Does your mindfulness benefit others? A systematic review and meta‐analysis of the link between mindfulness and prosocial behaviour

Mindfulness‐based meditation practices have received substantial scientific attention in recent years. Mindfulness has been shown to bring many psychological benefits to the individual, but much less is known about whether these benefits extend to others. This meta‐analysis reviewed the link between mindfulness – as both a personality variable and an intervention – and prosocial behaviour. A literature search produced 31 eligible studies (N = 17,241) and 73 effect sizes. Meta‐analyses were conducted using mixed‐effects structural equation models to examine pooled effects and potential moderators of these effects. We found a positive pooled effect between mindfulness and prosocial behaviour for both correlational (d = .73 CI 95% [0.51 to 0.96]) and intervention studies (d = .51 CI 95% [0.37 to 0.66]). For the latter, medium‐sized effects were obtained across varying meditation types and intensities, and across gender and age categories. Preliminary evidence is presented regarding potential mediators of these effects. Although we found that mindfulness is positively related to prosociality, further research is needed to examine the mediators of this link and the contexts in which it is most pronounced.     

Effects of the presence of others on prosocial behavior: Perceived face as mediator

Previous studies have shown that the prosocial behavior of individuals may be promoted or inhibited by the presence of others. This study hypothesizes that prosocial behavior relates to the relationships among present individuals, beyond their number. This study examines whether there is a significant difference in an individual's prosocial behavior in the presence of different types of others (strangers or friends) and whether this effect is mediated by the perception of face. Two studies that used different methods of data collection were conducted. It was found that the presence of friends promotes prosocial behavior more than does the presence of strangers. In addition, perceived face plays a mediating role between the presence of different types of people and prosocial behavior.     

Encouraging children to mentalise about a perceived outgroup increases prosocial behaviour towards outgroup members

We investigated whether encouraging young children to discuss the mental states of an immigrant group would elicit more prosocial behaviour towards them and impact on their perception of a group member's emotional experience. Five‐ and 6‐year‐old children were either prompted to talk about the thoughts and feelings of this social group or to talk about their actions. Across two studies, we found that this manipulation increased the extent to which children shared with a novel member of the immigrant group who was the victim of a minor transgression. The manipulation did not lead to greater sharing towards a victim from the children's own culture and did not influence their perception of a victim's negative emotions. These results may ultimately have implications for interventions aimed at fostering positive intergroup relations within the context of immigration.     

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.     

What triggers prosocial effort? A positive feedback loop between positive activities,kindness, and well-being

Across two studies, we found evidence supporting a positive feedback loop between positive activities, kindness and well-being. In Study 1, participants were randomly assigned to one of four distinct positive activities (versus a neutral writing activity) before spending three weeks engaging in kind acts. We found that the positive activities served as triggers – that is, they predicted greater prosocial effort, which in turn predicted greater well-being immediately following the intervention and at a two-week follow-up. In Study 2, we explored the specific effects of a gratitude trigger, and extended the intervention period to six weeks. Although, we did not replicate the direct effect of the gratitude trigger on prosocial effort, people who wrote gratitude letters (versus writing about their week) reported relatively greater elevation, which predicted greater prosocial effort during the six weeks. In turn, replicating Study 1, greater effort predicted higher well-being immediately following the study.     

Bidirectional relations between different forms of prosocial behaviors and substance use among female college student athletes

Bidirectional, longitudinal relations between alcohol and marijuana use and prosocial behaviors in women college student athletes were examined. Participants were 187 female college students (M_age = 19.87 years; 91% White) who completed questionnaires on their use of marijuana and alcohol, and six forms of prosocial behaviors across 6 years (2004–2010). The findings yield overall evidence that earlier marijuana use predicted lower levels of most specific forms of prosocial behaviors for women athletes in later young adulthood. Early expressions of altruistic behaviors predicted less marijuana use in later young adulthood. Expression of public prosocial behaviors early in young adulthood predicted higher levels of hazardous drinking in late young adulthood. These novel findings have important implications for links between prosocial development and substance use in women college athletes.     

