Moral Deeds Research Articles

Does Conceptual Abstraction Moderate Whether Past Moral Deeds Motivate Consistency or Compensatory Behavior? A Registered Replication and Extension of Conway and Peetz (2012).

A long-standing debate in psychology concerns whether doing something good or bad leads to more of the same or the opposite. Conway and Peetz proposed that conceptual abstraction moderates if past moral deeds lead to consistent or compensatory behavior. Although cited 384 times across disciplines, we did not find any direct replications. It was also unclear how increases or decreases from one's baseline prosociality might underlie the effect. A large-scale experiment (N = 5,091) in the registered report format tested Conway and Peetz's original hypothesis. The hypothesized interaction was not replicated: conceptual abstraction did not moderate the effect of recalling moral vs. immoral behavior on prosocial intentions. Our results show that recalling moral behavior led to higher prosocial intentions than recalling either immoral or neutral behavior, irrespective of recalling from the recent or distant past. Thus, the current research found no evidence for compensatory moral behavior, only for positive moral consistency.

‘Credit Is a Basket’

Abstract In 2019, the National Health Commission of China announced a nation-wide plan to incorporate blood donation into the country's emerging informational infrastructure: the social credit system (SCS). Through analysis of comments from Weibo, one of China's largest social media sites, alongside news articles and official government announcements from the time, we follow the figure of the basket, which we regard as vernacular critique. By analysing the formation of trust indicators, contestations over their commensurability, and the prospect of converting between moral deeds and financial advantage, we aim to augment understandings of the ways that quantification practices are, and become, moral projects.

The Chosŏn Iconography of Thunder God in the Illustrated Guide to Moral Deeds

This article explores the origin of the Thunder God image and its iconographical features that appear in the <i>Exempla of Filial Sons in the Illustrated Guide to the Three Bonds</i> (Filial Sons, hereafter), published during the reign of King Sejong (r. 1418-1450), and <i>An Illustrated Guide to the Five Moral Imperatives</i> (<i>Five Moral Imperatives</i>, hereafter), compiled during the reign of King Chǒngjo (r. 1776-1800). As attested by the textual descriptions in the <i>Shanhai jing</i> and the <i>Lunheng</i> and the visual depictions in the pictorial stones from the Wu Family Shrine and the mural paintings in the Mogao Caves of Dunhuang, the Chinese iconography of Thunder God primarily takes on the form of a muscular man, sometimes added with beast-headed or winged variations, striking a series of drum connected together. Drawing on Buddhist paintings of the Koryŏ, the <i>Filial Sons</i> of the Chosŏn shows Thunder God as a beast-headed man with four sticks held in both hands and feet surrounded by a series of drum attached together. The Thunder God image in the <i>Five Moral Imperatives</i> continues to follow the iconographical convention adopted in the <i>Filial Sons</i> in the sense that it symbolizes thunder and lightning. However, it takes on a bird form as a schematization of the image of a bird-headed man with wings, which was widely adopted by the late Chosŏn painting. The earliest known case of depicting Thunder God as a bird-headed man with wings appears in the <i>Moon Reflection and the Biography of the Buddha</i> (<i>Wŏrinsŏkpo</i>). This particular iconography of Thunder God seems to have been inspired by the iconography of the Buddhist guardian Garuḍa and that of the Daoist Thunder Marshal “Heavenly Lord Deng, the Governor of Thunder,” depicted in the Daoist scripture Yushu jing, reflecting the transition from the form of a beast-headed man to a bird-headed man with wings. The latter form became the dominant iconography of Thunder God in the late Chosŏn period. It frequently appeared in the Eight Scenes of the Buddha’s Life or the Sweet Dew Painting. Yun Tu-sŏ (1668-1715) also adopted that iconography since it conformed to the depiction of Thunder God in the illustrations of books imported from Ming and Qing China.

