Care and Justice Moral Orientation: A Scale for Its Assessment

A quantitative measure of adult moral orientation, based on the theoretical frameworks of Kohlberg and Gilligan, was developed to measure preference for "justice" or "care"-oriented moral thinking. The Moral Orientation Scale Using Childhood Dilemmas (MOS), a short, objective measure, presents adults with a series of dilemmas frequently faced by children, each followed by two care-oriented and two justice-oriented responses to the dilemma. The procedures for developing and scoring the measure are discussed, and validity and reliability data are presented. Used with both male and female social work and law students, as expected, the MOS shows males to be more justice-oriented in their moral reasoning than females who are shown to be more care-oriented. Moreover, in further agreement with Gilligan's theory that gender and experience, taken together, are related to moral reasoning style, male lawyers and female social workers are shown to have the strongest preferences.     

Carol Gilligan's theory of sex differences in the development of moral reasoning during adolescence

Gilligan's work, which focuses on sex differences in moral reasoning, the perception of violence, the resolution of sexual dilemmas and abortion decisions, poses a major challenge to Kohlberg's theory by introducing a feminist perspective of moral development. Kohlberg had shown that the average female attained a moral judgment rating of stage three (good boy-nice girl), while adolescent males score at level four (law and order) and are more likely to move on to postconventional levels. Gilligan suggests that these findings reveal a gender bias, not that females are less mature than boys. Men and women follow different voices. Men tend to organize social relationships in a hierarchical order and subscribe to a morality of rights. Females value interpersonal connectedness, care, sensitivity, and responsibility to people. Kohlberg's scoring criteria give the interpersonal care orientations of females lower ratings than the principled justice orientation. Hence, Gilligan identifies different developmental stages for females. However, she does not claim that one system is better; both are equally valid. Only by integrating these complementary male (justice) and female (care) orientations will we be able to realize our full human potential in moral development.     

Do We Need a Theory for the Religious Development of Women?

J. W. Fowler (1993) suggested that psychological theories of religious development need to be modified to take into account women's ways of knowing and acting. After recalling results of research on gender differences of religiousness and insights by Carol Gilligan (1982f1993) and Belenky, Clinchy, Goldberger, and Tarule (1986), that contention is examined. The parallelisms posited by Fowler between women's epistemological orientations and his developmental stages are analyzed, and a different interpretation is proposed. Whereas the insights under discussion may be helpful when interviewing women and scoring the results, the conclusion is that at present theories of religious development need not be modified on that account. As regards gender- sensitive research on the religiousness of adults, it may be more fruitful to use feminine and masculine "orientations" as variables rather than being female or male.     

Blind Faith: The Unholy Alliance of Religion and Medicine. By Richard P. Sloan. New York: St. Martin's Press, 2006. viii + 295 pp. $25.95 hardcover

This study explored children's perceived distance from and involvelnent with God as related to (a) parents' involvelnent in parenting, (b) children's perceptions of God's gender, and (c) God's involvelnent in problematic situations. Forty-nine children ages 4-10 were interviewed and their parents colnpleted questionnaires. Children who were older, or whoseparents were less involved, perceived God as closer; when children perceived God as male, boys perceived God as closer; when children per- ceived God as female or not male, girls perceived God as closer. Attachment (Kirpatrick &; Shaver, 1990) and gender (Chodorow, 1978; Gilligan &; Wiggins, 1988) theories are used to interpret the results.     

Gender differences in unrealistic optimism about marriage and divorce: are men more optimistic and women more realistic?

Two studies (n = 497) examine gender differences in "unrealistic optimism" in beliefs of marriage using a Taiwanese population. Unrealistic optimism is defined as the beliefs that positive (negative) events are more (less) likely to happen to one's self versus others. Although the bias is robust, it has been shown to be lower among people with an interdependent orientation, specifically those from a collectivist culture (e.g., Taiwan). We find that the unrealistic optimism bias is stronger (Study 1) and more resilient to change when base rates are provided (Study 2) for men as compared to women. Results are consistent with the interpretation that men have a less relationally interdependent self-construal than women. Theoretical implications for unrealistic optimism, cross-cultural psychology, as well as gender differences are discussed.     

