Relationship between Narcissism, Religiosity, Spirituality and Moral Identity among Adults

Corporate Social Responsibility (CSR) has developed a robust body of research while there has been a lack of research focusing on its counterpart, Corporate Social Irresponsibility (CSI). This is particularly true in terms of how workers perceive these activities. Employees' perceptions of corporate social responsibility and corporate social irresponsibility activities are crucial in understanding how their companies' good or poor activities affect them. There were two main goals in this study: 1) provide the first functional measure of corporate social irresponsibility perceptions, and 2) add to the body of literature on corporate social irresponsibility research using various factors. For this, we investigated the effect of Corporate Social Irresponsibility Perception (CSIP) on 1. CSR, 2. Organization Commitment, 3. Corporate Citizenship, 4. Work Motivation. We also infer that Moral, and Organization Identification mediate these effects in a way that higher levels of moral and organizational identities would strengthen the effect of CSIP on their outcomes. Empirical validity was established by conducting a survey using a close-ended questionnaire. Data was collected from 400 full-time employees and analyzed using confirmatory factor analysis and structured equation modeling. The results suggested that CSIP seems to have a positive and significant effect on all four of the outcomes. Moreover, moral identity seems to negatively affect CSR, whereas Organizational Identification seems to negatively impact Organizational Commitment. Both identities have a positive effect on the rest of the three outcomes. Moderation analysis suggested that moral identity seems to be negatively moderate, whereas organizational identity seems to positively moderate the effect of CSIP on all four outcomes. This shows that higher morals may decrease the effect of CSIP on CSR, Organization Commitment, Corporate Citizenship, Work Motivation, whereas organizational identity complements that effect. The research's practical consequences, future research directions, and the current study's shortcomings are all highlighted

This study aims to identify relations among meaning of life, moral identity, and altruism levels of teacher candidates and whether they vary depending on some variables. Among the quantitative research methods, the relational screening model, a subtype of general screening model, was used in this study. The graduates and seniors studying in Izmir and Manisa provinces are the teacher candidates who participated in the study. The Meaning in Life Scale developed by Akın and Taş (2011) was used to measure perception of meaning in life, the Moral Identity Scale developed by Yılmaz and Yılmaz (2015) was used to measure moral identity, and the Altruism Scale developed by Ummet, Eksi and Otrar (2013) to measure the altruism levels of participants as data collection instruments. According to the results, the level of altruism of the female was found to be statistically and significantly higher than the male; however, there was no gender-based difference on the level of moral identity and the meaning of life. Furthermore, the meaning of life level of graduate teacher candidates was statistically and significantly higher than senior students; on the other hand, the altruism and moral identity levels of teacher candidates differed depending on their graduation status. Both statistical significance and positive correlation were found between teacher candidates' perception of meaning of life, moral identities and the altruism of level. Consequently, the moral identity and altruism levels of prospective teachers were found to be predictors of the meaning of life in a statistically significant manner.

The current research study investigated factors associated with spiritual development among adolescents. Eighty five participants (12 – 19 years) attending Protestant church youth groups were asked to complete a questionnaire measuring spiritual transformation, identity, and maturity as well as demographics, personality, religious social support, and personal devotional activities. The purpose of this research was to understand how religious social support (family, friends, church, mentorship) and personal devotional activities (prayer, worship, study of sacred texts) were related to a spiritual transformation experience, spiritual identity, and spiritual maturity. It was hypothesized that adolescents who reported having had a positive spiritual transformation and who demonstrated higher levels of spiritual identity and maturity would be more connected to religious support systems and would engage more in personal devotional activities. These hypotheses were supported. In particular, those who reported stronger levels of spiritual identity were more actively engaged in prayer, worship, and study of sacred texts and had more religious support from friends, parents, church, and mentorship. Youth who had higher levels of spiritual identity also reported a desire both to be mentored and to mentor others. Active engagement in a greater religious community was related to having had a spiritual transformation experience. These findings may enable mental health professionals, religious leaders, and parents to better understand how to support adolescents with religious and spiritual interests in their journey of spiritual development.

