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
Collaborative care for patients with depression and chronic illnesses.
Background: Patients with depression and poorly controlled diabetes, coronary heart disease, or both have an increased risk of adverse outcomes and high health care costs. We conducted a study to determine whether coordinated care management of multiple conditions improves disease control in these patients. Methods: We conducted a single-blind, randomized, controlled trial in 14 primary care clinics in an integrated health care system in Washington State, involving 214 participants with poorly controlled diabetes, coronary heart disease, or both and coexisting depression. Patients were randomly assigned to the usual-care group or to the intervention group, in which a medically supervised nurse, working with each patient's primary care physician, provided guideline-based, collaborative care management, with the goal of controlling risk factors associated with multiple diseases. The primar…
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The practice of interpersonal forgiveness in the personal and professional lives of clergy.
This study examined the effects of a forgiveness education intervention on the psychological wellbeing of clergy and their ability to apply interpersonal forgiveness skills in their personal lives and in professional conflict situations depicted in hypothetical interpersonal conflict vignettes. A sample of 32 clergy from eleven different denominations was randomly assigned to either an experimental or control group. Significant results were found between the groups in regards to the participants' willingness to forgive and the use of forgiveness strategies for resolving the interpersonal conflict situations.
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Enhancing transition: an enhanced model of clinical placement for final year nursing students.
Specialised support for student nurses making the transition to graduate nurse can be crucial to successful and smooth adjustment, and can create a path to positive and stable career experiences. This paper describes an enhanced model of final year nursing student placements which was trialled in 2006 at the Queensland University of Technology. The model involved collaboration with two major urban health services and resources were developed to support effective transition experiences. Ninety-two students, including 29 trial participants and 63 non-trial participants were assessed on preparedness for professional practice, before and after the trial semester. Results indicated an increase in preparedness across the entire sample, but students participating in the trial did not differ significantly in overall preparedness change from those who did not participate. Higher baseline prepared…
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Enhancing multiyear guideline concordance for bipolar disorder through collaborative care.
Objective: Implementation of evidence-based care for serious mental illnesses such as bipolar disorder has been suboptimal. Improving and sustaining concordance with clinical practice guidelines has been a cornerstone of efforts to enhance evidence-based care and improve outcomes. For bipolar disorder, however, there has been only one regional controlled trial reporting guideline concordance, and no data are available for time periods longer than 1 year. In a multiregion effectiveness trial in veterans with bipolar disorder, the authors assessed the effects of a collaborative care model for this disorder on guideline concordance in care over a 3-year period. Method: A total of 306 participants with bipolar disorder were randomly assigned at hospital discharge to 3 years of follow-up treatment with a collaborative care model or to usual care. The collaborative care model included provider…
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Stepped care treatment of postpartum depression: impact on treatment, health, and work outcomes.
Purpose: The purpose of this study was to pilot a stepped collaborative care intervention for women with postpartum depression and evaluate health differences between self-diagnosed depressed and nondepressed women. Methods: Five hundred six mothers of infants from 7 clinics completed surveys at 0 to 1, 2, 4, 6, and 9 months postpartum and a Structured Clinical Interview for DSM-IV (SCID). SCID-positive depressed women were randomized to stepped collaborative care or usual care. Nine-month treatment, health, and work outcomes were evaluated for stepped care women (n = 19) versus control depressed women (n = 20), and self-diagnosed depressed women (n = 122) versus nondepressed women (n = 344). Results: Forty-five women had SCID-positive depression whereas 122 had self-diagnosed depression. For SCID-positive depressed women, the stepped care intervention increased mothers' awareness of the…
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Dementia care consultation for family caregivers: collaborative model linking an Alzheimer's association chapter with primary care physicians.
Objective: The primary objective is to report on the efficacy of an individualized dementia care consultation intervention for family caregivers of patients with diagnosed dementia living in the community. The secondary objective is to present evidence on the intervention process to inform the feasibility and sustainability of the model featuring collaboration between primary care physicians and a voluntary sector organization. Method: Randomization was based on primary care physician practice site. In the intervention group, dementia care consultants located at an Alzheimer's association chapter provided individualized counseling and support over a 12-month period, and sent copies of care plans developed with family caregivers to referring primary care physicians. In the control group, family caregivers received educational and community resource information but no care consultation. Nu…
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Therapeutic alliance and cohesion variables as predictors of outcome in short-term group psychotherapy.
