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By Don Hucks | April 16th 2009 10:58 AM | 9 comments | Print | E-mail | Track Comments
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About Don Hucks

Don Hucks writes about science - and the people who make it - from his home near Nashville, Tennessee. He holds an M.S. in Biology from the University of Texas at Arlington, where he studied molecular... Full Bio

Suppose I give you $10. Wait. Don’t spend it yet. Suppose I give you $10 – and an opportunity to do a good deed. Let’s say you have the option of sharing the windfall with an anonymous stranger, waiting in the next room. How much do you slip under the door? Five dollars? One dollar? An empty envelope?

Altruism – a sacrifice by one individual for the benefit of another – has long been a puzzle for philosophers and scientists alike. Why is one person more charitable than another? Are there certain circumstances that favor cooperation at the expense of competition? Economist Mary Rigdon of the University of Michigan’s Research Center for Group Dynamics – and her colleagues in Michigan and at Hokkaido University and Tokyo University – have applied Game Theory to these questions, with intriguing results. 



 Game Theory provides an experimental framework for studying strategic interaction.  Such experiments often involve economic decisions – choices about money and how it should be shared among participants. There are a number of games in the experimental economist’s toolkit. The experiments conducted at the University of Michigan employed a variation known as the Dictator Game – distinguished from other models by its complete lack of reciprocity. In the Dictator Game, subjects are paired and one person in each pair – the Dictator – is given a fixed amount of money and asked to allocate it, however she sees fit, between herself and her counterpart – the Recipient. Previous experiments have shown that Dictators behave more generously when they believe they are being watched – that is, when their donations are being monitored, either by the Recipient or by an experimenter. When Dictators are assured of their anonymity in double-blind experiments – in which neither the Recipient nor the experimenter is capable of linking a particular donation to the identity of an individual Dictator – the average donation shrinks, and a higher proportion of Dictators play what theorists refer to as the dominant strategy – stiffing the Recipient and keeping the entire endowment.



In the Michigan experiments, the researchers employed such a double-blind design, but they added a twist. They randomly divided the Dictators – 51 male and 62 female University of Michigan undergrads – into 2 groups: Face and Control. Each Dictator received a decision form – a sheet of paper explaining that she had $10 to allocate between herself and a Recipient in the next room, and containing blanks in which to mark her decision. In the center of each decision form were three black dots – about a cm in diameter – in one of two configurations. Subjects in the Face group received forms on which the dots exhibited an arrow-down arrangement – two dots side by side, and another below and centered horizontally. When asked, people frequently say this configuration resembles a crude face and, in fact, neurologists have shown that this simple pattern mildly activates neural activity in a part of the brain known as the fusiform face area – a part of the temporal lobe involved in facial recognition. The Control group received decision forms on which the dots appeared in the opposite orientation – with the arrow pointing up. Experiments have shown that people are much less likely to associate this arrangement with a face. Nor does this arrangement appear to stimulate the fusiform face area of the brain.



Rigdon and company wondered whether the presence of such a seemingly weak stimulus – these vaguely perceived “watching eyes” – could diminish the Dictators’ tendency to take advantage of their anonymity. If so, they should be expected to give more. Now, it should be noted that other groups have performed “watching eyes” versions of the Dictator Game and have, in fact, observed a correlation between watching eyes and increased giving. However, these earlier experiments used more explicit representations of eyes, sometimes within partial faces. The Michigan experiments differed by virtue of the abstract minimalism of the stimulus, and in the inherent symmetry between the experimental treatment and the control.



The results – published February 23, online in advance of print, by the Journal of Economic Psychology – were dramatic. In the Control group, 40% of Dictators played the dominant strategy – giving $0 to the Recipient. In the Face group, only 25% gave $0. Additionally, the researchers considered the gender of the Dictators. Work by other groups has shown that women give, on average, more than men in the Dictator Game – a pattern which held in the Michigan experiments. Previously, however, no one had documented the effect of “watching eyes” in a gender-specific manner. Somewhat surprisingly, Rigdon and colleagues found that all of the increased giving in the Face group was the result of increased giving by men. Among women they observed no significant differences between Face and Control groups, in either the proportion playing the dominant strategy or in the average contribution. Men, however, were only a third as likely to play the dominant strategy when confronted with the “watching eyes” configuration of dots (21% vs. 63%) and their average gift more than doubled – from $1.41 to $3.00. Furthermore, it turns out that when only the Face group is considered, behavioral differences between genders disappear.  The presence of the “watching eyes” seems to have evoked in the male Dictators the same level of altruism exhibited by female dictators with or without the cue.



