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 evolutionary origin of an altruistic gene.
Although the conditions favoring altruism are being increasingly understood, the evolutionary origins of the genetic basis for this behavior remain elusive. Here, we show that reproductive altruism (i.e., a sterile soma) in the multicellular green alga, Volvox carteri, evolved via the co-option of a life-history gene whose expression in the unicellular ancestor was conditioned on an environmental cue (as an adaptive strategy to enhance survival at an immediate cost to reproduction) through shifting its expression from a temporal (environmentally induced) into a spatial (developmental) context. The gene belongs to a diverged and structurally heterogeneous multigene family sharing a SAND-like domain (a DNA-binding module involved in gene transcription regulation). To our knowledge, this is the first example of a social gene specifically associated with reproductive altruism, whose origin c…
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Theory for the evolution of diffusible external goods.
Organisms from prokaryotes to plants and animals make costly investments in diffusible beneficial external products. While the costs of producing such products are born only by the producer, the benefits may be distributed more widely. How are external goods-producing populations stabilized against invasion by nonproducing variants that receive the benefits without paying the cost? This question parallels the classic question of altruism, but because external goods production need not be altruistic per se, a broader range of conditions may lead to the maintenance of these traits. We start from the physics of diffusion to develop an expression for the conditions that favor the production of diffusible external goods. Important variables in determining the evolutionary outcome include the diffusion coefficient of the good, the distance between individuals, and the uptake rate of the extern…
matched on Game Theory (mesh), Selection, Genetic (mesh), Biological Evolution (mesh)
Medicine in the 21st century: the situation in a rural Iraqi community.
Objective: To describe the health beliefs and practice in a rural Iraqi community. Methods: Personal observations and practice; narratives of colleagues. Results: Rural Iraqi society has remained unchanged in beliefs and practices in many ways since the Babylonian and Sumerian eras over four millennia ago. Like other rural societies, it has a culture that includes values, beliefs, customs, communication style, and behaviors. Those beliefs often invoke supernatural agents such as evil, jinni, witchcraft and the results of sin, bad luck and envy. Primitive and current religious beliefs join with the effects of poverty and illiteracy. These rural people view health and disease quite differently from the views of their physicians and these cultural beliefs and practices confound current patient-clinician communication. Although physicians view the medical encounter as the main tool of diagno…
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Social bonds facilitate cooperative resource sharing in wild chimpanzees.
Why share when access to benefits is uncertain is crucial to our understanding of the evolution of humans' extensive cooperation. Here, we investigated some of the different human sharing hypotheses and potential neuroendocrine mechanisms, in one of our closest living relatives, chimpanzees. The strongest predictor of sharing across food types was the presence of enduring and mutually preferred grooming partners, more than harassment, direct signalling, or trade. Moreover, urinary oxytocin levels were higher after the sharing of both individually and jointly acquired resources compared with controls. We conclude that the emotional connection inherent in social bonds was a key factor determining sharing patterns, with the oxytocinergic system potentially facilitating long-term cooperative exchanges. Testing for the role of social bonds in increasing predictability of sharing behaviour, a …
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Crosstalk in concurrent repeated games impedes direct reciprocity and requires stronger levels of forgiveness.
Direct reciprocity is a mechanism for cooperation among humans. Many of our daily interactions are repeated. We interact repeatedly with our family, friends, colleagues, members of the local and even global community. In the theory of repeated games, it is a tacit assumption that the various games that a person plays simultaneously have no effect on each other. Here we introduce a general framework that allows us to analyze "crosstalk" between a player's concurrent games. In the presence of crosstalk, the action a person experiences in one game can alter the person's decision in another. We find that crosstalk impedes the maintenance of cooperation and requires stronger levels of forgiveness. The magnitude of the effect depends on the population structure. In more densely connected social groups, crosstalk has a stronger effect. A harsh retaliator, such as Tit-for-Tat, is unable to count…
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Intuition, deliberation, and the evolution of cooperation.
Humans often cooperate with strangers, despite the costs involved. A long tradition of theoretical modeling has sought ultimate evolutionary explanations for this seemingly altruistic behavior. More recently, an entirely separate body of experimental work has begun to investigate cooperation's proximate cognitive underpinnings using a dual-process framework: Is deliberative self-control necessary to reign in selfish impulses, or does self-interested deliberation restrain an intuitive desire to cooperate? Integrating these ultimate and proximate approaches, we introduce dual-process cognition into a formal game-theoretic model of the evolution of cooperation. Agents play prisoner's dilemma games, some of which are one-shot and others of which involve reciprocity. They can either respond by using a generalized intuition, which is not sensitive to whether the game is one-shot or reciprocal,…
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Antisocial pool rewarding does not deter public cooperation.
