَذَا وَسَفَكَ دَمَ هَذَا وَضَرَبَ هَذَا فَيُعْطَى هَذَا مِنْ حَسَنَاتِهِ وَهَذَا مِنْ حَسَنَاتِهِ فَإِنْ فَنِيَتْ حَسَنَاتُهُ قَبْلَ أَنْ يُقْضَى مَا عَلَيْهِ أُخِذَ مِنْ خَطَايَاهُمْ فَطُرِحَتْ عَلَيْهِ ثُمَّ طُرِحَ فِي النَّارِ ‏"‏ ‏.‏

Abu Huraira reported Allah's Messenger (ﷺ) as saying:Do you know who is poor? They (the Companions of the Holy Prophet) said: A poor man amongst us is one who has neither dirham with him nor wealth. He (the Holy Prophet) said: The poor of my Umma would be he who would come on the Day of Resurrection with prayers and fasts and Zakat but (he would find himself bankrupt on that day as he would have exhausted his funds of virtues) since he hurled abuses upon others, brought calumny against others and unlawfully consumed the wealth of others and shed the blood of others and beat others, and his virtues would be credited to the account of one (who suffered at his hand). And if his good deeds fall short to clear the account, then his sins would be entered in (his account) and he would be thrown in the Hell-Fire

حَدَّثَنَا يَحْيَى بْنُ أَيُّوبَ، وَقُتَيْبَةُ، وَابْنُ، حُجْرٍ قَالُوا حَدَّثَنَا إِسْمَاعِيلُ، عَنِ الْعَلاَءِ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏"‏ أَتَدْرُونَ مَا الْغِيبَةُ ‏"‏ ‏.‏ قَالُوا اللَّهُ وَرَسُولُهُ أَعْلَمُ ‏.‏ قَالَ ‏"‏ ذِكْرُكَ أَخَاكَ بِمَا يَكْرَهُ ‏"‏ ‏.‏ قِيلَ أَفَرَأَيْتَ إِنْ كَانَ فِي أَخِي مَا أَقُولُ قَالَ ‏"‏ إِنْ كَانَ فِيهِ مَا تَقُولُ فَقَدِ اغْتَبْتَهُ وَإِنْ لَمْ يَكُنْ فِيهِ فَقَدْ بَهَتَّهُ ‏"‏ ‏.‏

Abu Huraira reported Allah's Messenger (ﷺ) as saying:Do you know what is backbiting? They (the Companions) said: Allah and His Messenger know best. Thereupon he (the Holy Prophet) said: Backbiting implies your talking about your brother in a manner which he does not like. It was said to him: What is your opinion about this that if I actually find (that failing) in my brother which I made a mention of? He said: If (that failing) is actually found (in him) what you assert, you in fact backbited him, and if that is not in him it is a slander

حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ جَعْفَرِ بْنِ رَبِيعَةَ، عَنِ الأَعْرَجِ، قَالَ قَالَ أَبُو هُرَيْرَةَ يَأْثُرُ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ إِيَّاكُمْ وَالظَّنَّ، فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ، وَلاَ تَجَسَّسُوا، وَلاَ تَحَسَّسُوا، وَلاَ تَبَاغَضُوا، وَكُونُوا إِخْوَانًا ‏"‏‏.‏ وَلَا يَخْطُبُ الرَّجُلُ عَلَى خِطْبَةِ أَخِيهِ حَتَّى يَنْكِحَ أَوْ يَتْرُكَ

Narrated Abu Huraira:The Prophet (ﷺ) said, "Beware of suspicion (about others), as suspicion is the falsest talk, and do not spy upon each other, and do not listen to the evil talk of the people about others' affairs, and do not have enmity with one another, but be brothers. And none should ask for the hand of a girl who is already engaged to his (Muslim) brother, but one should wait till the first suitor marries her or leaves her

حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، عَنْ دَاوُدَ، عَنْ عَامِرٍ، قَالَ حَدَّثَنِي أَبُو جُبَيْرَةَ بْنُ الضَّحَّاكِ، قَالَ فِينَا نَزَلَتْ هَذِهِ الآيَةُ فِي بَنِي سَلِمَةَ ‏{‏ وَلاَ تَنَابَزُوا بِالأَلْقَابِ بِئْسَ الاِسْمُ الْفُسُوقُ بَعْدَ الإِيمَانِ ‏}‏ قَالَ قَدِمَ عَلَيْنَا رَسُولُ اللَّهِ صلى الله عليه وسلم وَلَيْسَ مِنَّا رَجُلٌ إِلاَّ وَلَهُ اسْمَانِ أَوْ ثَلاَثَةٌ فَجَعَلَ النَّبِيُّ صلى الله عليه وسلم يَقُولُ ‏"‏ يَا فُلاَنُ ‏"‏ ‏.‏ فَيَقُولُونَ مَهْ يَا رَسُولَ اللَّهِ إِنَّهُ يَغْضَبُ مِنْ هَذَا الاِسْمِ فَأُنْزِلَتْ هَذِهِ الآيَةُ ‏{‏ وَلاَ تَنَابَزُوا بِالأَلْقَابِ ‏}‏ ‏.‏

Narrated AbuJubayrah ibn ad-Dahhak: This verse was revealed about us, the Banu Salimah: "Nor call each other by (offensive) nicknames: ill-seeming is a name connoting wickedness (to be used of one) after he has believed." He said: When the apostle of Allah (ﷺ) came to us, every one of us had two or three names. The Messenger of Allah (ﷺ) began to say: O so and so! But they would say: Keep silence, Messenger of Allah! He becomes angry by this name. So this verse was revealed: "Nor call each other by (offensive) nicknames

الثاني حفظ اللسان عن الهذبان والكذب والغيبة والنميمة والفحش والجفاء والخصومة والمراء وإلزامه السكوت وشغله بذكر الله سبحانه وتلاوة القرآن فهذا صوم اللسان

وأما العاصي بفعله وعمله لا باعتقاده فلا يخلو إما أن يكون بحيث يتأذى به غيره كالظلم و الغضب وشهادة الزور و الغيبة و التضريب بين الناس و المشي بالنميمة وأمثالها

القسم الأول وهو أشدها ما يتضرر به الناس كالظلم و الغصب وشهادة الزور و الغيبة و النميمة فهؤلاء الأولى الإعراض عنهم وترك مخالطتهم و الانقباض عن معاملتهم لأن المعصية شديدة فيما يرجع إلى إيذاء الخلق

غالبا بالمخالطة ويسلم منها في الخلوة وهي أربعة الغيبة والنميمة والرياء والسكوت عن الأمر بالمعروف والنهي عن المنكر ومسارقة الطبع من الأخلاق الرديئة والأعمال الخبيثة التي يوجبها الحرص على الدنيا

ونحن الآن نعد آفات اللسان ونبتديء بأخفها ونترقى إلى الأغلظ قليلا ونؤخر الكلام في الغيبة والنميمة والكذب فإن النظر فيها أطول وهي عشرون آفة فاعلم ذلك ترشد بعون الله تعالى الآفة الأولى الكلام فيما لا يعنيك

فأما النميمة والغيبة والكذب وسب الوالدين فحرام بالاتفاق لما روي أنه كان بين خالد بن الوليد وسعد كلام فذكر رجل خالدا عند سعد فقال سعد مه إن ما بيننا لم يبلغ ديننا يعني أن يأثم بعضنا في بعض فلم يسمع السوء فكيف يجوز له أن يقوله

Something to talk about: Gossip increases oxytocin levels in a near real-life situation.: Gossip is a pervasive social behavior. Its evolutionary survival seems related to its social functions, such as establishing group rules, punishing trespassers, exercising social influence through reputational systems, and developing and strengthening social bonds. We aimed at evaluating the effect of gossip on hormones (oxytocin and cortisol) and at identifying potential mediators of hormonal response to gossip. Twenty-two female students were randomly assigned to a gossip conversation or to an

