Submitted by Kennyo Ismail (kennyoismail@hotmail.com) on 2013-10-15T18:00:19Z No. of bitstreams: 1 DISSERTAÇÃO-KENNYO-ISMAIL.pdf: 1084218 bytes, checksum: f4be9fd701539997561f79cd995c7eed (MD5) / Approved for entry into archive by ÁUREA CORRÊA DA FONSECA CORRÊA DA FONSECA (aurea.fonseca@fgv.br) on 2013-10-17T13:28:58Z (GMT) No. of bitstreams: 1 DISSERTAÇÃO-KENNYO-ISMAIL.pdf: 1084218 bytes, checksum: f4be9fd701539997561f79cd995c7eed (MD5) / Approved for entry into archive by Marcia Bacha (marcia.bacha@fgv.br) on 2013-10-21T17:45:27Z (GMT) No. of bitstreams: 1 DISSERTAÇÃO-KENNYO-ISMAIL.pdf: 1084218 bytes, checksum: f4be9fd701539997561f79cd995c7eed (MD5) / Made available in DSpace on 2013-10-21T17:45:57Z (GMT). No. of bitstreams: 1 DISSERTAÇÃO-KENNYO-ISMAIL.pdf: 1084218 bytes, checksum: f4be9fd701539997561f79cd995c7eed (MD5) Previous issue date: 2013-09-26 / There are many freemasons who have distinguished themselves as leaders in different times and in different sectors of society. Given that the masonic experience and training is a common characteristic among these leaders, the understanding of the relationship between Freemasonry and the leadership and the measurement of the influence of masonic leaders over their teams, who can also be leaders in their work and social activities, becomes of great relevance to manag ement science and society in general. Based on the theories of social learning, social exchange and social identity, and on the premise of ethical leadership, referenced by masonic literature, the aim of this study was to evaluate the impact of ethical lea dership in moral identity and identification with the organization, as well as the consequences of its member's behaviors inside and outside the masonic organization. Altogether, thirteen hypotheses were formulated, originating two research models that wer e tested empirically through a quantitative study with 1571 freemasons of all Federal Units of Brazil. The discussion was enriched by the content analysis of an open question answered by 933 participants. The results indicate a positive influence of the e thical leadership on the mason's symbolized and internalized moral identity, on their prosocial behavior, their identification with the Blue Lodge, their satisfaction with life and with their group conscietiousness and voice. Finally, the theoretical and p ractical implications of the results are discussed and suggestions for further researchs are presented. / Muitos são os maçons que se destacaram como líderes nas mais diferentes épocas e nos mais diversos setores da sociedade. Tendo a experiência e formação maçônica como característica comum entre tais líderes, a compreensão da relação entre a Maçonaria e a liderança e a mensuração da influência dos líderes maçônicos sobre seus liderados, os quais podem também serem líderes em suas atividades sociais e profissionais, tornam-se de grande relevância para a ciência da administração e a sociedade, de uma forma geral. Tomando por base as teorias de aprendizagem social, de troca social e de identidade social, e partindo da premissa da liderança ética, referenciada pela literatura maçônica, o objetivo deste estudo foi avaliar o impacto da liderança ética na identidade moral e na identificação com a organização, considerando ainda as respectivas consequências nos comportamentos dos liderados dentro e fora da organização maçônica. Ao todo, 13 hipóteses foram formuladas, gerando dois modelos de pesquisa que foram testados empiricamente por meio de estudo quantitativo realizado com 1571 maçons de todas as Unidades Federativas do Brasil. A discussão dos resultados foi enriquecida com a análise de conteúdo de uma questão aberta presente no questionário, respondida por 933 participantes. Os resultados indicam uma influência positiva da liderança ética sobre a identidade moral simbolizada e internalizada dos maçons, sobre seu comportamento prósocial, sua identificação com a Loja Maçônica, sua satisfação com a vida e com a consciência e voz de grupo. Por fim, as implicações teóricas e práticas dos resultados obtidos são discutidas e sugestões para futuras pesquisas são apresentadas.

