[Ale Rubio]

Me niego a ver esos Broadcasting, asi que no sé de qué hablan, pero sí recuerdo una Atalaya de no hace muchos meses que explicaban que había que ayudar a los inmigrantes.
Atención al dato.
En esa Atalaya,que siento muchisimo pero no sé de que fecha es, hablaban de inmigrantes...
no de refugiados.

Y es...tremendamente diferente.¡¡

Recuerdo que en esa Atalaya se decía que había que dar la bienvenida al salon a esos inmigrantes, y ayudarles en el idioma y ofrecerles toda la información posible.
O sea...a ver si lo entendemos bien...¡ dar la bienvenida al salon significa que YA son testigos...¡¡. Y el caso es que las fotos que añadian al estudio sólo se veía a...inmigrantes con corbata...
¿¿¿¡¡¡ alguien ha visto a un refugiado en el salon del reino???¡¡¡....¿¿¿¡¡¡y con corbata..???¡¡¡.

Se cuidan mucho de hablar o de aconsejar 'entre lineas'...en ningun momento han dicho, al menos en la Atalaya, que hay que ayudar a los refugiados.

Ya digo que el Broadcasting no lo he visto y no puedo opinar sobre lo que allí se recomienda.

Hola Moebius, no estoy segura, pero creo que quizás te refieres a la Atalaya 15 de mayo de 2017.  

Hay un tema relacionado con este hilo que se analiza en el siguiente artículo escrito por John Redwood:

http://jwsurvey.org/charity-commission/n...er-says-no

Saludos.

[discipulo del Cristo]

¿Son los TJ las personas más altruístas del mundo? Veamos: ¿A quién ayudan? ¿Cómo lo ayudan? ¿Por qué lo ayudan?

...
Mientras tanto, ¿cómo ponen en práctica los TJ su texto del año: "Confía en Jehová y haz el bien" (Sal. 37:3)? ¿Repartiendo papeles de colores? ¿Vendiendo paraísos de humo?

Pienso que sería importante especificar si te refieres a los TDJ adeptos o los llevan las riendas de la ORG, y si tal altruismo se limita solo a los que "están relacionados con la fe" o al "mundo" en general.

TDJ de a pie. Muchos de nosotros hemos visto como se ayudan unos a otros. Pese a que dentro de la congregaciones se conoce de roces y diferencias entre familias, aún así se apoyan en momentos de adversidad; no necesariamente en desastres naturales. Lo he visto en varias congregaciones de mi país de origen como en el país donde resido actualmente.

La ORG. Sabemos que solo se mete la mano en la bolsa cuando hay desastres naturales. Del resto, en algunas "milagrosas" ocasiones ayuda a algún circuito, o congregación, pero de ayudar a los de "afuera", mejor que Satanas y su mundo lo haga.

Pero generalmente hablando, la percepción de los adeptos como de la misma ORG es de no ayudar al projimo "mundano" de manera material, solo "espiritual".

[JoseFidencioR]

off topic... o no tanto...

Highlights

• •
  Family religious identification decreases children’s altruistic behaviors
  
  
  •
  Religiousness predicts parent-reported child sensitivity to injustices and empathy
  
  
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  Children from religious households are harsher in their punitive tendencies
  
  