Analisis Penilaian Karakter Berbasis Asesmen Kompetensi Madrasah Indonesia (AKMI)

Through education, humans can develop and advance their potential to become human beings who have the ability to face the era of globalization that demands expertise and abilities in all areas of life. The Indonesian Madrasah Competency Assessment (AKMI) is the latest program owned by the Ministry of Religious Affairs of the Republic of Indonesia, where AKMI is one of the evaluation tools for students. This study aims to analyze character assessment Character education based on Islam means character education whose components include moral knowledge, feelings about morals, and moral deeds. These morals are explored and developed based on Islamic values. The application of character education aims to shape the character of students who are Islamic and tolerant. This article uses the literature study method or what is commonly called a literature study. This research was conducted by collecting data from various references through several books, magazines related to the aim of revealing various theories related to the problem being faced or studied. The results showed that the Indonesian Madrasah Competency Assessment (AKMI) test can provide a clear diagnosis of students' abilities in school.

Moral Deeds in Purananuru

Ancient text Akananuru and Purananuru are the special text which contains many virtues that are helpful for human beings. Internal and external glory is considered to be the universal glory. Self-purity is one of the virtues of life. Virtue, materiality, pleasure, attainment of wealth, all these are applicable to Purananuru. The purpose of this article is to show that virtue is the life for ancient Tamil people. The people of the Sangam era lived with honesty and integrity in life. Sangam people were effective in different activities like economy, mission, education, guarding etc. this article overall covers the moral deeds that are discussed in Purananuru

Virtue-Related Entries in Kurinjithinai and Ainkurunuru

People of Sangam era gave importance to moral deeds and they valued it. During Sangam era man expressed his likes and dislikes indirectly to the elders. The poets of the Sangam period gave importance to chastity in their songs. The literary songs of Sangam era picturize the life style of the ancient Tamil people. Many moral values and ideas are given by the writers in Ainkurunuru and Kurinjithinai. If a man fails to follow morality in his life then all his gloriness will disappear. A man can be a great teacher only if he maintains moral and cultural values. Learning the virtues that bring happiness in a man’s life and following its path adds beauty to his life. A man should live like a swan and read good books which contains moral values. All these things are conveyed in the literary songs of Sangam period. Virtue makes a better human being and is more important to human life.

Moral credentials versus moral credits: Two paths to consumers’ licensing of brand transgressions

Moral licensing theory suggests that consumers can liberate brands from their transgressions in light of the brands’ past moral deeds, and the literature discusses two possible underlying processes: moral credentials and moral credits. However, little research has examined when and why consumers use a particular process over the other when licensing brand transgressions. This paper examines two important moderators: self-brand connection (SBC) and the ambiguity of transgressions. Across five studies, this article shows that both high- and low-SBC consumers license ambiguous brand transgressions with (vs. without) information about the brand’s prior good deeds but through different paths, moral credentials and moral credits, respectively. If the brand’s prior moral behaviors are deemed moral credentials, high-SBC consumers excuse even blatant transgressions. However, the licensing effect is diminished if high-SBC consumers use self-affirmation as an alternative means of ensuring self-worth. The current research sheds light on different paths to moral licensing in the eyes of observers at the brand level.

The study of value orientations of Kazakh students on the basis of the theory and methodology of basic individual values of Sh. Schwartz

  This article is devoted to the study of the value orientations of Kazakh students on the basis of the theory and methodology of basic individual values proposed by the professor of Jerusalem University Sh. Schwartz. The object of the study – students of the Al-Farabi Kazakh National University. The purpose of the study: to study the socio-psychological characteristics of the value orientations of Kazakh students. To achieve the goal, an applied empirical study was conducted using the “Methodology for measur- ing cultural value orientations (SVS – Schwartz Value Survey) using the Google Forms platform. Based on the analysis of the results of the study, it was concluded that value orientations are a complex socio- psychological phenomenon that characterizes the direction and content of an individual’s activity, de- termines a person’s general approach to the world, to others, to himself. In Kazakh students, the formed values fully manifest themselves in the sphere of moral consciousness, moral deeds and personal moral (spiritual) properties, but, nevertheless, there is a conflict between values – ideals and values – priorities. Thus, addressing the phenomenon of value orientations as a special subject of socio-psychological research seems relevant not only in a theoretical, but also in an empirical context. Such an analysis to- day seems to be especially relevant for the further development of Kazakhstani society in the renewing social, political, economic, cultural conditions caused by the transformations that have taken place in the country in recent days. Key words: students, socio-psychological characteristics, value orientations, Kazakhstani society.

