Important Moral Values Research Articles

Socio-Cultural Portrait of Modern Gagaus Woman

Based on the materials of ethno-sociological and ethno demographic studies from the Soviet and post-Soviet times, carried out by Russian and Moldavian scientists, the article presents a dynamic, socio-cultural image of a Gagauz woman. Different aspects of a modern woman’s life are considered: her life values, attitude to labour, education, wealth, marriage and family. The article also raises questions about religion, ethnic identity, language skills, labour migration of Gagauz women, the transformation of gender stereotypes in Gagauz society. Powerful globalization processes, socio-economic and spiritual crisis, a high level of impoverishment among the population, as well as the pandemic, have greatly affected the worldview system of people. In the Gagauz society, which is now at the stage of transitioning from a traditional to a modern type of society, the most important moral values and spiritual and moral orientations of women have embodied traditional as well as innovative features. The dynamics of the Gagauz women’s spiritual world is strongly influenced by social transformations related to international labour migration that has to a great extent changed the habitual gender roles in the Gagauz family, the existing models and stereotypes of men’s and women’s behavior, their statuses and relationships.

К истории становления толерантности как составного элемента современного образа жизни

Tolerance has been the most important moral characteristic and social value of a person since the inception of human society. Tolerance, which is defined as a spiritual phenomenon, manifests itself in various forms in all areas of life and determines the nature of communication in human behavior. Among them we can show everything, from the most primitive ancient forms of consciousness to forms of artistic and rational thinking. The essence of each of these forms of self-expression is mutual understanding, understanding and empathy. As human knowledge deepened, thoughts and ideas around this problem expanded. The history of the development of tolerance shows that today this moral and legal category is an integral part of the modern way of life.

“I’m just being honest.” When and why honesty enables help versus harm.

Although honesty is typically conceptualized as a virtue, it often conflicts with other equally important moral values, such as avoiding interpersonal harm. In the present research, we explore when and why honesty enables helpful versus harmful behavior. Across 5 incentive-compatible experiments in the context of advice-giving and economic games, we document four central results. First, honesty enables selfish harm: people are more likely to engage in and justify selfish behavior when selfishness is associated with honesty than when it is not. Second, people are selectively honest: people are more likely to be honest when honesty is associated with selfishness than when honesty is associated with altruism. Third, these effects are more consistent with genuine, rather than motivated, preferences for honesty. Fourth, even when individuals have no selfish incentive to be honest, honesty can lead to interpersonal harm because people avoid information about how their honest behavior affects others. This research unearths new insights on the mechanisms underlying moral choice, and consequently, the contexts in which moral principles are a force of good versus a force of evil. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

Modality in Satua Crucuk Kuning: Systemic Functional Linguistics Perspective

Text of I Crucuk Kuning is a Balinese narrative text which contains very important moral value for our lives. The text involves two main figures, namely; I Bawang and I Kasuna. I Bawang serves antagonist while I Kasuna serves protagonist. The text presents dialog as social interaction medium in which employ modalities expressed within speech functions. This paper analyzes the application of modality express by the participants. The theory used to analyze the text is the theory of modality as part of interpersonal meaning from systemic functional linguistics proposed by Halliday. The data were obtained from Satua Bali I Crucuk Kuning written by Tinggen (2011). The data were analyzed from both syntactic and semantic aspects and then described descriptively. The result of the research suggests that I Kasuna is has good character and never complain to do any given job. Meanwhile, I Bawang has bad character by slandering and underestimating I Kasuna. The text persuade us to do good behavior by filling promise which is made to others.

