The Identified Donor Effect: Disclosure of the Donor’s Name Shapes the Recipient’s Behavior

Previous research on charitable donations has examined the costs and benefits of anonymity from the perspectives of donors and charities. However, it is unclear how anonymity affects the recipients of a donation. This research examines how donor name disclosure affects recipients’ behaviors. The findings demonstrate that recipients of donations from named individuals (vs. recipients of anonymous donations) tend to regulate their behaviors to be more in line with the general goal of the donation. This occurs because name disclosure increases the salience of the donor’s identity in the mind of the recipient, which in turn leads to an increased feeling of obligation. Six lab and online studies (including two preregistered studies) and one field study assess this effect. The implications of these findings for charities, individual donors, and public policymakers are discussed.     

网络公益平台默认选项设置对个人捐赠意愿的影响及作用机制

本文探讨了在网络公益背景下默认选项金额对个人捐赠意愿的影响及其心理机制。通过4个实验, 本文发现在网络公益平台中将默认选项设置为高金额会显著地减少个人的捐赠意愿, 而感知被操控在该影响过程中起到了中介作用。具体而言, 当公益机构将默认选项的金额设置为高金额(vs. 低金额)时, 人们的被操控感知增强, 进而捐赠意愿降低, 产生了默认效应的反作用。此外, 个体道德认同水平在这一影响中发挥了调节作用。当个体道德认同水平较低时, 高金额默认选项(vs. 低金额默认选项)会降低其捐赠意愿, 而对于道德认同水平较高的个体而言, 他们的捐赠意愿在高/低金额默认选项时不存在显著差异。研究结论推进了默认效应在捐赠决策领域的理论研究, 同时对于当前快速发展的网络公益平台进行捐赠金额的设置具有重要的实践意义。     

助推爱心：利用默认选项促进捐赠行为

本研究采用实验室和现场实验的方法检验了默认选项的助推策略是否能够促进慈善捐赠行为。结果发现：（1）相较于把被试费的“保留选项”设置为默认,把“捐献选项”设置为默认时,被试捐献的概率和金额更高;（2）在多个捐款选项情景中,默认选项的设置总体上提高了默认选项被选择的概率;将最大金额选项设置为默认选项有助于提高被试平均捐赠额。这些发现表明,应用默认选项的助推策略能够有效促进人们的捐赠行为。本研究结果对减少募捐成本、提高募捐效率有所启示。     

“多”反而少：元认知推断视角下支付渠道数量对个体捐赠的影响

支付渠道通常是捐赠信息中的必要元素。研究基于元认知推断理论, 探讨了支付渠道数量因素(多个vs.单一)对个体捐赠的作用机制。通过6个实验和1个单文章元分析, 结果发现：相比单一支付渠道, 多个支付渠道反而会抑制个体捐赠的金额和意愿, 感知商业化和道德怀疑连续中介以上效应。关键原因在于, 多支付渠道在商业化背景下的频繁应用会使得人们持有“多支付渠道=商业化”的朴素信念。基于此, 个体会对多个(vs.单一)支付渠道的捐赠信息产生感知商业化的元认知推断, 进而怀疑捐赠对象的道德性, 最后弱化捐赠意愿与行为。此外, 朴素信念的可诊断性具有调节作用。具体而言, 当“多支付渠道=商业化”朴素信念的可诊断性低时, 个体将无法产生感知商业化的元认知推断过程, 从而弱化多个(vs.单一)支付渠道对个体捐赠的负面作用。     

Sympathy and callousness: The impact of deliberative thought on donations to identifiable and statistical victims

When donating to charitable causes, people do not value lives consistently. Money is often concentrated on a single victim even though more people would be helped, if resources were dispersed or spent protecting future victims. We examine the impact of deliberating about donation decisions on generosity. In a series of field experiments, we show that teaching or priming people to recognize the discrepancy in giving toward identifiable and statistical victims has perverse effects: individuals give less to identifiable victims but do not increase giving to statistical victims, resulting in an overall reduction in caring and giving. Thus, it appears that, when thinking deliberatively, people discount sympathy towards identifiable victims but fail to generate sympathy toward statistical victims.     

