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The results were striking: in every single study, faster-that is, more intuitive-decisions were associated with higher levels of cooperation, whereas slower-that is, more reflective-decisions were associated with higher levels of selfishness. Each paradigm consisted of group-based financial decision-making tasks and required participants to choose between acting selfishly-opting to maximize individual benefits at the cost of the group-or cooperatively-opting to maximize group benefits at the cost of the individual. The experimenters first examined potential links between processing speed, selfishness, and cooperation by using 2 experimental paradigms (the “ prisoner’s dilemma” and a “ public goods game”), 5 studies, and a tot al of 834 participants gathered from both undergraduate campuses and a nationwide sample. Whichever behavioral tendency-selfishness or cooperation-predominates when people act quickly is likely to be the intuitive response it is the response most likely to be aligned with basic human nature. To answer this question, the researchers first took advantage of a reliable difference between intuition and reflection: intuitive processes operate quickly, whereas reflective processes operate relatively slowly. With this dual process framework in mind, we can boil the complexities of basic human nature down to a simple question: which behavior-selfishness or cooperation-is intuitive, and which is the product of rational reflection? In other words, do we cooperate when we overcome our intuitive selfishness with rational self-control, or do we act selfishly when we override our intuitive cooperative impulses with rational self-interest? Reflection, on the other hand, is all about conscious thought-identifying possible behaviors, weighing the costs and benefits of likely outcomes, and rationally deciding on a course of action. Intuition is often automatic and effortless, leading to actions that occur without insight into the reasons behind them.
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This focus on first instincts stems from the dual process framework of decision-making, which explains decisions (and behavior) in terms of two mechanisms: intuition and reflection. These studies were carried out by a diverse group of researchers from Harvard and Yale-a developmental psychologist with a background in evolutionary game theory, a moral philosopher-turned-psychologist, and a biologist-cum-mathematician-interested in the same essential question: whether our automatic impulse-our first instinct-is to act selfishly or cooperatively.
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And even the most eloquent philosophical arguments mean noting without empirical data.Ī new set of studies provides compelling data allowing us to analyze human nature not through a philosopher’s kaleidoscope or a TV producer’s camera, but through the clear lens of science. More recently, these questions about human nature-selfishness and cooperation, defection and collaboration-have been brought to the public eye by game shows such as Survivor and the UK’s Golden Balls, which test the balance between selfishness and cooperation by pitting the strength of interpersonal bonds against the desire for large sums of money.īut even the most compelling televised collisions between selfishness and cooperation provide nothing but anecdotal evidence. On the other hand, philosophers such as Rousseau argued that people were born good, instinctively concerned with the welfare of others. Hobbes, too, argued that humans were savagely self-centered however, he held that salvation came not through the divine, but through the social contract of civil law. Augustine’s doctrine of original sin proclaimed that all people were born broken and selfish, saved only through the power of divine intervention. This fundamental question about human nature has long provided fodder for discussion. When it really comes down to it-when the chips are down and the lights are off-are we naturally good? That is, are we predisposed to act cooperatively, to help others even when it costs us? Or are we, in our hearts, selfish creatures?