Moral Agency Research Articles

Three-dimensional trust: disentangling trust relations in the context of converted asylum seekers

ABSTRACT Forced migration always involves dramatic life changes, but with converted asylum seekers, these changes become especially devastating. Conversion entails building relationships with local religious groups while former social ties usually get severed. Typically, forced migrants seek support from friends, family and relatives. For converted asylum seekers, these bases of security often turn into sources of psychological violence and threats. We examine how converted asylum seekers and members of the congregations they join experience and make sense of trust. We have interviewed representatives of both groups to understand the role of trust in their relationships and in relation to other actors involved in the asylum process. Methodologically, we test Frederiksen’s distinction between three dimensions of trust (relations, objects and situations) on an empirical case and develop this analytical tool further. The findings emphasize the complex and dynamic role that proximity, affects and temporality play in relation to trust. Theoretically, we offer a definition of trust that emphasizes affects and ascribed moral agency instead of belief in the good will of another toward oneself.

Primary physical education teachers as ethical and moral agents of the alpha generation students

Ethics is a set of rules and principles in human life, and schools are at the forefront of developing moral education through physical education subjects. The purpose of this study is to investigate the role of physical education teachers in instilling attitudes of universal values in sports. The method used was descriptive. Data collection was conducted through forum group discussions and the distribution of a questionnaire consisting of 18 questions. The participants in this study were 72 physical education teachers in elementary schools spread across the Malang-raya area. This study produces a description and description of the role of teachers in emphasizing ethical and moral attitudes including, respect for the rules, respect for others, fairplay, self-esteem, honesty, tolerance.

Scaffolding Bad Moral Agents

AbstractRecent work on ecological accounts of moral responsibility and agency have argued for the importance of social environments for moral reasons responsiveness. Moral audiences can scaffold individual agents’ sensitivity to moral reasons and their motivation to act on them, but they can also undermine it. In this paper, we look at two case studies of ‘scaffolding bad’, where moral agency is undermined by social environments: street gangs and online incel communities. In discussing these case studies, we draw both on recent situated cognition literature and on scaffolded responsibility theory. We show that the way individuals are embedded into a specific social environment changes the moral considerations they are sensitive to in systematic ways because of the way these environments scaffold affective and cognitive processes, specifically those that concern the perception and treatment of ingroups and outgroups. We argue that gangs undermine reasons responsiveness to a greater extent than incel communities because gang members are more thoroughly immersed in the gang environment.

Narratives of Personhood and Caregiving in Ontario Long-Term Care Homes During COVID-19

Drawing on narratives recorded from family members of residents in long-term care homes in Ontario, Canada, during the 2020 COVID-19 lockdown, in this paper, I present a two-pronged argument. First, following Taylor (2008) and Seaman (2018, 2020) I suggest that family caregiving for residents of long-term care homes helps to sustain residents’ personhood: the recognition of their identity as an ongoing participant in their social universe. The second part of my argument is that caregiving is a multifaceted and paradoxical endeavour. While caregiving can be a transformative and reciprocal practice of self-actualization (cf. Kleinman 2012; Kleinman and van der Geest 2009), at times it can also be troubled, ambivalent, and stressful (Cook and Trumble 2020). At its best, caregiving is a two-way street, enabling the maintenance of personhood for the care recipient, and validating the caregiver’s sense of ‘moral agency,’ or what medical anthropologist Neely Myers (2015, 13) defines as the capacity to be recognized in one’s local sphere as a good person who can make intimate connections to others. When caregiving goes awry, however, it leads to frustration, despair, and a sense of moral failure for the caregiver. For the care recipient, non-recognition and the loss of personhood can lead to social death and may also hasten physical decline. I conclude that for both professional and family caregivers of long-term care residents, systemic improvement of social and material support is needed to mitigate the challenges inherent in the recognition of personhood in caregiving relationships.

The Presocratics on the Origin of Evil

This paper argues that reflections on evil and its origin formed part of philosophical inquiry already in the times of the Presocratics. It considers only those thinkers whose contribution to the issue may be characterised as noteworthy: Anaximander, the Pythagoreans, Heraclitus, Parmenides, Empedocles, and the Atomists. It is undeniable that none of the Presocratics presented an articulate theory of evil or a theodicy; therefore, the suggestions presented here are bound to remain conjectural. Still, it is my conviction that their fragments contain significant ideas related to evil’s origins. Insofar as they turned their attention to the problem of evil, the Presocratics displayed the following tendencies: (a) they declined to ascribe the existence of evil to the will of the gods. Instead, (b) the emergence of badness was seen as instigated by the disruption of the primeval harmony (Anaximander), or (c) coeval opposed principles in constant struggle for dominance were posited, one of which was the cause of good, the other of evil (Pythagoreans and Empedocles). (d) Attempts were made to make good’s existence dependent on the existence of evil or to declare the latter illusory (Heraclitus and Parmenides). (e) Emphasis was placed on the moral agents’ personal responsibility for badness (Democritus).

