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Animalia (book)
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439. Police 440. Prisoner 441. Pygmy 442. Punch & Judy 443. Pope 444. Peace 445. Pirate 446. Patch 447. Peg leg 448. Prince 449. Princess 450. Pendant 451. Palace 452. Pagoda 453. Parachute 454. Pegasus 455. Pisa (Leaning Tower) 456. Parthenon 457. Palm tree 458. Pyramid 459. Paris 460. Peninsula 461. Penguin 462. Pool 463. Pathway 464. Procession 465. Platypus 466. Pan 467. Pumpkin 468. Pheasant 469. Partridge 470. Puffin 471. Pelican 472. Porcupine 473. Panda 474. Parcel 475. Pliers 476. Plow 477. Pitchfork 478. Pick 479. Pine tree 480. Pansy 481. Poison ivy 482. Periscope 483. Porpoise 484. Piano 485. Popeye 486. Phoenix 487. Potato 488. Plum 489. Painter 490. Palette 491. Paint 492. Paintbrush 493. Peach 494. Pear 495. Pomegranate 496. Pineapple 497. Pussy-willows 498. Pavilion 499. Pulley 500. Pump 501. Plaque 502. Prism 503. Peas 504. Pearl Q 505. Quartz 506. Quicksand 507. Quarter 508. Quoits 509. Queen
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Animalia (book). 439. Police 440. Prisoner 441. Pygmy 442. Punch & Judy 443. Pope 444. Peace 445. Pirate 446. Patch 447. Peg leg 448. Prince 449. Princess 450. Pendant 451. Palace 452. Pagoda 453. Parachute 454. Pegasus 455. Pisa (Leaning Tower) 456. Parthenon 457. Palm tree 458. Pyramid 459. Paris 460. Peninsula 461. Penguin 462. Pool 463. Pathway 464. Procession 465. Platypus 466. Pan 467. Pumpkin 468. Pheasant 469. Partridge 470. Puffin 471. Pelican 472. Porcupine 473. Panda 474. Parcel 475. Pliers 476. Plow 477. Pitchfork 478. Pick 479. Pine tree 480. Pansy 481. Poison ivy 482. Periscope 483. Porpoise 484. Piano 485. Popeye 486. Phoenix 487. Potato 488. Plum 489. Painter 490. Palette 491. Paint 492. Paintbrush 493. Peach 494. Pear 495. Pomegranate 496. Pineapple 497. Pussy-willows 498. Pavilion 499. Pulley 500. Pump 501. Plaque 502. Prism 503. Peas 504. Pearl Q 505. Quartz 506. Quicksand 507. Quarter 508. Quoits 509. Queen
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496. Pineapple 497. Pussy-willows 498. Pavilion 499. Pulley 500. Pump 501. Plaque 502. Prism 503. Peas 504. Pearl Q 505. Quartz 506. Quicksand 507. Quarter 508. Quoits 509. Queen 510. Quilt 511. Queensland 512. Queue R 511. Rust 512. Radar 513. Raspberry 514. Raccoon 515. Rhododendron 516. Roman numerals 517. Ruby 518. Ring 519. Razor 520. Roller skate 521. Reindeer 522. Roulette 523. Rake 524. Rifle 525. Revolver 526. Refrigerator 527. Rabbit 528. Rolling pin 529. Register 530. Rose 531. Raven 532. Ram 533. Rat 534. Rowboat 535. Rooster 536. Rattlesnake 537. Robin 538. Rocking horse 539. Rocking chair 540. Radius 541. Rip 542. Racket 543. Recorder 544. Rocket S 545. Sapphire 546. Soup 547. Stump 548. Scorpion 549. Sieve 550. Sandcastle 551. Sloop 552. Schooner 553. Shark 554. Scarf 555. Spider 556. Spur 557. Sheriff 558. Sling 559. Scab 560. Sickle 561. Scythe 562. Slippers 563. Sandwich 564. Sunflower
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Animalia (book). 496. Pineapple 497. Pussy-willows 498. Pavilion 499. Pulley 500. Pump 501. Plaque 502. Prism 503. Peas 504. Pearl Q 505. Quartz 506. Quicksand 507. Quarter 508. Quoits 509. Queen 510. Quilt 511. Queensland 512. Queue R 511. Rust 512. Radar 513. Raspberry 514. Raccoon 515. Rhododendron 516. Roman numerals 517. Ruby 518. Ring 519. Razor 520. Roller skate 521. Reindeer 522. Roulette 523. Rake 524. Rifle 525. Revolver 526. Refrigerator 527. Rabbit 528. Rolling pin 529. Register 530. Rose 531. Raven 532. Ram 533. Rat 534. Rowboat 535. Rooster 536. Rattlesnake 537. Robin 538. Rocking horse 539. Rocking chair 540. Radius 541. Rip 542. Racket 543. Recorder 544. Rocket S 545. Sapphire 546. Soup 547. Stump 548. Scorpion 549. Sieve 550. Sandcastle 551. Sloop 552. Schooner 553. Shark 554. Scarf 555. Spider 556. Spur 557. Sheriff 558. Sling 559. Scab 560. Sickle 561. Scythe 562. Slippers 563. Sandwich 564. Sunflower
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551. Sloop 552. Schooner 553. Shark 554. Scarf 555. Spider 556. Spur 557. Sheriff 558. Sling 559. Scab 560. Sickle 561. Scythe 562. Slippers 563. Sandwich 564. Sunflower 565. Snowshoes 566. Skis 567. Stretcher 568. Spy 569. Stitch 570. Screwdriver 571. Screw 572. Shifter (Wrench) 573. Shrug 574. Spade 575. Shovel 576. Sledgehammer 577. Scissors 578. Shears 579. Saw 580. Scalpel 581. Shack 582. Scooter 583. Satchel 584. Sundae 585. Straw 586. Spaghetti 587. Strawberry 588. Spoon 589. Saturn 590. Seesaw 591. Spring 592. Sneeze 593. Shepherd 594. Staff 595. Scarecrow 596. Sloth 597. Stork 598. Spoonbill 599. Safe 600. Shrew 601. Skipping rope 602. Scroll 603. Stamp 604. Soccer 605. Swimmer 606. Snorkel 607. Syringe 608. Siphon 609. Stethoscope 610. Starfish 611. Snail 612. Slug 613. Sphinx 614. Sprocket 615. Spinning wheel 616. Spool 617. Stool 618. Space shuttle 619. Satellite 620. Sombrero 621. Serape
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Animalia (book). 551. Sloop 552. Schooner 553. Shark 554. Scarf 555. Spider 556. Spur 557. Sheriff 558. Sling 559. Scab 560. Sickle 561. Scythe 562. Slippers 563. Sandwich 564. Sunflower 565. Snowshoes 566. Skis 567. Stretcher 568. Spy 569. Stitch 570. Screwdriver 571. Screw 572. Shifter (Wrench) 573. Shrug 574. Spade 575. Shovel 576. Sledgehammer 577. Scissors 578. Shears 579. Saw 580. Scalpel 581. Shack 582. Scooter 583. Satchel 584. Sundae 585. Straw 586. Spaghetti 587. Strawberry 588. Spoon 589. Saturn 590. Seesaw 591. Spring 592. Sneeze 593. Shepherd 594. Staff 595. Scarecrow 596. Sloth 597. Stork 598. Spoonbill 599. Safe 600. Shrew 601. Skipping rope 602. Scroll 603. Stamp 604. Soccer 605. Swimmer 606. Snorkel 607. Syringe 608. Siphon 609. Stethoscope 610. Starfish 611. Snail 612. Slug 613. Sphinx 614. Sprocket 615. Spinning wheel 616. Spool 617. Stool 618. Space shuttle 619. Satellite 620. Sombrero 621. Serape
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609. Stethoscope 610. Starfish 611. Snail 612. Slug 613. Sphinx 614. Sprocket 615. Spinning wheel 616. Spool 617. Stool 618. Space shuttle 619. Satellite 620. Sombrero 621. Serape 622. Saxophone 623. Synthesizer 624. Superman 625. Shower 626. Suitcase 627. Shuttlecock 628. Skittle (Bowling pin) 629. Stilts 630. Stalactite 631. Stalagmite 632. Steamroller 633. Swings 634. Slide 635. Sword 636. Sheathe 637. Stiletto 638. Scimitar 639. Saber 640. Spear 641. Sleigh 642. Snow 643. Santa Claus 644. Sack 645. Sausage 646. Stick figure 647. Surfboard 648. Surfer 649. Seal 650. Skull 651. Spine 652. Shamrock 653. Spectacles 654. Scapula 655. Slingshot 656. Snipe 657. Swallow 658. Sardines 659. Swan 660. Skunk 661. Stepladder 662. Sofa 663. Scarab beetle 664. Stereo 665. Star of David 666. Sparrow 667. Squirrel 668. Sextant 669. Squid 670. Seahorse 671. Salute 672. Sardines 673. Semaphore T 672. Top hat 673. Tulip
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Animalia (book). 609. Stethoscope 610. Starfish 611. Snail 612. Slug 613. Sphinx 614. Sprocket 615. Spinning wheel 616. Spool 617. Stool 618. Space shuttle 619. Satellite 620. Sombrero 621. Serape 622. Saxophone 623. Synthesizer 624. Superman 625. Shower 626. Suitcase 627. Shuttlecock 628. Skittle (Bowling pin) 629. Stilts 630. Stalactite 631. Stalagmite 632. Steamroller 633. Swings 634. Slide 635. Sword 636. Sheathe 637. Stiletto 638. Scimitar 639. Saber 640. Spear 641. Sleigh 642. Snow 643. Santa Claus 644. Sack 645. Sausage 646. Stick figure 647. Surfboard 648. Surfer 649. Seal 650. Skull 651. Spine 652. Shamrock 653. Spectacles 654. Scapula 655. Slingshot 656. Snipe 657. Swallow 658. Sardines 659. Swan 660. Skunk 661. Stepladder 662. Sofa 663. Scarab beetle 664. Stereo 665. Star of David 666. Sparrow 667. Squirrel 668. Sextant 669. Squid 670. Seahorse 671. Salute 672. Sardines 673. Semaphore T 672. Top hat 673. Tulip
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663. Scarab beetle 664. Stereo 665. Star of David 666. Sparrow 667. Squirrel 668. Sextant 669. Squid 670. Seahorse 671. Salute 672. Sardines 673. Semaphore T 672. Top hat 673. Tulip 674. Tricycle 675. Toad 676. Thermos 677. Turtle 678. Tear 679. Trombone 680. Trumpet 681. Tuba 682. Tractor 683. Trailer 684. Tunnel 685. Tepee 686. Totem pole 687. Target 688. Tuxedo 689. Tunic 690. Telescope 691. Teapot 692. Television 693. Trophy 694. Tap 695. Teddy bear 696. Tambourine 697. Torch 698. Toy tank 699. Tomato 700. Thermometer 701. Tweezers 702. Threader 703. Typewriter 704. Turntable 705. Telephone 706. Tapir U 707. UFO 708. Ursa Major 709. Ursa Minor 710. United Kingdom 711. Uncle Sam 712. Ukulele 713. Underwear 714. Umiak V 715. Volkswagen 716. Vase 717. Van 718. VCR 719. Violin 720. Vacuum cleaner 721. Voodoo doll 722. Vane 723. Valve 724. Volcano 725. Viaduct 726. Vicar 727. Viking 728. Vampire 729. Valley
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Animalia (book). 663. Scarab beetle 664. Stereo 665. Star of David 666. Sparrow 667. Squirrel 668. Sextant 669. Squid 670. Seahorse 671. Salute 672. Sardines 673. Semaphore T 672. Top hat 673. Tulip 674. Tricycle 675. Toad 676. Thermos 677. Turtle 678. Tear 679. Trombone 680. Trumpet 681. Tuba 682. Tractor 683. Trailer 684. Tunnel 685. Tepee 686. Totem pole 687. Target 688. Tuxedo 689. Tunic 690. Telescope 691. Teapot 692. Television 693. Trophy 694. Tap 695. Teddy bear 696. Tambourine 697. Torch 698. Toy tank 699. Tomato 700. Thermometer 701. Tweezers 702. Threader 703. Typewriter 704. Turntable 705. Telephone 706. Tapir U 707. UFO 708. Ursa Major 709. Ursa Minor 710. United Kingdom 711. Uncle Sam 712. Ukulele 713. Underwear 714. Umiak V 715. Volkswagen 716. Vase 717. Van 718. VCR 719. Violin 720. Vacuum cleaner 721. Voodoo doll 722. Vane 723. Valve 724. Volcano 725. Viaduct 726. Vicar 727. Viking 728. Vampire 729. Valley
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Animalia (book)
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716. Vase 717. Van 718. VCR 719. Violin 720. Vacuum cleaner 721. Voodoo doll 722. Vane 723. Valve 724. Volcano 725. Viaduct 726. Vicar 727. Viking 728. Vampire 729. Valley 730. Vegetables W 730. Weevil 731. Wristwatch 732. Witch 733. Wave 734. Wizard 735. Wand 736. Wheat 737. Wall 738. Wreck 739. Wharf 740. Whale 741. Walrus 742. Whirlpool 743. Werewolf 744. Wolf 745. Wishbone 746. Well 747. Washerwoman 748. Washhouse 749. Washing machine 750. Wagon 751. Whip 752. Windmill 753. Wombat 754. Wallaby 755. Weeping willow 756. Waterfall 757. Weapons 758. Water X 757. Xylophone 758. Xerophytes 759. Xmas tree 760. X-ray 761. X (sign language) Y 762. Yoke 763. Yolk 764. Yeti 765. Yeoman 766. Yo-yo 767. Yard 768. Year Z 769. Zulu 770. Zodiac 771. Zipper 772. Zinnia 773. Zither 774. Zebu 775. Zorro 776. Zero 777. Zebra
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Animalia (book). 716. Vase 717. Van 718. VCR 719. Violin 720. Vacuum cleaner 721. Voodoo doll 722. Vane 723. Valve 724. Volcano 725. Viaduct 726. Vicar 727. Viking 728. Vampire 729. Valley 730. Vegetables W 730. Weevil 731. Wristwatch 732. Witch 733. Wave 734. Wizard 735. Wand 736. Wheat 737. Wall 738. Wreck 739. Wharf 740. Whale 741. Walrus 742. Whirlpool 743. Werewolf 744. Wolf 745. Wishbone 746. Well 747. Washerwoman 748. Washhouse 749. Washing machine 750. Wagon 751. Whip 752. Windmill 753. Wombat 754. Wallaby 755. Weeping willow 756. Waterfall 757. Weapons 758. Water X 757. Xylophone 758. Xerophytes 759. Xmas tree 760. X-ray 761. X (sign language) Y 762. Yoke 763. Yolk 764. Yeti 765. Yeoman 766. Yo-yo 767. Yard 768. Year Z 769. Zulu 770. Zodiac 771. Zipper 772. Zinnia 773. Zither 774. Zebu 775. Zorro 776. Zero 777. Zebra
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Animalia (book)
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Y 762. Yoke 763. Yolk 764. Yeti 765. Yeoman 766. Yo-yo 767. Yard 768. Year Z 769. Zulu 770. Zodiac 771. Zipper 772. Zinnia 773. Zither 774. Zebu 775. Zorro 776. Zero 777. Zebra Related products Julia MacRae Books published an Animalia colouring book in 2008. H. N. Abrams also published a wall calendar colouring book version for children the same year. H. N. Abrams published The Animalia Wall Frieze, a fold-out over 26 feet in length, in which the author created new riddles for each letter. The Great American Puzzle Factory created a 300-piece jigsaw puzzle based on the book's cover.