The authors suggest this may be a reflection of a greater level of what psychologists refer to as relational-interdependence in women. Relational-interdependence is a measure of the degree to which one views interpersonal relationships as central to one’s identity. “If a person feels more interdependent with others, she may be more likely to be generous in a charitable giving scenario regardless of the degree of social cues present.  And therefore, she would be less responsive to the stimulus provided in our experiment,” explains Mary Rigdon. The upshot is not so much that women seem to start out farther along the altruism curve than men – but that the other half can be nudged toward the same behavior with the gentlest of cues.



Bart Wilson, an economist at Chapman University, in California, says that “in general, economists are struggling with this idea or assumption that men and women take everything for themselves…  and that’s just a fiction.” He says Rigdon and colleagues’ findings add “one more piece of evidence that man is a much more sophisticated being than economists have given him credit for the last fifty years.”



An expert in the subtle dynamics of giving, Rigdon wonders at the spirit of generosity so prominent in human affairs. “You look at charitable giving.  The vast majority of people will give to charities over the years.” Indeed, according to the philanthropic organization Giving USA, charitable contributions topped $300 billion in the U.S. in 2007 – the most ever. According to the group’s website, more than 65% of households with income below $100,000 give to charity in a given year.  “As economists and as social scientists, I think we just want to understand why these people give,” Rigdon continues, “and then try to use that to understand how you can design institutions and mechanisms that can increase charitable giving.”



Economic hard times are known to present special challenges for charitable organizations – and for the people who find themselves in need of their assistance. For philanthropic endeavors, succeeding in trying times may be a matter of bridging the distances that separate us and reminding would-be donors of what connects us all – our common humanity and our inescapable interdependence.

Reference:



Mary Rigdon, Keiko Ishii, Motoki Watabe, Shinobu Kitayama, "Minimal social cues in the dictator game", Journal of Economic Psychology, 23 February 2009, (doi:10.1016/j.joep.2009.02.002)






Comments

Steve Davis's picture

“As economists and as social scientists, I think we just want to understand why these people give,” Rigdon continues...
Maybe they're asking the wrong questions Don.


Maybe they should be asking themselves "How come our training has led us to believe that people are basically selfish? And how come we failed to question that assumption?" Bart Wilson is on the right track, why not Rigdon&Co.? 



Don Hucks's picture

Hi, Steve. Thanks for your comment. Actually, I don’t see a dichotomy between Mary Rigdon’s work and Bart Wilson’s comment. In fact, I think Wilson was pointing out that Rigdon’s work  makes a valuable contribution to a growing awareness that for social organisms like us the distinction between the interests of the individual and the interests of the groups have a way of blurring.  I think Rigdon’s work highlights the fact that competition: cooperation, selfishness: altruism are far from binary variables. They involve subtle trade-offs, value judgments, rationalizations. Between the group of people who act in a purely selfish manner - keeping the entire endowment – and the group exhibiting what we might call the highest level of fairness – those opting for a 50/50 split – there are people who decide 60/40 is fair enough. For some the bar resides at 70/30. What about those people who keep $9 and give only $1? Are they selfish because they didn’t give $5? Or are even they a smidge altruistic – because they could have kept it all, but didn’t? These are very interesting questions that people like Mary Rigdon and Bart Wilson – and others in economics, psychology, and, yes, evolutionary biology – are asking. I think Rigdon’s work shows that social behaviors are deeply engrained – as evidenced by the ease with which they can be elicited. How much of that is cultural? How much is biological? How much is a product of the structures of early human societies or the evolutionary history of primates? I think these are intriguing questions, and I hope to explore some of them in future discussions.



Gerhard Adam's picture
"...for social organisms like us the distinction between the interests of the individual and the interests of the groups have a way of blurring."

I think that too many of the studies create artificial conditions, especially with economic situations that don't reflect actual social interactions.

We have the opportunity to examine institutionalized altruism and we act as if they don't even exist.  When you look at altruistic organizations like the military, police, fire, etc.  It is impossible to not recognize that these occupations sole reason for existing is that individuals are intended to potentially sacrifice themselves for the explicit benefit of saving someone else. 

In the military, it is no coincidence that we use phrases like "our troops in harms way" or "protecting our way of life".  These catch phrases are specifically intended to convey the idea that we have individuals that are acting for the security of the group.  In short, they are behaving altruistically.

A common mistake, is in assuming that simply because one may feel a sense of achievement, or even acting in one's self-interest negates the altruism.  As I've argued elsewhere, the motivation for an action is irrelevant, so long as the action manifests as cooperative, selfish, or altruistic.

It is important when examining altruism, that one identifies the "group" which is to be represented by the action.  Once that has been identified, then the altruism will follow.

