Care and Justice in Real-Life Moral Reasoning

Moral reasoning of 57 (Time 1) and 59 (Time 2) nursing, social-work and law-enforcement students was investigated in terms of care and justice reasoning about hypothetical and real-life dilemmas. The analysis methods were the Ethic of Care Interview, the Moral Judgment Interview, Lyons' Moral Orientation Scheme and Wark and Krebs' classification of real-life dilemmas. The type of dilemma predicted moral orientation usage. Prosocial dilemmas pulled for care and antisocial dilemmas for justice orientation. Level of justice reasoning varied according to the type of dilemma. Real-life care reasoning was consistent with participants' competence, with the exception of transgression-type dilemmas at Time 2. Levels of care and justice reasoning were highly correlated with each other. These results underscore the importance of the dilemma type and suggest that care reasoning is a significant part of real life morality. The study recommends the ECI as a new model to account for real-life care reasoning.     

Values,Life Events,and Health: A Study in a Finnish Rural Community

The relationships between individual values (Schwartz, 1992), life events, and psychological symptoms were analyzed in a general population sample from a Finnish rural community. The design was a cross‐sectional survey. Data were gathered in 1993 (n = 174) and 2007 (n = 226). We investigated whether personal values would predict the number of life events. Results showed that openness to change values was positively and conservation values, negatively related to life events (those over which the individual had certain degree of control, e.g. getting a new job) in 1993. As expected, an increase in the importance of conservation values from 1993 to 2007 weakened the association between values and life events so that in 2007, only stimulation values were related to events. Although no consistent direct relations were found between single values and symptoms, we found that the higher the value congruence between individual and group values, the fewer the reported symptoms, for both time points. This research provided evidence suggesting that life events are also related to one's personal value priorities. Copyright © 2012 John Wiley & Sons, Ltd.     

当代道德教育指向:从道德顺从到道德选择的理路

我国的道德教育有着悠久的历史,其主体流质是道德顺从教育,原因有:伦理本位的思想传统;群体本位的教育倾向和道德教育的政治统治功能强化。当代道德教育的时代背景的变迁即社会结构的转型和多元化社会的形成以及当代道德教育人本倾向和生活世界的实践回归,标示着道德选择教育成为了道德教育的内在要求和指向。     

Common and Personal Values in Moral Education

It is arguable that beneath the fast and loose surface of recent official and/or semi-official documentation devoted to advice and guidance on moral education, there lurks systematic error about the bases of moral authority - turning upon a distinction between common and personal values. In what follows, it is claimed that the heart of this error lies in mistaking a logical distinction between different levels of moral evaluation for a statistical distinction concerned more with the distribution of moral values. To the extent that common value is identified with ideas of consensus or agreement, and personal value with values clarification and personal search, it seems that no coherent or viable conception of moral reason could possibly be constructed on the basis of currently available official guidance.     

模糊道德事件中权威对儿童道德推理影响的研究

研究使用模糊道德事件来研究儿童权威概念对其道德判断的影响,并初步探讨了权威的个人特征对儿童的道德判断的影响.结果表明,使用模糊道德事件的研究材料能诱发儿童根据故事情境中的权威观点来进行判断;模糊道德事件判断结果表明儿童的独立道德判断立场会因为较高级别权威(校长和教师)的相反观点而改变,但很少会因为低权威或无权威者(班长与普通同学)的相反观点而改变.     

Moral judgment and self-reported moral events in adulthood

As part of a 13-year study of the development of reasoning about the Good Life and moral judgment, 29 middle-class, well-educated adults, ranging in age from 18 to 80 years, were interviewed twice, 4 years apart on Standard Form Moral Judgment interviews and were asked to describe their own moral events that occurred recently. Both times, the average moral judgment score on the hypothetical dilemmas was about stage 4. The reasoning in the spontaneously reported moral events was significantly lower, although the two scores were highly correlated. Difference scores between the two were not related to scores on the hypothetical dilemmas. While there were no significant gender differences in scores on the hypothetical dilemmas, there were in scores on spontaneously reported events favoring males. The philosophic quality of the reported events could be easily categorized by traditional moral-philosophic categories; about half of the events contained traditional deontic moral content (moral right); the other half contained material defined as the moral good. The context of most events was interpersonal as opposed to societal. The most frequent issue discussed concerned honesty about financial issues, particularly income tax evasion. Ways to expand the research on adult moral experience are discussed.     