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Animalia (book). Y 762. Yoke 763. Yolk 764. Yeti 765. Yeoman 766. Yo-yo 767. Yard 768. Year Z 769. Zulu 770. Zodiac 771. Zipper 772. Zinnia 773. Zither 774. Zebu 775. Zorro 776. Zero 777. Zebra Related products Julia MacRae Books published an Animalia colouring book in 2008. H. N. Abrams also published a wall calendar colouring book version for children the same year. H. N. Abrams published The Animalia Wall Frieze, a fold-out over 26 feet in length, in which the author created new riddles for each letter. The Great American Puzzle Factory created a 300-piece jigsaw puzzle based on the book's cover.
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The Great American Puzzle Factory created a 300-piece jigsaw puzzle based on the book's cover. Adaptations A television series was also created, based on the book, which airs in the United States, Australia, Canada, the United Kingdom, Norway and Venezuela. It also airs on Minimax for the Czech Republic and Slovakia. And recently in Greece on the channel ET1. The Australian Children's Television Foundation released a teaching resource DVD-ROM in 2011 to accompany the TV series with teaching aids for classroom use. In 2010, The Base Factory and AppBooks released Animalia as an application for iPad and iPhone/iPod Touch. Awards Animalia won the Young Australian's Best Book Award in 1987 for Best Picture Story Book. The Children's Book Council of Australia designated Animalia a 1987 Picture Book of the Year: Honour Book. Kid's Own Australian Literature Awards named Animalia the 1988 Picture Book Winner. References External links
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Animalia (book). The Great American Puzzle Factory created a 300-piece jigsaw puzzle based on the book's cover. Adaptations A television series was also created, based on the book, which airs in the United States, Australia, Canada, the United Kingdom, Norway and Venezuela. It also airs on Minimax for the Czech Republic and Slovakia. And recently in Greece on the channel ET1. The Australian Children's Television Foundation released a teaching resource DVD-ROM in 2011 to accompany the TV series with teaching aids for classroom use. In 2010, The Base Factory and AppBooks released Animalia as an application for iPad and iPhone/iPod Touch. Awards Animalia won the Young Australian's Best Book Award in 1987 for Best Picture Story Book. The Children's Book Council of Australia designated Animalia a 1987 Picture Book of the Year: Honour Book. Kid's Own Australian Literature Awards named Animalia the 1988 Picture Book Winner. References External links
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Kid's Own Australian Literature Awards named Animalia the 1988 Picture Book Winner. References External links Graeme Base's official website A Learning Time activity guide for Animalia created by The Little Big Book Club Alphabet books 1986 children's books Picture books by Graeme Base Puzzle books Australian children's books Puffin Books books
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Animalia (book). Kid's Own Australian Literature Awards named Animalia the 1988 Picture Book Winner. References External links Graeme Base's official website A Learning Time activity guide for Animalia created by The Little Big Book Club Alphabet books 1986 children's books Picture books by Graeme Base Puzzle books Australian children's books Puffin Books books
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International Atomic Time
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International Atomic Time (TAI, from the French name ) is a high-precision atomic coordinate time standard based on the notional passage of proper time on Earth's geoid. It is a continuous scale of time, without leap seconds. It is the principal realisation of Terrestrial Time (with a fixed offset of epoch). It is also the basis for Coordinated Universal Time (UTC), which is used for civil timekeeping all over the Earth's surface. UTC deviates from TAI by a number of whole seconds. , when another leap second was put into effect, UTC is currently exactly 37 seconds behind TAI. The 37 seconds result from the initial difference of 10 seconds at the start of 1972, plus 27 leap seconds in UTC since 1972.
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International Atomic Time. International Atomic Time (TAI, from the French name ) is a high-precision atomic coordinate time standard based on the notional passage of proper time on Earth's geoid. It is a continuous scale of time, without leap seconds. It is the principal realisation of Terrestrial Time (with a fixed offset of epoch). It is also the basis for Coordinated Universal Time (UTC), which is used for civil timekeeping all over the Earth's surface. UTC deviates from TAI by a number of whole seconds. , when another leap second was put into effect, UTC is currently exactly 37 seconds behind TAI. The 37 seconds result from the initial difference of 10 seconds at the start of 1972, plus 27 leap seconds in UTC since 1972.
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TAI may be reported using traditional means of specifying days, carried over from non-uniform time standards based on the rotation of the Earth. Specifically, both Julian days and the Gregorian calendar are used. TAI in this form was synchronised with Universal Time at the beginning of 1958, and the two have drifted apart ever since, due to the changing motion of the Earth. Operation TAI is a weighted average of the time kept by over 400 atomic clocks in over 50 national laboratories worldwide. The majority of the clocks involved are caesium clocks; the International System of Units (SI) definition of the second is based on caesium. The clocks are compared using GPS signals and two-way satellite time and frequency transfer. Due to the signal averaging TAI is an order of magnitude more stable than its best constituent clock.
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International Atomic Time. TAI may be reported using traditional means of specifying days, carried over from non-uniform time standards based on the rotation of the Earth. Specifically, both Julian days and the Gregorian calendar are used. TAI in this form was synchronised with Universal Time at the beginning of 1958, and the two have drifted apart ever since, due to the changing motion of the Earth. Operation TAI is a weighted average of the time kept by over 400 atomic clocks in over 50 national laboratories worldwide. The majority of the clocks involved are caesium clocks; the International System of Units (SI) definition of the second is based on caesium. The clocks are compared using GPS signals and two-way satellite time and frequency transfer. Due to the signal averaging TAI is an order of magnitude more stable than its best constituent clock.
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International Atomic Time
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The participating institutions each broadcast, in real time, a frequency signal with timecodes, which is their estimate of TAI. Time codes are usually published in the form of UTC, which differs from TAI by a well-known integer number of seconds. These time scales are denoted in the form UTC(NPL) in the UTC form, where NPL identifies the National Physical Laboratory, UK. The TAI form may be denoted TAI(NPL). The latter is not to be confused with TA(NPL), which denotes an independent atomic time scale, not synchronised to TAI or to anything else.
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International Atomic Time. The participating institutions each broadcast, in real time, a frequency signal with timecodes, which is their estimate of TAI. Time codes are usually published in the form of UTC, which differs from TAI by a well-known integer number of seconds. These time scales are denoted in the form UTC(NPL) in the UTC form, where NPL identifies the National Physical Laboratory, UK. The TAI form may be denoted TAI(NPL). The latter is not to be confused with TA(NPL), which denotes an independent atomic time scale, not synchronised to TAI or to anything else.
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International Atomic Time
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The clocks at different institutions are regularly compared against each other. The International Bureau of Weights and Measures (BIPM, France), combines these measurements to retrospectively calculate the weighted average that forms the most stable time scale possible. This combined time scale is published monthly in "Circular T", and is the canonical TAI. This time scale is expressed in the form of tables of differences UTC − UTC(k) (equivalent to TAI − TAI(k)) for each participating institution k. The same circular also gives tables of TAI − TA(k), for the various unsynchronised atomic time scales.
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International Atomic Time. The clocks at different institutions are regularly compared against each other. The International Bureau of Weights and Measures (BIPM, France), combines these measurements to retrospectively calculate the weighted average that forms the most stable time scale possible. This combined time scale is published monthly in "Circular T", and is the canonical TAI. This time scale is expressed in the form of tables of differences UTC − UTC(k) (equivalent to TAI − TAI(k)) for each participating institution k. The same circular also gives tables of TAI − TA(k), for the various unsynchronised atomic time scales.
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Errors in publication may be corrected by issuing a revision of the faulty Circular T or by errata in a subsequent Circular T. Aside from this, once published in Circular T, the TAI scale is not revised. In hindsight, it is possible to discover errors in TAI and to make better estimates of the true proper time scale. Since the published circulars are definitive, better estimates do not create another version of TAI; it is instead considered to be creating a better realisation of Terrestrial Time (TT).
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International Atomic Time. Errors in publication may be corrected by issuing a revision of the faulty Circular T or by errata in a subsequent Circular T. Aside from this, once published in Circular T, the TAI scale is not revised. In hindsight, it is possible to discover errors in TAI and to make better estimates of the true proper time scale. Since the published circulars are definitive, better estimates do not create another version of TAI; it is instead considered to be creating a better realisation of Terrestrial Time (TT).
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International Atomic Time
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History Early atomic time scales consisted of quartz clocks with frequencies calibrated by a single atomic clock; the atomic clocks were not operated continuously. Atomic timekeeping services started experimentally in 1955, using the first caesium atomic clock at the National Physical Laboratory, UK (NPL). It was used as a basis for calibrating the quartz clocks at the Royal Greenwich Observatory and to establish a time scale, called Greenwich Atomic (GA). The United States Naval Observatory began the A.1 scale on 13 September 1956, using an Atomichron commercial atomic clock, followed by the NBS-A scale at the National Bureau of Standards, Boulder, Colorado on 9 October 1957.
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International Atomic Time. History Early atomic time scales consisted of quartz clocks with frequencies calibrated by a single atomic clock; the atomic clocks were not operated continuously. Atomic timekeeping services started experimentally in 1955, using the first caesium atomic clock at the National Physical Laboratory, UK (NPL). It was used as a basis for calibrating the quartz clocks at the Royal Greenwich Observatory and to establish a time scale, called Greenwich Atomic (GA). The United States Naval Observatory began the A.1 scale on 13 September 1956, using an Atomichron commercial atomic clock, followed by the NBS-A scale at the National Bureau of Standards, Boulder, Colorado on 9 October 1957.
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The International Time Bureau (BIH) began a time scale, Tm or AM, in July 1955, using both local caesium clocks and comparisons to distant clocks using the phase of VLF radio signals. The BIH scale, A.1, and NBS-A were defined by an epoch at the beginning of 1958 The procedures used by the BIH evolved, and the name for the time scale changed: "A3" in 1964 and "TA(BIH)" in 1969. The SI second was defined in terms of the caesium atom in 1967. From 1971 to 1975 the General Conference on Weights and Measures and the International Committee for Weights and Measures made a series of decisions which designated the BIPM time scale International Atomic Time (TAI).
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International Atomic Time. The International Time Bureau (BIH) began a time scale, Tm or AM, in July 1955, using both local caesium clocks and comparisons to distant clocks using the phase of VLF radio signals. The BIH scale, A.1, and NBS-A were defined by an epoch at the beginning of 1958 The procedures used by the BIH evolved, and the name for the time scale changed: "A3" in 1964 and "TA(BIH)" in 1969. The SI second was defined in terms of the caesium atom in 1967. From 1971 to 1975 the General Conference on Weights and Measures and the International Committee for Weights and Measures made a series of decisions which designated the BIPM time scale International Atomic Time (TAI).
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In the 1970s, it became clear that the clocks participating in TAI were ticking at different rates due to gravitational time dilation, and the combined TAI scale, therefore, corresponded to an average of the altitudes of the various clocks. Starting from the Julian Date 2443144.5 (1 January 1977 00:00:00), corrections were applied to the output of all participating clocks, so that TAI would correspond to proper time at the geoid (mean sea level). Because the clocks were, on average, well above sea level, this meant that TAI slowed by about one part in a trillion. The former uncorrected time scale continues to be published under the name EAL (Échelle Atomique Libre, meaning Free Atomic Scale).
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International Atomic Time. In the 1970s, it became clear that the clocks participating in TAI were ticking at different rates due to gravitational time dilation, and the combined TAI scale, therefore, corresponded to an average of the altitudes of the various clocks. Starting from the Julian Date 2443144.5 (1 January 1977 00:00:00), corrections were applied to the output of all participating clocks, so that TAI would correspond to proper time at the geoid (mean sea level). Because the clocks were, on average, well above sea level, this meant that TAI slowed by about one part in a trillion. The former uncorrected time scale continues to be published under the name EAL (Échelle Atomique Libre, meaning Free Atomic Scale).
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The instant that the gravitational correction started to be applied serves as the epoch for Barycentric Coordinate Time (TCB), Geocentric Coordinate Time (TCG), and Terrestrial Time (TT), which represent three fundamental time scales in the solar system. All three of these time scales were defined to read JD 2443144.5003725 (1 January 1977 00:00:32.184) exactly at that instant. TAI was henceforth a realisation of TT, with the equation TT(TAI) = TAI + 32.184 s. The continued existence of TAI was questioned in a 2007 letter from the BIPM to the ITU-R which stated, "In the case of a redefinition of UTC without leap seconds, the CCTF would consider discussing the possibility of suppressing TAI, as it would remain parallel to the continuous UTC."
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International Atomic Time. The instant that the gravitational correction started to be applied serves as the epoch for Barycentric Coordinate Time (TCB), Geocentric Coordinate Time (TCG), and Terrestrial Time (TT), which represent three fundamental time scales in the solar system. All three of these time scales were defined to read JD 2443144.5003725 (1 January 1977 00:00:32.184) exactly at that instant. TAI was henceforth a realisation of TT, with the equation TT(TAI) = TAI + 32.184 s. The continued existence of TAI was questioned in a 2007 letter from the BIPM to the ITU-R which stated, "In the case of a redefinition of UTC without leap seconds, the CCTF would consider discussing the possibility of suppressing TAI, as it would remain parallel to the continuous UTC."
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Relation to UTC UTC is a discontinuous time scale. It is occasionally adjusted by leap seconds. Between these adjustments, it is composed of segments that are mapped to atomic time. From its beginning in 1961 through December 1971, the adjustments were made regularly in fractional leap seconds so that UTC approximated UT2. Afterward, these adjustments were made only in whole seconds to approximate UT1. This was a compromise arrangement in order to enable a publicly broadcast time scale. The less frequent whole-second adjustments meant that the time scale would be more stable and easier to synchronize internationally. The fact that it continues to approximate UT1 means that tasks such as navigation which require a source of Universal Time continue to be well served by the public broadcast of UTC. See also Clock synchronization Network Time Protocol Precision Time Protocol Time and frequency transfer Notes References Footnotes Bibliography
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International Atomic Time. Relation to UTC UTC is a discontinuous time scale. It is occasionally adjusted by leap seconds. Between these adjustments, it is composed of segments that are mapped to atomic time. From its beginning in 1961 through December 1971, the adjustments were made regularly in fractional leap seconds so that UTC approximated UT2. Afterward, these adjustments were made only in whole seconds to approximate UT1. This was a compromise arrangement in order to enable a publicly broadcast time scale. The less frequent whole-second adjustments meant that the time scale would be more stable and easier to synchronize internationally. The fact that it continues to approximate UT1 means that tasks such as navigation which require a source of Universal Time continue to be well served by the public broadcast of UTC. See also Clock synchronization Network Time Protocol Precision Time Protocol Time and frequency transfer Notes References Footnotes Bibliography
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See also Clock synchronization Network Time Protocol Precision Time Protocol Time and frequency transfer Notes References Footnotes Bibliography External links Bureau International des Poids et Mesures: TAI Time and Frequency Section - National Physical Laboratory, UK IERS website NIST Web Clock FAQs History of time scales NIST-F1 Cesium Fountain Atomic Clock Japan Standard Time Project, NICT, Japan Standard of time definition: UTC, GPS, LORAN and TAI Time scales
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International Atomic Time. See also Clock synchronization Network Time Protocol Precision Time Protocol Time and frequency transfer Notes References Footnotes Bibliography External links Bureau International des Poids et Mesures: TAI Time and Frequency Section - National Physical Laboratory, UK IERS website NIST Web Clock FAQs History of time scales NIST-F1 Cesium Fountain Atomic Clock Japan Standard Time Project, NICT, Japan Standard of time definition: UTC, GPS, LORAN and TAI Time scales
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Altruism
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Altruism is the principle and moral practice of concern for happiness of other human beings or other animals, resulting in a quality of life both material and spiritual. It is a traditional virtue in many cultures and a core aspect of various religious and secular worldviews. However, the object(s) of concern vary among cultures and religions. In an extreme case, altruism may become a synonym of selflessness, which is the opposite of selfishness. The word "altruism" was popularized (and possibly coined) by the French philosopher Auguste Comte in French, as altruisme, for an antonym of egoism. He derived it from the Italian altrui, which in turn was derived from Latin alteri, meaning "other people" or "somebody else".
