Giving, helping and acting for others.
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مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمۡوَٰلَهُمۡ فِي سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتۡ سَبۡعَ سَنَابِلَ فِي كُلِّ سُنۢبُلَةࣲ مِّاْئَةُ حَبَّةࣲۗ وَٱللَّهُ يُضَٰعِفُ لِمَن يَشَآءُۚ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ
Those who spend their wealth in God’s cause are like grains of corn that produce seven ears, each bearing a hundred grains. God gives multiple increase to whoever He wishes: He is limitless and all knowing
وَأَنفِقُواْ مِن مَّا رَزَقۡنَٰكُم مِّن قَبۡلِ أَن يَأۡتِيَ أَحَدَكُمُ ٱلۡمَوۡتُ فَيَقُولَ رَبِّ لَوۡلَآ أَخَّرۡتَنِيٓ إِلَىٰٓ أَجَلࣲ قَرِيبࣲ فَأَصَّدَّقَ وَأَكُن مِّنَ ٱلصَّٰلِحِينَ
Give out of what We have provided for you, before death comes to one of you and he says, ‘My Lord, if You would only reprieve me for a little while, I would give in charity and become one of the righteous.’
وَأَنفِقُواْ فِي سَبِيلِ ٱللَّهِ وَلَا تُلۡقُواْ بِأَيۡدِيكُمۡ إِلَى ٱلتَّهۡلُكَةِ وَأَحۡسِنُوٓاْۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُحۡسِنِينَ
Spend in God’s cause: do not contribute to your destruction with your own hands, but do good, for God loves those who do good
ٱلَّذِينَ يُنفِقُونَ أَمۡوَٰلَهُمۡ فِي سَبِيلِ ٱللَّهِ ثُمَّ لَا يُتۡبِعُونَ مَآ أَنفَقُواْ مَنࣰّ ا وَلَآ أَذࣰ ى لَّهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
Those who spend their wealth in God’s cause, and do not follow their spending with reminders of their benevolence or hurtful words, will have their rewards with their Lord: no fear for them, nor will they grieve
وَٱلَّذِينَ إِذَآ أَنفَقُواْ لَمۡ يُسۡرِفُواْ وَلَمۡ يَقۡتُرُواْ وَكَانَ بَيۡنَ ذَٰلِكَ قَوَامࣰ ا
They are those who are neither wasteful nor niggardly when they spend, but keep to a just balance
ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعۡضَهُمۡ عَلَىٰ بَعۡضࣲ وَبِمَآ أَنفَقُواْ مِنۡ أَمۡوَٰلِهِمۡۚ فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتࣱ لِّلۡغَيۡبِ بِمَا حَفِظَ ٱللَّهُۚ وَٱلَّٰتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهۡجُرُوهُنَّ فِي ٱلۡمَضَاجِعِ وَٱضۡرِبُوهُنَّۖ فَإِنۡ أَطَعۡنَكُمۡ فَلَا تَبۡغُواْ عَلَيۡهِنَّ سَبِيلًاۗ إِنَّ ٱللَّهَ كَانَ عَلِيࣰّ ا كَبِيرࣰ ا
Husbands should take good care of their wives, with [the bounties] God has given to some more than others and with what they spend out of their own money. Righteous wives are devout and guard what God would have them guard in their husbands’ absence. If you fear high-handedness from your wives, remind them [of the teachings of God], then ignore them when you go to bed, then hit them.If they obey you, you have no right to act against them: God is most high and great
Commentary on the verses above, at most two editions per verse.
Expend in the path of God.... And do what is beautiful. Surely God loves the beautiful-doers. The rich remove money from their wallets, the poor remove the rich from their hearts, and the tawḤīd-voicers remove all creatures from their secret cores-to this He alludes with His words, “Say 'God,' then leave them” [6:91]. The rich let wealth go from their wallets for the sake of the reward of that world, the poor let the rich go from their hearts for the sake of the Lord's religion, and the recognizers let the creatures go for the sake of seeing the Glorified. The rich spend their possessions in alms tax and charity in order to escape from hell, the worshipers spend their souls in the duties of worship to reach paradise, and the recognizers spend their spirits and hearts in the realities of witnessing to reach union with the Real. And do what is beautiful. Surely God loves the beautiful-doer
(Those who spend their wealth for the cause of Allah�) [2:262]. Said al-Kalbi: �This verse was revealed about 'Uthman ibn 'Affan and 'Abd al-Rahman ibn 'Awf. As for 'Abd al-Rahman ibn 'Awf, he went and gave the Messenger of Allah, Allah bless him and give him peace, four thousand silver coins to distribute in charity. 'Abd al-Rahman ibn 'Awf said to him: 'I have eight thousand silver coins; I have kept four thousand for me and my family and I loan these four thousands to my Lord'. The Messenger of Allah, Allah bless him and give him peace, said to him: 'May Allah bless for you that which you have kept and that which you have given'. And as for 'Uthman, may Allah be well pleased with him, he said: 'Upon me is the equipment of anyone who has no equipment for the Battle of Tabuk'. And so he equipped the Muslims with one thousand camels with their hunches and saddle blankets and also gave to
The men stand over the women through that with which God has preferred some of them over others and that which they expend of their wealth. He gave the men more than the women because the burden is all on them, for theirs is the perfec- tion of strength and the eminence of aspiration. They carry burdens in the measure of strength or in the measure of aspiration. “Resolutions are made in the measure of the folk of resoluteness.”
