An “Opting In” Paradigm for Kidney Transplantation

Almost 60,000 people in the United States with end stage renal disease are waiting for a kidney transplant. Because of the scarcity of organs from deceased donors live kidney donors have become a critical source of organs; in 2001, for the first time in recent decades, the number of live kidney donors exceeded the number of deceased donors. The paradigm used to justify putting live kidney donors at risk includes the low risk to the donor, the favorable risk-benefit ratio, the psychological benefits to the donor, altruism, and autonomy coupled with informed consent; because each of these arguments is flawed we need to lessen our dependence on live kidney donors and increase the number of organs retrieved from deceased donors.

An “opting in” paradigm would reward people who agree to donate their kidneys after they die with allocation preference should they need a kidney while they are alive. An “opting in” program should increase the number of kidneys available for transplantation and eliminate the morally troubling problem of “organ takers” who would accept a kidney if they needed one but have made no provision to be an organ donor themselves. People who “opt in” would preferentially get an organ should they need one at the minimal cost of donating their kidneys when they have no use for them; it is a form of organ insurance a rational person should find extremely attractive.

An “opting in” paradigm would simulate the reciprocal altruism observed in nature that sociobiologists believe enhances group survival. Although the allocation of organs based on factors other than need might be morally troubling, an “opting in” paradigm compares favorably with other methods of obtaining more organs and accepting the status quo of extreme organ scarcity. Although an “opting in” policy would be based on enlightened self-interest, by demonstrating the utilitarian value of mutual assistance, it would promote the attitude that self-interest sometimes requires the perception that we are all part of a common humanity.     

Manifestation of altruism: Perceptions among counselling students in the United Kingdom

Aims: The purpose of this study was to examine the applicability of a proposed model of the development of altruism, or unselfish caring for others, as perceived by counselling students in the UK. Method: Semi‐structured interviews were conducted with eight counsellors‐in‐training. The data analysis involved open coding, axial coding, and the development of a coding paradigm. Findings: The findings address the four factors (biological, cognitive, social learning, and religiosity/spirituality) proposed in the model. Additional themes included: (a) community development and sustainability, (b) altruism across the lifespan, and (c) the counselling profession. Implications: The findings suggest a relationship between altruism and counsellor success. This supports the integration of altruism within the counselling curriculum, as it relates to the British Association for Counselling and Psychotherapy (BACP) Ethical Framework (2010). Furthermore, the findings support future research focused on altruism.     

社会抑制性与父母教养方式对幼儿利他行为的影响

采用实验室实验和问卷法相结合的方法,以92名3～5岁幼儿为被试,着重探讨了社会抑制性与父母教养方式对幼儿利他行为的影响。在实验室条件下的研究结果表明,幼儿气质中的重要维度—社会抑制性影响幼儿的利他行为。爱社交的幼儿利他行为多于害羞的幼儿。权威型父母教养方式的幼儿利他行为比溺爱型的多。社会抑制性、父母教养方式对幼儿的利他行为产生交互作用。     

社会决策：自我利益与他人利益的权衡

自我利益与他人利益之间的冲突是社会决策中最重要的心理冲突之一。在自我利益与他人利益中寻求平衡是社会决策的关键。西方经济学理论在很长一段时间里认为,追求自我利益是人类行为的唯一动机。近年来越来越多的理论和实证研究表明在社会互动中,人类同时也会关心他人的利益。本文试图将自我利益和他人利益作为社会决策中利益权衡的两端,综合起来阐释诸如合作、利他、公平、利己等人类社会决策行为的重要概念,力图将纷繁的概念整合到统一、清晰的框架中。     

THE ILLUSION OF MORALITY AS SELF-INTEREST:

Abstract— One reason for people's voluntary cooperation in social dilemmas, or altruistic behavior in general, may be their belief that altruism pays off in terms of long-run self-interest. Although this is often true, it is typically false in large-scale social dilemmas among strangers. In three questionnaire studies, subjects endorsed this self-interest illusion frequently for large-scale dilemmas, such as over-fishing and pollution, in which the benefits of cooperation are delayed.     

