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Background Religiosity and school connectedness have been shown to protect adolescents from tobacco use initiation in the U.S. and Europe but have not been examined in India. A population-based in-home survey of 1,982 adolescents’ susceptibility to tobacco use in India was examined in relation to several adolescent prosocial factors: connectedness with school, and three indicators of religiosity. Methods Religiosity measures included participant frequency of attendance at places of worship (e.g., mosque, temple), frequency of prayer, and importance of prayer. School connectedness measures included feeling like you are a part of the school, you are happy at your school, and you feel safe at your school. Primary outcome was susceptibility to tobacco use defined as intention to or openness to using tobacco during next 12 months. Results More in Mumbai than in Kolkata, adolescent prosocial factors were associated with reduced susceptibility to tobacco use. Adolescents’ sex-at-birth also influenced these associations. Conclusion Encouraging religiosity and school connectedness may help reduce adolescent susceptibility to tobacco use in India.

Despite recent growth of research on the effects of prosocial media, processes underlying these effects are not well understood. Two studies explored theoretically relevant mediators and moderators of the effects of prosocial media on helping. Study 1 examined associations among prosocial- and violent-media use, empathy, and helping in samples from seven countries. Prosocial-media use was positively associated with helping. This effect was mediated by empathy and was similar across cultures. Study 2 explored longitudinal relations among prosocial-video-game use, violent-video-game use, empathy, and helping in a large sample of Singaporean children and adolescents measured three times across 2 years. Path analyses showed significant longitudinal effects of prosocial- and violent-video-game use on prosocial behavior through empathy. Latent-growth-curve modeling for the 2-year period revealed that change in video-game use significantly affected change in helping, and that this relationship was mediated by change in empathy.

In today’s marketplace, consumers want brands to take a stand on sociopolitical issues. When brands match activist messaging, purpose, and values with prosocial corporate practice, they engage in authentic brand activism, creating the most potential for social change and the largest gains in brand equity. In contrast, brands that detach their activist messaging from their purpose, values, and practice are enacting inauthentic brand activism through the practice of “woke washing,” potentially misleading consumers with their claims, damaging both their brand equity and potential for social change. First, the authors draw on theory to inform a typology of brand activism to determine how, and when, a brand engaging with a sociopolitical cause can be viewed as authentic. Second, a theory-driven framework identifies moderate, optimal incongruence between brand and cause as a boundary condition, showing how brand activists may strengthen outcomes in an increasingly crowded marketplace. Third, the authors explore important policy and practice implications for current and aspiring brand activists, from specific brand-level standards in marketing efforts to third-party certifications and public sector partnerships.

Although extant literature has covered the differences between unethical behaviors in relation to perpetrators and targets, most of this research has not considered the effects of observed unethical behaviors on employees. In this study, we focus on observed unethical behaviors of peers targeted at their organization and examine how witnessing a peer engage in an organizationally targeted unethical behavior would impact the observer. Drawing on cognitive appraisal theory, we propose that organizational identification will inform emotions, which in turn will shape employee silence, depending on how employees appraise the observed unethical behavior. We theorize that peer unethical behaviors would induce anger, anxiety, and vicarious shame, which will guide employees’ quiescent and prosocial silence behaviors. In addition, we suggest that the proposed relationships would vary with the level of organizational identification. With a sample of 329, results from a between-subject scenario study generally supported our hypotheses. There was a combined effect of peer unethical behaviors and organizational identification on anger, anxiety, and shame, which in turn led to employee silence in the cases of anxiety and shame.

The reward generated by social interactions is critical for promoting prosocial behaviors. Here we present evidence that oxytocin (OXT) release in the ventral tegmental area (VTA), a key node of the brain’s reward circuitry, is necessary to elicit social reward. During social interactions, activity in paraventricular nucleus (PVN) OXT neurons increased. Direct activation of these neurons in the PVN or their terminals in the VTA enhanced prosocial behaviors. Conversely, inhibition of PVN OXT axon terminals in the VTA decreased social interactions. OXT increased excitatory drive onto reward-specific VTA dopamine (DA) neurons. These results demonstrate that OXT promotes prosocial behavior through direct effects on VTA DA neurons, thus providing mechanistic insight into how social interactions can generate rewarding experiences.

This meta-analytic review of 148 studies on child and adolescent direct and indirect aggression examined the magnitude of gender differences, intercorrelations between forms, and associations with maladjustment. Results confirmed prior findings of gender differences (favoring boys) in direct aggression and trivial gender differences in indirect aggression. Results also indicated a substantial intercorrelation(r̄ = .76) between these forms. Despite this high intercorrelation, the 2 forms showed unique associations with maladjustment: Direct aggression is more strongly related to externalizing problems, poor peer relations, and low prosocial behavior, and indirect aggression is related to internalizing problems and higher prosocial behavior. Moderation of these effect sizes by method of assessment, age, gender, and several additional variables were systematically investigated.