The likeness of the quality of the expenditure of those who expend their wealth in the way of God that is in obedience of Him is as the likeness of a grain of corn that sprouts seven ears in every ear a hundred grains likewise what they expend will be multiplied seven hundred times; so God multiplies even more than this for whom He will; God is Embracing in His bounty Knowing those who deserve such multiplications.
The parable of those who spend their wealth in the way of Allah, is that of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower (261) Rewards of Spending in Allah's Cause This is a parable that Allah made of the multiplication of rewards for those who spend in His cause, seeking His pleasure. Allah multiplies the good deed ten to seven hundred times. Allah said, مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ (The parable of those who spend their wealth in the way of Allah...) Sa'id bin Jubayr commented, "Meaning spending in Allah's obedience." Makhul said that the Ayah means, "Spending on Jihad, on horse stalls, weapons and so forth." The parable in the Ayah is more impressive on the heart than merely mentioning the number seven hund
And expend in alms of that with which We have provided you before death comes to any of you whereat he will say ‘My Lord if only law-lā means hal-lā ‘why do You not’; or the lā is extra and the law is optative You would reprieve me for a short time so that I might give charity assaddaq the original tā’ of atasaddaqa has been assimilated with the sād that I might offer alms and become one of the righteous!’ by making the Pilgrimage. Ibn ‘Abbās may God be pleased with both him and his father said ‘Every person who has fallen short of his duty regarding alms and the Pilgrimage will ask to be returned to this world at the moment of death’.
Sound narrations only, and never matched by text. A narration appears here because a compiler filed it under a chapter this subject maps to, or because someone read it and anchored it. Each row says which.
حَدَّثَنَا الْحَكَمُ بْنُ نَافِعٍ قَالَ أَخْبَرَنَا شُعَيْبٌ عَنْ الزُّهْرِيِّ قَالَ حَدَّثَنِي عَامِرُ بْنُ سَعْدٍ عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ أَنَّهُ أَخْبَرَهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ "إِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللَّهِ إِلَّا أُجِرْتَ عَلَيْهَا حَتَّى مَا تَجْعَلُ فِي فَمِ امْرَأَتِكَ
Narrated Sa'd bin Abi Waqqas: Allah's Messenger (ﷺ) said, "You will be rewarded for whatever you spend for Allah's sake even if it were a morsel which you put in your wife's mouth
حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُعَاذٍ الْعَنْبَرِيُّ، حَدَّثَنَا أَبِي، حَدَّثَنَا شُعْبَةُ، عَنْ عَدِيٍّ، - وَهُوَ ابْنُ ثَابِتٍ - عَنْ عَبْدِ اللَّهِ بْنِ يَزِيدَ، عَنْ أَبِي مَسْعُودٍ الْبَدْرِيِّ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " إِنَّ الْمُسْلِمَ إِذَا أَنْفَقَ عَلَى أَهْلِهِ نَفَقَةً وَهُوَ يَحْتَسِبُهَا كَانَتْ لَهُ صَدَقَةً " .
Abu Mas'ud reported Allah's Messenger (way peace be upon him) as saying:When a Muslim spends on his family seeking reward for it from Allah, it counts for him as sadaqa
حَدَّثَنَا أَبُو الرَّبِيعِ الزَّهْرَانِيُّ، وَقُتَيْبَةُ بْنُ سَعِيدٍ، كِلاَهُمَا عَنْ حَمَّادِ بْنِ زَيْدٍ، - قَالَ أَبُو الرَّبِيعِ حَدَّثَنَا حَمَّادٌ، - حَدَّثَنَا أَيُّوبُ، عَنْ أَبِي قِلاَبَةَ، عَنْ أَبِي أَسْمَاءَ، عَنْ ثَوْبَانَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " أَفْضَلُ دِينَارٍ يُنْفِقُهُ الرَّجُلُ دِينَارٌ يُنْفِقُهُ عَلَى عِيَالِهِ وَدِينَارٌ يُنْفِقُهُ الرَّجُلُ عَلَى دَابَّتِهِ فِي سَبِيلِ اللَّهِ وَدِينَارٌ يُنْفِقُهُ عَلَى أَصْحَابِهِ فِي سَبِيلِ اللَّهِ " . قَالَ أَبُو قِلاَبَةَ وَبَدَأَ بِالْعِيَالِ ثُمَّ قَالَ أَبُو قِلاَبَةَ وَأَىُّ رَجُلٍ أَعْظَمُ أَجْرًا مِنْ رَجُلٍ يُنْفِقُ عَلَى عِيَالٍ صِغَارٍ يُعِفُّهُمْ أَوْ يَنْفَعُهُمُ اللَّهُ بِهِ وَيُغْنِيهِمْ .
