Reflections upon charitable giving: A comparison of individuals from business, ‘manual’ and professional backgrounds

This paper compares three groups of individuals in their beliefs about charitable giving. Focusing upon their preferences for different kinds of needy recipients, the paper compares the views of 49 people from (a) business, (b) professional and (c) ‘manual’ backgrounds. Their justifications of need provided the basis for comparisons on the basic themes of emotional response to requests for funds, to local versus overseas aid and to the relative roles of charity and state provision. It is argued that distinctions between the groups show the need to examine specific beliefs as well as generally held ideologies about charity. In addition, a further comparison of the groups is used to argue that they exemplify differences in the actual form of the gift relationship. These differences in form show the importance of examining charitable giving within specific social contexts, as well as with reference to the various ways of raising funds.     

The moral behavior of ethics professors: Relationships among self-reported behavior,expressed normative attitude,and directly observed behavior

Do philosophy professors specializing in ethics behave, on average, any morally better than do other professors? If not, do they at least behave more consistently with their expressed values? These questions have never been systematically studied. We examine the self-reported moral attitudes and moral behavior of 198 ethics professors, 208 non-ethicist philosophers, and 167 professors in departments other than philosophy on eight moral issues: academic society membership, voting, staying in touch with one's mother, vegetarianism, organ and blood donation, responsiveness to student emails, charitable giving, and honesty in responding to survey questionnaires. On some issues, we also had direct behavioral measures that we could compare with the self-reports. Ethicists expressed somewhat more stringent normative attitudes on some issues, such as vegetarianism and charitable donation. However, on no issue did ethicists show unequivocally better behavior than the two comparison groups. Our findings on attitude-behavior consistency were mixed: ethicists showed the strongest relationship between behavior and expressed moral attitude regarding voting but the weakest regarding charitable donation. We discuss implications for several models of the relationship between philosophical reflection and real-world moral behavior.     

Can supporting a cause decrease donations and happiness? The cause marketing paradox

In two laboratory and one pilot field study, we demonstrate that cause marketing, whereby firms link products with a cause and share proceeds with it, reduces charitable giving by consumers, even when it is costless to the consumer to buy on CM (versus not); further, instead of increasing total contribution to the cause, it can decrease it. Consumers appear to realize that participating in cause marketing is inherently more selfish than direct charitable donation, and are less happy if they substitute cause marketing for charitable giving. Our results suggest that egoistic and empathetic altruism may have different effects on happiness.     

Locating Religion in the Context of Charitable Food Assistance: An Ethnographic Study of Food Banks in a Finnish City

This article explores how, for whom, and to what extent religion is part of the reality that people enter into as they seek food assistance from a religious organization. Drawing from an ethnographic study of food assistance places in a Finnish city and applying Lefebvre’s spatial triad as a theoretical approach, the article describes the role of religion in the perceived, conceived, and lived space of charitable food provision in a secular Nordic welfare state. The findings show how the role of religion in the context of food assistance is subject to particular contexts and that this role is socially produced in the practices of the food banks, in the goals of the food providers, and in the lived experiences of the food recipients. The findings suggest that charitable food assistance is a social space where divergent readings of space as either religious or secular are potentially contested. The study provides a novel approach to understanding food assistance with its interconnections with religion and poses further questions for policy development, for religious organizations engaged in charitable food provision, and for future research.     

Cheapened altruism: Discounting personally affected prosocial actors

Are charitable donors always perceived as charitable? Three studies suggest that although having a personal connection to a cause motivates much charitable giving, donors who have been personally affected by the target cause are given less “credit” for their donations, i.e., are perceived as less intrinsically charitable. These donors are perceived as having selfish motivations even when they have nothing economic or social to gain from the donation. More specifically, personally-affected donors are perceived as driven by emotional selfishness, or a desire to improve their own hedonic state rather a desire to improve the welfare of others, which lessens the charitable credit that they receive. In addition, although donors who have been personally affected by the target cause are seen as less charitable, they are perceived more favorably in other ways (e.g., more loyal).     

Positive fantasies dampen charitable giving when many resources are demanded

Previous research found that positive fantasies about an idealized future yield low energy to pursue the fantasized future. We examined how positive fantasies about the resolution of a crisis (i.e., a lack of pain medication in Sierra Leone, the risk of flooding after Hurricane Irene) influence people's agreement to donate to charitable efforts directed at crisis resolution. In three studies, positive fantasies dampened the likelihood of agreeing to donate a relatively large amount of money, effort, or time, but did not affect the likelihood of agreeing to donate a relatively small amount of these resources. The effect of positive fantasies was mediated by perceiving the donation of larger (but not smaller) amounts of resources as overly demanding. These findings suggest that charitable solicitations requesting small donations might benefit from stimulating positive fantasies in potential donors, but those requesting large donations could be hurt.     

Fear-then-relief,legitimizing a paltry contribution,and charity

IntroductionThe compliance literature describes multiple techniques of social influence. Some of them have proven effective at inducing compliance in the charity domain. One such technique is referred to as legitimizing a paltry contribution (LPC). There are theoretical grounds on which it can be assumed that this technique will be particularly effective in conditions in which a person feels relief from fear.ObjectiveThe aim of the study was to examine whether people who experience fear-relief sequences are more susceptible to the LPC technique than those in a neutral emotional state.MethodIn two field studies, some people experienced relief from fear, while others remained in a neutral emotional state. The participants were then asked to donate to a worthy cause. A request was formulated either in a standard way, or with the phrase “even a penny will help”.ResultsThe two experiments yielded consistent results. It turned out that the LPC technique was particularly effective when participants had experienced relief from fear.ConclusionsThe aforementioned pattern of results is important for the development of theoretical knowledge about techniques of social influence, and has direct practical implications.     

宗教与中国现代慈善转型——兼论慈悲、宽容、专业奉献及养成教育的价值

慈善与宗教的密切联系是人所共知的。在中国慈善事业向现代转型的历史性进程中,如何从中国的实际出发,妥善处理好宗教与慈善的关系,从而促成宗教与慈善事业发展的良性互动,是慈善事业发展所面临的一项重要课题。笔者拟从宗教与慈善的历史渊源、慈悲与宽容、宗教慈善事业与现代慈善福利服务事业的有机联系等方面展开,论述慈悲、宽容、专业奉献及养成教育的价值,并提出应该转变社会理念,促进现代慈善与宗教的良性合作机制。     

Christian Mysticism and Science: The Psychological Dimension

Abstract

In this third of three papers, I identify three fundamental psychological themes that have informed Christian mystical theology and then explore how these themes might be given further understanding via natural science. The first theme, desire, represents an ever greater love for God: an insatiability related to the limitations of human language. Such focused desire for God is likely associated with brain activity in the caudate nucleus (CN); associated permanent changes in the neuroplastic brain further enhance this desire. The second theme, discernment, is about listening to God, being open to God's graces, and waiting for the right time to make godly decisions. Such decisions reflect both cognitive and emotive skills, as verified by their overlapping neural circuits within the brain. Psychotherapy indicates that the mind can control the brain, consciously improving and directing chosen events, thus leading to enhanced discernment. The third theme is charity, which represents the universal link between love of God and love of neighbor. Neuroscience demonstrates how cognition gives rise to such features as willfulness, surrender, fragmentation and wholeness—all of which play significant roles in mystical experiences, including the evolution to charity. Love of neighbor can be taken as shared attention building on intersubjective perception; such shared attention represents a deep interaction of lovers in voluntary self-disclosure—surely the ultimate basis for charity.