Gender-Role Cognition in Three-Year-Old Boys and Girls

Although the multidimensionality of gender roles has been well established, few researchers have investigated male and female roles separately. Because of the substantial differences in the ways male and female roles are portrayed in our culture, boys and girls may think and learn about these roles differently. The male role is more clearly defined, more highly valued, and more salient than the female role; thus, children's cognitions about these two roles may be expected to differ. The present study addressed the question of whether there is sex-typical variation in gender labeling, gender-role knowledge, and schematicity. Participants were 120 families; 15% were from minority ethnic groups, and 17% were single-parent families; 25% of the parents had a high school education or less. Results indicated that at 36 months of age, boys were less able to label gender and less knowledgeable about gender roles than were girls. Boys' knew more about male stereotypes than female stereotypes, whereas girls knew considerably more than boys about the female role and as much as boys about the male role. Boys and girls were found to be similar in gender schematicity. Traditionality of parental attitudes regarding child-rearing and maternal employment were not strongly related to children's gender cognition.     

The Emerging Gender Gap: Cultural and Economic Conservatism in the Netherlands 1970–1992

Research on gender differences in political alignments and cultural orientations in the past decades reveals a large value change in women relative to that in men, indicating that women might recently have become less conservative than men, whereas women used to be more conservative in many respects. In this article this possible reversal in the gender gap in recent decades is analyzed. Recent research has demonstrated that in the Netherlands women are presently less conservative than men. This lower level of conservatism in Dutch women is apparent with respect to both economic and cultural issues. It is investigated whether these gender differences are due to a reversal in the gender gap in the Netherlands and if so, how this emerging gender gap can be explained. Three explanations are hypothesized: one in terms of the characteristics of the youngest generations (the gender-cohort model), the second in terms of growing structural equality between women and men in general (the situational/structural model), and a specification of the second model, in which differential effects of structural factors for women and men are presumed to have their effect (the gender-interaction model). Neither of the three tested models was in itself able to fully explain the results. The gender gap can partly be explained by growing structural equality between women and men, partly by the fact that the gender gap is largest in the youngest generations (economic conservatism), and partly by the fact that the gender gap is largest between groups of "independent" women and their male counterparts. Possible additional determinants are also discussed.     

Gender Differences in Cheating Attitudes and Classroom Cheating Behavior: A Meta-Analysis

Although academic dishonesty is a major problemin American colleges and universities, relatively littleresearch has investigated gender differences incheating. Based on the differential socialization theory of gender differences in moral reasoning(e.g., Chodorow, 1989; Gilligan, 1982) we expected that,compared to women, men would report more favorableattitudes toward cheating and more cheating behavior. We conducted a meta-analysis that included 8studies of gender differences in attitudes towardcheating, 34 studies of gender differences in cheatingbehavior, and 6 studies that investigated both attitudes and behavior. Although the mean effect size forgender differences in attitudes was of moderatemagnitude, equivalent to a correlation of r = .21, themean effect size for behavior was small, equivalent to r = .08. Behavior effect sizes also varied asa function of field of study, method of data collection,and country in which the study was conducted. We discussthe implications of our results for future research on gender differences in academicdishonesty.     

Masculinity,Femininity, and Reported Paranormal Beliefs

Previous research has found that women are more likely than men to report belief in nonmaterial paranormal phenomena (e.g., psychics). There are inconsistent findings about whether men are more likely than women to report belief in material paranormal phenomena (e.g., bigfoot/sasquatch), and no prior survey research has examined gender expression (as masculine or feminine) as it relates to paranormal beliefs. This paper asks: How do gender identity and gender expression relate to reported paranormal beliefs? It answers this question using a large sample (n = 2504) of Canadians. Femininity helps explain differences between cisgender women and men on reported beliefs about foreseeing the future and telekinesis, but less so about reported belief in ghosts. Intriguingly, reported gender atypicality is associated with reported belief in all paranormal phenomena among cisgender women and among cisgender men. The results highlight the importance of measuring gender expression for beliefs that science cannot verify.     

Why Do Men Benefit More from Marriage Than Do Women? Thinking More Broadly About Interpersonal Processes That Occur Within and Outside of Marriage

In this commentary we return to the original question of Wanic and Kulik??s paper, ??Why do men benefit more from marriage than do women??? We suggest that trying to understand why women suffer more than men in marriage (from conflict or for any other reason) will not, by itself, answer the question. The answers are certainly multifaceted and complex, and there is little reason to pit one possible answer against another. We highlight that when examining gender differences in health in marriage it is important to (a) consider the helpful processes in combination with hurtful ones, b) take a broad view on this question including many types of social processes, and c) consider processes that occur outside of marriage as well as those that occur inside of marriage.     

