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
Career choices in health care: is nursing a special case? A content analysis of survey data.
Background: As demand for nurses and other health professionals continues to outstrip supply it is important to understand what motivates individuals to join a non-medical health profession. Objectives: The objectives of this study were to investigate students' reasons for choosing a particular nursing specialism, midwifery or other non-medical health profession, and to compare motivation factors across professions, gender, age, level of award, prior qualifications, prior experience and over time. Design: A prospective follow-up study collected survey responses at the beginning and end of pre-qualifying professional programmes. Setting: The study took place in one large United Kingdom faculty. Participants: The study participants were 775 first-year students undertaking non-medical health professional programmes and 393 qualifying students. Methods: An open-ended question was included in…
matched on Altruism (mesh)
Teaching the art of doctoring: an innovative medical student elective.
The authors describe a longitudinal third- and fourth-year elective, 'The Art of Doctoring', introduced in an attempt to counteract perceived frustration and cynicism in medical students at their home institution during the clinical years. The course goals aimed at helping students to develop self-reflective skills; improve awareness of and ability to modify personal attitudes and behaviors that compromise patient care; increase altruism, empathy and compassion toward patients; and sustain commitment to patient care, service and personal well-being. These goals were accomplished through introduction and development of five skill sets: learning from role models and peers; on-site readings of works by medical student- and physician-authors; self- and other-observation; self-reflective techniques; and case-based problem-solving. The course involved regular in-class exercises and homework as…
matched on Altruism (mesh)
Personal values, beliefs, and ecological risk perception.
A mail survey on ecological risk perception was administered in the summer of 2002 to a randomized sample of the lay public and to selected risk professionals at the U.S. Environmental Protection Agency (US EPA). The ranking of 24 ecological risk items, from global climate change to commercial fishing, reveals that the lay public is more concerned about low-probability, high-consequence risks whereas the risk professionals are more concerned about risks that pose long-term, ecosystem-level impacts. To test the explanatory power of the value-belief-norm (VBN) theory for risk perception, respondents were questioned about their personal values, spiritual beliefs, and worldviews. The most consistent predictors of the risk rankings are belief in the new ecological paradigm (NEP) and Schwartz's altruism. The NEP and Schwartz's altruism explain from 19% to 46% of the variance in the risk rankin…
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Chronic pain couples: perceived marital interactions and pain behaviours.
Patient adjustment to chronic pain is well known to be influenced by the spouse and his or her response to patient expressions of pain. However, these responses do not occur in a vacuum, and the aim of the present study was to investigate patient-spouse interactions in chronic pain in detail. Ninety-five patient-spouse dyads completed questionnaires relating to mood, marital satisfaction and communication, and 80 couples also took part in semi-structured interviews. Data were analysed using quantitative and qualitative methods. Results showed that spouses of chronic pain patients reported engaging in a far wider repertoire of responses to pain behaviours than has been recognised to date. New response categories of 'hostile-solicitous' and 'observe only' were identified. Patients generally interpreted solicitous responses less favourably than spouse responses which encouraged task persist…
matched on Helping Behavior (mesh)
Making choices: a within-family study of caregiver selection.
Purpose: This article reports on a within-family study to identify factors that lead mothers to expect that a particular child will serve in the role of primary caregiver. Design and methods: Data for this study were collected by in-person interviews with a representative sample of 566 mothers between the ages of 65 and 75 years residing in the greater Boston area, who provided detailed information regarding all of their adult children. Both multivariate and qualitative data analyses were conducted. Results: Emotional closeness and similarity of gender and attitudes were strongly associated with which children mothers identified as probable caregivers. Findings regarding exchange were mixed. Mothers were more likely to name adult children who had provided them with support; however, mothers' past provision of assistance to children was unrelated to expectations regarding care. No aspects…
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Interprofessional Practice and Education in Clinical Learning Environments: Frontlines Perspective.
