Does empathy promote helping by activating altruistic motivation or concern about social evaluation? A direct replication of Fultz et al. (1986).

When people experience empathy for a needy stranger, efforts to help are often not far behind. But does empathy actually prosocial behavior? And if so, does it activate genuine concern or more self-interested motivations? To rule out the alternative hypothesis that empathy motivates prosocial behavior by generating fear of social disapproval for acting selfishly, Fultz et al. (1986) manipulated empathy for a lonely stranger using perspective-taking instructions; they also manipulated whether subjects believed their decision to help would remain anonymous.

On the evolved psychological mechanisms that make peace and reconciliation between groups possible.

If group norms and decisions foster peace, then understanding how norms and decisions arise becomes important. Here, we suggest that neither norms nor other forms of group-based decision making (such as offering restitution) can be adequately understood without simultaneously considering (i) what individual psychologies are doing and (ii) the dynamics these psychologies produce when interacting with each other.

When it comes to taxes, ownership intuitions abide by the law.

Boyer suggests that laws cannot account for ownership intuitions, but there may be situations when intuitions hew to laws almost perfectly. Laws granting governments taxation powers provide an interesting case study. We report data here suggesting that people's intuitions track law very closely, and are unaffected by manipulating a P() tag input.

Retrospective Self-Reported Childhood Experiences in Enriched Environments Uniquely Predict Prosocial Behavior and Personality Traits in Adulthood.

What features of people's childhood environments go on to shape their prosocial behavior during adulthood? Past studies linking childhood environment to adult prosocial behavior have focused primarily on adverse features, thereby neglecting the possible influence of exposure to enriched environments (e.g., access to material resources, experiences with rich cooperative relationships, and interactions with morally exemplary role models).

Evaluating Benefits, Costs, and Social Value as Predictors of Gratitude.

Although much is known about cooperation, the internal decision rules that regulate motivations to initiate and maintain cooperative relationships have not been thoroughly explored. Here, we focus on how acts of benefit delivery and perceptions of social value inform gratitude, an emotion that promotes cooperation. We evaluated alternate information-processing models to determine which inputs and internal representations best account for the intensity with which people report experiencing gratitude.

An evolutionary psychology view of forgiveness: individuals, groups, and culture.

We review the logic of an evolutionary perspective on forgiveness, highlighting how insight into the likely function of forgiveness - solving adaptive problems related to acquiring and maintaining social relationships - has productively guided research and theory. A combination of experimental, longitudinal, cross-sectional, and cross-cultural evidence supports the claim that victims' perceptions of harmdoers' relationship value and exploitation risk causally influence whether or not victims forgive harmdoers. We also review the nascent literature on the topic of intergroup forgiveness and consider how the concepts associated with interpersonal forgiveness, such as apologies, relationship value, and exploitation risk, might help us understand forgiveness between groups, cultures, and societies.

Experimental evidence that apologies promote forgiveness by communicating relationship value.

Robust evidence supports the importance of apologies for promoting forgiveness. Yet less is known about how apologies exert their effects. Here, we focus on their potential to promote forgiveness by way of increasing perceptions of relationship value.

Does religion make people more self-controlled? A review of research from the lab and life.

Religion is associated with a wide range of socially desirable behaviors and outcomes (particularly among adolescents), including lower rates of crime and delinquency, better school performance, and abstinence from risky sexual practices and substance use. What should we make of these associations? Are they causal? And if so, what are the intermediate psychological processes through which religion obtains its effects on such outcomes? With regard to this third question, we describe a decade's worth of research into a hypothesis that religion obtains its behavioral effects through its intermediate effects on self-control. In this review, we focus on evidence from experiments and longitudinal studies, which provide more rigorous tests of cause-and-effect relationships than simple cross-sectional correlational studies can.

The sex premium in religiously motivated moral judgment.

