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1.
Moral elevation is described as a state of positive emotion that includes uplifting feelings, positive views of humanity and a desire to be a better person. Numerous empirical studies have demonstrated that elevation has powerful effects on people’s moral intention and behavior. The next step is to investigate how to maximize the emotion of elevation. According to the evolution of moral elevation research and the theory of moral disgust, we hypothesized that the consequences of moral action would influence moral elevation. The results of two studies in the present research (Study 1: N = 122, average age = 36.96 years; Study 2: N = 232, average age = 23.93 years) demonstrated that moral acts with good consequences were more effective in inducing moral elevation than moral acts with bad consequences. The implications for research and practice are discussed.  相似文献   

2.
Children's understanding of moral emotions   总被引：4，自引：1，他引：4  
4-8-year-old children's attributions of emotion to a story figure who violated a moral rule were studied in a series of experiments. Most 4-year-olds judged a wrongdoer to experience positive emotions, focusing their justifications on the successful outcome of his action, whereas almost all 8-year-olds attributed negative feelings, focusing on the moral value of the wrongdoer's action. A developmental trend from outcome-oriented toward morally oriented emotion attributions was also observed in children's judgments of the feelings of a story character who had resisted temptation. When morally evaluating a wrongdoer, only children above the age of 6 years took emotional reactions into account, judging a "happy" wrongdoer to be worse than a "sorry" one. 4- and 5-year-olds attributed positive emotions to a wrongdoer even if his transgression was severe and if he did not gain any material profit from it. However, they did not expect a person (even an ill-motivated one) to feel good if he or she unintentionally harmed another person or merely observed someone being hurt. These results are discussed in relation to recent research on children's developing conceptions of emotion and on the early development of moral understanding.  相似文献   

3.
2 studies were conducted of children's concepts of moral and nonmoral religious rules. In Study 1, 64 Amish-Mennonite children (ages 10, 12, 14, 16) were asked to evaluate 4 moral and 7 nonmoral religious rules as to rule alterability, generalizability, and whether the status of the acts was contingent on the word of God. As a second aspect of Study 1, 64 Dutch Reform Calvinist children were asked to determine whether God's commands could make a harmful act morally right. Study 2 replicated the basic design of Study 1 with 64 Conservative and 32 Orthodox Jewish children. Findings were that subjects differentiated between moral and nonmoral religious issues. Moral rules and some nonmoral rules were seen as nonalterable by religious authorities. The status of moral (but not nonmoral) acts was generalized to members outside the religion and was not viewed as contingent on the existence of statements from God. Judgments regarding moral issues were justified in terms of justice and human welfare considerations; nonmoral issues were evaluated in terms of their normative status. Some denominational and age effects were found. Findings supported the proposition that social knowledge is constructed within conceptual systems that represent fundamental categories of social experience.  相似文献   

4.
ABSTRACT

If acting morally can be viewed as acting consistently with a moral principle or rule, then being a person with moral integrity can be viewed as consistently applying moral principles or rules across different types of situations. We advance a view of moral integrity that incorporates three distinct, but interrelated, types of moral consistency: cognitive, emotional and motivational moral consistency. Our approach is based on Self-Determination Theory, a motivational theory that can explain when a moral rule becomes the primary motive for behavior. We argue that moral integrity is achieved when a person acts on the basis of an internal moral system of principles, emotions and motives and provide an account of the way that it develops during a person’s interaction with the environment.  相似文献   

5.
ABSTRACT

This paper addresses three basic questions about moral motivation. Concerning the nature of moral motivation, it argues that it involves responsiveness to both reasons of morality and the value of persons and everything else of value. Moral motivation is thus identified as reason-responsive appropriate valuing. Regarding whether it is possible for people to be morally motivated, the paper relies on Self-Determination Theory (SDT) to show how moral motivation is a likely product of education that is need-supportive in modeling appropriate valuing and engaging students in the kinds of reasoning that are essential to moral motivation. Virtuous motivation that inclines people to engage in morally motivated acts is equated with being morally self-determining or achieving the right kind of integrated motivation. SDT shows how people come to be morally motivated, and the paper concludes that an identified aspiration to be virtuous may play a significant role.  相似文献   

6.
Judging plagiarism: a problem of morality and convention   总被引：2，自引：0，他引：2  
This paper considers the problem of plagiarism as an issue of morality. Outrage about student plagiarism in universities positions it as dishonesty and a transgression of standards. Despite this, there has been little work analysing the implications of positioning plagiarism as a moral matter in the making of judgments about plagiarism and academic dishonesty. This paper sets the scene by reviewing research about the characteristics of students who cheat and analysing student and lecturer differences. It then discusses perspectives from moral behaviour, moral philosophy and moral reasoning. The paper concludes that emotion and reason are brought to moral judgments, and so makes a case for those who are making judgments about plagiarism to reflect on whether they are faced with a matter of morality or convention. Greater awareness of the domains of convention and morality, the issues of justice and care, the roles of emotion and reason and what is involved in making judgments, will open ways of understanding reactions to plagiarism so that better ways to deal with accusations and make judgments can be developed.  相似文献   

