Fragmentation, which often involves the division of one’s self into professional and personal domains that are insulated from each other, is a serious problem for soldiers in today’s Army. This type of professional-personal fragmentation arises organically in military service. Unfortunately, it also seems that the past 12 years of persistent conflict have exacerbated the problem of fragmentation for many soldiers. Given this, I argue that any program that the Army implements for moral development should recognize fragmentation and provide resources and practices to combat it. I contend that the Army Profession campaign, which is the Army’s primary program for moral development, fails to meet either of these requirements. Moreover, it seems to serve as a catalyst that further fragments soldier’s lives. I believe this follows from the manner in which the campaign limits moral aspiration to a domain-specific good, professionalism. Thus it seems that the Army Profession campaign is not sufficient for soldiers’ moral development. Some may point to the Comprehensive Soldier Fitness program as the resource that the Army uses to address this problem because of its emphasis on the emotional, social, familial, and spiritual domains of soldiers. I argue, however, that neither the Army Profession campaign nor the Comprehensive Soldier Fitness program construes these domains as constitutive of moral development. Furthermore, both programs rely on experts to train soldiers in their respective concepts. This is problematic because soldiers do not find these experts to be credible. I go on to claim that leaders and peers who have a relationship with their fellow soldiers, and have earned their trust and respect, should function as the center of gravity for character development in the Army. Unfortunately, many leaders and soldiers lack the resources to do so. Thus, they often refer fellow soldiers back to the experts. Instead, leaders and peers should use the resources that virtue ethics provides with respect to self-perception, virtue-relevant goals, and the emotions to promote soldiers’ moral development. Toward that end, chaplains are well-suited to help leaders and peers gather the resources and develop the practices that will contribute to these aims.

This thesis explores the role of the self-concept on ethical consumption behaviour within the Thai consumer context. Religiosity has an influence on a person’s self and morality as Thai people place high importance on religious values. Ten consumers are studied through in-depth, phenomenological interviews, focusing on ethical consumption experiences and meanings. The self-concept is viewed as an experiencer and a moral entity that is dynamic and contextual between internal and external values. The study has extended knowledge on the self-concept and self-image congruency in the context of ethical consumption. It found the existence of a self-ethics relationship through processes of internalisation and externalisation. Personal value, emotion, moral salience, religious beliefs and social values are internalised into the self-concept. On the other hand, externalisation allows consumers to express personal meanings onto society. Self-monitoring functions in these processes to control ethical behaviour. Ethical consumption helps consumers to construct and enhance moral identity, underpinned by the moral self. This thesis has found self-ethics congruency, where meanings of the self and ethical consumption are symbolised and encouraging ethical consumption. Moreover, the multidimensional self has emerged from the study. This finding offers insights on different aspects of the self-concept through ethical consumption. Consumers intuitively engage in ethical consumption when emotion is involved. The implications of this study suggest “who ethical consumers are” by looking at the consumer’s self. Organisations and marketers can use different selves and moral identity to segment and target potential ethical consumers while creating brand image corresponding to consumer’s self-image.

The late 20th century attempts at the professionalization of translation as a modern system – with professional associations as its organizing institutions – have been accompanied by the ‘need’ to codify and regulate ethical issues. The purpose of this process of ‘professionalization’ and, by extension, ethics codification as a part of that process, is to reduce doubt and uncertainty between the different agents involved in the translation occupation, on the one hand, and impose the translator’s recognition, on the other hand – as we learn from the sociology of professions. Within this context, a number of translator associations have created codes of ethics , adopting a deontological approach based on a priori principles. Precise solutions have been proposed in these documents to respond to the ethical issues that arise in translation. This thesis argues that these solutions are problematic as they may not only ignore the complex nature of ethical encounters but may also impact on the translator’s empowerment. The study demonstrates how codes of ethics – supposedly one of the traits of professionalism, which is equated with symbolic recognition and self-control of one’s occupation in the sociology of professions – may be internal sites where a low status of the translator is reinforced and an external control is discerned. Also, the thesis shows how in the name of ethics, these documents may be sites where ‘ethics’ function as ideologies of alienation and where the translator’s ethics per se are neutralized. It also examines how codes may impact on those beyond the circle of translation, as a consequence. Drawing on Pierre Bourdieu’s and Zygmunt Bauman’s sociologies, the current project investigates the codes/charter of ethics of a selection of national/provincial and international associations, in addition to the UNESCO Nairobi Recommendation, in order to find out how they impact on the translator's capital and moral self. Drawing on Michel Foucault’s notion of Epimeleia Heautou (self-care) and transformative learning theory, the study proposes alternative ethics to the current codes of ethics.

