How to motivate people to do good for others

Erez Yoeli
TED Talk

How can we get people to do more good: to go to the polls, give to charity, conserve resources or just generally act better towards others? MIT research scientist Erez Yoeli shares a simple checklist for harnessing the power of reputations -- or our collective desire to be seen as generous and kind instead of selfish -- to motivate people to act in the interest of others. Learn more about how small changes to your approach to getting people to do good could yield surprising results.

Intentional Action Without Knowledge

Vekony, R., Mele, A. & Rose, D.
Synthese (2020).

Abstract

In order to be doing something intentionally, must one know that one is doing it? Some philosophers have answered yes. Our aim is to test a version of this knowledge thesis, what we call the Knowledge/Awareness Thesis, or KAT. KAT states that an agent is doing something intentionally only if he knows that he is doing it or is aware that he is doing it. Here, using vignettes featuring skilled action and vignettes featuring habitual action, we provide evidence that, in various scenarios, a majority of non-specialists regard agents as intentionally doing things that the agents do not know they are doing and are not aware of doing. This puts pressure on proponents of KAT and leaves it to them to find a way these results can coexist with KAT.

Conclusion

Our aim was to evaluate KAT empirically. We found that majority responses to our vignettes
are at odds with KAT. Our results show that, on an ordinary view of matters, neither knowledge nor
awareness of doing something is necessary for doing it intentionally. We tested cases of skilled action
and habitual action, and we found that, for both, people ascribed intentionality to an action at an
appreciably higher rate than knowledge and awareness.

The research is here.

Christians, Gun Rights, and the American Social Compact

David French
The Dispatch
Originally posted September 2020

Here is an excerpt:

Why would I say that Christians are celebrating Rittenhouse? For one thing, a Christian crowdfunding site has raised more than $450,000 for his legal defense. Christian writers have called him a “good Samaritan” and argued that he’s a “decent, idealistic kid who entered that situation with the desire to do good, and, in fact, did do good.” (Emphasis added.)

Rittenhouse’s case comes on the heels of the Republican decision to showcase Mark and Patricia McCloskey at the Republican National Convention, the St. Louis couple that has been criminally charged for brandishing weapons at Black Lives Matter protesters who were marching outside their home.

The McCloskeys are obviously entitled to a legal defense, and I am not opining on the legal merits of their case (again, there is much we don’t know), but as a gun-owner, I cringed at their actions. They weren’t heroic. They were reckless. Pointing a weapon at another human being is a gravely serious act. It’s inherently dangerous, and if done unlawfully it often triggers in its targets an immediate right of violent (and potentially deadly) self-defense.

At the same time, we’re seeing an increasing number of openly-armed, rifle-toting conservative vigilantes not just aggressively confronting far-left crowds in the streets, but also using their weapons to intimidate lawmakers into canceling a legislative session.

In other words, we are watching gun-owners, sometimes cheered on by Christian conservatives, breaking the social compact. They aren’t exercising their rights responsibly, they’re pushing them to the (sometimes literally) bleeding edge, pouring gasoline on a civic fire, and creating real fear in their fellow citizens.

This is exactly when a healthy conservative Christian community rises up and quite simply says, “No.” With one voice it condemns vigilantism and models civic responsibility.

The information is here.

Do We Listen to Advice Just Because We Paid for It? The Impact of Cost of Advice on Its Use

Gino, F. (2008). 

Organizational Behavior and Human 

Decision Processes, 107(2), 234–245. 

https://doi.org/10.1016/j.obhdp.2008.03.001

Abstract

When facing a decision, people often rely on advice received from others. Previous studies have shown that people tend to discount others' opinions. Yet, such discounting varies according to several factors. This paper isolates one of these factors: the cost of advice. Specifically, three experiments investigate whether the cost of advice, independent of its quality, affects how people use advice. The studies use the Judge-Advisor System (JAS) to investigate whether people value advice from others more when it costs money than when it is free, and examine the psychological processes that could account for this effect. The results show that people use paid advice significantly more than free advice and suggest that this effect is due to the same forces that have been documented in the literature to explain the sunk costs fallacy. Implications for circumstances under which people value others' opinions are discussed.