Attitudes toward posthumous organ donation and commitment to donate

The medical need for human organs suitable for use as transplants far exceed the supply, and is growing. More favorable attitudes about organ donation would increase people's willingness to sign posthumous donation pledges. But effective educational programs require information about the public's present views. Verbal attitude scales were constructed and administered to 110 adults, resulting in reliable measurement of two independent dimensions, prodonation and antidonation (r = .003). Cluster analysis of the instrument revealed that the positive dimension involves belief in the humanitarian benefits of organ donation and feelings of pride experienced by the donor. The negative dimension reflects fears of body mutilation and of receiving inadequate medical treatment when one's life is at risk. Pro and anti scores in combination predicted willingness to sign a donor card. A 2 X 2 analysis of variance (High-Low Positive X High-Low Negative) revealed significant main effects for both positive and negative attitude. Also, a significant interaction effect was obtained. Those subjects who had both strong positive attitudes and weak negative attitudes were especially willing to sign donor cards. Suggestions for designing educational campaigns to promote organ donation are offered.     

Perceptions of risk in intimacy and social participation

The present study examined the relations between individuals' social lives and the risks they perceived in being intimate with others. Participants maintained a variant of the Rochester Interaction Record (Wheeler & Nezlek, 1977) and completed the Risk in Intimacy Inventory (Pilkington & Richardson, 1988). The results indicated that, compared to people who perceived less risk, people who perceived more risk in intimacy had less rewarding social lives on measures of socio-emotional and socio-instrumental dimensions of interaction. Risk in intimacy concerns were particularly salient for women in their interactions with the opposite sex and for men in their interactions with the same sex. In addition, the statistical associations between perceptions of risk in intimacy and characteristics of interactions within close opposite-sex personal relationships varied as a function of participants' sex and the nature of this personal relationship.     

活体肝移植伦理相关问题的质性研究

活体肝移植术虽部分解决了供肝短缺问题,但需从活的供体身上切取部分肝脏,使其承担手术创伤甚至死亡的风险,故存在诸多伦理问题。本文应用质性研究,对7名与活体肝移植相关的不同领域专家及6名手术相关者进行访谈,采用 Nvivo9．0软件辅助对访谈资料进行了分析。探讨活体肝移植的伦理审查、供体选择及心理评估的相关伦理问题。结果显示,尽管活体肝移植手术仍在全国多家医院进行,目前政府对活体肝移植伦理审查和监管更加严格,伦理审查缺少对供体、受体的心理综合评估。因此,建议建立健全并推广死亡器官捐赠注册系统以增加肝源,减少活体肝移植对供体带来的健康风险,并开发适用的心理综合评估工具,评估结果应列入伦理审查范围。     

‘Protective donation’: When refusing a request for a donation increases the sense of vulnerability

May refusing a request for a donation be conceived as ‘tempting fate’? Do people feel more vulnerable when they do not comply with such a request? In this paper we examine the link between subjective perceptions of vulnerability and people's willingness to help address a threatening cause. Results of five studies, examining a real life situation, hypothetical scenarios and a controlled lab game with actual monetary costs and rewards, show first, that deliberately helping is positively correlated with the perceived likelihood of becoming a victim of the same misfortune. Second, we show that refusing to donate to a threatening misfortune increases sense of vulnerability. Both phenomena occur especially for people with strong belief in a just world, who believe in a causal relationship between people's behavior and their fortune (rewards and punishments).     

Relationships Between Dimensions of Depressive Experience and Perceptions of the Lives of People in General

This study examines relationships between depression and perceptions of the lives of people in general. One hundred fourteen college students completed the Center for Epidemiological Studies Depression Scale (Radloff, 1977), the Depressive Experiences Questionnaire (Blatt, D'Afflitti, & Quinlan, 1976), and two instruments that asked subjects to make judgments about the frequency of various positive and negative outcomes in other people's lives. Highly Dependent and highly Self-Critical women perceived people's lives as characterized by much misfortune, failure, and unhappiness. Unexpectedly, Efficacy scores, which are negatively related to depression, were also associated with negative perceptions of people's lives in women. Among the men, overall depression was not related to perceptions of how frequently people succeed at specific, concrete life tasks, but depressed subjects perceived others as experiencing a tow level of subjective well-being. Implications for the notion of a depressive negative bias toward the self are discussed.     

