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    Altruism
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    Giving alms to the poor is often considered an altruistic action in many cultures and religions.


    Giving alms to the poor is often considered an altruistic action in many cultures and religions.
    
Altruism is selfless concern for the welfare of others. It is a traditional virtue in many cultures, and a core aspect of various religious traditions such as Judaism, Christianity, Islam, Hinduism, Jainism, Buddhism, Confucianism, Sikhism, and many others. Also, altruism is a key aspect of many humanitarian and philanthropic causes, exemplified in leaders such as Dr. Martin Luther King, Jr, Gandhi and Mother Teresa. This idea was often described as the Golden rule of ethics. Altruism is the opposite of selfishness.
    

    Altruism can be distinguished from feelings of loyalty and duty. Altruism focuses on a motivation to help others or a want to do good without reward, while duty focuses on a moral obligation towards a specific individual (for example, God, a king), a specific organization (for example, a government), or an abstract concept (for example, patriotism etc). Some individuals may feel both altruism and duty, while others may not. Pure altruism is giving without regard to reward or the benefits of recognition and need. 
    

    

    


    

    Contents
    

    

    

    The notion of altruism
    


    The concept has a long history in philosophical and ethical thought, and has more recently become a topic for psychologists (especially evolutionary psychology researchers), sociologists, evolutionary biologists, and ethologists. While ideas about altruism from one field can have an impact on the other fields, the different methods and focuses of these fields lead to different perspectives on altruism.
    

    Scientific viewpoints
    

    Behavioural Theories
    

    {{main}}
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.[1] Researchers on alleged altruist behaviours among animals have been ideologically opposed to the sociological social Darwinist concept of the "survival of the fittest", under the name of "survival of the nicest"—not to be confused with the biological concept of Darwin's theory of evolution. Insistence on such cooperative behaviors between animals was first exposed by the Russian zoologist and anarchist Peter Kropotkin in his 1902 book, Mutual Aid: A Factor of Evolution.
    

    Theories of apparently-altruistic behavior have a long history {{Fact}}, but have been especially accelerated since the desire for theories of altruistic behavior to be compatible with evolutionary theory. Two main, related, strands of research on altruism have grown out of traditional evolutionary analyses, and the development of game theory (see ultimatum game).
    

    Chief among the proposed mechanisms are:
    




    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. Social behavior and altruism share many similarities to the interactions between the many parts (cells, genes) of an organism, but are distinguished by the ability of each individual to reproduce indefinitely without an absolute requirement for its neighbors.
    

    Neurology
    


    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,[4] they showed that both pure monetary rewards and charitable donations activated the mesolimbic reward pathway, a primitive part of the brain that usually lights up in response 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 pleasurable.[5]
    

    Genetics
    


    A new study by Samuel Bowles at the Santa Fe Institute in New Mexico, US, is seen by some as breathing new life into the model of group selection for Altruism, known as "Survival of the nicest". Bowles conducted a genetic analysis of contemporary foraging groups, including Australian aboriginals, native Siberian Inuit populations and indigenous tribal groups in Africa. It was found that hunter-gatherer bands of up to 30 individuals were considerably more closely related than was previously thought. Under these conditions, thought to be similar to those of the middle and upper Paleolithic, altruism towards other group-members would improve the overall fitness of the group. 
    

    If an individual defended the group but was killed, any genes that the individual shared with the overall group would still be passed on. Early customs such as food sharing or monogamy could have levelled out the “cost” of altruistic behaviour, in the same way that income taxes redistribute income in society. He assembled genetic, climactic, archaeological, ethnographic and experimental data to examine the cost-benefit relationship of human cooperation in ancient populations. In his model, members of a group bearing genes for altruistic behaviour pay a "tax" by limiting their reproductive opportunities to benefit from sharing food and information, thereby increasing the average fitness of the group as well as their inter-relatedness. Bands of altruistic humans would then act together to gain resources from other groups at this challenging time in history.[6]
    

    Altruist theories in evolutionary biology were contested by Amotz Zahavi, the inventor of the signal theory and its correlative, the handicap principle, based mainly on his observations of the Arabian Babbler, a bird commonly known for its surprising (alleged) altruistic behaviours.
    

    Religious viewpoints
    

    {{see also}}
Most, if not all, of the world's religions promote altruism as a very important moral value. Judaism, Hinduism, Islam, Christianity, Buddhism, and Sikhism, etc, place particular emphasis on altruistic morality.
    

    Christianity
    


    Altruism was central to the teachings of Jesus found in the Gospel especially in the Sermon on the Mount and the Sermon on the Plain. From biblical to medieval Christian traditions, tensions between self-affirmation and other-regard were sometimes discussed under the heading of "disinterested love," as in the Pauline phrase "love seeks not its own interests." In his book Indoctrination and Self-deception, Roderick Hindery tries to shed light on these tensions by contrasting them with impostors of authentic self-affirmation and altruism, by analysis of other-regard within creative individuation of the self, and by contrasting love for the few with love for the many. If love, which confirms others in their freedom, shuns propagandas and masks, assurance of its presence is ultimately confirmed not by mere declarations from others, but by each person's experience and practice from within. As in practical arts, the presence and meaning of love become validated and grasped not by words and reflections alone, but in the doing.
    

