Learning to cheat: The interaction of moral‐development and social learning theories

A possible interaction between moral‐development levels and social learning variables is tested with self‐report data on test cheating from 175 college students. Among those at lower developmental levels, peer reactions best explain cheating behavior. For those at middle development levels, internalized definitions are most explanatory. Among those with more autonomous moralities, no pattern of social variables emerges to explain cheating.     

Settling on what we are: The central place of the sense‐of‐self in education,and the implication of the concepts of the teleon and telentropy for the development of the sense‐of‐self

The purpose of this article is to illustrate the centrality of the development of a person's sense‐of‐self in his or her personal growth, and so to justify why educators should deliberately focus the attention of learners on the development of their own senses‐of‐self.

We describe the sense‐of‐self as a person's working hypothesis of what he or she is, as a functioning being. (This is in contrast to the notion of self‐concept, which is composed of the beliefs and evaluations that one has about oneself as a person in a social context.)

To illustrate the centrality of the sense‐of‐self we introduce two associated concepts—the teleon and telentropy. Teleons are “purposeful action patterns,” which may be regarded as the defining characteristic of any living system, including human beings.

Telentropy is similar to entropy (encountered in physics and chemistry), but instead of dealing with the level of disorder in externally described systems, it represents the level of informational confusion existing within an organism regarding its own true nature.

We discuss the implications of the concepts “teleon” and “telentropy” for a person's educability, using examples from daily life and educational institutions.

We provide a number of suggestions for the revising of educational practice to foster the development of the sense‐of‐self in learners. This we demonstrate to have potentially beneficial effects of the general stress levels of society.     

The activation—selection model of meaning: Explaining why the son comes out after the sun

The activation-selection model (ASM) of determining the meaning of an ambiguous word is unique in that it is able to account for the long-term effects of meaning selection without an explicit mechanism for suppressing the representation of the nonselected meaning. The model assumes that a meaning is selected when a threshold number of attributes associated with that particular meaning are activated. When a meaning is selected, the ASM assumes that the weights of the attributes that are associated with the chosen meaning are increased. This two-phase process (transient activation followed by long-term weight changes) provides a mechanism by which meaning selection at one time can affect meaning selection at a much later time. The ASM can explain the results of the presently reported experiments, in which the meaning selected for a homophone presented in an unbiased context is affected by multiple previous presentations of the homophone in different contexts. In particular, although participants who are initially oriented toward the secondary meaning of a homophone show an increased proportion of dominant responses when next primed by the dominant meaning of the homophone, the proportion of dominant responses decreases to below baseline levels when the homophone is later presented in a neutral context, indicating the lasting influence of the initial secondary meaning context.     

Effects of pointing on the recall of simultaneous and sequential visuospatial arrays: a role for retrieval strategies?

The present four experiments examined the effects of pointing movements towards the target locations in a modified free recall task. Three factors were manipulated: the order of the move/no-move trials (blocked or mixed), the type of stimuli presentation (simultaneous or sequential) and the size of the to-be-recalled configurations (7-9 and 5-7 items). Results showed that pointing significantly decreased visuospatial performance both with a mixed and a blocked design. However, in the blocked condition the interference effect of pointing was load-dependent (being inversely related to array size) and occurred only when participants pointed to all stimuli in the first block. Post hoc analyses supported the conclusion that pointing movements interfered with the on-line development of appropriate retrieval strategies, like parsing the configurations into smaller chunks or creating global visual images.     

Is pictorial perception robust? The effect of the observer vantage point on the perceived depth structure of linear-perspective images

Every image of a scene produced in accord with the rules of linear perspective has an associated projection centre. Only if observed from that position does the image provide the stimulus which is equivalent to the one provided by the original scene. According to the perspective-transformation hypothesis, observing the image from other vantage points should result in specific transformations of the structure of the conveyed scene, whereas according to the vantage-point compensation hypothesis it should have little effect. Geometrical analyses illustrating the transformation theory are presented. An experiment is reported to confront the two theories. The results provide little support for the compensation theory and are generally in accord with the transformation theory, but also show systematic deviations from it, possibly due to cue conflict and asymmetry of visual angles.     

The influence of culture on the self and selfobject relationships: An asian‐north american comparison

This essay first situates the development of self psychology within the culture of North American individualism, then delves into its relevance for understanding Asians, and comes full circle in reassessing what is universal or culturally variable in the current formulation of self psychology. The Asian self is compared with the North American one, and Asian familial hierarchical relationships with American egalitarian ones, resulting in a different cultural structuring of selfobject relationships, including the psychoanalytic one. A comparative psychology of idealizing selfobject relationships is then developed. Intercultural encounters between Asians and North Americans in the United States reveal problems in the interface because of the different culturally influenced selfobject relationships.     