PurposeThe purpose of this paper is to examine the interaction effect of moral identity and construal level on consumer green consumption and the mediating role of pro-environmental self-accountability.Design/methodology/approachThe authors examined the hypotheses in two experiment studies. In study 1, the authors measured participants’ chronic individual difference of moral identity and primed construal level. In study 2, the authors primed moral identity and measured chronic individual difference of construal level. The authors also measured pro-environmental self-accountability in these two studies.FindingsThe results reveal that construal level moderates the relationship between moral identity and consumer green consumption, specifically, when consumers are induced a high construal level, moral identity has no effect on consumer green consumption, while when consumers are induced a low construal level, moral identity has a positive effect on consumer green consumption; the interaction of moral identity and construal level on green consumption is mediated by pro-environmental self-accountability.Research limitations/implicationsThis research enriches the literature on how to improve consumer green consumption, and thus has some managerial and public policy implications. But the authors only chose students as participants and the dependent measures are also limited. Future research can choose other type of sample and other dependent measures to test the generalization of the conclusion.Originality/valuePrior literature of green consumption lacks research on mediation mechanism. Due to prior literature gaps, the authors integrate social-cognitive perspective moral identity theory, especially the in-group circle expansion of moral identity, and construal level theory to investigate the moderating effect of construal level on the relationship between moral identity and green consumption and the mediation effect of pro-environmental self-accountability.

Moral identity has been positively linked to prosocial behaviors and negatively linked to antisocial behaviors; but, the processes by which it is linked to such outcomes are unclear. The purpose of the present study was to examine moral identity not only as a predictor, but also as a moderator of relationships between other predictors (moral disengagement and self-regulation) and youth outcomes (prosocial and antisocial behaviors). The sample consisted of 384 adolescents (42% female), ages 15-18 recruited from across the US using an online survey panel. Latent variables were created for moral identity, moral disengagement, and self-regulation. Structural equation models assessed these latent variables, and interactions of moral identity with moral disengagement and self-regulation, as predictors of prosocial (charity and civic engagement) and antisocial (aggression and rule breaking) behaviors. None of the interactions were significant predicting prosocial behaviors. For antisocial behaviors, the interaction between moral identity and moral disengagement predicted aggression, while the interaction between moral identity and self-regulation was significant in predicting aggression and rule breaking. Specifically, at higher levels of moral identity, the positive link between moral disengagement and aggression was weaker, and the negative link between self-regulation and both antisocial behaviors was weaker. Thus, moral identity may buffer against the maladaptive effects of high moral disengagement and low self-regulation.

Three studies were conducted to examine the influence of moral identity on sense of humor, employing the benign violation theory (BVT) as a theoretical framework. Study 1 (n = 350), a questionnaire-based survey, aimed to establish a preliminary exploration of the relationship between moral identity and sense of humor. Studies 2 (n = 172) and 3 (n = 172) jointly examined the impact of activated moral identity on sense of humor (humor appreciation, humor sharing) through the recollection and writing task. The results of these studies indicated that the effects of (activated) moral identity on the sense of humor (humor appreciation, humor sharing) were moderated by the type of humor and social distance of the target. On the one hand, high levels of (or activated) moral identity can significantly and positively predict sense of humor (humor appreciation, sharing); on the other hand, when there is a moral violation in the humor, and the target involved is at a close social distance, activated moral identity decreases the humor appreciation and humor sharing, where benign judgment plays a mediating role. These findings enrich the understanding of the complex relationship between moral identity and sense of humor, and have significant theoretical and practical implications.

