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Generalized Negative Reciprocity in the Dictator Game--How to Interrupt the Chain of Unfairness.

ABSTRACT: Humans are tremendously sensitive to unfairness. Unfairness provokes strong negative emotional reactions and influences our subsequent decision making. These decisions might not only have consequences for ourselves and the person who treated us unfairly but can even transmit to innocent third persons--a phenomenon that has been referred to as generalized negative reciprocity. In this study we aimed to investigate whether regulation of emotions can interrupt this chain of unfairness. Real allocations in a dictator game were used to create unfair situations. Three different regulation strategies, namely writing a message to the dictator who made an unfair offer, either forwarded or not forwarded, describing a neutral picture and a control condition in which subjects just had to wait for three minutes, were then tested on their ability to influence the elicited emotions. Subsequently participants were asked to allocate money between themselves and a third person. We show that writing a message which is forwarded to the unfair actor is an effective emotion regulation strategy and that those participants who regulated their emotions successfully by writing a message made higher allocations to a third person. Thus, using message writing as an emotion regulation strategy can interrupt the chain of unfairness.

SUBMITTER: Strang S

PROVIDER: S-EPMC4770415 | biostudies-literature | 2016 Feb

REPOSITORIES: biostudies-literature

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Project description: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. In Experiment 1, we sought to replicate Shariff and Norenzayan's demonstration of the effects of implicit religious priming on Dictator Game transfers to anonymous strangers; unlike Shariff and Norenzayan, however, we used an online environment where anonymity was virtually assured. In Experiment 2, we introduced a 'taking' option to allow greater expression of baseline selfishness. In both experiments, we sought to activate religious cognition implicitly and explicitly, and we investigated the possibility that religious priming depends on the extent to which subjects view God as a punishing, authoritarian figure. Results indicated that in both experiments, religious subjects transferred more money on average than did non-religious subjects. Bayesian analyses supported the null hypothesis that implicit religious priming did not increase Dictator Game transfers in either experiment, even among religious subjects. Collectively, the two experiments furnished support for a small but reliable effect of explicit priming, though among religious subjects only. Neither experiment supported the hypothesis that the effect of religious priming depends on viewing God as a punishing figure. Finally, in a meta-analysis of relevant studies, we found that the overall effect of implicit religious priming on Dictator Game transfers was small and did not statistically differ from zero.

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Generalized Negative Reciprocity in the Dictator Game--How to Interrupt the Chain of Unfairness.

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