Thesis (Ph. D.)--Brandeis University, 1987. / "UMI : 8715756." Includes bibliographical references (p. 422-447).

Thesis (Ed. D.)--UCLA, 2008. / Vita. Includes bibliographical references (leaves 40-46).

This thesis provides a detailed analysis of the so-called `house money' or windfall endowment effect and its main determinants. Chapter 1 provides a detailed survey on the literature related to the house money effect. This effect according to Thaler and Johnson (1990) - refers to the situation where prior gains mitigate the influence of loss aversion and facilitate risk-seeking. The concept borrows its name from the expression employed in the gambling parlance of "playing with the house money", which is used when people gamble while ahead. As the literature has used a variety of concepts and ideas to describe the house money effect, this chapter presents and discusses them within the environment and the related literature that they have emerged. This is done in order to highlight the predominant answers to the main research questions raised in the various strands of the literature, namely: (i) whether people treat money differently depending on its origin; and (ii) the implications of the house money effect for the experimental methodology in economics. The literature is organised and presented according to the context in which the above two research questions have been examined. By presenting results in each particular context, we pin down the contextual differences that might be responsible for the presence (or absence) of the house money effect, and lay the initial ground work to answer a third research question: What drives the house money effect? In this regard, after we demonstrate the context-dependency of the house money effect we present the two main interpretations that it has received, namely that the house money effect is a result of different mental accounting over windfall gains (`windfall effect') or a result of fairness or deservingness concerns ('Lockean desert effect'). Chapter 2 re-examines the house money effect and explores its main driving forces. For that, we employ a novel experimental design utilising a within-subject approach, coupled with the use of three different contexts of economic decisions (a trust game, a set of lotteries and a public good game). Both the within-subject experimental design and the three contexts of economic decisions allow us to better test the two main interpretations of the house money effect. Our experimental data confirm the presence of the house money effect both in the decision to trust (but not in the decision of trustworthiness) in the trust game and in the decision to contribute in the public account of the public good game. However, our findings do not support the hypothesis that changes in risk behaviour of participants are due to different sources of money, suggesting that risk attitudes are robust and independent of the origin of money along the experiment. Therefore, our findings seem to favour interpretations of the house money effect as a result of 'just desert' or fairness preferences rather than the result of different mental accounting over windfall gains. Chapter 3 combines two branches of experimental literature, namely the house money effect and the literature on individual differences in social preferences. Both the house money effect and individual differences have been used extensively to explain cooperation in social dilemmas (and its decline over time). Here, we test the implications of house money on reciprocal behaviour, that is, whether participants in economic experiments are less likely to reciprocate when earned money rather than windfall money is at stake. Using the innovative experimental design of Fischbacher et al. (2001) with strategy method, we classify participants according to their behaviour in a linear public good game, and by adding the within-subject element in our experimental design we test the robustness of this classification across the different origin of endowments. Our results indicate that the types' classification is robust across the origin of money. Contrary to Harrison (2007), we find that participants' decision to free ride or not (contribute or not) is independent of the origin of money, but given that the decision to contribute has been made, contribution levels may vary -actually be lower- when money is earned rather than windfall endowed. We also elicit beliefs about others' contributions and test how these beliefs affected by the "house money" and in turn how they affect the decision to contribute. This discussion relates to what the literature has characterised so far as "anticipatory reciprocity".