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Altruism. Altruism is the principle and moral practice of concern for happiness of other human beings or other animals, resulting in a quality of life both material and spiritual. It is a traditional virtue in many cultures and a core aspect of various religious and secular worldviews. However, the object(s) of concern vary among cultures and religions. In an extreme case, altruism may become a synonym of selflessness, which is the opposite of selfishness. The word "altruism" was popularized (and possibly coined) by the French philosopher Auguste Comte in French, as altruisme, for an antonym of egoism. He derived it from the Italian altrui, which in turn was derived from Latin alteri, meaning "other people" or "somebody else".
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Altruism in biological observations in field populations of the day organisms is an individual performing an action which is at a cost to themselves (e.g., pleasure and quality of life, time, probability of survival or reproduction), but benefits, either directly or indirectly, another individual, without the expectation of reciprocity or compensation for that action. Steinberg suggests a definition for altruism in the clinical setting, that is "intentional and voluntary actions that aim to enhance the welfare of another person in the absence of any quid pro quo external rewards". In one sense, the opposite of altruism is spite; a spiteful action harms another with no self-benefit.
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Altruism. Altruism in biological observations in field populations of the day organisms is an individual performing an action which is at a cost to themselves (e.g., pleasure and quality of life, time, probability of survival or reproduction), but benefits, either directly or indirectly, another individual, without the expectation of reciprocity or compensation for that action. Steinberg suggests a definition for altruism in the clinical setting, that is "intentional and voluntary actions that aim to enhance the welfare of another person in the absence of any quid pro quo external rewards". In one sense, the opposite of altruism is spite; a spiteful action harms another with no self-benefit.
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Altruism can be distinguished from feelings of loyalty or concern for the common good. The latter are predicated upon social relationships, whilst altruism does not consider relationships. Much debate exists as to whether "true" altruism is possible in human psychology. The theory of psychological egoism suggests that no act of sharing, helping or sacrificing can be described as truly altruistic, as the actor may receive an intrinsic reward in the form of personal gratification. The validity of this argument depends on whether intrinsic rewards qualify as "benefits". The term altruism may also refer to an ethical doctrine that claims that individuals are morally obliged to benefit others. Used in this sense, it is usually contrasted with egoism, which claims individuals are morally obligated to serve themselves first. Effective altruism is the use of evidence and reason to determine the most effective ways to benefit others.
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Altruism. Altruism can be distinguished from feelings of loyalty or concern for the common good. The latter are predicated upon social relationships, whilst altruism does not consider relationships. Much debate exists as to whether "true" altruism is possible in human psychology. The theory of psychological egoism suggests that no act of sharing, helping or sacrificing can be described as truly altruistic, as the actor may receive an intrinsic reward in the form of personal gratification. The validity of this argument depends on whether intrinsic rewards qualify as "benefits". The term altruism may also refer to an ethical doctrine that claims that individuals are morally obliged to benefit others. Used in this sense, it is usually contrasted with egoism, which claims individuals are morally obligated to serve themselves first. Effective altruism is the use of evidence and reason to determine the most effective ways to benefit others.
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The notion of altruism The concept has a long history in philosophical and ethical thought. The term was originally coined in the 19th century by the founding sociologist and philosopher of science, Auguste Comte, and has become a major topic for psychologists (especially evolutionary psychology researchers), evolutionary biologists, and ethologists. Whilst ideas about altruism from one field can affect the other fields, the different methods and focuses of these fields always lead to different perspectives on altruism. In simple terms, altruism is caring about the welfare of other people and acting to help them. Scientific viewpoints Anthropology Marcel Mauss's essay The Gift contains a passage called "Note on alms". This note describes the evolution of the notion of alms (and by extension of altruism) from the notion of sacrifice. In it, he writes:
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Altruism. The notion of altruism The concept has a long history in philosophical and ethical thought. The term was originally coined in the 19th century by the founding sociologist and philosopher of science, Auguste Comte, and has become a major topic for psychologists (especially evolutionary psychology researchers), evolutionary biologists, and ethologists. Whilst ideas about altruism from one field can affect the other fields, the different methods and focuses of these fields always lead to different perspectives on altruism. In simple terms, altruism is caring about the welfare of other people and acting to help them. Scientific viewpoints Anthropology Marcel Mauss's essay The Gift contains a passage called "Note on alms". This note describes the evolution of the notion of alms (and by extension of altruism) from the notion of sacrifice. In it, he writes:
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Alms are the fruits of a moral notion of the gift and of fortune on the one hand, and of a notion of sacrifice, on the other. Generosity is an obligation, because Nemesis avenges the poor and the gods for the superabundance of happiness and wealth of certain people who should rid themselves of it. This is the ancient morality of the gift, which has become a principle of justice. The gods and the spirits accept that the share of wealth and happiness that has been offered to them and had been hitherto destroyed in useless sacrifices should serve the poor and children. Evolutionary explanations
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Altruism. Alms are the fruits of a moral notion of the gift and of fortune on the one hand, and of a notion of sacrifice, on the other. Generosity is an obligation, because Nemesis avenges the poor and the gods for the superabundance of happiness and wealth of certain people who should rid themselves of it. This is the ancient morality of the gift, which has become a principle of justice. The gods and the spirits accept that the share of wealth and happiness that has been offered to them and had been hitherto destroyed in useless sacrifices should serve the poor and children. Evolutionary explanations
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Evolutionary explanations In the science of ethology (the study of animal behaviour), and more generally in the study of social evolution, altruism refers to behaviour by an individual that increases the fitness of another individual while decreasing the fitness of the actor. In evolutionary psychology this may be applied to a wide range of human behaviors such as charity, emergency aid, help to coalition partners, tipping, courtship gifts, production of public goods, and environmentalism. Theories of apparently altruistic behavior were accelerated by the need to produce theories compatible with evolutionary origins. Two related strands of research on altruism have emerged from traditional evolutionary analyses and from evolutionary game theory a mathematical model and analysis of behavioural strategies.
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Altruism. Evolutionary explanations In the science of ethology (the study of animal behaviour), and more generally in the study of social evolution, altruism refers to behaviour by an individual that increases the fitness of another individual while decreasing the fitness of the actor. In evolutionary psychology this may be applied to a wide range of human behaviors such as charity, emergency aid, help to coalition partners, tipping, courtship gifts, production of public goods, and environmentalism. Theories of apparently altruistic behavior were accelerated by the need to produce theories compatible with evolutionary origins. Two related strands of research on altruism have emerged from traditional evolutionary analyses and from evolutionary game theory a mathematical model and analysis of behavioural strategies.
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Some of the proposed mechanisms are: Kin selection. That animals and humans are more altruistic towards close kin than to distant kin and non-kin has been confirmed in numerous studies across many different cultures. Even subtle cues indicating kinship may unconsciously increase altruistic behavior. One kinship cue is facial resemblance. One study found that slightly altering photographs so that they more closely resembled the faces of study participants increased the trust the participants expressed regarding depicted persons. Another cue is having the same family name, especially if rare, and this has been found to increase helpful behavior. Another study found more cooperative behavior the greater the number of perceived kin in a group. Using kinship terms in political speeches increased audience agreement with the speaker in one study. This effect was especially strong for firstborns, who are typically close to their families.
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Altruism. Some of the proposed mechanisms are: Kin selection. That animals and humans are more altruistic towards close kin than to distant kin and non-kin has been confirmed in numerous studies across many different cultures. Even subtle cues indicating kinship may unconsciously increase altruistic behavior. One kinship cue is facial resemblance. One study found that slightly altering photographs so that they more closely resembled the faces of study participants increased the trust the participants expressed regarding depicted persons. Another cue is having the same family name, especially if rare, and this has been found to increase helpful behavior. Another study found more cooperative behavior the greater the number of perceived kin in a group. Using kinship terms in political speeches increased audience agreement with the speaker in one study. This effect was especially strong for firstborns, who are typically close to their families.
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Vested interests. People are likely to suffer if their friends, allies, and similar social ingroups suffer or even disappear. Helping such group members may therefore eventually benefit the altruist. Making ingroup membership more noticeable increases cooperativeness. Extreme self-sacrifice towards the ingroup may be adaptive if a hostile outgroup threatens to kill the entire ingroup. Reciprocal altruism. See also Reciprocity (evolution). Direct reciprocity. Research shows that it can be beneficial to help others if there is a chance that they can and will reciprocate the help. The effective tit for tat strategy is one game theoretic example. Many people seem to be following a similar strategy by cooperating if and only if others cooperate in return.
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Altruism. Vested interests. People are likely to suffer if their friends, allies, and similar social ingroups suffer or even disappear. Helping such group members may therefore eventually benefit the altruist. Making ingroup membership more noticeable increases cooperativeness. Extreme self-sacrifice towards the ingroup may be adaptive if a hostile outgroup threatens to kill the entire ingroup. Reciprocal altruism. See also Reciprocity (evolution). Direct reciprocity. Research shows that it can be beneficial to help others if there is a chance that they can and will reciprocate the help. The effective tit for tat strategy is one game theoretic example. Many people seem to be following a similar strategy by cooperating if and only if others cooperate in return.
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One consequence is that people are more cooperative if it is more likely that individuals will interact again in the future. People tend to be less cooperative if they perceive that the frequency of helpers in the population is lower. They tend to help less if they see non-cooperativeness by others and this effect tend to be stronger than the opposite effect of seeing cooperative behaviors. Simply changing the cooperative framing of a proposal may increase cooperativeness such as calling it a "Community Game" instead of a "Wall Street Game".
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Altruism. One consequence is that people are more cooperative if it is more likely that individuals will interact again in the future. People tend to be less cooperative if they perceive that the frequency of helpers in the population is lower. They tend to help less if they see non-cooperativeness by others and this effect tend to be stronger than the opposite effect of seeing cooperative behaviors. Simply changing the cooperative framing of a proposal may increase cooperativeness such as calling it a "Community Game" instead of a "Wall Street Game".
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A tendency towards reciprocity implies that people will feel obligated to respond if someone helps them. This has been used by charities that give small gifts to potential donors hoping thereby to induce reciprocity. Another method is to announce publicly that someone has given a large donation. The tendency to reciprocate can even generalize so people become more helpful toward others in general after being helped. On the other hand, people will avoid or even retaliate against those perceived not to be cooperating. People sometimes mistakenly fail to help when they intended to, or their helping may not be noticed, which may cause unintended conflicts. As such, it may be an optimal strategy to be slightly forgiving of and have a slightly generous interpretation of non-cooperation.
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Altruism. A tendency towards reciprocity implies that people will feel obligated to respond if someone helps them. This has been used by charities that give small gifts to potential donors hoping thereby to induce reciprocity. Another method is to announce publicly that someone has given a large donation. The tendency to reciprocate can even generalize so people become more helpful toward others in general after being helped. On the other hand, people will avoid or even retaliate against those perceived not to be cooperating. People sometimes mistakenly fail to help when they intended to, or their helping may not be noticed, which may cause unintended conflicts. As such, it may be an optimal strategy to be slightly forgiving of and have a slightly generous interpretation of non-cooperation.
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People are more likely to cooperate on a task if they can communicate with one another first. This may be due to better assessments of cooperativeness or due to exchange of promises. They are more cooperative if they can gradually build trust, instead of being asked to give extensive help immediately. Direct reciprocity and cooperation in a group can be increased by changing the focus and incentives from intra-group competition to larger scale competitions such as between groups or against the general population. Thus, giving grades and promotions based only on an individual's performance relative to a small local group, as is common, may reduce cooperative behaviors in the group. Indirect reciprocity. The avoidance of poor reciprocators and cheaters causes a person's reputation to become very important. A person with a good reputation for reciprocity has a higher chance of receiving help even from persons they have had no direct interactions with previously.
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Altruism. People are more likely to cooperate on a task if they can communicate with one another first. This may be due to better assessments of cooperativeness or due to exchange of promises. They are more cooperative if they can gradually build trust, instead of being asked to give extensive help immediately. Direct reciprocity and cooperation in a group can be increased by changing the focus and incentives from intra-group competition to larger scale competitions such as between groups or against the general population. Thus, giving grades and promotions based only on an individual's performance relative to a small local group, as is common, may reduce cooperative behaviors in the group. Indirect reciprocity. The avoidance of poor reciprocators and cheaters causes a person's reputation to become very important. A person with a good reputation for reciprocity has a higher chance of receiving help even from persons they have had no direct interactions with previously.
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Strong reciprocity. A form of reciprocity where some individuals seem to spend more resources on cooperating and punishing than would be most beneficial as predicted by several established theories of altruism. A number of theories have been proposed as explanations as well as criticisms regarding its existence. Pseudo-reciprocity. An organism behaves altruistically and the recipient does not reciprocate but has an increased chance of acting in a way that is selfish but also as a byproduct benefits the altruist.
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Altruism. Strong reciprocity. A form of reciprocity where some individuals seem to spend more resources on cooperating and punishing than would be most beneficial as predicted by several established theories of altruism. A number of theories have been proposed as explanations as well as criticisms regarding its existence. Pseudo-reciprocity. An organism behaves altruistically and the recipient does not reciprocate but has an increased chance of acting in a way that is selfish but also as a byproduct benefits the altruist.
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Costly signaling and the handicap principle. Since altruism takes away resources from the altruist it can be an "honest signal" of resource availability and the abilities needed to gather resources. This may signal to others that the altruist is a valuable potential partner. It may also be a signal of interactive and cooperative intentions since those not interacting further in the future gain nothing from the costly signaling. It is unclear if costly signaling can indicate a long-term cooperative personality but people have increased trust for those who help. Costly signaling is pointless if everyone has the same traits, resources, and cooperative intentions but become a potentially more important signal if the population increasingly varies on these characteristics.
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Altruism. Costly signaling and the handicap principle. Since altruism takes away resources from the altruist it can be an "honest signal" of resource availability and the abilities needed to gather resources. This may signal to others that the altruist is a valuable potential partner. It may also be a signal of interactive and cooperative intentions since those not interacting further in the future gain nothing from the costly signaling. It is unclear if costly signaling can indicate a long-term cooperative personality but people have increased trust for those who help. Costly signaling is pointless if everyone has the same traits, resources, and cooperative intentions but become a potentially more important signal if the population increasingly varies on these characteristics.
