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may make other priorities as for someone more in need of help thanC. A reciprocally inclined C will appreciate that A is not selfish andwill not mind getting the next favor. But if C is considering a favor toA, this is more attractive for C if A has a reciprocal reputation ratherthan the less focused generous reputation.It is often assumed that a generous reputation is associated withsubstantiai payoff. To take the extreme example of heroism, thisquote from Fisher takes a radical stand: "The mere fact that theprosperity of the group is at stake makes the sacrifice of individuallives occasionally advantageous, though this, I believe, is a minorconsideration compared with the enormous advantage conferred byprestige of the hero upon all his kinsmen" (1958, p. 265). I believethat a more common reaction is that war veterans feel they don't getthe appreciation they expected. If alive it is certainly better to havethe reputation of a hero than a coward, but whether heroism giveshigh enough a dividend to motivate real life sacrifices is anothermatter. It seems likely that the children of killed veterans will suffer adecreased fitness.Alexander makes the point that altruism is often a dishonest displayor that there is a systematic overestimate of ones own altruism.However, he endorses teaching the altruistic message: "This meansthat whether or not we know it when we speak favorably to ourchildren about Good Samaritanism, we are telling them about abehavior that has a strong likelihood of being reproductivelyprofitable" (p. 102). By seeing such rationality, the alternative ofanti-rational behavior is not being paid sufficient attention. Ifconvinced of an adaptive explanation, it is natural to focus ondifferent possible explanations that would make a behavior rationainot only for the beneficiary but also in some indirect way for theactor.The popularity of a generous reputation among the potentialreceivers needs no long explanation, but why do people investresources in such a reputation. Are they all real altruists? One line ofthought is to make a paraliei to "conspicuous consumption" (coinedby Thorsteill Veblen). Such behavior does not primarily bring valuefor money, but showing off wealth. Buming money has always beena way of telling others that you have plenty ... "Conspicuousbenevolence" (Coleman 1991) is another way to impress onlookersfor the same kind of reason. Still, such "Pharisaical giving" - even ifethically dubious - can generate indirect effects such as respect,ability to reciprocate, envy or admiration. There is however no pointI: 6