From the Discussion

Many of the decisions people make on a daily basis result from weighing their own opinions with advice from other sources. The present work explored one factor that might affect the use of advice: advice cost. In particular, the initial hypothesis was that, independent of its quality, people would weigh advice significantly more when it costs money than when it is free. This hypothesis was tested in three experiments requiring participants to answer questions about US history with or without advice from others.  The results of the studies show that participants relied more heavily on advice when it cost money than when it was free. The results also suggest that this paid-advice effect is due to the same forces that have been documented in the literature to explain prior instances of the sunk costs fallacy.  

The cost of advice affected the degree to which participants used advice but did not affect the value gained by following advice. In the studies, advice came from another participant who was randomly chosen on a question-by-question basis. On average, advisors were as equally informed or knowledgeable as judges. In fact, individuals who were history experts could not participate in the studies. Moreover, participants had no opportunity to assess the accuracy of advisors’ estimates. Nor had they the opportunity to assess the accuracy of their own estimates, as no performance feedback was provided. When advice cost money, participants weighed their personal opinions less than others’. When advice was free, they instead weighed their personal opinions more than others’.

We Don’t Know How to Warn You Any Harder. America is Dying.

Umair Haque
eand.co
Originally poste 29 Aug 20

Right about now, something terrible is happening in America. Society is one tiny step away from the final collapse of democracy, at the hands of a true authoritarian, and his fanatics. Meanwhile, America’s silent majority is still slumbering at the depth and gravity of the threat.

I know that strikes many of you as somehow wrong. So let me challenge you for a moment. How much experience do you really have with authoritarianism? Any? If you’re a “real” American, you have precisely none.

Take it from us survivors and scholars of authoritarianism. This is exactly how it happens. The situation could not — could not — be any worse. The odds are now very much against American democracy surviving.

If you don’t believe me, ask a friend. I invite everyone who’s lived under authoritarianism to comment. Those of us how have?

We survivors of authoritarianism have a terrible, terrible foreboding, because we are experiencing something we should never do: deja vu. Our parents fled from collapsing societies to America. And here, now, in a grim and eerie repeat of history, we see the scenes of our childhoods played out all over again. Only now, in the land that we came to. We see the stories our parents recounted to us happening before our eyes, only this time, in the place they brought us to, to escape from all those horrors, abuses, and depredations.

(cut)

There is a crucial lesson there. America already has an ISIS, a Taliban, an SS waiting to be born. A group of young men willing to do violence at the drop of a hat, because they’ve been brainwashed into hating. The demagogue has blamed hated minorities and advocates of democracy and peace for those young men’s stunted life chances, and they believe him. That’s exactly what an ISIS is, what a Taliban is, what an SS is. The only thing left to do by an authoritarian is to formalize it.

But when radicalized young men are killing people they have been taught to hate by demagogues right in the open, on the streets — a society has reached the beginnings of sectarian violence, the kind familiar in the Islamic world, and is at the end of democracy’s road.

The info is here.

Military AI vanquishes human fighter pilot in F-16 simulation. How scared should we be?

Sébastien Robli

nbcnews.com

Originally published 31 Aug 20

Here is an excerpt:

The AlphaDogfight simulation on Aug. 20 was an important milestone for AI and its potential military uses. While this achievement shows that AI can master increasingly difficult combat skills at warp speed, the Pentagon’s futurists still must remain mindful of its limitations and risks — both because AI remains long away from eclipsing the human mind in many critical decision-making roles, despite what the likes of Elon Musk have warned, and to make sure we don’t race ahead of ourselves and inadvertently leave the military exposed to new threats.

That’s not to minimize this latest development. Within the scope of the simulation, the AI pilot exceeded human limitations in the tournament: It was able to consistently execute accurate shots in very short timeframes; consistently push the airframe’s tolerance of the force of gravity to its maximum potential without going beyond that; and remain unaffected by the crushing pressure exerted by violent maneuvers the way a human pilot would.

All the more remarkable, Heron’s AI pilot was self-taught using deep reinforcement learning, a method in which an AI runs a combat simulation over and over again and is “rewarded” for rapidly successful behaviors and “punished” for failure. 

The article is here.

I emboldened the last sentence because of its importance.

Money, Morality and What Religion Has to Do With It

Ben Schott
bloomberg.com
Originally posted 7 August 20

In Plato’s “Euthyphro,” Socrates poses a timeless question: “Is that which is holy loved by the gods because it is holy, or is it holy because it is loved by the gods?” From this arises an equally thorny theological dilemma: Does morality derive exclusively from divinity, or can one be good without God?

