Grandstanding as a Progressor’s Temptation

A critique was made in this essay about William G. Huitt’s （2004）article titled “Moral and Character Development”. The strong points of his article were discussed with his conclusion that social and cultural values influence the formation of children’s character traits, while school should play its own role as a sub-social unit to develop their characters and morality based on the cognitive, affective, conative and behavioral principles. The obvious weakness was presented by ignoring politics to be a vital factor influencing moral development. This essay aims to discuss why moral principles can be taught in school and how moral education can be practiced in classroom. It proposes what approaches are supposed to be significantly effective. Keywords: Moral education; Character development; Behavioral principles; Cognition; Psychological approaches

The acculturation process and its impact on socialization beliefs of first and second generation lndo-Canadians were examined using a sample of 558 respondents from 105 families. A questionnaire was designed and administered in a semi-structured interview fonnat. The study reports validity and reliability of the two measures: acculturation attitudes based on Berry’s ( 1984) model, and socialization beliefs. Integration was the overwhelming preference for both parents and children, followed by separation for parents, and assimilation for children. Three dimensions of socialization beliefs were identified. The first dimension, ‘parental <underline>guidance</underline> in children’s social life’, was positively related to integration; the second dimension, ‘parental <underline>control</underline> over children’s social and moral life’ was positively associated with separation; and the third dimension ‘children’s autonomy without parental involvement’ was positively correlated with assimilation. Integration was associated with fewer behavioral and disciplinary problems of children. Children of parents who preferred assimilation, and children who favoured separation faced disciplinary and behavioral problems more often.

Herbert Spencer remains an important and intriguing figure in thinking about political, social and moral matters. At present his writings in relation to idealist thought, social policy, sociology and ethics are undergoing reassessment. This article is concerned with some recent interpretations of Spencer on individuals in social life. It looks in some detail at Spencer's work on psychology and sociology as well as on ethics, seeking to establish how Spencer understood people as social individuals. In particular the neglect of Spencer's denial of freedom of the will is identified as a problem in some recent interpretations. One of his contemporary critics, J.E. Cairnes, charged that Spencer's own theory of social evolution left even Spencer himself the status of only a ‘conscious automaton’. This article, drawing on a range of past and present interpretative discussions of Spencer, seeks to show that Spencerian individuals are psychically and socially so constituted as to be only indirectly responsive to moral suasion, even to that of his own Principles of Ethics as he himself acknowledged. Whilst overtly reconstructionist projects to develop a liberal utilitarianism out of Spencer to enliven political and philosophical debate for today are worthwhile – dead theorists have uses – care needs to be taken that the original context and its concerns with the processes associated with innovation (and decay) in social life are not thereby eclipsed, the more so since in some important respects they have recently received little systematic attention even though the issues have contemporary relevance in sociology.

The study sought to critically analyze how gender stereotype has been portrayed in Meja Mwangi children’s books; Little White Man, The Boy Gift and Striving for the Wind. Children’s literature has focused on children’s social and moral development in the children’s books. However, the issue of gender stereotype is present in many children’s books. This is likely to affect children’s social life from the way they view children’s books with gender stereotype. Objectives of this study analyzed how gender roles, character’s personalities and socialization portray gender stereotype in children’s books. The study analyzed children’s books, specifically for ages 10 and 14. The study hoped to create awareness of how children get exposed to gender stereotype in children’s books. In addition, the study anticipated in drawing the attention of the parents, to gender stereotyped children’s books. This research study is therefore a useful material for reference to other researchers and readers. The study was guided by Lawrence Kohlberg's Cognitive Development Theory: The concept of Gender Constancy. The study was conducted through qualitative research design. The three story books were selected from the target population using purposive sampling technique. Then researcher used content analysis, as a method of qualitative analysis in order to analyze the selected sample. From research findings, gender stereotype is evident in the children’s books by Meja Mwangi. The author portrays roles according to the genders. There are those roles that are only meant for male characters and female characters. The personality traits that are portrayed for the women and girls are weak and they depend on the male characters. While the men do not depend on the women and instead, they are brave and tough. The society highly regards the male characters as opposed to the female characters. From the conclusions made from the analysis of the research data, there are situations where the author challenges gender stereotype. In a particular illustration, the female character is portrayed having strong and courageous personalities. Also, the male character is portrayed performing chores associated with the women. However, much needs to be done, in curbing gender stereotype in children’s books. Both genders should be portrayed with equal roles, having some personalities. Social set-up should accommodate both female and male characters, in order to avoid gender stereotype portrayed in children’s books. In conclusion, the study suggested recommendations to parents and teachers in using gender neutral children’s books, which promote gender equality among girls and boys. Hence, the study provided sufficient and effective information in order to improve the quality of children’s books and a positive impact in children’s social life and moral development. Keywords: Gender Stereotype, Children's Literature, Socialization, Literary Criticism, Meja Mwangi

