Theories of Moral Development

Most of the information in the moral development literature depends on Theories of Piaget and Kohlberg. The theoretical
contribution by Gilligan and Turiel are not widely known and not much resource is available in Turkish. For this
reason introducing and discussing the theories of Gilligan and Turiel and more comprehensive perspective for moral
development were attempted. The purpose of this paper is to presenting and discussing comparatively the psychological
theories of moral development. Piaget had proposed two stage theory in children’s development as called “moral
heteronomy stage” and “autonomous stage”. Kohlberg, on the other hand, had established his comprehensive
theory of moral development based on Piaget’s cognitive developmental stages in which he suggested 3 levels and
6 stages. Although Kohlberg’s theory had been very influential, it has limitations with ignoring local, cultural, moral
ideas and being disconnected between moral behavior and moral judgment. Gilligan particularly as a reaction of
focus on male development rather than females contributed to the literature of moral development. For her, women
tend to consider other’s care and protection and she emphasized this difference of ethic of care and ethic of justice.
However only few studies in the literature have pointed out differences between women and men in terms of moral
judgment. Besides Gilligan’s ideas are also been criticized for lack of different contextual and cultural support. Turiel,
has quite a different perspective for moral development and he specifically focused on connections between social
life and morality. As the pioneer of Social Domain Theory he mentioned the difference between “social convention”
and “morality”. In this paper, theories are presented with their major concepts.

The aim of the present study was to examine to what degree different mechanisms of moral disengagement were related to age, gender, bullying, and defending among school children. Three hundred and seventy-two Swedish children ranging in age from 10 to 14 years completed a questionnaire. Findings revealed that boys expressed significantly higher levels of moral justification, euphemistic labeling, diffusion of responsibility, distorting consequences, and victim attribution, as compared with girls. Whereas boys bullied others significantly more often than girls, age was unrelated to bullying. Moral justification and victim attribution were the only dimensions of moral disengagement that significantly related to bullying. Furthermore, younger children and girls were more likely to defend victims. Diffusion of responsibility and victim attribution were significantly and negatively related to defending, while the other dimensions of moral disengagement were unrelated to defending.

The aim with the present study was to investigate bystander actions in bullying situations as well as reasons behind these actions as they are articulated by Swedish students from fourth to seventh grade. Forty-three semi-structured individual interviews were conducted with students. Qualitative analysis of data was performed by methods from grounded theory. The analysis of the student voices of being a bystander in bullying reveals a complexity in which different definition-of-situation processes are evoked (a) relations (friends and social hierarchy), (b) defining seriousness, (c) victim’s contribution to the situation, (d) social roles and intervention responsibilities, and (e) distressing emotions. There are often conflicted motives in how to act as a bystander, which could evoke moral distress among the students. Our analysis is unique in that it introduces the concept of moral distress as a process that has to be considered in order to better understand bystander actions among children The findings also indicate bystander reactions that could be associated with moral disengagement, such as not perceiving a moral obligation to intervene if the victim is defined as a non-friend (‘none of my business’), protecting the friendship with the bully, and blaming the victim.

