Moral Action Research Articles

Development and Initial Validation of Perceived Moral Socialization Scale (PMSS)

Although considerable research has underscored the role of parental socialization practices in the character building of youth, an adequate assessment tool to evaluate the youth’s perception of these practices is not available. This study reports the development and validation of the Perceived Moral Socialization Scale (PMSS). This multidimensional assessment tool assesses the emerging adult’s perception of the moral socialization practices employed by their parents, and, is useful for educators and institutions who seek to study the influence of parents on the moral development of youth. This instrument was administered as a validation study on a sample of 207 emerging adults (age 18–25). After the reliability and the validity analysis were conducted, four subscales were identified: demonstration of trust, moral discussions, inductive discipline, and moral action scaffolding. The scale also demonstrates good internal consistency reliability. These results indicate that PMSS is strong enough to be used for research seeking to understand the factors that contribute to youth wellbeing.

Affordability and Non-Perfectionism in Moral Action

One rationale policy-makers sometimes give for declining to fund a service or intervention is on the grounds that it would be ‘unaffordable’, which is to say, that the total cost of providing the service or intervention for all eligible recipients would exceed the budget limit. But does the mere fact that a service or intervention is unaffordable present a reason not to fund it? Thus far, the philosophical literature has remained largely silent on this issue. However, in this article, we consider this kind of thinking in depth. Albeit with certain important caveats, we argue that the use of affordability criteria in matters of public financing commits what Parfit might have called a ‘mistake in moral mathematics’. First, it fails to abide by what we term a principle of ‘non-perfectionism’ in moral action: the mere fact that it is practically impossible for you to do all the good that you have reason to do does not present a reason not to do whatever good you can do. And second, when used as a means of arbitrating between which services to fund, affordability criteria can lead to a kind of ‘numerical discrimination’. Various attendant issues around fairness and lotteries are also discussed.

Assessing Veterinary Students' Ethical Sensitivity to Farm Animal Welfare Issues.

Ethical sensitivity has been identified as one of the four necessary components of moral action, yet little has been done to assess ethical sensitivity to animal issues in animal-related professions. The aim of this study was to develop assessment tools to measure and enhance ethical sensitivity to animal issues, and determine relationships between ethical sensitivity and moral reasoning. Of a cohort of 115 third-year veterinary students from the University of Queensland, Australia, 104 students gave permission to use their responses to written ethical sensitivity and moral judgment tests, and 51 to use their video role-plays to demonstrate ethical sensitivity to current animal farming issues. Inter-rater reliability of scoring by an expert panel was moderate to substantial for the written assessment, but only slight to moderate for the video response. In the written test, students' mean scores for recognition of animals' emotions, expression of empathy and recognition of alternative actions and their impacts improved after teaching. Scores did not increase for identification of their own emotions, moral conflicts between stakeholders, and conflicts between legal, organizational and ethical responsibilities as a professional. There was no overall relationship between ethical sensitivity and moral reasoning scores. However, high scores for reasoning using universal principles were correlated with high scores for recognition of moral conflicts between stakeholders and between legal, organizational, and ethical responsibilities as a professional. Further development of these ethical sensitivity assessment tools is encouraged to enable veterinary and animal science students to raise and address animal ethics issues and alleviate moral distress.

La revolución en suspenso

Here we present a reflection that seeks to show the fundamental problems of the cult of spontaneity that is prevalent not only in the political sphere but also in the academic. I attempt to show how the politics of the present fundamentally needs a moment of theoretical pause, not only to analyze its own scope, but also to discover the means most suited to its own political intentions. This reflection on political praxis also gives rise to reflections on moral philosophy in general, specifically on the material possibilities of moral action in the social context of capitalism.