MDMA enhances emotional empathy and prosocial behavior.: 3,4-Methylenedioxymethamphetamine (MDMA, 'ecstasy') releases serotonin and norepinephrine. MDMA is reported to produce empathogenic and prosocial feelings. It is unknown whether MDMA in fact alters empathic concern and prosocial behavior. We investigated the acute effects of MDMA using the Multifaceted Empathy Test (MET), dynamic Face Emotion Recognition Task (FERT) and Social Value Orientation (SVO) test. We also assessed effects of MDMA on plasma levels of hormones involved in social behavior

Cochrane review: social skills groups for people aged 6 to 21 with autism spectrum disorders (ASD).: Background: Since autism was first described, major difficulties in social interaction have been a defining feature of individuals with autism spectrum disorders (ASD). Social skills groups are a common intervention for individuals with ASD. Although a frequently recommended practice, the few studies that have addressed the efficacy of social skills groups have shown mixed results. Objectives: To determine the effectiveness of social skills groups for improving social competence, social communic

The 'Flow' of compassion: A meta-analysis of the fears of compassion scales and psychological functioning.: This meta-analysis examined the associations between the fears of compassion and mental health. We extracted 19 studies reporting 154 effect sizes (Pearson's r) from 22 independent samples published during the last seven years, with data from 4723 participants. All studies used the Fears of Compassion Scales (FCS), which includes three subscales; fears of compassion for self, for others, and receiving from others. Specific mental health outcomes included: depression; anxiety; distress; and well-

Alleviating Social Pain: A Double-Blind, Randomized, Placebo-Controlled Trial of Forgiveness and Acetaminophen.: Background: Research has suggested that physical pain (e.g., caused by injury) and social pain (e.g., caused by social rejection) are modulated by some of the same biological systems. Consequently, it is possible that acetaminophen, which is commonly used to alleviate physical pain through neurochemical pathways, may have social pain-relieving effects that interact with forgiveness, which reduces social pain through psychological pathways. To date, however, only a few studies have examined how e

The peptide that binds: a systematic review of oxytocin and its prosocial effects in humans.: Oxytocin is a neuropeptide involved in a wide variety of social behaviors in diverse species. Recent research on its effects in humans has generated an arresting picture of its role in the dynamic function of the social brain. This review presents a broad overview of this uniquely social peptide, with a particular focus on extant studies of its effects in humans. After a short discussion of the evolutionary history of the oxytocin system, critical aspects of its peripheral and central physiology

The Emergence of Social Norms and Conventions.

The utility of our actions frequently depends upon the beliefs and behavior of other agents. Thankfully, through experience, we learn norms and conventions that provide stable expectations for navigating our social world. Here, we review several distinct influences on their content and distribution. At the level of individuals locally interacting in dyads, success depends on rapidly adapting pre-existing norms to the local context. Hence, norms are shaped by complex cognitive processes involved in learning and social reasoning. At the population level, norms are influenced by intergenerational transmission and the structure of the social network. As human social connectivity continues to increase, understanding and predicting how these levels and time scales interact to produce new norms will be crucial for improving communities.

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Interventions to address social connectedness and loneliness for older adults: a scoping review.

Background: Older adults are at risk for loneliness, and interventions to promote social connectedness are needed to directly address this problem. The nature of interventions aimed to affect the distinct, subjective concepts of loneliness/social connectedness has not been clearly described. The purpose of this review was to map the literature on interventions and strategies to affect loneliness/social connectedness for older adults. Methods: A comprehensive scoping review was conducted. Six electronic databases were searched from inception in July 2015, resulting in 5530 unique records. Standardized inclusion/exclusion criteria were applied, resulting in a set of 44 studies (reported in 54 articles) for further analysis. Data were extracted to describe the interventions and strategies, and the context of the included studies. Analytic techniques included calculating frequencies, manifes…

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Interventions to reduce social isolation and loneliness among older people: an integrative review.

Loneliness and social isolation are major problems for older adults. Interventions and activities aimed at reducing social isolation and loneliness are widely advocated as a solution to this growing problem. The aim of this study was to conduct an integrative review to identify the range and scope of interventions that target social isolation and loneliness among older people, to gain insight into why interventions are successful and to determine the effectiveness of those interventions. Six electronic databases were searched from 2003 until January 2016 for literature relating to interventions with a primary or secondary outcome of reducing or preventing social isolation and/or loneliness among older people. Data evaluation followed Evidence for Policy and Practice Information and Co-ordinating Centre guidelines and data analysis was conducted using a descriptive thematic method for syn…

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Loneliness and Social Internet Use: Pathways to Reconnection in a Digital World?