A study of the role of religious development in childhood on psychological health in Indonesia

Despite rapid advances in solving human physical problems, medical science has not yet taken effective actions to solve human psychological problems, whilst they play an important role in causing physical diseases. In general, religion significantly affects the health of the individuals and society. Psychological peace may be established through good beliefs and admirable moral deeds, and a believer can be transformed into a lively and happy human being who is always striving and communicating with his community. Therefore, this study aimed at determining the role of religious development in childhood on psychological health at Jakarta, Bandung, Medan and Surabaya in Indonesia. Hence, 3000 children of the above cities were investigated using a simple random sampling method. The statistical analyses using Statistical Package for the Social Sciences (SPSS) indicated that the participants acknowledged the role of religious development in the psychological health of individuals (p = 0.782; Sig. = 0.000). Maintaining the health of the people of the society is one of the most important issues of any country, which should be taken into account from different aspects, including psychological dimensions. The main task of psychological research studies is to ensure mental and psychological health of people in society, and as demonstrated by the results of this study, this is supported by religion, religiosity and a religious atmosphere in society.Contribution: This research article contributes to the determination of the role of religious development in the psychological health of children from Jakarta, Bandung, Medan and Surabaya in Indonesia.

THE ROLE AND CHALLENGES OF ISLAMIC EDUCATION IN INDONESIA IN THE DISRUPTIVE ERA: THE ANALYSIS OF THE SYSTEM OF ISLAMIC EDUCATION CHARACTER IN INDONESIA

Various types of character education theories have swiftly developed, such as Thomas Lickona's notion of moral knowing, moral emotion, and moral deeds. The Presidential Regulation No. 87 of 2017 on Strengthening of Character Education has also spawned a slew of derivative theories. Some of the new results in character education are holistic-integrative and character-interconnected. However, character education, particularly Islamic education, continues to be a source of concern for all parties. The challenges of Islamic education are increasing with the sophistication of technology. The community's faltering use of technology is a major impediment to increasing Islamic education's principles. This study's research technique is descriptive-qualitative, utilizing literature reviews from a variety of scientific data sources. According to the findings and conclusions of this study, Islamic education in Indonesia plays both a function and a challenge in the age of disruption. Problems in the sphere of educational technology, the dichotomy of science, educational evaluation, subject matter delivery, and geographical challenges of Islamic education are among the challenges in Islamic education. Thus, to create a golden generation of Indonesia in 2045, Islamic education plays an important role in maintaining Islamic values, character values and noble character.

(Im)moral Symbols and (Im)moral Deeds: Defensive Strategies for Coping with Historical Transgressions of Group Heroes and Villains

In two post-conflict societies (Serbia and Cyprus), the authors investigated how people cope with in-group historical transgression when heroes and villains relevant for their collective identity are made salient in it. The authors set the events in foundational periods for Serbian (Experiment 1) and Greek Cypriot (Experiment 2) ethnic identity—that is, historical representations of the Battle of Kosovo (1389) and the Liberation Struggle (1955–1959), respectively. In both experiments, a between-subjects design was used to manipulate group membership (in-group or out-group) and representation of the salient character (hero, villain, or neutral) in fictitious but historically plausible accounts of transgressions. In Experiment 1 ( N = 225), the participants showed more moral disengagement in the case of in-group historical transgressions than in the case of identical transgressions by an out-group, while the in-group hero was rejected less than all the other historical characters. Social identification based on in-group superiority moderated both observed effects in such a manner that they were more pronounced for participants perceiving their ethnic group as superior. In Experiment 2 ( N = 136), historical transgression involving the in-group hero provoked the most moral disengagement and the least rejection of the group deviant. In-group superiority and in-group importance as distinct modes of social identification moderated these effects in such a way that they were more pronounced for high-identifying individuals. Taken together, the experiments show that the in-group hero, as a highly valued ethnic symbol, is exempt from the black sheep effect and the sanctions of critically attached group members. The authors discuss the implications of in-group heroes for political and educational communication.