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Hunters widely sharing the meat has been seen as a costly signal of ability and research has found that good hunters have higher reproductive success and more adulterous relations even if they themselves receive no more of the hunted meat than anyone else. Similarly, holding large feasts and giving large donations has been seen as ways of demonstrating one's resources. Heroic risk-taking has also been interpreted as a costly signal of ability.
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Altruism. Hunters widely sharing the meat has been seen as a costly signal of ability and research has found that good hunters have higher reproductive success and more adulterous relations even if they themselves receive no more of the hunted meat than anyone else. Similarly, holding large feasts and giving large donations has been seen as ways of demonstrating one's resources. Heroic risk-taking has also been interpreted as a costly signal of ability.
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Both indirect reciprocity and costly signaling depend on the value of reputation and tend to make similar predictions. One is that people will be more helping when they know that their helping behavior will be communicated to people they will interact with later, is publicly announced, is discussed, or is simply being observed by someone else. This have been documented in many studies. The effect is sensitive to subtle cues such as people being more helpful when there were stylized eyespots instead of a logo on a computer screen. Weak reputational cues such as eyespots may become unimportant if there are stronger cues present and may lose their effect with continued exposure unless reinforced with real reputational effects. Public displays such as public weeping for dead celebrities and participation in demonstrations may be influenced by a desire to be seen as altruistic. People who know that they are publicly monitored sometimes even wastefully donate money they know are not needed
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Altruism. Both indirect reciprocity and costly signaling depend on the value of reputation and tend to make similar predictions. One is that people will be more helping when they know that their helping behavior will be communicated to people they will interact with later, is publicly announced, is discussed, or is simply being observed by someone else. This have been documented in many studies. The effect is sensitive to subtle cues such as people being more helpful when there were stylized eyespots instead of a logo on a computer screen. Weak reputational cues such as eyespots may become unimportant if there are stronger cues present and may lose their effect with continued exposure unless reinforced with real reputational effects. Public displays such as public weeping for dead celebrities and participation in demonstrations may be influenced by a desire to be seen as altruistic. People who know that they are publicly monitored sometimes even wastefully donate money they know are not needed
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in demonstrations may be influenced by a desire to be seen as altruistic. People who know that they are publicly monitored sometimes even wastefully donate money they know are not needed by recipient which may be because of reputational concerns.
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Altruism. in demonstrations may be influenced by a desire to be seen as altruistic. People who know that they are publicly monitored sometimes even wastefully donate money they know are not needed by recipient which may be because of reputational concerns.
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Women have been found to find altruistic men to be attractive partners. When looking for a long-term partner, altruism may be a preferred trait as it may indicate that he is also willing to share resources with her and her children. It has been shown that men perform altruistic acts in the early stages of a romantic relationship or simply when in the presence of an attractive woman. While both sexes state that kindness is the most preferable trait in a partner there is some evidence that men place less value on this than women and that women may not be more altruistic in presence of an attractive man. Men may even avoid altruistic women in short-term relationships which may be because they expect less success.
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Altruism. Women have been found to find altruistic men to be attractive partners. When looking for a long-term partner, altruism may be a preferred trait as it may indicate that he is also willing to share resources with her and her children. It has been shown that men perform altruistic acts in the early stages of a romantic relationship or simply when in the presence of an attractive woman. While both sexes state that kindness is the most preferable trait in a partner there is some evidence that men place less value on this than women and that women may not be more altruistic in presence of an attractive man. Men may even avoid altruistic women in short-term relationships which may be because they expect less success.
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People may compete for social benefit from a burnished reputation, which may cause competitive altruism. On the other hand, in some experiments a proportion of people do not seem to care about reputation and they do not help more even if this is conspicuous. This may possibly be due to reasons such as psychopathy or that they are so attractive that they need not be seen to be altruistic. The reputational benefits of altruism occur in the future as compared to the immediate costs of altruism in the present. While humans and other organisms generally place less value on future costs/benefits as compared to those in the present, some have shorter time horizons than others and these people tend to be less cooperative.
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Altruism. People may compete for social benefit from a burnished reputation, which may cause competitive altruism. On the other hand, in some experiments a proportion of people do not seem to care about reputation and they do not help more even if this is conspicuous. This may possibly be due to reasons such as psychopathy or that they are so attractive that they need not be seen to be altruistic. The reputational benefits of altruism occur in the future as compared to the immediate costs of altruism in the present. While humans and other organisms generally place less value on future costs/benefits as compared to those in the present, some have shorter time horizons than others and these people tend to be less cooperative.
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Explicit extrinsic rewards and punishments have been found to sometimes actually have the opposite effect on behaviors compared to intrinsic rewards. This may be because such extrinsic, top-down incentives may replace (partially or in whole) intrinsic and reputational incentives, motivating the person to focus on obtaining the extrinsic rewards, which overall may make the behaviors less desirable. Another effect is that people would like altruism to be due to a personality characteristic rather than due to overt reputational concerns and simply pointing out that there are reputational benefits of an action may actually reduce them. This may possibly be used as derogatory tactic against altruists, especially by those who are non-cooperators. A counterargument is that doing good due to reputational concerns is better than doing no good at all.
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Altruism. Explicit extrinsic rewards and punishments have been found to sometimes actually have the opposite effect on behaviors compared to intrinsic rewards. This may be because such extrinsic, top-down incentives may replace (partially or in whole) intrinsic and reputational incentives, motivating the person to focus on obtaining the extrinsic rewards, which overall may make the behaviors less desirable. Another effect is that people would like altruism to be due to a personality characteristic rather than due to overt reputational concerns and simply pointing out that there are reputational benefits of an action may actually reduce them. This may possibly be used as derogatory tactic against altruists, especially by those who are non-cooperators. A counterargument is that doing good due to reputational concerns is better than doing no good at all.
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Group selection. It has controversially been argued by some evolutionary scientists such as David Sloan Wilson that natural selection can act at the level of non-kin groups to produce adaptations that benefit a non-kin group even if these adaptations are detrimental at the individual level. Thus, while altruistic persons may under some circumstances be outcompeted by less altruistic persons at the individual level, according to group selection theory the opposite may occur at the group level where groups consisting of the more altruistic persons may outcompete groups consisting of the less altruistic persons. Such altruism may only extend to ingroup members while there may instead prejudice and antagonism against outgroup members (See also in-group favoritism). Group selection theory has been criticized by many other evolutionary scientists.
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Altruism. Group selection. It has controversially been argued by some evolutionary scientists such as David Sloan Wilson that natural selection can act at the level of non-kin groups to produce adaptations that benefit a non-kin group even if these adaptations are detrimental at the individual level. Thus, while altruistic persons may under some circumstances be outcompeted by less altruistic persons at the individual level, according to group selection theory the opposite may occur at the group level where groups consisting of the more altruistic persons may outcompete groups consisting of the less altruistic persons. Such altruism may only extend to ingroup members while there may instead prejudice and antagonism against outgroup members (See also in-group favoritism). Group selection theory has been criticized by many other evolutionary scientists.
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Such explanations do not imply that humans are always consciously calculating how to increase their inclusive fitness when they are doing altruistic acts. Instead, evolution has shaped psychological mechanisms, such as emotions, that promote altruistic behaviors. Every single instance of altruistic behavior need not always increase inclusive fitness; altruistic behaviors would have been selected for if such behaviors on average increased inclusive fitness in the ancestral environment. This need not imply that on average 50% or more of altruistic acts were beneficial for the altruist in the ancestral environment; if the benefits from helping the right person were very high it would be beneficial to err on the side of caution and usually be altruistic even if in most cases there were no benefits.
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Altruism. Such explanations do not imply that humans are always consciously calculating how to increase their inclusive fitness when they are doing altruistic acts. Instead, evolution has shaped psychological mechanisms, such as emotions, that promote altruistic behaviors. Every single instance of altruistic behavior need not always increase inclusive fitness; altruistic behaviors would have been selected for if such behaviors on average increased inclusive fitness in the ancestral environment. This need not imply that on average 50% or more of altruistic acts were beneficial for the altruist in the ancestral environment; if the benefits from helping the right person were very high it would be beneficial to err on the side of caution and usually be altruistic even if in most cases there were no benefits.
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The benefits for the altruist may be increased and the costs reduced by being more altruistic towards certain groups. Research has found that people are more altruistic to kin than to no-kin, to friends than to strangers, to those attractive than to those unattractive, to non-competitors than to competitors, and to members ingroups than to members of outgroup. The study of altruism was the initial impetus behind George R. Price's development of the Price equation, which is a mathematical equation used to study genetic evolution. An interesting example of altruism is found in the cellular slime moulds, such as Dictyostelium mucoroides. These protists live as individual amoebae until starved, at which point they aggregate and form a multicellular fruiting body in which some cells sacrifice themselves to promote the survival of other cells in the fruiting body.
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Altruism. The benefits for the altruist may be increased and the costs reduced by being more altruistic towards certain groups. Research has found that people are more altruistic to kin than to no-kin, to friends than to strangers, to those attractive than to those unattractive, to non-competitors than to competitors, and to members ingroups than to members of outgroup. The study of altruism was the initial impetus behind George R. Price's development of the Price equation, which is a mathematical equation used to study genetic evolution. An interesting example of altruism is found in the cellular slime moulds, such as Dictyostelium mucoroides. These protists live as individual amoebae until starved, at which point they aggregate and form a multicellular fruiting body in which some cells sacrifice themselves to promote the survival of other cells in the fruiting body.
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Selective investment theory proposes that close social bonds, and associated emotional, cognitive, and neurohormonal mechanisms, evolved in order to facilitate long-term, high-cost altruism between those closely depending on one another for survival and reproductive success. Such cooperative behaviors have sometimes been seen as arguments for left-wing politics such by the Russian zoologist and anarchist Peter Kropotkin in his 1902 book Mutual Aid: A Factor of Evolution and Moral Philosopher Peter Singer in his book A Darwinian Left.
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Altruism. Selective investment theory proposes that close social bonds, and associated emotional, cognitive, and neurohormonal mechanisms, evolved in order to facilitate long-term, high-cost altruism between those closely depending on one another for survival and reproductive success. Such cooperative behaviors have sometimes been seen as arguments for left-wing politics such by the Russian zoologist and anarchist Peter Kropotkin in his 1902 book Mutual Aid: A Factor of Evolution and Moral Philosopher Peter Singer in his book A Darwinian Left.
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Neurobiology
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Altruism. Neurobiology
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Jorge Moll and Jordan Grafman, neuroscientists at the National Institutes of Health and LABS-D'Or Hospital Network (J.M.) provided the first evidence for the neural bases of altruistic giving in normal healthy volunteers, using functional magnetic resonance imaging. In their research, published in the Proceedings of the National Academy of Sciences USA in October 2006, they showed that both pure monetary rewards and charitable donations activated the mesolimbic reward pathway, a primitive part of the brain that usually responds to food and sex. However, when volunteers generously placed the interests of others before their own by making charitable donations, another brain circuit was selectively activated: the subgenual cortex/septal region. These structures are intimately related to social attachment and bonding in other species. Altruism, the experiment suggested, was not a superior moral faculty that suppresses basic selfish urges but rather was basic to the brain, hard-wired and
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Altruism. Jorge Moll and Jordan Grafman, neuroscientists at the National Institutes of Health and LABS-D'Or Hospital Network (J.M.) provided the first evidence for the neural bases of altruistic giving in normal healthy volunteers, using functional magnetic resonance imaging. In their research, published in the Proceedings of the National Academy of Sciences USA in October 2006, they showed that both pure monetary rewards and charitable donations activated the mesolimbic reward pathway, a primitive part of the brain that usually responds to food and sex. However, when volunteers generously placed the interests of others before their own by making charitable donations, another brain circuit was selectively activated: the subgenual cortex/septal region. These structures are intimately related to social attachment and bonding in other species. Altruism, the experiment suggested, was not a superior moral faculty that suppresses basic selfish urges but rather was basic to the brain, hard-wired and
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attachment and bonding in other species. Altruism, the experiment suggested, was not a superior moral faculty that suppresses basic selfish urges but rather was basic to the brain, hard-wired and pleasurable. One brain region, the subgenual anterior cingulate cortex/basal forebrain, contributes to learning altruistic behavior, especially in those with trait empathy. The same study has shown a connection between giving to charity and the promotion of social bonding.
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Altruism. attachment and bonding in other species. Altruism, the experiment suggested, was not a superior moral faculty that suppresses basic selfish urges but rather was basic to the brain, hard-wired and pleasurable. One brain region, the subgenual anterior cingulate cortex/basal forebrain, contributes to learning altruistic behavior, especially in those with trait empathy. The same study has shown a connection between giving to charity and the promotion of social bonding.
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In fact, in an experiment published in March 2007 at the University of Southern California neuroscientist Antonio R. Damasio and his colleagues showed that subjects with damage to the ventromedial prefrontal cortex lack the ability to empathically feel their way to moral answers, and that when confronted with moral dilemmas, these brain-damaged patients coldly came up with "end-justifies-the-means" answers, leading Damasio to conclude that the point was not that they reached immoral conclusions, but that when they were confronted by a difficult issue – in this case as whether to shoot down a passenger plane hijacked by terrorists before it hits a major city – these patients appear to reach decisions without the anguish that afflicts those with normally functioning brains. According to Adrian Raine, a clinical neuroscientist also at the University of Southern California, one of this study's implications is that society may have to rethink how it judges immoral people: "Psychopaths
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Altruism. In fact, in an experiment published in March 2007 at the University of Southern California neuroscientist Antonio R. Damasio and his colleagues showed that subjects with damage to the ventromedial prefrontal cortex lack the ability to empathically feel their way to moral answers, and that when confronted with moral dilemmas, these brain-damaged patients coldly came up with "end-justifies-the-means" answers, leading Damasio to conclude that the point was not that they reached immoral conclusions, but that when they were confronted by a difficult issue – in this case as whether to shoot down a passenger plane hijacked by terrorists before it hits a major city – these patients appear to reach decisions without the anguish that afflicts those with normally functioning brains. According to Adrian Raine, a clinical neuroscientist also at the University of Southern California, one of this study's implications is that society may have to rethink how it judges immoral people: "Psychopaths
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Adrian Raine, a clinical neuroscientist also at the University of Southern California, one of this study's implications is that society may have to rethink how it judges immoral people: "Psychopaths often feel no empathy or remorse. Without that awareness, people relying exclusively on reasoning seem to find it harder to sort their way through moral thickets. Does that mean they should be held to different standards of accountability?"
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Altruism. Adrian Raine, a clinical neuroscientist also at the University of Southern California, one of this study's implications is that society may have to rethink how it judges immoral people: "Psychopaths often feel no empathy or remorse. Without that awareness, people relying exclusively on reasoning seem to find it harder to sort their way through moral thickets. Does that mean they should be held to different standards of accountability?"
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In another study, in the 1990s, Dr. Bill Harbaugh, a University of Oregon economist, concluded people are motivated to give for reasons of personal prestige and in a similar fMRI scanner test in 2007 with his psychologist colleague Dr. Ulrich Mayr, reached the same conclusions of Jorge Moll and Jordan Grafman about giving to charity, although they were able to divide the study group into two groups: "egoists" and "altruists". One of their discoveries was that, though rarely, even some of the considered "egoists" sometimes gave more than expected because that would help others, leading to the conclusion that there are other factors in cause in charity, such as a person's environment and values. Psychology The International Encyclopedia of the Social Sciences defines psychological altruism as "a motivational state with the goal of increasing another's welfare". Psychological altruism is contrasted with psychological egoism, which refers to the motivation to increase one's own welfare.