Rewarding cooperation is in many ways expected behaviour from social players. However, strategies that promote antisocial behaviour are also surprisingly common, not just in human societies, but also among eusocial insects and bacteria. Examples include sanctioning of individuals who behave prosocially, or rewarding of free-riders who do not contribute to collective enterprises. We therefore study the public goods game with antisocial and prosocial pool rewarding in order to determine the potential negative consequences on the effectiveness of positive incentives to promote cooperation. Contrary to a naive expectation, we show that the ability of defectors to distribute rewards to their like does not deter public cooperation as long as cooperators are able to do the same. Even in the presence of antisocial rewarding, the spatial selection for cooperation in evolutionary social dilemmas i…
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Evolution of emotions on networks leads to the evolution of cooperation in social dilemmas.
We show that the resolution of social dilemmas in random graphs and scale-free networks is facilitated by imitating not the strategy of better-performing players but, rather, their emotions. We assume sympathy and envy to be the two emotions that determine the strategy of each player in any given interaction, and we define them as the probabilities of cooperating with players having a lower and a higher payoff, respectively. Starting with a population where all possible combinations of the two emotions are available, the evolutionary process leads to a spontaneous fixation to a single emotional profile that is eventually adopted by all players. However, this emotional profile depends not only on the payoffs but also on the heterogeneity of the interaction network. Homogeneous networks, such as lattices and regular random graphs, lead to fixations that are characterized by high sympathy a…
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Forgiver triumphs in alternating Prisoner's Dilemma.
Cooperative behavior, where one individual incurs a cost to help another, is a wide spread phenomenon. Here we study direct reciprocity in the context of the alternating Prisoner's Dilemma. We consider all strategies that can be implemented by one and two-state automata. We calculate the payoff matrix of all pairwise encounters in the presence of noise. We explore deterministic selection dynamics with and without mutation. Using different error rates and payoff values, we observe convergence to a small number of distinct equilibria. Two of them are uncooperative strict Nash equilibria representing always-defect (ALLD) and Grim. The third equilibrium is mixed and represents a cooperative alliance of several strategies, dominated by a strategy which we call Forgiver. Forgiver cooperates whenever the opponent has cooperated; it defects once when the opponent has defected, but subsequently F…
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Spontaneous giving and calculated greed.
Cooperation is central to human social behaviour. However, choosing to cooperate requires individuals to incur a personal cost to benefit others. Here we explore the cognitive basis of cooperative decision-making in humans using a dual-process framework. We ask whether people are predisposed towards selfishness, behaving cooperatively only through active self-control; or whether they are intuitively cooperative, with reflection and prospective reasoning favouring 'rational' self-interest. To investigate this issue, we perform ten studies using economic games. We find that across a range of experimental designs, subjects who reach their decisions more quickly are more cooperative. Furthermore, forcing subjects to decide quickly increases contributions, whereas instructing them to reflect and forcing them to decide slowly decreases contributions. Finally, an induction that primes subjects …
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Neural control of affiliative touch in prosocial interaction.
The ability to help and care for others fosters social cohesiveness and is vital to the physical and emotional well-being of social species, including humans1-3. Affiliative social touch, such as allogrooming (grooming behaviour directed towards another individual), is a major type of prosocial behaviour that provides comfort to others1-6. Affiliative touch serves to establish and strengthen social bonds between animals and can help to console distressed conspecifics. However, the neural circuits that promote prosocial affiliative touch have remained unclear. Here we show that mice exhibit affiliative allogrooming behaviour towards distressed partners, providing a consoling effect. The increase in allogrooming occurs in response to different types of stressors and can be elicited by olfactory cues from distressed individuals. Using microendoscopic calcium imaging, we find that neural act…
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Synchrony and Physiological Arousal Increase Cohesion and Cooperation in Large Naturalistic Groups.
Separate research streams have identified synchrony and arousal as two factors that might contribute to the effects of human rituals on social cohesion and cooperation. But no research has manipulated these variables in the field to investigate their causal - and potentially interactive - effects on prosocial behaviour. Across four experimental sessions involving large samples of strangers, we manipulated the synchronous and physiologically arousing affordances of a group marching task within a sports stadium. We observed participants' subsequent movement, grouping, and cooperation via a camera hidden in the stadium's roof. Synchrony and arousal both showed main effects, predicting larger groups, tighter clustering, and more cooperative behaviour in a free-rider dilemma. Synchrony and arousal also interacted on measures of clustering and cooperation such that synchrony only encouraged cl…
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An evaluation of an interprofessional practice-based learning environment using student reflections.