Thauban reported Allah's Messenger (ﷺ) as saying:The most excellent dinar is one that a person spends on his family, and the dinar which he spends on his animal in Allah's path, and the dinar he spends on his companions in Allah's path. Abu Qilaba (one of the narrators) said: He (the narrator) started with family, and then Abu Qilaba said: Who is the person with greater reward than a person who spends on young members of his family (and thus) preserves (saves them from want) (and by virtue of which) Allah brings profit for them and makes them rich
حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِنَّ خَيْرَ الصَّدَقَةِ مَا تَرَكَ غِنًى أَوْ تُصُدِّقَ بِهِ عَنْ ظَهْرِ غِنًى وَابْدَأْ بِمَنْ تَعُولُ " .
Abu Hurairah reported the Messenger of Allah (ﷺ) as saying The best sadaqah is that which leaves a competence ; and begin with those for whom you are responsible
حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ شَقِيقٍ، عَنْ عَمْرِو بْنِ الْحَارِثِ بْنِ الْمُصْطَلِقِ ابْنِ أَخِي، زَيْنَبَ امْرَأَةِ عَبْدِ اللَّهِ عَنْ زَيْنَبَ، امْرَأَةِ عَبْدِ اللَّهِ قَالَتْ سَأَلْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ أَيُجْزِئُ عَنِّي مِنَ الصَّدَقَةِ النَّفَقَةُ عَلَى زَوْجِي وَأَيْتَامٍ فِي حِجْرِي قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " لَهَا أَجْرَانِ أَجْرُ الصَّدَقَةِ وَأَجْرُ الْقَرَابَةِ " . حَدَّثَنَا الْحَسَنُ بْنُ مُحَمَّدِ بْنِ الصَّبَّاحِ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا الأَعْمَشُ، عَنْ شَقِيقٍ، عَنْ عَمْرِو بْنِ الْحَارِثِ ابْنِ أَخِي، زَيْنَبَ عَنْ زَيْنَبَ، امْرَأَةِ عَبْدِ اللَّهِ عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ نَحْوَهُ .
It was narrated that:Zainab, the wife of Abdullah said: “I asked the Messenger of Allah: 'Will it be accepted as charity on my part if I spend on my husband and the orphans in my care?' The Messenger of Allah said: 'She will have two rewards, the reward for charity and the reward for upholding ties of kinship.'”
حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ الْخَلاَّلُ، وَغَيْرُ، وَاحِدٍ، قَالُوا حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي بُرْدَةَ، عَنْ جَدِّهِ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " الْمُؤْمِنُ لِلْمُؤْمِنِ كَالْبُنْيَانِ يَشُدُّ بَعْضُهُ بَعْضًا " . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ .
Abu Musa Al-Ash'arf narrated that the Messenger of Allah said:: The believer is to the believer like parts of a building, each one of them supporting the other
Arabic originals, reached through the subject’s Arabic senses. Interpretive sources, never proof of a ruling.
بل هو كالصدقات ومهما أعطى الفقراء حصتهم من الصدقات وقع ذلك ملكا لهم ولم يمتنع بظلم المالك بقية الأصناف بمنع حقهم هذا إذا لم يصرف إليه كل المال بل صرف إليه من المال ما لو صرف إليه بطريق الإيثار و التفضيل مع تعميم الآخرين لجاز له أن يأخذه و التفضيل جائز في العطاء
قوله فينشىء سحاب السرور أي ينشىء للعبد سرورا خاصا وفرحا بربه لا عهد له بمثله ولا نظير له في الدنيا ونفحة من نعيم الجنة ونسمة من ريح شمالهم فإذا نشأ له ذلك السحاب أمطر عليه صيب الطرب فطرب باطنه وسره لما ورد عليه من عند سيده ووليه وإذا اشتد ذلك الطرب جرى به نهر الافتخار يتميز به عن أبناء جنسه بما خصه الله به وإما أن يريد به افتخاره على الشيطان وهذه مخيلة محمودة طربا وافتخارا عليه فإن الله لا يكره ذلك ولهذا يحب المختال بين الصفين عند الحرب لما في ذلك من مراغمة أعدائه ويحب الخيلاء عند الصدقة كما جاء ذلك مصرحا به في الحديث لسر عجيب يعرفه أولو الصدقات والبذل من نفوسهم عند ارتياحهم للعطاء وابتهاجهم به واختيالهم على النفس الشحيحة الأمارة بالبخل وعلى الشيطان المزين لها ذلك
تحسن طوعا وتصح كرها فرق الشيخ بين الإيثار و الأثرة وجعل الإيثار اختيارا و الأثرة منقسمة إلى اختيارية واضطرارية وبالفرق بينهما يعلم معنى كلامه فإن الإيثار هو البذل وتخصيصك لمن تؤثره على نفسك وهذا لا يكون إلااختيارا
وقيل لعائشة رضي الله عنها متى يكون الرجل مسيئا قالت إذا ظن أنه محسن وقد قال تعالى @QB@ لا تبطلوا صدقاتكم بالمن والأذى @QE@ والمن نتيجة استعظام الصدقة واستعظام العمل هو العجب
قيل هو يبتدئهم بذلك بل خرج ذلك منه مخرج الجواب لهم فهذا سأله عن الحج عن ميته فإذن له وهذا سأله عن الصيام عنه فإذن له وهذا سأله عن الصدقة فإذن له ولم يمنعهم مما سوى ذلك
110 السادس عشر عن أبي مسعود عقبة بن عمرو الأنصاري البدري رضي الله عنه قال لما نزلت آية الصدقة كنا نحامل على ظهورنا فجاء رجل فتصدق بشيء كثير فقالوا مراء وجاء رجل آخر فتصدق بصاع فقالوا إن الله لغني عن صاع هذا فنزلت الذين يلمزون المطوعين من المؤمنين في الصدقات والذين لا يجدون إلا جهدهم التوبة الآية متفق عليه ونحامل بضم النون وبالحاء المهملة أي يحمل أحدنا على ظهره بالأجرة ويتصدق بها
Peer-reviewed work held with its DOI and abstract, labelled with the study design its publication types report. None of it has been read or assessed, so nothing here may be cited as showing anything. Retracted work is held for the record but never listed; a review that a later version replaced is listed under its replacement and marked.
