2007 research found that “some aspects of altruism arose out of a system for perceiving the intentions and goals of others,” said Dr. Huettel, a neuroscientist and NINDS grantee at Duke University Medical Center in Durham, North Carolina. “To be altruistic, you need to see that the people you’re helping have goals, and that your actions will have consequences for them” he said.
What makes us altruistic?
How are we motivated to give to others of our time, money or goods selflessly?
Altruism is selfless concern for the wellbeing and welfare of others. It is a virtue in many cultures, and a cornerstone of many religious traditions, though the ‘others’ toward whom concern should be directed varies among religions. Within Islam, altruism- or generosity towards others without expectation of reward- is a cardinal virtue and the Qu’ran exhorts Muslims in many verses to give of their wealth to the needy.
For example:
‘They will ask you [Mohammed] what they should spend (on others). Say “They should give what charity they can to benefit parents, relatives, orphans, the destitute, and wayfarers. For, indeed, God is aware of the good things that you do.’
A helpful concept in terms of religion for thinking about altruistic motivation is the Buddhist doctrine for altruistic deeds. This is also a good framework for thinking about the role of a mentor, since it forces us to question the rewards of mentoring and our own personal, inner drivers.
“According to Buddhist doctrine, all sentient beings- Buddhist or otherwise- are others who deserve compassionate treatment and beneficial aid [teaches] that although not all beings in the world are exactly the same, the degree to which one can be truly altruistic depends on how much one can see others as ultimately being not distinct but being crucially connected with oneself.
Behaviour is assessed in Buddhism mostly in terms of the impact on the recipient and the notivation of the actor. The two main standards are nonharming and happiness. With respect to impact on the recipient of an action, the minimum expectation is that others are not harmed. Maximally, ones actions result in increasing the happiness of others. The type of action at which the altruist should aim, however, is not what Buddhists would regard as the fleeting pleasures of the world but a deep, lasting happiness that comes from equable compassion and freedom from hatred, delusion and addictive attachment to the things of this world.”
Because of the concept of karma in Buddhism, to do putatively ‘good’ deeds which do not stem from a ‘good’ motivation can eventually result in harm to the self. According to Buddhist theory, every time a person acts, this action is characterized not by the action but by the quality of the motivation.
All Mowgli Mentors should reflect on this simple Buddhist idea: that it is the quality of the motivation, rather than the shape or form of the action, that determines the effect. If one appears to be benevolent but is really responding to internal negative emotions- such as greed, revenge or pride- then the effects of these motivations will be eventually felt and will result in future unhappiness.
