Individualism Reconsidered: Readings Bearing on the Endangered Self in Modern Society/The Endangered Self (Books)

Protestants, relative to Jews, consider thoughts about immoral actions to be immoral and more likely to lead to action. In Study 1, controlling for agreement that thoughts lead to actions did not eliminate the effect of religion on agreement that thoughts have moral status. Protestants also considered thoughts about cheating on an exam (which Jews and Protestants consider equally likely) and thoughts about having an affair with Julia Roberts (an unlikely event) more morally relevant than Jews (Studies 2 &; 3), The studies suggest that likelihood of action differences are only a partial account of Jewish-Protestant differences in the moral relevance of thoughts.     

Faith versus practice: different bases for religiosity judgments by Jews and Protestants

Jewish tradition is focused much more on religious practice than on religious belief, whereas various denominations of Christianity focus about equally on religious practice and on faith. We explored whether this difference in dogma affects how Jews and Protestants judge religiosity. In Study 1, we showed that Jews and Protestants rated practice equally important in being religious, while Protestants rated belief more important than did Jews. In Study 2, Jewish participants' self‐rated religiosity was predicted by their extent of practice but not knowledge of Judaism or religious beliefs. In contrast, in Study 3, Protestants' self‐rated religiosity was predicted both by their extent of practice and belief, but not knowledge. In all, the results show that Jews and Protestants view the importance of practice in being religious similarly, but that belief is more important for Protestants. Copyright © 2002 John Wiley & Sons, Ltd.     

We used to say “Zei gezunt!” (Be well!): Do American Jews still exhibit distinctive health behaviors?

ABSTRACT

A survey that includes a representative sample (n = 3,219) of older persons (age 60+) living in the Philadelphia area was used to determine if health status and health behaviors of older Jews differ from that of non-Jews. The survey includes questions about health status and health behaviors as well as sociodemographic characteristics. Responses of self-identified Jews, Catholics, and Protestants were compared. With only two exceptions there were no differences between Jews and non-Jews on questions about health status. In regard to health behaviors, Jews were more likely to follow standard recommendations such as seeing their physician on a regular basis or yearly screenings for certain cancers. We completed stepwise regressions with measures of socioeconomic status entered first and then Jewish status, as socioeconomic status is closely associated with health outcomes. Being Jewish continued to explain differences in health behaviors even when controlling for socioeconomic status. We also looked at the relation between attending religious services and health behaviors. Self-rated health was correlated with attendance for Protestants and for Catholics; it was not correlated with self-rated health for the Jews. All findings suggest the need for further study of the reason for the relation of health behavior to being Jewish.     

Religion and unforgivable offenses

ABSTRACT The value of forgiveness is emphasized in many religions, but little is known about how members of distinct religious cultures differ in their views of forgiveness. We hypothesized and found that Jews would agree more than Protestants that certain offenses are unforgivable and that religious commitment would be more negatively correlated with belief in unforgivable offenses among Protestants than among Jews (Studies 1 and 2). Dispositional forgiveness tendencies did not explain these effects (Studies 1 and 2). In Study 3, Jews were more inclined than Protestants to endorse theologically derived reasons for unforgivable offenses (i.e., some offenses are too severe to forgive, only victims have the right to forgive, and forgiveness requires repentance by the perpetrator). Differential endorsement of these reasons for nonforgiveness fully mediated Jew-Protestant differences in forgiveness of a plagiarism offense and a Holocaust offense.     

Religion as culture: religious individualism and collectivism among american catholics, jews, and protestants

We propose the theory that religious cultures vary in individualistic and collectivistic aspects of religiousness and spirituality. Study 1 showed that religion for Jews is about community and biological descent but about personal beliefs for Protestants. Intrinsic and extrinsic religiosity were intercorrelated and endorsed differently by Jews, Catholics, and Protestants in a pattern that supports the theory that intrinsic religiosity relates to personal religion, whereas extrinsic religiosity stresses community and ritual (Studies 2 and 3). Important life experiences were likely to be social for Jews but focused on God for Protestants, with Catholics in between (Study 4). We conclude with three perspectives in understanding the complex relationships between religion and culture.     

