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Sunday, March 10, 2019

Altruism (updated)

From Wikipedia, the free encyclopedia

Giving alms to the poor is often considered an altruistic action.

Altruism is the principle and moral practice of concern for happiness of other human beings and/or 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 traditions and secular worldviews, though the concept of "others" toward whom concern should be directed can vary among cultures and religions. 

In an extreme case, altruism may become a synonym of selflessness which is the opposite of selfishness

In a common way of living, it doesn't deny the singular nature of the subject, but realizes the traits of the individual personality in relation to the others, with a true, direct and personal interaction with each of them. It is focusing both on a single person and the whole community. In a (not only) Christian practice, it is the law of love direct to the ego and his neighbour. 

The word "altruism" was 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".

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 third-party 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".

Altruism can be distinguished from feelings of loyalty, in that whilst the latter is predicated upon social relationships, 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.

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 book 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:
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

Giving alms to beggar children
 
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. 

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.
  • 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.
    • 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.
      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."
      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.
      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 have a higher chance of receiving help even from persons they have had no direct interactions with previously.
    • 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.
  • 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.
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.
Volunteers assist Hurricane victims at the Houston Astrodome, following Hurricane Katrina.
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 by recipient which may be because of reputational concerns.
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.
People may compete over getting the benefits of a high 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.
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.
  • 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 adaptions 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.
Helping the homeless in New York City
 
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.

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. 

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 Peter Singer in his book A Darwinian Left.

Neurobiology

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 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.

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 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?"

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.

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 for altruism: altruism 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 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. 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.

Peace Corps trainees swearing in as volunteers in Cambodia, 4 April 2007
 
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.

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 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.

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.".

Sociology

"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 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.

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.

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

Monks collecting alms
 
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). 

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

Sculpture depicting the Jain concept of ahimsa (non-injury)
 
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. 

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.

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:
  1. Non-violence (Ahimsa);
  2. Truthfulness (Satya);
  3. Non-stealing (Asteya);
  4. Celibacy (Brahmacharya);
  5. 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. 

The principle of non-violence 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.

Christianity

Statue of Mother Teresa in India
 
Altruism is 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. Love confirms others in their freedom, shuns propaganda and masks, assures others of its presence, and 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 becomes validated and grasped not by words and reflections alone, but in the making of the connection.

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.

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.

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."

Islam

In Islam, the concept 'ithaar' (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 rooted to be a demand made by ALLAH on the human body, considered to be property of ALLAH alone. The importance lies in sacrifice for the sake of the greater good; Islam considers those practicing Eyaar as abiding by the highest degree of nobility. This is similar to the notion of chivalry, but unlike that European concept, in i'thar attention is focused on everything in existence. A constant concern for ALLAH (i.e. God) results in a careful attitude towards people, animals, and other things in this world. This concept was emphasized by Sufis of Islam like Rabia al-Adawiyya who paid attention to the difference between dedication to ALLAH (i.e. God) and dedication to people. Thirteenth-century Turkish Sufi poet Yunus Emre explained this philosophy as "Yaratılanı severiz, Yaratandan ötürü" or We love the creature, because of The Creator. For many Muslims, i'thar must be practiced as a religious obligation during specific Islamic holidays. However, i'thar is also still an Islamic ideal to which all Muslims should strive to adhere at all times.

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.

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 Sihkism.

The fifth Nanak, 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. In the late seventeenth century, Guru Gobind Singh Ji (the tenth guru in Sikhism), was in 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 Ji, and complained of his action that they considered counter-productive 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.

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. 

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.

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.

However the very well known and popular text, the Bhagavad Gita supports the doctrine of karma yoga (achieving oneness with God through action) & "nishkaama 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.

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).

Genetics

The genes OXTR, CD38, COMT, DRD4, DRD5, IGF2, GABRB2 have been found to be candidate genes for altruism.

Welfare

From Wikipedia, the free encyclopedia

Welfare is a type of government support for the citizens of that society. Welfare may be provided to people of any income level, as with social security (and is then often called a social safety net), but it is usually intended to ensure that the poor can meet their basic human needs such as food and shelter. Welfare attempts to provide poor people with a minimal level of well-being, usually either a free- or a subsidized-supply of certain goods and social services, such as healthcare, education, and vocational training.
 
A welfare state is a political system wherein the State assumes responsibility for the health, education, and welfare of society. The system of social security in a welfare state provides social services, such as universal medical care, unemployment insurance for workers, financial aid, free post-secondary education for students, subsidized public housing, and pensions (sickness, incapacity, old-age), etc. In 1952, with the Social Security (Minimum Standards) Convention (nr. 102), the International Labour Organization (ILO) formally defined the social contingencies covered by social security.