Questions addressing people's moral lives, similarities and differences in the moral concepts of cultural groups, and how these concepts emerge in the course of development are of perennial interest. In a globalizing world, addressing what is universal and what is culturally distinctive about moral development is pressing. More than ever, well-substantiated knowledge of diverse peoples' moral compasses is needed. This book presents the cultural-developmental theory of moral psychology, findings from numerous countries, and four instruments for conducting cultural-developmental research. The central thesis is that humans are born with a shared moral heritage and that, as we develop from childhood into adulthood, we branch off in diverse directions shaped by culture - resulting in novelty and contention. An international group of eminent and cutting-edge scholars from anthropology, psychology, and linguistics addresses this timely topic and explores how gender, social class, and 'culture wars' between liberals and conservatives play into moral development across cultures.

Historians of science have long recognized the field as a socially heterogeneous space wherein different groups jostle for access and to assert the priority of their activities. This essay offers a new take on this heterogeneity by considering recreation as a form of moralized social belonging that scientists bring to the field. In the 1940s, when North American glaciology was emerging as a military-supported geophysical science, many glaciologists were also mountaineers. The essay analyzes a dispute between a mountaineer and a scientist-mountaineer that took place at this time, in which the scientist turned to mountaineering ethics to confront accusations of pseudoscience. The dispute is unintelligible unless one recognizes mountaineering as a form of social belonging with its own ends, techniques, standards, and virtues, capable of influencing how scientists negotiate life in the field. On this account, social heterogeneity and the means for navigating it not only arise through borrowings and appropriations from other social groups but are brought to the field through scientists’ prior commitments to other forms of social life. This suggests a new role for recreation in the history of science: identification with an avocational pursuit may shape moral and social life in the field.

The rise of the development of information technology always brings positive and negative impacts, including TikTok. Tiktok is able to shift youtube and instagram. Tiktok with its features and artificial intelligence is able to spoil creators and viewers. The ease in how to operate TikTok and simple with attractive visual and audio displays and audio makes all people sucked in TikTok leaving other social media. TikTok content brings both positive and negative impacts. The negative impact is mostly due to content from TikTok that displays things that damage moral values, encourage criminality and endanger one's safety. Another negative impact is the effect of tiktok addiction so that sulut left the gadget because of tiktok. The next effect is on changes in behavior, lifestyle and social life. These negative impacts need to be anticipated so that they are not prolonged. Islam provides solutions to be wise in responding to the existence of TikTok, without leaving the TikTok application itself. Taking advantage of tiktok and eliminating its negative impacts, so that social and ethical life is well maintained, even using tiktok for community improvement such as educational, business, and useful information functions

Going back to the ancient Hebrews and Greeks, Western writers have struggled to characterize morality and to define a moral life. Poets and storytellers have told moving tales of human virtue and evil, of how people have led moral lives or failed to live up to moral standards. Philosophers, theologians, and lawmakers have codified morality in terms of legal systems, moral imperatives, ethical standards, commandments, norms, rules, principles, and a vast array of codes and constructs designed to regulate, sanction, and affirm certain forms of human conduct. In the last 100 years, psychologists have gotten into the act. From William James to Lawrence Kohlberg, psychological theorists and researchers have proposed their own conceptions of moral life, typically couching their pronouncements in the language of science and backing up their claims with empirical data. Psychologists have invoked such terms as moral development, moral character, moral identity, moral schemas and values, altruism, cooperation, prosocial behavior, conscience, and the like. Until recently, however, few writers have explicitly discussed the prospects of a moral personality . Picking up the central theme in the current volume, this chapter makes a case for the viability of this new term and for the psychological and social complexity it brings to the fore. What is a moral personality? The question implicitly assumes an answer to a more general question: What is personality ? The author of the first authoritative textbook on personality psychology – Gordon Allport (1937) – proposed 49 different definitions of personality before he settled on his own.