    Though it might seem obvious that altruism is central to the teachings of Jesus, one important and influential strand of Christianity would qualify this. St Thomas Aquinas in the Summa Theologica, I:II Quaestion 26, Article 4 states that we should love ourselves more than our neighbour. His interpretation of the Pauline phrase is that we should seek the common good more than the private good but this is because the common good is a more desirable good for the individual. 'You should love your neighbour as yourself' from Leviticus 19 and Matthew 22 is interpreted by St Thomas as meaning that love for ourselves is the exemplar of love for others. He does think though, that we should love God more than ourselves and our neighbour, taken as an entirety, more than our bodily life, since the ultimate purpose of love of our neighbour is to share in eternal beatitude, a more desirable thing than bodily well being. Comte was probably opposing this Thomistic doctrine, now part of mainstream Catholicism, in coining the word Altruism, as stated above.
    

    Thomas Jay Oord has argued in several books that altruism is but one possible form of love. And altruistic action is not always loving action. Oord defines altruism as acting for the good of the other, and he agrees with feminists who note that sometimes love requires acting for one's own good when the demands of the other undermine overall well-being.
    

    Sikhism
    

    Altruism is essential to the Sikh religion. In the late 1600s, Guru Gobind Singh Ji (the tenth guru in Sikhism), was in war with the Moghul 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 Ji, 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." 
    

    It was under the tutelage of the Guru that Bhai Kanhaiya subsequently founded a volunteer corps for altruism. This volunteer corps still to date is engaged in doing good to others and trains new volunteering recruits for doing the same.[7]
    

    Kabbalah
    


    Kabbalah defines altruism as the desired goal of creation. The Kabbalist Rav Abraham Kook stated that love is the most important attribute in humanity.[8] 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.[9]
    

    Modern Kabbalah developed by Rabbi Yehuda Ashlag, in his writings about the future generation, focuses on how society could achieve an altruistic social framework.[10] 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.[11]
    

    Sufism
    


    In Sufism, the concept of i'thar (altruism) is the notion of 'preferring others to oneself'. For Sufis, this means devotion to others through complete forgetfulness of one's own concerns. The importance lies in sacrifice for the sake of the greater good; Islam considers those practicing i'thar as abiding by the highest degree of nobility.[12]
This is similar to the notion of chivalry, but unlike the European concept there is a focus on attention to everything in existence. A constant concern for Allah results in a careful attitude towards people, animals, and other things in this world.[13]
This concept was emphasized by Sufi mystics like Rabia al-Adawiyya who paid attention to the difference in dedication to Allah and dedication to people.
    

    Buddhism
    
 

    Altruism figures prominently in Buddhism.  Love and compassion are components of all forms of Buddhism, and both are focused on all beings equally: the wish that all beings be happy (love) and the wish that all beings be free from suffering (compassion).  "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[14]).
    

    Since "all beings" includes the individual, love and compassion in Buddhism are outside the opposition between self and other.  It is even said that the very distinction between self and other is part of the root cause of our suffering.  In practical terms, however, because of the spontaneous self-centeredness of most of us, Buddhism encourages us to focus love and compassion on others, and thus can be characterized as "altruistic."  Many would agree with the Dalai Lama that Buddhism as a religion is kindness toward others.
    

    Still, the very 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[15]).
    

    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 on the law of karma, which functions like a natural law of cause and effect.  One simple illustration of such cause and effect would be the case of experiencing the effects of what I myself cause: if I cause suffering, I will as a natural consequence experience suffering; if I cause happiness, I will as a natural consequence experience happiness.
    

    {{Main}}
In Buddhism, karma (Pāli kamma) is strictly distinguished from vipāka, meaning "fruit" or "result". Karma is categorized within the group or groups of cause (Pāli hetu) in the chain of cause and effect, where it comprises the elements of "volitional activities" (Pali sankhara) and "action" (Pali bhava). Any action is understood to create "seeds" in the mind that will sprout into the appropriate result (Pāli vipaka) when they meet with the right conditions. Most types of karmas, with good or bad results, will keep one within the wheel of samsāra; others will liberate one to nirvāna. 
    

    Buddhism relates karma directly to motives behind an action. Motivation usually makes the difference between "good" and "bad", but included in the motivation is also the aspect of ignorance; so a well-intended action from an ignorant mind can easily be "bad" in the sense that it creates unpleasant results for the "actor".
    

    In Buddhism, karma is not the only cause of everything that happens. The commentarial tradition classified causal mechanisms governing the universe as taught in the early texts in five categories, known as Niyama Dhammas:[16][17]
    


      

    • Kamma Niyama  — Consequences of one's actions
      • 

    • Utu Niyama  — Seasonal changes and climate
      • 

    • Biija Niyama  — Laws of heredity
      • 

    • Citta Niyama — Will of mind
      • 

    • Dhamma Niyama — Nature's tendency to produce a perfect type
    


    Vedanta
    


    Vedanta disagree with the Buddhist views, Jain views and other Hindu views that karma is merely a law of cause and effect but instead additionally hold that karma is mediated by the will of a personal supreme God.
    

    Swami Sivananda, an Advaita scholar, reiterates the same 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 God. It cannot independently bestow reward or punishment.[18]
    

    See also
    

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    {{Colend}}
    

    References
    

    Notes
    

    {{reflist}}
    

    Bibliography
    

    {{Refbegin}}

    
    

    {{Refend}}
    

    External links
    

    {{wiktionary}}

    
    


    {{Philosophy topics}}
{{Charity}}
    

    







    

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