Relationships between dimensions of depressive experience and perceptions of the lives of people in general

This study examines relationships between depression and perceptions of the lives of people in general. One hundred fourteen college students completed the Center for Epidemiological Studies Depression Scale (Radloff, 1977), the Depressive Experiences Questionnaire (Blatt, D'Afflitti, & Quinlan, 1976), and two instruments that asked subjects to make judgments about the frequency of various positive and negative outcomes in other people's lives. Highly Dependent and highly Self-Critical women perceived people's lives as characterized by much misfortune, failure, and unhappiness. Unexpectedly, Efficacy scores, which are negatively related to depression, were also associated with negative perceptions of people's lives in women. Among the men, overall depression was not related to perceptions of how frequently people succeed at specific, concrete life tasks, but depressed subjects perceived others as experiencing a low level of subjective well-being. Implications for the notion of a depressive negative bias toward the self are discussed.     

A phenomenological approach to the ethics of transplantation medicine: sociality and sharing when living-with and dying-with others

Recent years have seen a rise in the number of sociological, anthropological, and ethnological works on the gift metaphor in organ donation contexts, as well as in the number of philosophical and theological analyses of giving and generosity, which has been mirrored in the ethical debate on organ donation. In order to capture the breadth of this field, four frameworks for thinking about bodily exchanges in medicine have been distinguished: property rights, heroic gift-giving, sacrifice, and gift-giving as aporia. Unfortunately, they all run into difficulties in terms of both making sense of the relational dimensions of postmortem and live organ donations and being normatively adequate in the sense of shedding light and providing guidance on ethical concerns when body parts are donated. For this reason, this article presents a phenomenological framework of giving-through-sharing, based on Maurice Merleau-Ponty’s philosophy. This framework makes sense of relational dimensions of postmortem and live organ donation. It also sheds light on three highly debated concerns in organ donation ethics: indebtedness on the part of recipients, the fact that some live donors do not experience donation as a matter of choice, and the potentially painful experience of donors’ relatives, who need to make decisions about postmortem organ donation at a time of bereavement. It can indirectly support what may be called a normalization of bodily exchanges in medicine.     

Do the myths still exist? Revisiting people's negative beliefs about organ donation upon death

The prevalence of myths preventing people partial to donation in Australia from consenting is unknown. Respondents (N?=?468: 381 donors, 26 non-donors, 61 undecided) were surveyed about their (negative) donation beliefs. Approximately 30% of donors were neutral or supported negative beliefs about organ allocation, especially donation to undesirable organ recipients and a black market organ trade. Confusion about brain death, lack of family and religious support, and discomfort with donation were negative beliefs endorsed by some respondents irrespective of donor preference. Proportionally, donors had greater trust in hospitals/doctors than other groups. Some myths still exist but may vary with donation preference.     

Extrinsic Religious Orientation and Well-Being: Is Their Negative Association Real or Spurious?

Turning to religion to seek its social benefits has been associated with poor psychological well-being. Researchers have concluded that endorsing this extrinsic and social orientation toward religion is inauthentic and unhealthy. However, few studies have focused on extrinsic-social religious orientation’s negative relationship with well-being, leaving open the possibility that their relationship is spurious. The present study argues that people endorsing an extrinsic-social religious orientation also perceive lower levels of social support in their lives, thus their turning to religion to fill this social void. As social support is important for healthy psychological functioning, perceived social support may be the critical third variable explaining why extrinsic-social religious orientation appears to have psychological costs. This study supported our expectations among undergraduates in two countries: the United States (N = 156) and the Republic of Ireland (N = 255). There were negative bivariate associations between extrinsic-social religious orientation and both perceived social support and emotional well-being. Accounting for the effects of perceived social support, however, reduced the association between the extrinsic-social religious orientation and well-being to non-significance. Thus, people endorsing an extrinsic and social orientation toward religion tend to have poor well-being because they perceive less supportive relationships in their lives.     

Deconfounding the effects of dominance and social acceptance on self-esteem.

Three studies examined the independent effects of social acceptance and dominance on self-esteem. In Studies 1 and 2, participants received false feedback regarding their relative acceptance and dominance in a laboratory group, and state self-esteem was assessed. Results indicated that acceptance and dominance feedback had independent effects on self-esteem. Study 2 showed that these effects were not moderated by individual differences in participants' self-reported responsivity to being accepted versus dominant. In Study 3, participants completed multiple measures of perceived dominance, perceived acceptance, and trait self-esteem. Results showed that both perceived dominance and perceived acceptance accounted for unique variance in trait self-esteem, but that perceived acceptance consistently accounted for substantially more variance than perceived dominance. Also, trait self-esteem was related to the degree to which participants felt accepted by specific people in their lives, but not to the degree to which participants thought those individuals perceived them as dominant.     