This article interprets the symbolism and politics of Iatmul (Sepik River, Papua New Guinea). Social life is structured by different forms of (e.g., totemism, myth, Omaha terminologies, ritual). Furthermore, mythic history is a mode of ritual politics. Finally, Iatmul symbolizes paradoxes of gender. The article concludes by comparing the temporality and gender of Melanesian cosmology with the Aboriginal dreamtime. (Time, politics, gender, Iatmul, MeLanesia, Aboriginal Australia) Anthropologists since Durkheim have argued for the social generation of (see Gell 1992: ch. 1). Evans-Pritchard's (1940) analysis of Nuer structural time is particularly striking. Not only did Evans-Pritchard argue for a determinant relationship between social organization and time, he implied that Nuer temporality was radically different from our own Western conceptions. This dual emphasis on social determination and cross-cultural variation has shaped the anthropological study of with few exceptions (see Fabian 1983; Gell 1992). Bourdieu (1977) and Munn (e.g., 1992) challenge the notion that is simply a structure of social life that differs around the world. They focus on the phenomenological experience of (see also Wagner 1986: ch. 5) and the use of as a symbolic resource in the pursuit of social strategies. This article draws on their perspectives to analyze history and temporality in Tambunum, an Eastern Iatmul village along the middle Sepik River in Papua New Guinea.(1) I offer three related ethnographic and theoretical arguments. First, the pace of social life is structured by multiple forms of history and time. Each temporal modality corresponds to a particular social context. Second, the society lacks a static and objective mode of history, particularly mythic history, because Eastern Iatmul often construct their past in accordance with contemporary politico-ritual strategies. Eastern Iatmul tend not to recollect the past for its own intrinsic value. To borrow from the language of Sahlins (1985), past happenings become historical events only when they are socially and politically relevant in the present. Likewise, events must fit into one or more culturally specific temporal frameworks. The third argument is that local concepts of symbolize paradoxes of Iatmul gender and cosmology. If, along with Levi-Strauss, we understand culture to be unresolvable problems that arise from the imposition of order onto nature, then gendered in the Sepik River is a symbolic response to the problem of a riverine environment that is locally phrased in a reproductive idiom. In developing these themes, I begin with the relationship between totemism, mythic history, and contemporary politics. I next present data on spatiotemporality and narrative discontinuous time, followed by repetitive and cyclical and a debate on the temporal dimensions of Omaha kinship terminologies. Subsequent sections analyze parallel history, chronology, ritual time, and gendered temporality. The article concludes with a comparison between Eastern Iatmul mythic history and the Aboriginal concept of the dreamtime. This, I believe, is the first attempt in the literature at comparing the temporal dimensions of these two cosmologies. TOTEMIC NAMES AND THE POLITICS OF HISTORY With a population of about 1,000, Tambunum is the largest Iatmul-speaking village. Patrilineal descent groups (clans, lineages, and branches) correspond to cosmological categories that are defined by hereditary totemic names (tsagi). These names encode a mode of history and temporality that is crucial for village social life (Bateson 1932, 1936; Harrison 1990; Wassmann 1991; Silverman 1996). In what is one of the few uncontested elements of mythic history, the original state of the world was aquatic (Swadling 1989). …

Christian children’s moral development in today’s technological society is a complex issue. Many Adventist Christian parents and Christian communities in Kenyenya District, South East Kenya Field (SEKF) sometimes do not know how to parent in such technologically determined environment. There are acute parenting dilemmas with parents and their children resulting into long-term Christian character failures and frustrations among children in their early age of life, which deeply jeopardizes their entire moral life in the future. This calls for the need for church-based parenting support systems to enable parenting to realize its goal of developing the worrying situation of Christian moral character of young children, especially in imparting moral values consonant to Christian teachings. The study was informed by the perspective of three theories. Faith Development Theory (FDT) by John Westerhoff and the Attachment Theory by John Bowlby explained the independent variable, which is the Christian parents’ involvement, while the Social Learning Theory by Albert Bandura explains the dependent variable, which is character formation in children. However, the theories supplement each other as the gaps of one are covered by the other/s. The target population was 685 respondents with a sample size of 206 informants. The study found that the Adventist church in Kenyenya District, SEKF, has church parenting support tools/systems for the character formation of young children with 156 (77.1%) respondents expressing their agreement, but they are not fully active and therefore not effective in supporting parents to realize their parenting role for the character formation of young children. The study recommended the Adventist church to seriously train family life ministers and parenting groups to equip them with necessary skills as they accompany families experiencing moral challenges. To help family ministers, leaders, and groups to program their pastoral activities together with families for effective ministry that will impact the modelling of parents for children’s moral character development.

On empirical and theoretical grounds, it is argued that different patterns of moral reasoning development and moral values may characterise different types of offender. Male offenders in six youth correctional institutions in Taiwan and controls from one junior and two senior high schools participated in the study. Self-reported criminal histories were classified according to their characteristic offence type (Drug, Violent, or Theft). Overall moral reasoning development stage, as well as the five individual moral values, were significantly less mature in offenders than in controls despite the offenders’ mean age being higher. The moral value Life differentiated crime types since this was less mature in the violent offenders. Moral reasoning cognitive–developmental delay models were only of limited usefulness in differentiating offender types but were good at differentiating offenders from non-offenders. It is suggested that a more sophisticated understanding of the role of moral reasoning development in the study of crime is needed.