This Invited Commentary is written by coauthors working to implement and study new models of interprofessional practice and education in clinical learning environments. There are many definitions and models of collaborative care, but the essential element is a spirit of collaboration and shared learning among health professionals, patients, and family members. This work is challenging, yet the benefits are striking. Patients and family members feel seen, heard, and understood. Health care professionals are able to contribute and feel appreciated in satisfying ways. Learners feel included. Care interactions are richer and less hierarchical, and human dimensions are more central. A crucial insight is that collaborative care requires psychological safety, so that people feel safe to speak up, ask questions, and make suggestions. The most important transformation is actively engaging patient…
matched on Cooperative Behavior (mesh)
Feedback in clinical education: untying the Gordian knot.
Feedback is essential to clinical education, especially in the era of competencies, milestones, and entrustable professional activities. It is, however, an area where medical educators often fall short. Although educational leaders and faculty supervisors provide feedback in a variety of clinical settings, surveys show important gaps in medical student and resident satisfaction with the feedback received, suggesting lost opportunities to identify performance problems as well as to help each learner reach his or her greatest potential. In this issue of Academic Medicine, Telio and colleagues extend the empirically validated concept of a "therapeutic alliance" to propose the "educational alliance" as a framework for enhancing feedback in medical education. They highlight the importance of source credibility, which depends on the teacher-learner relationship and alignment of values, the tea…
matched on Cooperative Behavior (mesh)
Which moral exemplars inspire prosociality?
Some stories of moral exemplars motivate us to emulate their admirable attitudes and behaviors, but why do some exemplars motivate us more than others? We systematically studied how motivation to emulate is influenced by the similarity between a reader and an exemplar in social or cultural background (Relatability) and how personally costly or demanding the exemplar's actions are (Attainability). Study 1 found that university students reported more inspiration and related feelings after reading true stories about the good deeds of a recent fellow alum, compared to a famous moral exemplar from decades past. Study 2A developed a battery of short moral exemplar stories that more systematically varied Relatability and Attainability, along with a set of non-moral exemplar stories for comparison. Studies 2B and 2C examined the path from the story type to relatively low stakes altruism (donatin…
matched on Altruism (keyword), volunteering (text)
Targeted helping and cooperation in zoo-living chimpanzees and bonobos.
Directly comparing the prosocial behaviour of our two closest living relatives, bonobos and chimpanzees, is essential to deepening our understanding of the evolution of human prosociality. We examined whether helpers of six dyads of chimpanzees and bonobos transferred tools to a conspecific. In the experiment 'Helping', transferring a tool did not benefit the helper, while in the experiment 'Cooperation', the helper only obtained a reward by transferring the correct tool. Chimpanzees did not share tools with conspecifics in either experiment, except for a mother-daughter pair, where the mother shared a tool twice in the experiment 'Helping'. By contrast, all female-female bonobo dyads sometimes transferred a tool even without benefit. When helpers received an incentive, we found consistent transfers in all female-female bonobo dyads but none in male-female dyads. Even though reaching by …
matched on Altruism (keyword), prosocial behaviour (text)
Social status modulates prosocial behavior and egalitarianism in preschool children and adults.
Humans are a cooperative species, capable of altruism and the creation of shared norms that ensure fairness in society. However, individuals with different educational, cultural, economic, or ethnic backgrounds differ in their levels of social investment and endorsement of egalitarian values. We present four experiments showing that subtle cues to social status (i.e., prestige and reputation in the eyes of others) modulate prosocial orientation. The experiments found that individuals who experienced low status showed more communal and prosocial behavior, and endorsed more egalitarian life goals and values compared with those who experienced high status. Behavioral differences across high- and low-status positions appeared early in human ontogeny (4-5 y of age).
matched on Altruism (keyword), prosocial behavior (text)
Selfish or selfless? The role of empathy in economics.