TOLERANCE AS A CONSEQUENCE OF SPIRITUAL AND RELIGIOUS EDUCATION OF STUDENT YOUTH

It is impossible to ensure the effectiveness of radical reforms in education related to the country's development prospects without taking into account the worldview and values of an individual, his/her creative self-regulation, training, general spiritual culture, implementation of tolerant behavior and high morals of the younger generation. This determines the relevance of the research problem. The purpose of the study is to clarify and analyze the essence and identify the characteristics of tolerance as a result of spiritual and religious education. To achieve this goal, the following research methods are used: analysis of domestic and foreign philosophical, sociological, psychological and pedagogical literature on the problem (to generalize the theoretical foundations and clarify the essence of tolerance as a result of spiritual and religious education of students; analysis, synthesis, abstraction, generalization (to substantiate the organizational and pedagogical conditions of spiritual and religious education of youth). Therefore, religious tolerance is an important moral and ethical values, worldview and psychological quality of the individual, which consists in awareness, perception, understanding and respect of various religious beliefs, in the recognition and practical assertion of the right of everyone to have religious or free-thinking beliefs. Religious tolerance involves the use of tolerant behavior as one that ensures security in interpersonal relationships; awareness of tolerance as an effective practice of interpersonal communication; recognition of the individual's right to their own worldview and awareness of moral and legal responsibility for compliance with the principle of religious tolerance; practical construction of tolerant relations. For formation of tolerant interpersonal relations in educational work trainings, role games, individual conversations and consultations on a subject of national customs, religious rites, family traditions are used.

The Making of a Torturer

Liberal democracies that perpetrate torture represent an apparent paradox: a flagrant violation of human rights by states supposedly dedicated to protecting human rights. In liberal democracies, the political, social, and legal narratives used to justify torture portray torture as an individual act motivated by important moral values. This individualized torture narrative then shapes the moral framework through which the public, policy-makers, and individual torturers view torture, and masks the institutional nature of torture perpetration. This interaction between an individualized torture narrative and the moral framework of torture distinguishes democratic perpetrators (Critchell et al. 2017, 9–10) from non-democratic perpetrators of torture. Yet, the implementation of a torture program in a democratic state is remarkably similar to the implementation of a torture program in a non-democratic state. In both cases, torture is an institutionalized practice given moral and political meaning through broad social and political narratives. This chapter uses the post-9/11 US torture program as a case study of a democratic perpetrator in order to explore the interaction of democratic narratives of torture, state implementation of torture, and the moral psychology of individual torturers. This permits a way of thinking about torture perpetration that goes beyond a myopic focus on torture as individual act to understand the interaction and mutual reinforcement of different forms of torture perpetration. This analysis also offers a starting point from which to consider how to resist and oppose torture narratives that sustain democratic torture, a question I explore in the conclusion of this chapter.

Реализация комического в книге А. Борисовой «Записки для моих потомков»

In the following article, we explore the ways to create a comic effect in the in the stories of the modern Yakut children’s writer A. Borisova Zapiski dlya moikh potomkov (Notes for My Descendants). The comedic tropes are analyzed on three levels: the characters, the situations, and the language. Children's literature has always been particularly humorous and entertaining, which is vividly seen in the works of the best domestic children's writers (N. Nosov, V. Dragunsky, V. Golyavkin etc.). Because of this, in literary criticism and linguistics there is an extensive classification of various techniques for creating a comedic effect. E. Garanina, N. M. Rotanova, I. V. Tsikusheva and others are engaged in the study of these techniques using children's literature as their research material. Nevertheless, the major works are still devoted to the issues of linguistic comedic effects which determines the relevance of this study. The comic effect of the story by A. Borisova is achieved in several ways, including those of non-literary nature, for example, theatrical circus in the form of classic buffoonery. The comedy is delivered by the main character of the story – the restless girl Valentinka whose defining trait is her ability to get into various funny situations. Valentine’s character is outlined from different sides; the negative sides of the girl are, too, shown to the reader. Because of this, the author emphasizes that the protagonist is a realistic character with all the positive and negative traits typical for real people. Thus the author achieves one of the goals of children’s literature: to convey the important moral and moral values to the child reader using the example of a young protagonist. The comedic elements of fictional situations are based on unexpected or comic contrast caused by a misunderstandings. Language-based comedy is represented quite widely and is based on various types of wordplay, for example, using polysemy, phraseological units or language paradoxes, incorrect word reproduction and imitation of word formation typical for children’s speech. Summing up, we can say that the stories of the Yakut author A. Borisova Zapiski dlya moikh potomkov (Notes for My Descendants) demonstrate various ways of creating a comic effect on a variety of text levels.

