From self‐disclosure to prosocial behaviour: Feedback as a moderator

Prosocial behaviours and their correlates have been extensively studied; however, few studies have examined the linkage between self‐disclosure and prosocial behaviours. Three studies were conducted aimed at examining the relationship between self‐disclosure and prosocial tendencies, as well as the moderating role of feedback from the help provider's perspective. We hypothesized that participants' self‐disclosure was positively associated with his/her prosocial tendencies and that this association would be moderated by feedback received. The results generally support our hypotheses, and reveal that participants with higher levels of self‐disclosure tend to exhibit more prosocial tendencies (Studies 1 and 2), but this association was only true for those participants that received self‐disclosure feedback (Study 3). The present study suggests that, other than self‐disclosure, reciprocal feedback also plays an important role in promoting prosocial behaviours.     

Loss context enhances preferences for generosity but reduces preferences for honesty: Evidence from a combined behavioural-computational approach

The current literature has revealed mixed evidence on whether loss (vs. gain) context promotes or curtails human prosociality. The current study (N=96) aimed to address this issue by examining whether gain/loss context has distinct effects on different prosocial preferences combining computational modelling with Dictator Game and Message Game. These interactive games allow for dissociating preferences for generosity and honesty, which have been respectively associated with intuitive and deliberative systems. Our behavioural and computational modelling results indicate that loss context enhances concerns for generosity but reduces concerns for honesty. These findings support an account under the framework of dual process model asserting that loss facilitates intuitive responses during social decision-making, regardless of whether they are prosocial or proself. The current findings reconcile previous debates on the relationship between loss-gain context and human prosociality and shed light on the design of institutions to promote human prosocial behaviours.     

Susceptibility to prosocial and antisocial influence in adolescence following mindfulness training

Mindfulness training programmes have shown to encourage prosocial behaviours and reduce antisocial tendencies in adolescents. However, less is known about whether training affects susceptibility to prosocial and antisocial influence. The current study investigated the effect of mindfulness training (compared with an active control) on self-reported prosocial and antisocial tendencies and susceptibility to prosocial and antisocial influence. 465 adolescents aged 11–16 years were randomly allocated to one of two training programmes. Pre- and post-training, participants completed a social influence task. Self-reported likelihood of engaging in prosocial and antisocial behaviours did not change post-training, and regardless of training group, participants showed a higher propensity for prosocial influence than for antisocial influence. Finally, participants were less influenced by antisocial ratings following both training programmes.     

Capuchin monkeys are not prosocial in an instrumental helping task

Comparative research can shed light on the evolutionary roots and cognitive underpinnings of prosocial behavior by revealing not only positive instances of prosocial motivations in other species, but also the boundary conditions of these motivations. To explore factors that may constrain prosocial behavior, we examined whether brown capuchins (Cebus apella), which demonstrate regard for the welfare of conspecifics in other contexts, would behave prosocially in a minimal-cost instrumental helping task. We observed that when given the opportunity to share tokens that allow a conspecific to obtain food from an apparatus, capuchins showed no regard for another individual's welfare. Subjects transferred tokens to an adjacent chamber when the apparatus was present, but did so just as often when the chamber was empty as when there was a recipient present to obtain food. While capuchins are sensitive to others' welfare in some contexts, the current results suggest that they do not spontaneously produce goal-specific helping actions on behalf of a conspecific. The lack of regard for others exhibited in this context provides insights into the factors that may constrain prosocial behavior in capuchins and other primate species.     

应激环境下亲社会性的增加：来自不同类型的亲社会偏好的研究证据

人们面临对生理或者心理产生威胁的应激事件时并不一定表现出敌意和攻击,也可能表现出更强的亲社会性。研究发现,基于利他动机、规则动机、策略性动机的或者基于自我报告的亲社会偏好在应激环境下都可能增强,这可能和应激环境下直觉增强、共情提升和亲社会行为有助于改善负面情绪方面的机制有关。未来研究可以从应激的性质、诱发方式、影响机制、个体差异和发展特征等方面去理解应激增加亲社会性的条件,从而提高群体韧性。     

