The Moral Implications of Immorality

This essay focuses on the issue of immorality, an issue that has largely been understudied in anthropology. It examines two types of immoral behavior in contemporary Chinese society, drawing on cases widely agreed upon by ordinary people to be morally wrong. Next, it analyzes moral experiences and moral sentiments among individuals who either were victims of immoral acts or recalled their own feelings of being immoral. Ethnographic evidence shows that immorality tends to be intuitive and emotional in actual social actions but in recollections of moral experiences it is reflected upon with rational reasoning and justification. Immorality is essentially the violation of the social, which may explain why ordinary people use immorality to define and defend their social behavior in everyday life. The recent emphasis on moral reasoning and ethical choice in anthropological studies of moralities has overlooked the social in the moral as well as the role of moral sentiments and intuitions in social actions.     

Variations in Level of Moral Judgment as a Function of Type of Dilemma and Moral Choice

This study compares the predictive power of two models of moral judgment: (a) Kohlberg's model, which predicts stage consistency across varying content, and (b) a model that predicts variations in stage as a function of complex interactions between people and social contexts. Forty university students were asked to make and justify choices on three moral dilemmas—a dilemma involving the sale of defective merchandise (selling dilemma) and two dilemmas from Kohlberg's test of moral judgment. Half the participants made hypothetical choices on the selling dilemma; the other half were offered a selfish incentive—money—for concealing the defects in the merchandise. In support of the interactional model, (a) participants scored lower on the selling dilemma than on Kohlberg's test, (b) the monetary incentive affected moral choices, (c) participants justified the choice to conceal defects in the merchandise with significantly lower stage moral judgments than they invoked in support of the decision to disclose its defects, and (d) participants who upheld the choice to disclose supported it with higher stage justifications than those who rejected it. Surprisingly, however, participants who stood to make money disclosed more about the defects in the article and charged less than participants who did not.     

The effect of serving as a model of self-control on subsequent resistance to deviation in children

The effect of having a child serve as a rule-following model for other children on the model's own subsequent rule-following was investigated in a resistance to deviation situation. First- and second-grade boys (age range 73 to 94 months) who were told they would serve as self-controlling models for others and who actually served in this capacity touched prohibited toys less than did boys who were not told they would serve as models. Boys told they were to serve as models but who were prevented from performing deviated at a level between the models and boys given no responsibility. Having children serve as rule-following models for others is suggested as an effective, non-punitive technique to increase their self-control.     

道德推脱对青少年攻击行为的影响：有调节的中介效应

采用问卷法调查了756名初一至高三的青少年, 通过结构方程模型探讨了青少年攻击行为与父母冲突、道德推脱、道德判断之间的关系。结果发现：(1)男生的道德推脱水平显著高于女生; (2)青少年的道德推脱水平会随着年龄的增长而升高, 并且在15岁和19岁时产生明显的变化; (3) 青少年自身的道德推脱在父母冲突与青少年攻击行为之间起着部分中介作用, 这一中介作用过程受到青少年道德判断的调节, 即道德推脱对青少年攻击行为的影响是有调节的中介效应。     

Moral Judgment Research and the Cognitive-Developmental Approach to Moral Education

Describing Kohlberg's interview test and his own Defining Issues Test (DIT), Rest assures us that we now have usable, reliable ways of assessing an individual's moral judgment development level. There is evidence for accepting a developmental sequence in moral judgment, from low stage thinking to higher stage thinking. Rest reviews the evidence for three aspects of morality as part of the cognitive domain, although numerous other factors beyond moral judgment influence concrete behavior. The author offers impressions about educational interventions. Moral judgment theory is considered the current best choice for “theoretical richness, practical implications, validated findings.”     

Emotional Reactions and Moral Judgment: The Effects of Morally Challenging Interactions in Military Operations

This study explores the association between different types of morally challenging interactions during military deployment and response strategies (e.g., moral justification), as well as the mediating role of moral emotions. Interviews with Dutch servicemen who participated in military operations (e.g., in Afghanistan, Angola; N = 45) were content coded. We found a relationship between local-cultural and team-related interactions and moral justification; these effects were mediated by other-condemning emotions. Similarly, other-condemning emotions mediated the relationship between local-cultural interactions and relativism. This study points at the importance of other-condemning emotions in shaping military reactions to frequently occurring morally challenging interactions.     

Social identity and perceptions of torture: It's moral when we do it

Two studies examined the effects of social identity concerns on the moral justification of torture. British and American nationals read a media report concerning the torture of a terrorist suspect that they were led to believe had been perpetrated either by members of their own nation's security services or by another nation's security services. When the torture was perpetrated by the ingroup, participants described it as more morally justified than when the torture was perpetrated by the other nation's security services. This effect was mediated by participants' decreased empathy for the ingroup's torture victim (Study 1), as well as increased victim blame and perceiving the perpetrators as prototypical of their national group (Study 2). We consider how social identity concerns enable moral justification of harm doing.     

