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The purpose of this study was to investigate the relationships between two constructs: principled moral judgment and ego identity status. At issue was whether individuals measured to have different ego identity statuses differed systematically in terms of principled moral judgment as had been previously found in the literature. The hypotheses that were tested were a) the use of principled moral judgment is different among individuals having different ego identity statuses, and b) high ego identity individuals are higher in principled moral judgment than low identity individuals. Research regarding gender differences in moral development during the past decade warranted the further study of these two constructs, particularly because earlier research had formed the basis of existing theory. Principled moral judgment was measured by the Defining Issues Test (Rest, 1979), and ego identity status was measured by the Revised Extended Objective Measure of Ego Identity Status (Bennion & Adams, 1986). Analysis of variance was used to analyze the data. The sample was drawn from a population of residential senior-status men and women at a small, four-year public college in the southeastern United States. Instruments were distributed and collected in the residence halls through the efforts of a peer student group over a three and one-half week period. The findings revealed that there were no differences in principled moral judgment among individuals having different ego identity statuses. There were no differences in principled moral judgment between men and women with different ego identity statuses. High ego identity individuals did not have higher principled moral judgment scores than low ego identity individuals. / Ed. D.

The Kohlberg theory of moral development was the basis of a program designed for use in the sixth grade classroom of the public schools. Results of the Kohlberg research and related research were translated into fifteen theoretical assumptions. These assumptions were the foundation or primary consideration in the designing of five activities which could be conducted in the classroom. The five activities were associated with selections from children's literature and arranged to constitute a program which operationalizes the Kohlberg theory of moral development. The program was reviewed for theoretical consistency. The program includes the following types of children's literature: fable, fairy tale, animal story, family story, realistic fiction, minority literature, historical fiction, science fiction, and fantasy. Each unit of literature includes an introduction to the particular type and to the work itself, objectives for the unit, directions for the teacher and five activities which are based on the theoretical assumptions in accord with the particular literary work under study. These activities include: (l) Question/answer—paper/pencil, (2) Peer-led discussion—literature based, (3) Discussion—analogous situation, (4) Role-taking opportunities, and (5) Individual— concrete expression. The literature units also include a method of student evaluation, aids to teacher interpretation and a list of materials needed. An analysis of the curriculum indicates the criteria for adherence of a unit to the theoretical assumptions, an in depth analysis of a sample unit, and a review of the remaining eight units according to the established criteria. / Ed. D.

Moral development as a cognitive process was first presented by Piaget, and then by Kohlberg, who brought together the philosophical and psychological views of morality into a theory of justice reasoning. Some twenty years later, Gilligan, by including women's thinking in theory building, identified two distinct moral orientations: care and justice. This research was intended to contribute to the evolution of theories of moral development. First, the phenomena of moral development was examined through a literature review, then semi-structured interviews were used to investigate moral reasoning of community college presidents. Data were analyzed using procedures suggested by Glaser and Strauss. whether two or more than two orientations to moral problem solving was used by research subjects was investigated by examination of real-life dilemmas of community college presidents. An analysis of findings considered gender of the respondent and the nature of the moral dilemma. The major findings indicate that when faced with a real-life moral dilemma, community college presidents know and use three overlapping orientations--Justice, Care, and Self--which form a pattern for moral decision making. The orientation patterns used in the moral reasoning process were found to vary somewhat by gender, but not by the nature of the dilemma, leading to the conclusion that future studies of moral reasoning and moral development should include a recognition of gender differences and multiple orientations in moral decision making. / Ed. D.

published_or_final_version / Education / Master / Master of Education

CHARLES UNIVERSITY FACULTY OF ARTS DEPARTMENT OF EDUCATION PhD programme studied subject - education DISSERTATION ABSTRACT Vliv dlouhodobého pobytu jedince v dětském domově na jeho morální vývoj Effect of Long-term Residence of Individual in Children's Home to His Moral Development Mgr. Petr Šusta Supervisor: doc. PhDr. Jaroslav Koťa Prague 2018 Abstract and keywords The dissertation thesis elaborates on the effect of the long-term residence of an individual in a children's home to his moral development. The dissertation thesis includes theoretical and empirical parts and the aim of the thesis is to find and eventually describe differences in the level of moral development of children and teenagers experienced with a long-therm residence in a children's home and subjects without this expirience. It has been gained and collected results of the original research in accordance with the methodology of Lawrence Kohlberg in cooperation with children from the children's homes and children from usuall families as control group. There are elaborated these topisc in the theoretical part of the thesis: institutional foster care in the Czech Republic, methodological research issues of the level of moral development in accordance with the theory of Lawrence Kohlberg. The empirical part of the dissertation thesis defines...