Religious Fundamentalism and Limited Prosociality as a Function of the Target

Two distinct research traditions have established that (a) religiosity implies prosocial tendencies, though limited to proximal targets, and (b) religious fundamentalism (RF) relates to prejudice, often because of underlying right‐wing authoritarianism (RWA). Through two studies, we investigated the idea that RF, due to underlying religiosity, also predicts prosociality that is limited to proximal rather than distal targets. Specifically, we found that RF, unlike RWA and because of religiosity, predicted prosociality towards a nonfeminist but not a feminist target in need (Experiment 1) and willingness to help friends but not unknown people in need in the same hypothetical situations (Experiment 2). Moreover, like RWA, RF implied negative attitudes towards the feminist. This limited, not extended, prosociality of people scoring high on RF was in contrast with their self‐perceptions of being universally altruistic. Fundamentalism seems to combine religiosity's qualities (in‐group prosociality) with authoritarianism's defects (out‐group derogation).     

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.     

特质敬畏对亲社会倾向的正向预测：自我超越和共情的多重中介作用

敬畏对内能影响个体的精神世界,实现自我超越,对外能使个体更多地关注他人;且自我超越也能促进个体对他人的共情关注。但目前还未有实证研究探讨敬畏是否能通过共情以及自我超越-共情的中介预测亲社会倾向。为检验这一假设,本研究招募了1347名大学生并测量了其敬畏特质、自我超越、共情和亲社会倾向。结果显示：（1）敬畏、自我超越、共情和亲社会倾向各维度两两相关显著;（2）敬畏直接预测亲社会倾向各维度,也能通过自我超越和共情的多重中介间接预测,且自我超越的中介效应最大。本研究从内、外因素进一步深化了对敬畏与亲社会倾向关系的认识,频繁的敬畏体验有助于提升个体的自我超越及对他人的共情关注,促进亲社会倾向。     

A role for affect in the link between episodic simulation and prosociality

Prospection and prosociality are hallmarks of our species. Little is known, however, about how our ability to imagine or simulate specific future events contributes to our capacity for prosociality. Here, we investigated this relationship, revealing how the affective response that arises from a simulated prosocial event motivates a willingness to help a person in need. Across two experiments, people reported being more willing to help in specific situations after simulating future helping events that elicited positive (versus negative or neutral) affect. Positive affect increased engagement of theory of mind for the person in need, which in turn informed prosocial responses. Moreover, the subjective experience of scene imagery and theory of mind systematically couple together depending on the affective valence of future simulations, providing new insight into how affective valence guides a prosocial function of episodic simulation.     

Prosociality enhances meaning in life

A central feature of meaning in life is a consideration of more than oneself. We extend this logic to suggest that altruistically motivated prosociality – acting in ways that benefit others – is a self-transcending action that may provide meaning in life. Study 1 provided evidence of a relationship between self-reported prosocial behavior and meaning in life, even after statistically controlling for personality traits and self-esteem. Study 2 provided evidence that engaging in a prosocial action, via writing notes of gratitude, increased meaning in life. Study 3 provided evidence that individuals bolster perceptions of prosociality following threats to meaning. Study 4 suggested relationship satisfaction partially mediates the link between prosocial actions and meaning in life. These studies provide initial evidence that prosociality enhances meaning in life.     

Meerkats (<Emphasis Type="Italic">Suricata suricatta</Emphasis>) fail to prosocially donate food in an experimental set-up

Although humans are usually believed to be prosocial, the evolutionary origins of prosociality are largely debated. One hypothesis is that cooperative breeding has been one major precursor to the emergence of prosociality. In vertebrates, however, experimental evidence of prosociality has been mainly gathered in non-human primates. In this study, we tested the cooperative breeding hypothesis in cooperative breeding meerkats (Suricata suricatta). In particular, we tested whether meerkats take into account partners’ benefits when distributing food rewards. Nine individuals were presented with two platforms baited with different food distributions (providing food to themselves, to a partner or both). In all conditions, the decision to operate the apparatus was based on the presence of food on the subject’s side, and not on the possible benefits to partners. Despite being cooperative breeders, meerkats in this study failed to be prosocial, suggesting that prosociality in this species may be limited to specific contexts.     