The roots of human altruism.: Human infants as young as 14 to 18 months of age help others attain their goals, for example, by helping them to fetch out-of-reach objects or opening cabinets for them. They do this irrespective of any reward from adults (indeed external rewards undermine the tendency), and very likely with no concern for such things as reciprocation and reputation, which serve to maintain altruism in older children and adults. Humans' nearest primate relatives, chimpanzees, also help others instrumentally with
The roots and branches of human altruism.: The authors' rigorous and ingenious programme of work documents young humans' capacity for prosocial action (Warneken & Tomasello, 2009). Their laboratory findings are corroborated by centuries of observational data, spanning cultures, and historical epochs. Two general questions are raised. Firstly, what are the rules of evidence needed in using comparative data to make claims about the evolution of human social behaviours? Secondly, what ontogenetic processes contribute to the transformation o
Prosocial spending and well-being: cross-cultural evidence for a psychological universal.: This research provides the first support for a possible psychological universal: Human beings around the world derive emotional benefits from using their financial resources to help others (prosocial spending). In Study 1, survey data from 136 countries were examined and showed that prosocial spending is associated with greater happiness around the world, in poor and rich countries alike. To test for causality, in Studies 2a and 2b, we used experimental methodology, demonstrating that recalling
Partner choice creates competitive altruism in humans.: Reciprocal altruism has been the backbone of research on the evolution of altruistic behaviour towards non-kin, but recent research has begun to apply costly signalling theory to this problem. In addition to signalling resources or abilities, public generosity could function as a costly signal of cooperative intent, benefiting altruists in terms of (i) better access to cooperative relationships and (ii) greater cooperation within those relationships. When future interaction partners can choose w
A revised prosocial behavior game: Testing associations with psychopathic traits and the effects of moral elevation using a randomized clinical trial.: Background: Prosocial behavior is negatively associated with psychopathic traits and paradigms which measure prosocial behavior in the laboratory may be useful in better understanding moderators of this association. Methods: We revised a previously validated game of prosocial behavior by including a new trial type (i.e., trials where the participant will lose money and the charity will gain money). This version of the game was administered online and participants were randomized to group (expose
The neuropeptide oxytocin regulates parochial altruism in intergroup conflict among humans.: Humans regulate intergroup conflict through parochial altruism; they self-sacrifice to contribute to in-group welfare and to aggress against competing out-groups. Parochial altruism has distinct survival functions, and the brain may have evolved to sustain and promote in-group cohesion and effectiveness and to ward off threatening out-groups. Here, we have linked oxytocin, a neuropeptide produced in the hypothalamus, to the regulation of intergroup conflict. In three experiments using double-bli
The shadow of the future: 5-year-olds, but not 3-year-olds, adjust their sharing in anticipation of reciprocation.
Cooperation can be maintained if individuals reciprocate favors over repeated interactions. However, it is not known when during development the psychological capacities to engage in contingent reciprocation emerge. Therefore, we tested when children begin to differentiate between reciprocal and nonreciprocal interactions in their resource sharing. We compared the sharing behavior of 3- and 5-year-olds in two situations. In an experimental condition, the child and a puppet partner alternated the roles of donor and recipient. In a control condition, the puppet had no opportunity to reciprocate. Results showed that 5-year-olds, but not 3-year-olds, increased their sharing toward a potential reciprocator. In addition, we found that children's ability to delay gratification was positively related to their tendency to share in both conditions. These findings show that reciprocity in anticipat…
matched on Altruism (mesh), Cooperative Behavior (mesh)
Public goods in relation to competition, cooperation, and spite.