People can disengage from their internalized moral standards and self-regulation in order to perform immoral behaviour by using different Moral Disengagement mechanisms. These mechanisms within media have a positive effect on immoral behaviour. However, Moral Identity activation is said to counter arguments of Moral Disengagement. In this study, both concepts are applied to the context of war. An additional assumption took into account in how far participants’ internalized moral standards consider war as immoral. This is important since Moral Identity and Moral Disengagement are based on internalized moral standards. To test the hypotheses, this study employed a 2 x 2 RO between-subjects factorial design. The trait variable called Moral Consideration of War was supposed to reflect participants’ internalized moral standards with regard to war. It was used to operationalize the additional assumption. Factor 1 varied the activation of Moral Identity (Moral Identity activation versus control group) and factor 2 varied the depiction of the war scenario (Permissive Scenario versus Prohibitive Scenario). Scenarios were fictive newspaper articles. A Permissive Scenario comprised a higher number of arguments based on Moral Disengagement mechanisms than a Prohibitive Scenario. Main outcome measures were the support of war and war-related Moral Disengagement (questionnaire). In total 86 participants (f=45, m=41) were randomized into four cells and completed the online experiment. The Permissive Scenario failed to increase support of war and Moral Disengagement (questionnaire), on the assumption that war is considered immoral. Moral Identity activation had a negative effect on Moral Disengagement only on the assumption that war was considered moral. Moral Identity activation had no significant effect on support of war, on the premise that war was considered immoral. The interaction term of Moral Identity activation and Permissive Scenario had no significant effect neither on support of war nor on Moral Disengagement, no matter if additional assumption was taken into account or not. Results are discussed with regard to methodological limitations measuring internalized moral standards. Their measurement implied already individual Moral Disengagement. Interaction effect failed, supposedly because Moral Identity activation was not specifically targeted at immoral behaviour and because mediating effects of Moral Identity centrality were not considered.:I. CONTENTS I. Contents 2 II. List of Figures 5 III. List of Tables 6 IV. List of Equations 7 V. Abstract 8 VI. Zusammenfassung 9 1 Introduction 10 2 Theory 12 2.1 Moral Disengagement 12 2.1.1 Socio Cognitive Theory of Morality 12 2.1.2 Mechanisms of Moral Disengagement 13 2.1.3 Moral Disengagement and War 13 2.2 Moral Disengagement and Media 17 2.2.1 Moral Disengagement in Media and Aggressive Behaviour 18 2.2.2 Moral Disengagement in Media and War 19 2.2.3 Operationalization of Scenarios 21 2.3 Moral Identity 22 2.3.1 Moral Identity Centrality 22 2.3.2 Moral Identity Activation and Moral Disengagement 24 2.3.3 Moral Identity Activation in Interaction with Moral Disengagement in Media 26 2.4 Hypotheses 28 2.5 Reasons for this study 30 3 Methods 32 3.1 Experimental Design 32 3.1.1 Participants 33 3.2 Procedures 34 3.2.1 Trait Variables 34 3.2.2 Independent Variables 36 3.2.3 Dependent Variables 38 3.3 Statistical Analysis 39 4 Results 41 4.1 Descriptive Statistics 41 4.1.1 Socio-demographic Characteristics 41 4.1.2 Moral Consideration of War 42 4.1.3 Dependent Variables 42 4.2 Manipulation Check 43 4.3 Hypotheses Tests 44 4.3.1 Hypothesis 1a 47 4.3.2 Hypotheses 2a + 3a 48 4.3.3 Hypothesis 4a 49 4.3.4 Hypotheses 5a + 6a 50 4.3.5 Hypothesis 7a 53 5 Discussion 55 5.1 Moral Disengagement and Support of War 56 5.2 Moral Identity and Support of War 57 5.3 Methodological Problems 58 5.4 Discussion Main Effects without Additional