Sex Differences in Psychological Factors Associated with Social Discounting

The social discounting paradigm is a powerful means of quantifying altruism in humans, who are typically willing to forgo some amount of personal earnings in exchange for increased earnings for another person. The amount of money that people are willing to forgo decreases with increasing social distance. In this study, we examined variables related to sex, intolerance of uncertainty, and empathy, all of which are theorized to affect the social discounting rate. Participants (27 men and 28 women) completed measures of intolerance of uncertainty, empathy, and social discounting. We found sex differences in psychological predictors of social discounting: in women, empathy (but not intolerance of uncertainty) predicts the social discounting rate, while in men, social discounting is associated with intolerance of uncertainty (but not empathy). Possible neurobiological, social, and cognitive explanations for this sex difference are discussed. Copyright © 2015 John Wiley & Sons, Ltd.     

ALTRUISM IN SUICIDE TERROR ORGANIZATIONS

In recent years, much has been learned about the strategic and organizational contexts of suicide attacks. However, motivations of the agents who commit them remain difficult to explain. In part this is because standard models of social learning as well as Durkheimian notions of sacrificial behavior are inadequate in the face of the actions of human bombers. In addition, the importance of organizational structures and practices in reinforcing commitment on the part of suicide recruits is an under-explored factor in many analyses. This essay examines the potential applicability of evolutionary models of altruism to the understanding of commitment to suicide on the part of terrorist organizational recruits. Three evolutionary models of sacrificial behavior in nonhuman species and many categories of human behavior are explored cross-organizationally: reciprocity, inclusive fitness theory, and induced altruism. Reciprocal altruism is unlikely to be a major motivator in suicide attacks because the costs exhibited by attackers are too high to be adequately compensated. However, the role of evolved self-deception in perceptions of personal death, and thus of rewards in the afterlife, is potentially illuminating. Inclusive fitness theory can help explain the motivations of attackers because rewards to kin often are offered by organizations to suicide recruits. However, suicide bombers also often act out of revenge for the loss of or injury to relatives, and inclusive fitness theory generally, as well as more specific theoretical models of retaliatory aggression, may not adequately account for the bombers' actions. Predictions from induced altruism theory appear to be well supported because suicide terror organizations tend to be tightly structured around practices intended to maintain and reinforce commitment though the manipulation of kinship-recognition cues.     

市场经济假象与善恶倒错

市场经济的本质是利己与利他的统一,并且只有在利己与利他统一之中才能担保市场经济的健康运用。可是,由于市场经济活动的主体在从事经济活动时,更多地是从思考本身利益出发,更甚者是亚当.斯密把利己作为市场经济运行的原点,因而产生了市场经济的一个假象,似乎利己是市场经济的本质。正是这种市场经济假象导致道德错识,认为利己自私在市场经济活动中具有天然的道德合理性。揭露市场经济这种假象,为善恶的各归其位具有重要意义。     

现实利他行为与网络利他行为对大学生主观幸福感的影响：多重中介模型

为探讨现实利他行为与网络利他行为对主观幸福感的影响,并着力考察现实社会支持、网络社会支持与自尊在其中所起的作用,以1064名在读大学生为被试进行问卷调查,研究结果显示：（1）现实利他行为与网络利他行为均能在一定程度上预测主观幸福感。（2）现实、网络社会支持在现实、网络利他行为对主观幸福感的影响中起中介作用。（3）现实社会支持和自尊、网络社会支持和自尊在现实、网络利他行为对主观幸福感的影响中起多重中介作用。     

New Evolutionary Perspectives on Altruism: Multilevel-Selection and Costly-Signaling Theories

Social psychological theories tend to be primarily concerned with the immediate causes of altruism, whereas evolutionary explanations focus more on the origins and ultimate functions of altruistic behavior. Recent developments in the evolutionary psychology of altruism promise an even richer understanding of this important category of social behaviors. Specifically, new perspectives offered by multilevel-selection theory and costly-signaling theory may help to shed light on some of the more problematic issues in the study of altruism.     