Ahlak gelişimi alanında literatürde yer alan bilgiler çoğunlukla Piaget ve Kohlberg'in kuramlarına dayanmaktadır. Gilligan ve Turiel gibi kuramcıların ahlak gelişimine yaptıkları katkılar bilinmemekte ve kuramları hakkında Türkçe kaynaklara rastlanmamaktadır. Bu nedenle Piaget ve Kohlberg'in katkılarına değinerek, Gilligan ve Turiel'in kuramlarını tanıtmak ve böylece ahlak gelişimi konusuna daha geniş bir kuramsal perspektiften bakmak gerekli görülmüştür. Bu çalışmanın amacı ahlak gelişimi konusundaki psikoloji kuramlarını tanıtmak ve karşılaştırarak tartışmaktır. Piaget, ahlak gelişiminde "dışabağımlı evre" ve "özerk evre" olmak üzere iki evreli bir gelişimsel eğilim önermiştir. Kohlberg ise kuramını Piaget'in zihin gelişimi alanında ortaya koyduğu evreler üstüne inşa etmiştir. Kohlberg, üç düzey ve altı evreli büyük bir ahlak gelişim kuramı önermiştir. Kohlberg'in ahlak gelişimi kuramı çok etkileyici bir kuram özelliği taşımakla birlikte, yerel, kültürel ahlaki düşünceleri göz ardı etmesi, ahlaki davranışla ahlaki yargı arasındaki bağlantısızlık açılarından eksiklikler içermektedir. Özellikle Kohlberg'in erkeklerle çalışmasına bir tepki olarak Gilligan yeni bir yaklaşımla ahlak gelişimi alanyazınına katkıda bulunmuştur. Ona göre ahlaki konularda kadınlar başkalarının bakım ve korunmasını göz önünde bulundurmaya erkeklerden daha çok eğilimlidirler. Gilligan söz konusu farklılığı "bakım ahlakı" ve "adalet ahlakı" modelleri ile açıklamıştır. Ancak alanyazında geleneksel Kohlberg kuramsal yaklaşımı çerçevesinde kadınlar ve erkekler arasında yürütülen çok az sayıda çalışmanın ahlaki yargı farkına işaret ettiği görülmüştür. Ayrıca Gilligan'ın görüşlerinin farklı bağlam ve kültürlerde sınanmayışı da bir sınırlılık olarak değerlendirilmektedir. Turiel ise ahlak gelişimine farklı bir bakış açısından yaklaşmış ve daha çok sosyal yaşamla ahlaki düşünce arasındaki ilişkilere odaklanmıştır. Öncüsü olduğu Toplumsal Alan Kuramı, ahlak anlayışını toplumsal yaşam içerisinde değerlendirmiş ve "toplumsal gelenek" ile "ahlaki yargı" arasında farklılık olduğu gerçeğini vurgulamıştır. Bu çalışmada söz edilen kuramlar öne çıkan noktaları çerçevesinde sunulmaktadır.

Applied ethics is an academic discipline that inquires about the correctness of certain practical human activities, primarily using philosophical methods. This inquiry can be traced to antiquity since ethics is mostly concerned with the practical actions of daily life, and different professions have codes guiding such actions. As an academic discipline, it was conceived in the West in the 1960s due to secularization, technological advances, and a void in public policy. The global dimension in recent years makes these issues more acute. Applied ethics can be further specialized into bioethics, environmental ethics, sexual ethics, business ethics, and social ethics, in additional to newly emerging areas. From a global perspective, this entry will address the debates on the existence of objective moral truths, the sources of morality, the proliferation of competing models, the role of science and technology, the role of religion, and the tension between universal ethics and cultural diversity.

The aim of the present study was to investigate how basic moral sensitivity in bullying, moral disengagement in bullying and defender self-efficacy were related to different bystander behaviors in bullying. Therefore, we examined pathways that linked students' basic moral sensitivity, moral disengagement, and defender self-efficacy to different bystander behaviors in bullying situations. Three hundred and forty-seven teenagers completed a bullying survey. Findings indicated that compared with boys, girls expressed higher basic moral sensitivity in bullying, lower defender self-efficacy and moral disengagement in bullying. Results from the SEM showed that basic moral sensitivity in bullying was negatively related to pro-bully behavior and positively related to outsider and defender behavior, mediated by moral disengagement in bullying, which in turn was positively related to pro-bully behavior and negatively related to outsider and defender behavior. What differed in the relations between outsider and defender behaviors was the degree of defender self-efficacy.

The aim of the current study was to examine Swedish and Turkish teachers’ perspectives on values education. Qualitative interviews with 52 teachers were conducted and analyzed. Values education was mostly about compliance with societal values and norms. The learning goals or values in values education were mainly on how to treat others and on self-responsibility. Teachers did not take a critical approach. A main method of values education reported by the teachers was to be a good role model in everyday interactions with students. Values education was largely described as an everyday practice embedded in the stream of social interactions. Furthermore, an everyday language was used when the teachers described values and values education. There was a lack of professional knowledge in this domain.

El presente artículo pretende realizar un acercamiento a los estudios sobre el razonamiento moral humano desarrollados por Lawrence Kohlberg[1] así como a la crítica realizada por parte de Carol Gilligan a dicho trabajo. Abordaremos pues, la teoría del desarrollo moral de Kohlberg, adentrándonos en los niveles morales preconvencional, convencional y postconvencional, con el objetivo de discernir si esta explicación evolutiva de la moralidad humana adquiere un carácter universal, o si por el contrario, se refiere a las estructuras morales de un grupo humano concreto. Más tarde, nos introduciremos en la crítica de Gilligan[2] hacia dichos niveles morales, haciendo hincapié en la necesidad de incorporar las particularidades contextuales en la noción de razonamiento moral para definir un nivel postconvencional contextualista, que nos permita confrontar las nociones de ética de la justicia y ética del cuidado.

