Balanced reciprocity involves a moderate amount of trust and social distance. (https://evonomics.com/pro-social-institutions-come/). In some it is imbedded in religion. from their husbands, fathers and brothers respectively than would be expected by chance, and men eat from their own kills a good deal less than would be expected by chance. If Fred does not, the basis of reciprocity falls apart. Modern Economics and the EuroAmerican culture are based on the assumed reality of Homo economicus. What makes this interaction "reciprocal" is the sense of satisfaction the giver feels, and the social closeness that the gift fosters. Moreover Fred’s non-reciprocity, if it continues, becomes reputational. Between people who engage in generalized reciprocity, there is a maximum amount of trust and a minimum amount of social distance. Each person gains prestige in society by how much s/he gives. The next major contribution to the debate came from Marshall Sahlins. Marshall Sahlins, a well known American cultural anthropologist, identified three main types of reciprocity in his book Stone Age Economics (1972). But this account does not square with overwhelming evidence of the distant etiology of strong reciprocity. Taken to an extreme, the complete unwillingness of an individual to reciprocate is tantamount to severing the bonds between themselves and other people. "So, what exactly does reciprocity mean for netizen? It occurs when one person shares goods or labor with another person without expecting anything in return. Reciprocity is best seen as a stage (of course stages overlap) in our awakening consciousness, the spiritual component to which Bauwens alludes, and a development out of the childhood selfishness/ self-centered focus on private interests and gain. To paraphrase one of Thomas Huebl's talks, he describes the ego, which is mainly concerned with getting something for itself, as going through different phases of development: initially in childhood, the child is dominated by its constant need to receive; then the mature adult who looks for a more balanced exchange, (the market or reciprocity), lastly, transcending the ego, by experiencing abundance through connection to higher energies, and being inspired to pass this on by giving in service. http://en.wikipedia.org/wiki/Reciprocity_%28cultural_anthropology%29. Balanced reciprocity: a form of reciprocity in which the giver expects a fair return at some later time. Nevertheless it is typical in foraging societies that families with less successful hunters, and indeed those unable to hunt, are nonetheless adequately provisioned by the group. The resulting egalitarian distribution of resources is not simply a byproduct of ecological or other constraints; it is deliberately sought. Marshall Sahlins, a well known American cultural anthropologist, identified three main types of reciprocity in his book Stone Age Economics (1972). Behavioural economists claim to have documented the existence of this emotional instinct to engage in costly punishment of non-cooperators. "There are grounds," he concludes, "for suspecting that the welter of moral codes may conceal a certain unity of original form . This page has been accessed 27,368 times. It is thus distinct from the true gift, where no return is expected. But, as we will see, in the absence of specific counter-claims, modern forms of reciprocity often take equal division as a reference point." In a version of the game without punishment, repeating the game many times always causes cooperation to tank, because those who initially made high contributions learn about the free riders at the end of each iteration and then lower their subsequent contributions. "Traditional evolutionary biologists had already worked out a couple of mechanisms by which members of some species innately cohere as cooperative groups. The worst collective outcome is obtained if everyone decides to free-ride. Programs designed to tap these other-regarding motives may succeed where others that offend underlying motivational structures have been abandoned. The Aché are probably unusually egalitarian, and there is evidence that hunting prowess is rewarded, if not with more food, then with enhanced social esteem and increased mating success. In cultural anthropology, reciprocity refers to the non-market exchange of goods or labour ranging from direct barter (immediate exchange) to forms of gift exchange where a return is eventually expected (delayed exchange) as in the exchange of birthday gifts. That prestige demands reciprocity to the giver and to the family of the giver. It is a very informal system of exchange. Then the game is repeated many times. Sharing is so widespread, researchers have found, that on average three-quarters of what anyone eats is acquired by someone outside the consumer's nuclear family; even more remarkable, in the case of meat and honey (the main goods foraged by men): women, children and adult siblings of the accquirer receive no more . Generalized reciprocity is the same as virtually uninhibited sharing or giving. Researchers believe that moral reciprocity may be the reason why many individuals are willing to pay a price considered to be irrationally large (within the framework of neoclassical economics) to punish others they believe have acted immorally.
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