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Altruism. In another study, in the 1990s, Dr. Bill Harbaugh, a University of Oregon economist, concluded people are motivated to give for reasons of personal prestige and in a similar fMRI scanner test in 2007 with his psychologist colleague Dr. Ulrich Mayr, reached the same conclusions of Jorge Moll and Jordan Grafman about giving to charity, although they were able to divide the study group into two groups: "egoists" and "altruists". One of their discoveries was that, though rarely, even some of the considered "egoists" sometimes gave more than expected because that would help others, leading to the conclusion that there are other factors in cause in charity, such as a person's environment and values. Psychology The International Encyclopedia of the Social Sciences defines psychological altruism as "a motivational state with the goal of increasing another's welfare". Psychological altruism is contrasted with psychological egoism, which refers to the motivation to increase one's own welfare.
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There has been some debate on whether or not humans are truly capable of psychological altruism. Some definitions specify a self-sacrificial nature to altruism and a lack of external rewards for altruistic behaviors. However, because altruism ultimately benefits the self in many cases, the selflessness of altruistic acts is brought to question. The social exchange theory postulates that altruism only exists when benefits to the self outweigh costs to the self. Daniel Batson is a psychologist who examined this question and argues against the social exchange theory. He identified four major motives: to ultimately benefit the self (egoism), to ultimately benefit the other person (altruism), to benefit a group (collectivism), or to uphold a moral principle (principlism). Altruism that ultimately serves selfish gains is thus differentiated from selfless altruism, but the general conclusion has been that empathy-induced altruism can be genuinely selfless. The empathy-altruism hypothesis
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Altruism. There has been some debate on whether or not humans are truly capable of psychological altruism. Some definitions specify a self-sacrificial nature to altruism and a lack of external rewards for altruistic behaviors. However, because altruism ultimately benefits the self in many cases, the selflessness of altruistic acts is brought to question. The social exchange theory postulates that altruism only exists when benefits to the self outweigh costs to the self. Daniel Batson is a psychologist who examined this question and argues against the social exchange theory. He identified four major motives: to ultimately benefit the self (egoism), to ultimately benefit the other person (altruism), to benefit a group (collectivism), or to uphold a moral principle (principlism). Altruism that ultimately serves selfish gains is thus differentiated from selfless altruism, but the general conclusion has been that empathy-induced altruism can be genuinely selfless. The empathy-altruism hypothesis
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serves selfish gains is thus differentiated from selfless altruism, but the general conclusion has been that empathy-induced altruism can be genuinely selfless. The empathy-altruism hypothesis basically states that psychological altruism does exist and is evoked by the empathic desire to help someone who is suffering. Feelings of empathic concern are contrasted with feelings of personal distress, which compel people to reduce their own unpleasant emotions and increase their own positive ones through helping someone in need. Empathy is thus not selfless, since altruism works either as the way to avoid those negative, unpleasant feelings and have positive, pleasant feelings triggered by others' need for help, or as the way to incentive the gain of social reward or through fear to avoid social punishment by helping. People with empathic concern help others in distress even when exposure to the situation could be easily avoided, whereas those lacking in empathic concern avoid helping
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Altruism. serves selfish gains is thus differentiated from selfless altruism, but the general conclusion has been that empathy-induced altruism can be genuinely selfless. The empathy-altruism hypothesis basically states that psychological altruism does exist and is evoked by the empathic desire to help someone who is suffering. Feelings of empathic concern are contrasted with feelings of personal distress, which compel people to reduce their own unpleasant emotions and increase their own positive ones through helping someone in need. Empathy is thus not selfless, since altruism works either as the way to avoid those negative, unpleasant feelings and have positive, pleasant feelings triggered by others' need for help, or as the way to incentive the gain of social reward or through fear to avoid social punishment by helping. People with empathic concern help others in distress even when exposure to the situation could be easily avoided, whereas those lacking in empathic concern avoid helping
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social punishment by helping. People with empathic concern help others in distress even when exposure to the situation could be easily avoided, whereas those lacking in empathic concern avoid helping unless it is difficult or impossible to avoid exposure to another's suffering. Helping behavior is seen in humans at about two years old, when a toddler is capable of understanding subtle emotional cues.
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Altruism. social punishment by helping. People with empathic concern help others in distress even when exposure to the situation could be easily avoided, whereas those lacking in empathic concern avoid helping unless it is difficult or impossible to avoid exposure to another's suffering. Helping behavior is seen in humans at about two years old, when a toddler is capable of understanding subtle emotional cues.
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In psychological research on altruism, studies often observe altruism as demonstrated through prosocial behaviors such as helping, comforting, sharing, cooperation, philanthropy, and community service. Research has found that people are most likely to help if they recognize that a person is in need and feel personal responsibility for reducing the person's distress. Research also suggests that the number of bystanders witnessing distress or suffering affects the likelihood of helping (the Bystander effect). Greater numbers of bystanders decrease individual feelings of responsibility. However, a witness with a high level of empathic concern is likely to assume personal responsibility entirely regardless of the number of bystanders.
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Altruism. In psychological research on altruism, studies often observe altruism as demonstrated through prosocial behaviors such as helping, comforting, sharing, cooperation, philanthropy, and community service. Research has found that people are most likely to help if they recognize that a person is in need and feel personal responsibility for reducing the person's distress. Research also suggests that the number of bystanders witnessing distress or suffering affects the likelihood of helping (the Bystander effect). Greater numbers of bystanders decrease individual feelings of responsibility. However, a witness with a high level of empathic concern is likely to assume personal responsibility entirely regardless of the number of bystanders.
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Many studies have observed the effects of volunteerism (as a form of altruism) on happiness and health and have consistently found a strong connection between volunteerism and current and future health and well-being. In a study of older adults, those who volunteered were higher on life satisfaction and will to live, and lower in depression, anxiety, and somatization. Volunteerism and helping behavior have not only been shown to improve mental health, but physical health and longevity as well, attributable to the activity and social integration it encourages. One study examined the physical health of mothers who volunteered over a 30-year period and found that 52% of those who did not belong to a volunteer organization experienced a major illness while only 36% of those who did volunteer experienced one. A study on adults ages 55+ found that during the four-year study period, people who volunteered for two or more organizations had a 63% lower likelihood of dying. After controlling
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Altruism. Many studies have observed the effects of volunteerism (as a form of altruism) on happiness and health and have consistently found a strong connection between volunteerism and current and future health and well-being. In a study of older adults, those who volunteered were higher on life satisfaction and will to live, and lower in depression, anxiety, and somatization. Volunteerism and helping behavior have not only been shown to improve mental health, but physical health and longevity as well, attributable to the activity and social integration it encourages. One study examined the physical health of mothers who volunteered over a 30-year period and found that 52% of those who did not belong to a volunteer organization experienced a major illness while only 36% of those who did volunteer experienced one. A study on adults ages 55+ found that during the four-year study period, people who volunteered for two or more organizations had a 63% lower likelihood of dying. After controlling
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experienced one. A study on adults ages 55+ found that during the four-year study period, people who volunteered for two or more organizations had a 63% lower likelihood of dying. After controlling for prior health status, it was determined that volunteerism accounted for a 44% reduction in mortality. Merely being aware of kindness in oneself and others is also associated with greater well-being. A study that asked participants to count each act of kindness they performed for one week significantly enhanced their subjective happiness. It is important to note that, while research supports the idea that altruistic acts bring about happiness, it has also been found to work in the opposite direction—that happier people are also kinder. The relationship between altruistic behavior and happiness is bidirectional. Studies have found that generosity increases linearly from sad to happy affective states.
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Altruism. experienced one. A study on adults ages 55+ found that during the four-year study period, people who volunteered for two or more organizations had a 63% lower likelihood of dying. After controlling for prior health status, it was determined that volunteerism accounted for a 44% reduction in mortality. Merely being aware of kindness in oneself and others is also associated with greater well-being. A study that asked participants to count each act of kindness they performed for one week significantly enhanced their subjective happiness. It is important to note that, while research supports the idea that altruistic acts bring about happiness, it has also been found to work in the opposite direction—that happier people are also kinder. The relationship between altruistic behavior and happiness is bidirectional. Studies have found that generosity increases linearly from sad to happy affective states.
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Studies have also been careful to note that feeling over-taxed by the needs of others has conversely negative effects on health and happiness. For example, one study on volunteerism found that feeling overwhelmed by others' demands had an even stronger negative effect on mental health than helping had a positive one (although positive effects were still significant). Additionally, while generous acts make people feel good about themselves, it is also important for people to appreciate the kindness they receive from others. Studies suggest that gratitude goes hand-in-hand with kindness and is also very important for our well-being. A study on the relationship happiness to various character strengths showed that "a conscious focus on gratitude led to reductions in negative affect and increases in optimistic appraisals, positive affect, offering emotional support, sleep quality, and well-being".
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Altruism. Studies have also been careful to note that feeling over-taxed by the needs of others has conversely negative effects on health and happiness. For example, one study on volunteerism found that feeling overwhelmed by others' demands had an even stronger negative effect on mental health than helping had a positive one (although positive effects were still significant). Additionally, while generous acts make people feel good about themselves, it is also important for people to appreciate the kindness they receive from others. Studies suggest that gratitude goes hand-in-hand with kindness and is also very important for our well-being. A study on the relationship happiness to various character strengths showed that "a conscious focus on gratitude led to reductions in negative affect and increases in optimistic appraisals, positive affect, offering emotional support, sleep quality, and well-being".
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Pathological altruism Pathological altruism is when altruism is taken to an unhealthy extreme, and either harms the altruistic person, or well-intentioned actions cause more harm than good. The term "pathological altruism" was popularised by the book Pathological Altruism. Examples include depression and burnout seen in healthcare professionals, an unhealthy focus on others to the detriment of one's own needs, hoarding of animals, and ineffective philanthropic and social programs that ultimately worsen the situations they are meant to aid. Sociology
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Altruism. Pathological altruism Pathological altruism is when altruism is taken to an unhealthy extreme, and either harms the altruistic person, or well-intentioned actions cause more harm than good. The term "pathological altruism" was popularised by the book Pathological Altruism. Examples include depression and burnout seen in healthcare professionals, an unhealthy focus on others to the detriment of one's own needs, hoarding of animals, and ineffective philanthropic and social programs that ultimately worsen the situations they are meant to aid. Sociology
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"Sociologists have long been concerned with how to build the good society" ("Altruism, Morality, and Social Solidarity". American Sociological Association.). The structure of our societies and how individuals come to exhibit charitable, philanthropic, and other pro-social, altruistic actions for the common good is a largely researched topic within the field. The American Sociology Association (ASA) acknowledges public sociology saying, "The intrinsic scientific, policy, and public relevance of this field of investigation in helping to construct 'good societies' is unquestionable" ("Altruism, Morality, and Social Solidarity" ASA). This type of sociology seeks contributions that aid grassroots and theoretical understandings of what motivates altruism and how it is organized, and promotes an altruistic focus in order to benefit the world and people it studies. How altruism is framed, organized, carried out, and what motivates it at the group level is an area of focus that sociologists
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Altruism. "Sociologists have long been concerned with how to build the good society" ("Altruism, Morality, and Social Solidarity". American Sociological Association.). The structure of our societies and how individuals come to exhibit charitable, philanthropic, and other pro-social, altruistic actions for the common good is a largely researched topic within the field. The American Sociology Association (ASA) acknowledges public sociology saying, "The intrinsic scientific, policy, and public relevance of this field of investigation in helping to construct 'good societies' is unquestionable" ("Altruism, Morality, and Social Solidarity" ASA). This type of sociology seeks contributions that aid grassroots and theoretical understandings of what motivates altruism and how it is organized, and promotes an altruistic focus in order to benefit the world and people it studies. How altruism is framed, organized, carried out, and what motivates it at the group level is an area of focus that sociologists
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an altruistic focus in order to benefit the world and people it studies. How altruism is framed, organized, carried out, and what motivates it at the group level is an area of focus that sociologists seek to investigate in order to contribute back to the groups it studies and "build the good society". The motivation of altruism is also the focus of study; some publications link the occurrence of moral outrage to the punishment of perpetrators and compensation of victims. Studies have shown that generosity in laboratory and in online experiments is contagious – people imitate observed generosity of others.
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Altruism. an altruistic focus in order to benefit the world and people it studies. How altruism is framed, organized, carried out, and what motivates it at the group level is an area of focus that sociologists seek to investigate in order to contribute back to the groups it studies and "build the good society". The motivation of altruism is also the focus of study; some publications link the occurrence of moral outrage to the punishment of perpetrators and compensation of victims. Studies have shown that generosity in laboratory and in online experiments is contagious – people imitate observed generosity of others.
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Religious viewpoints Most, if not all, of the world's religions promote altruism as a very important moral value. Buddhism, Christianity, Hinduism, Islam, Jainism, Judaism, and Sikhism, etc., place particular emphasis on altruistic morality. Buddhism Altruism figures prominently in Buddhism. Love and compassion are components of all forms of Buddhism, and are focused on all beings equally: love is the wish that all beings be happy, and compassion is the wish that all beings be free from suffering. "Many illnesses can be cured by the one medicine of love and compassion. These qualities are the ultimate source of human happiness, and the need for them lies at the very core of our being" (Dalai Lama). Still, the notion of altruism is modified in such a world-view, since the belief is that such a practice promotes our own happiness: "The more we care for the happiness of others, the greater our own sense of well-being becomes" (Dalai Lama).
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Altruism. Religious viewpoints Most, if not all, of the world's religions promote altruism as a very important moral value. Buddhism, Christianity, Hinduism, Islam, Jainism, Judaism, and Sikhism, etc., place particular emphasis on altruistic morality. Buddhism Altruism figures prominently in Buddhism. Love and compassion are components of all forms of Buddhism, and are focused on all beings equally: love is the wish that all beings be happy, and compassion is the wish that all beings be free from suffering. "Many illnesses can be cured by the one medicine of love and compassion. These qualities are the ultimate source of human happiness, and the need for them lies at the very core of our being" (Dalai Lama). Still, the notion of altruism is modified in such a world-view, since the belief is that such a practice promotes our own happiness: "The more we care for the happiness of others, the greater our own sense of well-being becomes" (Dalai Lama).
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In the context of larger ethical discussions on moral action and judgment, Buddhism is characterized by the belief that negative (unhappy) consequences of our actions derive not from punishment or correction based on moral judgment, but from the law of karma, which functions like a natural law of cause and effect. A simple illustration of such cause and effect is the case of experiencing the effects of what one causes: if one causes suffering, then as a natural consequence one would experience suffering; if one causes happiness, then as a natural consequence one would experience happiness. Jainism
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Altruism. In the context of larger ethical discussions on moral action and judgment, Buddhism is characterized by the belief that negative (unhappy) consequences of our actions derive not from punishment or correction based on moral judgment, but from the law of karma, which functions like a natural law of cause and effect. A simple illustration of such cause and effect is the case of experiencing the effects of what one causes: if one causes suffering, then as a natural consequence one would experience suffering; if one causes happiness, then as a natural consequence one would experience happiness. Jainism
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Jainism The fundamental principles of Jainism revolve around the concept of altruism, not only for humans but for all sentient beings. Jainism preaches the view of Ahimsa – to live and let live, thereby not harming sentient beings, i.e. uncompromising reverence for all life. It also considers all living things to be equal. The first Tirthankara, Rishabhdev, introduced the concept of altruism for all living beings, from extending knowledge and experience to others to donation, giving oneself up for others, non-violence and compassion for all living things.