Religion, Plausibility Structures, and Education's Effect on Attitudes Toward Elective Abortion

This study tests three hypotheses derived from Berger's (1967) plausibility theory. The first hypothesis states that among people who attend church frequently, education's liberalizing effect on attitudes toward elective abortion is weakest among conservative Protestants and Catholics, intermediate among moderate Protestants, and strongest among liberal Protestants and Jews. Hypotheses 2 states that education's effect is weaker among frequent than infrequent attenders in all religious groups except liberal Protestants and Jews, and Hypothesis 3 states that education's effect does not vary by religious group among infrequent attenders. Using General Social Survey data, I found strong support for Hypotheses 1 and 2 and partial support for Hypothesis 3. I discuss the implications of the findings for plausibility theory.     

Principled moral sentiment and the flexibility of moral judgment and decision making

Three studies test eight hypotheses about (1) how judgment differs between people who ascribe greater vs. less moral relevance to choices, (2) how moral judgment is subject to task constraints that shift evaluative focus (to moral rules vs. to consequences), and (3) how differences in the propensity to rely on intuitive reactions affect judgment. In Study 1, judgments were affected by rated agreement with moral rules proscribing harm, whether the dilemma under consideration made moral rules versus consequences of choice salient, and by thinking styles (intuitive vs. deliberative). In Studies 2 and 3, participants evaluated policy decisions to knowingly do harm to a resource to mitigate greater harm or to merely allow the greater harm to happen. When evaluated in isolation, approval for decisions to harm was affected by endorsement of moral rules and by thinking style. When both choices were evaluated simultaneously, total harm -- but not the do/allow distinction -- influenced rated approval. These studies suggest that moral rules play an important, but context-sensitive role in moral cognition, and offer an account of when emotional reactions to perceived moral violations receive less weight than consideration of costs and benefits in moral judgment and decision making.     

Existential Beliefs,Social Satisfaction,and Well-Being Among Catholic,Jewish, and Protestant Older Adults

Religiousness, spirituality, and existential beliefs are important sources of well-being yet neither their specific effects nor group variation in them is well understood. In a sample of more than 1,000 older adults, we found that certain existential beliefs or concerns (fear of God, death anxiety, belief in life after death, concerns about being mourned) are correlates of well-being in older adults and differed across religious groups. Protestants reported better well-being than Catholics and Jews. Differences in social satisfaction and existential concerns partially explained these differences, which were not explained by demographics. These results suggest the importance of studying well-being and religion in a way that appreciates the differences among religious groups and further of looking at the specific beliefs of different groups.     

Taboo desires,creativity, and career choice

Two studies suggest that Protestants are more likely than Catholics or Jews to sublimate taboo desires into motives to pursue creative careers. The results are consistent with a synthesis of psychological and classic sociological theories. In Study 1, Protestants induced to have taboo sexual desires were likely to express a preference for creative careers (as opposed to prosocial ones). In Study 2, a national probability sample revealed that “conflicted” Protestants—who had taboo desires but tried to rule their sexual behavior according to their religious beliefs—worked in the most creative jobs. The effects in both studies did not hold for Catholics and Jews. Results suggest that intrapsychic conflict can partially motivate important real-world decisions, such as the choice to pursue a creative career.     

Moral Cosmology, Religion, and Adult Values for Children

We hypothesize that the religiously orthodox, who are theologically communitarian/authoritarian in seeing individuals as subsumed by a larger community of believers and as subject to timeless divine law, are more likely to value obedience in children over autonomy than are theological modernists, who are theologically individualistic in seeing individuals, not a deity, as the ultimate arbiters of right and wrong. We hypothesize further that differences in moral cosmology (orthodoxy vs. modernism) within faith traditions are more important for the values adults seek to instile in children than are differences between traditions. Through analyses of national data from the 1998 General Social Survey, we find strong confirmation of both hypotheses. Moral cosmology is the single-most important factor in valuations of obedience and autonomy in children. While evangelical Protestants differ from Catholics, mainline Protestants, and those with no religion in their values for children, moral cosmology is associated with differences in values for children within each of the faith traditions, including evangelical Protestants. We conclude that intra-faith differences in moral cosmology are key in explaining values for children, but have not completely supplanted interfaith differences .     

