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.     

FINDERS,KEEPERS?: AN ANALYSIS AND VALIDATION OF A FREE-FOUND-AD POLICY

A SURVEY OF LOST AND FOUND CLASSIFIED SECTIONS IN METROPOLITAN AND SMALLER NEWSPAPERS REVEALED DISPARATE RATES BETWEEN LOST ADS AND FOUND ADS: Lost ads greatly outnumbered Found ads, probably because newspapers usually require the finders of lost personal property to pay for Found advertisements. The effect of a Free-Found-Ad policy on the rate of Found advertisements placed in the Lost and Found sections of three community newspapers was investigated using a multiple-baseline design. The results suggested that the Free-Found-Ad policy was effective in increasing the rates of Found ads in all three newspapers. To determine whether increases in Found ads resulted in increases in recovered property, a sample of individuals who placed Found ads were surveyed in both baseline and treatment conditions and asked if the found items had been claimed by their owners. The Free-Found-Ad policy appeared to be effective in increasing the amount of personal property returned. The study concluded that community newspapers can provide incentives to increase such help-giving or altruistic behaviors. The implications of this study for a general policy-research strategy are discussed.     

Altruistic or selfish? Responses when safety is threatened depend on childhood socioeconomic status

Altruism is an effective method of coping with threats. This research explored the relationship between childhood socioeconomic status (SES) and altruism under different situations. The results of five studies provided reliable evidence that safety-threat conditions moderated the relationship between childhood SES and altruism. Individuals with higher childhood SES exhibited higher altruistic intentions (Studies 1 and 2) and behaviors (Study 3) when they were manipulated to imagine a safety threat scenario (Study 1), when viewing pictures of disasters (Study 2), and when they were manipulated to believe that their health was under threat (Study 3). However, their childhood SES had no significant impact on their altruistic intentions and behaviors in relatively safe environments (Studies 1–3). This effect was again tested in more realistic environmental conditions using a large-scale survey in Study 4. In Study 5, we explored the underlying mechanism behind the earlier findings (i.e., temporal discounting).     

THE LOVE RACKET: DEFINING LOVE AND AGAPEFOR THE LOVE‐AND‐SCIENCE RESEARCH PROGRAM

Abstract. Scholars of religion and science have generated remarkable scholarship in recent years in their explorations of love. Exactly how scholars involved in this budding field believe that love and science should relate and/or be integrated varies greatly. What they share in common is the belief that issues of love are of paramount importance and that the various scientific disciplines—whether natural, social, or religious—must be brought to bear upon how best to understand love. I briefly introduce the emergence of the love‐and‐science research program and note that scholars have not done well defining what they mean by love. I suggest that the present surge in love scholarship will fail to produce the positive results that it otherwise might if love is not defined well. I provide and defend a definition of love adequate for those doing love‐and‐science research: To love is to act intentionally, in sympathetic response to others (including God), to promote well‐being. To explain better what this simple definition entails, I explore its three main phrases. Love is said to have many forms, but agape is the form to which the love‐and‐science literature most commonly refers. I comment briefly on the debates about how to best understand agape, noting sixteen different definitions proposed by major scholars. I identify weaknesses in many of them and then offer what I argue is a more adequate definition of agape as intentional response to promote well‐being when confronted by that which generates ill‐being. In short, agape repays evil with good. While research on love and science requires much more than adequate definitions, I believe that the definitions I proffer can prove useful in furthering the love‐and‐science research program.     