The Ideological Function of “Positive Energy” Discourse: A People’s Daily Analysis

Following its emergence as a popular social byword, in 2012 the term “positive energy” was adopted into frequent usage in Chinese political discourse. Previous studies have analysed the term’s usage in a social context alongside a growing interest in positive psychology, resulting in a portrayal of its main function as that of spreading hope and optimism in the face of challenges. This study now seeks to understand the ideological function the term has served in the political sphere, arguing for a deeper understanding of positive energy discourse within a Gramscian framework of political consensus-building, aimed at reinforcing CCP hegemony. This is shown through an exploratory analysis of People’s Daily Online articles inspired by framing and content-analysis theory, which considers the thematic components, sub-frame problems and actors of the term since the beginning of Xi Jinping’s time in power. The results of this analysis reveal four key trends. These are a focus on challenges which undermine Party dominance; an emphasis on ideas of social responsibility, and communality of interest between the state and the people; a promotion of moral action a grassroots level; and the advocation of state authority over the Internet. The results demonstrate how positive energy discourse has encouraged a popular consensus around CCP hegemony, creating a Gramscian “common sense” due to its grassroots origins, association with an increasingly popular positive psychology movement, and in-built connotations of happiness.

Mengzi’s Maxim for Righteousness in Mengzi 2A2

In this essay, I argue that in Mengzi 2A2 Mengzi 孟子 proposes his method for cultivating righteousness (yi 義) by showing that on the way of achieving yi, such topics as the unperturbed hearts, cultivating courage, Gaozi’s 告子 maxim, and the flood-like qi 氣 ultimately converge. Toward this aim, first, I argue that Mengzi’s short remark “bi you shi yan er wu zheng, xin wu wang, wu zhu zhang 必有事焉而勿正, 心勿忘, 勿助長” can be read as his maxim for achieving yi that structurally parallels with the preceding maxim of Gaozi that Mengzi quoted. It tells us that neither our blind obedience to the words nor our impetuous boost of qi is helpful for achieving yi; instead we should concentrate on the heart’s moral sentiments and perform righteous actions. Second, I argue that Mengzi believes that qi is crucial in one’s proper self-cultivation. The centrality of moral sentiment in his teaching redirects our attention to qi’s positive aspects—exemplified by the flood-like qi—though qi’s impulsivity often makes it appear negative. If the four sprouts are to accompany the spontaneous movement of qi, it can be said that properly expressed qi signals the moral health of one’s heart. Moreover, I show that strong positive qi not only constitutes moral sentiment that serves as a fair standard for self-examination but also leads the will to perform moral actions without delay.

Embodied ancestors: Religious objects, moral actions and well-being in the Cameroon Western Grassfields

In African spirituality, ancestor engagement with the community is always mediated through material objects. This article argues that materiality gives meaning and validity to the ancestral system. Ancestral objects are an embodiment of the ancestors or ancestral meaning-making, which links the visible community to the world of the spirits. However, ancestral objects also draw meaning and validation from those who inherit them, such as kings or titleholders who together with them connect the community to the spiritual source of well-being and vice versa. The article argues that such interplay is based on the material, religious and ritual conception of ancestral objects with their inheritors and the well-being of the community they represent. However, most studies on African religious art objects have focussed essentially on the symbolism behind ancestral objects and their motifs rather than on the interplay between ancestral objects and meaning-making in relation to community’s well-being. This article sets out to examine this relation and other performative aspects associated with ancestral objects in the Cameroon Grassfields. It argues that Grassfields religious traditions are materially oriented in the way they shape human meaning-making and interpretation of reality, and represent ancestors as manifested reality and living-dead agents who are part of collective communal action.

