The papers in this special issue have highlighted new perspectives on food charity activities, as well as notions of food and ethics in contemporary Vietnam. As Vietnam is rapidly changing, food-related activities are dynamic phenomena that reflect the social, moral, and economic changes unfolding in society. However, ethnographic research on food culture in Vietnam published in English has been scarce. This epilogue provides a few exploratory insights into interesting social phenomena in recent years that exemplify the shifting landscape of cuisine and food ethics in modern Vietnam.

This study explores the preparation of food for charitable distribution by Buddhists in Ho Chi Minh City (HCMC) (Vietnam). Most of those involved in cooking for charity are women. This article shows that HCMC women perceive cooking for charity as an extension of household cooking. Food charity transforms the household duty of cooking into a charitable practice that benefits the wider society. Vietnamese media focuses on this feminine aspect of food charity, portraying it as an act of kindness that increases communal solidarity during adversities such as the Covid-19 pandemic, similar to women's kitchen work in sustaining their families.

We examine in the laboratory how having the opportunity to donate to a charity in the future affects the likelihood of engaging in dishonest behavior in the present. We also examine how charitable donations are affected by past ethical choices. First, subjects self-report their performance on a task, which provides them with an opportunity for undetected cheating. In the second stage they can donate some of the money earned in the first stage to a charity. Only subjects in the treatment group know about the opportunity to donate in the second stage. We find that more subjects cheat if they know they can donate some of the money to charity. We also find that subjects in treatment end up donating less to charity and that both honest and dishonest subjects donate less in treatment. We propose a new hypothesis that explains these results: past violations of social norms numb one’s conscience, leading to more antisocial behavior.

In this article, I use Emile Durkheim ’s theory of “social facts” to examine Buddhist charity movements in Vietnam. Durkheim defines social facts as the beliefs and customs required to belong in a community. I use Durkheim's theory to analyze how volunteer groups develop Buddhist cosmologies with distinct social facts about human subjectivity, ethics, and karma. My study traces how social facts cause different programming outcomes like decisions to serve meat-based or vegetarian meals among food charities. My findings are significant among studies of religious humanitarianism for suggesting that grassroots movements spread through heterogeneous values and cosmologies, even within a shared tradition.

This introduction to the special issue on food charity, religion, and care in Vietnam compares grassroots philanthropy in Vietnam with broader trends toward religious humanitarianism happening across Asia. The co-editors of the special issue examine why food charity has become popular in urban areas like Ho Chi Minh City by exploring how food holds spiritual, moral significance for both donors and recipients. This survey illuminates how grassroots philanthropy in Vietnam can offer a comparative study for spirituality, ethics, and food practices across Asia, as well as religious humanitarian- ism globally.

We experimentally subliminally prime subjects prior to charity donation decisions by showing words that have connotations of pro-social values for a very brief time (17 ms). Our main finding is that, compared to a baseline condition, the pro-social prime increases donations by approximately 10–17 % among subjects with strong pro-social preferences (universalism values). We find a similar effect when interacting the prime with the Big 5 personality characteristic of agreeableness. We furthermore introduce a novel method for testing for priming, “subliminity”. This method reveals that some subjects are capable of recognizing prime words, and the overall results are weaker when we control for this capacity.

If being asked to give to charity stimulates an emotional response, like empathy, that makes giving difficult to resist, a natural self-control mechanism might be to avoid being asked in the first place. We replicate a result from a field experiment that points to the role of empathy in giving. We conduct an experiment in a large superstore in which we solicit donations to charity and randomly allow shoppers the opportunity to avoid solicitation by using the other door. We find the rate of avoidance by store entrants to be 8.9 %. However, we also find that the avoidance effect disappears in very cold weather, suggesting that avoidance behavior is sensitive to its cost.

Charities play a pivotal role in engaging the public in emergency management efforts. They serve to complement governmental restrictions by leveraging social resources to aid in emergency management. The involvement of charities in emergency management is likely to shape public attitudes, thereby influencing their effectiveness in this sphere. Therefore, understanding the factors that influence public attitudes toward charities in emergency management is crucial. This study sought to identify these key factors and offer recommendations for charities to enhance their participation in emergency management. The data for this study were collected from messages and comments on two prominent instant messaging platforms, WeChat Public and Sina Weibo. Content Analysis was employed to categorize the data, and the Apriori algorithm was utilized to uncover association rules and key factors. Based on the key factors, it is recommended that charities focus on collaborating with celebrities and enterprises, prioritize establishing and upholding a positive reputation, and enhance their expertise in emergency management practices.

Virtue ethics tells us to ‘act in accordance with the virtues’, but can often be accused, for example, in Aristotle’s Ethics, of helping itself without argument to an account of what the virtues are. This paper is, stylistically, an affectionate tribute to the Angelic Doctor, and it works with a correspondingly Thomistic background and approach. In it I argue for the view that there is at least one correct list of the virtues, and that we can itemise at least seven items in the list, namely the four cardinal and three theological virtues.

Medieval hospitals were founded to provide charity, but poverty and infirmity were broad and socially determined categories and little is known about the residents of these institutions and the pathways that led them there. Combining skeletal, isotopic and genetic data, the authors weave a collective biography of individuals buried at the Hospital of St John the Evangelist, Cambridge. By starting with the physical remains, rather than historical expectations, they demonstrate the varied life courses of those who were ultimately buried in the hospital's cemetery, illustrating the diverse faces of medieval poverty and institutional notions of charity. The findings highlight the value of collective osteobiography when reconstructing the social landscapes of the past.

Broadly drawing on the writings of Thomas Aquinas, this article is a systematic-theological (rather than historical-theological) engagement with the theme of providence and divine causality. It aims to dispel some modern misunderstandings of these topics by highlighting how pre-modern approaches differ from today's perspective. It does so by arguing, firstly, that Thomas, given his teleological focus, construes divine causality not so much as efficient causality but rather in terms of final causality. I will also make the point that Thomas's calling God a ‘universal cause’ should not be construed in terms of omni-causality, as if God predetermines every event (be it necessarily or contingently). In the final part of this contribution, I make some observations on the arbitrariness of afflictions and the connection with the gratuitousness of charity within the providential ordering.