Emotions are feelings in us, may be feeling happy or not happy, feeling good or bad. In the World Book Dictionary (1994: 690) defined as strong feelings. Feelings of hate, fear, anger, love, pleasure, and sadness. Various kinds of these feelings is a picture of emotion. Goleman (1995: 411) states that emotion refers to a feeling or thoughts typically, a state of biological and psychological as well as a series tendency to act. Along with the social development, preschool age children also suffered moral and religious development. As is the moral development is related to the development of rules and conventions about what should be done by human beings in their interactions with others. The importance of one's own emotional social intelligence and moral religion he can live peacefully in a social environment. Development of emotional social intelligence and moral religion increasingly need to be understood, owned and noteworthy considering the conditions of life in today's increasingly complex and give a very bad impact on the development of social life and emotional religious morals. The role of the maturation of social emotional learning to the development of religious and moral development of the child's behavior AUD is in control and conformance with the rules of the community where the child was. Social emotional development of children is not just a result of maturity, but it is largely the result of learning Maturation and learning both emotional affect social development and moral religion early childhood. However, learning is more important because learning is a factor that can be controlled. Indeed maturation can also be slightly controlled, but only by way affects physical health and maintain the balance of the body, through the control of the secretory glands driven by emotion. KEY WORD; Mature learning, social emotional, religious and moral

The starting point of this chapter is a question about the nature and extent of modern liberalism. Specifically, it addresses the question; ‘How comprehensive can liberalism be, and how much of social and moral life can it aspire to explain?’ The question is prompted by a (somewhat crude) distinction between historical and modern liberalism. Historically, liberals have usually set themselves rather modest aims and have distinguished between the scope of political philosophy and the scope of moral philosophy. Both Locke and Hume differentiate between the requirements of political justice and the prior, and independent, dictates of morality. They construe politics as being necessitated by our imperfect moral nature. As Sandel points out: For Hume, justice cannot be the first virtue of social institutions, and in some cases it is doubtfully a virtue at all … Insofar as mutual benevolence and enlarged affections could be cultivated more widely, the need for ‘the cautious, jealous virtue of justice’ would diminish in proportion, and mankind would be the better for it.1 More recently, however, political liberalism has expanded into a theory which includes both moral and political concerns.Thus Rawls’s early liberalism aspires to provide an account of moral and political life, in which all institutions are subject to the same conditions of justification, and all are called to the tribunal of justice.

In “The Moral Philosopher and the Moral Life” ( WB ,* 184-216), William James offers a general survey of moral philosophy and its central problems. Its main interests lie in answering what James calls the “casuistic” question of the “measure of the various goods and ills which men recognise,” and in the role which religious belief may play there. In that standard context of a justification for moral principles, he veers toward a utilitarian view but is also critical of any such philosophical task. But before he discusses that question he also identifies and answers two others; first a “psychological” question about the “historical origin of our moral ideas” and second a “metaphysical” question about the “meaning of the words 'good,' 'ill' and 'obligation' ” (185). The apparent contrast between those two questions is, however, blurred in James's answers to them. For even the metaphysical question, it seems, has more to do with the origins of moral discriminations than with what we should understand as an account of the meanings of those moral terms. This raises a general problem about James's enterprise in those two initial sections which I want to consider in this essay.

Children's moral development has assumed an important and evolving role in Chinese culture, for its significance in various Chinese philosophical thoughts (Hsiung 2005; Cline 2015), its connection to educational desire and political governance (Bakken 2000; Kipnis 2011), its centrality in the project of nationalistic modernization throughout waves of national movements in early modern China (Jones 2011), socialist period (Tillman 2018) and post-reform era (Anagnost 1997; Fong 2004). While the emphasis of moral development has a long history in Chinese culture, today's China witnesses intense debates around the moral life of young children as anxieties over the society's moral transformations and the ramifications of family-planning policies with China's rise to global superpower (Xu 2017). Grounded in the anthropological literature that offers wholistic theoretical insights through in-depth ethnographic fieldwork, this chapter will also draw from relevant works in other disciplines, for example, historical research on Chinese childhood and cultural psychology of Chinese moral socialization, to provide a comprehensive understanding of "the moral child" in Chinese culture. The first section aims to introduce historical roots of the Chinese views of moral development; the second section, the main focus of the chapter, aims to review anthropological research and debates on Chinese moral development; the third section aims to delineate important open questions for anthropologists, such as broadening research scope by studying and comparing different segments of populations, deepening theoretical and methodological conversations with cognitive scientists to join in larger theoretical debates, and analyzing the complex interactions between moral development and other aspects of children's life, i.e., gender socialization. Taken together, this chapter will make a unique contribution to bridging the humanistic perspectives and the cognitive/evolutionary perspectives on Chinese morality.