Nonconscious influences of religion on prosociality: a priming study

Past literature on the automaticity of social behavior indicates that priming a concept automatically activates related behavioral schemas. In the two present studies we examined the impact of religion on prosociality. In the first study, we tested the impact of subliminal priming of religious concepts on prosocial behavior intentions. We found a main effect of this priming, moderated by valence: prosocial behavior tendencies were stronger when positive religious words had previously been subliminally primed. In the second study, we examined the accessibility of prosocial concepts, after the supraliminal activation of religion. Indeed, we found that not only were religion‐related attributes more accessible when primed, but positive religious primes were also able to activate prosocial concepts. While previous research has shown the religion‐prosociality link at the explicit level and in terms of the role of individual religiousness, these results indicate that religious concepts by themselves can nonconsciously activate prosocial behavioral schemas. Copyright © 2007 John Wiley & Sons, Ltd.     

Influence of Religion on Prosociality: A Priming Study of Buddhist Concepts among Nonbelievers in China

ABSTRACT

From a theoretical perspective, there is consensus that religion is positively associated with prosocial behaviors. However, rather little is known about whether religion can increase the accessibility of prosocial concepts among nonbelievers. In the current study, we explored the influence of religion on the accessibility of such concepts among nonbelievers of Buddhism using supraliminal and subliminal priming techniques. Specifically, we employed 20 each of Buddhist and neutral words as priming stimuli, along with 20 each of prosocial and antisocial words as target stimuli. Participants were asked to determine, as quickly and as accurately as possible, if a presented word had a prosocial or antisocial meaning. In Study 1, participants were supraliminally primed (200 ms) with Buddhist words. The results showed that participants recognized prosocial words more quickly than they did antisocial words when primed with Buddhist words than with neutral words. In Study 2, we used subliminal priming (38 ms), and obtained the same results as in Study 1. Taken together, the results suggest that Buddhist concepts, whether primed explicitly or implicitly, increased the mental accessibility of prosocial concepts.     

God, Genes, and Cognizing Agents

Much ink has been spilled on the claim that morality and religion have evolutionary roots. While some attempt to reduce morality and religion to biological considerations, others reject any link whatsoever. Any full account, however, must acknowledge the biological roots of human behavior while at the same time recognizing that our relatively unique capacity as cognitive agents requires orienting concepts of cosmic and human nature. While other organisms display quasi-moral and proto-moral behavior that is indeed relevant, fully moral behavior is only possible for organisms that attain a higher level of cognitive ability. This, in turn, implies a significant role for religion, which has traditionally provided an orientation within which moral conduct is understood.     

Principles of Religious Prosociality: A Review and Reformulation

Historically, religion and religious belief have often been credited as the source of human morality. But what have been the real effects of religion on prosocial behavior? A review of the psychological literature reveals a complex relation between religious belief and moral action: leading to greater prosocial behavior in some contexts but not in others, and in some cases actually increasing antisocial behavior. In addition, different forms of religious belief are associated with different styles of co-operation. This body of evidence paints a somewhat messy picture of religious prosociality; however, recent examinations of the cognitive mechanisms of belief help to resolve apparent inconsistencies. In this article, we review evidence of two separate sources of religious prosociality: a religious principle associated with the protection of the religious group, and a supernatural principle associated with the belief in God, or other supernatural agents. These two principles emphasize different prosocial goals, and so have different effects on prosocial behavior depending on the target and context. A re-examination of the literature illustrates the independent influences of religious and supernatural principles on moral action.     

Prosocial behavior increases well-being and vitality even without contact with the beneficiary: Causal and behavioral evidence

A number of studies have shown that prosocial behavior is associated with enhanced well-being, but most prior experimental studies have involved actual or potential face-to-face contact with the beneficiary. To establish that it is prosocial behavior itself, and not only an increased sense of social relatedness to the recipient that improves well-being, participants (n = 76) were invited to play a simple computer game, where half were made aware of a chance to have an anonymous prosocial impact through gameplay. As compared to the control condition, this group experienced more positive affect, meaningfulness and marginally more vitality. Going beyond self-reported outcomes, they also demonstrated better post-game performance on a subsequent Stroop task, providing behavioral evidence for the positive effects of prosocial behavior. Also supported was the hypothesis that these positive effects of prosocial behavior on well-being were mediated by subjectively assessed autonomy and competence need satisfactions.     