Alcohol, empathy, and morality: acute effects of alcohol consumption on affective empathy and moral decision-making

RationaleHypothetical moral dilemmas, pitting characteristically utilitarian and non-utilitarian outcomes against each other, have played a central role in investigations of moral decision-making. Preferences for utilitarian over non-utilitarian responses have been explained by two contrasting hypotheses; one implicating increased deliberative reasoning, and the other implicating diminished harm aversion. In recent field experiments, these hypotheses have been investigated using alcohol intoxication to impair both social and cognitive functioning. These studies have found increased utilitarian responding, arguably as a result of alcohol impairing affective empathy.ObjectivesThe present research expands existing investigations by examining the acute effects of alcohol on affective empathy and subsequent moral judgments in traditional vignettes and moral actions in virtual reality, as well as physiological responses in moral dilemmas.MethodsParticipants (N = 48) were administered either a placebo or alcohol in one of two dosages; low or moderate. Both pre- and post intervention, participants completed a moral action and moral judgment task alongside behavioural measures of affective empathy.ResultsHigher dosages of alcohol consumption resulted in inappropriate empathic responses to facial displays of emotion, mirroring responses of individuals high in trait psychopathy, but empathy for pain was unaffected. Whilst affective empathy was influenced by alcohol consumption in a facial responding task, both moral judgments and moral actions were unaffected.ConclusionsThese results suggest that facets, beyond or in addition to deficits in affective empathy, might influence the relationship between alcohol consumption and utilitarian endorsements.

Fragile Umanità

Fragile Umanità

Promoting neoliberal ideology in Finnish rural community development: the creation of new moral actors

ABSTRACTToday’s political ambitions are based on the neoliberal aspiration to diminish the state’s role and responsibilities, and to transfer those responsibilities to local communities and individuals in ways that idealise those communities, promising to ‘give power to the people’. Instead of highlighting individualism, neoliberalism now celebrates communities and participation. This article deals with the effects of this ideology with regard to Finnish rural policy objectives. Drawing on Finnish village action programmes as data, we argue that these ideological views aim to transform individuals and create new moral actors. Our research indicates that Finland’s rural policy objectives invoke actors that are responsible for their communities, have an ‘enterprising spirit’, and are change-friendly and innovative. However, the ideology disregards the economic and social preconditions and resources necessary for building affluent communities and villages, which are difficult to attain when there is less government involvement. Thus, rural communities face increasing demands and less government involvement.

The ‘Responsibility’ Factor in Imagining the Future of Education in China

AbstractDesign and creativity have been a considerable force for improving life conditions. A lot of effort has been invested in explaining the design process and creativity mainly through the design thinking methodology, but design accountability and responsible actions in the design process are, yet, to be fully explored. The concept of design ethics is now increasingly scrutinized on both the level of business organization and of the individual designer. A 4-day design workshop that involved creativity techniques provided the base to explore responsibility in the fuzzy front end of the design process. The future of education in 2030 was defined as the workshop's theme and fifty-six students from China were asked to create detailed alternative scenarios. A number of imagination exercises, implementation of technological innovations and macro-environment evolutions employed in the workshop are discussed. The aim was to incite moral and responsible actions among students less familiar with creative educational contexts of student-led discovery and collaborative learning. This paper reflects on the use of creativity methods to stimulate anticipation in (non)design students.

Sharing What Can Be Sold: WomenHaus MaketVendors in Port Moresby's Settlements

ABSTRACTDominant narratives of the economy, as well as policy discourses in Papua New Guinea (PNG), tend to separate the ‘formal’ from the ‘informal’ economy. Concurrently, there is a development policy emphasis on women's economic empowerment. In urban areas this has meant a policy focus on larger market places as sites where women need support for economic engagement. Within these policy discourses, one activity in urban areas usually relegated to the ‘informal’ economy is small home‐based market stalls, referred to in this paper ashaus maket. Located at homes or on nearby roads,haus maketare prolific and available to the public, and as such provide a similar function to public market places as spaces to make money. This paper considers these public yet intimate spaces as sites where vendors, usually women, embody and lead contestations between money and moral value spheres. At a time when the policy emphasis is on the formal economy and larger market places in PNG, why do such small market places persist? The first aim of this paper is to establish the role ofhaus maketas a site where spheres of value intersect. Rather than being ‘informal’ and peripheral, I seek to foreground its centrality to the economy but also as a site where economic and social moral values conflate. The second aim of the paper is to examine the role of sharing as a form of transaction in its own right distinct from exchange as a transaction between two actors.Haus maketstalls are sites of sharing and of moral action and value where forms of value in the settlement are shaped and negotiated.