The 12th Street Health and Wellness Center is an interprofessional, student-led, community-based clinic. Students from all University of Arkansas for Medical Sciences colleges work together to provide healthcare services for residents of an underserved community. Interprofessional student teams assess patients and present to an interprofessional preceptor team. At the conclusion of clinic, teams reflect on their experience. The objective of this study is to generate key themes from the end of clinic reflections to describe learning outcomes in an interprofessional practice environment. Student teams were asked to reflect on what they learned about patient care and interprofessional practice while volunteering at the clinic. Three hundred eighty reflection statements were assessed using the constant comparative approach with open coding by three researchers who identified and categorised …
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Learning from Somaliland? Transferability of learning from volunteering to national health service practice in the UK.
Background: Capacity building partnerships between healthcare institutions have the potential to benefit both partners particularly in staff development. Previous research suggests that volunteering can contribute to professional development but there is little evidence on how learning is acquired, the barriers and facilitators to learning in this context or the process of translation of learning to the home environment. Results: Volunteers from a healthcare partnership between the UK and Somaliland reported learning in communication, interdisciplinary working, teaching, management, leadership and service development. This learning came from observing familiar practices in unfamiliar environments; alternative solutions to familiar problems; learning about Somali culture; opportunities to assume higher levels of responsibility and new professional relationships. There was variability in t…
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Early life adversity shapes neural and behavioural responses to oxytocin during altruistic decision-making.
What makes some people willing to help strangers at a personal cost, while others are more hesitant or selective? Early life adversity - such as neglect or abuse - may shape how we respond to strangers in need later in life, yet the underlying neural mechanisms remain unclear. In this study we tested whether the neuropeptide oxytocin, a key modulator for a rich repertoire of social behaviours, influences altruistic decisions in adults with different childhood experiences. Using functional magnetic resonance imaging (fMRI) and a validated altruistic donation task, the study showed that oxytocin increased donations among individuals with greater childhood adversity, while reducing them in those with lower adversity. These behavioural effects were mirrored by changes in functional connectivity between the medial prefrontal cortex and middle cingulate cortex - core circuits involved in socia…
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Exploring the influence of media and social factors on altruistic behavior using the general learning model and norm activation theory.
Altruism is beneficial to society as it promotes mental and physical health alongside economic and societal growth. Previous studies have indicated, however, that people tend not to engage in altruistic behaviors toward strangers. Therefore, it is crucial to investigate the factors that motivate individuals to participate in altruistic actions. This study explores the dynamic interplay of media and social factors that enhance altruistic behavior in adults, utilizing the General Learning Model (GLM) and Norm Activation Theory (NAT). To achieve this, the Decision-Making Trial and Evaluation Laboratory (DEMATEL) approach, coupled with Structural Equation Modelling (SEM), is applied. The research comprehensively examines the direct and indirect influence of media elements (such as prosocial media content and persuasive communication) and social factors (including religiosity and social norms…
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Bidirectional relations between altruistic tendency and benign/malicious envy among adolescents: A longitudinal study and weekly diary study.
Altruism is a prosocial tendency that has developed through long-term evolutionary selection. The present study adopts social comparison and evolutionary psychology theories to examine how benign/malicious envy can affect altruism and how altruism can affect the two types of envy in turn, respectively. In Study 1, 513 adolescents participated in a three-wave longitudinal survey to explore the relationships between dispositional altruistic tendency and dispositional benign/malicious envy. The cross-lagged analysis showed a long-term and stable negative bidirectional relationship between dispositional altruistic tendency and dispositional malicious envy and a short-term positive bidirectional relationship between dispositional altruism and dispositional benign envy. In Study 2, 109 adolescents kept a weekly diary for seven consecutive weeks to record state levels of altruistic tendency and…
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Envy and help giving.
In this research, we explored and demonstrated a relatively implicit and covert means of undermining envied targets-namely, helping them in a way that retains their future dependence, rather than in a way that increases their autonomy. In four studies, we varied our envy manipulations, measured the extent to which these manipulations trigger malicious motivations, and examined the consequences in terms of intended (Studies 1-2) and actual (Studies 3-4) helping behaviors. In Study 4, we also measured and tested the role of individual differences in terms of proneness to malicious versus benign envy. Taken together, our findings suggest that the extent to which envy toward superior versus neutral peers activates malicious motivations negatively impacts peoples' willingness to provide these superior peers with help, particularly with autonomous help. (PsycInfo Database Record (c) 2022 APA, …
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Variations in limited resources allocation towards friends and strangers in children and adolescents from seven economically and culturally diverse societies.
Humans are unique among primates in altruism and sharing limited recourses towards non-kin. Our study revealed the differences in proportions of individuals ready to share limited resources with virtual friend compared to virtual stranger in children and adolescents from seven ethnic groups, represented by four traditional rural African societies from Tanzania with different types of economy and three societies from Russia. The study was conducted between 2015 and 2020, and the data on 2253 individuals (1104 males and 1149 females) were obtained. Six economic games with limited resource allocations were conducted: Prosocial, Envy, and Sharing games with imagined friends and stranger partners accordingly. All players were later classified according to their decisions in all six games into four behavioral types: egoistic, egalitarian, altruistic, and mixed. The effects of population origin…
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Psychological characteristics and the mediating role of the 5C Model in explaining students' COVID-19 vaccination intention.