MORAL DEVELOPMENT OF CHINESE STUDENTS IN HONG KONG

The Defining Issues Test (DIT) of moral judgment by Rest was administered to 242 Chinese secondary school and university students in Hong Kong. Metric unfolding analysis on the stage scores of different groups of both sexes and various educational levels revealed that the moral development of the Chinese students were in agreement with Kohlberg's major distinctions of preconventional, conventional and postconventional levels. The sequence of stage development within the same level (e.g., between stages 5 and 6), however, was sometimes ambiguous. Results also showed that older university students were morally more mature than the younger secondary school students in their P%, D, and stages 5 and 6 scores. The applicability of DIT in the Chinese culture and the universality of Kohlberg's 6-stage model were generally supported.     

青少年道德推脱与攻击行为：道德判断调节作用的性别差异

通过对756名青少年的问卷调查,考察了道德判断在青少年道德推脱与攻击行为之间调节作用的性别差异。结果发现:(1)道德推脱会对青少年的攻击行为产生显著的正向影响,道德判断不会对青少年的攻击行为产生显著的影响,但是道德判断可以显著地调节道德推脱与攻击行为之间的关系;(2)道德判断在调节道德推脱与攻击行为之间的关系时存在明显的性别差异,较高的道德判断能力难以削弱道德推脱对男生攻击行为的正向影响,但可以明显地削弱道德推脱对女生攻击行为的正向影响。     

A Kantian Moral Duty for the Soon-to-be Demented to Commit Suicide

It has been argued that, on Kantian grounds, pedophiles, rapists and murderers are morally obligated to take their own lives prior to committing a violent action that will end their moral agency. That is, to avoid destroying the agent's moral life by performing a morally suicidal action, the agent, while he still is a moral agent, should end his body's life. Although the cases of dementia and the morally reprehensible are vastly different, this Kantian interpretation might be useful in the debate on the permissibility of suicide for those facing dementia's effects. If moral agents have a duty to act as moral agents, then those who will lose their moral identity as moral agents have an obligation to themselves to end their physical lives prior to losing their dignity as persons.     

Influence of social factors in the development of the young child's moral judgment

In a series of seven different studies, the author attempted to test Piaget's theoretical position of social factors as primary contributors to the development of moral judgment. Populations of American and Swiss subjects were presented with moral dilemmas stories opposing adult—child and child—child situations and classified into three moral levels (heteronomous, intermediate, autonomous). The influence of school was studied by camparing moral levels of subjects who had never attended school to moral levels of kindergarten and first grade students. Questionnaires sent to Swiss and American parents provided information about their attitude toward the children's socialization. Effect of interaction was measured by interviewing subjects individually, then in pairs and on an individual post-test three weeks later. Results demonstrate the role of social factors such as dynamic exchanges, discussions and oppositions in the learning of moral values. Cognitive conflicts are seen as fostering decentration and achievement of higher level responses through the equilibration process.     

Incentive Inequalities and Talents: A Reply to Shiffrin

In a recent article, Seana Valentine Shiffrin offers a distinctive egalitarian critique of the types of incentive inequalities that are permitted by John Rawls's difference principle. She argues that citizens of a well-ordered society, who publicly accept Rawls's two principles of justice and their justifications, may not demand incentives to employ their talents in productive ways since such demands are inconsistent with a major justification for the difference principle: the moral arbitrariness of talent. I argue that there is no such inconsistency. Citizens can publicly accept the claim that talent is morally arbitrary and accept incentives to employ their talents productively without inconsistency. In the standard case that Rawls envisions, citizens who do so take their preferences to be a reason for a higher salary, not their talents.     

Psychopathy increases perceived moral permissibility of accidents

Psychopaths are notorious for their antisocial and immoral behavior, yet experimental studies have typically failed to identify deficits in their capacities for explicit moral judgment. We tested 20 criminal psychopaths and 25 criminal nonpsychopaths on a moral judgment task featuring hypothetical scenarios that systematically varied an actor's intention and the action's outcome. Participants were instructed to evaluate four classes of actions: accidental harms, attempted harms, intentional harms, and neutral acts. Psychopaths showed a selective difference, compared with nonpsychopaths, in judging accidents, where one person harmed another unintentionally. Specifically, psychopaths judged these actions to be more morally permissible. We suggest that this pattern reflects psychopaths' failure to appreciate the emotional aspect of the victim's experience of harm. These findings provide direct evidence of abnormal moral judgment in psychopathy.     

On Microaggressions: Cumulative Harm and Individual Responsibility

Microaggressions are a new moral category that refers to the subtle yet harmful forms of discriminatory behavior experienced by members of oppressed groups. Such behavior often results from implicit bias, leaving individual perpetrators unaware of the harm they have caused. Moreover, microaggressions are often dismissed on the grounds that they do not constitute a real or morally significant harm. My goal is therefore to explain why microaggressions are morally significant and argue that we are responsible for their harms. I offer a conceptual framework for microaggressions, exploring the central mechanisms used for identification and the empirical research concerning their harm. The cumulative harm of microaggressions presents a unique case for understanding disaggregation models for contributed harms, blame allocation, and individual responsibility within structural oppression. Our standard moral model for addressing cumulative harm is to hold all individual contributors blameworthy for their particular contributions. However, if we aim to hold people responsible for their unconscious microaggressions and address cumulative harm holistically, this model is inadequate. Drawing on Iris Marion Young's social connection model, I argue that we, as individual perpetrators of microaggressions, have a responsibility to respond to the cumulative harm to which we have individually contributed.     

