Morally motivated? People use self-sacrifice as a cue for moral character.

Relational egalitarianism and moral unequals

The article investigates the peculiarities of the training for military personnel in higher education institutions in Ukraine. The formation of moral and volitional qualities of future military personnel takes place both in the process of gaining professional qualifications in higher military educational institutions and military educational units of higher education institutions and during physical and tactical training. Study of the scientific literature shows that the term "moral-willed qualities" is studied as a relationship between the concepts of "moral qualities" and "willed qualities". Based on the analysis of scientific literature, the concept of "moral and volitional qualities of future military personnel" has been clarified, which we understand as stable personality characteristics that affect the ability to manage one's behaviour and activities in all situations based on compliance with moral standards. It has been proven that for successful professional activities, future military personnel need to develop such moral and volitional qualities as purposefulness; courage and determination; independence and resourcefulness; perseverance and tenacity; endurance and self-control; discipline and organization.

The belief that all human beings are ‘moral equals’ is widespread within the canon of Western liberal philosophy. However, it is unclear precisely what ‘moral equality’ or its associate terms mean, what grounds our ‘moral equality’ and what the implications of being ‘moral equals’ are. In this paper, I distinguish between three ways of understanding ‘moral equality’: the ‘buck-passing’, ‘explanatory’ and ‘reverse-explanatory’ accounts. The buck-passing account of moral equality is in parallel with Scanlon’s buck-passing account of value. It holds that ‘moral equality’ is not a metaphysically fundamental concept and simply amounts to having other properties shared equally by all human beings that constitute the reasons for why we ought to treat all human beings equally in certain respects. The explanatory account understands the concept of ‘moral equality’ as metaphysically fundamental and explanatory of why human beings who are the same in certain respects have the same entitlement to x. The reverse-explanatory account also sees ‘moral equality’ as metaphysically fundamental but holds that the explanatory relationship goes the other way round: moral equality is explained by how we ought to act. I argue that the buck-passing account is a more accurate way of understanding moral equality.

Organized activities have been championed as an important youth setting to nurture character development through childhood and adolescence, but scholars have yet to document the state of research on activities and youth character. Using guidelines from the Preferred Reporting Items for Systematic Reviews and Meta-analyses Statement (PRISMA, Moher et al., PLoS Med 6(7):e1000097, 2009), this study conducts an extensive review of previous research in order to provide a comprehensive understanding of the various ways in which organized activities support moral and civic character development. Through database and backward and forward citation searches, 65 studies were deemed eligible between 1999 and 2019, with 44 studies on civic character and 21 studies on moral character. Relations between organized activity participation and character development were assessed by five key dimensions of activity participation (intensity, duration, breadth, type and quality of the activity), and by youth characteristics (e.g., age, family income, gender, motivation/engagement in the activity). Review of the character literature provides evidence for the positive relations between organized activities and youth’s concurrent and long-term moral and civic character development. For civic studies, findings suggest that the greater the intensity, duration, and breadth of participation, the more favorable youth character outcomes. For moral character, the type and quality of the activity setting appear to be particularly important for supporting development. Overall, findings suggest that moral and civic character development ought to be considered and intentionally nurtured within activities as two separate, yet complimentary dimensions of interpersonal character. Future research is needed that explores various mechanisms that explain these associations and examines variations by characteristics of youth.

Previous work on peer victimization has focused primarily on academic outcomes and negative indicators of youth involved in bullying. Few studies have taken a strength-based approach to examine attributes associated with bullies and victims of bullying. As such, we examined developmental trajectories of moral, performance, and civic character components, and their links to bully status using data from 713 youth (63% female) who participated in Wave 3 (approximately Grade 7) through Wave 6 (approximately Grade 10) of the 4-H Study of Positive Youth Development. Latent growth curve analyses indicated that moral character was stable across waves, whereas civic character increased slightly by Wave 6. Trajectories for performance character varied; some youth alternatively displayed positive versus negative growth. Youth who reported bullying behavior reported lower initial levels of moral, performance, and civic character as compared to youth not involved in bullying. Bully-victims reported lower initial levels of moral and civic character as compared to youth not involved in bullying. Implications for future work examining character-related components in the context of peer victimization are discussed.

Virtue ethicists assume that the notion of (moral) character should hold a prominent place in our moral thought. In this paper, I offer an argument in support of this view. Central to my argument is a reflection on what it means to be committed to a principle of action. I argue that the notion of commitment is inherently connected to the notion of moral character in two ways. The first is based on the idea that an action that expresses our character is an action that we own in the most substantial way. I suggest that the notion of owning one’s action can be cashed out through the idea of committing to a practical principle. The second connection arises from the thought that the notion of moral character refers to a persistent, enduring moral identity. I argue that in order for a person to be genuinely committed to a principle, she must act in accord with it in a way that is not merely consistent, but persistent across a number of situations. Accordingly, to say of someone that they are committed to a principle of action is eo ipso to ascribe them an enduring moral character. Against this background, I turn to a reading of Aristotle’s notion of virtue as hexis prohairetike as a paradigm example of how the idea of enduring moral commitment may be spelled out in more specific detail.