Religiosity and Prosocial Behavior Among Churchgoers: Exploring Underlying Mechanisms

Research has shown that religious beliefs and practices are related, to some extent, to prosocial behaviors, but less is known about why it is so. In addition, participating in the traditional Christian ritual (Sunday Mass) may be particularly powerful in eliciting prosocial behavior among believers. The present study explores the aspects of the Sunday Mass that may be involved in the activation of religious prosociality. The social, emotional, and cognitive aspects of the Mass were concurrently assessed among churchgoers (n = 548) across 20 different parishes. Prosociality was measured by looking at spontaneous intention to share a hypothetical lottery prize. Results showed that a positive relation found between religion and prosociality was mediated by the social aspect of the Mass. Additional analyses revealed that this social aspect also induced the emotion of love, which in turn promoted prosociality.     

Prosociality: the contribution of traits, values, and self-efficacy beliefs

The present study examined how agreeableness, self-transcendence values, and empathic self-efficacy beliefs predict individuals' tendencies to engage in prosocial behavior (i.e., prosociality) across time. Participants were 340 young adults, 190 women and 150 men, age approximately 21 years at Time 1 and 25 years at Time 2. Measures of agreeableness, self-transcendence, empathic self-efficacy beliefs, and prosociality were collected at 2 time points. The findings corroborated the posited paths of relations, with agreeableness directly predicting self-transcendence and indirectly predicting empathic self-efficacy beliefs and prosociality. Self-transcendence mediated the relation between agreeableness and empathic self-efficacy beliefs. Empathic self-efficacy beliefs mediated the relation of agreeableness and self-transcendence to prosociality. Finally, earlier prosociality predicted agreeableness and empathic self-efficacy beliefs assessed at Time 2. The posited conceptual model accounted for a significant portion of variance in prosociality and provides guidance to interventions aimed at promoting prosociality.     

Social exclusion affects aggressive driving behaviour: The mediating effect of prosocial tendencies and driving anger

Social exclusion—being rejected or ignored by individuals or groups—is a common and adverse experience in social life. As a social activity, driving behaviour can be influenced by many factors. Whether social exclusion is one of these factors is an open question. Therefore, the aim of this study is to explore the impact of the social exclusion experience on individuals and their driving behaviours and the mediating effect of prosocial tendencies and driving anger. A total of 240 (104 males and 136 females) participants from China completed a questionnaire including the Ostracism Experiences Scale (OES), the prosocial tendencies measure (PTM), the Driving Anger Scale (DAS) and the Driver Behaviour Questionnaire (DBQ). The hierarchical multiple regression analysis and pathway analysis results showed that social exclusion experience and driving anger positively predicted aberrant driving behaviours (including aggressive violations, ordinary violations, lapses and errors), while prosocial tendencies had a negative impact on aberrant driving behaviour. Moreover, prosocial tendencies and driving anger mediated the relationship between social exclusion and driver behaviour, accounting for 11.18% and 46.71% of the total effect, respectively. The chain-mediated effect of prosocial tendencies and driving anger was also significant, accounting for 5.26% of the total effect of social exclusion on driver behaviour. This study examines the mechanisms underlying social exclusion experiences that positively predict individuals' unsafe driving behaviours, thereby filling a gap in social exclusion research and suggesting new avenues of exploration into the personal and social influences that affect driving behaviours.     

The propagation of everyday prosociality in the workplace

Prosocial behaviors typically benefit those who perform them but can create mixed emotions in recipients. Yet, how does prosociality affect the well-being of those who merely observe it? The current study aimed to answer this question by experimentally prompting employees to perform prosocial acts at work (Givers), be the recipient of such acts (Receivers), or to do neither (Observers). Our focus was on everyday prosociality, which involves kind acts directed at those in one’s social circle, rather than at individuals in need. Social proximity to Givers, but not Receivers, positively predicted boosts in well-being. Indeed, social proximity to Receivers was associated with a nonsignificant trend toward decreased well-being. However, both social proximity to Givers and social proximity to Receivers predicted increases in prosocial behavior among Observers. These results suggest that prosocial behavior and its emotional benefits propagate through social networks, particularly for those in close social proximity to prosocial actors.     

