Suchergebnisse

European Union (EU) Horizon 2020 program, action ERC-2014-STG, Project HUCO, grant number 636746. ; European Union (EU) Horizon 2020 program, action ERC-2014-STG, Project HUCO, grant number 636746.

Abstract
Economists use public goods experiments to develop and test theories of individual preferences and institutional design. Previous work demonstrates many participants in public goods experiments contribute to the public good out of confusion. We design experiments to provide insights on the consequences and causes of confusion. We establish that confusion amounts to more than statistical noise and does not dissipate with repetition (i.e. learning). Confused subjects use experimental parameters and the behavior of other players as cues, which confounds treatment effects and traditional strategies to identify other-regarding preferences through exogenous parameter changes and the modeling of reactions to other subjects' decisions. We argue that confusion stems from an inaccurate understanding of game incentives ("failure of game form recognition"), which is a consequence of the framing and inadequate payoff information in standard instructions. Modified instructions can substantially reduce confusion, and, in turn, change the distribution of contributions to the public good.

Broken Windows: the metaphor has changed New York and Los Angeles. Yet it is far from undisputed whether the broken windows policy was causal for reducing crime. In a series of lab experiments we show that first impressions are indeed causal for cooperativeness in three different institutional environments: absent targeted sanctions; with decentralised punishment; with decentralised punishment qualified by the risk of counterpunishment. In all environments, the effect of first impressions cannot be explained with, but adds to, participants' initial level of benevolence. Mere impression management is not strong enough to stabilise cooperation though. It must be combined with some risk of sanctions.

Social dilemmas such as greenhouse gas emission reduction are often characterized by heterogeneity in benefits from solving the dilemma. How should leadership of group members be organized in such a setting? We implement a laboratory public goods experiment with heterogeneous marginal per capita returns from the public good and leading by example that is either implemented exogenously or by self-selection. Our results suggest that both exogenous and selfselected leadership only have a small effect on contributions to the public good. We do not find significant differences in contributions for exogenous and self-selected leadership. Leaders seem to need additional instruments to be more effective when benefits are heterogeneous.

European Union (EU) Horizon 2020 program, action ERC-2014-STG, Project HUCO, grant number 636746.

In this paper, I test the effects of religious norms on the provision of public goods. My evidence is drawn from public goods experiments that I ran with regional bureaucrats in Tomsk and Novosibirsk, Russia. I introduce three treatments, which I define as degrees of Eastern Orthodox collectivist enforcement: 1. Solidarity, 2. Obedience, and 3. Universal discipline. I argue for the existence of an Eastern Orthodox hierarchy in the Russian bureaucracy that facilitates the delivery of public goods under conditions of universal discipline and the principal's overfulfillment. Eastern Orthodox hierarchy is enforced through universal disciplinary monitoring, which induces collective punishment when the public good is not delivered. Contrary to conventional wisdom about freeriding in administrative institutions, higher ranks in Russian bureaucracies are associated with less freeriding.

In this paper, I test the effects of religious norms on the provision of public goods. My evidence is drawn from public goods experiments that I ran with regional bureaucrats in Tomsk and Novosibirsk, Russia. I introduce three treatments, which I define as degrees of Eastern Orthodox collectivist enforcement: 1. Solidarity, 2. Obedience, and 3. Universal discipline. I argue for the existence of an Eastern Orthodox hierarchy in the Russian bureaucracy that facilitates the delivery of public goods under conditions of universal discipline and the principal´s overfulfillment. Eastern Orthodox hierarchy is enforced through universal disciplinary monitoring, which induces collective punishment when the public good is not delivered. Contrary to conventional wisdom about freeriding in administrative institutions, higher ranks in Russian bureaucracies are associated with less freeriding.