With the rise of online social networking, social relationships are increasingly developed and maintained in a digital domain. Drawing conclusions about the impact of the digital world on loneliness is difficult because there are contradictory findings, and cross-sectional studies dominate the literature, making causation difficult to establish. In this review, we present our theoretical model and propose that there is a bidirectional and dynamic relationship between loneliness and social Internet use. When the Internet is used as a way station on the route to enhancing existing relationships and forging new social connections, it is a useful tool for reducing loneliness. But when social technologies are used to escape the social world and withdraw from the "social pain" of interaction, feelings of loneliness are increased. We propose that loneliness is also a determinant of how people i…

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The social significance of subtle signals.

Acts of prosociality, such as donating to charity, are often analysed in a similar way to acts of conspicuous advertising; both involve costly signals revealing hidden qualities that increase the signaller's prestige. However, experimental work suggests that grand gestures, even if prosocial, may damage one's reputation for trustworthiness and cooperativeness if they are perceived as prestige enhancing: individuals may gain some types of cooperative benefits only when they perform prosocial acts in particular ways. Here, we contrast subtle, less obviously costly, interpersonal forms of prosocial behaviour with high-cost displays to a large audience, drawing on the example of food sharing in subsistence economies. This contrast highlights how highly visible prosocial displays may be effective for attracting new partners, while subtle signals may be crucial for ensuring trust and commitmen…

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The Role of the Oxytocin/Arginine Vasopressin System in Animal Models of Autism Spectrum Disorder.

The nonapeptides oxytocin (OXT) and arginine vasopressin (AVP) are two key mediators in regulating various aspects of mammalian social behaviours. There are several lines of evidence that genetic variants of the OXT/AVP system exist in autism spectrum disorder (ASD) and that this system is dysfunctional at least in some ASD entities. These findings have stimulated the interest to perform studies testing the potential therapeutic application of OXT/AVP in ASD. In this respect animal models are critical for investigating the pathophysiology and for compound screening leading to new therapeutic approaches. Based on findings in animal models that show alterations of the OXT/AVP system, it has been hypothesised that single- or multiple-dose administration or the stimulation of endogenous release can improve several social deficits. Here we comprehensively review the role of the OXT/AVP system…

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The Social Salience Hypothesis of Oxytocin.

Oxytocin is a nonapeptide that also serves as a neuromodulator in the human central nervous system. Over the last decade, a sizeable body of literature has examined its effects on social behavior in humans. These studies show that oxytocin modulates various aspects of social behaviors such as empathy, trust, in-group preference, and memory of socially relevant cues. Several theoretical formulations have attempted to explain the effects of oxytocin. The prosocial account argues that oxytocin mainly enhances affiliative prosocial behaviors; the fear/stress theory suggests that oxytocin affects social performance by attenuating stress; and the in-/out-group approach proposes that oxytocin regulates cooperation and conflict among humans in the context of intergroup relations. Nonetheless, accumulating evidence reveals that the effects of oxytocin are dependent on a variety of contextual aspe…

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Oxytocin and Memory of Emotional Stimuli: Some Dance to Remember, Some Dance to Forget.

An ever-growing body of evidence suggests that the hypothalamic neuropeptide oxytocin plays a central role in the regulation of mammalian social behavior and relationships. Yet, mammalian social interactions are extremely complex, involving both approach and avoidance behaviors toward specific individuals. While in the past oxytocin was conceived merely as a prosocial molecule that nonselectively facilitated affiliative emotions and behavior, it is now recognized that oxytocin plays a role in a wide range of social relationships, some of which involve negative emotions such as fear, aggression, and envy and lead to avoidance behavior. However, the way by which a single molecule such as oxytocin contributes to contrasting emotions and opposite behaviors is yet to be discovered. Here, we discuss the role of oxytocin in the modulation of emotional memories in rodents, focusing on two paradi…

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The origins of belonging: social motivation in infants and young children.