Assumption 60 5.4.1 Moral Disengagement 61 5.4.2 Moral Identity 63 5.5 Limitations 65 5.5.1 Sample 65 5.5.2 Methods 67 5.6 Conclusion 68 6 References 70 7 Annex 76 7.1 Operationalization Permissive Scenario (German) 84 7.2 Operationalization Prohibitive Scenario (German) 86 7.3 Study Description for Participants (German) 88 8 Acknowledgements 89 9 Selbstständigkeitserklärung 90 / Die Mechanismen der Moralischen Entkopplung lösen das Selbst von internalisierten moralischen Standards und verhindern damit die Selbstregulierung des moralischen Verhaltens. Diese Mechanismen kommen auch in Medien vor und tragen zu unmoralischem Verhalten bei. Die Aktivierung der Moralischen Identität wirkt jedoch den Mechanismen der Moralischen Entkopplung entgegen. In dieser Studie werden beide Konzepte auf das Thema Krieg übertragen. Dabei ist wichtig zu beachten, dass internalisierte moralische Standards Krieg als unmoralisch bewerten. Schließlich basieren sowohl Moralische Entkopplung als auch die Aktivierung der Moralischen Identität auf dieser zusätzlichen Annahme. Zur Überprüfung der Hypothesen wurde ein 2 x 2 RO Between-Subjects Design verwendet. Faktor 1 variierte die Aktivierung von Moralischer Identität (Aktivierung Moralische Identität versus Kontrollgruppe). Faktor 2 variierte die Permissivität eines Kriegsszenarios in einem Zeitungsartikel (Permissives Szenario versus Prohibitives Szenario). Dabei wurde Permissivität hinsichtlich der Anzahl der Moralischen Entkopplungsmechanismen operationalisiert (Viele versus Wenig). Als Organismusvariable ist die Moralische Bewertung von Krieg zur Überprüfung der zusätzlichen Annahme notwendig gewesen. Abhängige Variablen waren die Unterstützung von Krieg und Moralische Entkopplung (Fragebogen). Teilnehmerinnen und Teilnehmer (N=86, f=45, m=41) des online Experiments wurden in vier verschiedene Versuchsbedingungen randomisiert. Die Ergebnisse zeigten, dass die Permissivität des Kriegsszenarios keinen Effekt auf Moralische Entkopplung (Fragebogen) oder die Unterstützung von Krieg hatte, unter Berücksichtigung der Zusatzannahme. Moralische Identitätsaktivierung verringerte Moralische Entkopplung (Fragebogen) aber nur unter der Bedingung, dass Krieg als moralisch bewertet wurde. Moralische Entkopplung hatte keinen Effekt auf die Unterstützung von Krieg, unter Berücksichtigung der Zusatzannahme. Die Interaktion von Moralischer Identitätsaktivierung mit der Permissivität des Kriegsszenarios war nicht signifikant, unabhängig davon ob die Zusatzannahme berücksichtigt wurde oder nicht. Die Ergebnisse werden in Bezug auf die methodischen Probleme bei der Messung internalisierter moralischer Standards diskutiert. Es fanden vermutlich Prozesse der Moralischen Entkopplung bereits während der Messung dieser Standards statt. Der fehlende Interaktionseffekt kann an der schwachen und unspezifischen Aktivierung der Moralischen Identität liegen, sowie nicht berücksichtigter Mediatoren, wie z.B. die Zentralität von Moralischer Identität.:I. CONTENTS I. Contents 2 II. List of Figures 5 III. List of Tables 6 IV. List of Equations 7 V. Abstract 8 VI. Zusammenfassung 9 1 Introduction 10 2 Theory 12 2.1 Moral Disengagement 12 2.1.1 Socio Cognitive Theory of Morality 12 2.1.2 Mechanisms of Moral Disengagement 13 2.1.3 Moral Disengagement and War 13 2.2 Moral Disengagement and Media 17 2.2.1 Moral Disengagement in Media and Aggressive Behaviour 18 2.2.2 Moral Disengagement in Media and War 19 2.2.3 Operationalization of Scenarios 21 2.3 Moral Identity 22 2.3.1 Moral Identity Centrality 22 2.3.2 Moral Identity Activation and Moral Disengagement 24 2.3.3 Moral Identity Activation in Interaction with Moral Disengagement in Media 26 2.4 Hypotheses 28 2.5 Reasons for this study 30 3 Methods 32 3.1 Experimental Design 32 3.1.1 Participants 33 3.2 Procedures 34 3.2.1 Trait Variables 34 3.2.2 Independent Variables 36 3.2.3 Dependent Variables 38 3.3 