Luckily, for the second question at least, we have data.

Around the world, 45% of people said that a belief in God was necessary to “be moral and have good values,” according to a Pew Research Center poll of 38,426 people in 34 ­countries, conducted from May to October 2019.

Of course, within this headline stat are a swath of regional, demographic and socioeconomic variations. In most countries surveyed, considering piety a prerequisite for morality was more common among the elderly, and it tended to be associated with the political right. Perhaps unsurprisingly, the U.S. had the widest ideological gap of any of the countries surveyed. Whereas, on average, 44% of Americans said that morality depends on religiosity, that number diverged significantly by political leaning: 24% on the left, 37% in the center and 63% on the right. This 39% right-left ideological imbalance compares to 24% in Canada, 15% in the U.K. and 9% in Sweden. (Slovakia was the only county polled where this political divide was reversed; 16% more left-leaning Slovakians said piety and morality are linked than those on the right.)

The info is here.

Blatant dehumanization in the mind's eye: Prevalent even among those who explicitly reject it?

Petsko, C. D., Lei, R., Kunst, J. R., & others
(2020, August 5).
https://doi.org/10.31234/osf.io/g7w4b

Abstract

Research suggests that some people, particularly those on the political right, have a tendency to blatantly dehumanize low-status groups. However, these findings have largely relied on self-report measures, which are notoriously subject to social desirability concerns. To better understand just how widely blatant forms of intergroup dehumanization might extend, the present paper leverages an unobtrusive, data-driven perceptual task to examine how U.S. respondents mentally represent ‘Americans’ vs. ‘Arabs’ (a low-status group in the U.S. that is often explicitly targeted with blatant dehumanization). Data from two reverse-correlation experiments (original N = 108; pre-registered replication N = 336) and seven rating studies (N = 2,301) suggest that U.S. respondents’ mental representations of Arabs are significantly more dehumanizing than their representations of Americans. Furthermore, analyses indicate that this phenomenon is not reducible to a general tendency for our sample to mentally represent Arabs more negatively than Americans. Finally, these findings reveal that blatantly dehumanizing representations of Arabs can be just as prevalent among individuals exhibiting low levels of explicit dehumanization (e.g., liberals) as among individuals exhibiting high levels of explicit dehumanization (e.g., conservatives)—a phenomenon into which exploratory analyses suggest liberals may have only limited awareness. Taken together, these results suggest that blatant dehumanization may be more widespread than previously recognized, and that it can persist even in the minds of those who explicitly reject it.

University Crime Alerts: Do They Contribute to Institutional Betrayal and Rape Myths?

Adams-Clark, A. and others
Dignity: A Journal on SexualExploitation 
and Violence: Vol. 5: Iss. 1, Article 6.
DOI: 10.23860/dignity.2020.05.01.06 

Abstract

Universities are mandated by the Clery Act (20 USC § 1092(f)) to publicize the occurrence of certain
campus crimes. Many universities rely on “Crime Alert” emails to quickly and effectively communicate when a crime has occurred. However, communications of sexual crimes are often narrow (e.g., limited to stranger-perpetrated crimes) and misleading (e.g., containing safety tips that are not applicable to most types of sexual violence). The current paper presents the results of two studies that test the effects of reading crime alert emails on subsequent endorsement of rape myths and institutional betrayal. In Study 1, participants read a typical crime alert email describing a stranger-perpetrated crime, an alternative email describing an acquaintance-perpetrated crime, or a control email describing an event unrelated to interpersonal violence. Men were significantly more likely to endorse rape myths than were women in the control condition, but not in the typical or alternative email condition. In addition, results from Study 1 indicate that issuing crime alert emails following stranger-perpetrated sexual violence leads to a sense of institutional betrayal among students who have experienced acquaintance-perpetrated violence. In Study 2, participants read a typical crime alert email or an alternative digest email. Participants who read the typical email reported higher rape myth acceptance, but not institutional betrayal, than those who read the digest email. There were also significant gender differences in student opinions of each email that suggest the digest email format may serve as a useful tool for engaging male students in the issue of campus sexual violence. Taken together, these studies provide converging evidence that university communication regarding sexual violence can either perpetuate or positively influence attitudes towards sexual violence.