Our reliance on our group members has exerted a profound influence over our motivation: successful group functioning requires that we are motivated to interact, and engage, with those around us. In other words, we need to belong. In this article, I explore the developmental origins of our need to belong. I discuss existing evidence that, from early in development, children seek to affiliate with others and to form long-lasting bonds with their group members. Furthermore, when children are deprived of a sense of belonging, it has negative consequences for their well-being. This focus on social motivation enables us to examine why and in what circumstances children engage in particular behaviours. It thus provides an important complement to research on social cognition. In doing so, it opens up important questions for future research and provides a much-needed bridge between developmental …

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Noradrenaline effects on social behaviour, intergroup relations, and moral decisions.

Recent research has begun to elucidate the neural basis of higher order social concepts, such as the mechanisms involved in intergroup relations, and moral judgments. Most theories have concentrated on higher order emotions, such as guilt, shame, or empathy, as core mechanisms. Accordingly, psychopharmacological and neurobiological studies have investigated the effects of manipulating serotonin or oxytocin activity on moral and social decisions and attitudes. However, recently it has been determined that changes in more basic emotions, such as fear and anger, might also have a significant role in social and moral cognition. This article summarizes psychopharmacological and fMRI research on the role of noradrenaline in higher order social cognition suggesting that indeed noradrenergic mediated affective changes might play key - and probably causal - role in certain social attitudes and mo…

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Emotional responses to interpersonal rejection.

A great deal of human emotion arises in response to real, anticipated, remembered, or imagined rejection by other people. Because acceptance by other people improved evolutionary fitness, human beings developed biopsychological mechanisms to apprise them of threats to acceptance and belonging, along with emotional systems to deal with threats to acceptance. This article examines seven emotions that often arise when people perceive that their relational value to other people is low or in potential jeopardy, including hurt feelings, jealousy, loneliness, shame, guilt, social anxiety, and embarrassment. Other emotions, such as sadness and anger, may occur during rejection episodes, but are reactions to features of the situation other than low relational value. The article discusses the evolutionary functions of rejection-related emotions, neuroscience evidence regarding the brain regions th…

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From work with men and boys to changes of social norms and reduction of inequities in gender relations: a conceptual shift in prevention of violence against women and girls.

Violence perpetrated by and against men and boys is a major public health problem. Although individual men's use of violence differs, engagement of all men and boys in action to prevent violence against women and girls is essential. We discuss why this engagement approach is theoretically important and how prevention interventions have developed from treating men simply as perpetrators of violence against women and girls or as allies of women in its prevention, to approaches that seek to transform the relations, social norms, and systems that sustain gender inequality and violence. We review evidence of intervention effectiveness in the reduction of violence or its risk factors, features commonly seen in more effective interventions, and how strong evidence-based interventions can be developed with more robust use of theory. Future interventions should emphasise work with both men and bo…

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A socio-interpersonal perspective on PTSD: the case for environments and interpersonal processes.

Unlabelled: Post-traumatic stress disorder (PTSD) is a common reaction to traumatic experiences. We propose a socio-interpersonal model of PTSD that complements existing models of post-traumatic memory processes or neurobiological changes. The model adds an interpersonal perspective to explain responses to traumatic stress. The framework draws from lifespan psychology, cultural psychology and research into close relationships and groups. Additionally, clinical knowledge about PTSD is incorporated. This involves knowledge about shame, guilt, estrangement feelings and protective factors, such as social support and forgiveness. Three levels are proposed at which relevant interpersonal processes can be situated and should be adequately researched. First, the individual level comprises social affective states, such as shame, guilt, anger and feelings of revenge. Second, at the close relations…

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The neuroscience of social decision-making.

