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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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<blockquote data-quote="ballym" data-source="post: 122852" data-attributes="member: 2772"><p><strong>Capitalism made us 'kinder,' study says</strong></p><p></p><p style="text-align: left"><span style="color: #000000">Helped us evolve into a trusting, fair society</span></p> <p style="text-align: left"><span style="color: #000000"><strong>Margaret Munro, Canwest News Service </strong>Published: Friday, March 19, 2010 </span></p> <p style="text-align: left"><span style="color: #000000"> </span></p> <p style="text-align: left"><span style="color: #000000">The free market has been more than just an economic philosophy, it has helped to drive the evolution of more trusting and co-operative societies over the past 10,000 years, a new study says.</span></p> <p style="text-align: left"><span style="color: #000000"></span></p> <p style="text-align: left"><span style="color: #000000">"We live in a much kinder, gentler world than most humans have lived in," says anthropologist Joe Henrich of the University of British Columbia, lead author of the study.</span></p> <p style="text-align: left"><span style="color: #000000">The finding, reported yesterday in the journal Science, suggests people trust and play fair with strangers because markets and religion -- not some deep psychological instinct inherited from our dim tribal past -- have helped shape our neural circuitry over the eons.</span></p> <p style="text-align: left"><span style="color: #000000">The 13 researchers on Mr. Henrich's international team spent time -- and played clever psychological games -- with more than 2,000 people in 15 different societies.</span></p> <p style="text-align: left"><span style="color: #000000">One researcher trekked to Bolivia to play the games with the Tsimane people who hunt and forage for food in the rainforest. Another anthropologist introduced the games to the Hadza living in small nomadic groups on the savannah in Tanzania. At the other end of the human spectrum, the researchers studied wage earners in Accra, Ghana and Missouri, in the American Midwest.</span></p> <p style="text-align: left"><span style="color: #000000">In each of the 15 societies they recruited volunteers to play Dictator, Ultimatum and Third-Party Punishment -- games widely used by researchers to gauge people's willingness to share with strangers, and punish people who make unfair allocations.</span></p> <p style="text-align: left"><span style="color: #000000">The study found that the likelihood that people "played fair" with strangers increased with the degree people were integrated into markets and participated in a world religion. Participants in the larger-scale societies were also more likely to punish players who did not play fair.</span></p> <p style="text-align: left"><span style="color: #000000">The hunter-gatherer and tribal societies studied are known for sharing among family and close acquaintances. But the researchers found fair play in monetary transactions with strangers was almost an alien concept. People in the simpler societies treated strangers less fairly and were less likely to punish people who kept most of the money for themselves.</span></p> <p style="text-align: left"><span style="color: #000000">Social scientists -- and economists in particular -- have long been baffled with the way people in large societies are so trusting and fair in dealings with strangers. Many academics have argued it is a throwback to a time when humans were hunter-gatherers.</span></p> <p style="text-align: left"><span style="color: #000000">Mr. Henrich and his colleagues say their findings indicate playing fair with strangers is a behaviour that was favoured as the size of societies and populations grew.</span></p> <p style="text-align: left"><span style="color: #000000"></span></p> <p style="text-align: left"><span style="color: #000000">The emergence and growth of markets allowed for the exchange of goods, skills and knowledge and enabled large complex societies to emerge and function, says Mr. Henrich, noting that humans in large societies are not nearly as selfish as some would suggest. "There are all these aspects to our lives that just seem to work, because we are not actually baboons," says Mr. Henrich in an interview.</span></p> <p style="text-align: left"><span style="color: #000000"></span></p> <p style="text-align: left"><span style="color: #000000">He says life -- and commerce -- would be much different without trust and fair play: "Shoplifting would be a constant threat. Fruit sellers couldn't put fruit in front of their stores. Cab drivers would have to take the money up front."</span></p> <p style="text-align: left"><span style="color: #000000">The study also suggests world religions, such as Christianity and Islam, were a potent evolutionary force, favouring the growth of complex societies by reinforcing fairness and trust. "The problem with large, impersonal societies is there is lots of opportunity to cheat at the margins, and to do the wrong thing," says Mr. Henrich. Religion helped check bad behaviour.</span></p> <p style="text-align: left"><span style="color: #000000"></span></p> <p style="text-align: left"><span style="color: #000000">Mr. Henrich says policy-makers and economists need be more aware that fair play and altruism are powerful forces that motivate people to do things for the public good, such as donate blood, recycle or conserve energy. But he notes that blood donations can actually drop when people are paid money to give blood because the cash takes away the "warm glow of altruism."