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Altruism. Jainism The fundamental principles of Jainism revolve around the concept of altruism, not only for humans but for all sentient beings. Jainism preaches the view of Ahimsa – to live and let live, thereby not harming sentient beings, i.e. uncompromising reverence for all life. It also considers all living things to be equal. The first Tirthankara, Rishabhdev, introduced the concept of altruism for all living beings, from extending knowledge and experience to others to donation, giving oneself up for others, non-violence and compassion for all living things.
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Jainism prescribes a path of non-violence to progress the soul to this ultimate goal. A major characteristic of Jain belief is the emphasis on the consequences of not only physical but also mental behaviors. One's unconquered mind with anger, pride (ego), deceit, greed and uncontrolled sense organs are the powerful enemies of humans. Anger spoils good relations, pride destroys humility, deceit destroys peace and greed destroys everything. Jainism recommends conquering anger by forgiveness, pride by humility, deceit by straightforwardness and greed by contentment.
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Altruism. Jainism prescribes a path of non-violence to progress the soul to this ultimate goal. A major characteristic of Jain belief is the emphasis on the consequences of not only physical but also mental behaviors. One's unconquered mind with anger, pride (ego), deceit, greed and uncontrolled sense organs are the powerful enemies of humans. Anger spoils good relations, pride destroys humility, deceit destroys peace and greed destroys everything. Jainism recommends conquering anger by forgiveness, pride by humility, deceit by straightforwardness and greed by contentment.
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Jains believe that to attain enlightenment and ultimately liberation, one must practice the following ethical principles (major vows) in thought, speech and action. The degree to which these principles are practiced is different for householders and monks. They are: Non-violence (Ahimsa); Truthfulness (Satya); Non-stealing (Asteya); Celibacy (Brahmacharya); Non-possession or non-materialism (Aparigraha); The "great vows" (Mahavrata) are prescribed for monks and "limited vows" (Anuvrata) are prescribed for householders. The house-holders are encouraged to practice the above-mentioned five vows. The monks have to observe them very strictly. With consistent practice, it will be possible to overcome the limitations gradually, accelerating the spiritual progress.
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Altruism. Jains believe that to attain enlightenment and ultimately liberation, one must practice the following ethical principles (major vows) in thought, speech and action. The degree to which these principles are practiced is different for householders and monks. They are: Non-violence (Ahimsa); Truthfulness (Satya); Non-stealing (Asteya); Celibacy (Brahmacharya); Non-possession or non-materialism (Aparigraha); The "great vows" (Mahavrata) are prescribed for monks and "limited vows" (Anuvrata) are prescribed for householders. The house-holders are encouraged to practice the above-mentioned five vows. The monks have to observe them very strictly. With consistent practice, it will be possible to overcome the limitations gradually, accelerating the spiritual progress.
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The principle of nonviolence seeks to minimize karmas which limit the capabilities of the soul. Jainism views every soul as worthy of respect because it has the potential to become Siddha (God in Jainism). Because all living beings possess a soul, great care and awareness is essential in one's actions. Jainism emphasizes the equality of all life, advocating harmlessness towards all, whether the creatures are great or small. This policy extends even to microscopic organisms. Jainism acknowledges that every person has different capabilities and capacities to practice and therefore accepts different levels of compliance for ascetics and householders.
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Altruism. The principle of nonviolence seeks to minimize karmas which limit the capabilities of the soul. Jainism views every soul as worthy of respect because it has the potential to become Siddha (God in Jainism). Because all living beings possess a soul, great care and awareness is essential in one's actions. Jainism emphasizes the equality of all life, advocating harmlessness towards all, whether the creatures are great or small. This policy extends even to microscopic organisms. Jainism acknowledges that every person has different capabilities and capacities to practice and therefore accepts different levels of compliance for ascetics and householders.
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Christianity St Thomas Aquinas interprets 'You should love your neighbour as yourself' as meaning that love for ourselves is the exemplar of love for others. Considering that "the love with which a man loves himself is the form and root of friendship" and quotes Aristotle that "the origin of friendly relations with others lies in our relations to ourselves", he concluded that though we are not bound to love others more than ourselves, we naturally seek the common good, the good of the whole, more than any private good, the good of a part. However, he thinks we should love God more than ourselves and our neighbours, and more than our bodily life—since the ultimate purpose of loving our neighbour is to share in eternal beatitude: a more desirable thing than bodily well-being. In coining the word Altruism, as stated above, Comte was probably opposing this Thomistic doctrine, which is present in some theological schools within Catholicism.
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Altruism. Christianity St Thomas Aquinas interprets 'You should love your neighbour as yourself' as meaning that love for ourselves is the exemplar of love for others. Considering that "the love with which a man loves himself is the form and root of friendship" and quotes Aristotle that "the origin of friendly relations with others lies in our relations to ourselves", he concluded that though we are not bound to love others more than ourselves, we naturally seek the common good, the good of the whole, more than any private good, the good of a part. However, he thinks we should love God more than ourselves and our neighbours, and more than our bodily life—since the ultimate purpose of loving our neighbour is to share in eternal beatitude: a more desirable thing than bodily well-being. In coining the word Altruism, as stated above, Comte was probably opposing this Thomistic doctrine, which is present in some theological schools within Catholicism.
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Many biblical authors draw a strong connection between love of others and love of God. 1 John 4 states that for one to love God one must love his fellowman, and that hatred of one's fellowman is the same as hatred of God. Thomas Jay Oord has argued in several books that altruism is but one possible form of love. An altruistic action is not always a loving action. Oord defines altruism as acting for the other's good, and he agrees with feminists who note that sometimes love requires acting for one's own good when the other's demands undermine overall well-being.
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Altruism. Many biblical authors draw a strong connection between love of others and love of God. 1 John 4 states that for one to love God one must love his fellowman, and that hatred of one's fellowman is the same as hatred of God. Thomas Jay Oord has argued in several books that altruism is but one possible form of love. An altruistic action is not always a loving action. Oord defines altruism as acting for the other's good, and he agrees with feminists who note that sometimes love requires acting for one's own good when the other's demands undermine overall well-being.
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German philosopher Max Scheler distinguishes two ways in which the strong can help the weak. One way is a sincere expression of Christian love, "motivated by a powerful feeling of security, strength, and inner salvation, of the invincible fullness of one's own life and existence". Another way is merely "one of the many modern substitutes for love, ... nothing but the urge to turn away from oneself and to lose oneself in other people's business". At its worst, Scheler says, "love for the small, the poor, the weak, and the oppressed is really disguised hatred, repressed envy, an impulse to detract, etc., directed against the opposite phenomena: wealth, strength, power, largesse."
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Altruism. German philosopher Max Scheler distinguishes two ways in which the strong can help the weak. One way is a sincere expression of Christian love, "motivated by a powerful feeling of security, strength, and inner salvation, of the invincible fullness of one's own life and existence". Another way is merely "one of the many modern substitutes for love, ... nothing but the urge to turn away from oneself and to lose oneself in other people's business". At its worst, Scheler says, "love for the small, the poor, the weak, and the oppressed is really disguised hatred, repressed envy, an impulse to detract, etc., directed against the opposite phenomena: wealth, strength, power, largesse."
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Islam In Islam, the concept "īthār" (إيثار) (altruism) is the notion of "preferring others to oneself". For Sufis, this means devotion to others through complete forgetfulness of one's own concerns, where concern for others is deemed as a demand made by Allah (i.e. God) on the human body, considered to be property of Allah alone. The importance of īthār lies in sacrifice for the sake of the greater good; Islam considers those practicing īthār as abiding by the highest degree of nobility. This is similar to the notion of chivalry, but unlike that European concept, in īthār attention is focused on everything in existence. A constant concern for Allah results in a careful attitude towards people, animals, and other things in this world.
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Altruism. Islam In Islam, the concept "īthār" (إيثار) (altruism) is the notion of "preferring others to oneself". For Sufis, this means devotion to others through complete forgetfulness of one's own concerns, where concern for others is deemed as a demand made by Allah (i.e. God) on the human body, considered to be property of Allah alone. The importance of īthār lies in sacrifice for the sake of the greater good; Islam considers those practicing īthār as abiding by the highest degree of nobility. This is similar to the notion of chivalry, but unlike that European concept, in īthār attention is focused on everything in existence. A constant concern for Allah results in a careful attitude towards people, animals, and other things in this world.
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Judaism Judaism defines altruism as the desired goal of creation. The famous Rabbi Abraham Isaac Kook stated that love is the most important attribute in humanity. This is defined as bestowal, or giving, which is the intention of altruism. This can be altruism towards humanity that leads to altruism towards the creator or God. Kabbalah defines God as the force of giving in existence. Rabbi Moshe Chaim Luzzatto in particular focused on the 'purpose of creation' and how the will of God was to bring creation into perfection and adhesion with this upper force. Modern Kabbalah developed by Rabbi Yehuda Ashlag, in his writings about the future generation, focuses on how society could achieve an altruistic social framework. Ashlag proposed that such a framework is the purpose of creation, and everything that happens is to raise humanity to the level of altruism, love for one another. Ashlag focused on society and its relation to divinity.
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Altruism. Judaism Judaism defines altruism as the desired goal of creation. The famous Rabbi Abraham Isaac Kook stated that love is the most important attribute in humanity. This is defined as bestowal, or giving, which is the intention of altruism. This can be altruism towards humanity that leads to altruism towards the creator or God. Kabbalah defines God as the force of giving in existence. Rabbi Moshe Chaim Luzzatto in particular focused on the 'purpose of creation' and how the will of God was to bring creation into perfection and adhesion with this upper force. Modern Kabbalah developed by Rabbi Yehuda Ashlag, in his writings about the future generation, focuses on how society could achieve an altruistic social framework. Ashlag proposed that such a framework is the purpose of creation, and everything that happens is to raise humanity to the level of altruism, love for one another. Ashlag focused on society and its relation to divinity.
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Sikhism Altruism is essential to the Sikh religion. The central faith in Sikhism is that the greatest deed any one can do is to imbibe and live the godly qualities like love, affection, sacrifice, patience, harmony, truthfulness. The concept of seva, or selfless service to the community for its own sake, is an important concept in Sikhism. The fifth Guru, Arjun Dev, sacrificed his life to uphold "22 carats of pure truth, the greatest gift to humanity", the Guru Granth. The ninth Guru, Tegh Bahadur, sacrificed his head to protect weak and defenseless people against atrocity.
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Altruism. Sikhism Altruism is essential to the Sikh religion. The central faith in Sikhism is that the greatest deed any one can do is to imbibe and live the godly qualities like love, affection, sacrifice, patience, harmony, truthfulness. The concept of seva, or selfless service to the community for its own sake, is an important concept in Sikhism. The fifth Guru, Arjun Dev, sacrificed his life to uphold "22 carats of pure truth, the greatest gift to humanity", the Guru Granth. The ninth Guru, Tegh Bahadur, sacrificed his head to protect weak and defenseless people against atrocity.
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In the late seventeenth century, Guru Gobind Singh (the tenth Guru in Sikhism), was at war with the Mughal rulers to protect the people of different faiths when a fellow Sikh, Bhai Kanhaiya, attended the troops of the enemy. He gave water to both friends and foes who were wounded on the battlefield. Some of the enemy began to fight again and some Sikh warriors were annoyed by Bhai Kanhaiya as he was helping their enemy. Sikh soldiers brought Bhai Kanhaiya before Guru Gobind Singh, and complained of his action that they considered counterproductive to their struggle on the battlefield. "What were you doing, and why?" asked the Guru. "I was giving water to the wounded because I saw your face in all of them", replied Bhai Kanhaiya. The Guru responded, "Then you should also give them ointment to heal their wounds. You were practicing what you were coached in the house of the Guru."
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Altruism. In the late seventeenth century, Guru Gobind Singh (the tenth Guru in Sikhism), was at war with the Mughal rulers to protect the people of different faiths when a fellow Sikh, Bhai Kanhaiya, attended the troops of the enemy. He gave water to both friends and foes who were wounded on the battlefield. Some of the enemy began to fight again and some Sikh warriors were annoyed by Bhai Kanhaiya as he was helping their enemy. Sikh soldiers brought Bhai Kanhaiya before Guru Gobind Singh, and complained of his action that they considered counterproductive to their struggle on the battlefield. "What were you doing, and why?" asked the Guru. "I was giving water to the wounded because I saw your face in all of them", replied Bhai Kanhaiya. The Guru responded, "Then you should also give them ointment to heal their wounds. You were practicing what you were coached in the house of the Guru."
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Under the tutelage of the Guru, Bhai Kanhaiya subsequently founded a volunteer corps for altruism, which is still engaged today in doing good to others and in training new recruits for this service. Hinduism In Hinduism Selflessness (Atmatyag), Love (Prema), Kindness (Daya) and Forgiveness (Kshama) are considered as the highest acts of humanity or "Manushyattva". Giving alms to the beggers or poor people is considered as a divine act or "Punya" and Hindus believe it will free their souls from guilt or "Paapa" and will led them to heaven or "Swarga" in afterlife. Altruism is also the central act of various Hindu mythology and religious poems and songs. The founder of warkari samprdaya the great saint "Dhnyaneshwar Maharaj" (1275-1296) in his "Pasaydan" pray to the supreme lord "Vitthal" for the wellbeing of all living organisms of the universe.
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Altruism. Under the tutelage of the Guru, Bhai Kanhaiya subsequently founded a volunteer corps for altruism, which is still engaged today in doing good to others and in training new recruits for this service. Hinduism In Hinduism Selflessness (Atmatyag), Love (Prema), Kindness (Daya) and Forgiveness (Kshama) are considered as the highest acts of humanity or "Manushyattva". Giving alms to the beggers or poor people is considered as a divine act or "Punya" and Hindus believe it will free their souls from guilt or "Paapa" and will led them to heaven or "Swarga" in afterlife. Altruism is also the central act of various Hindu mythology and religious poems and songs. The founder of warkari samprdaya the great saint "Dhnyaneshwar Maharaj" (1275-1296) in his "Pasaydan" pray to the supreme lord "Vitthal" for the wellbeing of all living organisms of the universe.
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The founder of warkari samprdaya the great saint "Dhnyaneshwar Maharaj" (1275-1296) in his "Pasaydan" pray to the supreme lord "Vitthal" for the wellbeing of all living organisms of the universe. Swami Vivekananda, the legendary Hindu monk, has said -"Jive prem kare jeijon, Seijon sebiche Iswar" (Whoever loves any living being, is serving god.). Mass donation of clothes to poor people (Vastraseva), or blood donation camp or mass food donation (Annaseva) for poor people is common in various Hindu religious ceremonies.
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Altruism. The founder of warkari samprdaya the great saint "Dhnyaneshwar Maharaj" (1275-1296) in his "Pasaydan" pray to the supreme lord "Vitthal" for the wellbeing of all living organisms of the universe. Swami Vivekananda, the legendary Hindu monk, has said -"Jive prem kare jeijon, Seijon sebiche Iswar" (Whoever loves any living being, is serving god.). Mass donation of clothes to poor people (Vastraseva), or blood donation camp or mass food donation (Annaseva) for poor people is common in various Hindu religious ceremonies.