Given that we live in highly complex social environments, many of our most important decisions are made in the context of social interactions. Simple but sophisticated tasks from a branch of experimental economics known as game theory have been used to study social decision-making in the laboratory setting, and a variety of neuroscience methods have been used to probe the underlying neural systems. This approach is informing our knowledge of the neural mechanisms that support decisions about trust, reciprocity, altruism, fairness, revenge, social punishment, social norm conformity, social learning, and competition. Neural systems involved in reward and reinforcement, pain and punishment, mentalizing, delaying gratification, and emotion regulation are commonly recruited for social decisions. This review also highlights the role of the prefrontal cortex in prudent social decision-making, a…

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Oxytocin and vasopressin in the human brain: social neuropeptides for translational medicine.

The neuropeptides oxytocin (OXT) and arginine vasopressin (AVP) are evolutionarily highly conserved mediators in the regulation of complex social cognition and behaviour. Recent studies have investigated the effects of OXT and AVP on human social interaction, the genetic mechanisms of inter-individual variation in social neuropeptide signalling and the actions of OXT and AVP in the human brain as revealed by neuroimaging. These data have advanced our understanding of the mechanisms by which these neuropeptides contribute to human social behaviour. OXT and AVP are emerging as targets for novel treatment approaches--particularly in synergistic combination with psychotherapy--for mental disorders characterized by social dysfunction, such as autism, social anxiety disorder, borderline personality disorder and schizophrenia.

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Autistic traits below the clinical threshold: re-examining the broader autism phenotype in the 21st century.

Diagnosis, intervention and support for people with autism can be assisted by research into the aetiology of the condition. Twin and family studies indicate that autism spectrum conditions are highly heritable; genetic relatives of people with autism often show milder expression of traits characteristic for autism, referred to as the Broader Autism Phenotype (BAP). In the past decade, advances in the biological and behavioural sciences have facilitated a more thorough examination of the BAP from multiple levels of analysis. Here, the candidate phenotypic traits delineating the BAP are summarised, including key findings from neuroimaging studies examining the neural substrates of the BAP. We conclude by reviewing the value of further research into the BAP, with an emphasis on deriving heritable endophenotypes which will reliably index autism susceptibility and offer neurodevelopmental mec…

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Implications of attachment theory and research for the assessment and treatment of eating disorders.

In this paper, we review the research literature on attachment and eating disorders and suggest a framework for assessing and treating attachment functioning in patients with an eating disorder. Treatment outcomes for individuals with eating disorders tend to be moderate. Those with attachment-associated insecurities are likely to be the least to benefit from current symptom-focused therapies. We describe the common attachment categories (secure, avoidant, anxious), and then describe domains of attachment functioning within each category: affect regulation, interpersonal style, coherence of mind, and reflective functioning. We also note the impact of disorganized mental states related to loss or trauma. Assessing these domains of attachment functioning can guide focused interventions in the psychotherapy of eating disorders. Case examples are presented to illustrate assessment, case form…

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Psychological outcomes with face transplantation: overview and case report.

Purpose of review: The purpose of this review is to provide guidance in a burgeoning new field of facial composite tissue transplantation. This review will contrast face transplant with solid organ transplantation, provide information to guide selection of face transplant candidates, and share information on psychological outcomes. Recent findings: Previously published face transplant reports have not investigated body image, mood changes, perception of teasing, quality of life, self-esteem, or social reintegration quantitatively. Face transplantation appears to decrease depression and verbal abuse, and improve quality of life and social reintegration, though may not alter anxiety or self-esteem. The Psychosocial Adjustment for Illness Scale-Self-Report scale may have advantages over the SF-36 and World Health Organization Quality of Life (WHOQOL)-BREF rating scales for measuring psychol…

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Oxytocin, vasopressin, and human social behavior.

There is substantial evidence from animal research indicating a key role of the neuropeptides oxytocin (OT) and arginine vasopressin (AVP) in the regulation of complex social cognition and behavior. As social interaction permeates the whole of human society, and the fundamental ability to form attachment is indispensable for social relationships, studies are beginning to dissect the roles of OT and AVP in human social behavior. New experimental paradigms and technologies in human research allow a more nuanced investigation of the molecular basis of social behavior. In addition, a better understanding of the neurobiology and neurogenetics of human social cognition and behavior has important implications for the current development of novel clinical approaches for mental disorders that are associated with social deficits (e.g., autism spectrum disorder, social anxiety disorder, and borderl…

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The space between us: a neurophilosophical framework for the investigation of human interpersonal space.