Empathy is a longstanding issue in economics, especially for welfare economics, but one which has faded from the scene in recent years. However, with the rise of neuroeconomics, there is now a renewed interest in this subject. Some economists have even gone so far as to suggest that neuroscientific experiments reveal heterogeneous empathy levels across individuals. If this were the case, this would be in line with economists' usual assumption of stable and given preferences and would greatly facilitate the study of prosocial behaviour with which empathy is often associated. After reviewing some neuroscientific psychological and neuroeconomic evidence on empathy, we will, however, criticize the notion of a given empathy distribution in the population by referring to recent experiments on a public goods game that suggest that, on the contrary, the degree of empathy that individuals exhibit…
matched on Game Theory (mesh), prosocial behaviour (text)
Two Distinct Immune Pathways Linking Social Relationships With Health: Inflammatory and Antiviral Processes.
Objective: Social relationships can both influence and be influenced by immune processes. Past work implicates two distinct pathways along which this interaction may occur: inflammatory processes and antiviral processes. This article reviews how social behavior is modulated by these two immune processes and how such processes may in turn regulate social behavior. Methods: This narrative review outlines existing work on social behavior and both inflammatory and antiviral processes. We propose an evolutionary framework that aims to integrate these findings. Specifically, social isolation has evolutionarily increased the likelihood of wounding and therefore increased the need for inflammation, which works to promote healing. Conversely, broader social networks provide protection from physical threats but also lead to increased pathogen exposure, necessitating a more robust antiviral respons…
matched on Selection, Genetic (mesh), Biological Evolution (mesh)
Accepting unfairness by a significant other is associated with reduced connectivity between medial prefrontal and dorsal anterior cingulate cortex.
Conflict is a ubiquitous feature of interpersonal relationships, yet many of these relationships preserve their value following conflict. Our ability to refrain from punishment despite the occurrence of conflict is a characteristic of human beings. Using a combination of behavioral and neuroimaging techniques, we show that prosocial decision-making is modulated by relationship closeness. In an iterated social exchange, participants were more likely to cooperate with their partner compared to an unknown person by accepting unfair exchanges. Importantly, this effect was not influenced by how resources were actually being shared with one's partner. The medial prefrontal cortex (MPFC) was activated when the partner, rather than the unknown person, behaved unfairly and, in the same context, the MPFC demonstrated greater functional connectivity with the dorsal anterior cingulate cortex (DACC).…
matched on Game Theory (mesh), Games, Experimental (mesh)
Clustering consumers based on trust, confidence and giving behaviour: data-driven model building for charitable involvement in the Australian not-for-profit sector.
Organisations in the Not-for-Profit and charity sector face increasing competition to win time, money and efforts from a common donor base. Consequently, these organisations need to be more proactive than ever. The increased level of communications between individuals and organisations today, heightens the need for investigating the drivers of charitable giving and understanding the various consumer groups, or donor segments, within a population. It is contended that `trust' is the cornerstone of the not-for-profit sector's survival, making it an inevitable topic for research in this context. It has become imperative for charities and not-for-profit organisations to adopt for-profit's research, marketing and targeting strategies. This study provides the not-for-profit sector with an easily-interpretable segmentation method based on a novel unsupervised clustering technique (MST-kNN) foll…
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The evolution of self-control.
Cognition presents evolutionary research with one of its greatest challenges. Cognitive evolution has been explained at the proximate level by shifts in absolute and relative brain volume and at the ultimate level by differences in social and dietary complexity. However, no study has integrated the experimental and phylogenetic approach at the scale required to rigorously test these explanations. Instead, previous research has largely relied on various measures of brain size as proxies for cognitive abilities. We experimentally evaluated these major evolutionary explanations by quantitatively comparing the cognitive performance of 567 individuals representing 36 species on two problem-solving tasks measuring self-control. Phylogenetic analysis revealed that absolute brain volume best predicted performance across species and accounted for considerably more variance than brain volume contr…
matched on Selection, Genetic (mesh), Biological Evolution (mesh)
Charitable giving for HIV and AIDS: results from a Canadian national survey.