Statistical Analysis 39 4 Results 41 4.1 Descriptive Statistics 41 4.1.1 Socio-demographic Characteristics 41 4.1.2 Moral Consideration of War 42 4.1.3 Dependent Variables 42 4.2 Manipulation Check 43 4.3 Hypotheses Tests 44 4.3.1 Hypothesis 1a 47 4.3.2 Hypotheses 2a + 3a 48 4.3.3 Hypothesis 4a 49 4.3.4 Hypotheses 5a + 6a 50 4.3.5 Hypothesis 7a 53 5 Discussion 55 5.1 Moral Disengagement and Support of War 56 5.2 Moral Identity and Support of War 57 5.3 Methodological Problems 58 5.4 Discussion Main Effects without Additional Assumption 60 5.4.1 Moral Disengagement 61 5.4.2 Moral Identity 63 5.5 Limitations 65 5.5.1 Sample 65 5.5.2 Methods 67 5.6 Conclusion 68 6 References 70 7 Annex 76 7.1 Operationalization Permissive Scenario (German) 84 7.2 Operationalization Prohibitive Scenario (German) 86 7.3 Study Description for Participants (German) 88 8 Acknowledgements 89 9 Selbstständigkeitserklärung 90

Frankrike är det första landet i världen att ta ställning till barns exponering i marknadsföring. I april år 2021 tillträdde den världsunika lagen som ska skydda barn från att utnyttjas av andra parter i marknadsföringssammanhang. Det är brist på tidigare forskning som undersöker barn som exponeras i marknadsföring av influencers på sociala medier och i relation till etiska och moraliska ställningstaganden. Syftet med denna studie är att bidra till forskningen genom att undersöka föräldrars ställningstaganden till barn som exponeras i marknadsföring av influencers på sociala medier och vilka etiska och moraliska dilemman som det bidrar till. Studien grundas i en deduktiv forskningsansats och en kvalitativ datainsamling där empiriska data samlas in från urvalet föräldrar och därigenom en fokusgrupp och sju enskilda intervjuer. Resultatet visar att innebörden av etik och moral skiljer sig mellan individer, att barns intresse i marknadsföring inte är prioriterat och att barn i marknadsföring på Instagram leder till mer uppmärksamhet åt influencers och företag. De etiska och moraliska dilemman som framkallas av att barn exponeras i marknadsföring på Instagram är individbaserat och baseras på den enskilda individen. Föräldrarna tar ställning till att barn som exponeras av influencers på sociala medier är oetiskt och omoraliskt, men när de själva delar bilder och filmer på sina egna barn är det etiskt och moraliskt korrekt. Därmed kommer det att fortsätta vara dilemman tills det finns tydliga riktlinjer samt forskning inom marknadsföring med barn. / The first country in the world to take a stand on children’s exposure in marketing is France. The world-unique law was adopted in April 2021 to protect children from being exploited by other parties in marketing contexts. There is a lack of previous research that examines children’s exposure by influencers and in relation to ethical and moral positions. The purpose of this study is to contribute to the research by examining parents' attitudes towards children who are exposed in marketing by influencers on social media and what ethical and moral dilemmas it contributes to. The study is based on a deductive research approach and a qualitative data collection where empirical data is collected from the sample of parents and thereby a focus group and seven individual interviews. The results show that the meaning of ethics and morals is different between individuals, that children’s interest in marketing is not a priority and that children in marketing on Instagram lead to more attention to influencers and companies. The ethical and moral dilemmas caused by children's participation in marketing on Instagram are individual-based. The parents take a stand that children exposed by influencers on social media are unethical and immoral, but when they share photos and videos on their own children it is ethical and moral correct. This will continue to be dilemmas until there are clear guidelines and research in marketing with children.