Many studies on power and its influence on pro‐social behavior have been conducted with Western samples. Little is known about whether the relevant research findings can be extended to other cultural settings. This study investigates the relationship between sense of power and self‐reported helping behavior in Chinese culture. Using a sample of 388 undergraduate students, this study examines a moderated mediation model in which moral identity serves as a moderator and perspective taking serves as a mediator. The results show that sense of power is negatively associated with helping behavior, and this association is mediated by perspective taking. That is, sense of power exerts a negative effect on perspective taking, thereby decreasing people's tendency to help others. In addition, moral identity moderates the direct and indirect effect from sense of power to helping behavior. Specifically, when moral identity is low, sense of power exerts negative effects on perspective taking and helping behavior, but these effects become non‐significant when moral identity is high. This study sheds new light on the understanding of sense of power by examining its profound role in influencing pro‐social engagement in Eastern cultures. Our findings suggest that powerful people with lower levels of moral identity may be less willing to consider others' thoughts and feelings, and act less helping behavior. While high moral identity may buffer the negative effect of sense of power and enable powerful people to better play a role in promoting social harmony.

The Research suggests that moral identity is an important source of moral motivation. The purpose of this study was to assess the relations between adolescents moral identity, parenting and moral emotions: empathy and guilt. 558 high school students (49% girls, 51% boys; M age: 16) completed Aquino& Reed's moral identity scale, empathy quotient (EQ- Short), trait guilt sub scale of guilt inventory and parenting sub scale of family function scale (FFS). Linear regression analysis showed that democratic parenting style and empathy predicted higher levels of moral identity. Moreover no direct relations were observed between guilt and moral identity. Findings are discussed in light of moral identity, moral emotion and parenting styles. Future research is needed to provide evidence of the causal link in the observed relationships.

Purpose This study aims to discuss the joint influence of moral identity, religiosity and situational ethics on digital piracy intentions. It proposes a self-regulatory model whereby moral identity sets up the main motivational structure in guiding moral behaviour, supported by two further dimensions: firstly, religiosity inputting culturally based normative content into the structure; secondly, situational ethics, representing the individual’s context-dependent reasoning about morality. Design/methodology/approach A cross-sectional inquiry has been taken up with 1,020 Turkish university students as a sample. Validated scales measured the dimensions of situational ethics (relativism), religiosity, moral identity and digital piracy intentions. It is proposed to test the hypothesis through moderated mediation analysis whereby moral identity would act as a moderator and religiosity would be a mediator in the relationship of situational ethics with piracy intentions. Findings The results show that situational ethics does not directly predict piracy intentions. However, religiosity significantly mediates this relationship, and this mediation effect is conditional upon the level of moral identity. Specifically, the more central morality is to one’s identity, the more likely religious norms translate into reduced piracy intentions, even when situational justifications are present. Originality/value The study offers a novel hierarchical framework for understanding digital piracy as a morally negotiated act, not simply a legal transgression. By centring moral identity as a self-regulatory mechanism, it advances the literature on digital ethics and moral psychology and offers implications for educational interventions, religious messaging and digital platform policy design.

Shared values, unique to criminology students, alongside with distinct moral identities and social concern levels are critical in the cultivation of civic-minded individuals. The study examined the influence of shared values of Criminology program, moral identity and social concern towards civic engagement among criminology students at a Higher Education Institution (HEI) in Iligan City during the S.Y. 2024-2025. This study employed descriptive-correlational design. The respondents were the 126 students selected through stratified random sampling. Data was collected using modified questionnaires. The statistical tools used were Mean, Standard Deviation, Pearson Product Moment Correlation, and Regression Analysis. Findings revealed a very high level of shared values such as courtesy, discipline, and integrity and tact among criminology students; a moderately high level of moral identity; and a very high level of social concern but revealed a low level of civic engagement behavior. Relationships were established among students’ shared values and civic engagement, moral self, and social concern. Moreover, moral integrity showed a negative relationship with social concern. Ultimately, criminology students’ shared values and moral identity were discovered to predict civic engagement behaviors. Cultivation of criminology shared values while shaping moral identity deliberately motivate students to get involved and contribute to societal betterment. The study recommended further reinforcement of criminology shared values through departmental initiatives while providing activities that guides students towards a much stronger moral identity.