D’Holbach on self-esteem and the moral economy of oppression

Recently, the idea that our desire for the esteem of others could function as a regulative principle of social life has been criticized because the economy of esteem could reinforce oppressive structures due to expressions of mutual esteem within oppressing groups with deviant group norms. This article discusses this problem from a historical point of view, focusing on the moral and political writings of the eighteenth-century French materialist Paul Thiry d’Holbach. D’Holbach’s thoughts are relevant in two respects: (1) For situations of extreme power and wealth differences within oppressing groups, he shows that the economy of esteem does not work in favour of the members of these groups. This is so because the conditions of esteem and self-esteem of the members with lower hierarchical standing tend to be precarious, while the members with higher standing cannot use the flatteries of their inferiors as credible sources of esteem. (2) D’Holbach concedes that self-esteem could be stabilized by refraining from self-reflection but argues that such a strategy comes at the price of an impaired capacity for protecting one’s natural needs. The upshot of his considerations is that our interest in esteem and self-esteem provides strong pragmatic and moral reasons for opposing oppression.     

Evolutionary debunking: Can moral realists explain the reliability of our moral judgments?

Evolutionary debunking arguments, notably Sharon Street’s Darwinian Dilemma (2006), allege that moral realists need to explain the reliability of our moral judgments, given their evolutionary sources. David Copp (2008) and David Enoch (2010) take up the challenge. I argue on empirical grounds that realists have not met the challenge and moreover cannot do so. The outcome is that there are empirically-motivated reasons for thinking moral realists cannot explain moral reliability, given our current empirical understanding.     

The problem of moral absolutes in the ethics of Vladimir Solov'ëv

Conclusion Moral absolutes were perceived, by Solov'?v, in a dual manner: a) from the side of content, of psychology, as when we speak of feelings, emotions, etc.; and b) under a formal aspect, as “ideas,” i.e. logically. Neither of these can be treated without relating to moral absolutes astrue, and without a rationalbelief in their truth, a truth that cannot be logically proved. In my opinion, our time has become keenly aware of the universally human value of Vladimir Solov'?v's ethics, of its humanist nature, oriented towards the everyday and the ideal tasks of man, and of the concrete direction of his philosophy of “practical idealism”.     

The religioning of anthropology: New directions for the ethnographer‐pilgrim

Based on fieldwork in the state of Kerala, south India, Dempsey explores the ethnographical endeavour through the lens of religion. Applying religious categories such as pilgrimage and sainthood to examine the mechanics of ethnography, this essay investigates a spectrum of fieldwork motives and outcomes. Using the tourist and her quest as a comparative link between ethnographer and pilgrim, Dempsey proposes possible ‘religious’ motives in portraying the other as irretrievably exotic, in spite of evidence to the contrary, functioning as a kind of healing authenticity for modernity's banal existence. Dempsey notes that current trends in ethnography offer opportunities for an alternative kind of pilgrimage, based on attention to human intimacies that stem from extended fieldwork. These intimacies work to dash, sometimes begrudgingly, touristic ‘faith’ in unbreachable otherness, challenging the ethnographer to a conversion of sorts, and bringing her study back down to earth.     

The fragmentation of the religious tradition of the creation,after‐life and morality: Modernity not post‐modernity

Religion asks three central questions: ‘What becomes of us after death?’, ‘How should we lead a moral life?’, and ‘How and why were the universe, life and human beings created?’ In the past, these questions were answered together as part of a single unified narrative. From the mid‐nineteenth century onwards, the growth of modern science and of spiritualism led to a fragmentation of this religious tradition so that the questions are now often asked separately and the answers combined in unexpected ways. This phenomenon is an outgrowth of modernity, not post‐modernity. Post‐modernists have suggested that there has been a recent, new and definitive ending of modernity with a collapse of all dominant grand narratives. Religion is one of the grand narratives supposed to have suddenly unravelled and fragmented in this recent sea‐change, although post‐modernists in general have not bothered to provide the empirical evidence to demonstrate this. The detailed account of the long, slow process of religious fragmentation and the particular role of nineteenth‐century spiritualism given here shows that the post‐modernist thesis does not work for Europe's most important grand narrative—the Christian religion. We can see rather a process of slow unravelling of the origins which go back at the very least to the latter half of the nineteenth century, a time of classic modernity and confidence in progress. This tendency towards fragmentation has continued at least in Europe, but religion persists; it has not experienced the mushroom rise and sudden implosion that has characterised the (until recently) fashionable, grand narratives of the secular intellectuals. We are living in modern, not post‐modern, times.     

The bidirectional relation of emotion perception and social judgments: the effect of witness’ emotion expression on perceptions of moral behaviour and vice versa

The present research tested the notion that emotion expression and context perception are bidirectionally related. Specifically, in two studies focusing on moral violations (N?=?288) and positive moral deviations (N?=?245) respectively, we presented participants with short vignettes describing behaviours that were either (im)moral, (in)polite or unusual together with a picture of the emotional reaction of a person who supposedly had been a witness to the event. Participants rated both the emotional reactions observed and their own moral appraisal of the situation described. In both studies, we found that situational context influenced how emotional reactions to this context were rated and in turn, the emotional expression shown in reaction to a situation influenced the appraisal of the situation. That is, neither the moral events nor the emotion expressions were judged in an absolute fashion. Rather, the perception of one also depended on the other.     