Public goods and common-pool resources are fundamental features of biological and social systems, and pose core challenges in achieving sustainability; for such situations, the immediate interests of individuals and the societies in which they are embedded are in potential conflict, involving game-theoretic considerations whose resolution need not serve the collective good. Evolution has often confronted such dilemmas--e.g., in bacterial biofilms--in the challenges of cancer, in nitrogen fixation and chelation, in the production of antibiotics, and in collective action problems across animal groups; there is much to learn from the Darwinian resolution of these situations for how to address problems our societies face today. Addressing these problems involves understanding the emergence of cooperative agreements, from reciprocal altruism and insurance arrangements to the social norms and …
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Time-dependent changes in altruistic punishment following stress.
Decisions are rarely made in social isolation. One phenomenon often observed in social interactions is altruistic punishment, i.e. the punishment of unfair behavior by others at a personal cost. The tendency for altruistic punishment is altered by affective states including those induced by stress exposure. Stress is thought to exert bi-directional effects on behavior: immediately after stress, reflex-like and habitual behavior is promoted while later on more far-sighted, flexible and goal-directed behavior is enhanced. We hypothesized that such time-dependent effects of stress would also be present in the context of altruistic punishment behavior. Healthy male participants (N=80) were exposed to either a grouped stress test or a control condition. Participants were tested in prosocial decision making tasks either directly after stress or 75 min later. Altruistic punishment was assessed …
matched on Altruism (mesh), Games, Experimental (mesh), Punishment (mesh)
Cooperators benefit through reputation-based partner choice in economic games.
Explaining unconditional cooperation, such as donations to charities or contributions to public goods, continues to present a problem. One possibility is that cooperation can pay through developing a reputation that makes one more likely to be chosen for a profitable cooperative partnership, a process termed competitive altruism (CA) or reputation-based partner choice. Here, we show, to our knowledge, for the first time, that investing in a cooperative reputation can bring net benefits through access to more cooperative partners. Participants played a public goods game (PGG) followed by an opportunity to select a partner for a second cooperative game. We found that those who gave more in the PGG were more often selected as desired partners and received more in the paired cooperative game. Reputational competition was even stronger when it was possible for participants to receive a higher…
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The neural correlates of the affective response to unreciprocated cooperation.
Humans excel at reciprocal altruism in which two individuals exchange altruistic acts to their mutual advantage. The evolutionary stability of this system depends on recognition of and discrimination against non-reciprocators, and the human mind is apparently specialized for detecting non-reciprocators. Here we investigate the neural response to non-reciprocation of cooperation by imaging human subjects with fMRI as they play an iterated Prisoner's dilemma game with two assumed human partners. Unreciprocated cooperation was associated with greater activity in bilateral anterior insula, left hippocampus and left lingual gyrus, compared with reciprocated cooperation. These areas were also more responsive to unreciprocated cooperation than to unsuccessful risk taking in a non-social context. Finally, functional connectivity between anterior insula and lateral orbitofrontal cortex (OFC) in r…
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Individual differences in allocation of funds in the dictator game associated with length of the arginine vasopressin 1a receptor RS3 promoter region and correlation between RS3 length and hippocampal mRNA.
Human altruism is a widespread phenomenon that puzzled evolutionary biologists since Darwin. Economic games illustrate human altruism by showing that behavior deviates from economic predictions of profit maximization. A game that most plainly shows this altruistic tendency is the Dictator Game. We hypothesized that human altruistic behavior is to some extent hardwired and that a likely candidate that may contribute to individual differences in altruistic behavior is the arginine vasopressin 1a (AVPR1a) receptor that in some mammals such as the vole has a profound impact on affiliative behaviors. In the current investigation, 203 male and female university students played an online version of the Dictator Game, for real money payoffs. All subjects and their parents were genotyped for AVPR1a RS1 and RS3 promoter-region repeat polymorphisms. Parents did not participate in online game playin…
matched on Altruism (mesh), Biological Evolution (mesh), Games, Experimental (mesh)
Other-regarding preferences in a non-human primate: common marmosets provision food altruistically.
Human cooperation is unparalleled in the animal world and rests on an altruistic concern for the welfare of genetically unrelated strangers. The evolutionary roots of human altruism, however, remain poorly understood. Recent evidence suggests a discontinuity between humans and other primates because individual chimpanzees do not spontaneously provide food to other group members, indicating a lack of concern for their welfare. Here, we demonstrate that common marmoset monkeys (Callithrix jacchus) do spontaneously provide food to nonreciprocating and genetically unrelated individuals, indicating that other-regarding preferences are not unique to humans and that their evolution did not require advanced cognitive abilities such as theory of mind. Because humans and marmosets are cooperative breeders and the only two primate taxa in which such unsolicited prosociality has been found, we concl…
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Does spending money on others promote happiness?: A registered replication report.