Too hot to help! Exploring the impact of ambient temperature on helping

Building on the conservation of resources model, we conducted three studies to explore the link between ambient temperature and individual prosocial behavior. In study 1, analyzing the two‐wave field data from a chain of retail stores in Eastern Europe, we find that, in hot, as opposed to normal temperatures, employees are less likely to act in a prosocial manner. In study 2, we replicate and extend these findings in a randomized controlled experiment by identifying mechanisms underlying the relationship between hot ambient temperature and helping behavior. Specifically, we find that heat increases fatigue that leads to reduction in positive affect and subsequently reduces individual helping. Finally, in study 3, we replicate these findings in a field experiment. Taken together, our study helps to explain how and through what mechanisms ambient temperature influences individual helping. The theoretical and practical implications of our findings are discussed.     

Giving,Fast and Slow: Reflection Increases Costly (but Not Uncostly) Charitable Giving

Are people intuitively generous or stingy? Does reflection make people more willing to give generous amounts to charity? Findings across the literature are mixed, with many studies finding no clear relationship between reflection and charitable giving (e.g., Hauge, Brekke, Johansson, Johansson‐Stenman, & Svedsäter, 2016 ; Tinghög et al., 2016 ), while others find that reflection negatively affects giving (e.g., Small, Loewenstein, & Slovic, 2007 ), and still others find that reflection is positively associated with giving (e.g., Lohse, Goeschl, & Diederich, 2014 ). I demonstrate that reflection consistently increases costly giving to charity. In Study 1, people were initially reluctant to give costly amounts of money to charity, but those who reflected about the decision were more willing to give. In Studies 2–3, I isolated the role of costly stakes by randomly assigning people to either an uncostly donation (Are people intuitively generous or stingy? Does reflection make people more willing to give generous amounts to charity? Findings across the literature are mixed, with many studies finding no clear relationship between reflection and charitable giving (e.g., Hauge, Brekke, Johansson, Johansson‐Stenman, & Svedsäter, 2016 ; Tinghög et al., 2016 ), while others find that reflection negatively affects giving (e.g., Small, Loewenstein, & Slovic, 2007 ), and still others find that reflection is positively associated with giving (e.g., Lohse, Goeschl, & Diederich, 2014 ). I demonstrate that reflection consistently increases costly giving to charity. In Study 1, people were initially reluctant to give costly amounts of money to charity, but those who reflected about the decision were more willing to give. In Studies 2–3, I isolated the role of costly stakes by randomly assigning people to either an uncostly donation ($0.40) or costly donation condition (e.g., $100), and randomly assigning them to decide under time pressure or after reflecting. Reflection increased their willingness to give costly amounts, but did not influence their willingness to give uncostly amounts. Similarly, the relationship between decision time and giving was positive when the stakes were costly but was relatively flat when the stakes were uncostly (Study 4). Copyright © 2017 John Wiley & Sons, Ltd.     

亲社会自主动机对青少年幸福感及亲社会行为的影响:基本心理需要满足的中介作用

本研究探讨了亲社会自主动机对青少年幸福感和亲社会行为的影响,并检验了基本心理需要满足的中介作用。研究1以293名青少年为研究对象,通过问卷法考察了亲社会自主动机、基本心理需要满足、幸福感和亲社会行为的关系;研究2以205名青少年为研究对象,通过实验法操纵亲社会自主动机（vs.受控动机）,并考察其对基本心理需要满足、幸福感和亲社会行为的影响。研究结果表明,亲社会自主动机显著正向预测青少年的幸福感和亲社会行为,并且基本心理需要满足在亲社会自主动机对幸福感和亲社会行为的预测中都起到了中介作用;相反,亲社会受控动机则不利于青少年基本心理需要的满足,进而不能有效地提升其幸福感和亲社会行为。     

Children's beliefs about the continuity of aggression

Elementary school students (N = 139) read vignettes describing aggressive peers and rated the extent to which they believed the peers' aggression would continue over time and in different contexts. Children also rated their social and moral acceptance of aggression, and how difficult it would be to help the vignette characters desist from aggression. Teachers rated participants' aggressive and prosocial behaviors. Results indicated that aggression is generally viewed as continuous across time and context, and likely to produce little acceptance. Beliefs about continuity were positively associated with perceived difficulty of changing aggression and negatively associated with social acceptance. Gender moderated the association between continuity beliefs and moral acceptance. Teacher‐rated behavior was associated with social perceptions. Findings are discussed with regard to their implications for future research as well as their potential application to the design of interventions for youth aggression. Aggress. Behav. 00:00–00, 2005. © 2005 Wiley‐Liss, Inc.