利他惩罚的认知机制和神经生物基础

利他惩罚是指在团体中与他人合作, 并不惜花费个人代价去惩罚不合作者以维护群体规范的一种利他行为。这种行为所具有的利他特征, 可能是人类在漫长进化过程中形成的一种特定行为模式, 是人类本性的一个组成部分。本文结合已有研究, 总结了可用于研究利他惩罚的主要范式, 回顾了利他惩罚的进化背景, 从大量实证性文献中提炼出 “不公平厌恶”及“心理理论和共情”两个维度来阐释引起利他惩罚行为的认知-情绪加工机制, 并整合了与其相关的脑神经证据, 最后对该研究领域未来的发展方向进行了展望。     

RALPH WENDELL BURHOE AND BEYOND: PROPOSALS FOR AN AGENDA

Abstract. This paper deals with Ralph Wendell Burhoe's scientific theology and his theory of altruism. Its task is a critical examination of some of the main aspects of Burhoe's approach within the dialogue between science and theology; its goal is to enhance his vision. In the first part I argue that Burhoe's concept of God can be related to the Christian concept of a God of love through his theory of altruism. The second part deals with Burhoe's way of yoking religion and science. I apply insights of evolutionary epistemology as well as Philip Hefner's fruitful suggestion that Burhoe's enterprise is unavoidably metaphysical. In the last part, I investigate Burhoe's philosophy of science and the dominant role of Western culture, including the Judeo-Christian tradition, in Burhoe's thought. Incorporation of a more critical attitude toward science within Burhoe's positivistic approach is suggested.     

ALTRUISM AND CHRISTIAN LOVE

Abstract. Sociobiological theories have had little impact on Christian concepts of neighbor love. Since sociobiological theories of altruism depict love as a form of egoistic interest in enhancing one's general fitness, they are often thought to contradict Christian theories of love. However, altruism as defined by sociobiology has more affinity with Roman Catholic views of Christian love as caritas than Protestant views of extreme agape. Sociobiological views of altruism may provide more updated models for defining the orders and priorities of love, which has been an important aspect of Roman Catholic ethics. The family's role in mediating between kin altruism and wider love for the community is investigated.     

环境损益的社会折扣:利他人格的影响

他人与自我之间的社会距离越远,则他人的获益或损失带给自我的效用就越小,此现象被称为社会折扣。虽然有一些研究探讨了金钱结果的社会折扣现象,但作为公共品的环境结果的社会折扣规律及其影响因素并未得到应有的研究。本研究以优劣空气天数为例,采用选择滴定程序,在损益两种情境下探索环境结果的社会折扣现象,并考察利他人格对社会折扣的影响。结果发现:(1)相比双曲模型,指数模型在损益两种情境下皆能更佳地拟合环境结果的社会折扣函数;(2)损益情境与社会距离的交互作用影响环境结果的社会折扣程度,损失情境下的社会折扣程度随社会距离的增加而变大的幅度大于收益情境;(3)利他人格在社会距离对社会折扣的影响中起调节作用。相比高利他人格者,低利他人格者的社会折扣受社会距离的影响较大。本研究对理解环境结果社会折扣和环保决策行为具有重要意义。     

COGNITIVE AND EVOLUTIONARY FACTORS IN THE EMERGENCE OF HUMAN ALTRUISM

One of the central tenets of Christian theology is the denial of self for the benefit of another. However, many views on the evolution of altruism presume that natural selection inevitably leads to a self‐seeking human nature and that altruism is merely a façade to cover underlying selfish motives. I argue that human altruism is an emergent characteristic that cannot be reduced to any one particular evolutionary explanation. The evolutionary processes at work in the formation of human nature are not necessarily in conflict with the possibility of altruism; rather, aspects of human nature are uniquely directed toward the care and concern of others. The relationship between altruism, human nature, and evolution can be reimagined by adopting an emergent view of the hierarchy of science and a theological worldview that emphasizes self‐renunciation. The investigation of altruism necessitates an approach that analyzes several aspects of altruistic behavior at different levels in the hierarchy of sciences. This research includes the study of evolutionary adaptations, neurological systems, cognitive functions, behavioral traits, and cultural influences. No one level is able to offer a full explanation, but each piece adds a unique dimension to a much larger puzzle.     

