Sorting, Prices, and Social Preferences

What impact do social preferences have in market-type settings where individuals can sort in response to relative prices? We show that sorting behavior can distinguish between individuals who like to share and those who share but prefer to avoid the sharing environment altogether. In four laboratory experiments, prices and social preferences interact to determine the composition of sharing environments: Costless sorting reduces the number of sharers, even after inducing positive reciprocity. Subsidized sharing increases entry, but mainly by the least generous sharers. Costly sharing reduces entry, but attracts those who share generously. We discuss implications for real-world giving with sorting.

Ashamed to be selfish

We study a decision maker (DM) who has preferences over choice problems, which are sets of payoff-allocations between herself and a passive recipient. An example of such a set is the collection of possible allocations in the classic dictator game. The choice of an allocation from the set is observed by the recipient, whereas the choice of the set itself is not. Behaving selfishly under observation, in the sense of not choosing the normatively best allocation, inflicts shame on DM. We derive a representation that identifies DM's private ranking of allocations, her subjective norm, and shame. The normatively best allocation can be further characterized as the Nash solution of a bargaining game induced by the second-stage choice problem.Shame, selfishness, subjective norm, dictator game, Nash bargaining solution

Ashamed to be Selfish, Second Version

We study a two-stage choice problem. In the first stage, the decision maker (DM) chooses a set of payoff-allocations between herself and a passive recipient. In the second stage, DM chooses an allocation from the set. The recipient is only aware of the second stage choice. Choosing selfishly in the second stage, in the face of a fairer available alternative, may inflict shame on DM. We axiomatize a representation of DM’s preferences over sets that identifies DM’s selfish ranking, her norm of fairness and shame. It has been suggested that altruism is a prominent motive for non-selfish choice. We identify a condition under which shame to be selfish can mimic altruism, when the experimenter only records the second stage choice. An additional condition implies that the norm of fairness can be characterized as the Nash solution of a bargaining game induced by the second-stage choice problem. The representation is applied to a simple strategic situation, a game of trust.Selfishness, Fairness, Shame, Altruism

Ashamed to be Selfish

We study a two-stage choice problem, where alternatives are allocations between the decision maker (DM) and a passive recipient. The recipient observes choice behavior in stage two, while stage one choice is unobserved. Choosing selfishly in stage two, in the face of a fairer available alternative, may inflict shame on DM. DM has preferences over sets of alternatives that represent period two choices. We axiomatize a representation that identifies DM’s selfish ranking, her norm of fairness and shame. Altruism is the most prominent motive that can explain non-selfish choice. We identify a condition under which shame to be selfish can mimic altruism, when only stage-two choice is observed by the experimenter. An additional condition implies that the norm of fairness can be characterized as the Nash solution of a bargaining game induced by the second-stage choice problem. The representation is generalized to allow for finitely many recipients and applied to a simple strategic situation, a game of trust.selfishness, fairness, shame, altruism

Views and experiences of compassion in Sri Lankan students: An exploratory qualitative study

Practicing compassion has shown to reduce distress and increase emotional well-being in clinical and non-clinical populations. The existing research is primarily focused on Western populations although the concepts of compassion are heavily influenced by Asian Buddhist views. There is a dearth of compassion research conducted particularly in the Asian context. Therefore, this study aimed to explore the views and lived experiences of compassion in Sri Lankan students, to understand whether compassion is a socially embraced construct in Sri Lanka, considering that Sri Lanka is a Buddhist influenced society. Participants’ views and lived experiences of compassion towards themselves and to/from others were also investigated, with a specific focus on their perceived inhibitors and facilitators of compassion. Aims were set to identify whether Western compassion-based practices could be successfully applied to Asian societies such as Sri Lanka. An Interpretative Phenomenological Analysis approach was used to obtain and analyse qualitative data from a convenience sample of 10 Sri Lankan students, recruited from a Psychology course. The phenomenological analysis of the semi-structured face-to-face interviews elicited three predominant themes: What compassion means to me, what I make of it, and compassion through facilitators and inhibitors. The findings suggested that participants shared a similar understanding of the concept of compassion as reflected in the Western definitions. Experiences and views of compassion were shaped by several factors including religion, culture, society, and upbringing. In general, this study revealed that participants were well aware of the concept of compassion as well as its impact on their psychological well-being. Despite this, inhibitors existed in experiencing compassion. The religious and collectivistic-cultural influences need to be further explored and taken into account when implementing Western compassion-based practices to non-Western contexts such as Sri Lanka

Bernard Mandeville on hypochondria and self-liking

This article analyses how Mandeville’s Treatise of the hypochodriack and hysterick passions (1711) was received in the medical environment, and I show that this work, in spite of being unusual and of a satirical nature, was seriously read and studied by eighteenth-century physicians. In the second part I will describe hypochondria as it is intended in the Treatise, with particular attention to talking therapy. In the third part I will show that in the Fable of the bees and in the Enquiry into the origin of honour hypochondria is associated with a frustration of the desire to be esteemed, and that in light of the theory of self-liking expressed in the Fable, it is possible to account for talking therapy’s effectiveness as theorised in the Treatis

Ashamed to be Selfish

We study a two-stage choice problem, where alternatives are allocations between the decision maker (DM) and a passive recipient. The recipient observes choice behavior in stage two, while stage one choice is unobserved. Choosing selfishly in stage two, in the face of a fairer available alternative, may inflict shame on DM. DM has preferences over sets of alternatives that represent period two choices. We axiomatize a representation that identifies DM's selfish ranking, her norm of fairness and shame. Altruism is the most prominent motive that can explain non-selfish choice. We identify a condition under which shame to be selfish can mimic altruism, when only stage-two choice is observed by the experimenter. An additional condition implies that the norm of fairness can be characterized as the Nash solution of a bargaining game induced by the second-stage choice problem. The representation is generalized to allow for finitely many recipients and applied to explain a social decision maker's incentive for obfuscation

The Anti-Social Triad of Grievance Politics:An Integrated Model of Reactionism, Ressentiment, and Collective Narcissism

In this article, we undertake a comprehensive examination of reactionism, ressentiment, and collective narcissism, collectively termed as the “ anti-social triad of grievance politics.” Although these constructs are conceptually distinct, they are psycholoically intricately linked. Reactionism denotes a backward-facing political orientation, ressentiment signifies a chronic and embittered emotional mechanism, and collective narcissism reflects a precarious and wounded psychological state. Together, they constitute a potent blend of anti-social sentiments within grievance politics, yet their interconnectedness is overlooked when they are studied in isolation. Our study pioneers in establishing original connections between reactionism, ressentiment, and collective narcissism, providing empirical evidence of their coexistence and interactions. We introduce a novel scale to measure reactionism and explore its associations with existing measures of ressentiment and collective narcissism, as well as their associations with values, authoritarianism, and populism. By elucidating the tight interplay among these phenomena, we offer valuable insights into their implications for responses to social change and the essence of democracy