Prosocial Behavior 1 RUNNING HEAD: RELATIONSHIPS WITH PROSOCIAL BEHAVIOR Relationships Between Prosocial Behavior, Spirituality, Narcissism, and Satisfaction with Life

Past research has shown a number of significant correlations between prosocial behavior, spirituality, narcissism, and satisfaction with life, but no studies have attempted to examine all four of these variables together. The present study attempted to replicate correlations found in past studies as well as develop a model to explain prosocial behavior using spirituality, narcissism, and satisfaction with life. 100 Gustavus Adolphus College students took four surveys measuring each of the four constructs. Spirituality was the only variable found to account for some of the variance of prosocial behavior. Positive correlations were found between spirituality and satisfaction with life, prosocial behavior and spirituality, satisfaction with life and narcissism, public prosocial behavior and narcissism, dire prosocial behavior and spirituality, and altruistic prosocial behavior and spirituality. The reasons behind these correlations are examined in the discussion section. Prosocial Behavior 3 Relationships Between Prosocial Behavior, Spirituality, Narcissism and Satisfaction with Life Prosocial behavior can be defined as behavior that benefits society. The prosocial or altruistic personality is said to include moral reasoning, empathic concern, the ability to take the perspective of others, and agreeableness (Sprecher and Fehr, 2005). It is a broad construct that can be classified into at least the two different categories of global prosocial behavior and situation-specific prosocial behavior. In the past few decades, much research has been done on prosocial behavior (Carlo, 2003). For the purpose of this study, the literature relevant to the relationships between each of variables of prosocial behavior, satisfaction with life, narcissism, and spirituality is reviewed. The present study will determine whether or not these variables can account for some of the variance of prosocial behavior. In addition, correlations between each of the variables will be examined. Research has consistently shown positive correlations between spirituality and prosocial behavior. Rossano (2007) claimed that the belief in supernatural forces in life (gods, ancestors, spirits) influenced our predecessors to work together and behave more socially responsibly than they would have otherwise. It is thought that if one believes his or her behavior is being monitored by a supernatural force, then selfishness will be reduced and prosocial behavior will be increased. This finding coincides with Batson (1983) who theorized that humans are biologically programmed to be altruistic toward their kin, but that social forces such as religious beliefs are necessary in order for humans to extend this altruism outside of their kinship circle. Further, he said that humans act altruistically towards their own kin to ensure the survival of their genes, but acting altruistically towards those who are biologically unrelated produces no such survival benefit. Therefore, social influences such as religion provide reason for humans to act altruistically towards others in society. Prosocial Behavior 4 Sprecher and Fehr (2005) found that it was compassionate love that was positively correlated with prosocial behavior, and that those who were religious or spiritual felt more compassionate love than those who were not. However, it was compassionate love for humanity and strangers that was linked to volunteer behavior; compassionate love for close others was not. They conjectured that perhaps humans must have a direct emotional investment in those who will benefit from their prosocial behavior. Bonner, Koven, and Patrick (2003) also found that both religiosity and general spirituality are positively correlated with prosocial behavior. They suggested that this was because people’s spiritual or religious beliefs may help them feel more personally fulfilled and worthy, leading them to participate in activities that heighten their levels of self-actualization, including prosocial behavior. According to them, religiosity involves organizational behaviors such as participation in religious services. It also involves nonorganizational elements such as prayer and religious reading. Spirituality, in comparison, is more general and subjective, and may involve feelings of closeness to a higher power, harmony with others, and a sense of coherence. Research has also shown that prosocial behavior is positively correlated with satisfaction with life. Hunter and Lin (1981) found that retirees over the age of 65 who volunteered were more satisfied with life, and were less depressed and had low anxiety. This effect has been shown among other age groups as well. Martin and Huebner (2007) found that a higher rate of prosocial interactions was linked to greater life satisfaction and prosocial acts for middle school students. Schwartz, Meisenhelder, Yunsheng, and Reed (2003) analyzed questionnaires