Thesis (DTh)--Stellenbosch University, 2008. / The title of the study is “Socialization as a modus of moral formation in the church.” Specific attention is paid to the work of Johannes van der Ven on moral formation. Appreciation is expressed for Van der Ven’s interdisciplinary approach. He makes wide use of sources from philosophical and theological ethics, sociology, education, etc. Van der Ven does not only concentrate on First World scenarios, but also focuses attention on other areas, such as South Africa. His view of moral formation does not focus exclusively on the moral life of the individual, but also includes community life (primary groups) and the broader pluralistic context. His work, therefore, receives detailed attention. His methodology, theoretical viewpoints and identification of seven modi of moral formation receives attention. Furthermore, the relationship between morality and religion, education and communication is also discussed. This study therefore focuses attention on the following question: “The role of the church in socialising as a way of moral formation.” The structure of the study is as follows: The introductory chapter shows that societies today are characterised by moral problems and that there is an intense need for moral formation. The question and methodology of this study is explored against this background. In chapter 2 entitled: “A Theological rationale for moral formation”, the following aspects are discussed: , a theological rationale for moral formation; the relationship between life view and ethics/morals, the Bible and Christian ethics and a conclusion. In chapter 3: “Van der Ven’s theories for moral formation”, Van der Ven’s approach to moral formation, specifically to socialising as a way of moral formation, is explored. A short sketch of his intellectual biography is followed by his theoretical departure points and his approach to the 7 ways of moral formation. This view of socialising is awarded detailed attention. This description paved the way for the application of Van der Ven’s insights, which enjoys support from behavioural sciences, for the process of socialising in the church. In chapter 4, entitled: “The faith community as space for socialising and moral formation”, it is argument that congregational practices play an integral part in the process of socialising. The following aspects are discussed: the congregation as agents of the faith community, worship and socialising, baptism and socialising, holy community and socialising, role models and socialising, Christian education and socialising. The most important finding of the study is that Van der Ven’s approach helps the congregation to further the case for socialising by way of her practices. Socialising offers a way for the church to uphold her responsibilities to contribute to addressing the moral challenges of South Africa. Moral formation in South Africa and elsewhere in the world is very important. The church offers an indispensable space in which moral formation can take place.

Thesis (D.Th.)--University of Stellenbosch, 2007. / ENGLISH ABSTRACT: This study intends to find a way through which South African churches, specifically the local congregation, can make a contribution to addressing the morality crisis in South African society. a) The local congregation has an indispensable role to play in moral formation, specifically in discipline as mode of moral formation. Through the use of practices such as worship, the sacraments, prayer and church discipline, the local congregation can make a great contribution to healthy morality. b) Beside the role of the local congregation in moral formation, the Holy Spirit also plays an enormous role in the process of moral formation. Through the Holy Spirit we are changed and renewed. We begin to live with character, which means, we begin to live out the good, right and the wise in any concrete situation. Thus we become moral people. The background of the moral crisis is sketched in chapter one of this study. An outline about the extent of the moral crisis is given. Various causes and manifestations of the moral crisis are discussed. The various responses of society to this moral crisis as well as the potential of the church to address these problems is discussed. In this chapter it is also shown that the church should be involved in moral formation, because the triune God is actively involved in the world and in societies. A detailed discussion of the 1998 work of Johannes Van der Ven, Formation of the Moral Self, is given in chapter two. Van der Ven is the theologian who presents one of the most detailed discussions of discipline as mode of moral formation. The methodology which he uses in his theories of moral formation, specifically discipline, could assist the church in South Africa to design her own framework and guidelines for enhancing discipline. Other modes, namely socialization, transmission, development, clarification, emotional formation and education for character, are also discussed in order to give a better understanding of his views on the theme of moral formation. In this chapter, the views of some South African behavioral scientists are discussed to indicate how they agree with key elements in Van der Ven’s understanding of moral formation and discipline. In chapter three the writer argues that Van der Ven’s theories of moral formation, especially discipline, are of great value to the church, especially the local congregation. Van der Ven’s insights on moral formation, specifically discipline, is shown in ecclesial and pneumatological frames. In this discussion it is emphasized that the local congregation and the Holy Spirit play an enormous role in moral formation, specifically in discipline. In the last chapter, concrete proposals are made about the roles of the local congregation and the Holy Spirit where discipline is concerned. This study strives to formulate frameworks and guidelines that will assist the church in her task to enhance the development of discipline, and to contribute to redemptive morality in South Africa. / AFRIKAANSE OPSOMMING: Hierdie studie poog om ‘n weg te vind waarlangs Suid-Afrikaanse kerke, spesifiek die plaaslike gemeente, ‘n bydrae kan lewer tot die aanspreek van die moraliteit krisis in Suid-Afrikaanse samelewings. a) Die plaaslike gemeente het ‘n onontbeerlike rol te speel in morele vorming, spesifiek dissipline as modus van morele vorming. Deur gebruik te maak van praktyke, onder andere aanbidding, sakramente, gebed en die kerklike tug, kan die plaaslike gemeente met groot vrug ‘n bydrae lewer om heilsame moraliteit te skep. b) Benewens die rol van die plaaslike gemeente in morele vorming, het die Heilige Gees ook ‘n enorme rol te speel in die morele vormingsproses. Deur die Heilige Gees word ons verander en vernuwe. Ons begin om met karakter te leef, wat beteken, ons begin uit te leef dit wat goed, reg en wys is in enige konkrete situasie. Dus ons word morele mense. In hoofstuk een van die studie word die agtergrond van die morele krisis bespreek. ‘n Uiteensetting van die omvang van die morele krisisse word gebied. Verskillende oorsake en manifestasies van dié morele krisisse word bespreek. ‘n Bespreking van verskillende response vanuit die samelewing op hierdie morele krisisse word gegee. Die potensiaal van die kerk ten opsigte van morele herstel word bespreek. In hierdie hoofstuk word ook aangetoon dat die kerk by morele vorming betrokke moet wees, aangesien die drie-enige God in die wêreld en in samelewings betrokke is. In hoofstuk twee word ‘n breedvoerige bespreking van die 1998 werk, Formation of the Moral Self, van Johannes Van der Ven, gebied. Van der Ven is die teoloog wat een van die omvattendste besprekings oor dissipline as modus van morele vorming gee. Die metodologie wat hy gebruik in sy siening van morele vorming, spesifiek dissipline, kan die kerk in Suid-Afrika help om haar eie raamwerke en riglyne vir dissipline te ontwikkel. Die ander modi, naamlik sosialisering, waarde-oordrag, morele ontwikkeling, waarde-verheldering, emosionele vorming en karaktervorming, word ook bespreek om ‘n beter begrip te kry van sy siening oor die tema van morele vorming. In hierdie hoofstuk word die denke van enkele Suid-Afrikaanse gedrags wetenskaplikes bespreek, om aan te toon in hoe ‘n mate hulle met kern elemente in Van der Ven se verstaan van morele vorming en dissipline ooreenstem. In hoofstuk drie word geargumenteer dat Van der Ven se teorieë oor morele vorming, veral dissipline, van groot waarde kan wees vir die kerk, veral die geloofsgemeenskap. Van der Ven se insigte oor morele vorming, spesifiek dissipline word in ekklesiologiese en pneumatologiese kaders aangetoon. In hierdie bespreking word dit benadruk dat die plaaslike gemeente en die Heilige Gees ‘n enorme rol te speel het in morele vorming, spesifiek dissipline. In die slothoofstuk word konkrete voorstelle gemaak oor die rol van die plaaslike gemeente en die Heilige Gees in die vorming van dissipline. Hierdie studie poog om riglyne en raamwerke vir die kerk daar te stel met die oog op haar taak om die ontwikkeling van dissipline te bevorder en by te dra tot heilsame moraliteit in Suid-Afrika.