Research indicates that spending money on others-prosocial spending-leads to greater happiness than spending money on oneself (e.g., Dunn, Aknin, & Norton, 2008, 2014). These findings have received widespread attention because they offer insight into why people engage in costly prosocial behavior, and what constitutes happier spending more broadly. However, most studies on prosocial spending (like most research on the emotional benefits of generosity) utilized small sample sizes (n < 100/cell). In light of new, improved standards for evidentiary value, we conducted high-powered registered replications of the central paradigms used in prosocial spending research. In Experiment 1, 712 students were randomly assigned to make a purchase for themselves or a stranger in need and then reported their happiness. As predicted, participants assigned to engage in prosocial (vs. personal) spending re…
matched on Helping Behavior (mesh), prosocial behavior (text), generosity (text)
Dissociable roles of glucocorticoid and noradrenergic activation on social discounting.
People often exhibit prosocial tendencies towards close kin and friends, but generosity decreases as a function of increasing social distance between donor and recipient, a phenomenon called social discounting. Evidence suggests that acute stress affects prosocial behaviour in general and social discounting in particular. We tested the causal role of the important stress neuromodulators cortisol (CORT) and noradrenaline (NA) in this effect by considering two competing hypotheses. On the one hand, it is possible that CORT and NA act in concert to increase generosity towards socially close others by reducing the aversiveness of the cost component in costly altruism and enhancing the emotional salience of vicarious reward. Alternatively, it is equally plausible that CORT and NA exert dissociable, opposing effects on prosocial behaviour based on prior findings implicating CORT in social affi…
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Uncalculating cooperation is used to signal trustworthiness.
Humans frequently cooperate without carefully weighing the costs and benefits. As a result, people may wind up cooperating when it is not worthwhile to do so. Why risk making costly mistakes? Here, we present experimental evidence that reputation concerns provide an answer: people cooperate in an uncalculating way to signal their trustworthiness to observers. We present two economic game experiments in which uncalculating versus calculating decision-making is operationalized by either a subject's choice of whether to reveal the precise costs of cooperating (Exp. 1) or the time a subject spends considering these costs (Exp. 2). In both experiments, we find that participants are more likely to engage in uncalculating cooperation when their decision-making process is observable to others. Furthermore, we confirm that people who engage in uncalculating cooperation are perceived as, and actua…
matched on Cooperative Behavior (mesh), Game Theory (mesh), Games, Experimental (mesh)
Variation in cooperative behaviour within a single city.
Human cooperative behaviour, as assayed by decisions in experimental economic dilemmas such as the Dictator Game, is variable across human populations. Within-population variation has been less well studied, especially within industrial societies. Moreover, little is known about the extent to which community-level variation in Dictator Game behaviour relates to community-level variation in real-world social behaviour. We chose two neighbourhoods of the city of Newcastle upon Tyne that were similar in most regards, but at opposite ends of the spectrum in terms of level of socioeconomic deprivation. We administered Dictator Games to randomly-selected residents, and also gathered a large number of more naturalistic measures of cooperativeness. There were dramatic differences in Dictator Game behaviour between the two neighbourhoods, with the mean allocation to the other player close to half…
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Evolution of restraint in a structured rock-paper-scissors community.
It is not immediately clear how costly behavior that benefits others evolves by natural selection. By saving on inherent costs, individuals that do not contribute socially have a selective advantage over altruists if both types receive equal benefits. Restrained consumption of a common resource is a form of altruism. The cost of this kind of prudent behavior is that restrained individuals give up resources to less-restrained individuals. The benefit of restraint is that better resource management may prolong the persistence of the group. One way to dodge the problem of defection is for altruists to interact disproportionately with other altruists. With limited dispersal, restrained individuals persist because of interaction with like types, whereas it is the unrestrained individuals that must face the negative long-term consequences of their rapacity. Here, we study the evolution of rest…
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Population dynamics constrain the cooperative evolution of cross-feeding.
Cross-feeding is the exchange of nutrients among species of microbes. It has two potential evolutionary origins, one as an exchange of metabolic wastes or byproducts among species, the other as a form of cooperation known as reciprocal altruism. This paper explores the conditions favoring the origin of cooperative cross-feeding between two species. There is an extensive literature on the evolution of cooperation, and some of the requirements for the evolution of cooperative cross-feeding follow from this prior work-specifically the requirement that interactions be limited to small groups of individuals, such as colonies in a spatially structured environment. Evolution of cooperative cross-feeding by a species also requires that cross-feeding from the partner species already exists, so that the cooperating mutant will automatically be reciprocated for its actions. Beyond these considerati…
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Empty sites can promote altruistic behavior.