The article reveals the impact of physical education on the psychophysical state of student youth. The importance and effectiveness of physical culture and health measures for physical development, education of moral and willpower qualities of students is revealed. The article shows that the correct application of the content, forms and methods of the presented research has a positive effect on the psychophysical condition of those who are involved. It has been established that during physical education classes, student youth develop a conscious attitude to their own health and the health of others; to overcome difficulties and not stop there; to show benevolence, perseverance, purposefulness and other qualities.
 Thus, in our work, we tried to resolve the contradiction between the aggravation of the problem of dehumanization of the individual in modern conditions, the deterioration of the moral and volitional qualities of young people, on the one hand, and the insufficient development of its solution in terms of properly ensuring the development of the moral and volitional sphere of students of higher education institutions with another.
 In recent years, scientists have intensified their attention to the study of the formation of moral qualities in students of higher education institutions in the process of physical education. However, the problem of raising strong-willed qualities in combination with moral qualities, improving the health of the younger generation remains unresolved. Therefore, the formation of moral and volitional qualities, increasing the effectiveness of physical education, improving motor activity are now recognized as the most urgent problems of consent.

Agents' moral character shapes people's moral evaluations of accidental harm transgressions

Philosophers have long debated whether moral virtue contributes to happiness or whether morality and happiness are in conflict. Yet, little empirical research directly addresses this question. Here, we examined the association between reputation-based measures of everyday moral character (operationalized as a composite of widely accepted moral virtues such as compassion, honesty, and fairness) and self-reported well-being across two cultures. In Study 1, close others reported on U.S. undergraduate students' moral character (two samples; Ns = 221/286). In Study 2, Chinese employees (N = 711) reported on their coworkers' moral character and their own well-being. To better sample the moral extremes, in Study 3, U.S. participants nominated "targets" who were among the most moral, least moral, and morally average people they personally knew. Targets (N = 281) self-reported their well-being and nominated informants who provided a second, continuous measure of the targets' moral character. These studies showed that those who are more moral in the eyes of close others, coworkers, and acquaintances generally experience a greater sense of subjective well-being and meaning in life. These associations were generally robust when controlling for key demographic variables (including religiosity) and informant-reported liking. There were no significant differences in the strength of the associations between moral character and well-being across two major subdimensions of both moral character (kindness and integrity) and well-being (subjective well-being and meaning in life). Together, these studies provide the most comprehensive evidence to date of a positive and general association between everyday moral character and well-being. (PsycInfo Database Record (c) 2025 APA, all rights reserved).

A troublesome question that first confronts a researcher into character education is the concept itself. In other words, it is incumbent of one to specify the particular version under consideration. The purpose of this study was to draw on two ready-made frameworks for classification, of which the most popular and influential version, i.e. character education in a non-expansive sense, which is generally characterised in terms of the inculcation of virtues, is chosen as the target of discussion. In contrast to the elusive large concept of character, terms related to virtue are more concrete and easier to operationalise, and it seems to make sense to shift the focus from character virtues, and characterise character education in terms of the inculcation of virtues. However, the case is made that for character education to precede more productively, some misgivings and shortcomings of this (over) simplified characterisation needs to be taken into full account and properly remedied. The most important issue is that character education runs the risk of giving 也e false important that it is nothing more than a duplication of the ”bag of virtues” approach. Secondly, the cultivation of the various virtues is emphasised at the cost of paying due consideration to the inevitable outcome, namely, the individualisation of (moral) character and its sister thesis of the varieties of moral personality. Finally, considering the multiple senses of character and the primacy of the ethical sense of character, it is argued that non-expansive character education is defensible with the caveat that it is ”;moral character” rather than ”character as a whole” that is at issue.

This study investigated athletes’ social (self-sacrifice, teamwork, perseverance, work ethic, mental toughness, loyalty) and moral (fairness, honesty, respect, compassion, responsibility, justice) character. The Rudd–Stoll–Beller–Hahm Value-judgment Inventory (RSBH) was administered to college athletes at a National Collegiate Athletic Association (NCAA) Division II university, determining relationships between the social and moral scores and comparing male and female collegiate athletes who played different sports. The athletes exhibited higher social than moral character. Athletes in different sports showed a statistically significant difference in moral but not social character. Sports teams’ character education should target moral and social behavior both outside and inside the sport venue.

This study was conducted in response to the decline in students’ moral character, particularly in terms of politeness and the diminishing appreciation of the cultural values embedded in the Javanese kromo inggil language. Early introduction to the Kromo Inggil language has been recognized as an urgent step in preserving the cultural heritage of the Javanese language, as it inherently conveys moral values, character education, and communicative politeness. The primary objective of this research is to implement the Kromo Inggil language culture as a means of sustaining and preserving its continuity at UPT SD Negeri Sotang Tambakboyo, Tuban. This study examines the importance of community interest, specifically among elementary school students, in practicing the kromo inggil language within the school, family, and broader community contexts. These environments play a crucial and significant role in preserving the Javanese kromo inggil language, fostering habitual use, and instilling moral values. The findings of the study indicate that the use of the kromo inggil language among Grade V students has a positive impact on character formation. Students demonstrate improved politeness, greater respect for teachers and parents, and increased familiarity with using refined and respectful language in daily communication.