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.     

Situational Affordances for Prosocial Behaviour: On the Interaction Between Honesty‐Humility and (Perceived) Interdependence

Individual differences in prosocial behaviour are well‐documented. Increasingly, there has been a focus on the specific situations in which particular personality traits predict prosocial behaviour. HEXACO Honesty‐Humility—the basic trait most consistently linked to prosocial behaviour in prior studies—has been found to predict prosociality most strongly in situations that afford the exploitation of others. Importantly, though, it may be the subjectively perceived situation that affords the behavioural expression of a trait. Following this reasoning, we tested the proposition that Honesty‐Humility would predict prosocial behaviour more strongly in situations characterised by, and perceived to contain, two dimensions of interdependence that can afford exploitation: high conflict and high power. However, across a series of incentivised economic games and two large experience sampling studies, we only found inconsistent evidence for the association between Honesty‐Humility and prosocial behaviour. Furthermore, the link between Honesty‐Humility and prosociality was neither conditional on objective interdependence nor on subjective perceptions of interdependence. Nonetheless, perceptions of conflict and power tracked objective properties of economic games and were related to prosocial behaviour in the lab and field. Future research should take individuals' subjective understanding of situations into account, which may also help understand the (generalisability of the) effect of Honesty‐Humility on prosocial behaviour. © 2019 The Authors. European Journal of Personality published by John Wiley & Sons Ltd on behalf of European Association of Personality Psychology     

Cross-national evidences of a school-based universal programme for promoting prosocial behaviours in peer interactions: Main theoretical communalities and local unicity

The purpose of this study was to evaluate the role of prosocial behaviour against aggression in a school-based universal intervention adapted in two different (non-Western) countries, Colombia and Chile. Using a randomised pretest–post-test design (and controlling for participants' gender and parents' level of education), current results highlighted different effects of a similar programme in both sites. First, the school-based universal programme designed for promoting prosocial behaviours in the peer context obtained a positive cross-national effect on prosocial behaviour rated by three informants (i.e. self, peer and teacher reports). In Colombia, this effect was moderated by the initial level of prosociality of the participants and their level of education. Mediational two-wave model corroborated that the improvement on prosocial behaviours in both countries (moderated in the case of Colombia) predicted significantly lower level of physical aggression. Characteristics of the implementation considering different cultural and historical backgrounds were discussed.     

Reciprocal Relations Among Self-Efficacy Beliefs and Prosociality Across Time

ABSTRACT The present study examined the longitudinal relations between individuals' prosociality and their self-efficacy beliefs in regard to emotional regulation and responding empathically to others' needs. The participants were 244 females and 222 males with a mean age of 17 years ( SD =1.5) at T1, 19 years ( SD =1.4) at T2, and 21 years ( SD =1.6) at T3. The findings corroborated the posited paths of relations assigning empathic self-efficacy a major role in predicting the level of individuals' prosociality. Empathic self-efficacy beliefs mediated the relations of regulative emotional self-efficacy beliefs to prosocial tendencies such as caring, sharing, helping, and empathic concern toward others. The posited conceptual model accounted for a significant portion of variance in prosociality and has implications for interventions designed to promote and sustain prosociality.     

基于直觉的亲社会性：来自社会启发式假设的思考

亲社会属性是人类的一个重要特征, 也是研究者一直关注的重点问题。大多数关于亲社会性的理论模型都有一个共同的假设：人类本能地自私, 亲社会行为是对自私进行反思控制的结果。亲社会性直觉模型却提出了相反的假设, 认为在许多情况下, 亲社会行为不需要主动控制自私冲动, 它本身就可以以直觉的(或冲动的)方式出现。亲社会性自动化的行为特征、奖赏寻求的神经特征, 以及儿童亲社会性的早期发展都为亲社会性直觉模型提供了支持性证据。社会启发式假设可以对个体的直觉亲社会性进行解释, 并从情境和个体两个方面对影响直觉亲社会性的因素进行了预测。这不仅为研究者重新思考亲社会行为的根源提供了一个新的视角, 也为未来研究提出了一些可供参考的方向。