Effect of Religious Day on Prosocial Behavior: A Field Study

It has previously been suggested that prosociality is correlated with the degree of religiousness. However, experimental and meta-analytical studies cast doubt on the existence of such a relationship. Due to the controversy over the link between religiousness and prosocial behavior, and the existence of only a small number of ecological experiments focusing on this relationship, we tested the effect of a religious salient day, a previously uninvestigated effect, on prosocial behavior. Specifically, across two experiments (N = 405) and in an ecological setting in Portugal, we tested whether prosocial behavior would increase on a religious salient day compared to a non-religious regular day. We found a gender-related effect: Women, on a religious day, were more inclined to agree to a prosocial behavior than on a non-religious day, whereas men did not change their behavior. We discuss such a difference in behavior, as well as the implications of our studies.     

DRD4基因与亲社会行为的关联及其潜在脑机制

DRD4基因是亲社会行为的重要候选基因,且与环境交互影响亲社会行为的发生发展。通过梳理既有研究,本文从性别差异、亲社会行为的不同类型及发展动态性等角度探讨了亲社会行为遗传研究存在分歧的原因,并在此基础上探索了DRD4基因作用于亲社会行为的潜在脑机制。未来研究应采用纵向设计探究DRD4基因影响亲社会行为的发展动态性问题,并深入探索其性别差异;采用多质多法分析考察不同类型亲社会行为遗传机制的差异性;采用影像遗传学设计揭示“DRD4基因—脑—亲社会行为”作用机制。     

Does religious priming increase the prosocial behaviour of a Japanese sample in an anonymous economic game?

We examined the effect of religious priming on a Japanese sample in an anonymous dictator game whereas previous studies on religious priming on prosociality had mainly been conducted within Western contexts. The current study attempted to examine whether religion increases prosocial behaviour in a Japanese sample through the replication of ‘God is Watching You’ (Shariff & Norenzayan, 2007) where it was found that participants primed with religion‐related words and secular justice‐related words behaved more prosocially than participants primed with neutral words in an anonymous dictator game. The current experiment was conducted with Japanese students (n = 106) to examine whether the results of the original study could be applied to Japanese people. The results showed that among the three priming conditions (control, religion, secular justice), there was no difference in the amount of money participants allocated to anonymous strangers, although in the secular justice priming condition, theists allocated more money than atheists. The results might be due to the fact that the religious priming words used in the original study did not precisely activate the propositional network of religion that Japanese participants have. More culture‐specific studies are necessary to examine how religious priming works for non‐Westerners.     

Location,Location, Location: Effects of Cross-Religious Primes on Prosocial Behavior

Priming with religious concepts is known to have a positive effect on prosocial behavior; however, the effects of religious primes associated with outgroups remain unknown. To explore this, we conducted a field experiment in a multicultural, multireligious setting (the island of Mauritius). Our design used naturally occurring, ecologically relevant contextual primes pertinent to everyday religious and secular life while maintaining full experimental control. We found that both ingroup and outgroup religious contexts increased generosity as measured by a donation task. In accordance with previous research, we also found an interaction between individual religiosity and the efficacy of the religious primes. We discuss these findings and their interpretation, and we suggest potential avenues for further research.     

Who cares when nobody is watching? Psychopathic traits and empathy in prosocial behaviors

Prosocial behaviors are voluntary acts intended to benefit others. Lack of empathy is a core feature of psychopathy, a constellation of personality traits that includes callousness, egocentricity, and antisociality. While psychopathy is often associated with antisocial behavior, its relation to prosociality may depend upon the class of prosocial behavior and facet of psychopathy considered. Public prosocial behavior may be more motivated by extrinsic social rewards than anonymous prosociality, which may be more motivated by empathy and altruistic motives. It was hypothesized that primary psychopathy, especially affective callousness, would be positively and uniquely associated with public prosociality, and inversely associated with anonymous and altruistic prosociality, and that these associations would be mediated by empathy. In contrast, secondary psychopathy was expected to be weakly and inversely associated with all three types of prosocial behavior and with empathy. In an undergraduate student sample (n = 539), unique and interaction effects were tested in hierarchical regression. Predictions were supported for primary psychopathy. Gender did not moderate associations. Theoretical and practical implications are considered.     