Spatial structure has been shown to promote altruistic behavior, however, it also increases the intensity of competition among relatives. Our purpose here is to develop a model in which this competition is minimized, more precisely a local increase in fecundity has a minimal competitive effect on the fitness of nearby individuals. We work with an island model in which sites are allowed to be empty, choosing our demographic rules so that in patches with higher fecundity, empty sites are filled at a higher rate. We also allow dispersal rates to evolve in response to the proportion of empty sites in the patch. Patches with different numbers of empty sites differ in frequency, in within-patch consanguinity, and in reproductive value. Using an inclusive fitness argument, we show that our model does promote altruism; indeed Hamilton's Rule is shown to hold. The only negative effect on an actor…
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Helping behaviors and cognitive function in later life: The impact of dynamic role transitions and dose changes.
Despite the burgeoning literature linking prosocial helping behaviors and cognitive function, empirical evidence on whether transitions into and out of helping roles-and how dynamic changes in time commitment-shape cognitive outcomes remain limited. Moreover, most research has focused on formal volunteering, leaving the cognitive outcomes associated with informal helping-assistance provided directly to non-household individuals-largely unexplored. The objective of this study was to investigate the linkages between two forms of helping behaviors-formal volunteering and informal helping-and late-life cognitive function, focusing on dynamic changes in these behaviors over time. Drawing on the life course perspective and two decades of longitudinal data from the U.S. Health and Retirement Study (1998-2020; N = 31,303), we employed the asymmetric fixed-effects modeling approach within a multi…
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Cortical regulation of helping behaviour towards others in pain.
Humans and animals exhibit various forms of prosocial helping behaviour towards others in need1-3. Although previous research has investigated how individuals may perceive others' states4,5, the neural mechanisms of how they respond to others' needs and goals with helping behaviour remain largely unknown. Here we show that mice engage in a form of helping behaviour towards other individuals experiencing physical pain and injury-they exhibit allolicking (social licking) behaviour specifically towards the injury site, which aids the recipients in coping with pain. Using microendoscopic imaging, we found that single-neuron and ensemble activity in the anterior cingulate cortex (ACC) encodes others' state of pain and that this representation is different from that of general stress in others. Furthermore, functional manipulations demonstrate a causal role of the ACC in bidirectionally contro…
matched on Helping Behavior (mesh), prosocial behaviour (text)
Human Prosocial Preferences Are Related to Slow-Wave Activity in Sleep.
Prosocial behavior is crucial for the smooth functioning of the society. Yet, individuals differ vastly in the propensity to behave prosocially. Here, we try to explain these individual differences under normal sleep conditions without any experimental modulation of sleep. Using a portable high-density EEG, we measured the sleep data in 54 healthy adults (28 females) during a normal night's sleep at the participants' homes. To capture prosocial preferences, participants played an incentivized public goods game in which they faced real monetary consequences. The whole-brain analyses showed that a higher relative slow-wave activity (SWA, an indicator of sleep depth) in a cluster of electrodes over the right temporoparietal junction (TPJ) was associated with increased prosocial preferences. Source localization and current source density analyses further support these findings. Recent sleep …
matched on Altruism (mesh), prosocial behavior (text)
Informal Helping and Subsequent Health and Well-Being in Older U.S. Adults.
Background: Growing evidence suggests that informal helping (unpaid volunteering not coordinated by an organization or institution) is associated with improved health and well-being outcomes. However, studies have not investigated whether changes in informal helping are associated with subsequent health and well-being. Methods: This study evaluated if changes in informal helping (between t0;2006/2008 and t1;2010/2012) were associated with 35 indicators of physical, behavioral, and psychosocial health and well-being (at t2;2014/2016) using data from 12,998 participants in the Health and Retirement study - a national cohort of US adults aged > 50. Results: Over the four-year follow-up period, informal helping ≥ 100 (versus 0) hours/year was associated with a 32% lower mortality risk (95% CI [0.54, 0.86]), and improved physical health (e.g., 20% reduced risk of stroke (95% CI [0.65, 0.98]))…
matched on Helping Behavior (mesh), volunteering (text)
Neural representations of vicarious rewards are linked to interoception and prosocial behaviour.
Every day we constantly observe other people receiving rewards. Theoretical accounts posit that vicarious reward processing might be linked to people's sensitivity to internal body states (interoception) and facilitates a tendency to act prosocially. However, the neural processes underlying the links between vicarious reward processing, interoception, and prosocial behaviour are poorly understood. Previous research has linked vicarious reward processing to the anterior cingulate gyrus (ACCg) and the anterior insula (AI). Can we predict someone's propensity to be prosocial or to be aware of interoceptive signals from variability in how the ACCg and AI process rewards? Here, participants monitored rewards being delivered to themselves or a stranger during functional magnetic resonance imaging. Later, they performed a task measuring their willingness to exert effort to obtain rewards for ot…
matched on Altruism (mesh), prosocial behaviour (text)
Trust in government regarding COVID-19 and its associations with preventive health behaviour and prosocial behaviour during the pandemic: a cross-sectional and longitudinal study.