Ethical Relativism and Morality

As an egoistic nature, the human being finds it difficult to be relative to others and absolute to himself, while he is inclined to believe that others should be relative to him. The moment we want to make a step in our life, perhaps at an early age, we face another idea, desire or belief. It is this period which proves that our beliefs are personal creations that take life when we allow ourselves to engage in the broader social circle. The individual is unable to accomplish himself if he does not become part of the nucleus to which he belongs, where he also gets the energies needed in adapting his ego to the universal one, which is the world itself. This paper provides in-depth analysis of what moral is in the ethical relativism: different for every human being, depending on the view point of the person affected and the conditions a person is placed in. None the less, all of these are also affected by the society, a person is born and raised in, being it the ruling norm in the family, the social interactions, traditions and customs executed, which determine the concept of moral actions to everyone.

DZIKIR DAN FIKIR SEBAGAI KONSEP PENDIDIKAN KARAKTER: TELAAH PEMIKIRAN KH. MUNAWWAR KHOLIL AL-JAWI

This research is motivated the dimension of dhikr which is oriented to form a clean heart, the dimension of thinking forms a human with high intellectual (perfect reason). The implications of the integration of dhikr and thought will form an integral concept of education without dichotomy. From the moral knowing, moral feeling and moral action components which are combined with tazkiyatun nafs, it is expected that students can practice the values ​​embodied in the goals of character education.
 Purpose of this study aims to describe and analyze the dhikr and fikir according to KH Munawwar Kholil Gresik in the book of Faidhul Illah and its implications with the character dedication. Design/methodology/approach-of this research uses library research from the data of books that have been collected relevant to the theme.The results shows that he integration of dhikr and fikir as the concept of non-dichotomic character education. Dzikir continuously and systematically thinking will bring out the character of the learner is integral. Originality/value-Dhikr (tazkiyatun nafs) and fikir (knowledge) form the whole human character (ulul albab) as the concept of integralistic character education. Character is not only in form through cognitive learning but also necessary habituation of religious activities.
 When the dimension of dhikr which is oriented to form a clean heart, the dimension of thinking forms a human with high intellectual (perfect reason). The implications of the integration of dhikr and thought will form an integral concept of education without dichotomy. From the moral knowing, moral feeling and moral action components which are combined with tazkiyatun nafs, it is expected that students can practice the values ​​embodied in the goals of character education.

AMBIGUITAS POLITIK ULAMA-KIAI

The political process in Indonesia has experienced reform, and succeeded in overthrowing the political construction of the old regime which was monolithic authoritarian and militaristic while opening the way for the process of democratization and social transformation. Nowadays, the involvement of kyai as an actor in national politics has taken the attention of public and political observers. From the long history of the kyai's political stage, there has been a shift and change in direction, especially the shift from national politics to power politics. Kyai who initially moved on the cultural path, called the cultural broker, in the current political process seemed to be the actor who gave political legitimacy. The line of kyai's struggle began to shift along with political changes in the country. Kyai began to explore the political area of the party with all political maneuvers such as giving support (legitimacy) known as blessing. Politics is profane which necessitates the existence of tendencies, and consequently narrows down vision, mision and advocacy only to certain groups or mass of supporters. Necessarily, the legitimacy of kyai is not obtained through power and political supports but from his attitude and moral actions, in addition to the religious authority. So that going into politics does not further strengthen the prestige and charisma of kyai, but rather politicians’ hegemony kyai.

Determining moral leadership as argued from an evolutionary point of view – With reference to gender, race, poverty and sexual orientation

This essay focuses on determining moral leadership, as theoretically debated from an evolutionary point of view in an attempt to reflect on how this kind of moral leadership can contribute, among others, in dealing with issues such as gender, race, poverty and sexual orientation. Although important, not one of the latter issues will be discussed. It is not the primary focus of the essay. But because we are aware of the extent of the challenges regarding these issues, they were specifically identified as examples for applying the moral guidelines developed and determined in this essay. This essay mainly argues that morality and moral leadership require analytical and critical evolutionary thinking and reflection that could contribute to making the world a more just and fair place in which to live. Moral leaders are created when people are constantly striving in an ongoing process of reasoning to become more humane, thereby allowing every person to flourish and to reach their full potential through biologically determined and justice-based moral reflection and action.