Ostracism and prosocial behavior: A social dilemma perspective

Prior research has yielded mixed findings regarding the relation of ostracism to prosocial behavior, with studies indicating ostracism leads people to become less prosocial, more prosocial, or that prosocial behavior is unaffected by workplace ostracism. By conceptualizing prosocial behavior at work as a social dilemma, we hypothesized that whether or not individuals reduce prosocial behaviors following ostracism can be understood by how individuals manage the conflict between the immediate temptation to treat others poorly and the long-term benefits of not giving into such temptations. Across three studies – a scenario (Study 1), experimental (Study 2), and field study on employed adults (Study 3) – we find support for the hypothesis that individuals who are less (versus more) oriented towards future outcomes engage in less prosocial behaviors with others who have ostracized them during prior interactions. We discuss both the practical and theoretical implications of these findings.     

内疚与亲社会行为的关系：来自元分析的证据

内疚作为一种典型的道德情绪, 被认为具有亲社会作用, 但很多研究却发现内疚并不总能促进亲社会行为。为了明确内疚对亲社会行为的作用, 分析造成结论分歧的可能原因, 本研究采用元分析方法探讨了特质内疚与亲社会行为的关系以及状态内疚对亲社会行为的影响。共有46篇文献92个独立样本纳入元分析(N = 17248)。元分析结果表明：(1)特质内疚与亲社会行为之间存在中等程度的正相关, 二者之间的关系受到亲社会行为类型的调节, 相比较捐赠、助人、环保行为等, 特质内疚与补偿之间的相关更强; (2)启动内疚状态能显著提升个体的亲社会行为, 但两者之间的关联呈较小的效应量, 亲社会行为对象在其中起到调节作用, 感到内疚的个体更愿意对受害方做出亲社会行为; (3) p曲线(p-curve)分析发现, 两个元分析研究的p曲线均呈显著右偏态, 表明特质内疚与亲社会行为的关系以及状态内疚对亲社会行为的影响均存在真实的效应, 而不是出版偏倚或者p hacking导致。     

Materialism Moderates the Effect of Accounting for Time on Prosocial Behaviors

Accounting for time is defined as putting a price on time. Researchers have demonstrated that accounting for time reduces the time individuals spend on others; however, its association with monetary donations has not been examined. We hypothesized that accounting for time will activate a utility mindset that would affect one’s allocation of time and money. In Study 1, the mediating effect of utility mindsets on the relationship between accounting for time and prosocial behavior was examined. In Study 2, we examined the effect of accounting for time on time spent helping and donating money, and the moderating role of material values on the relationship between accounting for time and prosocial behavior. Results showed that accounting for time activated a mindset of utility maximization that, in turn, reduced participants’ prosocial behavior; moreover, materialism moderated the effect of accounting for time on prosocial behavior.     

权力感与亲社会倾向：自我获益的中介和情境的调节作用

本研究基于情境聚焦理论探讨权力感与亲社会倾向的关系,以及自我获益和情境所起的作用。两项研究通过测量一般权力感（研究一, N= 271）和启动权力感（研究二, N=139名）,考察权力感在不同情境（合作vs.竞争）中的亲社会倾向。结果发现：自我获益在权力感与亲社会倾向之间存在中介作用,竞争合作情境能够调节权力感与自我获益的关系从而影响亲社会倾向,在竞争下,高权者感知到更少获益,表现出更少的亲社会倾向,在合作情境下则相反。     

宗教信仰对亲社会行为的影响

以往研究发现宗教信仰与亲社会行为之间存在显著的正相关, 据此研究者提出“信仰-亲社会假设”试图证实两者的因果关系。本文主要从研究方法、影响因素及心理机制三个方面对信仰影响亲社会行为的研究进展进行介绍和评述。在研究早期, 研究者主要考察宗教信仰的归属身份对个体亲社会行为的影响; 而近年来, 研究者则越来越关注信仰启动对亲社会行为的影响。信仰对亲社会行为的作用受到信仰程度、文化背景、信仰认知和信仰取向等多种因素的影响。未来研究需要有效控制宗教信仰身份对亲社会测量的影响, 明确宗教信仰的操作性定义并改进相关的测量指标, 关注精神性的作用机制、“信仰-亲社会假设”的跨文化效应以及信仰概念对非宗教信仰群体的影响。     