Elevation at work: The effects of leaders’ moral excellence

Leaders influence followers in many ways; one way is by eliciting positive emotions. In three studies we demonstrate that the nearly unstudied moral emotion of ‘elevation’ (a reaction to moral excellence) mediates the relations between leaders’ and their followers’ ethical behavior. Study 1 used scenarios manipulated experimentally; study 2 examined employees’ emotional responses to their leaders in a natural work setting; study 3 compared the effects of elevation to those of happiness, serenity, and positive affect. We found that leaders’ interpersonal fairness and self-sacrifice are powerful elicitors of elevation, and that this emotion fully mediates leaders’ influence on followers’ organizational citizenship behavior and affective organizational commitment. In the first study, we also observed a moderation effect of interpersonal fairness on self-sacrifice. Results underline the importance of positive moral emotions in organizations and shed light on the emotional process by which ethical leaders can foster positive organizational outcomes.     

The good vs. “the own”: moral identity of the (post-)Soviet Lithuania

What is the meaning of perestrojka? There is no doubt that it led to the end of the Cold War and had a huge impact on the international situation. Nevertheless, there is no consensus as to the outcomes of perestrojka. Perestrojka brought about the collapse of the Soviet Union. This fact might be interpreted positively: it opened the possibility to restore historical truth and to create independent democratic states. From another perspective, it can be conceived negatively as a destruction of the integrity of the Soviet Union and the loss of a part of the territory as well as the economy of Russia (according to the President of the Gorba?ev Foundation, Viktor Kuvaldin, during the conference “Revisiting Perestroika—Processes and Alternatives”). Perestrojka has no one definite general meaning, but it has a very specific one for Lithuania. In this paper I ask: What is the meaning of perestrojka for contemporary Lithuania and for post-Soviet life? Was perestrojka a failure or a success? I approach perestrojka from a moral point of view, suggesting that the perestrojka made possible a fundamental choice between several alternatives. Once the choice was made the specificity of future goals and evaluation of the past opened up. I concentrate on the moral value of the act of accommodation (and resistance) to the Soviet regime, on the conflict of values represented by the “nation’s own” and the goodness of the political order, and on the role of freedom and determinism in history. Immanuel Kant’s conception of duty and the categorical imperative is used as a model for the analysis of the situation of choice.     

The influence of partial‐match cues on event‐based prospective memory

In event‐based prospective memory tasks people form an intention to respond when an environmental cue signals that conditions are appropriate to fulfil an intended activity. In the ongoing activity the authors embedded partial‐match cues that only partially, but not completely, satisfied the conditions required to make a prospective response. The consequence of encountering these partial‐match cues was to increase responses to appropriate prospective memory cues encountered later. This outcome occurred both with semantic and orthographic cues, but only the former led to longer processing latencies of the partial‐match cues. This asymmetry suggests that partial‐match cues may not need to be processed consciously in order to benefit event‐based prospective memory. A parametric manipulation of the number of partial‐match cues resulted in numerically but not statistically better prospective memory. Consequently, partial‐match cues may function as overt reminders of the intention to respond or they may serve to engage participants in self‐initiated remindings of the intention.     

The secular model of the multi‐cultural state

On what model should a modern multi‐cultural democracy work? Spinosa et al. have argued that the political order should be sustained by a set of common values instilled in the citizens, without, however, any common rank order among these values. I argue that the multi‐cultural state should rather conform to what I call the Secular Model, according to which the citizens need not share any basic values at all. On the Secular Model, people individually stick to the existing constitution (only) as long as they each feel that they have good reasons to do so. To be sure, each citizen of a multi‐cultural state does need a feeling of community identity, a ‘we’ ideology, but it is desirable that each individual can have more than one such identity. It is also important that each individual can shift as he or she pleases, from one such identity to another. So this kind of identity should not be moulded by the state, but by various different free associations, independent of the state.     

The future of psychotherapy outcome research: science or political rhetoric?

Although the relationship between research and clinical psychology has at times been conflicted, it has also been productive. Psychologists from both specialties have benefited from each others' work. The area of psychotherapy outcome research represents an important interface between the fields of clinical and research psychology. In an era of scarce resources and demands for accountability, there is pressure for researchers to justify the value of clinical practices. Recently, numerous articles have appeared recommending changes to the way psychotherapy research is conducted. The authors of these articles emphasize with urgency the importance of conducting and reporting research in a manner that will influence the decisions of policymakers and sanction funding for psychotherapy services. This article is an exploration of the impact of these recommendations, whose objective appears to be the promotion of psychological techniques for inclusion in clinical practice guidelines. It is argued that such recommendations may be in conflict with the philosophy and methods of science and may adversely affect public perception, perhaps leading psychologists to be seen as political lobbyists rather than clinicians and researchers.