The study of prosocial behavior--altruism, cooperation, trust, and the related moral emotions--has matured enough to produce general scholarly consensus that prosociality is widespread, intuitive, and rooted deeply within our biological makeup. Several evolutionary frameworks model the conditions under which prosocial behavior is evolutionarily viable, yet no unifying treatment exists of the psychological decision-making processes that result in prosociality. Here, we provide such a perspective in the form of the sociocultural appraisals, values, and emotions (SAVE) framework of prosociality. We review evidence for the components of our framework at four levels of analysis: intrapsychic, dyadic, group, and cultural. Within these levels, we consider how phenomena such as altruistic punishment, prosocial contagion, self-other similarity, and numerous others give rise to prosocial behavior. We then extend our reasoning to chart the biological underpinnings of prosociality and apply our framework to understand the role of social class in prosociality.

The authors wish to note the following: "In our paper, a cocrystal structure at 2.2 Å resolution was described of the heterotrimeric G-protein alpha subunit Gαi1 bound to two peptides: one from an artificial sequence that promotes nucleotide exchange (KB-752) and a second peptide (D2N) from the third intracellular loop of the D2 dopamine receptor (PDB ID code 2HLB). Further examination of the unbiased electron density map has revealed that, while electron density exists for the KB-752 peptide, there is a lack of clear and continuous electron density for the D2N receptor peptide in the complex. Because the structural model represents a major conclusion of the paper but is unsupported by the experimental electron density map, we wish to retract the paper. Both authors deeply regret this mistake and sincerely apologize."

There have been few studies of whether vitamin D insufficiency is linked with depression in healthy young women despite women’s high rates of both problems. Female undergraduates (n = 185) living in the Pacific Northwest during fall, winter, and spring academic terms completed the Center for Epidemiologic Studies Depression (CES-D) scale weekly for four weeks (W1–W5). We measured serum levels of vitamin D3 and C (ascorbate; as a control variable) in blood samples collected at W1 and W5. Vitamin D insufficiency (<30ng/mL) was common at W1 (42%) and W5 (46%), and rates of clinically significant depressive symptoms (CES-D ≥ 16) were 35–42% at W1–W5. Lower W1 vitamin D3 predicted clinically significant depressive symptoms across W1–W5 (β = −.20, p < .05), controlling for season, BMI, race/ethnicity, diet, exercise, and time outside. There was some evidence that lower levels of depressive symptoms in Fall participants (vs. Winter and Spring) were explained by their higher levels of vitamin D3. W1 depressive symptoms did not predict change in vitamin D3 levels from W1 to W5. Findings are consistent with a temporal association between low levels of vitamin D and clinically meaningful depressive symptoms. The preventive value of supplementation should be tested further.

How is spirituality, which refers to the emotional connection to the transcendent, related to compassion and to altruistic behavior towards strangers? Are the effects of spirituality different from those of religiosity, which refers to living according to the rules and rituals of religion? We hypothesized that, even though correlated, spirituality and religiosity would have different associations with compassion and altruistic behavior. The first two studies documented that more spiritual individuals experience greater compassion, and that this effect was specific to spirituality and could not be explained by religiosity. Because compassion has the capacity to motivate people to transcend selfish motives and act in altruistic fashion towards strangers, we reasoned that spirituality (but not religiosity) would predict altruistic behavior and that this link would be explained, in part, by compassion. Indeed, Studies 3, 4, and 5 found that more spiritual individuals behaved more altruistically in economic choice and decision-making tasks, and that the tendency of spiritual individuals to feel greater compassion mediated the relationship between spirituality and altruistic behavior. In contrast, more religious participants did not consistently feel more compassion nor behave more altruistically. Together, these findings help clarify why spirituality produces more prosocial behavior.

Why do some individuals become dissatisfied with their marriages when levels of negative emotion are high and levels of positive emotions are low, whereas others remain unaffected? Using data from a 13-year longitudinal study of middle-aged and older adults in long-term marriages, we examined whether the 5-HTTLPR polymorphism in the serotonin transporter gene moderates the association between negative and positive emotional behavior (objectively measured during marital conflict) and changes in marital satisfaction over time. For individuals with two short alleles of 5-HTTLPR, higher negative and lower positive emotional behavior at Time 1 predicted declines in marital satisfaction over time (even after controlling for depression and other covariates). For individuals with one or two long alleles, emotional behavior did not predict changes in marital satisfaction. We also found evidence for a crossover interaction (individuals with two short alleles of 5-HTTLPR and low levels of negative or high levels of positive emotion had the highest levels of marital satisfaction). These findings provide the first evidence of a specific genetic polymorphism that moderates the association between emotional behavior and changes in marital satisfaction over time and are consistent with increasing evidence that the short allele of this polymorphism serves as a susceptibility factor that amplifies sensitivity to both negative and positive emotional influences.