亲社会支出对主观幸福感的影响及其作用机制

亲社会支出是指把钱以送礼或慈善捐款的形式花在别人身上, 而不是自己身上。它不仅可以给接受者带来好处, 还可以对给予者的幸福产生积极影响。亲社会支出对幸福感的影响主要体现在亲社会对象及影响效果两个方面, 其边界条件包括了外部与内部因素。通过自我决定理论、社会规范理论、进化理论及社会交换理论, 可以进一步解释亲社会支出影响主观幸福感的内在机制。未来研究需要检验亲社会支出与幸福感之间的边界条件、探究亲社会支出的长期积极效应及提高亲社会支出研究的生态效度。     

Socio-cognitive influences on the domain-specificity of prosocial behavior in the second year

The main aim of this study was to explain the domain-specificity of early prosocial behavior in different domains (i.e., helping, comforting, and cooperation) by simultaneously assessing specific socio-cognitive factors (i.e., self-other-differentiation and joint attentional skills) that were hypothesized to be differentially related to the three domains of prosocial behavior. Based on a longitudinal study design, observational and parental report data were collected when toddlers (N = 42) from German urban middle-class families were 15 and 18 months of age. At 15 months, regression analyses indicated differential relationships between socio-cognitive development and prosocial behavior (i.e., joint attentional skills were positively related with helping and, as hypothesized, both joint attentional skills and self-other differentiation were positively related with cooperation). Furthermore, self-other differentiation at 15 months predicted increases in coordination between 15 and 18 months. Finally, between 15 and 18 months, parental reports of socio-cognitive measures increased significantly while behavioral measures of both socio-cognitive concepts and prosocial behavior were stable across time. In sum, these results support the theoretical assumption of domain-specific socio-cognitive influences that constitute differential development of prosocial behavior. Implications of the results for theory and future studies are discussed from different perspectives with a focus on an interference interpretation calling for the integration of socialization approaches to the study of prosocial development.     

Adolescents' aggressive and prosocial behavior: associations with jealousy and social anxiety

The authors examined how relational aggression, physical aggression, and proactive prosocial behavior were associated with jealousy and social anxiety in a diverse sample of 60 middle school students. After the authors controlled for gender and race, jealousy predicted relational aggression and proactive prosocial behavior, but it did not predict physical aggression. Additionally, social anxiety predicted proactive prosocial behavior. Adolescents who were more jealous in their peer relationships also tended to engage in relational aggression and proactive prosocial behavior, and adolescents who were more socially anxious also tended to be proactively prosocial. The authors discuss the implications of these findings and suggest directions for future research.     

Prevalence and Social-Cognitive Predictors of Anger Toward God in a Polish Sample

Based on empirical studies, we may assume religion is an important source of support, consolation, and a sense of life for many individuals. However, notwithstanding the psychological benefits religion provides, it is also a reason for discomfort and struggle. The research presented in this article is an attempt at analyzing one of religious struggle types: anger toward God. Our study addresses the following issues: (a) prevalence of anger toward God in a national Polish sample; (b) predictors of anger toward God (religious attributions and God concepts); and (c) moderation of relationships between religious attributions, God concepts and anger toward God by centrality of religiosity. We applied the social-cognitive perspective for explaining the phenomenon of anger toward God. The results showed that anger toward God is frequently a reaction to negative experiences, and its intensity is low, lower than the intensity of positive emotions toward God. Anger toward God correlated positively with assigning negative intentions and the responsibility for suffering to God. A moderating effect of centrality on the relation between attributions and perception of God and anger toward God was observed.     

The relation between ethnic group attachment and prosocial tendencies: The mediating role of cultural values

Studies suggest that Mexican–American youths who feel attached to their ethnic group engage in more prosocial behaviors. However, the psychological mechanisms that account for this association are not clear. Drawing on social identity and self‐categorization theories, we examined whether the association between ethnic group attachment and tendencies to engage in six distinct types of prosocial behaviors was mediated by familism and Mainstream American values among Mexican American youths. Ethnic group attachment, familism, Mainstream American values, and prosocial tendencies were assessed among 207 Mexican–American early adolescents using an interview format. Latent variable path models showed that ethnic group attachment was associated with greater tendencies to engage in compliant, emotional, dire, and anonymous helping, and that each of these associations was at least partially mediated by greater familism values. Mainstream American values were related to greater tendencies to engage in public prosocial behavior and less altruistic behavior, but did not mediate the associations between ethnic group attachment and prosocial tendencies. The theoretical and practical implications of these findings are addressed. Copyright © 2010 John Wiley & Sons, Ltd.