The current study explored the relative ability of aggregate therapeutic alliance and cohesion variables to predict short-term group therapy outcome. Data were collected from a comparative trial of two forms of time-limited group psychotherapy for complicated grief (Piper, McCallum, Joyce, Rosie, & Ogrodniczuk, 2001). The therapeutic alliance and elements of the cohesion construct were measured from the perspectives of each patient and the group therapist at intervals during the groups; scores were aggregated across assessments. Hierarchical multiple regression analyses, adjusting for the effects of treatment approach (interpretive vs. supportive) and specific group membership, demonstrated that the patient-rated alliance was a consistent predictor of outcome. Two cohesion measures, reflecting other participants' (therapist, other members) views of the patient's "fit" with the group, als…
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Collaborative care for bipolar disorder: Part II. Impact on clinical outcome, function, and costs.
Objective: The study addressed whether a collaborative model for chronic care, described in part I (this issue), improves outcome for bipolar disorder. Methods: The intervention was designed to improve outcome by enhancing patient self-management skills with group psychoeducation; providing clinician decision support with simplified practice guidelines; and improving access to care, continuity of care, and information flow via nurse care coordinators. In an effectiveness design veterans with bipolar disorder at 11 Veterans Affairs hospitals were randomly assigned to three years of care in the intervention or continued usual care. Blinded clinical and functional measures were obtained every eight weeks. Intention-to-treat analysis (N=306) with mixed-effects models addressed the hypothesis that improvements would accrue over three years, consistent with social learning theory. Results: The…
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Collaborative care for bipolar disorder: part I. Intervention and implementation in a randomized effectiveness trial.
Outcome for bipolar disorder remains suboptimal despite the availability of efficacious treatments. To improve treatment effectiveness in clinical practice, a Veterans Affairs study team created a care model conceptually similar to the lithium clinics of the 1970s but augmented by principles of more recent collaborative care models for chronic medical illnesses. This intervention consists of improving patients' self-management skills through psychoeducation; supporting providers' decision making through simplified practice guidelines; and enhancing access to care, continuity of care, and information flow through the use of a nurse care coordinator. In this article, which is part I of a two-part report, the authors summarize the conceptual background and development of the intervention, describe the design of a three-year, 11-site randomized effectiveness trial, and report data describing…
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The association of patient relationship style and outcomes in collaborative care treatment for depression in patients with diabetes.
Purpose: We sought to determine whether relationship style in patients with diabetes receiving depression treatment is associated with differential quality of care and depression outcomes. Methods: From 9 health maintenance organization clinics, 324 primary care patients with diabetes and comorbid major depression and/or dysthymia participated in the Pathways randomized controlled trial of collaborative care for depression (n = 160) versus usual care (n = 164). The intervention provided outreach, enhanced support of antidepressant medication use, and problem-solving treatment delivered by nurse case managers. Using attachment theory principles, we categorized patients as having an independent (n = 190) or interactive (n = 134) relationship style. We assessed whether patient relationship style moderated treatment group differences in quality of care and depression outcomes. Results: Among…
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Effectiveness of collaborative care for older adults with Alzheimer disease in primary care: a randomized controlled trial.
Context: Most older adults with dementia will be cared for by primary care physicians, but the primary care practice environment presents important challenges to providing quality care. Objective: To test the effectiveness of a collaborative care model to improve the quality of care for patients with Alzheimer disease. Design, setting, and patients: Controlled clinical trial of 153 older adults with Alzheimer disease and their caregivers who were randomized by physician to receive collaborative care management (n = 84) or augmented usual care (n = 69) at primary care practices within 2 US university-affiliated health care systems from January 2002 through August 2004. Eligible patients (identified via screening or medical record) met diagnostic criteria for Alzheimer disease and had a self-identified caregiver. Intervention: Intervention patients received 1 year of care management by an …
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The role of oxytocin in delay of gratification and flexibility in non-social decision making.
Oxytocin is well-known for its impact on social cognition. This specificity for the social domain, however, has been challenged by findings suggesting a domain-general allostatic function for oxytocin by promoting future-oriented and flexible behavior. In this pre-registered study, we tested the hypothesized domain-general function of oxytocin by assessing the impact of intranasal oxytocin (24 IU) on core aspects of human social (inequity aversion) and non-social decision making (delay of gratification and cognitive flexibility) in 49 healthy volunteers (within-subject design). In intertemporal choice, patience was higher under oxytocin than under placebo, although this difference was evident only when restricting the analysis to the first experimental session (between-group comparison) due to carry-over effects. Further, oxytocin increased cognitive flexibility in reversal learning as w…
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The evolution of fairness through spite.
The presence of apparently irrational fair play in the ultimatum game remains a focal point for studies in the evolution of social behaviour. We investigate the role of negative assortment in the evolution of fair play in the ultimatum game. Spite-social behaviour that inflicts harm with no direct benefit to the actor-can evolve when it is disproportionally directed at individuals playing different strategies. The introduction of negative assortment alters the dynamics in a way that increases the chance fairness evolves, but at a cost: spite also evolves. Fairness is usually linked to cooperation and prosocial behaviour, but this study shows that it may have evolutionary links to harmful antisocial behaviour.
