The concept of moral identity based on virtue ethics has become an issue of considerable import in explaining moral behavior. This attempt to offer adequate explanations of the full range of morally relevant human behavior inevitably provokes boundary issues between ethics and moral psychology. In terms of the relationship between the two disciplines, some argue for ?naturalized (or psychologized) morality,? whereas, on the other hand, others insist on ?moralized psychology.? This article investigates the relationship between virtue ethics and moral identity (...) based on previous research on the relationship between ethics and moral psychology. This article especially attempts to show that meaningful links between the two concepts possible by using theoretical frameworks constructed by the most influential philosophers of science such as Kuhn and Lakatos. (shrink)

The use of the term "applied ethics" to denote a particular field of moral inquiry (distinct from but related to both normative ethics and meta-ethics) is a relatively new phenomenon. The individuation of applied ethics as a special division of moral investigation gathered momentum in the 1970s and 1980s, largely as a response to early twentieth- century moral philosophy's overwhelming concentration on moral semantics and its apparent inattention to practical moral problems that arose in the wake of significant social and (...) technological transformations. The field of applied ethics is now a well established, professional domain sustained by institutional research centers, professional academic appointments, and devoted journals. As the field of applied ethics grew and developed, its contributors predominantly advocated consequentialist and deontological approaches to the problems they address; but lately a significant number of moral philosophers have begun to bring the resources of virtue ethics to bear upon the ever-evolving subject matters of applied ethics. (shrink)

There has been a recent surge of research interest in videogames of moral engagement for entertainment, advocacy and education. We have seen a wealth of analysis and several theoretical models proposed, but experimental evaluation has been scarce. One of the difficulties lies in the measurement of moral engagement. How do we meaningfully measure whether players are engaging with and affected by the moral choices in the games they play? In this paper, we survey the various standard psychometric instruments from the (...) moral psychology literature and discuss how they might be applied in the evaluation of games. (shrink)

From folk tales to movies, stories possess features which naturally suit them to contribute to the growth of virtue. In this article I show that the fictional exemplars help the learner to grasp the moral importance of internal states and resolves a tension between existing kinds of exemplars discussed by virtue ethicists. Stories also increase the information conveyed by virtue terms and aid the growth of prudence. Stories can provide virtuous exemplars, inform learners as to the nature of the virtues (...) and offer practice in developing situational judgement. As such they are a significant resource for virtue ethics and moral education. (shrink)

This paper presents a praxiological analysis of three everyday educational practices or strategies that can be considered as being directed at the moral formation of the emotions. The first consists in requests to imagine other's emotional reactions. The second comprises requests to imitate normative emotional reactions and the third to re-appraise the features of a situation that are relevant to an emotional response. The interest of these categories is not just that they help to organize and recognize the significance of (...) what might otherwise appear to be a disparate set of ordinary moral-educational interactions between children and educators. We suggest, further, that this analysis provides some new insight into what distinguishes the broad and recurrent conceptions of moral education from one another. Rather than being straightforwardly reducible to intractable differences over core normative or meta-ethical questions they can also be seen as correlating with different suppositions about the central role of the emotions in moral life and, correspondingly, different but to a large degree compatible interpretations of what the. (shrink)

The purpose of this research is to examine the notion of salesperson moral identity as a prosocial individual trait and its associated effects on customer and coworker relationships. In addition, this study examines the underlying processes in which these effects occur as well as the moderating role of internal competitive climate. Our empirical investigation of business-to-business (B2B) sales professionals reveals that moral identity has both direct and indirect effects on a salesperson’s customer- and team-directed outcomes. Specifically, our results demonstrate that (...) salesperson moral identity positively affects both salesperson-customer identification and organizational identification, which, in turn, impact customer service provision and teamwork. Our findings also indicate that internal competitive climate exacerbates the positive effects of salesperson moral identity on customer service provision and teamwork. (shrink)