Background: For the first time, a national survey of adults in Canada posed questions on charitable giving for HIV and AIDS. The objective of this analysis was to explore the behaviour and attitudes of this population in terms of charitable giving. Methods: In 2011, individuals in Canada 16 years of age or older were recruited for a survey from an online panel supplemented by random digit dial telephone interviewing. The margin of error was +/-2.1 percentage points (95%). Chi-square tests were used to detect bivariate associations. A multivariate logistic regression model was fit to compare those who had donated to HIV and AIDS in the past 12 months with those who had donated to other disease or illness charities. Results: 2,139 participated. 82.5% had donated to a charitable cause in the past 12 months. 22.2% had ever donated to HIV and AIDS, with 7.8% doing so in the past 12 months. In…
matched on Charities (mesh)
What is individual quality? An evolutionary perspective.
In studies of population ecology, demography and life history evolution, among-individual differences in traits associated with survival and reproduction are often attributed to variation in 'individual quality'. However, often intuitive quality is rarely defined explicitly, and we argue that this can result in ambiguity about what quality actually is. Here we consider the various ways in which the concept of quality is currently applied, and show that subtle differences in intended meaning have very important consequences when the goal is to draw evolutionary inferences. We also propose a novel approach that is consistent with all current ecological uses, but also allows the concept of quality to be integrated with existing evolutionary theory.
matched on Selection, Genetic (mesh), Biological Evolution (mesh)
Can Machiavellianism Not be Prosocial? Roles of Empathy and Death Anxiety.
Machiavellianism has always been notorious, as it is egotistical and manipulative. This study aims to explore whether Machiavellian individuals would increase prosocial behavior to buffer death anxiety, based on Terror Management Theory. A total of 420 Chinese volunteers completed a survey regarding Machiavellianism, empathy (cognitive empathy, affective empathy), death anxiety, and prosocial behavior tendencies. The results indicated that affective empathy mediated the relationship between Machiavellianism and some types of prosocial behavior (total, altruistic, anonymous, compliant, dire and emotional), and the mediating effect was moderated by death anxiety. This finding revealed that although individuals with high levels of Machiavellianism were supposed to be callous, when suffering from death anxiety, they became more affective-empathetic, and thus more prosocial. Our study enriche…
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Effects of Screen-Based Leisure Time on 24 Subsequent Health and Wellbeing Outcomes: A Longitudinal Outcome-Wide Analysis.
Background: Previous research has shown that screen-based leisure time is related to physical and mental health, relationships, and prosocial behaviors. However, it remains unclear whether screen-based leisure time causally affects wellbeing, as previous studies have relied on cross-sectional data, focused on one type of media use (e.g., social media, video games, or internet), or assessed a narrow set of outcomes. Method: We used three waves (2016, 2017, 2019) of national longitudinal data from the New Zealand Attitudes and Values Study to investigate the effects of screen-based leisure time on 24 parameters of wellbeing (n = 11,085). We operationalized screen-based leisure as the sum of time spent browsing the internet, using social media, watching/reading the news, watching videos, and playing video games. We followed the outcome-wide analytic design for observational data by performi…
matched on prosocial behavior (text), volunteering (text)
Hope in adolescence and subsequent health and well-being in adulthood: An outcome-wide longitudinal study.
Background: A sense of hopelessness is rising at alarming levels among adolescents in the United States. There is urgent need to understand the potential implications of being hopeful on adolescents' future health and wellbeing. Methods: This study utilized data from the National Longitudinal Study of Adolescent to Adult Health (N = 11,038, mean age at baseline = 15 years) to prospectively examine the relationship between baseline hope and a wide range of outcomes 12 years later. Thirty-eight outcomes were examined in the domains of physical health, health behavior, mental health, psychological well-being, social factors, and civic and prosocial behavior. Regression models were used to regress each outcome on baseline hope separately. Models controlled for a wide range of factors as well as prior values of the exposure (hope) and outcomes. Results: Having hope for the future in adolescen…
matched on prosocial behavior (text), volunteering (text)
Observing prosociality and talent: the emotional characteristics and behavioral outcomes of elevation and admiration in 6.5- to 8.5-year-old children.