Racial Diversity, Gender Equality, and SES Diversity in Christian Congregations: Exploring the Connections of Racism, Sexism, and Classism in Multiracial and Nonmultiracial Churches

We explore the possibility that racially inclusive churches are also more inclusive in SES and supportive of gender equality. We used the Lilly Survey of Congregations to compare SES diversity and attitudes toward female leadership between multiracial and nonmultiracial churches. Findings indicate that multiracial churches promote SES diversity, but not necessarily gender equality. The relationship is straightforward as it concerns SES diversity, as multiracial churches are more likely to exhibit SES diversity than nonmultiracial churches. However, we found that a good deal of the propensity of multiracial churches to support gender equality is tied to the size of cities in which they are located. Further, theology acts as a suppressor variable in that conservative multiracial churches are less supportive of gender equality than other conservative churches, while progressive multiracial churches are more supportive of gender equality than other progressive churches.     

Perceived Weaknesses of Philosophical Inquiry: A Comparison to Psychology

We report two experiments exploring the perception of how contemporary philosophy is often conducted. We find that (1) participants associate philosophy with the practice of conducting thought experiments and collating intuitions about them, and (2) that this form of inquiry is viewed much less favourably than the typical form of inquiry in psychology: research conducted by teams using controlled experiments and observation. We also found (3) an effect whereby relying on intuition is viewed more favorably in the context of team inquiry than in individual inquiry and (4) that greater prior exposure to philosophy lowered one’s opinion of inquiry driven by intuitions and thought experiments. Finally with respect to participant gender, we found that (5) women favored observation over intuition more than men did, and (6) tended to view a question pursued by a research team as more important than men viewed it.     

Gender Typing of the Successful Manager—A Stereotype Reconsidered

The feminization of management is a recurring theme in both popular and scientific management literature. However, several studies have shown that successful managers are generally attributed predominantly masculine characterics. In this study, gender typing of the manager role was studied in a sample of 143 management students (74 men, 69 women) in the Netherlands. As was hypothesized, on a checklist with masculine, feminine, and gender-neutral traits, masculine characteristics were rated as more applicable to successful managers than feminine characteristics, but gender-neutral characteristics were rated even more applicable. Analysis of the wording used to describe a successful manager on an open-ended question showed that participants used either gender-neutral words or (generic) “he.” This finding indicates that the successful manager is still imagined as a man, even though on a checklist this manager seems to possess predominantly gender-neutral traits. It is concluded that more methodological variety is needed in the study of gender typing of successful managers.     

Rights, Wrongs, and Aristotelian Egoism: Illuminating the Rights/Care Dichotomy

Since the recent work of Carol Gilligan, Nel Noddings, and others, it has become commonplace in moral philosophy to employ a dichotomy between an ethics of "Care" and an ethics of "Rights." Gilligan claims that men and women view moral issues in fundamentally divergent ways. Responses to moral problems tend to divide along lines emphasizing respect for rights, in the case of men, and caring for others, in the case of women. Inspired by these findings, several authors have classified moral theories in two basic camps, revolving around the injunction to care or the mandate to respect rights. While many concede that the Care and Rights perspectives are not mutually exclusive, it is increasingly common to view ethicists as forced to choose between these two types of theories.     

Newsworthy Moral Dilemmas: Justice,Caring, and Gender

Gilligan (1982) put forth a care moralorientation based on women's responses to moraldilemmas. We tested in 2 studies Gilligan's predictedgender differences and the effect of dilemma content onmoral orientation. We used real-life dilemmasconsisting of the Baby M surrogate motherhood case andthe Kimberly Mays case where babies were switched atbirth;these dilemmas had the advantage of beingstandardized across all participants, and of being moreinvolving than hypothetical dilemmas. The Baby M dilemmaelicited primarily justice responses while the KimberlyMays case elicited care responses; yet in both these dilemmas, when compared to men, womenscored higher on care, and lower on justice.Additionally, moral orientation was related to specificresolutions ofthe dilemmas.Thus both genders wereflexible in their use of justice and care orientationsdepending on the dilemma, with gender differences stillapparent within dilemmas.     