A social-cognitive approach to understanding gender differences in negotiator ethics: The role of moral identity

Objectives: This study investigated the level of moral identity and cyberbullying among students of Al-Hussein Bin Talal University and determines if there are differences in moral identity based on factors such as gender, academic level, college, and interactions between these factors. It also aims to reveal the predictive ability of moral identity of cyberbullying. Methods: The study sample consisted of (328) male and female students at Al-Hussein Bin Talal University. They were chosen using a convenience sampling method. In addition, scales of moral identification and cyberbullying measures were utilised to achieve the goals of this study. Results: The results indicated that cyberbullying was low, and that moral identity was at a medium degree. The findings also demonstrated significant gender-related differences in the level of moral identity favouring females. However, the variables of college, and academic level did not significantly affect the level of moral identity, nor did their interaction produce any significant differences. Additionally, the findings indicated that moral identity explained 16.5% of online bullying. Conclusions: The study recommended focusing on strategies and programmes that emphasise values and the practice of ethical behaviour to support the formation of moral identity among university students, particularly among males.

Background: A growing literature on adults with substance use disorders (SUDs) suggests that religious and spiritual processes can support recovery, such that higher levels of religiosity and/or spirituality predict better substance use outcomes. However, studies of the role of religion and spirituality in adolescent SUD treatment response have produced mixed findings, and religiosity and spirituality have rarely been examined separately. Methods: The present study examined religiosity and spirituality as predictors of outcomes in an outpatient treatment adolescent sample (N = 101) in which cannabis was the predominant drug of choice. Qualitative data were used to contextualize the quantitative findings. Results: Results showed that higher levels of spirituality at posttreatment predicted increased cannabis use at 6-month follow-up (β = .237, p = .043), whereas higher levels of baseline spirituality predicted a lower likelihood of heavy drinking at posttreatment (odds ratio [OR] = .316, P = .040). Religiosity did not predict substance use outcomes at later time points. When asked to describe the relation between their religious/spiritual views and their substance use, adolescents described believing that they had a choice about their substance use and were in control of it, feeling more spiritual when under the influence of cannabis, and being helped by substance use. Conclusions: Together, findings suggest that for adolescents with SUDs, religion and spirituality may not counteract the use of cannabis, which may be explained by adolescents’ views of their substance use as being consistent with their spirituality and under their control.

This paper describes a study performed to conceptualize moral identity development among Jordanian adolescents, and to test for age and gender differences. Data came from four local schools sample (N: 321; 10–15 years of age) of adolescents. All variables were self-report. The measure was the Moral Identity Scale by Aquino and Reed (2002), which showed good reliability, and validity. Moral identity was unrelated to age and gender. The involvement in school activities was not related to moral identity. Recommendations and implications of future research were discussed. Keywords : moral identity, adolescents in Jordan. DOI: 10.7176/JEP/11-9-09 Publication date: March 31 st 2020

The purposes of this study were to conceptualize moral identity as moral ideal self, to develop a measure of this construct, to test for age and gender differences, to examine links between moral ideal self and adolescent outcomes, and to assess purpose and social responsibility as mediators of the relations between moral ideal self and outcomes. Data came from a local school sample (Data Set 1: N = 510 adolescents; 10-18 years of age) and a national online sample (Data Set 2: N = 383 adolescents; 15-18 years of age) of adolescents and their parents. All outcome measures were parent-report (Data Set 1: altruism, moral personality, aggression, and cheating; Data Set 2: environmentalism, school engagement, internalizing, and externalizing), whereas other variables were adolescent-report. The 20-item Moral Ideal Self Scale showed good reliability, factor structure, and validity. Structural equation models demonstrated that, even after accounting for moral identity internalization, in Data Set 1 moral ideal self positively predicted altruism and moral personality and negatively predicted aggression, whereas in Data Set 2 moral ideal self positively predicted environmentalism and negatively predicted internalizing and externalizing symptoms. Further, purpose and social responsibility mediated most relations between moral ideal self and the outcomes in Data Set 2. Moral ideal self was unrelated to age but differentially predicted some outcomes across age. Girls had higher levels of moral ideal self than boys, although moral identity did not differentially predict outcomes between genders. Thus, moral ideal self is a salient element of moral identity and may play a role in morally relevant adolescent outcomes.