Sur l’oeuvre politique et pédagogique de Danilo Dolci il y a un grand silence aujourd’hui. Bien que ses initiatives politiques, sa passion pour les problèmes de l’éducation, ses ouvrages et articles l’aient fait connaître partout et lui aient procuré de nombreuses reconnaissances et prix nationaux et internationaux, bien que sa pensée et son engagement aient contribué à structurer des processus collectifs particulièrement innovants lors de la première République italienne - celle-ci correspondant à la période entre 1948 et 1994 -, son œuvre reste assez peu reconnue.Pourtant, dès sa jeunesse, Dolci s’est consacré à l’éducation de base dans le but de mobiliser et émanciper les couches les plus pauvres dans un des territoires les plus sinistrées de l’Italie : la Sicile. Mais il s’est confronté aussi avec de nombreuses situations en dehors de la Sicile, en Italie et à l’étranger, intervenant dans nombreux domaines, ce qui ne rend pas toujours facile la reconstruction de la cohérence de sa trajectoire et ses apports.Pour nous, l’oeuvre de Danilo Dolci est structurée par un certain nombre de convictions : le progrès d’une société dépend d’un ensemble de facteurs matériels et immatériels spécifiques qui, dans certains territoires, ne se développent pas, car d’autres facteurs opèrent en direction inverse. Dans ces territoires, il faut donc chercher à développer les facteurs nécessaires au progrès avec des méthodes différentes de celles qui sont utilisées dans les territoires où le progrès s’est imposé historiquement. Lorsque nous parlons de « progrès », nous entendons essentiellement un développement matériel et immatériel dans le sens d’une démocratie authentique, un processus où les principes, les valeurs, les règles et les procédures de la démocratie soient saisissables par le plus grand nombre possible de personnes, respectés et mis en actes par les citoyens tout autant que par les administrateurs. Or, Dolci paraît précisément proposer une pratique spécifique pour fortifier les pratiques démocratiques déjà existantes et, en même temps, pour mobiliser les populations les moins politisées afin qu’elles se les approprient, pour se mettre au niveau de ceux qui les utilisent d’habitude et pour lutter contre ceux qui agissent sans les respecter. Cette pratique est nommée par Dolci ‘maïeutique réciproque ou de groupe’. Nous avons cherché à savoir comment en est arrivé à concevoir cette méthode – qui fait de lui un authentique « pédagogue » - et comment peut favoriser l’émergence, la structuration et le développement des pratiques démocratiques.Pour cela, nous avons dessiné une « carte conceptuelle » de sa pensée, d’abord sur un plan diachronique et, ensuite, sur un plan synchronique, ce qui nous a amené à esquisser une présentation générale des rapports entre éducation et politique chez Dolci. / Nowadays Danilo Dolci’s political and pedagogical work seems consigned to oblivion. Although his political initiatives, his passion for the problems of education, his books and articles have spread his fame around the world, leading him to obtain national and international rewards, although his ideas and engagement have contributed to build especially innovative collective processes during the First Italian Republic – that is, the period between 1948 and 1991 – his work remains not well known yet.However, since his youth, Dolci devoted himself to basic education, aiming at mobilising and emancipating the poorest classes in one of the most underdeveloped Italian regions: Sicily. But he also dealt with many issues outside Sicily, in Italy and abroad, operating in various contexts, which makes sometimes difficult to reconstruct the coherence of his trajectory and contributions.In our opinion, Dolci’s work is structured according to a number of convictions: the progress of the society depends on some specific material and immaterial factors that, in certain areas, don’t develop because other factors take place in the opposite direction. Therefore in these areas it is necessary to develop the essential factors for progress with methods that differ from those applied in the areas where the progress prevailed historically. When I talk of “progress” I basically mean a material and immaterial development toward a genuine democracy, a process whose principles, values, rules and procedures could be chosen by the biggest number of persons, and could be enacted and respected by both the citizens and the administrators. So Dolci seems exactly proposing a specific practice to enhance the already existing democratic practices and, at the same time, to mobilise the less politicised population groups and let them repossess those practices, joining the level of those who use them regularly and fighting those who don’t respect them. Dolci calls this practise “reciprocal or group maieutics”. I have tried to understand how he came to conceive of such a method – which makes him a real “pedagogue” – and how it can foster the emergence, the building and the development of democratic practices.This is the reason why I drew a “conceptual map” of his thought, first on a diachronic level and secondly on a synchronic level, which led me to outline a general presentation of the relationship between education and politics in Dolci