Nature, Wilderness, and Supreme Goodness

Transcendentalism and Confucianism involve different understandinsgs of the concepts of nature, wilderness, and supreme goodness in terms of the metaphysical understanding of nature and how it influences the understanding of human nature. The goodness of Tao is not transcendental as understood by transcendentalism. Rather the goodness of Tao as the important moral values is shaped by human beings’ experience of the natural world. It is this deeper philosophical reason why transcendentalism encourages the aesthetic appreciation of wilderness while Confucianism encourages the aesthetic appreciation of humanized nature.

Moral values of professional activity in information society

The article identifies the moral values of professional activity in information society on the basis of the systematic approach. Informatization of society in the 21st century entered a new stage of its development. The new information environment aims at forming certain ideological and axiological priorities, according to which the value characteristics of information society change and reproduce. One of the most important value areas in information society is professional activity, whose moral values - mutual responsibility, loyalty to duty, tolerance, decency, and focus on cooperation - develop during personal professionalization. Subsequently, in the course of professional work, professional conscience, duty, responsibility, dignity, tact, etc. develop. Professionalism is the most important moral value of professional activity; however, it should not be limited to the sum of professional knowledge and skills. A true professional has a developed, based on value orientations, moral culture, deep understanding of his professional duty, the most scrupulous attitude to professional honor, a high degree of professional responsibility. The success of his activities, the integrity of his personality, and his creative self-expression in the chosen profession depend on his professional and moral principles - their unity and consistency. The task of forming the professional values of an employee is an essential component of personal professionalization in order to achieve an optimal combination of traditional and creative elements, of specific professional experience and public morality. From the ethical perspective, professionalism in the ability to ensure harmony of professional activity and its moral evaluation, readiness for worthy deeds in any professional situations.

A latent profile analysis of moral injury appraisals in refugees

ABSTRACT Background: Refugees often exhibit reactions to traumatic events that may be conceptualized as moral injury (i.e. the impact of events that violate important moral values). There have been two types of moral injury appraisals found in refugees: transgressions by others and transgressions by oneself. Objective: To examine whether these types of moral injury appraisals co-occur or whether one form is usually predominant. Additionally, to investigate what types of events (trauma, living difficulties) and outcomes (PTSD, depression, anger, suicidality) were associated with each moral injury appraisal profile. Method: Participants included 221 refugees and asylum seekers residing in Australia. Data was collected online, and via pen and paper. A latent profile analysis was used to identify profiles of moral injury appraisals. Results: Results indicated a three-profile solution: Moral Injury-Other (MI-O; 37.8%), Moral Injury Other + Self (MI-OS; 35.2%), and no moral injury (No-MI; 26.9%). MI-O and MI-OS were predicted by both trauma experience and living difficulties. MI-O and MI-OS were also associated with greater psychopathology across all outcome variables compared to No-MI. MI-OS was also associated with greater anger and depression, compared to the MI-O profile. Conclusions: The association between the moral injury appraisal profiles and traumatic events, living difficulties and psychopathology, will have important clinical implications.