自爱与他爱:自恋、共情与内隐利他的关系

自恋者具有低共情的人格特征,而共情是引发利他行为的重要动力。本文通过两个实验研究试图揭示不同情境下,自恋对共情与内隐利他的影响。结果表明:(1)自恋组与非自恋组被试均存在内隐利他倾向,且自恋组的内隐利他倾向显著低于非自恋组;(2)自恋组的共情能力显著低于非自恋组,其中,自恋组在情绪共情上显著低于非自恋组被试,两组在认知共情上差异不显著;(3)共情诱发对自恋组被试的共情与内隐利他均有显著影响。启动条件下自恋组被试的共情水平与内隐利他倾向显著高于控制条件下自恋组被试,且达到与非自恋组被试相同的水平,而非自恋组被试的共情与内隐利他倾向在两种实验条件下差异不显著;(4)共情诱发显著提高了自恋组被试的情感而非认知共情水平。     

Selflessness &; Cognition

What are the cognitive mechanisms that underlie selfless conduct, both ‘thinking’ and unthinking? We first consider deliberate selflessness, a manner of selecting acts in which, in evaluating options, one expressly chooses not to weigh the potential consequences for oneself (though this formulation is seen as needing some qualification). We then turn to unthinking behavior in general, and whether we are responsible for it, as the foundation for analyzing the unthinking variety of selflessness. Using illustrative cases (Grenade Gallantry, The Well-Meaning Miner, Ignorant Ilya, Self-Disregarding Sally) we explore just what is involved in setting aside one's self-interests unthinkingly. Eventually, this account links up with work on mental compartmentalization, as it becomes apparent that unthinking selflessness encompasses both unthinking behavior (calling upon inexplicit cognitive utilization of stored images) that is selfless, and thinking behavior (calling upon reasoning with sentences) that is unthinkingly selfless (by virtue of an unreasoned, automatic shift of cognitive standpoint to a ‘compartment’ that omits information about one's self-interests). The analysis points toward a practical program for generating increased selflessness in ourselves and others.     

Directed Altruistic Living Organ Donation: Partial but not Unfair

Arguments against directed altruistic living organ donation are too weak to justify a ban. Potential donors who want to specify the non-related person or group of persons to receive their donated kidney should be accepted. The arguments against, based on considerations of motivation, fairness and (non-)anonymity (e.g. those recently cited by an advisory report of the Dutch Health Council), are presented and discussed, as well as the Dutch Governments response. Whereas the Government argues that individuals have authority with regard to the allocation of their organs, partial considerations have not been sufficiently explored. In addition, it is argued that partial relationships govern human life, are significant and should be valued highly. These relationships are at the core of accepted living kidney donation between relatives (family members, partners, friends). Respecting the particular act of living donation goes beyond respect for autonomy; it touches upon our personal and social identity. Donation, e.g. of a kidney, is not undertaken strictly for the benefit of the recipient, but also to meet the moral standards we wish to set for ourselves. This consideration, rooted in a view of moral identity, provides the basis for many forms of directed donation that are both partial and justified. If the importance of this is not recognized, social policies can be neither adequate nor effective.     

THE NATURALNESS OF CREATION AND REDEMPTIVE INTERESTS IN THEOLOGY,SCIENCE, AND TECHNOLOGY

Abstract. This paper advances ways in which the understandings of “nature” and “creation” can be seen to overlap through specialized relations between humans and their environment. The hope of redemption of nature, united with evidences of grace in the advancements of science, can become helpful guides toward a theological interpretation of technology and the emerging character of human relations with nature.     

EVOLUTION,CULTURE, AND SIN: RESPONDING TO PHILIP HEFNER'S PROPOSAL

Abstract. In his recent book, The Human Factor, Philip Hefner proposes to deepen theological understanding of the natural world and the place of humans within it. He describes humans as products of converging streams of genes and culture, and as possessors of freedom that requires them to be “created cocreators.” In accordance with the requirements of “the way things really are” (God), humans are to become divine agents in enlarging the realm of freedom in the world through self-sacrificing altruism. While Hefner's insights are admirable, his work could be viewed, in part, as a covert expression of nineteenth century liberal beliefs in progress. In fact, human culture and freedom are more ambiguous products of both good and evil, and hence we must take more cognizance of the pervasiveness of what theology has termed sin.