from a stratified random sample of about 2000 members of the Presbyterian Church. The questionnaires assessed helping behaviors, prayer activities, coping strategies, and subjective mental and Prosocial Behavior 5 physical health. The researchers found that giving help was the most significant factor in greater mental health, regardless of other factors as long as there were no feelings of being overwhelmed by others’ demands. This was similar to the findings of Gebauer, Riketta, Broemer, and Maio (2007), who found that only pleasure based, not pressure based, prosocial motivation was linked to life satisfaction. They suggested this was because it is intrinsic motivation, not extrinsic, that is necessary for a greater sense of well-being. Pleasure based prosocial motivation is personally driven; the person has sincere, genuine interest in prosocial behavior and derives pleasure from prosocial behavior. Pressure based prosocial motivation, on the other hand, is driven by external factors; people with pressure based prosocial motivation may engage in prosocial behavior to avoid guilt or obtain other secondary goals, such as praise. Currently, there have been few studies that have examined narcissism and its relation to prosocial behavior. However, Wink (1991) examined this relationship by conducting a study analyzing selfand object-directedness in women. Self-directed factors of development were considered to be narcissistic and included hypersensitivity, willfulness, and autonomy. Hypersensitivity includes oversensitivity to criticism, comparing oneself to others, hostility, and defensiveness. Willfulness includes the value of power, self-indulgence, and the tendency to push or stretch limits. Autonomy includes independence and a high aspiration level for the self. Object-directed factors of development dealt more with relationships with others and included straightforwardness and givingness. Straightforwardness includes being candid with others, dependability, responsibility, and consistency of personality. Those with straightforwardness are turned to for advice and also have insight into their own motives and behaviors. Givingness includes nurturant feelings towards others, behaving in a giving manner, protectiveness of others, submissiveness, and a warm and compassionate nature. Only the object-directed factors of Prosocial Behavior 6 development (straightforwardness and givingness) were linked to prosocial tendencies, while the self-directed factors were not. This suggests that narcissism and prosocial behavior may be unrelated or possibly negatively correlated, since the self-directed factors were more closely associated with the concept of narcissism than the object-directed factors. Spirituality and/or Religiosity Religion can be defined as a system of beliefs with certain rituals, practices, which are learned and demonstrated in places of worship. Religion differs from spirituality in that spirituality is considered as a way of living which predetermines how individuals respond to life experiences. One need not engage in any formal religious activities to be spiritual, and spirituality can be used as a flexible and more general term. In addition, while religion may be an expression of spirituality, it is not guaranteed that all religious people are spiritual (Zullig, Ward, and Horn, 2006). It is necessary to distinguish between the concepts of spirituality and religiosity, yet some researchers use these terms almost interchangeably. Many studies examine both religiosity and spirituality simultaneously in relation to other variables, and many variables relate in the same way to spirituality as they do to religiosity. Research on spirituality and religiosity has been consistently found to be positively correlated with life satisfaction. Zullig, Ward, and Horn (2005) found that college students who are spiritual or religious are likely to view themselves as healthier, and this view is likely to be linked to greater life satisfaction as well. Kelley and Miller (2007) also found that aspects of spirituality and religiosity were linked to life satisfaction, but that “Daily Spiritual Experiences” (daily interactions with the transcendent) contribute the most. Gauthier, Christopher, Walter, Mourad, and Marek (2006) found a positive correlation between religiosity and life satisfaction, but this effect was only found in women. There were no correlations found between religiosity Prosocial Behavior 7 and life satisfaction for men. The researchers suggest that this may be because men were found to experience more religious doubts than women, and these doubts may offset the positive effects of religiosity on their well-being. Research on the relationships between religiosity/spirituality and narcissism has found varying results. Watson, Hood, Morris, and Hall (1987) found that intrinsic religiosity (a personal feeling of the value and significance of religion) was found to be negatively correlated with the maladaptive aspects of entitlement and exploitativeness of narcissism in college students. H