A presente dissertação visa compreender como se constitui a relação entre adolescentes, na condição de netos e seus respectivos avós no âmbito familiar. As pessoas idosas constituem hoje um segmento da sociedade que vem adquirindo mais visibilidade em função da maior longevidade. Ao mesmo tempo, as formas de ser e estar em família na contemporaneidade vem apresentando constantes modificações. Nesse sentido, evidencia-se na atualidade uma pluralidade de configurações familiares, como as famílias de idosos e as famílias com idosos. Outra característica marcante dessa diversidade é a família longeva traduzindo-se como um fenômeno novo e apresentando a coexistência de várias gerações. Dentro desse cenário procura-se entender como se constituem a identidade e como se relacionam dois grupos etários: a adolescência e a velhice. As teorias específicas sobre a constituição da identidade geracional trazem contribuições importantes para a compreensão da relação intergeracional. Considerando o convívio entre avós e netos como benéfico, estuda-se quais são as transmissões de um geração a outra e de que modo ocorrem tais contribuições. Desta maneira, a presente pesquisa analisa o contato entre gerações enquanto uma possibilidade de co-educação através de um estudo qualitativo. Esse trabalho foi realizado junto a alunos adolescentes de uma escola pública do município de São Leopoldo e junto aos seus avós, residentes na mesma localidade. A coleta de dados sucedeu-se através de um questionário e do registro de diários dos jovens, bem como por intermédio de entrevistas dos idosos acerca de sua relação com o outro. Trata-se de oito jovens com idades entre 15 e 18 anos e de 12 idosos dos 62 aos 78 anos. Os dados foram analisados através da construção de categorias analíticas sob o enfoque do método hermenêutico ou interpretativo. A partir dos resultados ficou assinalado que o convívio intergeracional mediado pelas relações familiares possibilita uma coeducação, visto que existe uma troca de conhecimentos, de afetividade, de valores, de cuidados, evidenciando a reciprocidade entre as gerações. Ao mesmo tempo, essa relação não desconsidera a influência dos discursos acerca das identidades geracionais, discursos esses, geralmente marcados por estereótipos. / The present dissertation seeks to understand how the relationship among adolescents is constituted, in the grandchildren's condition and their respective grandparents in the family's ambit. The elderly people constitute now a society's segment that is acquiring more visibility in function of the largest longevity. At the same time, the contemporaneousness forms of being in family come presenting constant modifications. In that sense, it’s evidenced at the present time, a plurality of family configurations, as the elderly' families and the families with elderly people. Another outstanding characteristic of that diversity is the longevous family expressing itself as a new phenomenon and presenting the coexistence of several generations. Inside of this scenery it’s looked to understand how the identity is constituted and how two age groups are related : the adolescence and the oldness. The specific theories about the constitution of the geracional identity bring important contributions to the understanding of the intergeracional relationship. Considering the conviviality between grandparents and grandchildren as beneficial, it’s studied which are the transmissions of a generation to another one and how occurs such contributions. In this way, the present research analyzes the contact between generations while a coeducation possibility through a qualitative study. This work was accomplished with adolescent students of a public school from São Leopoldo City, and with their grandparents, residents in the same place.The collection of data was succeeded through a questionnaire and the registration of adolescents' diaries, as well as through interviews with elderly people concerning its relation with the other. There are eight young people with ages between 15 and 18 years and 12 elderly people with ages between 62 to 78 years. The data were analyzed through the construction of analytic categories under the focus of the hermeneutic method or interpretative. The results point out that the intergeracional conviviality mediated by familiar relationships makes possible a co-education, because a change of knowledge, affectivity, values and cares exists, evidencing the reciprocity between the generations. At the same time, this relationship doesn't disrespect the influence of the speeches concerning the geracional identities, speeches those, usually marked by stereotypes.