Teachers’ perspectives on the implementation of an ethical education curriculum in Ireland

ABSTRACT This study examines the perspectives of ten secondary school teachers on the implementation of a pilot Ethical Education curriculum at senior cycle in three Educate Together schools in Ireland. Informed by a synergy between two ecological approaches, namely the meta-theoretical Consolidated Framework for Implementation Research (CFIR) and the OECD Learning Compass 2030 policy framework for curriculum change, teacher data from interviews and surveys informed a revision to this draft curriculum. Teachers reported that the Ethical Education curriculum facilitated an environment where students had the opportunity to exercise their agency in demonstrating their knowledge, skills, attitudes and values to develop as moral agents. Recommendations were formulated and are presented using an ecosystemic approach, congruent with the CFIR and the Learning Compass, to guide the implementation of this curriculum at a national level.

Moral agency under oppression

AbstractIn Huckleberry Finn, a thirteen‐year old white boy in antebellum Missouri escapes from his abusive father and befriends a runaway slave named Jim. On a familiar reading of the novel, both Huck and Jim are, in their own ways, morally impressive, transcending the unjust circumstances in which they find themselves in to treat each other as equals. Huck saves Jim's life from two men looking for runaway slaves, and later Jim risks his chance at freedom to save Huck's friend Tom. I want to complicate the idea that Huck and Jim are morally commendable for what they do. More generally, I want to explore how oppression undermines the moral agency of the oppressed, and to some degree, the oppressor. In §1 I take a careful look at Jim's choice, arguing that his enslavement compromises his moral agency. In §2 I show how Jim's oppression also shapes the extent to which Huck can be praiseworthy for his action. In §3, I consider the consequences for thinking about the moral agency of the oppressed, and in §4 I explore the limitations of the concept of moral worth for theorizing in cases of oppression.

Artificial agents: responsibility & control gaps

ABSTRACT Artificial agents create significant moral opportunities and challenges. Over the last two decades, discourse has largely focused on the concept of a ‘responsibility gap.’ We argue that this concept is incoherent, misguided, and diverts attention from the core issue of ‘control gaps.’ Control gaps arise when there is a discrepancy between the causal control an agent exercises and the moral control it should possess or emulate. Such gaps present moral risks, often leading to harm or ethical violations. We propose a second-order ‘duty of moral control’ that mandates closing these gaps to reduce risks within acceptable moral limits. Our analysis encompasses both autonomous machines and collective agents, acknowledging their similarities and key differences in constitution and moral status. We suggest four methods to close control gaps: ensuring artificial agents attain moral agency, providing meaningful human control, implementing safety engineering, and employing social control. These methods aim to responsibly integrate artificial agents into society. We conclude that a realistic approach, which addresses the practical problems posed by control gaps, is essential. This approach provides solutions to manage the risks posed by artificial agents while maintaining acceptable moral standards, ensuring we responsibly harness their potential and address the ethical challenges they present.

Gappy action and murder

Abstract This paper explores the form of persistence distinctive of intentional actions. Unlike entities whose progression through time is typically continuous, our actions often have parts separated in time by a gap in our own activity. The way in which their coherence is understood thus affects their attribution to us. I present a theory of agency at the gaps that accounts for such phenomena and passes two touchstones. It solves the puzzle of the time of a killing in a new way and provides a support to the assessment of moral agency.

Introduction. Our relationships with GenAI and the media: Testing the limits of transparency, trust and moral agency

We present the last part of this special issue on Use of Artificial Intelligence in Communication: Ethical Implications for Media. This editorial examines the role that humans should play in the responsible use of generative artificial intelligence (GenAI) in the media. It provides an overview of transparency as an ethical obligation in relation to trust and truthfulness when using GenAI to create different kinds of content. Finally, it enters into the debate about the moral status of machines as we anticipate ethical questions in the study of ethics and GenAI in the media. Six articles complete this special issue with studies examining implications of GenAI for semiotics research, public relations, advertising, fact checking, information literacy and journalism education.

The role of moral disengagement in youth bullying behaviour.

Moral disengagement, a term coined by Bandura, explains how people can hurt others and behave immorally, contradicting their beliefs and values and yet live peaceably with themselves. He developed a conceptual model of moral disengagement based on the Social Cognitive Theory of moral agency. By activating moral disengagement mechanisms, people can disregard their moral standards and behave immorally without any self-censure. This paper synthesises the extensive research on moral disengagement in a youth bullying context to demonstrate the conceptual strength of moral disengagement theory for research and interventions on bullying. It advances the understanding of the contextual basis of moral disengagement by examining its diverse role in bullying episodes that includes bullying perpetration, bullying victimisation and bullying bystanders. The analysis of the different components of moral disengagement representing the loci of the disengagement mechanisms sheds light on how the disengagement processes function in the youth bullying context. Its role as both a moderator and mediator further advances its divergent functioning in the youth bullying context. Finally, implications of the review for advancing knowledge on the moral basis of youth bullying are discussed with suggestions for the development of interventions to attenuate the use of moral disengagement.