TOPICAL PROBLEMS OF RELIGIOUS UPBRINGING OF PERSONALITY IN THE PEDAGOGICAL HERITAGE OF HRYHORII VASHCHENKO

The purpose of the article is to study the importance of religious education in the formation of the spiritual and moral values of personality in the legacy of the outstanding Ukrainian teacher of the twentieth century H. Vashchenko. In matters of spiritual and moral education of personality H. Vashchenko acted as an indisputable representa-tive of the religious-pedagogical direction. The heritage of the outstanding teacher H. Vashchenko includes the position on the formation of important spiritual and moral values on the Christian basis. The basis of the education of a person for H. Vashchenko was determined by faith and religious feelings. Considering the issue of relations between a person and a society, H. Vashchenko saw this problem solution in Christianity.Christianity does not oppose the person to society, but connects them with the upbringing of Christian charity – faith, hope, and love. The teacher explained that the Christian faith should not be blind, formal, it should be alive.H. Vashchenko stressed that the main content of the spiritual and moral education of the child is the category of love as the highest moral sign and spiritual value. By educating the child in love for her neighbors, Christianity organically connects her or him with love for God. Christianity knows two forms of love: contemplative and active, but called for them to be united. The best example of such an association is the Christ who prayed, read the Word of God, and acted among people, did miracles, fought with evil, suffered from sacrifices and death. For H. Vashchenko, Christian morality was an important source of spiritual values, the highest manifestation of which was to serve God and the Motherland. He regarded spirituality as a complex system of values, through which, on the basis of Christianity and European culture, the Ukrainian people should create their national Ukrainian educational ideal.Religious education should begin in the family. The main means of upbringing are the example of adults, which starts with Christian relationships, which must be built on love, mutual consent, mutual respect and ends with traditions.The teacher emphasized that in the formation of religious feelings of the child an important role is played by “holy traditions”. The festive dinner before Christmas, Epiphany, the study of Christmas carols, generosity, the celebration of Easter, the Savior, the Blessed and other holidays promote the respect for the customs of the ancestors, their affiliation with the Ukrainian people. Religious education deepens during the preschool and school age. But in order for it to produce good results, it is necessary to eliminate formalism in its conduct, to give a good example for pupils.Thus, as a result of the study it was established that in the heritage of H. Vashchenko the problems of religious education are considered in the context of the spiritual and moral education of the personality, which corresponded to the perfection of the educational ideal. As a representative of the religious-pedagogical direction in pedagogy, H. Vashchenko tried, firstly, to form the spiritual and moral personality of the child on the basis of the Orthodox Christianity values; secondly, to solve the issue of freedom of the will of the individual and society in the spirit of Christianity; thirdly, to encourage the child to build relationships with people on the basis of observance of the first testament of Christian morals – love for God and for a man. As an experienced teacher, an ardent patriot of Ukraine, a deep believer, H. Vashchenko considered the religious education of young people as the effective means of updating the school on the spiritual and national principles.

Deliberação moral de enfermeiros frente à internação por ordem judicial

Objetivo: analisar os problemas éticos vivenciados por enfermeiros intensivistas em situações de internação por ordem judicial na perspectiva da deliberação moral. Método: pesquisa qualitativa entre janeiro e dezembro de 2016, mediante entrevistas semiestruturadas com 42 enfermeiros intensivistas das regiões Sul e Sudeste do Brasil. Apreciada por meio da Análise Textual Discursiva. Resultados: a análise resultou em três categorias que apresentam como conteúdo a prioridade da deliberação, o sofrimento moral dos enfermeiros e a advocacia do enfermeiro. Considerações finais: a judicialização da saúde traz alterações significativas nas relações sociais e institucionais. Os enfermeiros devem perceber que, frente às diferentes possibilidades de tomadas de decisão diante dos problemas éticos, valores morais importantes encontram-se em conflito.

Ethics in Classical and Contemporary Children’s Short Stories

Children short stories are one way among other literature studies to educate children about moral values and social life around them. In order to be able to socialize with other people, one of the important moral values that an individual must have is ethics. Most of children short stories, both classical and contemporary, are trying to present ethics as the main theme. This paper explores the way ethics is being conveyed in classical and contemporary children short stories. This paper uses Narrative Inquiry of Qualitative Method. This method is used to explore the background of the stories and authors with diverse culture as it is shown through the stories. There are 6 children short stories being analyzed. Three stories are classical, and the other three are contemporary. This paper also shows the results of comparison of ethic in classical and contemporary children short stories.

Privacy, Ethics, and Institutional Research

AbstractDespite widespread agreement that privacy in the context of education is important, it can be difficult to pin down precisely why and to what extent it is important, and it is challenging to determine how privacy is related to other important values. This chapter seeks to better understand the concept of privacy in institutional research, canvas a number of important moral values underlying privacy generally, and examines how those moral values should bear upon institutional research.