Summary
Prosocial behaviors are ubiquitous across societies. They emerge early in ontogeny [1] and are shaped by interactions between genes and culture [2, 3]. Over the course of middle childhood, sharing approaches equality in distribution [4]. Since 5.8 billion humans, representing 84% of the worldwide population, identify as religious [5], religion is arguably one prevalent facet of culture that influences the development and expression of prosociality. While it is generally accepted that religion contours people’s moral judgments and prosocial behavior, the relation between religiosity and morality is a contentious one. Here, we assessed altruism and third-party evaluation of scenarios depicting interpersonal harm in 1,170 children aged between 5 and 12 years in six countries (Canada, China, Jordan, Turkey, USA, and South Africa), the religiousness of their household, and parent-reported child empathy and sensitivity to justice. Across all countries, parents in religious households reported that their children expressed more empathy and sensitivity for justice in everyday life than non-religious parents. However, religiousness was inversely predictive of children’s altruism and positively correlated with their punitive tendencies. Together these results reveal the similarity across countries in how religion negatively influences children’s altruism, challenging the view that religiosity facilitates prosocial behavior.
Results
Humans have evolved as highly cooperative species, and many forms of prosocial behavior emerge early in ontogeny, reflecting a biological predisposition [1]. Altruism (cost for the donor and benefit for the recipient) is particularly interesting because it is costly to the self. Studies of altruistic behavior have documented that children in preschool tend to share less than a third of their resources and by late childhood share nearly half [6].
Globally, children have been and continue to be predominantly raised in households where religion is discussed, and oftentimes it provides fundamental guidance for everyday living and moral behavior. Yet, little is known about how children’s altruistic tendencies are influenced by the religiousness of their households and how parents perceive their children’s moral dispositions. Religious values and beliefs are transmitted to children through repeated rituals and practices in their communities. If religion promotes prosociality, children reared in religious families should show stronger altruistic behavior. Importantly, most research on the link between religion and morality has focused on convenience populations: college students from western, industrial, educated, rich, and democratic societies. The early experience of religion and variations in the nature of the rearing environment critically influence children’s moral development from the standpoint of both psychology and economics [7]. Understanding the impact of religiosity on children’s altruism provides insights about how prosocial behavior is shaped by gene-culture coevolution.
To examine the influence of religion on the expression of altruism, we used a resource allocation task, the dictator game, in a large, diverse, and cross-cultural sample of children (n = 1,170, ages 5–12) from Chicago (USA), Toronto (Canada), Amman (Jordan), Izmir and Istanbul (Turkey), Cape Town (South Africa), and Guangzhou (China). Consistent with literature in the development of generosity, age in years was predictive of the total resources shared (r = 0.408, p < 0.001) [4, 6], but the religious rearing environment fundamentally shaped how their altruism was expressed.
In our sample, 23.9% of households identified as Christian (n = 280), 43% as Muslim (n = 510), 27.6% as not religious (n = 323), 2.5% as Jewish (n = 29), 1.6% as Buddhist (n = 18), 0.4% as Hindu (n = 5), 0.2% as agnostic (n = 3), and 0.5% as other (n = 6). Results from an independent samples t test, comparing altruism in children from religiously identifying (Msharing = 3.25, SD = 2.46) and non-religiously identifying (Msharing = 4.11, SD = 2.48) households indicated significantly less sharing in the former than the latter (p < 0.001). To further investigate these effects within specific religions, three large groupings were established: Christian, Muslim, and not religious; children from other religious households did not reach a large enough sample size to be included in additional analyses. Results from a linear regression with number of stickers shared as the dependent variable and age (1-year bins), country of origin, socioeconomic status (SES), and religious identification of the household (dummy coded) suggest that age (βstandardized = 0.39, p < 0.001), SES (βstandardized = 0.16, p < 0.001), country (βstandardized = 0.1, p < 0.01), and religious identification (βstandardized = −.132, p < 0.001) are significant predictors of sharing, (model r2adjusted = 0.184). Paired comparisons (corrected for family-wise error) showed that Christian children (Msharing = 3.33, SD = 2.46) did not differ in their altruism from Muslims (Msharing = 3.20, SD = 2.24); however, both were significantly less altruistic than non-religious children (Msharing = 4.09, SD = 2.52, both p < 0.001; Figure 1).

Regardless of religious identification, frequency of religious practice, household spirituality, and overall religiousness were inversely predictive of children’s altruism (r = −.161, p < 0.001; r = −.179, p < 0.001; r = −.173, p < 0.001, respectively; Figure 2). Results from a linear regression with number of stickers shared as the dependent variable and age (1-year bins), country of origin, socioeconomic status (1–6 scale) and overall religiousness of the household (aggregate score) suggest that age (βstandardized = 0.410, p < 0.001), SES (βstandardized = 0.13, p < 0.001), and religiousness (βstandardized = −.150, p < 0.001) are all significant predictors of sharing (model r2adjusted = 0.194). Importantly, the relations between altruism and the three aspects of religiousness were strongest in older children (n = 533, ages 8–12 years; r = −.187 p < 0.001; r = −.211, p < 0.001; r = −.202, p < 0.001, respectively).