Blame: What is it good for?

ABSTRACT An emerging strand of research claims that blame is justified on the basis of its instrumental role in serving to ‘cultivate’ or ‘scaffold’ moral agency in those to whom it is directed. On these instrumentalist accounts, our actual collective responsiveness to moral considerations is largely explained by the scaffolding or cultivating force of blame as directed at us. We believe that there is some reason to be sceptical of the instrumental role assigned to blame on these accounts. This is because there is evidence from the psychology literature on prosocial behaviour and moral development that blame may be directly ineffective; it may be ineffective in inculcating moral norms in the children and young adults to whom it is directed. We concede that blame may have this proximate instrumental role in scaffolding moral behaviour in adults, however we believe that such accounts overlook what we think is likely the more central instrumental role of blame. This is the role blame plays in the moral ecology: the models, narratives, scripts, and cultural frameworks that we internalize. The most central instrumental role of blame, we claim, is to indirectly foster moral considerations responsive agency in third parties through modelling behaviour observed in the moral ecology.

Normativity and AI moral agency

AbstractThe meanings of the concepts of moral agency in application to AI technologies differ vastly from the ones we use for human agents. Minimal definitions of AI moral agency are often connected with other normative agency-related concepts, such as rationality or intelligence, autonomy, or responsibility. This paper discusses the problematic application of minimal concepts of moral agency to AI. I explore why any comprehensive account of AI moral agency has to consider the interconnections to other normative agency-related concepts and beware of four basic detrimental mistakes in the current debate. The results of the analysis are: (1) speaking about AI agency may lead to serious demarcation problems and confusing assumptions about the abilities and prospects of AI technologies; (2) the talk of AI moral agency is based on confusing assumptions and turns out to be senseless in the current prevalent versions. As one possible solution, I propose to replace the concept of AI agency with the concept of AI automated performance (AIAP).

Social-cognitive mechanisms of moral disengagement, sex differences and psychological predictors in young populations

The theory of moral disengagement has been useful in explaining disruptive social behavior in young people, showing differences between men and women. However, there are no studies regarding the association of psychological factors, such as impulsivity, self-esteem, anxiety, and moral disengagement. Therefore, we analyzed sex differences and psychological predictors of moral disengagement mechanisms in young people. This was a quantitative, cross-sectional, comparative, and correlational study. The participants were 1,419 young people aged 16 to 30 years (M=20.6, SD=3.32) who answered the moral disengagement mechanisms questionnaire (MMDS), the Barratt impulsivity scale (BIS-11), the Rosenberg self-esteem scale (RSES) and the Beck Anxiety Inventory (BAI). A Student's t-test showed that men had higher scores on moral disengagement mechanisms and self-esteem, and women had higher scores on anxiety. Moral disengagement mechanisms were found to correlate inversely with self-esteem, but directly with impulsivity and anxiety. Multiple linear regression analysis showed that self-contempt, impulsivity, anxiety, and sex had the highest effects on predicting moral disengagement and mechanisms. These effects were similar in men and women. This study provided important information on the influence of psychological factors not explored in previous studies on the understanding of moral agency in young people. The results offer innovative theoretical explanations in a line of research aimed at linking psychological, clinical, and cognitive-social perspectives, with major implications for psychosocial intervention with young people.

Moral expertise as skilled practice

AbstractContemporary discussions of moral expertise have raised a host of problems for the very idea of a “moral expert.” This article interrogates the conception of moral expertise that such discussions seem to assume and proposes instead that we understand moral expertise as a species of practical skill. On this model, a skilled moral agent is more similar to a skilled pianist than she is to a theoretical expert (for instance, an expert on the War of 1812). The article argues both that it is more natural to understand the moral “expert” as excelling in a form of skilled practice and that such a conception would render moot many of the concerns which preoccupy contemporary discussions.

A multilevel analysis of the cross-level interaction between drug use and a school-based culture of antisocial cognition as it relates to juvenile offending

ABSTRACT The purpose of this study was to determine whether a cross-level interaction exists between an aggregate-level school-based culture of moral neutralisation and individual-level drug use in relation to concomitant criminal offending. A sample of 36,809 12-to-15-year-old youth (18,053 boys 18,717 girls, 39 sex unidentified) from the Second International Self-Reported Delinquency Study (ISRD2) served as participants in a multilevel analysis. Consistent with the research hypothesis, a culture of moral neutralisation, but not a pattern of school disorganisation, interacted with drug use to increase the likelihood of a youth’s concurrent involvement in criminal offending. These results suggest that a school culture built on the rationalisations, callous disregard, and low moral agency found in moral neutralisation will experience higher levels of criminal offending than a school culture low in these attributes, in part, because the school culture interacts with individual-level drug use.