In this article, I argue that although the Aristotelian ideal of leading a virtuous life for its own sake is admirable, conventional Aristotelian and neo-Aristotelian accounts of how it might be realised are empirically inadequate: Habituation is unlikely to produce ‘a love of virtue’, practical experience cannot then produce practical judgement or phronesis, and Aristotle's conception of a virtuous life excludes all but an idealised elite. Instead, I argue that two conceptually distinct aspects of moral development can be identified: the (...) ‘Aristotelian’ and the ‘Humean’. In the former, the desire to lead a virtuous life for its own sake is produced through certain forms of challenging experience which, by disturbing and decentring the egoistic self, evoke a personal moral transformation. In the latter, the capacity to act well in specific social situations is the outcome of a process of socialisation, first in upbringing and later through initiation into the practices of adult life. Both aspects should be promoted in moral education for together they produce something akin to full virtue in the Aristotelian sense: Practical wisdom and practical judgement—or phronesis. Moreover, ‘the good life’ is best conceived as encompassing a variety of transcendent goods. To live a virtuous life for its own sake constitutes one good or form of human flourishing; but it is not the only one. (shrink)

Moral identity has been touted as a foundation for understanding moral agency in organizations. The purpose of this article is to review the current state of knowledge regarding moral identity and highlight several promising avenues for advancing current understandings of moral actions in organizational contexts. The article begins with a brief overview of two distinct conceptual perspectives on moral identity—the character perspective and the social-cognitive perspective—that dominate extant literature. It then discusses varying approaches that have been taken in attempting to (...) measure moral identity. The final two sections of the article review empirical findings regarding the antecedents and consequences of moral identity, respectively. Mechanisms and situational factors that are pertinent to moral agency in organizations are emphasized in both sections. (shrink)

Senior service colleges provide professional education to prepare military and government civilians for public service at the senior levels of strategy and policy. Inclusive in the program of study...

This article critically reviews Colin Wringe's Moral Education: Beyond the Teaching of Right and Wrong. The book has three broad aims. The first is to illustrate the philosophical deficiencies of the conceptualisation of moral education underlying two recently published UK government documents on values education. The second is to develop a pluralistic prescriptive account of mature moral judgement, putatively as a point of reference for the educational promotion of moral development. Finally, Wringe presents his views on how certain perennially contested (...) themes such as sexuality, the family and citizenship should be handled in moral education. In laying out its central claim about the rational contestability of moral judgements and, on the basis of this claim, in building its case against traditionalist conceptions of moral education and in favour of Wringe's own particular brand of discussion‐centred progressivist moral education, there is a problem in that the book fails to position itself clearly vis‐à‐vis the vigorous contemporary debates on the proper role of character, virtue and habituation in moral education. If this is its main weakness, however, the book's strength is its unfailing persistence in keeping social control and moral education conceptually distinct, as they should be. (shrink)

Moral foundations theory chastises cognitive developmental theory for having foisted on moral psychology a restrictive conception of the moral domain which involves arbitrarily elevating the values of justice and caring. The account of this negative influence on moral psychology, referred to in the moral foundations theory literature as the ?great narrowing?, involves several interrelated claims concerning the scope of the moral domain construct in cognitive moral developmentalism, the procedure by which it was initially elaborated, its empirical grounds and the influence (...) of this conception of the moral domain on research in moral psychology. Examining these claims in light of key theoretical writings on the moral domain concept in cognitive moral developmentalism, the paper shows that the ?great narrowing? narrative is misinformed, superficial and historically inaccurate. On the basis of this critical analysis, we conclude that the primary heuristic value of the ?great narrowing narrative? is as a case lesson in the deep specificity of competing conceptions of the moral domain to the theoretical frameworks in which they are devised. (shrink)

BackgroundValue sensitivity – the ability to recognize value-related issues when they arise in practice – is an indispensable competence for medical practitioners to enter decision-making processes related to ethical questions. However, the psychological competence of value sensitivity is seldom an explicit subject in the training of medical professionals. In this contribution, we outline the traditional concept of moral sensitivity in medicine and its revised form conceptualized as value sensitivity and we propose an instrument that measures value sensitivity.MethodsWe developed an instrument (...) for assessing the sensitivity for three value groups in a four step procedure: 1) value identification ; 2) value representation ; 3) vignette construction and quality evaluation ; and 4) instrument validation by comparing nursing professionals with hospital managers.ResultsWe find that nursing professionals recognize and ascribe importance to principle-related issues more than professionals from hospital management. The latter are more likely to recognize and ascribe importance to strategy-related issues.ConclusionsThese hypothesis-driven results demonstrate the discriminatory power of our newly developed instrument, which makes it useful not only for health care professionals in practice but for students and people working in the clinical context as well. (shrink)