Moral Reasoning and Prosocial Action in Italian Culture

Abstract

An Italian study on the development of moral judgment, based on the Moral Reflection Measure–Short Form (SRM-SF; Gibbs, Basinger, & Fuller, 1992), was performed. One hundred fifty-four adolescent and adult volunteers (male and female) involved in prosocial activities, and two control groups of 130 nonvolunteers completed the SRM-SF. Involvement in prosocial activities was associated with higher levels of moral judgment and Type B responses, which represent morally mature, internal, and universalistic forms of sociomoral reasoning. The results suggested that the SRM-SF is a reliable and valid measure of the development of moral judgment in Italian society.     

The relation of moral orientation and moral judgment to prosocial and antisocial behaviour of Chinese adolescents

The present study investigated the relation of moral orientation and moral judgment to prosocial and antisocial behaviour from a first‐person perspective. The major findings support the following four hypotheses. (la) The moral orientation of girls is higher than that of boys, and (1b) boys are more delinquent than girls; (2) the moral orientation of prosocial adolescents is higher than that of delinquent adolescents; (3) the moral judgment of prosocial adolescents is higher than that of delinquent adolescents; and (4) the moral development of prosocial adolescents is higher than that of delinquent adolescents. Few researchers have attempted to investigate how moral orientation and moral judgment relate to prosocial and antisocial behaviour in a single study. The present study fills this research gap. Moreover, the study of moral judgment from a first‐person perspective appears to be a meaningful and useful approach. Future studies should be conducted to investigate whether moral judgment from a first‐person perspective is more predictive of moral behaviour than moral judgment from a third‐person perspective. It would also be meaningful to conduct a cross‐cultural study to investigate the relation of moral orientation and moral judgment to prosocial and antisocial behaviour in different cultures. The use of a self‐report method in a study of prosocial and antisocial behaviour has certain limitations; for example, respondents may not give honest responses. However, this method has been found to be useful and acceptable, especially for researching the correlations among a large number of variables.     

Structural flexibility of moral judgment.

One of the central assumptions of Kohlberg's theory of moral development--that moral judgment is organized in structures of the whole--was examined. Thirty men and 30 women were given 2 dilemmas from Kohlberg's Moral Judgment Interview, a 3rd involving prosocial behavior, and a 4th involving impaired driving. Half the Ss responded to the prosocial and impaired-driving dilemmas from the perspective of a hypothetical character, and half responded from the perspective of the self. No sex or perspective differences in moral maturity were observed. Ss scored highest in moral maturity on Kohlberg's dilemmas, intermediate on the prosocial dilemma, and lowest on the impaired-driving dilemma. In partial support of Kohlberg's contention that his test assesses moral competence, there was a negative linear relationship between scores on his test and the proportion of Stage 2 judgments on the 2 other dilemmas. An interactional model of moral judgment is advanced.     

What Accounts for Prosocial Behavior? Roles of Moral Identity,Moral Judgment,and Self-Efficacy Beliefs

Prior research suggests that moral identity influences individuals’ willingness to engage in prosocial behavior. Little attention, however, has been given to the roles of and relations between moral identity and other factors, such as moral judgment, in accounting for types of prosocial behavior in adolescence. The current study examined the extent to which moral identity, moral judgment, and social self-efficacy contribute to prosocial behaviors in adolescence. Approximately 338 adolescents (M_age?=?13.4 years) completed measures of moral identity, moral judgment, social self-efficacy, and prosocial behavior. Teachers rated adolescents’ prosocial behaviors, which largely corroborated the adolescents’ self-reports. Moral identity was found to predict most types of prosocial behavior. Moral judgment and moral identity were related and jointly predicted altruistic prosocial behaviors, but did not predict helping in front of others. Further, moral identity mediated the relationships between moral judgment and some forms of prosocial behavior (e.g., emotional, volunteering). Self-efficacy beliefs were found to predict some types of prosocial behavior (e.g., public), perhaps providing adolescents with confidence to engage in prosocial action. Overall, moral identity was especially effective in directly accounting for prosocial behavior, and may act as a mediator to bridge the moral judgment–moral action gap among adolescents.     

Prosocial development in early adulthood: a longitudinal study

Consistency of measures of a prosocial personality and prosocial moral judgment over time, and the interrelations among them, were examined. Participants and friends' reports of prosocial characteristics were obtained at ages 21-22, 23-24, and 25-26 years. In addition, participants' prosocial judgment was assessed with interviews and with an objective measure of prosocial moral reasoning at several ages. Reports of prosocial behavior and empathy-related responding in childhood and observations of prosocial behavior in preschool also were obtained. There was interindividual consistency in prosocial dispositions, and prosocial dispositions in adulthood related to empathy/sympathy and prosocial behavior at much younger ages. Interview and objective measures of moral reasoning were substantially interrelated in late adolescence/early adulthood and correlated with participants' and friends' reports of a prosocial disposition.     