La formule cicéronienne natura aut voluntas associe deux des contributions les plus originales de la philosophie hellénistique et romaine à la pensée éthique et politique occidentale. Les six premiers chapitres examinent éléments fondamentaux de la théorie stoïcienne de la natura et de la loi naturelle, en montrant que les Stoïciens ont inauguré une nouvelle conception de l’éthique dans l’Antiquité gréco-romaine – une idée qui était appelée à culminer avec la théorie de Kant.  Les chapitres portant sur les Épicuriens discutent ensuite la manière dont leur conception du plaisir et de la mort a forgé une notion de voluntas qui est aux origines de la notion moderne de libre arbitre. Les développements des deux derniers chapitres entendent montrer de quelle manière ces conceptions originales de la natura et de la voluntas sont devenues des piliers fondamentaux de la pensée éthique et politique des débuts de l’époque moderne .

An individual is in the lowest phase of moral development if he thinks only of his own personal interest and has only his own selfish agenda in his mind as he encounters other humans. This lowest phase corresponds well with sixteenth century British moral egoism which reflects the rise of the new economic order. Adam Smith (1723–1790) wanted to defend this new economic order which is based on economic exchange between egoistic individuals. Nevertheless, he surely did not want to support the moral theory of British egoism. His book The Wealth of Nations suits well into the world view of British moral egoism, but in the book The Theory of Moral Sentiments, he presents a moral theory which is the total opposite of moral egoism. Contemporary German intellectuals saw contradiction in Adam Smith’s moral (social) philosophy which they called as Das Adam-Smith-Problem. Smith himself didn’t think that there is any contradiction in a situation where in economic sphere (civil society) individual act egoistically and in ethical sphere (encounter with the imagined Other) he feels humanity and compassion toward his fellow men. Hegel was a passionate reader of Adam Smith and he acknowledged Das Adam-Smith-Problem. He set the task of his social philosophy to overcome this paradox. He wanted to create a theory of a social totality where economic egoism and feelings of humanity are not in contradiction. In the same time Hegel wanted to create a theory on Bildung process where human spirit develops from moral un-freedom (heteronomy) to moral freedom and maturity (autonomy) taking care both aspect of love and reason. In certain Hegel’s texts notion of recognition plays crucial role. That is why modern Hegelians Ludwig Siep, Axel Honneth and Robert Williams consider the notion of recognition to be elementary in Hegel’s threefold theory of developing human spirit from family via civil society to sittliche state. For Hegel family is a sphere where people love their “concrete other” and where feeling surpasses reason. Civil Society is a sphere of private contracts and economic exchanges where cold egoistic and calculative reason surpasses feelings. In the sphere of State the contradiction between family and Civil Society (Das Adam-Smith-Problem) is solved by “rational feeling”. According to Hegel State should protect citizens from alienating effect of egoistic reason of Civil Society and cultivate “family-feelings” to rational feelings which integrate citizen into “sittliche community” through reciprocal process of recognition. In this article I want to consider Hegelians Honneth’s and Williams’s relevance to the theory of moral development.

Özet
Kohlberg'in ahlak gelişim teorisi, uluslararası düzeyde kabul gören ve pek çok çalışmaya temel teşkil eden bir teoridir. Bununla birlikte teori, özellikle Batı'da, ken-disine meydan okuyan ciddi eleştirilerle de karşı karşıya kalmıştır. Hatta bu eleştirilere karşı savunma eleştirileri yapılmış ve tüm eleştirilerdeki vurgulardan hareketle yeni bazı teoriler daha geliştirilmiştir. Ancak tüm bu gelişmeler Türkiye'deki literatüre henüz gi-rememiştir. Nitekim ülkemizde Kohlberg'in teorisi üzerine yapılan çalışmalar, genellik-le ahlak gelişim basamaklarıyla sınırlı kalmış, teorinin eleştiriye açık yönleri göz ardı edilmiştir. Oysa gerek teorinin daha iyi anlaşılabilmesi gerekse bu teoriden hareketle alternatif ahlak teorilerinin geliştirilebilmesi için bu kapsamdaki belli başlı eleştiriler de bilinmelidir. Bu düşünceden yola çıkarak, makalede Kohlberg'in ahlak gelişim teorisine yöneltilen eleştirilerden hareketle, teorinin sorunlu yönlerini ortaya koymak amaçlan-mıştır. Bu doğrultuda, özellikle Kohlberg ve çağdaşlarının eserleri taranarak doküman incelemesi yöntemine başvurulmuştur. Araştırma sonunda, Kohlberg'in teorisinin başta teorik, pratik ve dini olmak üzere pek çok açıdan ciddi eleştirilerle karşı karşıya olduğu ortaya konulmuştur.