The first welfare state was Imperial Germany (1871–1918), where the Bismarck government introduced social security in the late 19th century. In the early 20th century, Great Britain introduced social security around 1913, and adopted the welfare state with the National Insurance Act 1946, during the Attlee government (1945–51). In the countries of western Europe, Scandinavia, and Australasia, social welfare is mainly provided by the government out of the national tax revenues, and to a lesser extent by non-government organizations (NGOs), and charities (social and religious).

Terminology

In the U.S., welfare program is the general term for government support of the well-being of poor people, and the term social security refers to the US social insurance program for retired and disabled people. In other countries, the term social security has a broader definition, which refers to the economic security that a society offers when people are sick, disabled, and unemployed. In the U.K., government use of the term welfare includes help for poor people and benefits, specific social services, such as help in finding employment.

History

Distributing alms to the poor, abbey of Port-Royal des Champs c. 1710.
 
In the Roman Empire, the first emperor Augustus provided the Cura Annonae or grain dole for citizens who could not afford to buy food every month. Social welfare was enlarged by the Emperor Trajan. Trajan's program brought acclaim from many, including Pliny the Younger. The Song dynasty government (c.1000AD in China) supported multiple programs which could be classified as social welfare, including the establishment of retirement homes, public clinics, and paupers' graveyards. According to economist Robert Henry Nelson, "The medieval Roman Catholic Church operated a far-reaching and comprehensive welfare system for the poor..."

Early welfare programs in Europe included the English Poor Law of 1601, which gave parishes the responsibility for providing welfare payments to the poor. This system was substantially modified by the 19th-century Poor Law Amendment Act, which introduced the system of workhouses

Public assistance programs were not called welfare until the early 20th century when the term was quickly adopted to avoid the negative connotations that had become associated with older terms such as charity.

It was predominantly in the late 19th and early 20th centuries that an organized system of state welfare provision was introduced in many countries. Otto von Bismarck, Chancellor of Germany, introduced one of the first welfare systems for the working classes. In Great Britain the Liberal government of Henry Campbell-Bannerman and David Lloyd George introduced the National Insurance system in 1911, a system later expanded by Clement Attlee. The United States inherited England's poor house laws and has had a form of welfare since before it won its independence. During the Great Depression, when emergency relief measures were introduced under President Franklin D. Roosevelt, Roosevelt's New Deal focused predominantly on a program of providing work and stimulating the economy through public spending on projects, rather than on cash payment.

Modern welfare states include Germany, France, the Netherlands, as well as the Nordic countries, such as Iceland, Sweden, Norway, Denmark, and Finland which employ a system known as the Nordic model. Esping-Andersen classified the most developed welfare state systems into three categories; Social Democratic, Conservative, and Liberal.

In the Islamic world, Zakat (charity), one of the Five Pillars of Islam, has been collected by the government since the time of the Rashidun caliph Umar in the 7th century. The taxes were used to provide income for the needy, including the poor, elderly, orphans, widows, and the disabled. According to the Islamic jurist Al-Ghazali (Algazel, 1058–111), the government was also expected to store up food supplies in every region in case a disaster or famine occurred.

The World Bank's 2019 World Development Report on The Changing Nature of Work considers whether traditional social assistance models continue to be appropriate given that, in 2018, 8 in 10 people in developing countries still receive no social assistance while 6 in 10 work informally beyond the government's reach.

Forms

Welfare can take a variety of forms, such as monetary payments, subsidies and vouchers, or housing assistance. Welfare systems differ from country to country, but welfare is commonly provided to individuals who are unemployed, those with illness or disability, the elderly, those with dependent children, and veterans. A person's eligibility for welfare may also be constrained by means testing or other conditions.

Provision and funding

Welfare is provided by governments or their agencies, by private organizations, or a combination of both. Funding for welfare usually comes from general government revenue, but when dealing with charities or NGOs, donations may be used. Some countries run conditional cash transfer welfare programs where payment is conditional on behavior of the recipients.

Welfare systems

Australia

Prior to 1900 in Australia, charitable assistance from benevolent societies, sometimes with financial contributions from the authorities, was the primary means of relief for people not able to support themselves. The 1890s economic depression and the rise of the trade unions and the Labor parties during this period led to a movement for welfare reform.