Nudging the better angels of our nature: A field experiment on morality and well-being.

A field experiment examines how moral behavior, moral thoughts, and self-benefiting behavior affect daily well-being. Using experience sampling technology, we randomly grouped participants over 10 days to either behave morally, have moral thoughts, or do something positive for themselves. Participants received treatment-specific instructions in the morning of 5 days and no instructions on the other 5 control days. At each day's end, participants completed measures that examined, among others, subjective well-being, self-perceived morality and empathy, and social isolation and closeness. Full analyses found limited evidence for treatment- versus control-day differences. However, restricting analyses to occasions on which participants complied with instructions revealed treatment- versus control-day main effects on all measures, while showing that self-perceived morality and empathy toward others particularly increased in the moral deeds and moral thoughts group. These findings suggest that moral behavior, moral thoughts, and self-benefiting behavior are all effective means of boosting well-being, but only moral deeds and, perhaps surprisingly, also moral thoughts strengthen the moral self-concept and empathy. Results from an additional study assessing laypeople's predictions suggest that people do not fully intuit this pattern of results. (PsycInfo Database Record (c) 2020 APA, all rights reserved).

Relasi Prinsip Tauhid dalam Ekonomi Islam terhadap Pemikiran Etika Murthada Muthahari

Ethics is an interesting discussion because the principle recognizes ethical values, such as fairness and honesty. Ethics give instructions to humans how to do good and avoid the bad. This research is a type of qualitative research and includes literature studies using literature, in the form of books, articles, and the results of previous research. Data obtained through literature review are direct and indirect quotations. Human ego which cannot be controlled will damage the value system that God has created. God created man to carry out the task of khalifah on earth. Where humans must protect and prosper the earth. So in running the wheel of the human economy must pay attention to all aspects so as not to conflict with Islamic values. All forms of cheating or fraud and negative actions are strictly prohibited in Islamic economics. This is an important point of the caliph's principle, which apply Islamic values in the running of the economy for human life. The results of this paper state that tauhidad is the root of the moral principles of the faithful that cannot be uprooted by any power. When the feeling of the subconscious turns into conscious, then all human actions can be categorized as moral deeds. That is what is reflected in the person of the holy men.

Museum Ethics in the 21st Century: Museum Ethics Transforming into Another Dimension

This paper examines, on the one hand, museum ethics as a set of behavioural principles, and on the other, morals as individual values of right and wrong. It suggests a juxtaposition of the two concepts (ethics and morality) and looks at the conflicts that are increasingly being set up between the two when ethical precepts border on moral deeds and transform into issues of conscience. In other words, it treats ethics and morals as two different dimensions whereby ethics are seen to have parameters that are firmly prescribed and those of moral behaviour being variable and subject to change, thus reaching outside and beyond ethical precepts. To underscore this position, several narratives illustrating some of the problems facing museums today are presented, and primary issues that currently and that will continue to afflict museums in respect of ethics are discussed. Museums as science, as steward, and as societal advocate and the conflicts between these various roles are advanced with a view to laying the groundwork for new trends in the development of museum ethics in the 21st century.

Comment on “Morality in everyday life”

In examining morality in everyday life, Hofmann et al. (Reports, 12 September 2014, p. 1340) conclude that being the target of (im)moral deeds impacts happiness, whereas committing them primarily affects one's sense of purpose. I point to shortcomings in the analyses and interpretations and caution that, based on the methodological approach, conclusions about everyday life relationships between morality and happiness/purpose are premature.

From moral towards heroic poems: Determination of the genre epic poem in the curricula and readers for the first cycle of primary education

Folk epic poem is one of the most important genres of Serbian literature in which beauty of literally expression is interwoven with collective folk memory. In the paper, we are analyzing its presence in the first cycle of primary education, theoretical determination through definitions and directing students towards questions and tasks in methodological apparatus at significant genre features. In class teaching, in accordance with the students' age, there are three atypical short poems given (Marko Kraljevic and the Eagle, Marko Kraljevic and Beg Kostadin and Old Vujadin) in which focus there are moral deeds and at the same time the term epic poem is represented in an atypical way, and it can be said, purified from some of its significant features. Methodological apparatus and genre explanations in readers, with all failures represented in the text, significantly overcome curricular directions.