Knowledge Versus Understanding: What Drives Moral Progress?

AbstractMoral progress is often modeled as an increase in moral knowledge and understanding, with achievements in moral reasoning seen as key drivers of progressive moral change. Contemporary discussion recognizes two (rival) accounts: knowledge-based and understanding-based theories of moral progress, with the latter recently contended as superior (Severini 2021). In this article, we challenge the alleged superiority of understanding-based accounts by conducting a comparative analysis of the theoretical advantages and disadvantages of both approaches. We assess them based on their potential to meet the following criteria: (i) moral progress must be possible despite evolutionary and epistemic constraints on moral reasoning; (ii) it should be epistemically achievable to ordinary moral agents; and (iii) it should be explainable via doxastic change. Our analysis suggests that both accounts are roughly equally plausible, but knowledge-based accounts are slightly less demanding and more effective at explaining doxastic change. Therefore, contrary to the prevailing view, we find knowledge-based accounts of moral progress more promising.

Cross-National Variations in Scientific Ethics: Exploring Ethical Perspectives Among Scientists in China, the US, and the UK

This research explores the perspectives of academic physicists from three national contexts concerning their roles and responsibilities within the realm of science. Using a dataset comprised of 211 interviews with scientists working in China, the United States, and the United Kingdom, the study seeks to explain whether and in what manner physicists conceptualize scientific ethics within a global or national framework. The empirical findings bring to light disparities across nations in the physicists’ perceptions of what constitutes responsible mentorship and engagement in public service. These cross-national variations underscore the moral agency of physicists as they navigate the ethical standards embraced by the global scientific community vis-à-vis those that are specific to their respective national contexts. The study’s empirical insights may carry significant implications for both policymakers and ethicists, underscoring the imperative of soliciting and acknowledging the perspectives of academic scientists working and living in disparate national contexts when formulating comprehensive science ethics frameworks. Such inclusive and context-aware approaches to shaping ethics in science can contribute to the cultivation of a more robust and universally relevant ethical foundation for the scientific community.

Divine ambiguity: A philosophical inquiry into God’s uncertain decisions

The debate surrounding the nature and attributes of God as presented in the Bible has garnered significant attention and critique from various philosophical perspectives like Friedrich Nietzsche, Bertrand Russell and David Hume. This philosophical critique emphasises the inconsistency in the nature of God and challenges traditional theological beliefs. The expression of regret by the God of the Bible in Genesis 6:6 raises philosophical dilemmas regarding divine attributes and the problem of evil. The contradiction between God’s regret and the affirmation of his creation as good underscores fundamental questions about divine omniscience, omnipotence and benevolence. The presence of evil and suffering in the world poses a significant challenge to the notion of a loving and all-powerful God. Examples of human suffering, such as slavery, colonisation, apartheid and natural disasters, further highlight the complexity of reconciling divine attributes with the existence of evil. Philosophically analysing biblical narratives, such as the story of Job, Noah’s flood and the plagues of Egypt, raises ethical concerns regarding divine justice and the moral agency of humanity. Additionally, the indiscriminate punishment of innocent individuals in these narratives challenges the credibility of a benevolent and compassionate God. The philosophical inquiry into the problem of evil and natural disasters underscores the need for a nuanced understanding of divine attributes and their implications for human existence.Contribution: The study encourages reflection on key questions about the nature of divinity, the morality of divine actions, and the compatibility of traditional theology with rational thought. It highlights how inconsistencies in certain biblical accounts challenge those trying to balance faith with reason and scientific understanding. While some may view these narratives as metaphors or allegories, others find it difficult to align them with their intellectual beliefs, resulting in tensions between religious faith and scientific rationality.

From passion to knowledge

AbstractIn this paper, I aim to situate the practical agency of the sage in an overall picture of the development of the Plotinian moral agent. This development can be seen as a gradual transition from external to internal principles of action guidance which endow the agent with autonomy and coherence in her practical actions. The transition from external to internal principles corresponds to a changing relationship between the agent's telos and particular actions. Non-virtuous agents aim at the attainment of an object of desire, while the civically virtuous person aims to perform virtuous actions irrespectively of the achievement of particular objects of desire. Finally, the telos of the sage is the contemplation of forms and she acts practically as a consequence and external activity of having achieved her goal. The analysis of Plotinus' theory of moral development shows that the sage's inward turn and detachment from external circumstances do not involve inactivity in the practical sphere but figure as a necessary condition of her making an active contribution to the order of the sensible world through her actions as opposed to passively responding to external circumstances.