Background: The effective implementation of government policies and measures for controlling the coronavirus disease 2019 (COVID-19) pandemic requires compliance from the public. This study aimed to examine cross-sectional and longitudinal associations of trust in government regarding COVID-19 control with the adoption of recommended health behaviours and prosocial behaviours, and potential determinants of trust in government during the pandemic. Methods: This study analysed data from the PsyCorona Survey, an international project on COVID-19 that included 23 733 participants from 23 countries (representative in age and gender distributions by country) at baseline survey and 7785 participants who also completed follow-up surveys. Specification curve analysis was used to examine concurrent associations between trust in government and self-reported behaviours. We further used structural eq…
matched on Altruism (mesh), prosocial behaviour (text)
The warm glow of kindness: Developmental insight into children's moral pride across cultures and its associations with prosocial behavior.
Moral pride is a key component of virtue development. This study provides developmental insight into children's moral pride across cultures, and the potential for moral pride to underlie prosocial behavior. Participants included children and adolescents ages 6, 9, and 12 years from Canada (n = 186; 50% girls; ethnically diverse sample), Japan (n = 180; 48% girls), and a subsample from Italy (n = 86; 54% girls), as well as their primary caregivers or teachers. Moral pride was measured using a vignette procedure wherein children reported their emotions, emotion intensities, and reasoning following moral actions (harm omission and prosocial contexts). Global prosocial behavior was assessed via caregiver reports. Results revealed that moral pride increased from 6 to 9 years of age in Japanese and Canadian children (some similar trends were found in the Italian subsample) and that Canadian ch…
matched on Altruism (mesh), prosocial behavior (text)
Awe Sparks Prosociality in Children.
Rooted in the novel and the mysterious, awe is a common experience in childhood, but research is almost silent with respect to the import of this emotion for children. Awe makes individuals feel small, thereby shifting their attention to the social world. Here, we studied the effects of art-elicited awe on children's prosocial behavior toward an out-group and its unique physiological correlates. In two preregistered studies (Study 1: N = 159, Study 2: N = 353), children between 8 and 13 years old viewed movie clips that elicited awe, joy, or a neutral (control) response. Children who watched the awe-eliciting clip were more likely to spend their time on an effortful task (Study 1) and to donate their experimental earnings (Studies 1 and 2), all toward benefiting refugees. They also exhibited increased respiratory sinus arrhythmia, an index of parasympathetic nervous system activation ass…
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Awe in the workplace promotes prosocial behavior.
In the existing literature on awe, many research findings indicate the positive impact of awe on prosocial behavior. However, very few studies have examined awe in organizational contexts, and researchers have neglected to investigate the effect of awe induced by workplace elicitors. In a between-subject experimental study (N = 264), we introduced awe elicited by work factors, and examined its effect on prosocial intention and behavior (as compared with the neutral emotion condition and pleasantness condition). The results showed significant differences between prosocial intention and prosocial behavior in the three conditions. Importantly, awe evoked by workplace elicitors has a significant positive effect on prosocial behavior, and prosocial intention mediates this relationship. This study is among the first to examine the impact of awe induced by workplace elicitors, the results of wh…
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Dispositional Awe Positively Predicts Prosocial Tendencies: The Multiple Mediation Effects of Connectedness and Empathy.
Awe is an emotion frequently experienced by individuals in different cultures. When individuals experience awe, they would feel a sense of connectedness to other people or nature arises, and shift their attention to the outside world, which would increase empathy for others in need and, in turn, improve their prosocial tendencies. To test this proposal, we applied a cross-sectional study using a questionnaire survey to collect a sample of 1545 (Nfemale = 988) in Asia, aged between 16 and 71 years old (M = 22.81, SD = 7.80). The Structural Equation Model and bootstrapping method were used to test the mediation effects of connectedness and empathy between awe and prosocial tendency. Results showed that dispositional awe positively predicted a prosocial tendency, which could be partially explained by the multiple mediation effects of connectedness and empathy, after controlling for the effe…
matched on Altruism (mesh), prosocial behavior (text)
Interpersonal distance modulates the influence of social observation on prosocial behaviour: An event-related potential (ERP) study.
This study aimed to explore the influence of interpersonal distance and social observation on prosocial behaviour. Participants were instructed to make costly prosocial decisions towards different interpersonal distance targets (friends, acquaintances or strangers) under the (non) observable condition, with simultaneous electroencephalogram recording. The behavioural results demonstrated that participants made more prosocial choices-unaffected by social observation-towards friends than towards acquaintances and strangers; nonetheless, participants made more prosocial choices towards acquaintances and strangers under the observable than under the non-observable condition. Event-related potential results showed that when participants made prosocial decisions towards friends, the P3 and N2 amplitudes remained unchanged between the observable and non-observable conditions; however, when part…
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