当代部分青年伦理认同、取向及其成因的解读

近十年来一些全国性的大型调查所获得的数据表明:在一定的社会文化环境的影响下,在传统文化心理的积淀中,当代部分青年的伦理认同陷入了实用功利的陷阱,其伦理取向则尚未走出传统的樊篱。     

明代道德生活与核心价值观

明代独特的道德生活是有其偏执的政治导向、失序的商品经济发展以及无根社会文化综合作用的结果.究其实质乃是在商品经济发展的过程中,传统儒家的价值观念无力为新的社会经济生产方式提供价值支撑,道德生活中的种种失范现象最终都导源于核心价值观的缺失.     

Moral sentiment predicts desire for Scottish independence

Scottish independence has been a topic of considerable political debate for some time, with the 2014 referendum concerning whether Scotland should remain a part of the United Kingdom testament to this fact. Numerous economic and political factors have been noted as determinants of the referendum vote. However, the role of psychological factors as a predictor of the desire for independence has not been well explored despite much work demonstrating the importance of specific traits and values on a range of socio-political attitudes. In the current study, using a sample of Scottish adults (n = 271), we sought to examine how two core constructs capturing moral sentiment – binding (reflecting concern for group cohesion and norms) and individualizing (reflecting concern over individual rights) – predicted the desire for independence during the build-up to the referendum. Results indicated that lower binding and higher individualizing predicted a desire for independence, with evidence for mediation via Scottish identification. These findings are consistent with the notion that the Scottish independence movement can be viewed as a broadly left-wing phenomenon. More generally, these results provide novel evidence in a charged political debate that moral sentiments concerning how individual and group life should be structured play a significant role in explaining individual differences in political sentiment.     

Moral Values Reveal the Causality Implicit in Verb Meaning

Prior work has found that moral values that build and bind groups—that is, the binding values of ingroup loyalty, respect for authority, and preservation of purity—are linked to blaming people who have been harmed. The present research investigated whether people's endorsement of binding values predicts their assignment of the causal locus of harmful events to the victims of the events. We used an implicit causality task from psycholinguistics in which participants read a sentence in the form “SUBJECT verbed OBJECT because…” where male and female proper names occupy the SUBJECT and OBJECT position. The participants were asked to predict the pronoun that follows “because”—the referent to the subject or object—which indicates their intuition about the likely cause of the event. We also collected explicit judgments of causal contributions and measured participants' moral values to investigate the relationship between moral values and the causal interpretation of events. Using two verb sets and two independent replications (N = 459, 249, 788), we found that greater endorsement of binding values was associated with a higher likelihood of selecting the object as the cause for harmful events in the implicit causality task, a result consistent with, and supportive of, previous moral psychological work on victim blaming. Endorsement of binding values also predicted explicit causal attributions to victims. Overall, these findings indicate that moral values that support the group rather than the individual reliably predict that people shift the causal locus of harmful events to those affected by the harms.     

Moral Conviction and Political Engagement

The 2004 presidential election led to considerable discussion about whether moral values motivated people to vote, and if so, whether it led to a conservative electoral advantage. The results of two studies—one conducted in the context of the 2000 presidential election, the other in the context of the 2004 presidential election—indicated that stronger moral convictions associated with candidates themselves and attitudes on issues of the day uniquely predicted self-reported voting behavior and intentions to vote even when controlling for a host of alternative explanations (e.g., attitude strength, strength of party identification). In addition, we found strong support for the hypothesis that moral convictions equally motivated political engagement for those on the political right and left and little support for the notion that a combination of morality and politics is something more characteristic of the political right than it is of the political left.     

Moral expertise

We offer a theory of moral expertise based on an updated version of the Thomistic concept of habitus. We maintain that mature moral control arises from internalized standards of belief married to corresponding actions; the result is moral expertise. Beliefs and actions (conceptualized as habitus) coalesce in a moral identity, which is then sustained by the beliefs and actions that comprise the habitus; what we do affects who we are and what we believe, just as what we believe guides what we do. In support of these claims, we examine recent research on moral judgment, moral identity, and moral emotions.     

Moral perfectionism and moral values,virtues, and judgments: A preliminary investigation

Moral perfectionism has a long tradition in philosophical inquiry, but so far has been ignored in psychological research. This article presents a first psychological investigation of moral perfectionism exploring its relationships with moral values, virtues, and judgments. In three studies, 539 university students responded to items of the Frost Multidimensional Perfectionism Scale (Frost et al., 1990) adapted to measure personal moral standards (PMS) and concern over moral mistakes (CMM) and completed measures of moral values, virtues, and forgiveness, gratitude, and wrong behavior judgments. When partial correlations were computed controlling for the overlap between PMS and CMM, PMS showed positive correlations with moral values, virtues, reciprocal helping, forgiveness, and condemnation of wrong behaviors. In contrast, CMM showed a positive correlation only with indebtedness and a negative correlation with self-reliance. The present findings, while preliminary, suggest that moral perfectionism is a personality characteristic that may help explain individual differences in moral values, virtues, and judgments.     