Crossover,Degendering, or…? A Multidimensional Approach to Life-Span Gender Development

Inspired by Sandra Bem and subsequent theorists, we examine gender as a multidimensional construct that differs across adulthood to test claims made by two different theories of life-span gender development—that men and women cross over and become more like the other gender with age, and that aging involves degendering or viewing gender as a less central aspect of the self. Self-report survey data from a U.S. sample of men and women recruited from Amazon’s Mechanical Turk (25–89 years, M age?=?47.38, SD?=?14.05) were used to investigate the extent to which stereotypically masculine traits; stereotypically feminine traits; androgyny; gender identification (i.e., identifying with one’s gender group and viewing this as a positive part of the self); and gender typicality (i.e., viewing oneself as a typical member of one’s gender group) differ between younger (i.e., under age 40), middle-aged (i.e., ages 40–59), and older men and women (i.e., age 60 and older) and by marital status. Results indicate that gender differences in stereotypically masculine and feminine personality traits exist, and that marital status moderates age and gender differences in traits. Among older men, those who are married are more likely to endorse stereotypically masculine traits, but also have higher androgyny scores than unmarried men. With age, both men and women perceive themselves as more typical examples of their gender group. Results are discussed as providing limited support for crossover theory, but not degendering.     

Rethinking Compassion: Toward a Political Account of the Partisan Gender Gap in the United States

Scholarship on the political gender gap in the United States has attributed women's political views to their greater compassion, yet individual‐level measures of compassion have almost never been used to directly examine such claims. We address this issue using the only nationally representative survey to include psychometrically validated measures of compassion alongside appropriate political variables. We show that even though women are more compassionate in the aggregate than men in some respects, this added compassion does not explain the gender gap in partisanship. Female respondents report having more tender feelings towards the less fortunate, but these empathetic feelings are not associated with partisan identity. Women also show a slightly greater commitment to a principle of care, but this principle accounts for little of the partisan gap between men and women and has no significant relationship with partisanship after accounting for gender differences in egalitarian political values.     

Justice and care: The implications of the Kohlberg-Gilligan debate for medical ethics

Carol Gilligan has identified two orientations to moral understanding; the dominant ‘justice orientation’ and the under-valued ‘care orientation’. Based on her discernment of a ‘voice of care’, Gilligan challenges the adequacy of a deontological liberal framework for moral development and moral theory. This paper examines how the orientations of justice and care are played out in medical ethical theory. Specifically, I question whether the medical moral domain is adequately described by the norms of impartiality, universality, and equality that characterize the liberal ideal. My analysis of justice-oriented medical ethics, focuses on the libertarian theory of H.T. Engelhardt and the contractarian theory of R.M. Veatch. I suggest that in the work of E.D. Pellegrino and D.C. Thomasma we find not only a more authentic representation of medical morality but also a project that is compatible with the care orientation's emphasis on human need and responsiveness to particular others.     

GENDER ROLE AND POLITICAL OFFICE

Women are less represented in prestigious national political offices than they are in state and local offices. How this underrepresentation may be related to perceived characteristics of office and candidate are explored in the two studies described here. In Study 1, the "masculinity/femininity" of local, state, and national offices was analyzed; all levels of office were rated as more "masculine" than "feminine." In Study 2, the sex as well as the gender role of a hypothetical presidential candidate was varied. "Masculine" and male candidates were evaluated as being more competent on presidential tasks such as dealing with terrorism; "feminine" and female candidates were rated higher on tasks such as solving problems in our educational system. Men, regardless of gender role, were perceived as being more likely to win a presidential election, and "masculine" tasks were evaluated as being more important than "feminine" presidential tasks. Implications for future female politicians are discussed.     

"Moralism" and the Gender Gap: Judgments of Political Ethics in Japan

This article investigates whether women are, as many claim, "moralists"—that is, moral and ethical standard-setters who seek clean politics and have strict standards for public officials. An analysis of data from the 1996 Japanese Elections and Democracy Study survey and from 18 focus groups conducted in 1996 indicates that women in Japan are not moralists. As elsewhere, there is a gender gap in Japan on "issue preference sets," with women favoring a "care" agenda, but women assign political ethics less importance than do men, even though women are more likely to see adverse effects from political corruption. Studying people's judgments of four ethics scenarios reveals minimal gender gaps; controlling for education and age, women's judgments overall are less, not more, strict than men's. Among women, age is a better predictor of moralism than education; older women are stricter than younger women on political ethics. This is attributed to gender-based differences in moral reasoning: Japanese women and men both rely heavily on a "relation-based" frame (which is situation-specific and requires extensive social information), but gender stratification patterns create information inequalities. Younger women lack social information necessary for judging political misconduct, whereas older women overcome the information deficit through life experience.