Distinguishing Hope from Optimism and Related Affective States

Three studies examined the conceptual and psychological differences between hope and related mental states. In Study 1, participants provided definitions of hope as well as optimism, want, desire, wish, and the non-anticipatory state of joy; in Study 2, participants wrote about a time when they had experienced each of these states. These definitions and stories were coded for a number of psychological features that were then used to distinguish the different states. Study 3 mapped the differences among the six mental states into a multidimensional conceptual space. Overall, hope is most closely related to wishing but distinct from it. Most important, hope is distinct from optimism by being an emotion, representing more important but less likely outcomes, and by affording less personal control. The importance of combining a folk-conceptual perspective with a more traditional analysis of appraisal for understanding differences among psychological constructs is discussed.     

WHAT DOES HOLISM HAVE TO DO WITH MORAL PARTICULARISM?

Moral particularists are united in their opposition to the codification of morality, and their work poses an important challenge to traditional ways of thinking about moral philosophy. Defenders of moral particularism have, with near unanimity, sought support from a doctrine they call ‘holism in the theory of reasons.’ We argue that this is all a mistake. There are two ways in which holism in the theory of reasons can be understood, but neither provides any support for moral particularism.     

Children's moral judgments of commission and omission based on their understanding of second‐order mental states1

Abstract: Children's moral judgments about acts of commission and omission with negative outcomes were studied based on their understanding of mental states. Children (N = 142) in the first, third, and fifth grades made judgments about four tasks composed of two levels of mental states (first‐order or second‐order) and two types of acts (commission or omission). The results showed that the 7‐year‐olds responded considering only first‐order mental states, but the 9‐ and 11‐year‐olds also used second‐order mental states in their judgments. Whether the acts were commission or omission did not make a difference. These results indicate that children can make moral judgments regarding acts of commission and omission based on an understanding of second‐order mental states by approximately the age of 9 years.     

孟子德性论的思维理路与儒家哲学认识和把握世界的基本方式

从性、天统一的德性论,到“德教”、“成德”的德性生成论,再到以德行仁的仁政学说,呈现出了孟子道德形上学的基本理路和环节。这一思维理路反映了中国哲学、尤其是儒家哲学认识和把握世界的基本方式。     

The Embodiment Thesis

In this essay I articulate and defend a thesis about the nature of morality called “the embodiment thesis”. The embodiment thesis states that moral values underdetermine the obligations and entitlements of individual persons, and that actual social institutions must embody morality by specifying these moral relations. I begin by presenting two thought experiments that elucidate and motivate the embodiment thesis. I then proceed by distinguishing the embodiment thesis from a Rawlsian doctrine about the nature of justice, from the doctrine of moral relativism, and from solutions to the coordination problem of rational choice theory.     

Young children's moral judgments of commission and omission related to the understanding of Knowledge or Ignorance

This study examined developmental change in young children's moral judgments of commission and omission related to mental states, especially knowledge or ignorance. 4–5 and 5‐ to 6‐year‐olds (n=67) made moral judgments about the tasks related to the understanding of knowledge or ignorance. The tasks were also composed of two types of acts: commission or omission. The results showed that the both age groups understood knowledge and ignorance, but that the older group made moral judgments based on this understanding more similar to adults compared to the younger group. There was not an age difference concerning whether the acts were of commission or omission. These findings indicate that there is no difference for young children in the difficulty in moral judgments of acts of commission and omission related to mental states, whereas there is a developmental difference in using the understanding of knowledge or ignorance for making moral judgments. Copyright © 2009 John Wiley & Sons, Ltd.     