Neste trabalho procura-se compreender a agricultura familiar brasileira (incluindo as famílias produtoras de leite do município de Sete de Setembro, na região Missões do Rio Grande do Sul) a partir das suas relações socioeconômicas endógenas e exógenas. Da análise das relações endógenas vem a compreensão da lógica econômica da unidade familiar agrícola, que é produzir o necessário para o auto-sustento com adequado uso da mão-de-obra familiar disponível (característica dos antigos camponeses ainda presente, mesmo que parcialmente modificada). A partir das relações exógenas dos agricultores familiares se compreende diversos costumes, tradições, culturas e simbolismos presentes nas suas relações sociais, incluindo as relações de reciprocidade, ao mesmo tempo em que se entende como e porque se transformam em agricultores integrados ao mercado e aos complexos agro-industriais. Assim, esta pesquisa demonstra a integração mercantil dos produtores de leite e confronto com o oligopsônio das indústrias de laticínio, que detém o poder de definição do preço do produto. Objetivando contrabalançar este poder, os produtores se organizam em redes de comercialização, aumentando sua capacidade de reivindicação por melhor preço e condições de produção. A compreensão desse processo de organização dos produtores em grupos informais ou formais envidou esforços desse estudo, formulando sua problematização investigatória e seus objetivos, a fim de compreender como se formam essas redes de cooperação e porque elas se formam entre tais produtores e não entre outros, além de verificar se essa organização oportuniza obter um melhor desempenho socioeconômico. As contribuições teórica da sociologia, economia e antropologia sobre a noção de reciprocidade mostram-se importantes para elucidar como as relações de reciprocidade produzem valores humanos de confiança e solidariedade, cimentando as relações sociais formadas nas redes de cooperação, como os grupos e condomínios de produtores de leite. Utilizou-se a abordagem metodológica do estudo de caso, que permitiu realizar métodos quantitativos e qualitativos, por meio de entrevistas e coleta de dados primários junto às famílias produtoras de leite. Também se utilizou pesquisa de dados secundários. Os resultados levam a conclusão de que as redes de cooperação formadas entre produtores de leite são geradas a partir de relações de trabalho e das relações sociais de reciprocidade, cabendo à dádiva (dar, receber e retribuir) um papel importante na formação de confiança entre eles, e assim obterem bons resultados dos indicadores sociais e econômicos. / The present work tries to understand the Brazilian familiar agriculture (including the milk producer families in the city of Sete de Setembro, region of the Missions, state of Rio Grande do Sul) from the internal and external socio-economical relations. From the analysis of internal relations comes the comprehension of economic logic of the family of rural workers in producing only the necessary for their self-support with adequate use of available familiar labour (such characteristics are still present, although partially modified). The external relations of the rural workers are comprised of several traditions, culture and symbolism which are present on social relations in the family including the reciprocity relations and, at the same time, it is understood how and why the latter changes in rural workers integrated to the market and the agro-industrial complexes. Thus, this research shows the merchant integration of milk producers and the confrontation with the oligopsonies of dairy products, which have the power to dictate the price of products. In order to balance this power, the producers organize themselves into joint network trades in order to increase their bargain capabilities, better price and product conditions. The comprehension of the process of organization in formal and informal exerted the efforts of this study formulating its investigatory problem and its aims, in order to understand how these cooperation networks are formed and why they are formed amongst such producers and not amongst others. Besides, it may be verified whether this organization gives opportunities to obtain a better socioeconomical performance. The theoretical contributions about the reciprocity of sociology, economy and anthropology about the notion of reciprocity are important to show how social relations of reciprocity produce human values of trust and camaraderie, bonding the social relations formed from the cooperation network such as groups and condominium of milk producers. The research was a methodological study of case, where qualitative and quantitative methods were used through interviews and primary data collection with the families. It was also utilized the research of secondary data. The results led to the conclusion that the cooperation networks formed amongst milk producers are generated from the work and social relations of reciprocity, where the main concepts (giving, receiving and repaying) play an important role on trust formation amongst them and thus, get better results of the social and economical results.

O presente trabalho pretende analisar as relações de reciprocidade entre duas comunidades tradicionais negras, remanescentes de quilombos, localizadas na zona rural do município de Viamão/RS. Serão problematizados dados etnográficos e teorias sociais quanto ao encontro entre determinadas formas de sociabilidade ancoradas no parentesco, na reciprocidade e na amizade e o que faz com que essas comunidades estejam em condições de reivindicar na pauta da agenda quilombola. O objetivo deste trabalho reside não em certificar a condição quilombola da comunidade, mas sim, em evidenciar como a reciprocidade no parentesco se configura como condição de raridade da enunciação enquanto um coletivo quilombola. E concluo, retomando o modo como os conceitos de contraste étnico e reciprocidade podem ser conjugados na problemática quilombola. / This study intends to analyze the reciprocity relations between two traditional black communities, remnants of Quilombo, located in the rural area of the municipality of Viamão / RS. In this study shall be problematized ethnographic data and social theories about the encounter between certain forms of sociability anchored on kinship, reciprocity and friendship and which makes these communities able to claim in the Quilombola agenda.The objective of this work lies not in making sure the condition of the Quilombola community, but, in evidence as the reciprocal relationship is configured as a condition of rarity of enunciation as a collective Quilombola. And I conclude by reiterating how the concepts of reciprocity and ethnic contrast may be combined in Quilombola problem.