In 1900, the states of New South Wales and Victoria enacted legislation introducing non-contributory pensions for those aged 65 and over. Queensland legislated a similar system in 1907 before the Australian labor Commonwealth government led by Andrew Fisher introduced a national aged pension under the Invalid and Old-Aged Pensions Act 1908. A national invalid disability pension was started in 1910, and a national maternity allowance was introduced in 1912.

During the Second World War, Australia under a labor government created a welfare state by enacting national schemes for: child endowment in 1941 (superseding the 1927 New South Wales scheme); a widows’ pension in 1942 (superseding the New South Wales 1926 scheme); a wife's allowance in 1943; additional allowances for the children of pensioners in 1943; and unemployment, sickness, and special benefits in 1945 (superseding the Queensland 1923 scheme).

Canada

Canada has a welfare state in the European tradition; however, it is not referred to as "welfare", but rather as "social programs". In Canada, "welfare" usually refers specifically to direct payments to poor individuals (as in the American usage) and not to healthcare and education spending (as in the European usage).

The Canadian social safety net covers a broad spectrum of programs, and because Canada is a federation, many are run by the provinces. Canada has a wide range of government transfer payments to individuals, which totaled $145 billion in 2006. Only social programs that direct funds to individuals are included in that cost; programs such as medicare and public education are additional costs. 

Generally speaking, before the Great Depression, most social services were provided by religious charities and other private groups. Changing government policy between the 1930s and 1960s saw the emergence of a welfare state, similar to many Western European countries. Most programs from that era are still in use, although many were scaled back during the 1990s as government priorities shifted towards reducing debt and deficits.

Denmark

Danish welfare is handled by the state through a series of policies (and the like) that seeks to provide welfare services to citizens, hence the term welfare state. This refers not only to social benefits, but also tax-funded education, public child care, medical care, etc. A number of these services are not provided by the state directly, but administered by municipalities, regions or private providers through outsourcing. This sometimes gives a source of tension between the state and municipalities, as there is not always consistency between the promises of welfare provided by the state (i.e. parliament) and local perception of what it would cost to fulfill these promises.

France

Solidarity is a strong value of the French Social Protection system. The first article of the French Code of Social Security describes the principle of solidarity. Solidarity is commonly comprehended in relations of similar work, shared responsibility and common risks. Existing solidarities in France caused the expansion of health and social security.

Germany

The welfare state has a long tradition in Germany dating back to the industrial revolution. Due to the pressure of the workers' movement in the late 19th century, Reichskanzler Otto von Bismarck introduced the first rudimentary state social insurance scheme. Under Adolf Hitler, the National Socialist Program stated "We demand an expansion on a large scale of old age welfare". Today, the social protection of all its citizens is considered a central pillar of German national policy. 27.6 percent of Germany's GDP is channeled into an all-embracing system of health, pension, accident, longterm care and unemployment insurance, compared to 16.2 percent in the US. In addition, there are tax-financed services such as child benefits (Kindergeld, beginning at 192 per month for the first and second child, €198 for the third and €223 for each child thereafter, until they attain 25 years or receive their first professional qualification), and basic provisions for those unable to work or anyone with an income below the poverty line.

Since 2005, reception of full unemployment pay (60–67% of the previous net salary) has been restricted to 12 months in general and 18 months for those over 55. This is now followed by (usually much lower) Arbeitslosengeld II (ALG II) or Sozialhilfe, which is independent of previous employment (Hartz IV concept).

Under ALG II, a single person receives €391 per month plus the cost of 'adequate' housing and health insurance. ALG II can also be paid partially to supplement a low work income.

Italy

The Italian welfare state's foundations were laid along the lines of the corporatist-conservative model, or of its Mediterranean variant. Later, in the 1960s and 1970s, increases in public spending and a major focus on universality brought it on the same path as social-democratic systems. In 1978, a universalistic welfare model was introduced in Italy, offering a number of universal and free services such as a National Health Fund.

Japan

Social welfare, assistance for the ill or otherwise disabled and for the old, has long been provided in Japan by both the government and private companies. Beginning in the 1920s, the government enacted a series of welfare programs, based mainly on European models, to provide medical care and financial support. During the postwar period, a comprehensive system of social security was gradually established.

Latin America

History

The 1980s marked a change in the structure of Latin American social protection programs. Social protection embraces three major areas: social insurance, financed by workers and employers; social assistance to the population's poorest, financed by the state; and labor market regulations to protect worker rights. Although diverse, recent Latin American social policy has tended to concentrate on social assistance.