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The evolutionary roots of prosociality: the case of instrumental helping.
Comparative studies with closely related primate species are crucial to understand the origins of human prosociality. One type of prosocial behaviour that probably relies on evolutionary ancient skills and motivations is instrumental helping. Recent experimental studies have shown that bonobos and chimpanzees will help others achieve their action goals. Chimpanzees have shown to help others picking up and giving objects to a recipient, opening locked doors for conspecifics struggling to open them, and releasing stuck rewards that recipients were trying to reach. Recent studies have now replicated some of these results with bonobos. However, whereas chimpanzee's helping emerges mainly in response to recipients' signals of need, bonobos also help proactively. This difference could rely on bonobos' enhanced socio-cognitive skills.
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The coevolution of choosiness and cooperation.
Explaining the rise and maintenance of cooperation is central to our understanding of biological systems and human societies. When an individual's cooperativeness is used by other individuals as a choice criterion, there can be competition to be more generous than others, a situation called competitive altruism. The evolution of cooperation between non-relatives can then be driven by a positive feedback between increasing levels of cooperativeness and choosiness. Here we use evolutionary simulations to show that, in a situation where individuals have the opportunity to engage in repeated pairwise interactions, the equilibrium degree of cooperativeness depends critically on the amount of behavioural variation that is being maintained in the population by processes such as mutation. Because our model does not invoke complex mechanisms such as negotiation behaviour, it can be applied to a w…
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The evolution of helping and harming on graphs: the return of the inclusive fitness effect.
Evolutionary graph theory has been proposed as providing new fundamental rules for the evolution of co-operation and altruism. But how do these results relate to those of inclusive fitness theory? Here, we carry out a retrospective analysis of the models for the evolution of helping on graphs of Ohtsuki et al. [Nature (2006) 441, 502] and Ohtsuki & Nowak [Proc. R. Soc. Lond. Ser. B Biol. Sci (2006) 273, 2249]. We show that it is possible to translate evolutionary graph theory models into classical kin selection models without disturbing at all the mathematics describing the net effect of selection on helping. Model analysis further demonstrates that costly helping evolves on graphs through limited dispersal and overlapping generations. These two factors are well known to promote relatedness between interacting individuals in spatially structured populations. By allowing more than one ind…
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Mysteries of morality.
Evolutionary theories of morality, beginning with Darwin, have focused on explanations for altruism. More generally, these accounts have concentrated on conscience (self-regulatory mechanisms) to the neglect of condemnation (mechanisms for punishing others). As a result, few theoretical tools are available for understanding the rapidly accumulating data surrounding third-party judgment and punishment. Here we consider the strategic interactions among actors, victims, and third-parties to help illuminate condemnation. We argue that basic differences between the adaptive problems faced by actors and third-parties indicate that actor conscience and third-party condemnation are likely performed by different cognitive mechanisms. Further, we argue that current theories of conscience do not easily explain its experimentally demonstrated insensitivity to consequences. However, these results mig…
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Altruism, helping, and volunteering: pathways to well-being in late life.
Objective: We examined the influence of prosocial orientations including altruism, volunteering, and informal helping on positive and negative well-being outcomes among retirement community dwelling elders. Method: We utilize data from 2 waves, 3 years apart, of a panel study of successful aging (N = 585). Psychosocial well-being outcomes measured include life satisfaction, positive affect, negative affect, and depressive symptomatology. Results: Ordinal logistic regression results indicate that altruistic attitudes, volunteering, and informal helping behaviors make unique contributions to the maintenance of life satisfaction, positive affect and other well being outcomes considered in this research. Predictors explain variance primarily in the positive indicators of psychological well-being, but are not significantly associated with the negative outcomes. Female gender and functional li…
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Elevation leads to altruistic behavior.
Feelings of elevation, elicited by witnessing another person perform a good deed, have been hypothesized to motivate a desire to help others. However, despite growing interest in the determinants of prosocial behavior, there is only limited evidence that elevation leads to increases in altruistic behavior. In two experiments, we tested the relationship between elevation and helping behavior. Prior to measuring helping behavior, we measured elevation among participants in an elevation-inducing condition and control conditions in order to determine whether witnessing altruistic behavior elicited elevation. In Experiment 1, participants experiencing elevation were more likely to volunteer for a subsequent unpaid study than were participants in a neutral state. In Experiment 2, participants experiencing elevation spent approximately twice as long helping the experimenter with a tedious task …
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Eyes are on us, but nobody cares: are eye cues relevant for strong reciprocity?