The thesis follows the development of charity, both as a theological concept and as the activity of increasing number of social institutions, over two centuries. The main narrative of the thesis follows these two themes, but it also identifies other background factors, particularly developments in social history. It uses insights from anthropological gift theory, reflected in part in the concept of noblesse oblige, a standpoint which both demands support from the rich to the poor and legitimates social divisions: points frequently made in charity sermons. The thesis explores the development of theologies of charity, in particular in the writings of Butler, Wesley, Sumner, Chalmers, Maurice, and Westcott, and also considers the philosophy of J S Mill and T H Green. From these, it is argued that the key development in theoretical analyses of charity is a shift in discourse from an emphasis on the duty of the rich to behave charitably (as in Butler's concept of benevolence) to a concern with the outcome of such giving on the recipients of charity. This is first seen in the writings and practice of the early leaders of the evangelical revival who saw the poor as children of God, but also as being in need of moral reformation. With the advent of a Christian approach to economics based on the thinking of Malthus and Sumner, a harsher approach developed which saw charity as undermining a divinely ordered social economy and was expressed in the Poor Law Amendment Act of 1834. The reaction against this led to a split in thinking about charity: on the one side a mix of economic theory, Comtean altruism and Greenian Idealism resulted in the growth of an autonomous, secular and professional approach to charity exemplified by C S Loch, and on the other a changing Christian approach to the position of the poor in society, going back to Maurice which was expressed in a call for justice rather than charity by the Christian Socialists of the late nineteenth century. Meanwhile, other political developments were resulting in a greater state involvement in what had hitherto been an independent field of charitable work, and resulted in very different patterns of welfare, in which charity took second place to state provision. The thesis ends by revisiting the split in discourse between givers and receivers of charity, and argues that both sides need to be considered in any theological discussion, including the need for recipients to be allowed to reciprocate to others.

Made available in DSpace on 2016-08-03T12:20:17Z (GMT). No. of bitstreams: 1 Flavio Scarrone1.pdf: 181286 bytes, checksum: 67fc660a3e8d7fcc466404fea2dce96f (MD5) Previous issue date: 2007-03-09 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The object of this theoretical research is to analyze the dimension of solidarity of the Economy of Communion project. The project emerged from the Focolares Moviment of the Charismatic movement of the Catholic Church, and was inspired by its spiritual leader, Chiara Lubich, in 1991, in Brazil. Based on well organized businesses lead by competent managers with strong ethical motivation, Lubich formulated his project of a new form of economy based on solidarity in response to the grave inequalities in Brazilian social reality. The solidarity proposed in this project is based on the integrative principles of gratitude and reciprocity. The author seeks to verify to what point this conception of solidarity has theoretical plausibility and the possibility of being effective in current macroeconomic and macrosocial contexts, dominated by the neoliberal capitalist system. The author, based on a non- linear dialectic methodology that takes into account human and socioeconomic realities as well as the current global configuration of capitalism, sustains the thesis that the Economy of Communion is not viable. Its contribution, according to the author, is valuable based on its anthropological concept, seeking to overcome the competitive vision of human beings which appears to be inherent in Western Culture, and for offering an alternative organizing principle that is plausible for the functioning of the economy and society.(AU) / A presente pesquisa teórica tem como objetivo principal analisar a dimensão da solidariedade do projeto da Economia de Comunhão. Surgido no âmbito do Movimento dos Focolares movimento carismático da Igreja Católica , o projeto foi inspirado por sua líder espiritual, Chiara Lubich, em 1991, no Brasil. A partir de empresas conduzidas por empresários competentes e com forte motivação ética, Lubich formula seu projeto de nova forma de economia solidária como resposta às graves desigualdades sociais da realidade brasileira. A solidariedade proposta no projeto é ativada a partir de princípios que se integram e compenetram: o da gratuidade e o da reciprocidade. A pesquisa tem como objetivo secundário verificar até que ponto essa concepção de solidariedade tem plausibilidade teórica e possibilidade de efetivação no plano macroeconômico e macrossocial, dominado pelo sistema capitalista de cunho neoliberal. Foi adotada uma metodologia dialética não- linear que leva em conta a complexidade da realidade humana e socioeconômica, bem como a atual configuração global do capitalismo, o autor sustenta a tese da inviabilidade da Economia de Comunhão. Sua contribuição, segundo o autor, é valiosa pela sua concepção antropológica, visando a superação da visão competitiva do ser humano, inerente à cultura ocidental e pela plausibilidade da ativação de mais de um princípio organizativo para o funcionamento da economia e da sociedade.(AU)

The aim of the research was to get a better understanding of why one might be a couch surfing host. The focus of this study is the general concept of the Couchsurfing platform which has created the possibility for travelers from all over the world, to offer or to request (or both) hospitality free of charge. As a part of a qualitative study, online interviews were held with six hosts located in different countries around the world. The findings of the data gathered while conducting the research, give an insight of how people choose their potential guests, how they negotiate trust along with what is the that they gain out of sharing the privacy of their homes with ‘strangers’.