For example, patriotism = military service.  religious = charity, etc.  Whatever group identity most closely resembles a valued perspective will be the one most prone to eliciting altruistic behavior.

"A common mistake, is in assuming that simply because one may feel a sense of achievement, or even acting in one's self-interest negates the altruism. As I've argued elsewhere, the motivation for an action is irrelevant, so long as the action manifests as cooperative, selfish, or altruistic."

In a sense I agree - if you give $20 to charity b/c you feel guilty or b/c you found it on the street, the outcome is the same. But you also have to consider that when the circumstances change - which no doubt they always do - the underlying motivation for performing altruism might as well. If people give to charity b/c they believe it's the right thing to do, then presumably they'll stop if they no longer believe so.

This has large consequences when you think about the modern economy. Look at people in good private firms & they seem to get along. It's instinctive to think, well, why don't we just place them in a state-run system & they'll be doing the same thing, only their higher-ups will take less of a cut of profit. This is the exact argument being used for socialized medical care. With the removal of certain incentives the whole system can collapse like a house of cards. Most people who love their jobs, for instance, wouldn't do it for free, even if they could literally live off supped up benefits.

Gerhard Adam's picture

From my perspective, the cooperation and altruism is already present.  The question you're addressing is simply how more charity can be stimulated. 

There are many people that would routinely behave altruistically, but the charity system creates an environment where it is an organizational method of funneling money which actually removes the contributor from the process of contributing.  Many people would rather buy a homeless person a lunch than give them $10 to do it themselves.  How do you differentiate that kind of charity?

The underlying problem is that people tend to not trust the large organizations so they need to be "sold" on the idea of charity (or coerced through their corporate sponsors).  So, in the end, the problem isn't whether people are charitable (or altruistic), but rather whether they can be convinced to be altruistic or charitable by proxy.



Steve Davis's picture
All good questions Don. I'll be posting an article on the subject later today, and the follow-up to that will look at those questions. It's a subject dear to my heart, I hope we come to similar conclusions!

Wyss's picture
It is astounding how intrinsic how society is to our nature. It is such an intricate balance between surviving in the context of society, and just surviving in its own right.

Fascinating article.

As I was reading it, I was trying to imagine a pair of eyes watching me from my wall - like big brother from 1984 on the telescreen. & I have to say that I was rather distracted by the imaginary big brother intensively staring at me. I wonder whether the additional eyes simply adds a distraction factor for men that isn't there for women.

There are crazy cat ladies - surrounded by hundreds of pairs of baby-esque eyes - but I wonder why you never find any crazy cat men.

Another consideration for these studies, which I'd discussed w/Gerhard previously, is that the costs/benefits of altruism is never as straightforward as Person A gives $20 to Person B, & consequently Person A loses that money & Person B gains it. The cliche in terms of the macroeconomy is that it isn't not a zero-sum game, but consider why this is so: people with different needs & skills are in different contexts, & benefit by giving/receiving different things.

Consider a cleaner fish in a coral reef. It's not that the cleaner fish is expending x amount of caloric intake in return for y amount of caloric intake. Rather, the cleaner is quite literally providing a unique *service*, the benefits of which - for both parties - is more qualitative than quantitative. I'd argue that most instances of "altruism" are more like working cleaner fish than men giving $20 to strangers. Even in the case of the latter, givers make essential decisions in who they donate to, with charity x being different from non-profit y being different from homeless person z.

I guess the argument for these types of studies is that by keeping the benefits/rewards - say, $20 to a stranger - you get a glimpse at the underlying patterns of behavior. But I worry that by keeping the benefits/rewards constant the study misses the point entirely. A fascinating manipulation I think would be to begin varying the presumed benefits/rewards by playing with context, such as changing the recipient.

Gerhard Adam's picture

Another thought, is that this study demonstrates how thoroughly ingrained altruism is in human society.  In the first place, the study is being conducted among individuals (humans) that are already, by definition, cooperative.


I can't think of a single social animal that welcomes a complete stranger without some initial barriers, and yet as humans we think that it is perfectly normal to engage with strangers for whom no bond has ever been established.  The fact that being observed could make a difference in how charitable an individual was clearly shows that in a cooperative society, there is a big cultural influence towards promoting altruism. 


Personally I would argue that this demonstrates neither selfish nor altruistic behavior but rather aberrant behavior.  In other words, precisely the sort of behavior that negates our biological roots and fosters "victim" behavior by denying our natural distrust of strangers.  If my idea is even remotely plausible, then it may explain more about why women tend to overwhelmingly be victims of various crimes than men rather than much about altruism. 



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