ジョン・ロールズの「公正としての正義」は、どのような内実をもつ規範であれ、公正な正当化の条件のもとで合意された規範を公正という意味で正しいとみなす正義の形式的・手続き的構想である。この構想においては、自分の判断を理由に自由に行為する「理性的人格」の観念、自分の判断のもとで理由を構築する理性的人格の「理由の道徳的権利」、そして自分の判断を理由に行為する「自由の道徳的権利」が想定されている。本論文は、これら二つの道徳的権利の尊重という理性的に拒否され得ない義務のもとでロールズの正義の理論を道徳性の形式的・手続き的なカント的理論として再構成し、それを理性的人格の道徳的アイデンティティに根拠づけた。 / John Rawls' "justice as fairness" is the formal or procedural conception of justice that recognizes only norms that could be agreed under fair conditions are just in the sense that they are fair, whatever contents they might have. In this conception, the idea of a reasonable person, the moral right of reasonable persons to construct reasons, and the moral right to act in freedom on these reasons are presumed. I have critically reconstructed Rawls' theory of justice as a formal or procedural Kantian theory of morality on the basis of reasonably unrejectable duty to respect these two moral rights, and grounded it upon the moral identity of reasonable persons. / 博士(哲学) / Doctor of Philosophy / 同志社大学 / Doshisha University

The ways in which white Americans understand the racial landscape and their own racial identities are not well understood. Through the lens of the racial past, in this study I investigate how memory operates within the white racial frame, the dominant white-centric worldview, to uphold systemic racism and to maintain whites’ collective and individual identities. Through a narrative analysis of original in-depth interviews conducted with 44 ordinary white southerners – lifetime residents of Greensboro, North Carolina – who lived through the legal segregation and civil rights eras, this research demonstrates the interviewees’ contemporary investment in positive notions of the white self and white society. The respondents' autobiographical narratives of life during legal segregation, a time of overt white supremacy, are typified by nostalgia for a childhood era of safety, security, and "good" race relations. Interviewees' narratives of the civil rights era, including nonviolent student sit-in protests for which Greensboro is known and school desegregation, have themes of disruption, danger, and white victimization. Overall, respondents portray Jim Crow segregation as a calm and peaceful time and the civil rights era as chaotic and harmful to whites, at the same time as they acknowledge, to a limited extent, the unfairness of Jim Crow's blatant racial inequalities. In this work I propose the concepts white victimology, white protectionism, and white moral identity. I argue that white victimology – whites' perception, largely imagined, of their own racial victimization – is a major ideological and emotional facet of the white racial frame, whereby whites dismiss the historical and contemporary reality of white racism. My analysis demonstrates that white victimology is a primary way in which whites assert themselves, individually and collectively, as racial innocents and "good" people. In this work I also conceptualize the dynamic of white protectionism, explanatory and rhetorical ways in which whites "rescue" white acquaintances and family members from potential accusations of racism. Ultimately, I argue that whites' investment in perpetuating white dominance and upholding the white racial frame occurs through white moral identity-making, myriad active and subtle ways that whites continue to construct themselves positively and construct people of color, especially black Americans, negatively.