The Self as a Moral Agent: Preschoolers Behave Morally but Believe in the Freedom to Do Otherwise

Recent work suggests a strong connection between intuitions regarding our own free will and our moral behavior. We investigate the origins of this link by asking whether preschool-aged children construe their own moral actions as freely chosen. We gave children the option to make three moral/social choices (avoiding harm to another, following a rule, and following peer behavior) and then asked them to retrospect as to whether they were free to have done otherwise. When given the choice to act (either morally or immorally), children avoided harm and abided by rules, but they endorsed their freedom to have done otherwise. When choice was restricted by adult instruction, children did not endorse their free choice and indicated feeling constrained by moral obligation in their explanatory responses. These results suggest that children believe that their moral actions afford free will, but this belief is dependent on their experience of choice.     

Cognitive parallels between moral judgment and modal judgment

A central question in the study of moral psychology is how immediate intuition interacts with more thoughtful deliberation in the generation of moral judgments. The present study sheds additional light on this question by comparing adults’ judgments of moral permissibility with their judgments of physical possibility—a form of judgment that also involves the coordination of intuition and deliberation (Shtulman, Cognitive Development 24:293–309, 2009). Participants (N = 146) were asked to judge the permissibility of 16 extraordinary actions (e.g., Is it ever morally permissible for an 80-year-old woman to have sex with a 20-year-old man?) and the possibility of 16 extraordinary events (e.g., Will it ever be physically possible for humans to bring an extinct species back to life?). Their tendency to judge the extraordinary events as possible was predictive of their tendency to judge the extraordinary actions as permissible, even when controlling for disgust sensitivity. Moreover, participants’ justification and response latency patterns were correlated across domains. Taken together, these findings suggest that modal judgment and moral judgment may be linked by a common inference strategy, with some individuals focusing on why actions/events that do not occur cannot occur, and others focusing on how those same actions/events could occur.     

Popular and Rejected Children's Social Reasoning: Linking Social Status and Social Knowledge

The relationship between children's social status/sex and their moral judgments was examined. Sixty-four second- and third-grade children (33 boys, 31 girls) who were identified as popular or rejected by peer sociometric measures were shown pictures of children engaged in moral and second-order transgressions. The children were asked to rate each event on (a) the degree of seriousness for other and self, (b) the amount of punishment for other and self, and (c) rule alterability. The children were also asked for justification of the transgressions (why they thought the transgressions were wrong). The popular and rejected children differentiated between moral and second-order transgressions based upon criterion ratings and justifications. Differences emerged between the popular and the rejected children's ratings and justifications for moral transgressions, suggesting that children's moral judgments are related to social experiences associated with peer acceptance and rejection.     

做错事的权利

做错事的权利这一概念初看似乎是一个悖论。本文在排除了各种似是而非的解决方案之后,立足于道德权利的一般性概念对做错事的权利给出了论证。作者认为,道德对行为的评价大体上可分为三类:正确且可被允许的行为、错误且应受批评的行为以及与道德无关的行为。如果排除错误的行为,最终将会使道德权利变得贫乏,从而丧失保护个人选择这一重要功能。而且,做错事的权利也不涉及任何逻辑上的不一致。     

The Cognitive-Developmental Approach and the Practicing Counselor: An Opportunity for Counselors to Rethink Their Roles

At the present time, psychologists who describe the stages of human growth concur on the importance of cognitive elements, although they also recognize the affective and social components of development. Kohlberg's thinking was influenced by the work of Dewey and Piaget, and has been confirmed by his longitudinal study of 50 Chicago boys and by numerous other researches throughout the world. In his conception, discussions of moral problems (dilemmas) are the basis for moral growth. Through them the less mature become aware of the perspectives of those who have reached a higher level of moral judgment. These ideas and practices have been applied with young people in The Cluster School in Cambridge, Massachusetts, where the ideas of justice for all and fairness have become the real themes of the school. The authors' challenge to counselors as consultants and facilitators is one of becoming deliberately involved in the value and moral growth of students. Allen E. Ivey reacts to this article by urging a value-centered advocacy model for counselors.     

How do employees react to leaders’ unethical behavior? The role of moral disengagement

Concerns over unethical leader behavior persist in today's workplace. Although some employees continue to support their leaders after learning of their unethical actions, others do not. In this paper, we integrate social cognitive theory with social information processing theory to propose that the support employees give to leaders who act unethically hinges on their propensity to morally disengage. Specifically, we develop a conditional indirect effects model, wherein moral disengagement propensity mitigates the negative impact of unethical leader behavior on leader-directed support via employees’ perceptions of value congruence with and trust in the leader. The sum result is an improved understanding of when and why employees offer support to versus withhold support from leaders who act in ethically questionable ways.