</span></p> <p style="text-align: left"><span style="color: #000000"></span></p> <p style="text-align: left"><span style="color: #000000"></span></p> <p style="text-align: left"><span style="color: #000000">---------------------------</span></p> <p style="text-align: left"><span style="color: #000000">Our Gurus in all faiths stress on donation. Does it help in releasing positive chemicals which brings us a feeling of satisfaction.</span></p> <p style="text-align: left"><span style="color: #000000"> Is it all scientific after all?</span></p> <p style="text-align: left"><span style="color: #000000">Do we have a unified theory of religion and health also? Similar to Unified theory of matter, waves and interactions?</span></p> <p style="text-align: left"><span style="color: #000000"></span></p></blockquote><p></p>
[QUOTE="ballym, post: 122852, member: 2772"] [B]Capitalism made us 'kinder,' study says[/B] [LEFT][COLOR=#000000]Helped us evolve into a trusting, fair society[/COLOR] [COLOR=#000000][B]Margaret Munro, Canwest News Service [/B]Published: Friday, March 19, 2010 [/COLOR] [COLOR=#000000] The free market has been more than just an economic philosophy, it has helped to drive the evolution of more trusting and co-operative societies over the past 10,000 years, a new study says. [/COLOR] [COLOR=#000000]"We live in a much kinder, gentler world than most humans have lived in," says anthropologist Joe Henrich of the University of British Columbia, lead author of the study. The finding, reported yesterday in the journal Science, suggests people trust and play fair with strangers because markets and religion -- not some deep psychological instinct inherited from our dim tribal past -- have helped shape our neural circuitry over the eons. The 13 researchers on Mr. Henrich's international team spent time -- and played clever psychological games -- with more than 2,000 people in 15 different societies. One researcher trekked to Bolivia to play the games with the Tsimane people who hunt and forage for food in the rainforest. Another anthropologist introduced the games to the Hadza living in small nomadic groups on the savannah in Tanzania. At the other end of the human spectrum, the researchers studied wage earners in Accra, Ghana and Missouri, in the American Midwest. In each of the 15 societies they recruited volunteers to play Dictator, Ultimatum and Third-Party Punishment -- games widely used by researchers to gauge people's willingness to share with strangers, and punish people who make unfair allocations. The study found that the likelihood that people "played fair" with strangers increased with the degree people were integrated into markets and participated in a world religion. Participants in the larger-scale societies were also more likely to punish players who did not play fair. The hunter-gatherer and tribal societies studied are known for sharing among family and close acquaintances. But the researchers found fair play in monetary transactions with strangers was almost an alien concept. People in the simpler societies treated strangers less fairly and were less likely to punish people who kept most of the money for themselves. Social scientists -- and economists in particular -- have long been baffled with the way people in large societies are so trusting and fair in dealings with strangers. Many academics have argued it is a throwback to a time when humans were hunter-gatherers. Mr. Henrich and his colleagues say their findings indicate playing fair with strangers is a behaviour that was favoured as the size of societies and populations grew. The emergence and growth of markets allowed for the exchange of goods, skills and knowledge and enabled large complex societies to emerge and function, says Mr. Henrich, noting that humans in large societies are not nearly as selfish as some would suggest. "There are all these aspects to our lives that just seem to work, because we are not actually baboons," says Mr. Henrich in an interview. He says life -- and commerce -- would be much different without trust and fair play: "Shoplifting would be a constant threat. Fruit sellers couldn't put fruit in front of their stores. Cab drivers would have to take the money up front." The study also suggests world religions, such as Christianity and Islam, were a potent evolutionary force, favouring the growth of complex societies by reinforcing fairness and trust. "The problem with large, impersonal societies is there is lots of opportunity to cheat at the margins, and to do the wrong thing," says Mr. Henrich. Religion helped check bad behaviour. Mr. Henrich says policy-makers and economists need be more aware that fair play and altruism are powerful forces that motivate people to do things for the public good, such as donate blood, recycle or conserve energy. But he notes that blood donations can actually drop when people are paid money to give blood because the cash takes away the "warm glow of altruism." [/COLOR] [COLOR=#000000] ---------------------------[/COLOR] [COLOR=#000000]Our Gurus in all faiths stress on donation. Does it help in releasing positive chemicals which brings us a feeling of satisfaction.[/COLOR] [COLOR=#000000] Is it all scientific after all?[/COLOR] [COLOR=#000000]Do we have a unified theory of religion and health also? Similar to Unified theory of matter, waves and interactions? [/COLOR][/LEFT] [/QUOTE]
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