The four notions of dignity

This paper presents the theoretical model of dignity that has been created within the Dignity and Older Europeans (DOE) Project. The model consists of four kinds of dignity: the dignity of merit; the dignity of moral stature; the dignity of identity; and Menschenwurde.1) The dignity of merit depends on social rank and formal positions in life. There are many species of this kind of dignity and it is very unevenly distributed among human beings. The dignity of merit exists in degrees and it can come and go.2) The dignity of moral stature is the result of the moral deeds of the subject; likewise it can be reduced or lost through his or her immoral deeds. This kind of dignity is tied to the idea of a dignified character and of dignity as a virtue. The dignity of moral stature is a dignity of degree and it is also unevenly distributed among humans.3) The dignity of identity is tied to the integrity of the subject's body and mind, and in many instances, although not always, dependent on the subject's self‐image. This dignity can come and go as a result of the deeds of fellow human beings and also as a result of changes in the subject's body and mind.4) Menschenwurde is the universal dignity that pertains to all human beings to the same extent and cannot be lost as long as the person exists.

The varieties of dignity.

As a part of a research project on Dignity and Older Europeans (Fifth Framework (Quality of Life) Programme3) I explore in this paper a set of notions of human dignity. The general concept of dignity is introduced and characterized as a position on a value scale and it is further specified through its relations to the notions of right, respect and self-respect. I present four kinds of dignity and spell out their differences: the dignity of merit, the dignity of moral or existential stature, the dignity of identity and the universal human dignity (Menschenwürde). Menschenwürde pertains to all human beings to the same extent and cannot be lost as long as the persons exist. The dignity of merit depends on social rank and position. There are many species of this kind of dignity and it is very unevenly distributed among human beings. The dignity of merit exists in degrees and it can come and go. The dignity of moral stature is the result of the moral deeds of the subject; likewise it can be reduced or lost through his or her immoral deeds. This kind of dignity is tied to the idea of a dignified character and of dignity as a virtue. The dignity of moral stature is a dignity of degree and it is also unevenly distributed. The dignity of identity is tied to the integrity of the subject's body and mind, and in many instances, although not always, also dependent on the subject's self-image. This dignity can come and go as a result of the deeds of fellow human beings and also as a result of changes in the subject's body and mind.

Compensatory effects in moral judgment: two rights don't make up for a wrong.

Ratings of the morality of persons described as having committed moral and immoral behaviors indicate that good deeds do not make up for bad ones. The overall goodness of a person is determined mostly by his worst bad deed, with good deeds having lesser influence. Addition of moral deeds does improve ratings of sets containing low-valued items, but, consistent with previous research, this compensation appears to be. limited. Data suggest that performance of very immoral deeds limits the highest level of morality a person can achieve. The value of that limit appears to depend upon both the immorality of the bad deeds and the virtue of the good ones.

中学生の道徳意識について

Pre-adolescent agers are said to be in the age that they realize what fairness is and what is not. They will hardly be indoctorinated by the so-called pseu-An observation through the “Moral Diagnosis Form*” has been made on the moral reflections of the seventh and eighth grade students inclusively to analize why they are apt to make mistakes in their moral judgements. The survey aims to understand their unique moral sense or conscience at their teenage.1.“We should not be coward or shy at our moral deeds,” is well reflected in those pre-adolescent agers.“To be courageous” will be for them a foundamental logic most needed to accomplish their moral conduct.“Make no scruple, nor evasion in facing with difficulties,” “Don't be coward, shrunk don't cheat yourself nor others,” “I am equal as well as you are even in front of authorities or powers,” these from their moral logic, more or less.2. They have rather rougher perception on what bad is than what good is.3. More misjudgements are found in their own cases than the cases of other memberes of their own family, of their own companions, and of their community only because of shortcoming of their courage to admit their own mistakes. They hardly set themselves free from their moral logic,“To be courageous,” regretably mixed-up with “To be stubborn”.