Despite a plethora of knowledge, both behavioural and neural, of the mechanisms defining space around a singular body little is known about the neural mechanisms that encode space between bodies. Yet, the space between people creates and defines the social dynamics of our interactions with others. This review brings together evidence from social psychology, which considers individuals and their interactions as whole beings, with neuroscientific evidence of the factors involved in spatial coding to propose a framework by which we can investigate and interpret the neural substrates of 'social space'. A key feature of this framework is that space around the body is defined from a functional 'action-centred' perspective; the same underlying processes mediate interactions with both inanimate and animate objects, with links to emotive and motivational systems encoding the saliency of those int…

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Neurobiology of human affiliative behaviour: implications for psychiatric disorders.

Purpose of review: Most of our previous knowledge about neurobiology of affiliation is based on animal research. However, during the last couple of years, there has been a surge of research investigating the neurobiological underpinnings of human affiliative behaviour. This article aims to review recent brain imaging and neuropeptide studies that investigated human affiliation. Recent findings: Findings from brain-imaging studies have increased our knowledge of the neural networks critical for sensitivity to social reward, social cooperation and empathy. Some of the inter-individual and between-sex differences in personality and temperament appear to be driven by structural and functional variations in the brain regions processing social rewards. Furthermore, oxytocin exerts its effects by modulating affiliation-related neural networks. Impairments in affiliation-related brain networks a…

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Varieties of altruism in children and chimpanzees.

Recent empirical research has shed new light on the perennial question of human altruism. A number of recent studies suggest that from very early in ontogeny young children have a biological predisposition to help others achieve their goals, to share resources with others and to inform others of things helpfully. Humans' nearest primate relatives, such as chimpanzees, engage in some but not all of these behaviors: they help others instrumentally, but they are not so inclined to share resources altruistically and they do not inform others of things helpfully. The evolutionary roots of human altruism thus appear to be much more complex than previously supposed.

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The advantage of social living: brain neuropeptides mediate the beneficial consequences of sex and motherhood.

Living in social groups is clearly beneficial for many species, often resulting in increased survival, enhanced fitness of the group, and progression of brain development and cognitive abilities. The development of the social brain has been promoted on the basis (i) of activation of reward centres by social stimuli, (ii) of positive consequences of close social interactions on emotionality (which is reinforcing by itself) and on general fitness, and (iii) of negative health consequences in the absence or as a result of sudden interruption of social interactions. For example, social interactions as seen between mother and child or between mating partners have beneficial effects on the mental and physical health state, in particular on adaptive processes related to emotional and physiological stress coping in both sexes. Here, the neurobiological basis of social behaviour, in particular th…

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Social attachment and aversion in human moral cognition.

Modern neuroscience is beginning to substantiate Darwin's notion that the roots of human morality lie in social instincts, present in several species. The role of primitive motivational-emotional systems in human morality still remains under-recognized, however. Based on recent experimental evidence and classic neuroanatomical data, we here portray a view of how "ancient" limbic-neurohumoral systems of social attachment and aversion are crucially involved in human moral behaviors, including altruism, empathic concern and aggression. Rather than being a mere evolutionary remnant of our ancestors, such limbic-neurohumoral systems are tightly integrated with cortical mechanisms to enable complex moral sentiments and values, which powerfully influence our choices in socio-cultural settings. Exploring the underlying mechanisms of human social attachment and aversion will provide new insights …

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Implicit and explicit processes in social cognition.

In this review we consider research on social cognition in which implicit processes can be compared and contrasted with explicit, conscious processes. In each case, their function is distinct, sometimes complementary and sometimes oppositional. We argue that implicit processes in social interaction are automatic and are often opposed to conscious strategies. While we are aware of explicit processes in social interaction, we cannot always use them to override implicit processes. Many studies show that implicit processes facilitate the sharing of knowledge, feelings, and actions, and hence, perhaps surprisingly, serve altruism rather than selfishness. On the other hand, higher-level conscious processes are as likely to be selfish as prosocial.

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