This article charts various communalities and differences between cognitive-developmental and socio-cultural models in the psychology of moral and religious development, with particular attention to Hubert Hermans’ model of the “dialogical self”. The authors propose that despite marked differences, even oppositions, between conceptual models and visions of the human subject in these two ways of conceiving psychological functioning, the cognitive-developmental approach and the narrative-dialogical approach show meaningful correlations, and overlap. Arguing for a “meta-dialogical” perspective benefitting from both cognitive-developmental and dialogical-self contributions, the article then goes on to explore some implications for moral and religious education.

Background: European and national policies on citizenship education stimulate the implementation of a participative approach to citizenship education, fostering active citizenship. The reason given for fostering active citizenship is the decline of participation in political and social life jeopardizing democracy. Schools have to implement a participative approach through stimulating participation within school and its direct environment, while fostering a certain kind of political literacy, critical thinking and analysing skills, certain kind of values, attitudes and behaviours. Purpose: The purpose of this article is to problematise the participative approach of citizenship education advocated by policy makers and several researchers. In order to do so, four different categories that citizenship education has to cover will be theoretically and empirically analysed: political knowledge, critical thinking, values, attitudes and behaviours, and active participation. The practical implications for educational practice will be discussed.
Source of evidence: Two types of documents have been analysed: The 2005 and 2012 Eurydice reports and the 2009 International Civic and Citizenship Education Study (ICCS) research reports. These documents are exemplary of the mainstream idea of citizenship and citizenship education held by policy makers and many researchers on citizenship education. The Eurydice reports have analysed citizenship education in more than 30 countries while promoting a certain concept of citizenship education, namely active citizenship. The ICCS has researched pupils’ competencies on citizenship education and school practices in 38 countries. It is an interesting source because it had to define and operationalise the different constituents of citizenship education.
Main argument: In jurisdictions where citizenship education is compulsory, schools have to implement this participative approach and account for it. We suggest that this educational approach to citizenship education may be problematic because each aspect – political literacy, critical thinking and analysing skills, values, attitudes and behaviours, and active participation – presents challenging demands on the curricu- lum, head teachers and teachers. We argue three kinds of constraints that make the implementation of such a participative approach unrealistic: (1) insufficient specialist knowledge on the part of teachers and head teachers, (2) time and budget constraints and (3) an overcrowded curriculum. We demonstrate that the broad range of themes that political literacy has to cover demand specific knowledge on the part of teachers regarding each of the themes. Then we argue that critical thinking skills are hard to learn and demand continuous practice. Implementing and sustaining active participation structure within school and in the direct environment, again, require specific skills and curricular organisation. The demands made by values, attitudes and behaviours on teachers and pupils could not be explored because of the lack of conceptual clarity in the documentation under scrutiny.
Conclusion: The feasibility of a participative approach to citizenship education has been questioned through theoretical and empirical critical analysis. On this basis, we suggest that the scope of the citizenship education curriculum should be reconsidered or that teacher and head teacher should receive the necessary and adequate training, and support to implement such a participatory structure.

In this history of the development of ideas of honor in Western philosophy, Peter Olsthoorn examines what honor is, how its meaning has changed, and whether it can still be of use. Political and moral philosophers from Cicero to John Stuart Mill thought that a sense of honor and concern for our reputation could help us to determine the proper thing to do, and just as important, provide us with the much-needed motive to do it. Today, outside of the military and some other pockets of resistance, the notion of honor has become seriously out of date, while the term itself has almost disappeared from our moral language. Most of us think that people ought to do what is right based on a love for jus­tice rather than from a concern with how we are perceived by others. Wide-ranging and accessible, the book explores the role of honor in not only philosophy but also literature and war to make the case that honor can still play an important role in contemporary life.