Results from a univariate analysis of covariance (ANCOVA), with judgments of meanness of harmful actions as the dependent variable, religious identification as the independent variable, and age, SES, and country of origin (to account for known influences) as the covariates, revealed a significant main effect of religious identification on meanness rating (F(2, 767) = 6.521, p = 0.002, η2 = 0.017; Figure 3). Post hoc Bonferroni-corrected paired comparisons showed that children in Muslim households judged interpersonal harm as more mean than children from Christian (p < 0.005) and non-religious (p < 0.001) households, and children from Christian households judged interpersonal harm as more mean than children from non-religious households (p < 0.01). Moreover, children from religious households also differ in their ratings of deserved punishment for interpersonal harm (F(2, 847) = 5.80, p < 0.01, η2 = 0.014); this was qualified by significantly harsher ratings of punishment by children from Muslim households than children from non-religious households (p < 0.01). There were no significant differences between children from Christian households and non-religious households.

Religiousness positively predicted parent-reported child sensitivity to injustice and child empathy, even after accounting for age, SES, and country of origin (βstandardized = 0.194, p < 0.001; βstandardized = 0.89, p < 0.01, respectively). Results from a univariate analysis of variance, with parent-reported justice sensitivity as the dependent variable and religious identification as the independent variable and age, SES, and country of origin as the covariates, revealed a significant main effect of religious identification on children’s justice sensitivity (F(2,795) = 15.44, p < 0.001, η2 = 0.04; Figure 4). Children from Christian households were significantly higher in parent-rated justice sensitivity than children from Muslim households (p < 0.001) and non-religious households (p < 0.001).

Discussion
A common sense notion and a theoretical assertion from religious metaphysics is that religiosity has a causal connection and a positive association with moral behaviors [8]. This view is so deeply embedded that individuals who are not religious can be considered morally suspect [9, 10]. In religious households, children receive a basic form of moral training and, over middle childhood, are expected to begin to be more sensitive to the plight of others as well as to express greater prosociality and less antisocial behavior [11]. Several mechanisms for this translation of moral values have been hypothesized, including basic socialization, co-regulation leading to better self-regulation, or a domain-specific increase in mental models of sensitivity to morality [12, 13]. These notions have been forwarded by recent publications as well, mostly using self-reports of hypothetical giving and charity, documenting that religious people are more likely to report higher rates of intended giving, but in fact, a careful meta-examination of the studies measuring actual behavior shows that there is little evidence for such a positive relation [14].
Here, we show that religiosity, as indexed by three different measures, is not associated with increased altruism in young children. Our findings robustly demonstrate that children from households identifying as either of the two major world religions (Christianity and Islam) were less altruistic than children from non-religious households. Moreover, the negative relation between religiousness and spirituality and altruism changes across age, with those children with longer experience of religion in the household exhibiting the greatest negative relations. Of additional note is that the sharing of resources was with an anonymous child beneficiary from the same school and similar ethnic group. Therefore, this result cannot be simply explained by in-group versus out-group biases that are known to change children’s cooperative behaviors from an early age [15], nor by the known fact that religious people tend to be more altruistic toward individuals from their in-group [8, 16].
A second major finding from these data is that religiosity affects children’s punitive tendencies when evaluating interpersonal harm. Interestingly, this result is in sharp contrast with reports that patterns of moral judgments made by subjects with a religious background do not differ from those who are atheists [17]. Of note, most of these studies relied on moral dilemmas that have poor ecological validity, as the situations they depict are unlikely to happen, and thus tell us little about moral decision making in everyday life [18]. Here, we employed ecologically valid depictions of everyday mundane interpersonal harm that occur in schools, from a task previously used in neurodevelopmental investigations of moral sensitivity [19, 20, 21]. Research indicates that religiousness is directly related to increased intolerance for and punitive attitudes toward interpersonal offenses, including the probability of supporting harsh penalties [22]. For instance, within Christianity, fundamentalists tend to be more punitive and advocate for harsher corrections than non-fundamentalists [23]. Moreover, Christians are also argued to view the moral wrongness of an action as a dichotomy and are less likely to discriminate between gradients of wrongness, yielding equal ratings for a variety of transgressions [24]. While this association is documented in adults of the major world religions, here the relation between greater religiousness and preference for more severe punishment is observed in development, when morality is in a sensitive and fragile period, subject to social learning and cultural practices [25].
Consistent with research linking religiousness and adult self-reports of moral behavior, frequency of religious attendance, spirituality, and overall religiousness predicted parent-reported child sensitivity to the plight of others (empathy and sensitivity to justice). Religious individuals consistently score higher than non-religious ones on self-reported measures of socially desirable responding [26]. This previous literature, coupled with the current findings, supports an internal consistency in adults’ self-assessments of their moral dispositions and extends to their beliefs about their children. Children from religious households are more likely to be identified by their parents as more empathic and more sensitive to the plight of others. They also believe that interpersonal harm is more “mean” and deserving of harsher punishment than non-religious children. Thus, children who are raised in religious households frequently appear to be more judgmental of others’ actions, while being less altruistic toward another child from the same social environment, at least when generosity is spontaneously directed to an ambiguous beneficiary. While there is a gap between children’s knowledge of fairness and their actual behavior between 3 and 8 years of age [27], it cannot explain the negative impact of religiosity on altruism. The phenomenon of moral licensing is well established in a variety of domains including prosocial behavior. It can disinhibit selfish behavior and reduce prosocial behavior [28] and may account in explaining how children raised in religious households, who are perceived to be more empathetic and sensitive to justice, are in fact less altruistic to their own class mates.
Overall, our findings cast light on the cultural input of religion on prosocial behavior and contradict the common-sense and popular assumption that children from religious households are more altruistic and kind toward others. More generally, they call into question whether religion is vital for moral development, supporting the idea that the secularization of moral discourse will not reduce human kindness—in fact, it will do just the opposite [29].