L’empathie est une faculté émotionnelle et cognitive précoce, universelle et modulable, qui nous permet d’être affecté, de reconnaître et de répondre de manière appropriée à la subjectivité d’autrui. L’empathie nous permet, ainsi, de ressentir les émotions et les sentiments de l’autre mais également de comprendre, de connaître et de prévoir son comportement afin de mieux adapter notre comportement intersubjectif. Ce comportement peut aller de la simple coordination sociale à un comportement véritablement éthique. L’objectif de ce travail est celui de présenter et de réfléchir aux conditions de possibilité d’une nouvelle éthique : une éthique de l’empathie qui considère cette faculté comme son fondement (contagion, détresse empathique, imitation), son moyen (simulation, imagination, mémoire, souci empathique) et sa fin (partage, confiance, coopération, respect). L’éthique de l’empathie est une éthique hybride, cognitivo-affective, à la fois réaliste et idéaliste ; une éthique minimaliste du point de vue du rapport à soi et à autrui car elle privilégie la relation à autrui aux devoirs envers soi-même ; une éthique qui concilie l’universalité et les cas particuliers ; qui concilie la nature humaine (l’être) avec les valeurs et les normes (le devoir être) tout en laissant une place au dépassement de l’être par la prise en compte de la perfectibilité humaine, notamment à travers l’éducation empathique. Nous proposons ainsi une recherche moderne interdisciplinaire qui prend en compte, non seulement, les dernières études dans les domaines des sciences naturelles et humaines sur notre capacité d’empathie, mais encore le nouveau monde global dans lequel nous vivons aujourd’hui. / Empathy is an emotional and cognitive early faculty which is universal and flexible, which allows us to be affected, to recognize and to respond properly to the subjectivity of others. Empathy allows us, therefore, to feel the emotions and feelings of the others but also to understand, to know and to predict their behavior in order to better adjust our intersubjective conduct. This behavior can range from simple social coordination to a true ethical conduct. The objective of this work is to present and reflect on the conditions of possibility of a new ethics: an ethics of empathy that considers this faculty as its foundation (contagion, empathic distress, imitation), its means (simulation, imagination, memory, attention empathic concern) and its goal (sharing, trust, cooperation, respect). The ethics of empathy is a hybrid ethics, cognitive-affective, realistic and idealistic, minimalist from the point of view of the relation to itself and with others because it prefers relationships with others to own duties. It is an ethics that combine universality and particular cases; that reconciles human nature (is) with values and principles (ought) while leaving space to be exceeded by taking into account human perfectibility, including through an empathetic education. We propose a modern interdisciplinary research that takes into account not only the latest studies in natural sciences and humanities on our ability to empathize, but also the new global world in which we live today.