The 1980s had a significant effect on social protection policies. Prior to the 1980s, most Latin American countries focused on social insurance policies involving formal sector workers, assuming that the informal sector would disappear with economic development. The economic crisis of the 1980s and the liberalization of the labor market led to a growing informal sector and a rapid increase in poverty and inequality. Latin American countries did not have the institutions and funds to properly handle such a crisis, both due to the structure of the social security system, and to the previously implemented structural adjustment policies (SAPs) that had decreased the size of the state.
New Welfare programs have integrated the multidimensional, social risk management, and capabilities approaches into poverty alleviation. They focus on income transfers and service provisions while aiming to alleviate both long- and short-term poverty through, among other things, education, health, security, and housing. Unlike previous programs that targeted the working class, new programs have successfully focused on locating and targeting the very poorest.

The impacts of social assistance programs vary between countries, and many programs have yet to be fully evaluated. According to Barrientos and Santibanez, the programs have been more successful in increasing investment in human capital than in bringing households above the poverty line. Challenges still exist, including the extreme inequality levels and the mass scale of poverty; locating a financial basis for programs; and deciding on exit strategies or on the long-term establishment of programs.

1980s impacts

The economic crisis of the 1980s led to a shift in social policies, as understandings of poverty and social programs evolved (24). New, mostly short-term programs emerged. These include:

Major aspects of current social assistance programs

  • Conditional cash transfer (CCT) combined with service provisions. Transfer cash directly to households, most often through the women of the household, if certain conditions are met (e.g. children's school attendance or doctor visits) (10). Providing free schooling or healthcare is often not sufficient, because there is an opportunity cost for the parents in, for example, sending children to school (lost labor power), or in paying for the transportation costs of getting to a health clinic.
  • Household. The household has been the focal point of social assistance programs.
  • Target the poorest. Recent programs have been more successful than past ones in targeting the poorest. Previous programs often targeted the working class.
  • Multidimensional. Programs have attempted to address many dimensions of poverty at once. Chile Solidario is the best example.

New Zealand

New Zealand is often regarded as having one of the first comprehensive welfare systems in the world. During the 1890s a Liberal government adopted many social programs to help the poor who had suffered from a long economic depression in the 1880s. One of the most far reaching was the passing of tax legislation that made it difficult for wealthy sheep farmers to hold onto their large land holdings. This and the invention of refrigeration led to a farming revolution where many sheep farms were broken up and sold to become smaller dairy farms. This enabled thousands of new farmers to buy land and develop a new and vigorous industry that has become the backbone of New Zealand's economy to this day. This liberal tradition flourished with increased enfranchisement for indigenous Maori in the 1880s and women. Pensions for the elderly, the poor and war casualties followed, with State-run schools, hospitals and subsidized medical and dental care. By 1960 New Zealand was able to afford one of the best-developed and most comprehensive welfare systems in the world, supported by a well-developed and stable economy.

Sweden

Social welfare in Sweden is made up of several organizations and systems dealing with welfare. It is mostly funded by taxes, and executed by the public sector on all levels of government as well as private organizations. It can be separated into three parts falling under three different ministries; social welfare, falling under the responsibility of Ministry of Health and Social Affairs; education, under the responsibility of the Ministry of Education and Research and labor market, under the responsibility of Ministry of Employment.

Government pension payments are financed through an 18.5% pension tax on all taxed incomes in the country, which comes partly from a tax category called a public pension fee (7% on gross income), and 30% of a tax category called employer fees on salaries (which is 33% on a netted income). Since January 2001 the 18.5% is divided in two parts: 16% goes to current payments, and 2.5% goes into individual retirement accounts, which were introduced in 2001. Money saved and invested in government funds, and IRAs for future pension costs, are roughly 5 times annual government pension expenses (725/150).

United Kingdom

UK Government welfare expenditure 2011–12
The United Kingdom has a long history of welfare, notably including the English Poor laws which date back to 1536. After various reforms to the program, which involved workhouses, it was eventually abolished and replaced with a modern system by laws such as National Assistance Act 1948

In more recent times, comparing the Cameron–Clegg coalition's austerity measures with the Opposition's, the respected Financial Times commentator Martin Wolf commented that the "big shift from Labour ... is the cuts in welfare benefits." The government's austerity program, which involves reduction in government policy, has been linked to a rise in food banks. A study published in the British Medical Journal in 2015 found that each 1 percentage point increase in the rate of Jobseeker's Allowance claimants sanctioned was associated with a 0.09 percentage point rise in food bank use. The austerity program has faced opposition from disability rights groups for disproportionately affecting disabled people. The "bedroom tax" is an austerity measure that has attracted particular criticism, with activists arguing that two thirds of council houses affected by the policy are occupied with a person with a disability.

