Social mindfulness and prosociality vary across the globe.

Humans are social animals, but not everyone will be mindful of others to the same extent. Individual differences have been found, but would social mindfulness also be shaped by one's location in the world? Expecting cross-national differences to exist, we examined if and how social mindfulness differs across countries. At little to no material cost, social mindfulness typically entails small acts of attention or kindness. Even though fairly common, such low-cost cooperation has received little empirical attention. Measuring social mindfulness across 31 samples from industrialized countries and regions (n = 8,354), we found considerable variation. Among selected country-level variables, greater social mindfulness was most strongly associated with countries' better general performance on environmental protection. Together, our findings contribute to the literature on prosociality by targeting the kind of everyday cooperation that is more focused on communicating benevolence than on providing material benefits.

Social mindfulness predicts concern for nature and immigrants across 36 nations.

People cooperate every day in ways that range from largescale contributions that mitigate climate change to simple actions such as leaving another individual with choice - known as social mindfulness. It is not yet clear whether and how these complex and more simple forms of cooperation relate. Prior work has found that countries with individuals who made more socially mindful choices were linked to a higher country environmental performance - a proxy for complex cooperation. Here we replicated this initial finding in 41 samples around the world, demonstrating the robustness of the association between social mindfulness and environmental performance, and substantially built on it to show this relationship extended to a wide range of complex cooperative indices, tied closely to many current societal issues. We found that greater social mindfulness expressed by an individual was related to living in countries with more social capital, more community participation and reduced prejudice towards immigrants. Our findings speak to the symbiotic relationship between simple and more complex forms of cooperation in societies.

Social Mindfulness and Psychosis: Neural Response to Socially Mindful Behavior in First-Episode Psychosis and Patients at Clinical High-Risk.

Background: Psychosis is characterized by problems in social functioning and trust, the assumed glue to positive social relations. But what helps building trust? A prime candidate could be social mindfulness: the ability and willingness to see and consider another person's needs and wishes during social decision making. We investigated whether first-episode psychosis patients (FEP) and patients at clinical high-risk (CHR) show reduced social mindfulness, and examined the underlying neural mechanisms. Methods: Twenty FEP, 17 CHR and 46 healthy controls, aged 16-31, performed the social mindfulness task (SoMi) during fMRI scanning, spontaneously and after the instruction "to keep the other's best interest in mind." As first of two people, participants had to choose one out of four products, of which three were identical and one was unique, differing in a single aspect (e.g., color). Results: FEP tended to choose the unique item (unmindful choice) more often than controls. After instruction, all groups significantly increased the number of mindful choices compared to the spontaneous condition. FEP showed reduced activation of the caudate and medial prefrontal cortex (mPFC) during mindful, and of the anterior cingulate cortex (ACC), mPFC, and left dorsolateral prefrontal cortex (dlPFC) during unmindful decisions. CHR showed reduced activation of the ACC compared to controls. Discussion: FEP showed a trend toward more unmindful choices. A similar increase of mindful choices after instruction indicated the ability for social mindfulness when prompted. Results suggested reduced sensitivity to the rewarding aspects of social mindfulness in FEP, and reduced consideration for the other player. FEP (and CHR to a lesser extent) might perceive unmindful choices as less incongruent with the automatic mindful responses than controls. Reduced socially mindful behavior in FEP may hinder the building of trust and cooperative interactions.

Do male and female soccer players differ in helping? A study on prosocial behavior among young players.

Acting prosocially can be quite challenging in one of the most salient intergroup contexts in contemporary society: Soccer. When winning is the ultimate goal, balancing self-interest with helping a fellow player in distress can be a tough decision; yet it happens. To date, we know little about what motivates soccer players to offer such help in the heat of the game. We propose that sex and what is at stake will matter in such prosocial dilemma situations. A pilot study (N = 107) indicated that female players may be more likely to help than male players, but this difference was only observed when the players are close to scoring position rather than far away from the goal (midfield). The main study (N = 366) finds that young soccer players show elevated inclinations to help in low-stakes situations, for example when their team is winning or when the outcome of the game seems pretty much decided. Contrariwise, helping intentions decline in high-stakes situations, for example when one's own team is losing, when one is close to a scoring position in the offense (rather than at the midfield), or when the outcome of the game is still uncertain. Furthermore, female players show somewhat greater inclinations to help than their male counterparts. The current data point at some differences for male and female soccer players, albeit small in effect size. In contrast, we conclude that especially quick cost-benefit judgments regarding the stakes can play a major role in decisions to help or not to help another player on the soccer field.