Helping and seeing others being helped elicits positive emotions in young children but little is known about the nature of these emotions, especially in middle childhood. Here we examined the specific emotional characteristics and behavioral outcomes of two closely related other-praising moral emotions: elevation and admiration. We exposed 182 6.5- to 8.5-year-old children living in New Zealand, to an elevation- and admiration-inducing video clip. Afterwards children's emotion experiences and prosocial behaviour was measured. Findings revealed higher levels of happiness, care, and warmth after seeing prosociality in others (elevation condition) and higher levels of upliftment after seeing talent in others (admiration condition). We found no differences in prosocial behavior between the elevation and admiration conditions. This is the first study to assess elevation in childhood and offer…
matched on prosocial behavior (text), prosocial behaviour (text)
Self-compassion and posttraumatic growth mediate the relations between social support, prosocial behavior, and antisocial behavior among adolescents after the Ya'an earthquake.
Background: Previous studies indicate that social support, self-compassion, and posttraumatic growth (PTG) can affect prosocial behaviour and antisocial behaviour, but few studies have examined their combined role in prosocial and antisocial behaviour among adolescents who have experienced traumatic events. Objective: This study examined the mediating roles of self-compassion and PTG in the relationship between social support and prosocial and antisocial behaviour among Chinese adolescents after the Ya'an earthquake. Method: Four and a half years after the Ya'an earthquake, 492 students aged 13 to 18 in Lushan County (98.6% of the 499 students surveyed) were assessed using the following system: Measures of Trauma Exposure Questionnaire, Social Support Questionnaire, Self-Compassion Scale, Posttraumatic Growth Inventory, and Child Behaviour Problems Questionnaire. Results: When we control…
matched on prosocial behavior (text), prosocial behaviour (text)
The Role of Media-Induced Nostalgia after a Celebrity Death in Shaping Audiences' Social Sharing and Prosocial Behavior.
When a celebrity dies and news coverage repeatedly pays homages to the celebrity's life, it is possible that audiences experience nostalgia as they fondly recall past memories of that celebrity. Nostalgia has yet to be examined as a mechanism of audience behavior related to the health condition associated with that celebrity. As such, we proposed a conceptual model of the interplay of predictors of feeling nostalgic after a celebrity death (i.e., identification, audience age, audience gender, consumption of media about the celebrity death, and previous viewing of celebrity-related media) and two outcomes: prosocial behaviors (e.g., donating to or volunteering for a health-related organization associated with the celebrity) and social sharing of information with others. We conducted a nationwide survey (N = 466) within weeks following the death of television star Mary Tyler Moore to test …
matched on prosocial behavior (text), volunteering (text)
Moral Elevation and Economic Games: The Moderating Role of Personality.
Moral elevation is the prototypical emotional response when witnessing virtuous deeds of others. Yet, little is known about the role of individual differences that moderate the susceptibility to experiencing this self-transcendent emotion. The present experiment investigated the role of personality traits as moderators of elevation and its behavioral effects using economic games as a measure for prosocial behavior. One aim was to replicate prior findings on trait Engagement with Moral Beauty as moderator for experimentally induced state elevation. A second aim was to explore new potential moderators that were found to be connected to the moral realm: Honesty-Humility, Agreeableness vs. Anger, and Need for Cognition. Third, the present study is among the few investigating the effects of elevation on different prosocial actions and intentions. A sample of US American college students (N = …
matched on prosocial behavior (text), volunteering (text)
The causal role of the somatosensory cortex in prosocial behaviour.
Witnessing another person's suffering elicits vicarious brain activity in areas that are active when we ourselves are in pain. Whether this activity influences prosocial behavior remains the subject of debate. Here participants witnessed a confederate express pain through a reaction of the swatted hand or through a facial expression, and could decide to reduce that pain by donating money. Participants donate more money on trials in which the confederate expressed more pain. Electroencephalography shows that activity of the somatosensory cortex I (SI) hand region explains variance in donation. Transcranial magnetic stimulation (TMS) shows that altering this activity interferes with the pain-donation coupling only when pain is expressed by the hand. High-definition transcranial direct current stimulation (HD-tDCS) shows that altering SI activity also interferes with pain perception. These …
matched on prosocial behavior (text), prosocial behaviour (text)
The compilers' own chapter headings this subject reaches, and whether the link is core or related.