Review
CHOICE Choice Reviews July 2015. Olsthoorn (Netherlands Defense Academy) offers a timely philosophical examination of honor.  He traces the intellectual history of honor and its transformation throughout philosophical and political thought in the West.  He considers both honor generally and its various manifestations, such as the notion of honor among individuals, groups, and states.  The book reveals important insights about comparative concepts such as integrity, respect, and humiliation.  Though fewer people in today's world are concerned with honor in their everyday lives than in the past, the topic remains significant and continues to resonate in contemporary times in a variety of ways (as evidenced, for instance, by widespread interest in the phenomenon called "honor killing").  The book features an introduction, a conclusion, and five full-length chapters.  Although the background framework is primarily philosophical, the scope of the book is deeply interdisciplinary, drawing from political science, literature, military ethics, and related areas. Summing Up: Recommended. Upper-division undergraduates through researchers/faculty.

--B. Romaya, University of Massachusetts Lowell

Proposes for psychology a cognitive mechanism that makes forgiveness possible and develops an argument regarding the nature of this mechanism by drawing on Piaget's (1932) work. Forgiveness is defined and distinguished from justice. The authors review the 2 developmental models of forgiveness devised by their group and the Piagetian position of forgiveness. Basing their analysis on modern philosophical inquiry, empirical study, and theory, the authors propose that abstract identity (AI) rather than ideal reciprocity underlies forgiveness. They argue the philosophical and psychological adequacy of AI and consider the significance of forgiveness within human development. Personal development may be advanced when forgiveness is the goal.

Evolution has not left the important events of birthing and the ensuing nurturance and bonding either to chance or to the vagaries of individual learning. (Jaak Panksepp, Affective Neuroscience: 248) Morality across cultures and as a universal human trait Morality is a cross-cultural feature of humanity and a strong pillar of prosocial behaviour. Another major force keeping society together is empathy. Across borders and cultures, human communities have organized and supported social life on structures that bear astounding similarities among themselves. First and foremost, they all have myths of creation and share a belief in supernatural beings. Therein follows the organization of religious beliefs into a sensible religion, another universal trait of societies, which provides hope, consolation for grief, moral values and guidelines for proper conduct. Although morality is by no means identical across cultures and religions, moral values have common denominators-they all place a high price in the respect for gods, leaders and ancestors, in the care for one's family, or in not taking the life of a community member. This cross-cultural and all-time tendency to create a moral building to support civilization has been coined a Human Universal (Brown, 1991). The origin of morality has been addressed by many theories. Albeit their close association, moral values do not necessarily stem from religion nor does religion stem from them. And although all humans share-far back in time-a common cultural evolution, cultures have diverged towards conflicting values, such as the place of women or homosexuals in society, not to mention towards different gods and myths of creation. What perhaps has not changed so much, binding all humans, are our most basic emotional responses which are at the very basis of widely accepted morality theories. Assuming that morality stems from emotional reactions that are common to the human brain across the entire geographical distribution of humans means that one has to accept that human morals cannot be arbitrary caprices of cultures. That moral behaviour originates in emotion, and thus in biology, is a view shared by many authors, from legendary ethologists such as Frans de Waal and Mark Bekoff,

Aggression in juveniles may increase even in modern societies and manifest itself in countless forms of violence, including harming, persecution, abuse, pressure, hostility, etc. A large number of studies on the evolutionary, psychological and sociological origins of aggression are available. However, we lack cognitive remedies to counter developing tendencies towards aggressive behavior. Georg Lind's book How to teach morality. Promoting deliberation and discussion, reducing violence and deceit (2016) offers such a remedy based on his long–term (1976–2017) experiences with dilemma discussion training. This paper draws on Lind's conception of strengthening socio-moral competence as the most efficient remedy against aggression. It also revisits the ongoing theories of empathy. Finally, it revises the pilot research study that we conducted 2010 among Polish and Swiss juveniles7. That study focused on the following hypotheses: Lind's method of dilemma discussion (KMDD) can train and retrain moral competence in  uveniles that show a slight inclination towards aggressive behavior. Strong moral competence may prevent further maldevelopment, in particular interpersonal and collective violence..