Psychological predictors of public acceptance for urban stormwater reuse

Urban residents are becoming more aware of water scarcity issues and paying greater attention to their total water consumption. Simultaneously, perceptions of what is considered drinkable water are also evolving. The present study examines whether attitudinal evaluations of stormwater influence the public acceptance of stormwater that is treated and sourced through managed aquifer recharge (MAR). It was hypothesised that treated stormwater used for non-potable purposes would be more acceptable amongst participants, and that select psychological factors (perceptions, values and norms) would be significant predictors of public acceptance for MAR. Participants (N = 408) took part in an online survey which measured public acceptance of stormwater, social norms, stormwater attitudes, water beliefs and water conservation culture. These factors were experimentally examined across two different types of water use: “drinking water” or “non-drinking water”. Multiple regression analysis demonstrated that stormwater end use and selected psychological factors accounted for 79% of variance in acceptance of stormwater. While there was significantly higher acceptance for the use of MAR for non-drinking purposes overall, ‘end use’ was a weak predictor of public acceptance for MAR. The most important predictors of acceptance were social norms and value-driven attitudes towards stormwater. Results showed that perceptions of approval from important others (e.g. family and friends) and personal moral values were influential in explaining acceptance for stormwater. Interestingly, water conservation culture was a negative predictor of acceptance, where people who believed that conserving water was part of the Australian lifestyle tended to have lower acceptance for a supplemental stormwater supply. These people were more likely to support initiatives encouraging conservation of water use as key to managing water supplies. The findings articulate the need to consider existing public attitudes and norms within communities where alternative resources are proposed, to inform policy and practice.

Calligrapher of Toegye’s Thoughtful Numerical ‘Jeomhoegjonil’

조선시대의 사대부들에게는 시문(詩文)은 물론이요, 예술을 창작하는 일련의 행위들에 대해 ‘완물상지’라 하여 경계하는 경향이 존재했다. 이는 서예에도 적용되어, 서예를 하나의 ‘여기(餘技)’나 ‘말기(末技)’로 인식하였다. 퇴계가 활동하던 16 세기 조선에서도 그러한 경향은 마찬가지였다. 따라서 퇴계 역시 이러한 경향에 일정부분 영향을 받은 것은 부정할 수 없는 사실이다. 하지만 퇴계의 서예에 대한 관심과 애정은 실로 남다른 편이었다. 그는 서예에 침식을 잊고 몰두할 정도였으며 심지어 재료와 도구에 대한 전문적 지식 또한 지니고 있었다. 퇴계가 서예에 몰두한 것은 서예가 지닌 학문과 심성수양의 순기능을 정확히 인식하고 있는 데서 비롯된 것이다. 퇴계는 서예가 성인의 훌륭한 덕을 드러나게 하는 매개체임을 명시하였으며, 서예를 문장과 동일한 시각으로 바라보았던 것이다. ‘경’은 퇴계가 평생에 걸쳐 사상적 ․ 학문적으로 가장 중요하게 견지하였던 사상이다. ‘경’은 유가의 도덕적인 정신을 말하는데, 유학에서 가장 핵심을 이루는 도덕적 가치인 ‘성(誠)’에 도달하기 위해 정신적으로 갖추고 실천해야 하는 기본 태도 를 말한다. 이는 그의 서예관에 그대로 투영되어 ‘점획존일’의 순일함을 요구하였다. 퇴계는 서예라는 예술이 결코 명필이 되기 위한 것이 아니라, ‘경’을 통하여 ‘성’에 도달하기 위한 하나의 수단이라고 여겼다. 이것은 퇴계가 서예를 ‘경’을 통하여 ‘성’에 도달하기 위한 정로로 인식하고 있었음을 대변해 준다.There was a tendency in the Chosun dynasty to guard against a series of acts that created art, as well as poetry and prose, as “wanmulsangji(玩物喪志)”. It was also applied to calligraphy, and recognized calligraphy as a ‘yeogi(餘技)’ or ‘malgi(末技)’. This tendency was the same in the 16th century Joseon, when Toegye was active. Therefore, Toegye has also been influenced by this tendency. However, interest and affection for Toegye’s calligraphy were very different. He forgot about food and sleep in calligraphy and was even absorbed and had expertise in materials and tools. Toegye’s attention to calligraphy is derived from the recognition of calligraphers discipline and the ability to cultivate the mind. Toegye stated that calligraphy is the medium that reveals the good virtues of the a sage, and he looked at the calligraphy with the same viewpoint as the sentence. ‘Kyung(敬)’ is the idea that Toegye was most important ideologically and academically throughout his life. ‘Kyung’ refers to the moral spirit of a Confucian scholar, it refers to the basic attitude that must be practiced mentally to reach ‘seong(誠)’, the most important moral value in Confucianism. It was projected in his calligraphy and demanded a genuine work of ‘Jeomhoegjonil(點劃存一)’. Toegye regarded the art of calligraphy as a means to reach ‘seong’ through ‘kyung’ rather than as a name. This indicates that Toegye recognized calligraphy as a way to reach ‘sung’ through ‘kyung’.