社会生物学伦理观评介

威尔逊通过社会生物学的研究,指出动物的社会行为有其生物学的基础。他认为人类的利他主义伦理也同样有着生物学基础,从而提出了以生物行为科学解释伦理本质的伦理观。社会生物学伦理观,是一座联接伦理学与自然科学的桥梁。当今时代,进一步深入研究社会生物学伦理观,对于完善伦理学的科学基础,对于如何恰当地开展社会伦理教育都具有重要的意义。     

An "opting in" paradigm for kidney transplantation

Almost 60,000 people in the United States with end stage renal disease are waiting for a kidney transplant. Because of the scarcity of organs from deceased donors live kidney donors have become a critical source of organs; in 2001, for the first time in recent decades, the number of live kidney donors exceeded the number of deceased donors. The paradigm used to justify putting live kidney donors at risk includes the low risk to the donor, the favorable risk-benefit ratio, the psychological benefits to the donor, altruism, and autonomy coupled with informed consent; because each of these arguments is flawed we need to lessen our dependence on live kidney donors and increase the number of organs retrieved from deceased donors. An "opting in" paradigm would reward people who agree to donate their kidneys after they die with allocation preference should they need a kidney while they are alive. An "opting in" program should increase the number of kidneys available for transplantation and eliminate the morally troubling problem of"organ takers"who would accept a kidney if they needed one but have made no provision to be an organ donor themselves. People who "opt in" would preferentially get an organ should they need one at the minimal cost of donating their kidneys when they have no use for them; it is a form of organ insurance a rational person should find extremely attractive. An "opting in" paradigm would simulate the reciprocal altruism observed in nature that sociobiologists believe enhances group survival. Although the allocation of organs based on factors other than need might be morally troubling, an "opting in" paradigm compares favorably with other methods of obtaining more organs and accepting the status quo of extreme organ scarcity. Although an "opting in" policy would be based on enlightened self-interest, by demonstrating the utilitarian value of mutual assistance, it would promote the attitude that self-interest sometimes requires the perception that we are all part of a common humanity.     

Beyond Altruism: Identity-Construction as Moral Motive in Political Explanation

This article explores conceptual issues pertaining to the role of moral motivation in political explanation. Employing data drawn from long interview with political activists from across the spectrum of American politics, I criticize both rational actor models and so-called "dual" motivational theories, that focus on altruism as the primary moral motive in politics, in contrast to the narrow focus on a certain conception of self-interest. Against both of these approaches, I offer an identity-construction approach to moral motives in politics. This model focuses on the complex interweaving of self and moral motives, and in particular focuses on the concerns political activists have for what kind of person they are and what kind of life they are living. These types of concerns are both moral and self-regarding, and therefore defy the dichotomy between self- and other-regarding at the heart of both rational actor and "dual" motivation accounts of moral motives.     

The Heritage of Ralph Wendell Burhoe for the Dialogue between Science and Theology: A German Perspective

This paper begins with some reflections on my personal experiences with Ralph Wendell Burhoe during visits to the Chicago Center for Religion and Science. I learned to know Burhoe as an interested and kind person with enormous intellectual power. In this paper I argue that integration of different concepts was the chief focus of his thinking, expressing both an ethical and a dogmatic concern. If his theory of altruism contributes to the scientific investigations into the problem of trans-kin altruism, then his vision of a scientific theology gains credibility. Such an integration is made plausible through the interpretation of altruism in light of Christian love. In fact, Burhoe's neonaturalistic approach may be a fertile resource for the dialogue between science and theology in Germany, and serve as an exemplar of Burhoe's important impact on this dialogue in general.     

金钱概念激活与金钱功能偏好对自我损耗后利他的影响

金钱启动能够提高自我损耗后个体的利他,而金钱功能也可能对损耗后个体利他产生不可忽视的影响。实验让处于自我损耗状态的被试数金钱或白纸,然后测量其利他水平及其对金钱功能的内隐偏好。结果证实了金钱启动的积极效应。此外,在数金钱和数白纸两种条件下,金钱象征性功能偏好对自我损耗后个体利他的效应是相反的。这表明,激活金钱概念与偏好金钱象征性功能都有可能补偿自我损耗后的消极影响,但两者的补偿作用是相互独立的。