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.     

关于道德唤起与道德行为关系的实验研究

本文通过一个关于测验作弊的实验研究,揭示了道德唤起与道德行为之间存在的一定关系,即不同的道德唤起水平会对道德行为产生一定的影响。通过实验后的个别访谈,我们分析了道德认知、道德情感与道德唤起之间的关系。最后,我们提出了本实验研究的不足之处和可能存在的后续研究。     

A Single Counterexample Leads to Moral Belief Revision

What kind of evidence will lead people to revise their moral beliefs? Moral beliefs are often strongly held convictions, and existing research has shown that morality is rooted in emotion and socialization rather than deliberative reasoning. In addition, more general issues—such as confirmation bias—further impede coherent belief revision. Here, we explored a unique means for inducing belief revision. In two experiments, participants considered a moral dilemma in which an overwhelming majority of people judged that it was inappropriate to take action to maximize utility. Their judgments contradicted a utilitarian principle they otherwise strongly endorsed. Exposure to this scenario led participants to revise their belief in the utilitarian principle, and this revision persisted over several hours. This method provides a new avenue for inducing belief revision.     

儒家德治思想及其价值的现代阐释

德治理念确立于西周时期 ,在《尚书》中已有明确表述 ,以孔子为代表的儒家学派则在某种程度上对其进行了理论上的系统化。“德治”的观念依据是天命君权的神圣性与绝对性 ,其现实基础则是以血缘家族为基本结构的宗法社会 ,而其贯彻的制度保证则是“礼乐刑政”相互辅成的互动机制。在“德治”理念的背后隐藏着王权的绝对性以及“治者”与“被治者”之间在政治地位以及价值理念上的根本不平等。但作为一种政治模式 ,“德治”充分强调了对于统治者本身之道德素质的本质要求 ,因此它仍蕴含着现代政治在现实性上趋于合理化的基本前提     

The Moral Foreign-Language Effect

Many have argued that moral judgment is driven by one of two types of processes. Rationalists argue that reasoned processes are the source of moral judgments, whereas sentimentalists argue that emotional processes are. We provide evidence that both positions are mistaken; there are multiple mental processes involved in moral judgment, and it is possible to manipulate which process is engaged when considering moral dilemmas by presenting them in a non-native language. The Foreign-Language Effect (FLE) is the activation of systematic reasoning processes by thinking in a foreign language. We demonstrate that the FLE extends to moral judgment. This indicates that different types of processes can lead to the formation of differing moral judgments. One implication of the FLE is that it raises the possibility that moral judgments can be made more systematic, and that the type of processing used to form them might be relevant to normative and applied ethics.     

大学生性道德价值观的结构及问卷编制

以文献综述为基础,结合开放式问卷调查、专家分析和探索性施测,提出了大学生性道德价值观的理论构想,在此基础上编制了大学生性道德价值观问卷,并对正式问卷调查结果进行探索性因子分析和验证性因子分析,初步确定大学生的性道德价值观是一个多层次多维度的结构,包括3个二阶因子和8个一阶因子。该研究建构的大学生性道德价值观的理论结构比较合理,初步编制的问卷各项测量学指标总的表现良好,经过修改可以作为测量当代大学生性道德价值观的工具。     

The Argument from Moral Experience

It is often said that our moral experience, broadly construed to include our ways of thinking and talking about morality, has a certain objective-seeming character to it, and that this supports a presumption in favor of objectivist theories (according to which morality is a realm of facts or truths) and against anti-objectivist theories like Mackie’s error theory (according to which it is not). In this paper, I argue that our experience of morality does not support objectivist moral theories in this way. I begin by arguing that our moral experience does not have the uniformly objective-seeming character it is typically claimed to have. I go on to argue that even if moral experience were to presuppose or display morality as a realm of fact, we would still need a reason for taking that to support theories according to which it is such a realm. I consider what I take to be the four most promising ways of attempting to supply such a reason: (A) inference to the best explanation, (B) epistemic conservatism, (C) the Principle of Credulity, and (D) the method of wide reflective equilibrium. In each case, I argue, the strategy in question does not support a presumption in favor of objectivist moral theories.