Recent theorizing suggests that religious people's moral convictions are quite strategic (albeit unconsciously so), designed to make their worlds more amenable to their favored approaches to solving life's basic challenges. In a meta-analysis of 5 experiments and a preregistered replication, we find that religious identity places a on moral judgments, causing people to judge violations of conventional sexual morality as particularly objectionable. The sex premium is especially strong among highly religious people, and applies to both legal and illegal acts.

Are women more likely to wear red and pink at peak fertility? What about on cold days? Conceptual, close, and extended replications with novel clothing colour measures.

Evolutionarily minded researchers have hypothesized that women advertise their ovulatory status by wearing red or pink clothing on relatively cold days. Many of these studies have been based on samples of women who have self-reported their clothing choices, a practice that raises questions about accuracy. In two studies, we evaluated the relationship between women's fertility and their clothing choices using four methods for measuring clothing colour: self-reports; trained raters' judgements of garment coloration in outfits that women drew onto mannequins to represent what they would wear to a party with single attractive people in attendance; automated colour coding of the mannequins; and trained raters' judgements of garment coloration as evinced in photographs that women took of themselves.

Forgiveness takes place on an attitudinal continuum from hostility to friendliness: Toward a closer union of forgiveness theory and measurement.

Researchers commonly conceptualize forgiveness as a rich complex of psychological changes involving attitudes, emotions, and behaviors. Psychometric work with the measures developed to capture this conceptual richness, however, often points to a simpler picture of the psychological dimensions in which forgiveness takes place. In an effort to better unite forgiveness theory and measurement, we evaluate several psychometric models for common measures of forgiveness.

Is Empathy the Default Response to Suffering? A Meta-Analytic Evaluation of Perspective Taking's Effect on Empathic Concern.

We conducted a series of meta-analytic tests on experiments in which participants read perspective-taking instructions-that is, written instructions to imagine a distressed persons' point of view ("imagine-self" and "imagine-other" instructions), or to inhibit such actions ("remain-objective" instructions)-and afterwards reported how much empathic concern they experienced upon learning about the distressed person. If people spontaneously empathize with others, then participants who receive remain-objective instructions should report less empathic concern than do participants in a "no-instructions" control condition; if people can deliberately increase how much empathic concern they experience, then imagine-self and imagine-other instructions should increase empathic concern relative to not receiving any instructions. Random-effects models revealed that remain-objective instructions reduced empathic concern, but "imagine" instructions did not significantly increase it.

Moral reasoning performance determines epistemic peerdom.

We offer a friendly criticism of May's fantastic book on moral reasoning: It is overly charitable to the argument that moral disagreement undermines moral knowledge. To highlight the role that reasoning quality plays in moral judgments, we review literature that he did not mention showing that individual differences in intelligence and cognitive reflection explain much of moral disagreement. The burden is on skeptics of moral knowledge to show that moral disagreement arises from non-rational origins.

Experience with anonymous interactions reduces intuitive cooperation.

The Social Heuristics Hypothesis claims that cooperation is intuitive because it is positively reinforced in everyday life, where behaviour typically has reputational consequences. Consequently, participants will cooperate in anonymous laboratory settings unless they either reflect on the one-shot nature of the interaction or learn through experience with such settings that cooperation does not promote self-interest. Experiments reveal that cognitive-processing manipulations (which increase reliance on either intuition or deliberation) indeed affect cooperation, but may also introduce confounds.

Implicit and explicit influences of religious cognition on Dictator Game transfers.

Does religion promote prosocial behaviour? Despite numerous publications that seem to answer this question affirmatively, divergent results from recent meta-analyses and pre-registered replication efforts suggest that the issue is not yet settled. Uncertainty lingers around (i) whether the effects of religious cognition on prosocial behaviour were obtained through implicit cognitive processes, explicit cognitive processes or both and (ii) whether religious cognition increases generosity only among people disinclined to share with anonymous strangers. Here, we report two experiments designed to address these concerns.

The unresponsive avenger: More evidence that disinterested third parties do not punish altruistically.