To achieve herd immunity against COVID-19, it is crucial to know the drivers of vaccination intention and, thereby, vaccination. As the determinants of vaccination differ across vaccines, target groups and contexts, we investigate COVID-19 vaccination intention using data from university students from three countries, the Netherlands, Belgium and Portugal. We investigate the psychological drivers of vaccination intention using the 5C model as mediator. This model includes five antecedents of vaccination: Confidence, Complacency, Constraints, Calculation and Collective Responsibility. First, we show that the majority of students have a positive propensity toward getting vaccinated against COVID-19, though only 41% of students are completely acceptant. Second, using the 5C model, we show that 'Confidence' (β = 0.33, SE = 03, p < .001) and 'Collective Responsibility' (β = 0.35, SE = 04, p <…
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Affective empathy predicts self-isolation behaviour acceptance during coronavirus risk exposure.
Health risk exposure during the global COVID-19 pandemic has required people to adopt self-isolation. Public authorities have therefore had the difficult task of sustaining such protective but stressful behaviour. Evidence shows that besides egoistic drives, the motivation for self-isolation behaviour could be altruistic. However, the type and role of prosocial motivation in the current pandemic is underestimated and its interaction with risk exposure and psychological distress is largely unknown. Here we show that affective empathy for the most vulnerable predicts acceptance of lockdown measures. In two retrospective studies, one with a general population and one with COVID-19 positive patients, we found that (1) along with health risk exposure, affective empathy is a predictor of acceptance of lockdown measures (2) social covariates and psychological distress have no significant impact…
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Can Altruistic Emotions Promote Vaccine Advocacy? Examining the Use of Empathy and Elevation in Vaccine Messages.
This study examines the effectiveness of evoking other-oriented emotions in vaccine messages to promote vaccine advocacy behaviors. A between-subject experiment with a parent sample was conducted, in which portrayals of a victim exemplar (someone who is suffering from the consequence of vaccine hesitancy) and a moral exemplar (someone who is selflessly helping others) were varied. Results showed that the victim exemplar led to greater empathy, and the moral exemplar led to greater elevation, both of which predicted vaccine advocacy responses. Implications of the findings and future directions were discussed.
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Lived experiences of nurses providing altruistic care to patients with COVID-19.
Background: The difficulty of providing care to patients with COVID-19 and the extensive social changes caused by COVID-19 have made the experience of providing care to these patients unique. The present study was conducted to explore the lived experiences of nurses providing altruistic care to patients with COVID-19. Methods: The present qualitative phenomenological study was conducted in spring 2020 on 12 nurses (8 women and 4 men) selected by purposive sampling from hospitals admitting patients with COVID-19 in Tehran, Iran. Data were collected through open, in-depth, semi-structured interviews and were analyzed using the Glaizer technique. Findings: The lived experiences of nurses dealing with COVID-19 included: Disquietude, with subcategories including shock and the dilemma of staying or leaving; Intellectuality, with subcategories including patience, self-sacrifice, spiritual growt…
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Ageing is associated with disrupted reinforcement learning whilst learning to help others is preserved.
Reinforcement learning is a fundamental mechanism displayed by many species. However, adaptive behaviour depends not only on learning about actions and outcomes that affect ourselves, but also those that affect others. Using computational reinforcement learning models, we tested whether young (age 18-36) and older (age 60-80, total n = 152) adults learn to gain rewards for themselves, another person (prosocial), or neither individual (control). Detailed model comparison showed that a model with separate learning rates for each recipient best explained behaviour. Young adults learned faster when their actions benefitted themselves, compared to others. Compared to young adults, older adults showed reduced self-relevant learning rates but preserved prosocial learning. Moreover, levels of subclinical self-reported psychopathic traits (including lack of concern for others) were lower in older…
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Susceptibility to prosocial and antisocial influence in adolescence.
Introduction: Adolescents are particularly susceptible to social influence and previous studies have shown that this susceptibility decreases with age. The current study used a cross-sectional experimental paradigm to investigate the effect of age and puberty on susceptibility to both prosocial and antisocial influence. Methods: Participants (N = 520) aged 11-18 from London and Cambridge (United Kingdom) rated how likely they would be to engage in a prosocial (e.g. "help a classmate with their work") or antisocial (e.g. "make fun of a classmate") act. They were then shown the average rating (in fact fictitious) that other adolescents had given to the same question, and were then asked to rate the same behaviour again. Results: Both prosocial and antisocial influence decreased linearly with age, with younger adolescents being more socially influenced when other adolescents' ratings were m…
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