'I'm Just Being Honest.' Ethical Justifications Enable Interpersonal Harm

Although honesty is typically conceptualized as a virtue, it often conflicts with other equally important moral values, such as avoiding interpersonal harm. In the present research, we explore when and why honesty increases selfish versus altruistic behavior. Across seven incentive-compatible experiments (4 preregistered, total N = 2,152), in the context of negotiations, advice-giving, and economic games, we document four novel results. First, honesty enables communicators to engage in and justify selfish behaviors that harm others. Second, communicators view their honest but harmful actions as more ethical than targets do. Third, the effects of honesty on selfishness and altruism depend on the choice set available to the communicator. When communicators cannot omit information, honesty enables both selfishness and altruism. However, when communicators can omit information, honesty uniquely enables selfishness. Fourth, even when individuals have no selfish incentive to be honest, honesty can lead to interpersonal harm because people avoid information about how their honest behavior affects others. This research unearths new insights on how choice sets influence moral choice, and consequently, the contexts in which moral principles are a force of good versus a force of evil.

“I’m just being honest.” Ethical justifications enable interpersonal harm

Although honesty is typically conceptualized as a virtue, it often conflicts with other equally important moral values, such as avoiding interpersonal harm. Four experiments demonstrate that people...

Communal narcissism: Social decisions and neurophysiological reactions

Communal narcissists claim a saintly status, but are they fairer than non-narcissists? In Study 1, high (vs. low) communal narcissists did not make more equitable offers and were not more likely to reject inequitable offers in an ultimatum game. However, they reported being more altruistic, judging fairness as a more important moral value, and being more morally outraged at unfairness. Their self-views did not match their behavior. These results were replicated in Study 2, where in addition high (vs. low) communal narcissists exhibited larger P3 amplitudes to inequitable (than equitable) offers, suggesting that they were more emotionally sensitive to unfairness. Their neurophysiological reactions did not match their behavior. The findings clarify the construct of communal narcissism.

“Je suis Charlie” de um ponto de vista marroquino: questões de alteridade após os atentados de Paris de 2015

O artigo visa interpretar a produção de alteridades a partir da questão da liberdade de imprensa aos meios de comunicação do Marrocos criada pelos ataques à sede do jornal Charlie Hebdo em janeiro de 2015, Paris. A mobilização de argumentos religiosos na mídia marroquina fez com que o repúdio aos eventos ocorridos tivesse uma controvérsia entre projetos que envolvam diálogos a partir da produção de alteridades. De um lado, a sacralidade da liberdade de imprensa, que se impõe como um importante valor moral no processo de secularização francês. De outro, a sacralização da figura do profeta Mohammed cria as condições para se discutir as formas de poder que estabelecem os limites da liberdade de imprensa.