Este estudio partió del supuesto de que la formación de los estudiantes de la Licenciatura en Ciencia Política tiene dos dimensiones: una cognitiva y otra ético-ciudadana. Esto significa que los jóvenes politólogos no sólo reciben una sólida capacitación para interpretar, analizar y evaluar aspectos de las políticas públicas y para planificar y ejecutar políticas estatales en los ámbitos nacionales e internacionales sino que adquieren, además, conciencia de los derechos, las obligaciones y las responsabilidades que el sistema democrático les impone como ciudadanos. Con el fin de explorar el logro de esta última dimensión de naturaleza ético-ciudadana de la formación que la UNRC les brinda a los futuros politólogos, en el primer cuatrimestre de 2008 se llevó a cabo un estudio en el que se pretendió comprender el imaginario de alumnos avanzados y de egresados de la Universidad Nacional de Río Cuarto acerca de los sus responsabilidades en una sociedad democrática en relación con principios morales universales, valores particulares y preferencias individuales.
La investigación que se planteo como exploratoria y partió de un diseño metodológico de dos fases. En la primera fase de tipo cuantitativa se aplicó el Moral Judgement Test (MJT), desarrollado por el psicólogo alemán Georg Lind, con el que se determina el índice de consistencia del juicio moral. Lind elaboró el MJT sobre la base de la teoría del desarrollo de la conciencia moral de Lawrence Kohlberg, y lo utilizó en el marco de la promoción de valores democráticos en ambientes educativos, sobre todo en universidades. En la siguiente fase se realizaron algunas entrevistas para interpretar los resultados anteriores. Las conclusiones de esta fase cualitativa han permitido detectar fortalezas y debilidades en la formación ético-ciudadana de los graduados en Ciencia Política de la UNRC.

This paper is a review of Georg Lind’s latest book: How to Teach Morality. Promoting Deliberation and Discussion, Reducing Violence and Deceit (2016), and focuses on the main theme of the book – morality can be taught, the idea that is most encouraging for educators. Many researchers agree that our societies face many problems, such as violence, deceit, corruption, disrespect to the human nature, which on an individual level seem to stem from the lack of moral competence. Therefore, G. Lind’s book is timely, providing answers to those who are concerned about our future. It will be of interest and great value not only for the participants of CeSPeC Summer School of 2016, who were trying to attain the inspiration for an immediate present-day action to reshape our future for the better, but to all of us who are committed to the enhancement of human existence and especially educators, who are engaged in the development of moral competence of their learners. This review is an attempt to prove to the readers that G. Lind’s book How to Teach Morality. Promoting Deliberation and Discussion, Reducing Violence and Deceit, is the right book to help our ailing societies to recover.

We are used to thinking that the VUCA ( Volatility, Uncertainty, Complexity, Ambiguity) is a recent phenomenon, its characteristics being specific to our postmodern era. However, if we look closely to these four traits, we see that we can attribute them to other many periods of human history.
This chapter exposed lessons on how to cope with VUCA challenges from Late Antiquity by drawing on Saint John Chrysostom writings. An Integrative Mindfulness Program is proposed together with future research topics that can be developed starting from the intersection of chrysostomian corpus and societal problems and question from nowadays.

В статье рассматривается содержание учебников-модулей по курсу «Основы религиозных культур и светской этики» для определения их соответствия закономерностям нравственного развития младших школьников. Приводятся примеры соответствия и несоответствия фрагментов учебников уровню нравственного развития обучающихся начальной школы. Закономерности нравственного развития детей рассматриваются в контексте теорий Ж. Пиаже и Л. Кольберга. Теоретически обосновано утверждение о том, что младший школьный возраст охватывает несколько этапов нравственного развития. Обучающиеся 1-2-х классов находятся на доконвенциональном уровне морального развития, когда нравственное поведение регулируется взрослыми в системе поощрений и наказаний. К концу обучения в начальной школе (3-4 классы) дети постепенно переходят на конвенциональный уровень морального развития, когда происходит усвоение нравственных норм и возникает потребность в самостоятельном соблюдении нравственных принципов. По результатам анализа учебников-модулей автором сделан вывод о том, что в наибольшей степени закономерностям нравственного развития младших школьников соответствует модуль «Основы светской этики», в то время как остальные модули нуждаются в дополнительной адаптации содержания учебников.
Ключевые слова: нравственное развитие, нравственное сознание, мораль, ОРКСЭ, религиозная культура, светская этика, младший школьник.

In the general frame of this work it is determined that the television show "Survivor 2017" discusses the social
values of respect, appreciation, morals, justice, honesty, friendship, brotherhood, sacrifice, and trustworthiness;
and individual values of success, loyalty, responsibility, altruism, cooperation, individuality, discipline, self realization, sense of mission, and courage. According to the moral stage scale specified in the theory of moral development created by Kohlberg, "Survivor 2017" provides the audience with an orientation for value transfer in
media education. In summary, this work provides an example for the argument on how media devices can be
productively used as a consequence of the synthesis of the value research and the media pedagogy areas.
Keywords: Media Education, Moral Development Theory, Survivor

ABSTRACT In 1932 Piaget theorized that ideal reciprocity is the underlying cognitive operation that makes the understanding and appreciation of forgiveness possible. Basing our analysis on modern philosophical inquiry, empirical study, and theory, we propose that abstract identity rather than ideal reciprocity underlies forgiveness. We argue the philosophical and psychological adequacy of abstract identity and consider the significance of forgiveness within human development.