This meta-analytic review of 42 studies covering 8,009 participants (ages 4–20) examines the relation of moral emotion attributions to prosocial and antisocial behavior. A significant association is found between moral emotion attributions and prosocial and antisocial behaviors (d = .26, 95% CI [.15, .38]; d = .39, 95% CI [.29, .49]). Effect sizes differ considerably across studies and this heterogeneity is attributed to moderator variables. Specifically, effect sizes for predicted antisocial behavior are larger for self-attributed moral emotions than for emotions attributed to hypothetical story characters. Effect sizes for prosocial and antisocial behaviors are associated with several other study characteristics. Results are discussed with respect to the potential significance of moral emotion attributions for the social behavior of children and adolescents.

Although adolescents’ prosocial behavior is related to various positive outcomes, longitudinal research on its development and predictors is still sparse. This 6-wave longitudinal study investigated the development of prosocial behavior across adolescence, and examined longitudinal associations with perspective taking and empathic concern. Participants were 497 adolescents (Mage t1 = 13.03 years, 43% girls) who reported on their prosocial behaviors, empathic concern, and perspective taking. The results revealed marked gender differences in the development of prosocial behavior. For boys, levels of prosocial behavior were stable until age 14, followed by an increase until age 17, and a slight decrease thereafter. For girls, prosocial behavior increased until age 16 years and then slightly decreased. Regarding longitudinal associations, empathic concern was consistently related to subsequent prosocial behavior. However, perspective taking was only indirectly related to prosocial behavior, via its effect on empathic concern. Tests of the direction of effects showed support for the notion that earlier prosocial behavior predicts subsequent empathy-related traits, but only for girls. The findings support cognitive-developmental and moral socialization theories of prosocial development and the primary role of moral emotions in predicting prosocial behaviors. Our findings inform strategies to foster prosocial behaviors by emphasizing moral emotions rather than moral cognitions during adolescence.

To address the lacuna of how informal institutions like Buddhism impact social entrepreneurship in different regions within a nation, this research draws on the social entrepreneurship literature and the regional Buddhist research to propose a mediating framework where the percentage of Buddhist entrepreneurs in a region is positively associated both with the level of prosocial behaviors such as charity, due to the values of Buddhism, and with the probability of establishing businesses in a less-developed region. It further proposes that charitable behaviors mediate the relationship between the percentage of Buddhist entrepreneurs in a region and establishing businesses in less-developed regions. This mediating effect is attributed to the mechanism that charitable behaviors absorb the limited resources of entrepreneurs, reducing their resources for establishing businesses in less-developed regions. We test these hypotheses on nationwide surveys of founders of private enterprises and find support for this mediating view. Broad implications for theoretical and empirical research are discussed.Plain English SummaryThis study distinguishes between the different influences of Buddhist entrepreneurs in a region both on charitable behaviors and on the establishment of businesses in less-developed regions. Using nationwide surveys of founders of private enterprises in the Chinese context, multilevel analyses support a mediating view and have several implications. This research proposes that Buddhist values like the Four Immeasurables underline the positive effect of Buddhist entrepreneurs in a region on charitable behaviors, and that Buddhism can bring the essence of entrepreneurship, such as social capital, political connections, and legitimacy, to entrepreneurs and stimulate them, through an isomorphic effect, to engage in establishing businesses in less-developed regions. Furthermore, we highlight that the influence of Buddhist entrepreneurs in a region on establishing businesses in less-developed regions is weakened when they commit limited resources to prosocial behaviors like charity. In relation to policy, our study shows that Buddhist values and practices deeply influence social entrepreneurship, and it highlights the social function of Buddhist entrepreneurs in a transitional economy such as that of China.

After collective traumas such as natural disasters and terrorist attacks, members of concerned communities experience intense emotions and talk profusely about them. Although these exchanges resemble simple emotional venting, Durkheim’s theory of collective effervescence postulates that these collective emotions lead to higher levels of solidarity in the affected community. We present the first large-scale test of this theory through the analysis of digital traces of 62,114 Twitter users after the Paris terrorist attacks of November 2015. We found a collective negative emotional response followed by a marked long-term increase in the use of lexical indicators related to solidarity. Expressions of social processes, prosocial behavior, and positive affect were higher in the months after the attacks for the individuals who participated to a higher degree in the collective emotion. Our findings support the conclusion that collective emotions after a disaster are associated with higher solidarity, revealing the social resilience of a community.