Giving others the option of choice: An fMRI study on low-cost cooperation.

Successful social relationships require a consideration of a partner's thoughts and intentions. This aspect of social life is captured in the social mindfulness paradigm (SoMi task), in which participants make decisions that either limit or preserve options for their interaction partner's subsequent choice. Here we investigated the neural correlates of spontaneous socially mindful and unmindful behaviours. Functional magnetic resonance data were acquired from 47 healthy adolescents and young adults (age 16-27) as they completed the SoMi task. Being faced with socially relevant choices was associated with activity in the medial prefrontal cortex, anterior cingulate, caudate, and insula, which is consistent with prior neuroeconomical research. Importantly, socially mindful choices were associated with activity in the right parietal cortex and the caudate, whereas unmindful choices were associated with activity in the left prefrontal cortex. These neural findings were consistent with the behavioural preference for mindful choices, suggesting that socially mindful decisions are the basic inclination, whereas socially unmindful responses may require greater effort and control. Together, these results begin to uncover the neural correlates of socially mindful and unmindful choices, and illuminate the psychological processes involved in cooperative social behaviour.

Social Hostility in Soccer and Beyond.

Social hostility is seldom expressed overtly. More often than not, individuals try to get their hostile message across without risking violent altercations. However, subtle and relatively covert hostility is not easy to research. We suggest a novel way with the SoMi paradigm, a social decision making task that offers participants the opportunity to be socially mindful or socially hostile by leaving or limiting choice to others. Sampling a general population we find that, relative to friends and strangers, foes are indeed met with greater social hostility (Study 1). Focusing on the highly competitive environment of youth soccer, we find that rival team members elicit social hostility, whereas teammates elicit social mindfulness (Study 2). We conclude that social mindfulness and social hostility play a subtle role in the dynamics of interpersonal and/or intergroup relationships, in which leaving or limiting choice is one of the subtle ways to express benevolent versus hostile intentions; the SoMi paradigm may thus be helpful in identifying which way the ball rolls.

Social mindfulness: skill and will to navigate the social world.

Although one may not always see it, social life often involves choices that make people act in ways that are mindful of others or not. We adopt an interdependence theoretical approach to the novel concept of social mindfulness, which we conceptualize in terms of other-regarding choices involving both skill (to see it, e.g., theory of mind, perspective taking) and will (to do it, e.g., empathic concern, prosocial orientation) to act mindfully toward another person's control over outcomes. We operationalized social mindfulness in a new social decision-making paradigm that focuses on leaving or limiting choice options for others that we tested across 7 studies. Studies 1a through 1c showed that people with other-oriented mindsets left interdependent others more choice than people with self-oriented and/or unspecified mindsets. Studies 2a and 2b revealed that people developed more favorable judgments of a socially mindful than of a socially unmindful person. Study 3 revealed that unknown others with trustworthy (vs. untrustworthy) faces were met with more social mindfulness. Study 4 revealed that social mindfulness could be traced in personality by being positively related to Honesty-Humility and Agreeableness (HEXACO Personality Inventory-Revised) as well as to Empathy (Interpersonal Reactivity Index) and a prosocial value orientation (SVO). Together, these studies contribute to explaining how social mindfulness can help people to navigate the social world by aiming to maximize other people's control over their situational outcomes.

Cold-blooded loneliness: social exclusion leads to lower skin temperatures.

Being ostracized or excluded, even briefly and by strangers, is painful and threatens fundamental needs. Recent work by Zhong and Leonardelli (2008) found that excluded individuals perceive the room as cooler and that they desire warmer drinks. A perspective that many rely on in embodiment is the theoretical idea that people use metaphorical associations to understand social exclusion (see Landau, Meier, & Keefer, 2010). We suggest that people feel colder because they are colder. The results strongly support the idea that more complex metaphorical understandings of social relations are scaffolded onto literal changes in bodily temperature: Being excluded in an online ball tossing game leads to lower finger temperatures (Study 1), while the negative affect typically experienced after such social exclusion is alleviated after holding a cup of warm tea (Study 2). The authors discuss further implications for the interaction between body and social relations specifically, and for basic and cognitive systems in general.