Whether or not the boy Jesus in the Infancy Gospel of Thomas (IGT) is portrayed as an ‘idealized child’ or a true-to-life child is a question that, whether implicitly or explicitly, lies at the heart of some of the most recent contributions to this second-century supplement to the Gospel of Luke. However, the potential contribution of ancient conceptions of child development to this conundrum has remained thus far overlooked. This article addresses this lacuna by approaching the characterization of the boy Jesus in IGT from the perspective on ancient views of childhood development, tracing his age-specific acquisition of self-control and benevolence for others across the narrative. Cast in this light, IGT imagines what sort of child would develop into Luke’s Jesus and, in so doing, supplements what may have been perceived to be lacking in the third gospel.

Through the 1980s for more than a decade, Lesbian and gay d/Deaf persons formed groups that didn't become subcultures, but which helped persons doubly-marginalised connect and explore identities. The internet now articulates many groups and relationships. Blind persons remain relatively excluded and largely isolated, partly due to inaccessible venues and websites, but also due to discrimination, with gay and lesbian 'scenes' and environments operating from parameters of selectivity and exclusion in ways that are similar to the excluding processes of dominant cultures.

Alpha Psychiatry

Special issue on “Moral, Social, and Economic Determinants of Mental Health”

Editor: Prof. Dr. Fernando Lolas Stepke
Director, Interdisciplinary Center for Studies in Bioethics Universidad de Chile
Vice-President, World Federation for Mental Health
Santiago, Chile

Paper proposal:

Title:  
Trauma, psychopathy and moral development: Unpacking the meaning of the social determinants of health for children and youth

Author:  Vincenzo Di Nicola, MPhil, MD, PhD, FCAHS
University of Montreal

Abstract:

Idealist German philosopher Immanuel Kant (1964/1797), widely considered the pre-eminent philosopher of the European Enlightenment, suggested that the lack of “moral feeling” in what we would today call psychopathy resulted in “moral death” (to invoke the title of a celebrated paper by Murphy, 1972). Although many classical thinkers addressed how we imagine morality, only in the 20th century do we see developmental models of thinking and feeling, notably by Swiss developmental psychologist Jean Piaget (1932) whose thought was later elaborated by American psychologist Lawrence Kohlberg (1984). This paper situates this problem at the crossroads of trauma, psychopathy and moral development, in which each of these key terms is questioned in turn.

The sorts of questions that arise in this intersection of interests include:
• Do the vicissitudes of life affect the sense of right and wrong in children?
• Can empathy, morality and psychopathy be understood developmentally?
• What do we mean by children’s development, anyway?

Philosophers who study how children reason and their capacity to pose philosophical questions conclude that either philosophy is not a mature activity or our theories of development are wrong. As a child psychiatrist with a social and cultural orientation (Di Nicola, 1995) and now as a philosopher (Di Nicola, 2012b, 2018), I conclude that children do have the capacity to pose philosophical questions and that capacity is predicated on both moral feeling and fellow feeling which can be subsumed under the term empathy. The so-called developmental question which Piaget posed as an epistemological question or how we acquire knowledge would be: does empathy evolve over time – “develop" in the jargon of social science – or is it innate? (See the debate between Kohlberg and American feminist critic Caroline Gilligan, noted for her study, In A Different Voice, 1977). If empathy and morality develop over time, do vicissitudes affect them? This may be addressed by studying the social determinants of health and the Adverse Childhood Events (ACE) Study (cf. Di Nicola, 2012a) and their relevance to understanding trauma (Di Nicola, 2012b, 2018).

What are the stakes? On one hand, without Kant’s (1964) “moral feeling” and its allied “fellow feeling,” we are condemned to an essentialist and reductionist view of these constructs under the rubric of an innate moral capacity or its lack in psychopathy as “moral death.” In this case, we could not argue for any grounding of morality and ethical practice (Di Nicola, 1988) in a presupposed human nature. On the other hand, if we adopt a developmental approach, we confront the limits of such thinking as condescending and judgmental, since children and other groups that do not share Enlightenment values are demonstrably able to philosophize.