Acknowledgments
This research was supported by a grant from the John Templeton Foundation (Science of Philanthropy Initiative).



FUENTE: http://www.cell.com/current-biology/full...15)01167-7

[Calix[4]]

Creo que en ese caso sigo la acotación de Discípulo de Cristo. Debido a que muchos ven solanos se han venido para Colombia he sabido cómo los hermanos desde su bolsillo (ni más faltaba que de la org, las cajas de contribuciones o haya un arreglo o programa organizacional al respecto ya que no he sabido de ninguna carta que hable de esta problemática) sacan dinero y ayudan a los brothers venezolanos para que puedan estabilizarse en mi país. Estos hechos muestran que a pesar de la organización hay un espíritu comunitario y de ayuda generosa por parte de muchos y eso ha hecho a los hermanos de Venezuela muy agradecidos y bueno muy apegados dentro del "pueblo de Jah". No es quiera defender pero en este punto vale ser justos.

[Stargate]

Iba a colocar este video en el hilo ¿Amantes de los animales?‍ Pero creo que aquí también queda bien.

El video lo comparte una de las chicas del foro con quien al parecer comparto el amor por los animales.

¿Notan algo "malo" en la chica del video? ¡Tatuajes! Puede ser lo buena que quiera con los animales, pero para los TJ estará condenada cuando llegue armagedón.

[pride]

Creo que una vez vi en un broadcasting que habian vuelos a africa y que aparte de llevar literatura, tambien hacian labores humanitarias, creo que es lo mas cercano que he visto a algo altruista

[LuisaCamacho]

En algunos países existen ayudas sociales o del gobierno, así que los parientes u otros hermanos pueden ayudarlos a solicitarlas.[/color]

COMO PUEDEN NOTAR LA WT (JW.ORG) SE LAVA LAS MANOS COMO PONCIO PILATO

Si se trata de beneficios... son los primeros en lograrlos, en cuanto a las obligaciones cívicas... efectivamente se lavan las manos... aqui en esta parte de méxico cuando son votaciones para elegir "a las autoridades superiores" cambian la reunión y suspenden la predicación .. esto es para no llamar la atención y que les soliciten el voto popular.. otros incluso se van a Estados Unidos de "shopping".
Vaya descaro.

[miker]

Altruistas mis nalgas.
TODO es marketing.
"Le doy esta ayuda porque soy testiculito de Jeovas y somos los mas buenos del condado de Hazzard".

Miker

[Stargate]

¿Puede un mundano demostrar honradez?