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Swami Sivananda, an Advaita scholar, reiterates the views in his commentary synthesising Vedanta views on the Brahma Sutras, a Vedantic text. In his commentary on Chapter 3 of the Brahma Sutras, Sivananda notes that karma is insentient and short-lived, and ceases to exist as soon as a deed is executed. Hence, karma cannot bestow the fruits of actions at a future date according to one's merit. Furthermore, one cannot argue that karma generates apurva or punya, which gives fruit. Since apurva is non-sentient, it cannot act unless moved by an intelligent being such as a god. It cannot independently bestow reward or punishment.
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Altruism. Swami Sivananda, an Advaita scholar, reiterates the views in his commentary synthesising Vedanta views on the Brahma Sutras, a Vedantic text. In his commentary on Chapter 3 of the Brahma Sutras, Sivananda notes that karma is insentient and short-lived, and ceases to exist as soon as a deed is executed. Hence, karma cannot bestow the fruits of actions at a future date according to one's merit. Furthermore, one cannot argue that karma generates apurva or punya, which gives fruit. Since apurva is non-sentient, it cannot act unless moved by an intelligent being such as a god. It cannot independently bestow reward or punishment.
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However the very well known and popular text, the Bhagavad Gita supports the doctrine of karma yoga (achieving oneness with God through action) & "Nishkam Karma" or action without expectation / desire for personal gain which can be said to encompass altruism. Altruistic acts are generally celebrated and very well received in Hindu literature and is central to Hindu morality. Philosophy There exists a wide range of philosophical views on humans' obligations or motivations to act altruistically. Proponents of ethical altruism maintain that individuals are morally obligated to act altruistically. The opposing view is ethical egoism, which maintains that moral agents should always act in their own self-interest. Both ethical altruism and ethical egoism contrast with utilitarianism, which maintains that each agent should act in order to maximise the efficacy of their function and the benefit to both themselves and their co-inhabitants.
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Altruism. However the very well known and popular text, the Bhagavad Gita supports the doctrine of karma yoga (achieving oneness with God through action) & "Nishkam Karma" or action without expectation / desire for personal gain which can be said to encompass altruism. Altruistic acts are generally celebrated and very well received in Hindu literature and is central to Hindu morality. Philosophy There exists a wide range of philosophical views on humans' obligations or motivations to act altruistically. Proponents of ethical altruism maintain that individuals are morally obligated to act altruistically. The opposing view is ethical egoism, which maintains that moral agents should always act in their own self-interest. Both ethical altruism and ethical egoism contrast with utilitarianism, which maintains that each agent should act in order to maximise the efficacy of their function and the benefit to both themselves and their co-inhabitants.
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A related concept in descriptive ethics is psychological egoism, the thesis that humans always act in their own self-interest and that true altruism is impossible. Rational egoism is the view that rationality consists in acting in one's self-interest (without specifying how this affects one's moral obligations). Effective altruism Effective altruism is a philosophy and social movement that uses evidence and reasoning to determine the most effective ways to benefit others. Effective altruism encourages individuals to consider all causes and actions and to act in the way that brings about the greatest positive impact, based upon their values. It is the broad, evidence-based and cause-neutral approach that distinguishes effective altruism from traditional altruism or charity. Effective altruism is part of the larger movement towards evidence-based practices.
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Altruism. A related concept in descriptive ethics is psychological egoism, the thesis that humans always act in their own self-interest and that true altruism is impossible. Rational egoism is the view that rationality consists in acting in one's self-interest (without specifying how this affects one's moral obligations). Effective altruism Effective altruism is a philosophy and social movement that uses evidence and reasoning to determine the most effective ways to benefit others. Effective altruism encourages individuals to consider all causes and actions and to act in the way that brings about the greatest positive impact, based upon their values. It is the broad, evidence-based and cause-neutral approach that distinguishes effective altruism from traditional altruism or charity. Effective altruism is part of the larger movement towards evidence-based practices.
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While a substantial proportion of effective altruists have focused on the nonprofit sector, the philosophy of effective altruism applies more broadly to prioritizing the scientific projects, companies, and policy initiatives which can be estimated to save lives, help people, or otherwise have the biggest benefit. People associated with the movement include philosopher Peter Singer, Facebook co founder Dustin Moskovitz, Cari Tuna, Ben Delo, Oxford-based researchers William MacAskill and Toby Ord, and professional poker player Liv Boeree, Genetics The genes OXTR, CD38, COMT, DRD4, DRD5, IGF2, and GABRB2 have been found to be candidate genes for altruism. Digital Altruism Digital Altruism is the notion that some are willing to freely share information based on the principle of reciprocity and in the belief that in the end, everyone benefits from sharing information via the Internet.
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Altruism. While a substantial proportion of effective altruists have focused on the nonprofit sector, the philosophy of effective altruism applies more broadly to prioritizing the scientific projects, companies, and policy initiatives which can be estimated to save lives, help people, or otherwise have the biggest benefit. People associated with the movement include philosopher Peter Singer, Facebook co founder Dustin Moskovitz, Cari Tuna, Ben Delo, Oxford-based researchers William MacAskill and Toby Ord, and professional poker player Liv Boeree, Genetics The genes OXTR, CD38, COMT, DRD4, DRD5, IGF2, and GABRB2 have been found to be candidate genes for altruism. Digital Altruism Digital Altruism is the notion that some are willing to freely share information based on the principle of reciprocity and in the belief that in the end, everyone benefits from sharing information via the Internet.
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This term is coined by Dr. Dana Klisanin, the founder and CEO of Evolutionary Guidance Media R&D Inc., and is a recipient of the Early Career Award for Scientific Achievement in Media Psychology from the American Psychological Association's Division of Media Psychology. According to Klisanin, "the notion that "some are willing to freely reveal what they know" is interesting. Types of Digital Altruism There are three types of digital altruism: (1) "everyday digital altruism," involving expedience, ease, moral engagement, and conformity; (2) "creative digital altruism," involving creativity, heightened moral engagement, and cooperation; and (3) "co-creative digital altruism" involving creativity, moral engagement, and meta cooperative efforts. See also
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Altruism. This term is coined by Dr. Dana Klisanin, the founder and CEO of Evolutionary Guidance Media R&D Inc., and is a recipient of the Early Career Award for Scientific Achievement in Media Psychology from the American Psychological Association's Division of Media Psychology. According to Klisanin, "the notion that "some are willing to freely reveal what they know" is interesting. Types of Digital Altruism There are three types of digital altruism: (1) "everyday digital altruism," involving expedience, ease, moral engagement, and conformity; (2) "creative digital altruism," involving creativity, heightened moral engagement, and cooperation; and (3) "co-creative digital altruism" involving creativity, moral engagement, and meta cooperative efforts. See also
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See also Altruria, California Charitable organization Comedy of the commons Consideration Egotism Family economics Golden Rule Gene-centered view of evolution Humanity (virtue) Misanthropy Mutual aid Non nobis solum Prisoner's dilemma Random act of kindness Social preferences Social psychology Solidarity (sociology) Spite (game theory) Notes References Comte, Auguste, Catechisme positiviste (1852) or Catechism of Positivism, tr. R. Congreve, (London: Kegan Paul, 1891) Kropotkin, Peter, Mutual Aid: A Factor of Evolution (1902) Nietzsche, Friedrich, Beyond Good and Evil Pierre-Joseph Proudhon, The Philosophy of Poverty (1847) Lysander Spooner, Natural Law Matt Ridley, The Origins of Virtue Oliner, Samuel P. and Pearl M. Towards a Caring Society: Ideas into Action. West Port, CT: Praeger, 1995. External links Richard Kraut (2016) Altruism Stanford Encyclopedia of Philosophy
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Altruism. See also Altruria, California Charitable organization Comedy of the commons Consideration Egotism Family economics Golden Rule Gene-centered view of evolution Humanity (virtue) Misanthropy Mutual aid Non nobis solum Prisoner's dilemma Random act of kindness Social preferences Social psychology Solidarity (sociology) Spite (game theory) Notes References Comte, Auguste, Catechisme positiviste (1852) or Catechism of Positivism, tr. R. Congreve, (London: Kegan Paul, 1891) Kropotkin, Peter, Mutual Aid: A Factor of Evolution (1902) Nietzsche, Friedrich, Beyond Good and Evil Pierre-Joseph Proudhon, The Philosophy of Poverty (1847) Lysander Spooner, Natural Law Matt Ridley, The Origins of Virtue Oliner, Samuel P. and Pearl M. Towards a Caring Society: Ideas into Action. West Port, CT: Praeger, 1995. External links Richard Kraut (2016) Altruism Stanford Encyclopedia of Philosophy
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External links Richard Kraut (2016) Altruism Stanford Encyclopedia of Philosophy Auguste Comte Defence mechanisms Morality Moral psychology Philanthropy Social philosophy Interpersonal relationships Virtue
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Altruism. External links Richard Kraut (2016) Altruism Stanford Encyclopedia of Philosophy Auguste Comte Defence mechanisms Morality Moral psychology Philanthropy Social philosophy Interpersonal relationships Virtue
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Alice O'Connor (born Alisa Zinovyevna Rosenbaum; , 1905 – March 6, 1982), better known by her pen name Ayn Rand (), was a Russian-born American writer and philosopher. She is known for her fiction and for developing a philosophical system she named Objectivism. Born and educated in Russia, she moved to the United States in 1926. She wrote a play that opened on Broadway in 1935. After two early novels that were initially unsuccessful, she achieved fame with her 1943 novel, The Fountainhead. In 1957, Rand published her best-known work, the novel Atlas Shrugged. Afterward, until her death in 1982, she turned to non-fiction to promote her philosophy, publishing her own periodicals and releasing several collections of essays.
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Ayn Rand. Alice O'Connor (born Alisa Zinovyevna Rosenbaum; , 1905 – March 6, 1982), better known by her pen name Ayn Rand (), was a Russian-born American writer and philosopher. She is known for her fiction and for developing a philosophical system she named Objectivism. Born and educated in Russia, she moved to the United States in 1926. She wrote a play that opened on Broadway in 1935. After two early novels that were initially unsuccessful, she achieved fame with her 1943 novel, The Fountainhead. In 1957, Rand published her best-known work, the novel Atlas Shrugged. Afterward, until her death in 1982, she turned to non-fiction to promote her philosophy, publishing her own periodicals and releasing several collections of essays.
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Rand advocated reason as the only means of acquiring knowledge; she rejected faith and religion. She supported rational and ethical egoism and rejected altruism. In politics, she condemned the initiation of force as immoral and opposed collectivism, statism, and anarchism. Instead, she supported laissez-faire capitalism, which she defined as the system based on recognizing individual rights, including private property rights. Although Rand opposed libertarianism, which she viewed as anarchism, she is often associated with the modern libertarian movement in the United States. In art, Rand promoted romantic realism. She was sharply critical of most philosophers and philosophical traditions known to her, except for Aristotle, Thomas Aquinas, and classical liberals.
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Ayn Rand. Rand advocated reason as the only means of acquiring knowledge; she rejected faith and religion. She supported rational and ethical egoism and rejected altruism. In politics, she condemned the initiation of force as immoral and opposed collectivism, statism, and anarchism. Instead, she supported laissez-faire capitalism, which she defined as the system based on recognizing individual rights, including private property rights. Although Rand opposed libertarianism, which she viewed as anarchism, she is often associated with the modern libertarian movement in the United States. In art, Rand promoted romantic realism. She was sharply critical of most philosophers and philosophical traditions known to her, except for Aristotle, Thomas Aquinas, and classical liberals.
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Rand's fiction received mixed reviews from literary critics. Although academic interest in her ideas has grown since her death, academic philosophers have generally ignored or rejected her philosophy because of her polemical approach and lack of methodological rigor. Her writings have politically influenced some libertarians and conservatives. The Objectivist movement attempts to spread her ideas, both to the public and in academic settings. Life Early life Rand was born Alisa Zinovyevna Rosenbaum on February 2, 1905, to a Russian-Jewish bourgeois family living in Saint Petersburg. She was the eldest of three daughters of Zinovy Zakharovich Rosenbaum, a pharmacist, and Anna Borisovna (née Kaplan). Rand later said she found school unchallenging and began writing screenplays at age eight and novels at age ten. At the prestigious , her closest friend was Vladimir Nabokov's younger sister, Olga; the pair shared an intense interest in politics.
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Ayn Rand. Rand's fiction received mixed reviews from literary critics. Although academic interest in her ideas has grown since her death, academic philosophers have generally ignored or rejected her philosophy because of her polemical approach and lack of methodological rigor. Her writings have politically influenced some libertarians and conservatives. The Objectivist movement attempts to spread her ideas, both to the public and in academic settings. Life Early life Rand was born Alisa Zinovyevna Rosenbaum on February 2, 1905, to a Russian-Jewish bourgeois family living in Saint Petersburg. She was the eldest of three daughters of Zinovy Zakharovich Rosenbaum, a pharmacist, and Anna Borisovna (née Kaplan). Rand later said she found school unchallenging and began writing screenplays at age eight and novels at age ten. At the prestigious , her closest friend was Vladimir Nabokov's younger sister, Olga; the pair shared an intense interest in politics.
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She was twelve at the time of the February Revolution of 1917, during which Rand favored Alexander Kerensky over Tsar Nicholas II. The subsequent October Revolution and the rule of the Bolsheviks under Vladimir Lenin disrupted the life the family had enjoyed previously. Her father's business was confiscated, and the family fled to the Crimean Peninsula, which was initially under the control of the White Army during the Russian Civil War. While in high school there, Rand concluded she was an atheist and valued reason above any other virtue. After graduating in June 1921, she returned with her family to Petrograd (as Saint Petersburg was then named), where they faced desperate conditions, occasionally nearly starving.
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Ayn Rand. She was twelve at the time of the February Revolution of 1917, during which Rand favored Alexander Kerensky over Tsar Nicholas II. The subsequent October Revolution and the rule of the Bolsheviks under Vladimir Lenin disrupted the life the family had enjoyed previously. Her father's business was confiscated, and the family fled to the Crimean Peninsula, which was initially under the control of the White Army during the Russian Civil War. While in high school there, Rand concluded she was an atheist and valued reason above any other virtue. After graduating in June 1921, she returned with her family to Petrograd (as Saint Petersburg was then named), where they faced desperate conditions, occasionally nearly starving.
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Following the Russian Revolution, universities were opened to women, allowing her to be in the first group of women to enroll at Petrograd State University. At 16, she began her studies in the department of social pedagogy, majoring in history. At the university, she was introduced to the writings of Aristotle and Plato; Rand came to see their differing views on reality and knowledge as the primary conflict within philosophy. She also studied the philosophical works of Friedrich Nietzsche. Along with many other bourgeois students, she was purged from the university shortly before graduating. After complaints from a group of visiting foreign scientists, many of the purged students were allowed to complete their work and graduate, which she did in October 1924. She then studied for a year at the State Technicum for Screen Arts in Leningrad. For an assignment, Rand wrote an essay about the Polish actress Pola Negri, which became her first published work.
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Ayn Rand. Following the Russian Revolution, universities were opened to women, allowing her to be in the first group of women to enroll at Petrograd State University. At 16, she began her studies in the department of social pedagogy, majoring in history. At the university, she was introduced to the writings of Aristotle and Plato; Rand came to see their differing views on reality and knowledge as the primary conflict within philosophy. She also studied the philosophical works of Friedrich Nietzsche. Along with many other bourgeois students, she was purged from the university shortly before graduating. After complaints from a group of visiting foreign scientists, many of the purged students were allowed to complete their work and graduate, which she did in October 1924. She then studied for a year at the State Technicum for Screen Arts in Leningrad. For an assignment, Rand wrote an essay about the Polish actress Pola Negri, which became her first published work.