Moral identity and the experience of moral elevation in response to acts of uncommon goodness

Four studies using survey and experimental designs examined whether people whose moral identity is highly self-defining are more susceptible to experiencing a state of moral elevation after being exposed to acts of uncommon moral goodness. Moral elevation consists of a suite of responses that motivate prosocial action tendencies. Study 1 showed that people higher (vs. lower) in moral identity centrality reported experiencing more intense elevating emotions, had more positive views of humanity, and were more desirous of becoming a better person after reading about an act of uncommon goodness than about a merely positive situation or an act of common benevolence. Study 2 showed that those high in moral identity centrality were more likely to recall acts of moral goodness and experience moral elevation in response to such events more strongly. These experiences were positively related to self-reported prosocial behavior. Study 3 showed a direct effect on behavior using manipulated, rather than measured, moral identity centrality. Study 4 replicated the effect of moral identity on the states of elevation as well as on self-reported physical sensations and showed that the elevation mediates the relationship between moral identity, witnessing uncommon goodness, and prosocial behavior.     

Why mood affects help giving,but not moral courage: Comparing two types of prosocial behaviour

A long tradition in the help giving literature assumes that mood states determine the level of prosocial behaviour shown by individuals. Most research in this area has been conducted in the context of low cost prosocial behaviour, whereas research has been neglected in which participants were confronted with situations involving potential severe and dangerous negative consequences (i.e., high cost situations) with the help‐giver risking his moral integrity and social disapproval (i.e., moral courage). To address this gap in the literature, the present studies investigate differential effects of positive and negative compared with neutral mood states on help giving versus moral courage. Study 1 shows that in situations requiring low cost helping, participants were more likely to help in positive and negative moods than those in a neutral mood, whereas in situations requiring moral courage (high cost), participants were comparably likely to help in each of the three mood conditions. In Study 2, we find that salience of moral norms mediates the interaction between type of prosocial behaviour and mood. Finally, Study 3 investigates whether the apparent discrepancy between help giving and moral courage as established by the differential impact of mood states can be determined still differently. It reveals that justice sensibility, civil disobedience, resistance to group pressure, moral mandates, and anger lead to moral courage, but not to help giving. Differences between these two types of prosocial behaviour are discussed. Copyright © 2009 John Wiley & Sons, Ltd.     

Moral self and moral emotion expectancies as predictors of anti- and prosocial behaviour in adolescence: A case for mediation?

Previous research has linked (im)moral behaviour with both moral emotion expectancies and the self-importance of moral values, indicating that these two factors influence moral decision making and action. Disentangling the relationship between moral emotion expectancies and self-importance of moral values as predictors of adolescents' anti- and prosocial behaviour was the primary goal of this research. Two hundred five participants (mean age = 14.83 years) completed a semi-structured interview assessing moral emotion expectancies in hypothetical situations and a written questionnaire measuring self-reported prosocial and antisocial behaviour and the self-importance of moral values. Moral emotion expectancies were found to mediate the relationship between the self-importance of moral values and self-reported levels of antisocial behaviour. When predicting levels of prosocial engagement, however, scores of moral value self-importance were the primary variable associated with prosocial behaviour whereas moral emotion expectancies were not involved in this relationship. In addition, a moderating effect of age was found when predicting antisocial behaviour by moral emotion expectancies. Overall, the study confirms and significantly extends previous research on the relationship between adolescents' moral self, moral emotion expectancies and anti- versus prosocial behaviour.     

Elevation and mentoring: An experimental assessment of causal relations

Mentoring is a prosocial behavior in which an experienced person guides someone with less experience. Elevation refers to the responses elicited when a person witnesses others upholding the highest standards of moral virtue. Three experimental studies bring these two domains together. For all three studies, participants were randomly assigned to either read a story of someone exhibiting moral excellence or to a control condition. Participants in the elevation condition reported feeling more elevated, more positive attitudes toward mentoring, less negative attitudes toward mentoring, greater intentions to become a mentor (Study 1); an increased proclivity to gather information about becoming a mentor (Study 2a); and, an increased tendency to engage in mentoring directly via submitting advice to students (Study 2b). In their totality, the current studies link another prosocial outcome with elevation and demonstrate a condition under which individuals are more likely to be motivated to become a mentor.     