Many social scientists believe humans possess an evolved motivation to punish violations of norms-including norm violations that do not harm them directly. However, most empirical evidence for so-called altruistic punishment comes from experimental economics games that create experimental demand for third-party punishment, raising the possibility that the third-party punishment uncovered in these experiments has been motivated by a desire to appear concerned about social norms rather than by actual concern about upholding them. Here we present the results of five experiments in which we used an aggression paradigm to contrast second-party and third-party punishment with minimal experimental demand.

Digital altruists: Resolving key questions about the empathy-altruism hypothesis in an Internet sample.

Researchers have identified the capacity to take the perspective of others as a precursor to empathy-induced altruistic motivation. Consequently, investigators frequently use so-called perspective-taking instructions to manipulate empathic concern. However, most experiments using perspective-taking instructions have had modest sample sizes, undermining confidence in the replicability of results.

The effects of implicit religious primes on dictator game allocations: A preregistered replication experiment.

Shariff and Norenzayan (2007) discovered that people allocate more money to anonymous strangers in a dictator game following a scrambled sentence task that involved words with religious meanings. We conducted a direct replication of key elements of Shariff and Norenzayan's (2007) Experiment 2, with some additional changes. Specifically, we (a) collected data from a much larger sample of participants (N = 650); (b) added a second religious priming condition that attempted to prime thoughts of religion less conspicuously; (c) modified the wording of some of their task explanations to avoid deceiving our participants; (d) added a more explicit awareness probe; (e) reduced prime-probe time; and (f) performed statistical analyses that are more appropriate for non-normal data.

A series of meta-analytic tests of the depletion effect: Self-control does not seem to rely on a limited resource.

Failures of self-control are thought to underlie various important behaviors (e.g., addiction, violence, obesity, poor academic achievement).

Reassessing intertemporal choice: human decision-making is more optimal in a foraging task than in a self-control task.

Many contemporary concerns (e.g., addiction, failure to save) can be viewed as intertemporal choice problems in which the consequences of choices are realized at different times.

Longitudinal Associations Among Religiousness, Delay Discounting, and Substance Use Initiation in Early Adolescence.

Prior research indicates that religiousness is related negatively to adolescent health risk behaviors, yet how such protective effects operate is not well understood. This study examined the longitudinal associations among organizational and personal religiousness, delay discounting, and substance use initiation (alcohol, cigarette, and marijuana use). The sample comprised 106 early adolescents (10-13 years of age, 52% female) who were not using substances at Time 1.

Adulthood personality correlates of childhood adversity.

Objective: Childhood adversity has been linked to internalizing and externalizing disorders and personality disorders in adulthood. This study extends that research by examining several personality measures as correlates of childhood adversity.

Method: In a college sample self-reports were collected of childhood adversity, several scales relating to personality, and current depression symptoms as a control variable.

Publication bias and the limited strength model of self-control: has the evidence for ego depletion been overestimated?

Few models of self-control have generated as much scientific interest as has the limited strength model. One of the entailments of this model, the depletion effect, is the expectation that acts of self-control will be less effective when they follow prior acts of self-control. Results from a previous meta-analysis concluded that the depletion effect is robust and medium in magnitude (d = 0.

Explaining the relationship between religiousness and substance use: self-control matters.

Religiousness is reliably associated with lower substance use, but little research has examined whether self-control helps explain why religiousness predicts lower substance use. Building on prior theoretical work, our studies suggest that self-control mediates the relationship between religiousness and a variety of substance-use behaviors. Study 1 showed that daily prayer predicted lower alcohol use on subsequent days.

Conciliatory gestures promote forgiveness and reduce anger in humans.

Conflict is an inevitable component of social life, and natural selection has exerted strong effects on many organisms to facilitate victory in conflict and to deter conspecifics from imposing harms upon them. Like many species, humans likely possess cognitive systems whose function is to motivate revenge as a means of deterring individuals who have harmed them from harming them again in the future. However, many social relationships often retain value even after conflicts have occurred between interactants, so natural selection has very likely also endowed humans with cognitive systems whose function is to motivate reconciliation with transgressors whom they perceive as valuable and nonthreatening, notwithstanding their harmful prior actions.