Key words: Moral development, children and youth, trauma, social determinants of health, philosophy

This essay aims to understand how both economic and social entrepreneurs deal with moral dilemmas, emphasizing the uncertainty’s moral dimension based on Frank Knight’s work (1972). It was possible to develop a conceptual framework of moral uncertainty by integrating theories of uncertainty and entrepreneurship, the moral development theory from Kohlberg and moral dilemmas. From the sociology, it is worth considering the substantive and instrumental rationality, tension between ethics of conviction and responsibility, both from Weber (1999) and Guerreiro Ramos (1989). There is a presentation of some analytical categories to address moral uncertainty and make some propositions related to moral development. It is worth suggesting four sources of moral uncertainty involving the moral reasoning.

From 12 to 17 September 2016 in Cuneo (Italy) took place the 9th edition of the international Summer School organized by the Centro Studi sul Pensiero Contemporaneo (CeSPeC). The event revolved around the topic of the “future”, which was analysed from different interdisciplinary perspectives and gave rise to stimulating conversation. In this introduction we provide an overview of the topic and of the reflections stemming from that event.

Most of the information in the moral development literature depends on Theories of Piaget and Kohlberg. The theoretical contribution by Gilligan and Turiel are not widely known and not much resource is available in Turkish. For this reason introducing and discussing the theories of Gilligan and Turiel and more comprehensive perspective for moral development were attempted. The purpose of this paper is to presenting and discussing comparatively the psychological theories of moral development. Piaget had proposed two stage theory in children's development as called "moral heteronomy stage" and "autonomous stage". Kohlberg, on the other hand, had established his comprehensive theory of moral development based on Piaget's cognitive developmental stages in which he suggested 3 levels and 6 stages. Although Kohlberg's theory had been very influential, it has limitations with ignoring local, cultural, moral ideas and being disconnected between moral behavior and moral judgment. Gilligan particularly as a reaction of focus on male development rather than females contributed to the literature of moral development. For her, women tend to consider other's care and protection and she emphasized this difference of ethic of care and ethic of justice. However only few studies in the literature have pointed out differences between women and men in terms of moral judgment. Besides Gilligan's ideas are also been criticized for lack of different contextual and cultural support. Turiel, has quite a different perspective for moral development and he specifically focused on connections between social life and morality. As the pioneer of Social Domain Theory he mentioned the difference between "social convention" and "morality". In this paper, theories are presented with their major concepts.

This study examined 307 elementary school children’s judgements and reasoning about bullying and other repeated transgressions when school rules regulating these transgressions have been removed in hypothetical school situations. As expected, children judged bullying (repeated moral transgressions) as wrong independently of rules and as more wrong than all the other repeated transgressions. They justified their judgement in terms of harm that the actions caused. Moreover, whereas children tended to judge repeated structuring transgressions as wrong independently of rules (but to a lesser degree than when they evaluated bullying) and justified their judgements in terms of the disruptive, obstructive or disturbing effects that the actions caused, they tended to accept repeated etiquette transgressions by arguing that the acts had no negative effects or simply that the rule had been removed. The findings confirm as well as extend previous social-cognitive domain research on children’s socio-moral reasoning.

This paper is a review of Georg Lind’s latest book: How to Teach Morality. Promoting Deliberation and Discussion, Reducing Violence and Deceit (2016), and focuses on the main theme of the book – morality can be taught, the idea that is most encouraging for educators. Many researchers agree that our societies face many problems, such as violence, deceit, corruption, disrespect to the human nature, which on an individual level seem to stem from the lack of moral competence. Therefore, G. Lind’s book is timely, providing answers to those who are concerned about our future. It will be of interest and great value not only for the participants of CeSPeC Summer School of 2016, who were trying to attain the inspiration for an immediate present-day action to reshape our future for the better, but to all of us who are committed to the enhancement of human existence and especially educators, who are engaged in the development of moral competence of their learners. This review is an attempt to ...

My paper has three parts to it. In the first part, I present a skeptical argument against the possibility of moral education, and I sketch out two different strategies for responding to it: one inspired by Bernard Williams, which I call the “expressivist” answer, and one inspired by John McDowell, which I call the “therapeutic” answer. In the second part, I argue that neither response is successful. In the third part, I try to sketch out what a better answer would look like. I argue that we need a more robust notion of the human good to make sense of the idea of moral education.