L’intérêt quant à l'habilitation des employés persiste étant donné les nombreux avantages associés à un personnel habilité. Les recherches empiriques démontrent que les employés psychologiquement habilités sont plus performants (Ahearne et al., 2005), s'engagent à des comportements extra- roles (Den Hartog & De Hoogh, 2009; Raub & Robert, 2010), sont plus satisfaits (Vecchio et al., 2010), sont plus intrinsèquement motivés (Chen et al., 2011; Zhang & Bartol, 2010), et sont plus engagés envers leur travail (Hassan et al., 2012; Konczak et al., 2000; Mare, 2007; Tuckey et al., 2012). Malgré les résultats positifs de l’habilitation des employés, les interventions ne parviennent pas à atteindre les résultats attendus. De plus, rares sont les recherches qui examinent l’habilitation du point de vue des leaders. Donc, employant la perspective des leaders, cette étude tente de combler cette lacune en élucidant les facteurs qui contribuent à mieux comprendre pourquoi certains dirigeants habilitent les employés tandis que d’autres ne le font pas. À cette fin, les facteurs relationnels et de personnalité des leaders, ainsi que contextuels au travail et leur relation avec les practiques d’habilitation ont été examinés sur un échantillon de dirigeants au sein de sept ministères gouvernementales d'une province canadienne. Il a été constaté que plus le leader se définit par un concept de soi inclusive dans ses relations au travail, plus il/elle a tendance à habiliter ses subordonnés. Les attributs de personnalité, soit de l'honnêteté-humilité (positivement), d’identité morale (positivement) et le désir de dominer (négativement) ont également servi à prédire le comportement d'habilitation du leader. L'insécurité positionnelle s’est avéré prévoir négativement les comportements d’habilitation des leaders. En outre, il a été constaté que les dirigeants avec un sens de pouvoir plus élevé sont plus susceptibles d’habiliter leurs employés, contrairement à ce que prédit la littérature sur le pouvoir, perçu comme une force corruptrice (Kipnis, 1972; Maner & Mead, 2007). À l'inverse aux attentes, le trait d’implication de la culture organisationnelle s'est avéré non lié au comportement d’habilitation des leaders. Cette constatation correspond aux recherches sur le pouvoir et sa suppression des influences contextuels en faveur des traits internes du leader (Galinsky et al., 2003). En effet, le sentiment de puissance et le concept de soi collectif sont apparus comme les deux variables étudiés les plus importantes pour prédire le comportement d’habilitation des leaders. Cette étude a des implications considérables pour le domaine du leadership. Pour une main d’oeuvre plus habilitée, il est recommandé que les programmes de leadership tentent à développer un concept de soi plus inclusive chez leurs leaders, pour ensuite leur céder accès au pouvoir. / Interest in employee empowerment persists given the wide range of positive individual and organizational outcomes associated with an empowered workforce. Psychologically empowered employees perform better (Ahearne et al., 2005), undertake extra-role behaviour (Den Hartog & De Hoogh, 2009; Raub & Robert, 2010), are more satisfied (Vecchio et al., 2010), are more intrinsically motivated (Chen et al., 2011; Zhang & Bartol, 2010), are more committed (Hassan et al., 2012; Konczak et al., 2000; Mare, 2007), and are more engaged (Tuckey et al., 2012). Despite these positive outcomes communicated to leaders, interventions fail to reach the expected results. Yet, existing research rarely examine empowerment from the view of the leader. This study attempts to fill this gap by elucidating on factors that contribute to our understanding of why certain leaders empower whereas others don’t. To that end, relational, personality and situational variables and their relationship with leader empowering behaviour were examined on a sample of leaders within seven ministries of a Canadian provincial government. It was found that the more inclusive the leader self-defines in his/her relationships at work, the more likely he/she is to empower subordinates. The personality attributes of honesty-humility (positively), moral identity (positively), and desire for dominance (negatively) were also found to be associated to leader empowering behaviour. Positional insecurity was found to negatively predict leader empowering behaviour. Furthermore, results reveal that leaders with a higher sense of power are more likely to empower, in divergence with the literature on power as a corrupting force (Kipnis, 1972; Maner & Mead, 2007). Also, contrary to expectation, the involvement trait of organizational culture was found to be unrelated to leader empowering behaviour. This finding is consistent with the research on power and it’s suppressing of contextual influences in favour of more internal traits to the leader (Galinsky et al., 2003). Leader sense of power and collective self-concept emerged as the two most important variables predicting leader empowering behaviour. This study has significant implications for the field of leadership. For a more empowering organization, it is recommended that leadership programs work to develop a more inclusive self-concept in their leaders, following which, they can be entrusted with more power.