Prosocial and antisocial children's perceptions of peers' motives for prosocial behaviours

This study investigated whether peer‐nominated prosocial and antisocial children have different perceptions of the motives underlying peers' prosocial actions. Eighty‐seven children, aged 10–12 years old, completed peer‐nomination measures of social behaviour. On the basis of numbers of social nominations received, a subsample of 51 children (32 who were peer‐nominated as ‘prosocial’, and 18 who were peer‐nominated as ‘antisocial’) then recorded their perceptions of peers' motives for prosocial behaviours. Expressed motives were categorized predominantly into three categories, coinciding with Turiel's (1978) ‘moral’, ‘conventional’, and ‘personal domains’. Results indicate that children's social reputation is associated with the extent to which they perceive peers' prosocial motives as ‘personal’ or ‘moral’, with more prosocial children attributing moral motives, and more antisocial children attributing personal motives. Although traditionally Turiel's domain theory has been used to understand ‘antisocial’ children's behaviour, the current findings suggest that ‘prosocial’ children's behaviour may also be related to domains of judgment.     

Striving for the moral self: the effects of recalling past moral actions on future moral behavior

People's desires to see themselves as moral actors can contribute to their striving for and achievement of a sense of self-completeness. The authors use self-completion theory to predict (and show) that recalling one's own (im)moral behavior leads to compensatory rather than consistent moral action as a way of completing the moral self. In three studies, people who recalled their immoral behavior reported greater participation in moral activities (Study 1), reported stronger prosocial intentions (Study 2), and showed less cheating (Study 3) than people who recalled their moral behavior. These compensatory effects were related to the moral magnitude of the recalled event, but they did not emerge when people recalled their own positive or negative nonmoral behavior (Study 2) or others' (im)moral behavior (Study 3). Thus, the authors extend self-completion theory to the moral domain and use it to integrate the research on moral cleansing (remunerative moral strivings) and moral licensing (relaxed moral strivings).     

运动员运动道德推脱与运动亲反社会行为的关系

为寻找适合我国运动员运动道德推脱的有效测量工具, 揭示运动道德推脱与运动亲反社会行为的关系, 采用心理测量法对我国运动员进行了研究。结果表明：(1)我国运动员运动道德推脱包含行为重建、有利比较、委婉标签、非人性化和非责任; (2)性别、项目类型和运动等级可有效解释和预测运动反社会行为, 但对运动亲社会行为的解释和预测效应较低, 项目类型成为负向预测运动反社会行为的最佳变量; (3)在控制性别、项目类型和运动等级的基础上, 非责任成为负向预测运动亲社会行为(队友和对手)的最佳指标; 委婉标签和行为重建分别成为正向预测运动反社会行为(队友)和运动反社会行为(对手)的最佳指标。文章说明运动道德推脱可以解释和预测我国运动员的运动亲反社会行为。     

The relationship of moral judgment, self-awareness, and sex to complicance behavior

Sixty male and sixty female college students, representing three of Kohlberg's stages of moral judgment, were exposed to a complicance situation in which their personal count of a series of metronome clicks was contradicted by a unanimous group. Group differences were either one or two steps from veridical. For half of the subjects self-awareness was experimentally increased. The results indicated that subjects in moral judgment Stages 3 and 4 complied significantly more than Stage 5 subjects. The self-awareness manipulation produced a complex pattern of results in the form of a three way interaction with moral judgment and type of compliance. Finally, sex differences in compliance behavior were significant, with females complying more than males. The results were discussed in terms of a cognition-behavior relationship.     

恐惧管理对道德五基准及道德判断的影响

本研究探讨恐惧管理理论对道德五种基本准则以及道德判断的影响。85名被试随机分配到实验组与控制组。全部被试首先完成道德五基准问卷。实验组被试接受死亡凸显提示后观看短片并完成一系列道德两难问题的判断;控制组接受一般负性事件提示。研究结果显示,相对于控制组而言,实验组被试倾向于作出直觉而非理性判断,并且死亡凸显对道德直觉判断的影响受到厌恶情绪的中介作用。同时,当故事情节发生转换时,实验组被试倾向于作出与原有道德直觉规范相一致的道德判断。本研究从恐惧管理理论出发,为道德判断的情理之争提供了启示。     

Sources of variation in moral judgment: Toward a model of real-life morality

To evaluate the extent to which the models of moral judgment advanced by Kohlberg (1984) and by Gilligan (1982, 1988) are able to account for real-life moral judgment, we investigated the relation of sex and type of moral dilemma to moral stage and moral orientation. Eighty young adult men and women made moral judgments about two hypothetical Kohlberg dilemmas, two real-life antisocial dilemmas, and two real-life prosocial dilemmas. We failed to find any sex differences in moral judgment. Moral stage and moral orientation varied across the three types of dilemma. Kohlberg's dilemmas pulled for justice-oriented Stage 4 moral judgments, real-life prosocial dilemmas pulled for care-oriented Stage 3 moral judgments, and real-life antisocial dilemmas pulled for justice-oriented Stage 2 moral judgments. The content of moral judgments was related to their structure. There was a positive relation between stage of moral judgment on Kohlberg dilemmas and on real-life dilemmas. The implications of these findings for a new, more interactional, model of real-life moral judgment are discussed.     