The Personality Character Analysis of delisa in Tere liye’s novel “hafalan shalat delisa”

This study aims to analyze the moral values contained in the film Memorizing the Delisa Prayer. By using personality analysis, as well as benchmarks moral actions. Method used in this study is using descriptive methods. From the method can be found moral values implied in the Delaf Prayer Prayer film includes, sincerity, courtesy in everyday life, always prioritizing obligations, steadfastness and trust, mutual respect and love The importance of this is to make personality analysis a means to analyze events or events that are considered a sign of the communication process. Through the movie Memorandum of Sholat Delisa is expected that the community can take moral values which can be imitated in everyday life

How U.S. And Chinese children talk about personal, moral and conventional choices

There is agreement among children across cultures that matters of personal preference can be freely chosen, while moral actions are obligatory. Children’s beliefs about actions that violate norms and conventions are more culturally variable. This study explores children’s reasoning about personal (toy preference), moral (sharing vs stealing), and conventional (artifact use) choices among five- to seven-year-olds (N = 62; M = 6.39, SD = 0.75) in the U.S. and China by asking them to tell stories to accompany pictures showing a character prior to making decision and two possible post-decision outcomes for each domain. We found cultural similarities in children’s stories about personal and moral issues: children in both cultures emphasized desires (“wanting” and “liking”) when talking about toy preferences and combined an emphasis on evaluations and desires when talking about sharing or stealing. We found cultural differences in children’s storytelling about artifact conventions: U.S. children’s stories about this conventional choice contained more mental state language, while Chinese children’s stories contained more evaluative language. We compared children’s stories to simple forced-choice judgments of possibility and permissibility, and discussed how together they paint a richer picture of emerging cultural differences in choice construal.

No backlash for Swedish women? The right to abortion on demand, 1975–2000

Abortion on demand was introduced in Sweden in 1975. In this article, I will discuss abortion policies and debates in the 1980s and the 1990s. The National Board of Health and Welfare was given the task to spread information on abortion and contraceptives. State-sponsored publications stated that abortion on demand was an important right for women, but—probably for strategic reasons—they also described abortions as being difficult. The anti-abortion organization ‘Yes to Life’ was founded in 1991. Anti-abortion activists demanded (unsuccessfully) for a conscience clause and mandatory counselling, while also opposing the abortion pill Mifegyne or RU 486. In the abortion debate, the psychological impact of abortion and, in particular, possible mental effects after abortion, emerged as a new theme. Attempts by abortion opponents to establish the so-called Post-Abortion Syndrome as a diagnosis in Sweden, however, were unsuccessful. A new moral perspective to abortion emerged, focusing on the ethics of care and on women as moral actors. In the article, I will discuss the (relative) consensus and strong support for abortion on demand in the 1980s and the 1990s, as well as the proactive role that the Swedish state has been playing (since the 1930s) on abortion policy.

LAS FRONTERAS DE LOS DEBERES HUMANOS HACIA LOS ANIMALES. UN ANÁLISIS DE ZOOPOLIS

This article analyses Zoopolis, a work which suggests a political framework for the relations between humans and animals, from a critical perspective. When these interactions occur in a community, the work includes animals under the concepts of “citizenship” and “denizenship”. If they emerge between societies, they are given “sovereignty”. However, this attempted parallelism leads to contradictions. Some critics take as a cosmopolitan approach as an alternative, but it falls into conceptual errors avoided by Zoopolis, such as the dissolution between political duties and moral actions towards animals. The post-cosmopolitan approach seems to be the most accurate to solve the situation.