Strong reciprocity is characterized by the willingness to altruistically reward cooperative acts and to altruistically punish norm-violating, defecting behaviours. Recent evidence suggests that subtle reputation cues, such as eyes staring at subjects during their choices, may enhance prosocial behaviour. Thus, in principle, strong reciprocity could also be affected by eye cues. We investigate the impact of eye cues on trustees' altruistic behaviour in a trust game and find zero effect. Neither the subjects who are classified as prosocial nor the subjects who are classified as selfish respond to these cues. In sharp contrast to the irrelevance of subtle reputation cues for strong reciprocity, we find a large effect of explicit, pecuniary reputation incentives on the trustees' prosociality. Trustees who can acquire a good reputation that benefits them in future interactions honour trust mu…
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Cuticular hydrocarbons reliably identify cheaters and allow enforcement of altruism in a social insect.
Cheaters are a threat to every society and therefore societies have established rules to punish these individuals in order to stabilize their social system. Recent models and observations suggest that enforcement of reproductive altruism (policing) in hymenopteran insect societies is a major force in maintaining high levels of cooperation. In order to be able to enforce altruism, reproductive cheaters need to be reliably identified. Strong correlational evidence indicates that cuticular hydrocarbons are the means of identifying cheaters, but direct proof is still missing. In the ant Aphaenogaster cockerelli, we mimicked reproductive cheaters by applying a synthetic compound typical of fertile individuals on nonreproductive workers. This treatment induced nestmate aggression in colonies where a queen was present. As expected, it failed to do so in colonies without a queen where workers ha…
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Measuring offence-specific forgiveness in marriage: the Marital Offence-Specific Forgiveness Scale (MOFS).
Three studies involving 328 married couples were conducted to validate the Marital Offence-Specific Forgiveness Scale, a new measure assessing offence-specific forgiveness for marital transgressions. The studies examined the dimensionality; internal consistency; and discriminant, concurrent, and predictive validity of the new measure. The final scale comprised 2 distinct correlated dimensions, 1 positive (Benevolence) and 1 negative (Resentment-Avoidance), both of which had adequate internal consistency. The 2 dimensions discriminated marital forgiveness from affective empathy, rumination, attributions, and marital quality. Convergent validity of the new scale was indicated by significant relationships between its underlying dimensions and a host of predicted sociocognitive, relationship, trait, and well-being correlates of forgiveness. Providing evidence for predictive validity, forgive…
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Age differences in forgiveness: the role of future time perspective.
This study investigated whether the age trend in forgiveness is partly attributable to age differences in time perspective. Eighty-nine younger and 91 older adults were randomized into 3 experimental conditions: time-expanded, time-limited, and neutral. They responded to hypothetical offensive scenarios and rated the degree to which they would forgive the perpetrator. Results showed that older adults were more forgiving than younger adults, but regardless of age, those in the time-limited condition were more forgiving than those in the time-expanded or the neutral condition. An Age x Time perspective interaction showed that only in older adults did a time-expanded manipulation lead to lower forgiveness than the neutral condition.
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Costly punishment across human societies.
Recent behavioral experiments aimed at understanding the evolutionary foundations of human cooperation have suggested that a willingness to engage in costly punishment, even in one-shot situations, may be part of human psychology and a key element in understanding our sociality. However, because most experiments have been confined to students in industrialized societies, generalizations of these insights to the species have necessarily been tentative. Here, experimental results from 15 diverse populations show that (i) all populations demonstrate some willingness to administer costly punishment as unequal behavior increases, (ii) the magnitude of this punishment varies substantially across populations, and (iii) costly punishment positively covaries with altruistic behavior across populations. These findings are consistent with models of the gene-culture coevolution of human altruism and…
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Corrupt third parties undermine trust and prosocial behaviour between people.
Corruption is a pervasive phenomenon that affects the quality of institutions, undermines economic growth and exacerbates inequalities around the globe. Here we tested whether perceiving representatives of institutions as corrupt undermines trust and subsequent prosocial behaviour among strangers. We developed an experimental game paradigm modelling representatives as third-party punishers to manipulate or assess corruption and examine its relationship with trust and prosociality (trust behaviour, cooperation and generosity). In a sequential dyadic die-rolling task, the participants observed the dishonest behaviour of a target who would subsequently serve as a third-party punisher in a trust game (Study 1a, N = 540), in a prisoner's dilemma (Study 1b, N = 503) and in dictator games (Studies 2-4, N = 765, pre-registered). Across these five studies, perceiving a third party as corrupt unde…
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The compilers' own chapter headings this subject reaches, and whether the link is core or related.