2015, Human Development
The notion that self-identity and morality are deeply implicated has long-standing roots in both ethical theory and psychology. In ethical theory it is evident in Harry Frankfurt's [1971] account of what it means to be a person: A person (as opposed to a wanton) is someone who cares about morality. A person cares about the desirability of one's desires (second-order desires) and then wishes to will them all the way to action (second-order volitions). Similarly, Charles Taylor [1989] argued that identity is defined by reference to things that have significance for us. It is the result of strong evaluation about what is worthy or unworthy, and these discriminations are made against a horizon of significance that frames and constitutes who we are as persons. He writes, "My identity is defined by the commitments and identifications which provide the frame or horizon within which I can try to determine from case to case what is good or valuable, or what ought to be done or what I endorse or oppose" [Taylor, 1989, p. 27]. The affinity of selfhood and morality is a theme in several psychological traditions as well. Erikson [1968, p. 39] argued, for example, that an ethical capacity is the "true criterion of identity," but he also noted that "identity and fidelity are necessary for ethical strength" [Erikson, 1964, p. 126]. This suggests that moral identity is the clear goal of both moral and identity development and that in the moral person the two developmental tracks are ideally conjoined. Similarly, Damon and Hart [1982] showed that, within each domain of the "Me Self" (physical, active, social, psychological), the highest level of self-understanding implicates a moral point of view. This suggests that the moral self is the clear outcome of self-development [Lapsley, 2005]. Indeed, recent research has shown that morality is considered indispensable to selfhood; it is the moral self that is essential to our identity, more than personality traits,