Altruism and selfishness

Many situations in human life present choices between (a) narrowly preferred particular alternatives and (b) narrowly less preferred (or aversive) particular alternatives that nevertheless form part of highly preferred abstract behavioral patterns. Such alternatives characterize problems of self-control. For example, at any given moment, a person may accept alcoholic drinks yet also prefer being sober to being drunk over the next few days. Other situations present choices between (a) alternatives beneficial to an individual and (b) alternatives that are less beneficial (or harmful) to the individual that would nevertheless be beneficial if chosen by many individuals. Such alternatives characterize problems of social cooperation; choices of the latter alternative are generally considered to be altruistic. Altruism, like self-control, is a valuable temporally-extended pattern of behavior. Like self-control, altruism may be learned and maintained over an individual's lifetime. It needs no special inherited mechanism. Individual acts of altruism, each of which may be of no benefit (or of possible harm) to the actor, may nevertheless be beneficial when repeated over time. However, because each selfish decision is individually preferred to each altruistic decision, people can benefit from altruistic behavior only when they are committed to an altruistic pattern of acts and refuse to make decisions on a case-by-case basis.     

Revisiting Nagel on Altruism

Abstract

In this paper, I pursue an interpretive goal and a critical goal. My interpretive goal is to offer a clear restatement of Nagel's argument for a requirement of altruism (as found in The Possibility of Altruism). My critical goal is to explain why this argument is unsuccessful, and to make a case for the thesis that any argument of its kind must fail.     

Altruism and Boundary Violation

ABSTRACT

The desire to help others is a common motivation for becoming a therapist, and boundary crossings are an expectable part of psychotherapeutic work. However, progression to boundary violation is rare. The concept of an altruistic boundary violation is presented and illustrated with detailed clinical material drawn from the analysis of Mrs. A,¹ a generally ethical therapist, whose violation of the therapist/patient boundary with her patient, M, began as an altruistically motivated enactment and boundary crossing. In Mrs. A’s case, and arguably in all similar altruistic boundary violations, a specific fit existed between patient and therapist. The intense need to rescue this particular patient was fueled by Mrs. A’s history of early physical and abandonment trauma, which increased her vulnerability to overidentification with her traumatized patient. The stress of relocation to another city and closing her practice further magnified her susceptibility. The complex clinical, professional, ethical, and legal issues inherent in consulting on such a case are discussed. I describe my countertransference and my parallel enactment, an initial crossing of the boundary between the roles of supervisor and therapist.     

Effective Altruism and its Critics

Effective altruism is a philosophy and a social movement that aims to revolutionise the way we do philanthropy. It encourages individuals to do as much good as possible, typically by contributing money to the best‐performing aid and development organisations. Surprisingly, this approach has met with considerable resistance among activists and aid providers who argue that effective altruism is insensitive to justice insofar as it overlooks the value of equality, urgency and rights. They also hold that the movement suffers from methodological bias, reaching mistaken conclusions about how best to act for that reason. Finally, concerns have been raised about the ability of effective altruism to achieve systemic change. This article weighs the force of each objection in turn, and looks at responses to the challenge they pose.     

Parochial Altruism and Political Ideology

Parochial altruism refers to the propensity to direct prosocial behavior toward members of one's own ingroup to a greater extent than toward those outside one's group. Both theory and empirical research suggest that parochialism may be linked to political ideology, with conservatives more likely than liberals to exhibit ingroup bias in altruistic behavior. The present study, conducted in the United States and Italy, tested this relationship in the context of the COVID-19 pandemic, assessing willingness to contribute money to charities at different levels of inclusiveness—local versus national versus international. Results indicated that conservatives contributed less money overall and were more likely to limit their contribution to the local charity while liberals were significantly more likely to contribute to national and international charities, exhibiting less parochialism. Conservatives and liberals also differed in social identification and trust, with conservatives higher in social identity and trust at the local and national levels and liberals higher in global social identity and trust in global others. Differences in global social identity partially accounted for the effects of political ideology on donations.     

Self‐Protective Altruism

Prosocial behavior accentuates the tension between two conflicting human motivations, self‐interest and belongingness. Responding to the needs of others may compromise self‐interest. Acting callously, however, may lead to social disproval. These antagonistic responses are existentially meaningful as belongingness and self‐esteem have been found to regulate death anxiety. In this paper I critically examine three possible hypotheses concerning the tension between egotism and prosociality from a terror management perspective. The first hypothesis, the carpe diem hypothesis, suggests that when death is salient egotistic self‐interest overrides other‐oriented responses. The second hypothesis, the norm salience hypothesis, suggests that when death is salient people will respond according to the momentarily accessible social norm. The third hypothesis, the self‐protective altruism hypothesis, argues that when the prosocial cause reminds people of their fragile, mortal nature people will turn away from helping when death is salient, but when the prosocial cause is benign death salience will increase prosocial responding.     

利他主义：直觉的问题

利他主义是西方伦理学中的一个重要话题.但传统的利他主义观念总是以个体的自我牺牲为前提的.本文对此进行了适度的澄清和改写.它强调利他主义的伦理态度应以理性为基础.这种以理性为基础的利他主义既不是出于自利,也不是出于仁慈、同情,而仅仅是为他人利益着想的行动意愿.     

A Reinforcement Account of Altruism

The Psychological Record - The foundation of modern behavior science is the selection of behavior by its consequences. So, behavior that benefits an organism should be maintained (through...     

Altruism predicts mating success in humans

In order for non‐kin altruism to evolve, altruists must receive fitness benefits for their actions that outweigh the costs. Several researchers have suggested that altruism is a costly signal of desirable qualities, such that it could have evolved by sexual selection. In two studies, we show that altruism is broadly linked with mating success. In Study 1, participants who scored higher on a self‐report altruism measure reported they were more desirable to the opposite sex, as well as reported having more sex partners, more casual sex partners, and having sex more often within relationships. Sex moderated some of these relationships, such that altruism mattered more for men's number of lifetime and casual sex partners. In Study 2, participants who were willing to donate potential monetary winnings (in a modified dictator dilemma) reported having more lifetime sex partners, more casual sex partners, and more sex partners over the past year. Men who were willing to donate also reported having more lifetime dating partners. Furthermore, these patterns persisted, even when controlling for narcissism, Big Five personality traits, and socially desirable responding. These results suggest that altruists have higher mating success than non‐altruists and support the hypothesis that altruism is a sexually selected costly signal of difficult‐to‐observe qualities.     

Altruism, Grief, and Identity

The divide between oneself and others has made altruism seem irrational to some thinkers, as Sidgwick points out. I use characterizations of grief, especially by St. Augustine, to question the divide, and use a composition-as-identity metaphysics of parts and wholes to make literal sense of those characterizations.