7.
包卫 《怀化学院学报》2010,29(6):127-130
道德人格是个体人格的道德性规定,标志着个体道德境界和人品修养的高低,同时影响和谐社会的构建。青少年儿童期是人生发展和品质形成的关键时期,研究发现,青少年儿童道德人格及其培养过程中仍然存在道德观念依附性强、道德情感扭曲变形、道德意志薄弱、道德认知和道德行为相脱节、道德人格的某些基本元素缺失等许多问题,这些问题的存在是家庭、学校、社会及个体自身等多因素造成的。通过学校教育的培养与训练、社会环境的整治和优化、家庭良好环境和氛围的创设、个体自律精神和自觉意识的增强等手段,可以克服青少年儿童在道德人格培植过程中的问题,并促进其形成健全道德人格和良好行为。  相似文献   

8.
情感是个体德性形成的中介,注重人的情感需要是发展美德以及德育建设的需要。现代德育必须树立以人为本的思想,充分发挥人的主体精神,尊重并关怀人的情感体验,这样才能使人们理解道德准则对生命的意义,道德准则也才会内化为道德学习主体自身品德结构的有机内容。  相似文献   

9.
Bullying is a moral transgression. Recognizing the importance of approaching bullying from a moral perspective, the present study examines whether children's judgments and reasoning to justify their judgments differ between bullying and repeated conventional transgressions. Our study also explores differences by gender and differences among bullies, victims, and uninvolved students. Participants included 381 students from 13 elementary schools in Sweden. Findings indicate that children judge bullying as more wrong than repeated conventional transgressions; use moral reasons more frequently in their justifications about bullying than about repeated conventional transgressions; and use conventional reasons more frequently to justify their judgments on repeated conventional transgressions as compared with bullying. Female students and nonbullies judged bullying and repeated conventional transgressions as more wrong and used moral reasons more frequently in their justifications of judgments of bullying than did male students and bullies. Male students reported bullying more than did female students. Implications for practice are also discussed.  相似文献   

10.
In philosophical and psychological literature, gratitude has normally been promoted as beneficial to oneself and others and as morally good. Being grateful for what you have is conceived as virtuous, while acts expressing gratefulness to those who have benefited you is often regarded as morally praiseworthy, if not morally expected. However, critical interrogations of the moral status of gratitude should also frame the possible cultivation of gratitude in moral education. This article focuses on whether gratitude should be regarded as morally ideal, praiseworthy or expected in contexts marked by social inequity and injustice. It considers competing articulations of gratitude in philosophical and psychological research and how gratitude can be conceived in some cases as praiseworthy and in others as potentially problematic. Finally, it considers the implications of a multipronged view of gratitude for teaching for and about gratitude in social justice education.  相似文献   

11.
Abstract:

Elsewhere, the author has argued that the liberal theory of moral education is both morally dangerous and philosophically mistaken. The moral educator cannot be morally neutral, but must be morally committed, even if he is to attempt to teach children how to think for themselves about moral questions, or develop their autonomy, rather than indoctrinate them. This position implies that the moral educator must be a moral authority. The author defends this claim against subjectivists who deny the existence of moral authority by arguing that the possibility of moral judgment creates the possibility of moral authority.  相似文献   

12.
ABSTRACT

Moral pride has been found to be a positive component of moral life. Nevertheless, this emotion has been the object of little attention and hardly any studies focus on gender differences in this regard. Is this emotion more intense in girls than in boys? Five studies on authentic moral pride, with sample groups in different age ranges (two with children and the other three with adolescents) and using different measures (moral pride scales and vignettes), were carried out to answer this question. When significant (Study 5, with adolescents) or marginally significant (Study 2, with children, and Study 3, with adolescents) differences were observed, they were always in favor of girls, but were fairly small. In the discussion, these results are interpreted in light of the feeling rules about pride in general and a series of guidelines are suggested for children’s education.  相似文献   

13.
Positive psychology has significantly influenced studies in the fields of moral philosophy, psychology and education, and scholars in those fields have attempted to apply its ideas and methods to moral education. Among various theoretical frameworks, virtue ethics is most likely to connect positive psychology to moral educational studies because it pursues eudaimonia (flourishing). However, some virtue ethicists have been concerned about whether the current mainstream concept of positive psychology can apply directly to moral education because it focuses on subjective aspects of happiness, but not its objective and moral aspects. Thus, I will consider whether the concept of purpose, which was investigated recently by a group of psychologists and emphasizes both subjective and objective aspects of happiness, can address this issue. I will examine whether purpose is a moral virtue contributing to flourishing, consider if its nature is possibly a second-order virtue and whether it is distinguishable from other second-order virtues.  相似文献   