Cross-cultural differences in children's choices, categorizations, and evaluations of truths and lies

This study examined cross-cultural differences and similarities in children's moral understanding of individual- or collective-oriented lies and truths. Seven-, 9-, and 11-year-old Canadian and Chinese children were read stories about story characters facing moral dilemmas about whether to lie or tell the truth to help a group but harm an individual or vice versa. Participants chose to lie or to tell the truth as if they were the character (Experiments 1 and 2) and categorized and evaluated the story characters' truthful and untruthful statements (Experiments 3 and 4). Most children in both cultures labeled lies as lies and truths as truths. The major cultural differences lay in choices and moral evaluations. Chinese children chose lying to help a collective but harm an individual, and they rated it less negatively than lying with opposite consequences. Chinese children rated truth telling to help an individual but harm a group less positively than the alternative. Canadian children did the opposite. These findings suggest that cross-cultural differences in emphasis on groups versus individuals affect children's choices and moral judgments about truth and deception.     

When Mental States Matter,When They Don't,and What That Means for Morality

Research has shown that moral judgments depend on the capacity to engage in mental state reasoning. In this article, we will first review behavioral and neural evidence for the role of mental states (e.g., people's beliefs, desires, intentions) in judgments of right and wrong. Second, we will consider cases where mental states appear at first to matter less (i.e., when people assign moral blame for accidents and when explicit information about mental states is missing). Third, we will consider cases where mental states, in fact, matter less, specifically, in cases of “purity” violations (e.g., committing incest, consuming taboo foods). We will discuss how and why mental states do not matter equivalently across the multi‐dimensional space of morality. In the fourth section of this article, we will elaborate on the possibility that norms against harmful actions and norms against “impure” actions serve distinct functions – for regulating interpersonal interactions (i.e., harm) versus for protecting the self (i.e., purity). In the fifth and final section, we will speculate on possible differences in how we represent and reason about other people's mental states versus our own beliefs and intentions. In addressing these issues, we aim to provide insight into the complex structure and distinct functions of mental state reasoning and moral cognition. We conclude that mental state reasoning allows us to make sense of other moral agents in order to understand their past actions, to predict their future behavior, and to evaluate them as potential friends or foes.     

Googling in Fear: Measuring Moral Panic Using Internet Searches Before and After Obama’s 2008 Election

ABSTRACT

The rhetoric, rumor, and hostility that surrounded the election of Barack Obama in 2008 appeared to correspond with the notion of a “moral panic.” However, systematically measuring phenomena like moral panics, which are volatile and dispersed in nature, can be difficult. This paper utilizes Google search data combined with other sources to examine the reaction to the candidacy and initial election of Obama. Given the nature of this particular panic, we hypothesize that panic-induced searches will be greater in states with a larger presence of Evangelical Protestants and consumption of conservative media outlets. Results from a series of generalized least squares time-series and two-stage regression models demonstrate that searches related to “socialism” and the “Antichrist” grew significantly around Obama’s election, indicating Obama’s “folk devil” status and a growing moral panic. Additionally, the intensity of the panic appears to be moderated by religious cultures and media consumption. Implications for theory and future research are discussed.     

道德判断中心理状态和事件因果关系的作用:兼对道德判断双加工过程理论的检验

考察青少年儿童和成人在道德判断中利用心理状态和事件因果关系信息的差异,并验证道德判断双加工过程理论.以道德判断中“行为坏的”程度和“应担负的道德责任程度”作为判断问题类型,共有10～11岁和13～15岁的青少年儿童及大学生各120名,完成道德判断测试任务.结果表明在不同的道德判断问题类型下,事件中他人愿望和信念、因果关系信息的作用模式是不同的,支持道德判断双加工过程理论.10～11岁儿童和13～15岁青少年在判断行为坏的程度时,利用心理状态信息和因果关系信息与成人类似.在判断应担负的道德责任程度时,10～11岁儿童更注重行为结果,并且不能综合应用心理状态信息和事件的因果关系信息.13～15岁青少年的道德判断中心理状态信息和事件因果关系信息的作用与成人的情况类似,但在进行应担负的道德责任程度判断时,还不能融合信念与因果关系信息进行道德判断.研究结果为道德判断双加工过程理论提供了支持,而且表明从儿童青少年到成人,利用心理状态和因果关系信息进行道德判断存在不断发展和成熟的过程.