United States

President Roosevelt signs the Social Security Act, August 14, 1935.
 
In the United States, depending on the context, the term “welfare” can be used to refer to means-tested cash benefits, especially the Aid to Families with Dependent Children (AFDC) program and its successor, the Temporary Assistance for Needy Families Block Grant, or it can be used to refer to all means-tested programs that help individuals or families meet basic needs, including, for example, health care through Medicaid, Supplemental Security Income (SSI) benefits and food and nutrition programs (SNAP). It can also include Social Insurance programs such as Unemployment Insurance, Social Security, and Medicare.

AFDC (originally called Aid to Dependent Children) was created during the Great Depression to alleviate the burden of poverty for families with children and allow widowed mothers to maintain their households. The New Deal employment program such as the Works Progress Administration primarily served men. Prior to the New Deal, anti-poverty programs were primarily operated by private charities or state or local governments; however, these programs were overwhelmed by the depth of need during the Depression. The United States has no national program of cash assistance for non-disabled poor individuals who are not raising children.

Until early in the year of 1965, the news media was conveying only whites as living in poverty however that perception had changed to blacks. Some of the influences in this shift could have been the civil rights movement and urban riots from the mid 60s. Welfare had then shifted from being a White issue to a Black issue and during this time frame the war on poverty had already begun. Subsequently, news media portrayed stereotypes of Blacks as lazy, undeserving and welfare queens. These shifts in media don't necessarily establish the population living in poverty decreasing.

A chart showing the overall decline of average monthly welfare benefits (AFDC then TANF) per recipient 1962–2006 (in 2006 dollars).
 
In 1996, the Personal Responsibility and Work Opportunity Reconciliation Act changed the structure of Welfare payments and added new criteria to states that received Welfare funding. After reforms, which President Clinton said would "end Welfare as we know it", amounts from the federal government were given out in a flat rate per state based on population. Each state must meet certain criteria to ensure recipients are being encouraged to work themselves out of Welfare. The new program is called Temporary Assistance for Needy Families (TANF). It encourages states to require some sort of employment search in exchange for providing funds to individuals, and imposes a five-year lifetime limit on cash assistance. In FY 2010, 31.8% of TANF families were white, 31.9% were African-American, and 30.0% were Hispanic.

According to the U.S. Census Bureau data released September 13, 2011, the nation's poverty rate rose to 15.1% (46.2 million) in 2010, up from 14.3% (approximately 43.6 million) in 2009 and to its highest level since 1993. In 2008, 13.2% (39.8 million) Americans lived in relative poverty.

In a 2011 op-ed in Forbes, Peter Ferrara stated that, "The best estimate of the cost of the 185 federal means tested Welfare programs for 2010 for the federal government alone is nearly $700 billion, up a third since 2008, according to the Heritage Foundation. Counting state spending, total Welfare spending for 2010 reached nearly $900 billion, up nearly one-fourth since 2008 (24.3%)". California, with 12% of the U.S. population, has one-third of the nation's welfare recipients.

In FY 2011, federal spending on means-tested welfare, plus state contributions to federal programs, reached $927 billion per year. Roughly half of this welfare assistance, or $462 billion went to families with children, most of which are headed by single parents.

The United States has also typically relied on charitable giving through non-profit agencies and fundraising instead of direct monetary assistance from the government itself. According to Giving USA, Americans gave $358.38 billion to charity in 2014. This is rewarded by the United States government through tax incentives for individuals and companies that are not typically seen in other countries.

Criticism

Income transfers can be either conditional or unconditional. Conditionalities are sometimes criticized as being paternalistic and unnecessary.

Current programs have been built as short-term rather than as permanent institutions, and many of them have rather short time spans (around five years). Some programs have time frames that reflect available funding. One example of this is Bolivia's Bonosol, which is financed by proceeds from the privatization of utilities—an unsustainable funding source. Some see Latin America's social assistance programs as a way to patch up high levels of poverty and inequalities, partly brought on by the current economic system. 

Some opponents of welfare argue that it affects work incentives. They also argue that the taxes levied can also affect work incentives. A good example of this would be the reform of the Aid to Families with Dependent Children (AFDC) program. Per AFDC, some amount per recipient is guaranteed. However, for every dollar the recipient earns the monthly stipend is decreased by an equivalent amount. For most persons, this reduces their incentive to work. This program was replaced by Temporary Aid to Needy Families (TANF). Under TANF, people were required to actively seek employment while receiving aid and they could only receive aid for a limited amount of time. However, states can choose the amount of resources they will devote to the program.

Entropy (information theory)

From Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Entropy_(information_theory) In info...