Equality as a bare concept refers to two or more distinct things or people being the same in some dimension. Different forms of equality are distinguished by the dimension that is held to be the same. Within political theory, three main forms of equality can be distinguished: moral equality, political equality, and substantive equality. “Moral equality” refers to each individual having the same inherent dignity as a human being, and therefore being worthy of respect. “Political equality,” by contrast, refers to each individual having the same basic rights of involvement in political processes, e.g., by voting or running for office. Modern political theories generally accept that each individual has moral and political equality. The distinguishing feature of egalitarianism is its interpretation of this equal status as requiring substantive equality, i.e., that each individual be placed in the same social or economic conditions. Egalitarianism is an inherently normative view, and more specifically, a view about distributive justice—that is, about the appropriate distribution of benefits and burdens. The account of these benefits and burdens varies from one egalitarian theory to another. For instance, some egalitarians believe that levels of benefit should be measured in terms of resources, others in terms of well-being, and still others in terms of basic capabilities. Egalitarians also disagree on whether benefits should be distributed equally or whether equality of substantive condition in some other sense (i.e., equal opportunity or equal social standing) might be sufficient. Accordingly, each egalitarian theory has its own account of equality. These theories as a whole contrast with non-egalitarian theories, such as right libertarianism or conservativism, which deny that people’s condition should be made equal in any substantive sense. In practical terms, egalitarianism is strongly associated with the political left, but different brands of egalitarianism are associated with different brands of left-wing politics, from traditional socialism or social democracy to a less distribution-focused politics of identity. This article provides an overview of egalitarianism, primarily focusing on its development in contemporary political theory. For left libertarianism, see the Oxford Bibliographies article “Libertarianism.”

In this paper I consider Hume's position on the analogy between moral qualities and secondary qualities. Although some have suggested that Hume's use of the analogy is important to his moral philosophy, others have disputed its significance to Hume. My position in this paper is that Hume believes there are indeed similarities between moral and secondary qualities that illuminate the nature of virtue. This paper is divided into two parts. In the first, I consider Hume's point(s) in raising the analogy by arguing for four similarities between moral qualities and secondary qualities that he likely had in mind; and in the second, I respond to various objections alleging that Hume did not, and indeed, could not, rely on the analogy in any substantial way.

On the basis of the analysis of the source base for the purpose of holistic study of the investigated problem, clarification and specification of the categorical and conceptual apparatus of the research, it is necessary to carry out an analysis of the main concepts of its terminological field, which dynamically and comprehensively reflect the ways of development of the system of spiritual and moral upbringing and education of Ukrainian youth in the pedagogical heritage of G. Vashchenko. In the context of the study, the concept of "spirituality" is defined as one of the scientific categories; therefore, we will begin the analysis of the terminological apparatus with an encyclopedic-dictionary interpretation of the category "spirituality" and related definitions. Justifying the importance of using the definition "spirituality" in relation to the legacy of G. Vashchenko, let us emphasize the need to clarify the term "spirit", which is the root of the concept of "spirituality" and reflects its initial essence.
 Summarizing the data of the terminological analysis of literary sources, it is important to emphasize that the categories "spirituality", "spirit" and "soul" are interpreted in the most general sense as:
 – a person's ability to personal, meaningful self-determination, self-creation and culture creation;
 – a property that provides an opportunity to complement individual existence with the world of moral, cultural, religious values and to play the role of a guiding principle for other abilities;
 - a set of mental phenomena that reveal the individual world of a person, its main features; ideals, beliefs, moral qualities, explain the individual's motivation towards ideal (knowing the world) and social (living for other’s needs);
 - the quality of a person, which is manifested in his ability to appreciate his place in the history of the people and to create good, beauty, bear the truth, and protect nature.
 The analysis of research on the content and application options of the definition of "spirituality" in the legacy of G. Vashchenko shows that the teacher considered it in inseparable unity with the concepts of "folk culture", "folk creativity", since these concepts are interrelated and interdependent constants, according to the scientist, play a major role in the education of young people. The conducted research allows us to state that the concept of "spirituality" is considered, firstly, as a person's ability for meaningful self-determination, self-creation and creation of cultural values; secondly, as a property that provides the possibility of filling the individual being with the world of moral, cultural, religious values; thirdly, as a set of mental phenomena that reveals the individual world of a person, its main features: beliefs, ideals, moral qualities. This gives reason to consider the category "spirituality" as a phenomenon and as a sign of the pedagogical process. "Morality" as a category that refers to customs, regulates human behavior in all spheres of social life and thus supports certain social norms, order in life, communication. A detailed analysis of the terminological-conceptual apparatus of the research made it possible to find out that the pedagogical essence of spiritual and moral values and norms in the legacy of G. Vashchenko are revealed through a specific sphere of definitions and concepts that outline the ways defined by the teacher for the formation of the spiritual and moral consciousness of young people and mastering its moral and ethical qualities on national and religious grounds.