Taxista en Medellín devolvió bolsa con 40 millones de pesos - Medellín - Colombia - ELTIEMPO.COM
https://www.eltiempo.com/colombia/medell...sos-336622

La historia no concluye con: "Soy testigo de Jehová y por eso soy honrado".

40.000.000 pesos colombianos = 12.739,80 dólares = 11.243,79 euros

[forista513]

¿Puede un mundano demostrar honradez?

Taxista en Medellín devolvió bolsa con 40 millones de pesos - Medellín - Colombia - ELTIEMPO.COM
https://www.eltiempo.com/colombia/medell...sos-336622

La historia no concluye con: "Soy testigo de Jehová y por eso soy honrado".

40.000.000 pesos colombianos = 12.739,80 dólares = 11.243,79 euros

Qué bonito el sentimiento genuino de ver a una persona feliz con tu buena acción que sale del corazón y no por la obligación de hacer quedar bien a la organización, me gustó lo siguiente:

“Yo le dije a la señora que se acercara un momento a mi carro, para ver cómo la podía ayudar. Cuando se sentó en el asiento trasero, le mostré la bolsa y le dije que yo era el taxista que la había transportado. Esa mujer me cogió a picos y casi que me mocha la cabeza. ¡Que rostro de felicidad el de esa señora! Eso es una cosa muy hermosa que voy a tener siempre en mi mente”, asegura el taxista Marín.

...

“Mi esposa y mis cuatro hijos están muy orgullosos de mí. Yo quiero que el ejemplo que me dieron mis padres, también lo tengan mis hijos”, reflexiona.

Los valores no son exclusivos de una religión, cuando le metes propaganda o mensaje subliminal pierde todo su significado.
Gracias por el aporte Stargate  

[Stargate]

Lastimosamente dos de los videos de la primera entrada fueron dados de baja, pero no importa, por fortuna a diario hay nuevas historias de personas que hacen el bien porque es lo correcto y no porque alguien se lo ordene o para hacer publicidad a alguna religión particular.

En este video unos cansados padres no se fijan bien y la puerta de la calle queda mal cerrada. En medio de la noche hay una tormenta que abre la puerta de par en par, mientras tanto por allí cruza una perrita hambrienta y con frío buscando refugio, ve la puerta abierta y entra a la casa. Luego pasa un desconocido que ve la puerta abierta, llama para ver si alguien necesita ayuda, como nadie responde, cierra la puerta. La perrita queda atrapada dentro de la casa hasta que al día siguiente los padres la encuentran y no se explican cómo resultó allí si todas las puertas y ventanas estaban cerradas. Al revisar las cámaras de seguridad entienden lo que pasó. 

Muchas cosas pudieron haber salido mal, pero al final la perrita consiguió un hogar cariñoso, los padres una nueva mascota y un nuevo amigo. Y el mundo un poco mejor que antes.

[Daniel]

Aquí otro vídeo que nos da una gran lección

[Moebius]

Si supiéramos qué cerca estamos de ser nosotros mismos esa persona que está viviendo en la calle...
La linea que nos separa es muy fina, cualquier contratiempo puede llevarnos a vivir en la calle y a necesitar
unas manos amigas...lo que les ha pasado a ellos nos puede pasar a nosotros, y ya con ese pensamiento y aunque fuera por simple y (asqueroso) egoismo tendríamos que ayudarlos. Más que eso, porque muchas veces lo que necesitan es alguien al lado que les devuelva la dignidad y la confianza.

[Jaser]

Yo he tenido la experiencia de encontrarme con personas muy buenas y preocupadas dentro de la organización. Es un patrón común que generalmente la organización capta a personas que se interesan en los demás. Aunque algunas veces ayudan solo por el hecho de ser testigos, lo hacen por obligación o para mostrarse como mas espirituales, da mucha pena darse cuenta de eso.

Pero valoro mucho la ayuda y el interés de hermanos que no sean moldeado en su totalidad por la organización y que a leguas se le notan su entusiasmo y hospitalidad, que muchas veces viene de familia.

Lo demás es solo etiqueta y propaganda.

[forista4750]

Hola a todos veo que siguen en la lucha.

!Animo!

!Viva la RESISTENCIA!