14.
ABSTRACT

This article seeks to rekindle a version of the age-old view that aesthetic education can contribute to the development of virtue. It proceeds as follows. First, it introduces the moral beauty view, whereby the moral virtues are beautiful, and the moral vices ugly, character traits. Second, two ways in which moral beauty and ugliness can manifest themselves are considered: in people and in artworks. Third, it is argued that character education couched partly in aesthetic terms, and coupled with the cultivation of a sensitivity to moral beauty and ugliness, promise a solid and motivationally robust anchor for moral character development. It is suggested that introducing the notions of moral beauty and ugliness in our conceptual repertoire, coupled with the presence of moral beauty in our surroundings, can undergird more traditional pathways to virtue, whilst being congenial to the maintenance of virtue. Before closing, three objections against these suggestions are addressed, and some avenues for exploring the notion of moral beauty vis-à-vis moral motivation and education are proposed.  相似文献   

15.
This study investigated the development of moral decision-making and moral emotion attributions in antisocial behavior and peer relationship dilemma scenarios. Participants were 540 school- and college-aged students, who were asked to explain their moral decision-making, subsequent emotions, and reasoning in regard to the scenarios. We combined moral decision-making (morally appropriate or morally inappropriate) and emotion (positive or negative) to create the four reaction patterns of happy victimizer (HV), unhappy victimizer (UHV), happy moralist (HM), and unhappy moralist (UHM). Across all four scenarios and age groups, there were very few HM reactions, and HV responses were more common among adolescents and adults than among children in jaywalking and peer exclusion scenarios. In contrast, there were no age differences in reaction patterns in shoplifting and broken-promise scenarios; however, more moral considerations in reasoning were revealed among older age groups. The role of peer relationship in emotion attribution is discussed.  相似文献   

16.
This study is an attempt to examine the possibility of an account of morality and moral psychology that can be accepted from an integrated perspective within the context of moral education. Recently, attempts have been made to integrate two typical approaches to moral education — the cognitive and the virtue approaches. Before this can be done, however, a preliminary exploration to examine whether there is any theoretical foundation for attempting such an integrated approach would appear necessary. An integrated approach to moral education means to teach both virtues and forms and to cultivate both knowledge and behavior. This study analyzes what kinds of moral judgments a human being as a rational agent makes and what are the motivations for ethical action. It then attempts to demonstrate two things: moral values which a rational human being recognizes aim for universality and simultaneously reflect diverse situations; and his or her motivation is activated through all of habit, emotion, and understanding.  相似文献   

17.
Abstract

We developed and tested a behavioral version of the Defining Issues Test-1 revised (DIT-1r), which is a measure of the development of moral judgment. We conducted a behavioral experiment using the behavioral Defining Issues Test (bDIT) to examine the relationship between participants’ moral developmental status, moral competence, and reaction time when making moral judgments. We found that when the judgments were made based on the preferred moral schema, the reaction time for moral judgments was significantly moderated by the moral developmental status. In addition, as a participant becomes more confident with moral judgment, the participant differentiates the preferred versus other schemas better particularly when the participant’s abilities for moral judgment are more developed.  相似文献   

18.
Moral foundation theory posits that specific moral transgressions elicit specific moral emotions. To test this claim, participants (N = 195) were asked to rate their emotions in response to moral violation vignettes. We found that compassion and disgust were associated with care and purity respectively as predicted by moral foundation theory. However, anger, rage, contempt, resentment and fear were not associated to any single moral transgression. Thus, even though the type of moral violation matters for the type of emotion that is elicited, the link between moral foundations and moral emotions seems more complex than moral foundation theory suggests. Rather, the findings suggest that there are both emotion-specific foundations (i.e. care and purity) and emotion-unspecific foundations (i.e. fairness, authority and loyalty).  相似文献   

19.
ABSTRACT

This paper aims at connecting Self-Determination Theory (SDT) with research on moral identity. It is argued that SDT provides a unique and integrative framework for addressing important questions that have guided research on moral identity for many years: What is a moral identity? How is it linked to moral action? How do moral identities develop? In the present paper, moral identity is conceptualized as a goal of moral action. Individuals want to maintain their moral identity, which in turn motivates them to act morally. Yet, moral identity motivation is not uniform. In line with SDT, it is possible to differentiate between more or less external and internal forms of moral identity motivation. The exact link between moral identity and moral action depends on the type of moral identity motivation involved. Development of moral identity trends towards more internal forms of moral identity motivation, which renders development an influential factor in shaping individuals’ motivation to act morally.  相似文献   

20.
学校道德教育向生活世界的回归并不必然导致道德教育的高效。回归生活世界的道德教育仍然需要对一些问题作出回答：生活世界中的道德是应如何生活还是事实上如何生活;基本的道德认识是把道德看成是道德德性还是权利;“做人”的道德规范是否完善。在现代性条件下,学校道德教育应当关切基本道德规范的教育;关切道德规范背后的道德权利教育;关切“做人”的道德规范的教育。这些问题不解决,学校道德教育即便回归生活世界也无法提高效率。  相似文献   

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