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By this time, she had decided her professional surname for writing would be Rand, possibly because it is graphically similar to a vowelless excerpt of her birth surname in Cyrillic. She adopted the first name Ayn. Arrival in the United States In late 1925, Rand was granted a visa to visit relatives in Chicago. She departed on January 17, 1926. Arriving in New York City on February 19, 1926, Rand was so impressed with the Manhattan skyline that she cried what she later called "tears of splendor". Intent on staying in the United States to become a screenwriter, she lived for a few months with her relatives. One of them owned a movie theater and allowed her to watch dozens of films free of charge. She then left for Hollywood, California.
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Ayn Rand. By this time, she had decided her professional surname for writing would be Rand, possibly because it is graphically similar to a vowelless excerpt of her birth surname in Cyrillic. She adopted the first name Ayn. Arrival in the United States In late 1925, Rand was granted a visa to visit relatives in Chicago. She departed on January 17, 1926. Arriving in New York City on February 19, 1926, Rand was so impressed with the Manhattan skyline that she cried what she later called "tears of splendor". Intent on staying in the United States to become a screenwriter, she lived for a few months with her relatives. One of them owned a movie theater and allowed her to watch dozens of films free of charge. She then left for Hollywood, California.
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In Hollywood, a chance meeting with famed director Cecil B. DeMille led to work as an extra in his film The King of Kings and a subsequent job as a junior screenwriter. While working on The King of Kings, she met an aspiring young actor, Frank O'Connor; the two married on April 15, 1929. She became a permanent American resident in July 1929 and an American citizen on March 3, 1931. She made several attempts to bring her parents and sisters to the United States, but they were unable to obtain permission to emigrate. During these early years of her career, Rand wrote a number of screenplays, plays, and short stories that were not produced or published during her lifetime; some were published later in The Early Ayn Rand. Early fiction
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Ayn Rand. In Hollywood, a chance meeting with famed director Cecil B. DeMille led to work as an extra in his film The King of Kings and a subsequent job as a junior screenwriter. While working on The King of Kings, she met an aspiring young actor, Frank O'Connor; the two married on April 15, 1929. She became a permanent American resident in July 1929 and an American citizen on March 3, 1931. She made several attempts to bring her parents and sisters to the United States, but they were unable to obtain permission to emigrate. During these early years of her career, Rand wrote a number of screenplays, plays, and short stories that were not produced or published during her lifetime; some were published later in The Early Ayn Rand. Early fiction
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Early fiction Although it was never produced, Rand's first literary success came with the sale of her screenplay Red Pawn to Universal Studios in 1932. Her courtroom drama Night of January 16th, first produced by E. E. Clive in Hollywood in 1934, reopened successfully on Broadway in 1935. Each night, a jury was selected from members of the audience; based on its vote, one of two different endings would be performed.
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Ayn Rand. Early fiction Although it was never produced, Rand's first literary success came with the sale of her screenplay Red Pawn to Universal Studios in 1932. Her courtroom drama Night of January 16th, first produced by E. E. Clive in Hollywood in 1934, reopened successfully on Broadway in 1935. Each night, a jury was selected from members of the audience; based on its vote, one of two different endings would be performed.
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Her first published novel, the semi-autobiographical We the Living, was published in 1936. Set in Soviet Russia, it focused on the struggle between the individual and the state. Initial sales were slow, and the American publisher let it go out of print, although European editions continued to sell. She adapted the story as a stage play, but producer George Abbott's Broadway production was a failure and closed in less than a week. After the success of her later novels, Rand was able to release a revised version in 1959 that has since sold over three million copies. In a foreword to the 1959 edition, Rand wrote that We the Living "is as near to an autobiography as I will ever write. ... The plot is invented, the background is not ...".
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Ayn Rand. Her first published novel, the semi-autobiographical We the Living, was published in 1936. Set in Soviet Russia, it focused on the struggle between the individual and the state. Initial sales were slow, and the American publisher let it go out of print, although European editions continued to sell. She adapted the story as a stage play, but producer George Abbott's Broadway production was a failure and closed in less than a week. After the success of her later novels, Rand was able to release a revised version in 1959 that has since sold over three million copies. In a foreword to the 1959 edition, Rand wrote that We the Living "is as near to an autobiography as I will ever write. ... The plot is invented, the background is not ...".
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Ayn Rand
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Rand wrote her novella Anthem during a break from writing her next major novel, The Fountainhead. It presents a vision of a dystopian future world in which totalitarian collectivism has triumphed to such an extent that even the word I has been forgotten and replaced with we. Published in England in 1938, Rand could not find an American publisher initially. As with We the Living, Rand's later success allowed her to get a revised version published in 1946, which has sold over 3.5 million copies. The Fountainhead and political activism
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Ayn Rand. Rand wrote her novella Anthem during a break from writing her next major novel, The Fountainhead. It presents a vision of a dystopian future world in which totalitarian collectivism has triumphed to such an extent that even the word I has been forgotten and replaced with we. Published in England in 1938, Rand could not find an American publisher initially. As with We the Living, Rand's later success allowed her to get a revised version published in 1946, which has sold over 3.5 million copies. The Fountainhead and political activism
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Ayn Rand
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During the 1940s, Rand became politically active. She and her husband worked as full-time volunteers for Republican Wendell Willkie's 1940 presidential campaign. This led to Rand's first public speaking experiences; she enjoyed fielding sometimes hostile questions from New York City audiences who had seen pro-Willkie newsreels. Her work brought her into contact with other intellectuals sympathetic to free-market capitalism. She became friends with journalist Henry Hazlitt, who introduced her to the Austrian School economist Ludwig von Mises. Despite her philosophical differences with them, Rand strongly endorsed the writings of both men throughout her career, and both of them expressed admiration for her. Mises once referred to her as "the most courageous man in America", a compliment that particularly pleased her because he said "man" instead of "woman". Rand became friends with libertarian writer Isabel Paterson. Rand questioned her about American history and politics long into the
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Ayn Rand. During the 1940s, Rand became politically active. She and her husband worked as full-time volunteers for Republican Wendell Willkie's 1940 presidential campaign. This led to Rand's first public speaking experiences; she enjoyed fielding sometimes hostile questions from New York City audiences who had seen pro-Willkie newsreels. Her work brought her into contact with other intellectuals sympathetic to free-market capitalism. She became friends with journalist Henry Hazlitt, who introduced her to the Austrian School economist Ludwig von Mises. Despite her philosophical differences with them, Rand strongly endorsed the writings of both men throughout her career, and both of them expressed admiration for her. Mises once referred to her as "the most courageous man in America", a compliment that particularly pleased her because he said "man" instead of "woman". Rand became friends with libertarian writer Isabel Paterson. Rand questioned her about American history and politics long into the
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Ayn Rand
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particularly pleased her because he said "man" instead of "woman". Rand became friends with libertarian writer Isabel Paterson. Rand questioned her about American history and politics long into the night during their many meetings, and gave Paterson ideas for her only non-fiction book, The God of the Machine.
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Ayn Rand. particularly pleased her because he said "man" instead of "woman". Rand became friends with libertarian writer Isabel Paterson. Rand questioned her about American history and politics long into the night during their many meetings, and gave Paterson ideas for her only non-fiction book, The God of the Machine.
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Ayn Rand
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Rand's first major success as a writer came in 1943 with The Fountainhead, a romantic and philosophical novel that she wrote over seven years. The novel centers on an uncompromising young architect named Howard Roark and his struggle against what Rand described as "second-handers"—those who attempt to live through others, placing others above themselves. Twelve publishers rejected it before the Bobbs-Merrill Company finally accepted it at the insistence of editor Archibald Ogden, who threatened to quit if his employer did not publish it. While completing the novel, Rand was prescribed the amphetamine Benzedrine to fight fatigue. The drug helped her to work long hours to meet her deadline for delivering the novel, but afterwards she was so exhausted that her doctor ordered two weeks' rest. Her use of the drug for approximately three decades may have contributed to what some of her later associates described as volatile mood swings.
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Ayn Rand. Rand's first major success as a writer came in 1943 with The Fountainhead, a romantic and philosophical novel that she wrote over seven years. The novel centers on an uncompromising young architect named Howard Roark and his struggle against what Rand described as "second-handers"—those who attempt to live through others, placing others above themselves. Twelve publishers rejected it before the Bobbs-Merrill Company finally accepted it at the insistence of editor Archibald Ogden, who threatened to quit if his employer did not publish it. While completing the novel, Rand was prescribed the amphetamine Benzedrine to fight fatigue. The drug helped her to work long hours to meet her deadline for delivering the novel, but afterwards she was so exhausted that her doctor ordered two weeks' rest. Her use of the drug for approximately three decades may have contributed to what some of her later associates described as volatile mood swings.
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Ayn Rand
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The Fountainhead became a worldwide success, bringing Rand fame and financial security. In 1943, she sold the film rights to Warner Bros. and returned to Hollywood to write the screenplay. Producer Hal B. Wallis hired her afterwards as a screenwriter and script-doctor. Her work for him included the screenplays for the Oscar-nominated Love Letters and You Came Along. Rand worked on other projects, including a never-completed nonfiction treatment of her philosophy to be called The Moral Basis of Individualism.
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Ayn Rand. The Fountainhead became a worldwide success, bringing Rand fame and financial security. In 1943, she sold the film rights to Warner Bros. and returned to Hollywood to write the screenplay. Producer Hal B. Wallis hired her afterwards as a screenwriter and script-doctor. Her work for him included the screenplays for the Oscar-nominated Love Letters and You Came Along. Rand worked on other projects, including a never-completed nonfiction treatment of her philosophy to be called The Moral Basis of Individualism.
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Ayn Rand
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Rand extended her involvement with free-market and anti-communist activism while working in Hollywood. She became involved with the anti-Communist Motion Picture Alliance for the Preservation of American Ideals and wrote articles on the group's behalf. She also joined the anti-Communist American Writers Association. A visit by Paterson to meet with Rand's California associates led to a falling out between the two when Paterson made comments to valued political allies which Rand considered rude. In 1947, during the Second Red Scare, Rand testified as a "friendly witness" before the United States House Un-American Activities Committee that the 1944 film Song of Russia grossly misrepresented conditions in the Soviet Union, portraying life there as much better and happier than it was. She also wanted to criticize the lauded 1946 film The Best Years of Our Lives for what she interpreted as its negative presentation of the business world, but was not allowed to do so. When asked after the
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Ayn Rand. Rand extended her involvement with free-market and anti-communist activism while working in Hollywood. She became involved with the anti-Communist Motion Picture Alliance for the Preservation of American Ideals and wrote articles on the group's behalf. She also joined the anti-Communist American Writers Association. A visit by Paterson to meet with Rand's California associates led to a falling out between the two when Paterson made comments to valued political allies which Rand considered rude. In 1947, during the Second Red Scare, Rand testified as a "friendly witness" before the United States House Un-American Activities Committee that the 1944 film Song of Russia grossly misrepresented conditions in the Soviet Union, portraying life there as much better and happier than it was. She also wanted to criticize the lauded 1946 film The Best Years of Our Lives for what she interpreted as its negative presentation of the business world, but was not allowed to do so. When asked after the
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wanted to criticize the lauded 1946 film The Best Years of Our Lives for what she interpreted as its negative presentation of the business world, but was not allowed to do so. When asked after the hearings about her feelings on the investigations' effectiveness, Rand described the process as "futile".
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Ayn Rand. wanted to criticize the lauded 1946 film The Best Years of Our Lives for what she interpreted as its negative presentation of the business world, but was not allowed to do so. When asked after the hearings about her feelings on the investigations' effectiveness, Rand described the process as "futile".
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Ayn Rand
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After several delays, the film version of The Fountainhead was released in 1949. Although it used Rand's screenplay with minimal alterations, she "disliked the movie from beginning to end" and complained about its editing, the acting and other elements. Atlas Shrugged and Objectivism
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Ayn Rand. After several delays, the film version of The Fountainhead was released in 1949. Although it used Rand's screenplay with minimal alterations, she "disliked the movie from beginning to end" and complained about its editing, the acting and other elements. Atlas Shrugged and Objectivism
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Ayn Rand
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Atlas Shrugged and Objectivism Following the publication of The Fountainhead, Rand received numerous letters from readers, some of whom the book had influenced profoundly. In 1951, Rand moved from Los Angeles to New York City, where she gathered a group of these admirers around her. This group (jokingly designated "The Collective") included a future chair of the Federal Reserve Alan Greenspan, a young psychology student named Nathan Blumenthal (later Nathaniel Branden) and his wife Barbara, and Barbara's cousin Leonard Peikoff. Initially, the group was an informal gathering of friends who met with Rand at her apartment on weekends to discuss philosophy. Later, Rand began allowing them to read the drafts of her new novel, Atlas Shrugged, as she wrote the manuscript. In 1954, her close relationship with Nathaniel Branden turned into a romantic affair, with the knowledge of their spouses.
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Ayn Rand. Atlas Shrugged and Objectivism Following the publication of The Fountainhead, Rand received numerous letters from readers, some of whom the book had influenced profoundly. In 1951, Rand moved from Los Angeles to New York City, where she gathered a group of these admirers around her. This group (jokingly designated "The Collective") included a future chair of the Federal Reserve Alan Greenspan, a young psychology student named Nathan Blumenthal (later Nathaniel Branden) and his wife Barbara, and Barbara's cousin Leonard Peikoff. Initially, the group was an informal gathering of friends who met with Rand at her apartment on weekends to discuss philosophy. Later, Rand began allowing them to read the drafts of her new novel, Atlas Shrugged, as she wrote the manuscript. In 1954, her close relationship with Nathaniel Branden turned into a romantic affair, with the knowledge of their spouses.
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Ayn Rand
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Published in 1957, Atlas Shrugged was considered Rand's magnum opus. She described the novel's theme as "the role of the mind in man's existence—and, as a corollary, the demonstration of a new moral philosophy: the morality of rational self-interest". It advocates the core tenets of Rand's philosophy of Objectivism and expresses her concept of human achievement. The plot involves a dystopian United States in which the most creative industrialists, scientists, and artists respond to a welfare state government by going on strike and retreating to a hidden valley where they build an independent free economy. The novel's hero and leader of the strike, John Galt, describes it as "stopping the motor of the world" by withdrawing the minds of the individuals contributing most to the nation's wealth and achievements. With this fictional strike, Rand intended to illustrate that without the efforts of the rational and productive, the economy would collapse and society would fall apart. The novel
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Ayn Rand. Published in 1957, Atlas Shrugged was considered Rand's magnum opus. She described the novel's theme as "the role of the mind in man's existence—and, as a corollary, the demonstration of a new moral philosophy: the morality of rational self-interest". It advocates the core tenets of Rand's philosophy of Objectivism and expresses her concept of human achievement. The plot involves a dystopian United States in which the most creative industrialists, scientists, and artists respond to a welfare state government by going on strike and retreating to a hidden valley where they build an independent free economy. The novel's hero and leader of the strike, John Galt, describes it as "stopping the motor of the world" by withdrawing the minds of the individuals contributing most to the nation's wealth and achievements. With this fictional strike, Rand intended to illustrate that without the efforts of the rational and productive, the economy would collapse and society would fall apart. The novel
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