Social comparison processes in the experience of personal relative deprivation

Drawing on social comparison and equity theories, we investigated the role that perceived similarity of a comparison target plays in how resentful people feel about their relative financial status. In Study 1, participants tended to choose a comparison target who was better off, and they selected a target they perceived to be more similar than dissimilar along dimensions that surrounded their financial outcomes. In Study 1, perceived relative disadvantage was positively associated with resentment regardless of the perceived similarity of the comparison target. The results of Studies 2 to 5b clarified these findings by showing that being both similar and dissimilar to a target can cause resentment depending on the context. Using hypothetical and real social comparisons, we found that people are more dissatisfied with their financial outcomes when their comparative targets have the same background qualifications (i.e., are similar) but are financially better off (Studies 2, 3b, 4, and 5b). However, we also found that when the comparative financial contexts were similar (i.e., equal affluence), participants were more dissatisfied when their target for comparison had lower qualifications (i.e., was dissimilar; Studies 2, 3a, 4, and 5a). In all cases, perceptions of unfairness mediated the effects of social comparison on financial dissatisfaction. Taken together, these studies address some of the ambiguities around what it means to be similar to a target in the context of social comparisons of affluence, and they underscore the importance of perceived unfairness in the link between social comparison and resentment with one's financial status.     

Real Donors, Real Consent: Testing the Theory of Reasoned Action on Organ Donor Consent

In an attempt to apply the theory of reasoned action (TRA) to the process underlying organ donor consent, participants completed questionnaires concerning their affective responses to organ donation, as well as their intentions to donate. Participants were given the opportunity to sign an organ donor card. Those who chose to sign the card had more positive attitudes about donation, perceived donation as something that their reference group would encourage, and had stronger intentions to consent to signing a card. The current investigation extends the organ donor literature by using a true behavioral outcome measure indicating consent. Moreover, the pattern of results between attitudes, norms, intention, and behavior illustrates the usefulness of applying the TRA to yet another health-related behavior.     

Liberal Egalitarianism and Workfare

abstract In this paper we ask whether liberal egalitarians can endorse workfare policies that require that welfare recipients should work in return for their welfare benefits. In particular, we focus on the fairness‐based case for workfare, which holds that people should be responsible for their own welfare since they would otherwise impose unfair costs on others. Two versions of the fairness‐based case are considered. The first defends workfare on the grounds that it would form part of an unemployment insurance scheme that individuals would endorse under certain hypothetical conditions that are salient for the purposes of determining just public policy. The second appeals to the notion of reciprocity in order to justify the requirement that people work for their benefits. We cast doubt on both of these arguments for workfare. Neither argument shows that the unconditional provision of welfare benefits is unjust; hence, the fairness case for workfare is inconclusive.     

The persistence of welfare stigma: Does the passing of time and subsequent employment moderate the negative perceptions associated with unemployment benefit receipt?

People receiving welfare payments are stigmatized. However, previous studies of welfare recipient stereotypes have not examined whether the stigma endures after payments are no longer received and have rarely considered the stigma associated with specific categories of welfare payments. We examined whether welfare stigma endures in three experiments (total N = 873) focused on one category of welfare recipient, people receiving government income support due to their unemployment. To test if this stigmatized identity marked or scarred how people are perceived, we compared evaluations of currently unemployed benefit recipients to currently employed people who either previously received this benefit or who had no stated history of benefit receipt. Across the three experiments, we found that current recipients of unemployment benefits were evaluated as much less conscientious, less human, and poorer workers, but as somewhat more extraverted than currently employed individuals irrespective of their welfare history. Moreover, we found that currently employed individuals were evaluated similarly, regardless of whether they had a prior history of benefit receipt, and the recency of this prior benefit experience. This pattern of results suggests that receiving unemployment benefits does not scar how a person is perceived by others, but only temporarily marks how they are perceived. These findings suggest that welfare stigma may create an evaluative barrier to returning to work, but that if this barrier can be overcome there are no negative evaluations of former recipients’ character. Overall, community members seem accepting of prior benefit receipt once a person returns to work.