When the poor give more than the rich: The role of resource evaluability on relative giving

Five experiments examined the role of resource evaluability on giving. We systematically varied participants' resources they and another potential donor received and whether they could donate to a recipient either by themselves or with the other donor. Participants in the relative advantage condition received more resources than the other donor, and those in the relative disadvantage condition received fewer resources than the other donor. The presence of the other donor made participants' resources evaluable and shaped giving: Relatively disadvantaged participants were proportionally more generous than advantaged participants but only when they could evaluate their resources. Neither the mere presence of others nor reputational concerns could explain the results. Exploratory mediation and moderation analyses further showed that relatively disadvantaged participants give proportionally more the higher and the more equal they perceive their status to the advantaged donor. This shows that the generosity of those who have less does depend on how they evaluate their status compared to other donors. Our results provide insights into the question of why and when resource asymmetries between donors result in prosocial giving and can influence fundraising strategies of charitable organizations.     

An operant analysis of human altruistic responding

Human altruistic responding (called give responding), which delivered a reinforcer to someone other than the responder, was compared to responding where the responder was the recipient of the reinforcer (called earn responding). The same type of response (button pressing), the same reinforcer (a point representing a penny), and the same reinforcer contingency (a 40-response fixed-ratio schedule) were used for both give and earn responding. Since points representing pennies were used to reinforce give and earn responding, responding for points not worth money was also assessed. Give, earn, and point responding were arranged as concurrent incompatible operants. Lowest rates were obtained for point responding. Compared to earn responding, give responding occurred at lower rates, was more susceptible to cessation when point responding was possible, extinguished more rapidly in the absence of money, and produced less responding during reconditioning compared to conditioning when reconditioning followed a period of nonreinforcement. Give responding was less when it reduced the giver's opportunity to earn. Finally, histories of getting reinforcement from others were shown to determine give responding.     

Poverty and Mental Health: Underclaiming of Welfare Benefits

The study undertaken by a local MIND welfare benefits service found that 51% of people attending a local mental health resource centre were not receiving the welfare benefits to which they were entitled. Being in receipt of correct benefit entitlement was found to be unaffected by: whether a person had a long history of using mental health services; whether they had a care manager; or whether they had previously been given benefits advice. Women were less likely to be receiving their correct benefit entitlement than men. It is argued that the only way to guarantee that people receive their full benefit entitlement is to ensure that highly trained and experienced welfare benefits advisers are readily accessible to all people who use mental health services.     

The Power to Feel Fear and The One to Feel Happiness are the Same

The centre of Adorno's Critical Theory is occupied by the theme of happiness. He speaks of the impaired life, of the unjustness of society, of murderous prejudices, of the atrocities in history, of the dissonance in art, of the unhappy consciousness, because something better can only be described from a point of opposition. Happiness cannot be objectified as possession, it always needs to be experienced subjectively, somatically. (With happiness it is like with truth: One does not have it, one is in it.) Happiness cannot be prescribed and ordered; nothing can be done to guarantee happiness. (Happiness goes beyond doing.) Happiness (like fear) has to do with being open to experience which can overwhelm the self. Sexual and aesthetical experience are models for such overwhelming happiness. The sensation of happiness always is very personal, but in this experience the individual leaves its particularity behind. One has to differentiate between goal and object: Happiness may be a goal, but not it itself, only what obstructs it, can be an object of Critical Theory.     

Gift Recipients’ Beliefs About Occasion-based and Nonoccasion-based Gifts: The Importance of Signaling Care and Meeting Expectations in Gift Giving

Most gifts are occasion-based as opposed to nonoccasion-based. That is, most gifts are given in the presence of a special occasion, rather than in the absence of one. Across a series of scenario-based studies, the present research demonstrates that, despite occasion-based gifts being much more common, recipients anticipate that their happiness levels will be quite high when receiving nonoccasion-based gifts, varying little with gift quality. In contrast, they anticipate that their happiness levels will not always be high when receiving occasion-based gifts, varying greatly with gift quality. These diverging outcomes arise because the caliber of gift that is required to signal care and thus meet a recipient’s expectation is much lower for nonoccasion-based gifts than for occasion-based ones. Critically, givers misforecast recipients’ anticipated positive reactions to nonoccasion-based gifts, helping to explain why these gifts are, unfortunately, rather rare.     

The Role of Anticipated Regret in Advice Taking

Across five studies, we demonstrate that anticipated future regret influences receptiveness to advice. While making a revision to one's own judgment based on advice, people can anticipate two kinds of future regret: (a) the regret of following non‐beneficial advice and (b) the regret of ignoring beneficial advice. In studies 1a (scenario task) and 1b (judgment task), we find that anticipated regret from erring after following advice is greater than anticipated regret from erring after ignoring advice. Furthermore, receptiveness decreases as the difference between anticipated regret from following and from ignoring advice increases. In study 2, we demonstrate that perceived justifiability of one's own initial decision is greater than that of advice. This difference in perceived justifiability influences anticipated regret and that, in turn, influences receptiveness. In study 3, we investigate the effect of advisor's expertise on perceived justifiability, anticipated regret, and receptiveness. In study 4, we propose and test an intervention to improve receptiveness based on self‐generation of advice justifications. Participants who were asked to self‐generate justifications for the advice were more receptive to it. This effect was mediated by perceived justifiability and anticipated regret. These findings shed further light on what prevents people from being receptive to advice and how this can be improved. Copyright © 2017 John Wiley & Sons, Ltd.     

无意识情绪对建议接受的影响

以101名大学生为被试,用掩蔽刺激启动无意识情绪,探讨无意识情绪对建议接受程度的影响,并分析自信度在其中的作用.结果表明:(1)相较于中性情绪,无意识正性情绪或无意识负性情绪会使个体更倾向于采纳他人建议,且无意识负性情绪的作用更明显;(2)个体的自信度水平在情绪和建议接受度之间具有调节作用;(3)在接受建议后,无意识负性情绪和无意识正性情绪组个体的自信度提升量高于中性情绪组,且无意识负性情绪组提高更多.     

The impact of career websites: what's the evidence?

ABSTRACT

Careers provision for young people in the UK is being re-formulated on the basis of a central role for career websites but this policy is based on unproven assumptions about their value. In this article we consider the use and impact of the two main career websites in Scotland on pupils' career management skills. We found that pupils at risk of not achieving positive post-school destinations were less likely to use the websites, as were minority ethnic pupils. Although similar in functions, the two websites differed in their effect: one had no impact while the other impacted on only one aspect of pupils' career management skills. Careers policy needs to be informed by more extensive research on career websites.     

Telling Others to Do What You Believe Is Morally Wrong: The Case of Confucius and Zai Wo

Can it ever be morally justifiable to tell others to do what we ourselves believe is morally wrong to do? The common sense answer is no. It seems that we should never tell others to do something if we think it is morally wrong to do that act. My first goal is to argue that in Analects 17.21, Confucius tells his disciple not to observe a ritual even though Confucius himself believes that it is morally wrong that one does not observe the ritual. My second goal is to argue against the common sense answer and explain how Confucius can be justified in telling his disciple to do what Confucius thought was wrong. The first justification has to do with telling someone to do what is second best when the person cannot do what is morally best. The second justification has to do with the role of a moral advisor.