Social power facilitates the effect of prosocial orientation on empathic accuracy

Power increases the tendency to behave in a goal-congruent fashion. Guided by this theoretical notion, we hypothesized that elevated power would strengthen the positive association between prosocial orientation and empathic accuracy. In 3 studies with university and adult samples, prosocial orientation was more strongly associated with empathic accuracy when distinct forms of power were high than when power was low. In Study 1, a physiological indicator of prosocial orientation, respiratory sinus arrhythmia, exhibited a stronger positive association with empathic accuracy in a face-to-face interaction among dispositionally high-power individuals. In Study 2, experimentally induced prosocial orientation increased the ability to accurately judge the emotions of a stranger but only for individuals induced to feel powerful. In Study 3, a trait measure of prosocial orientation was more strongly related to scores on a standard test of empathic accuracy among employees who occupied high-power positions within an organization. Study 3 further showed a mediated relationship between prosocial orientation and career satisfaction through empathic accuracy among employees in high-power positions but not among employees in lower power positions. Discussion concentrates upon the implications of these findings for studies of prosociality, power, and social behavior.     

More than fantasy: Prosocial daydreams relate to prosocial dispositions and behaviour

The current studies examined the relationship between the penchant to daydream about helping others and prosocial traits and behaviour. We reasoned that fantasising about prosocial acts should be positively associated with a more prosocial disposition and real behaviour. Across both studies, the findings suggest that people who exhibit prosocial characteristics (e.g., empathic concern, fantasy/fictional empathy, moral reasoning) are more likely to fantasise about prosocial behaviour, and these characteristics are reliably associated with increased helping behaviours. From Study 1, the correlational results showed that people higher in agreeableness exhibited a stronger tendency to engage in prosocial fantasising, and empathy, in part, mediated the relationship. The experimental results from Study 2 conceptually support those from Study 1; when prompted to fantasise about prosocial behaviour, those higher in agreeableness and openness to experience engaged in more helping behaviour, whereas in a control condition, no helping differences emerged. Finding that empathic concern was most consistently related to daydreaming is consistent with the theory in that people are more intrinsically motivated to promote other's welfare at a personal cost when they feel empathy. Engaging in prosocial fantasising may increase empathy, which in turn, may enhance one's prosocial disposition and increase one's helping behaviour.     

Individual moral judgment and cultural ideologies

Moral judgment cannot be reduced to cultural ideology, or vice versa. But when each construct is measured separately, then combined, the product predicts powerfully to moral thinking. In Study 1, 2 churches (N = 96) were selected for their differences on religious ideology, political identity, and moral judgment. By combining these 3 variables, a multiple correlation of .79 predicted to members' moral thinking (opinions on human rights issues). Study 2 replicated this finding in a secular sample, with the formula established in Study 1 (R = .77). Individual conceptual development in moral judgment and socialization into cultural ideology co-occur, simultaneously and reciprocally, in parallel, and not serially. Individual development in moral judgment provides the epistemological categories for cultural ideology, which in turn influences the course of moral judgment, to produce moral thinking (e.g., opinions about abortion, free speech).     

Ready to make nice: parental socialization of young sons' and daughters' prosocial behaviors with peers

In this study, the authors examined the extent to which maternal and paternal parenting styles, cognitions, and behaviors were associated with young girls' and boys' more compassionate (prototypically feminine) and more agentic (prototypically masculine) prosocial behaviors with peers. Parents of 133 preschool-aged children reported on their authoritative parenting style, attributions for children's prosocial behavior, and responses to children's prosocial behavior. Approximately 6 months later, children's more feminine and more masculine prosocial behaviors were observed during interactions with unfamiliar peers and reported on by their preschool teachers. Boys and girls did not differ in the observed and teacher-reported measures of prosocial behavior. Compared to other parents, fathers of boys were less likely to express affection or respond directly to children's prosocial behavior. Mothers' authoritative style, internal attributions for prosocial behavior, and positive responses to prosocial behavior predicted girls' displays of more feminine prosocial actions and boys' displays of more masculine prosocial actions toward peers. Relations were similar but weaker for fathers' parenting, and after accounting for mother' scores, fathers' scores accounted for unique variance in only one analysis: Teachers reported more masculine prosocial behavior in boys of fathers who discussed prosocial behavior. Overall, the results support a model of parental socialization of sex-typed prosocial behavior and indicate that mothers contribute more strongly than do fathers to both daughters' and sons' prosocial development.