Habitus is a type of order that explains how an individual becomes a member of a society or a culture and can be studied to learn about that society or culture. Daniel Miller is introducing a similar approach to order of individuals’ material relationships through which one can learn about meaningful representation of the individual subjects themselves. These relationships could be interpreted as being highly subjective and be seen in the form of a practice of self-construction. In a search for an anthropology of morality authors such as Mattingly (et.al) are complementary using virtue ethics and Foucault´s notion of “a care of the self” as a moral practice to study moral subjectivity and its formation. Strathern and Stewart claim that embodiment, as a theoretical concept, can show how the mind, body, and experience come together and provide insight into personhood. This thesis focuses on tattoos as a moral practice, by studying individuals through a narrative of a moral being, with the aim to understand its formation of moral subjectivity and its embodiment of individuality. In conclusion, there will be argued that the practice of tattoos creates a negotiation between the individual mind and body, and between the practice itself and the society where it takes place.

Contemporary sociological research on second-generation immigrants living in the United States is lined with questions of ethnic inclusion and transnational participation. Many scholars are interested in how the children of immigrants relate to their parents' ethnic identity while being raised in a new land. Noting that the majority of scholars in this field approach ethnic identity within a social constructionist perspective, in this study I explore the ways that identity ambivalence and ethnic belonging are framed. Specifically, I critically question the ways that an ethnic identity is assumed to be valued and asserted in a constructionist model. After presenting a traditional view of the social construction of ethnic identity, primarily from the work of Stephen Cornell and Douglas Hartmann (2007), I draw out ways that self and identity are framed and highlight key assumptions of an uncommitted self and identity as an objective construction. I trace these assumptions through second-generation immigration literature and critically question how individuals can be shown to experience ambivalence or value an identity if they are conceptually framed as selves who stand apart from their ethnic identity constructions. To better appreciate their ambivalence and convincingly illustrate that one identity matters above another, as a claim for ambivalence inherently assumes, I argue that second-generation immigrants must be understood as strong evaluating, moral selves and the ethnic identities they embody as moral narratives which underlie their self-constitution. In advancing this argument, I look outside of sociology to the work of Charles Taylor (1989) and Charles Guignon (2004) who articulate a view of moral, committed selves. Building from these authors' work, I present moral identification as an alternative framework for understanding ethnic identity. In this moral approach, I delineate the concepts of valuation and moral identification and present them in a framework of identity authenticity and social accountability.

With modern communication technology advancements, activist expression has become more common on social media platforms. Especially susceptible to these expressions is the millennial generation, whose lives are greatly permeated by media technology. This thesis aims to explore in what ways the social media platform Facebook inuences millennials’ motivation to engage in substantial prosocial behaviours that are intended to benet other people or society as a whole. Through mixed-method research design, participants’ attitudes towards Facebook as a platform for activism and its inuence on prosocial motivational aspects, was explored. Results indicated that previous habits of supportive engagement and the cost of the supportive action inuenced how the likeliness and motivation to engage in substantial supportive actions was aected by Facebook interaction. More precisely, higher levels of previous engagement, as well as engagement in costly, prosocial actions contributed to an increased motivation to engage further in such actions. Furthermore, social and contemporary aspects showed to play a large part for participants’ motivation to engage in costly and substantial prosocial actions.‌ / I samband med dagens kommunikationsteknologiska framsteg har aktivistiska uttryck blivit allt vanligare på plattformar för sociala medier. Särskilt mottagliga för sådana uttryck är millenniegenerationen, från engelskans ’milliennials’, vars liv till stor del genomsyras av medieteknik. Denna studie har för avsikt att utforska hur den sociala plattformen Facebook påverkar motivationen för individer tillhörande millenniegenerationen att engagera sig i konkreta prosociala beteenden som har som syfte att gynna andra människor eller samhället som helhet. Genom kombinerade kvalitativa och kvantitativa forskningsmetoder utforskades deltagarnas attityder gentemot Facebook som en plattform för aktivism, och dess inverkan på prosocialt motiverande aspekter. Resultaten visade att tidigare vana av engagemang samt kostnaden av den välgörande handlingen påverkades av Facebook-interaktion. Närmare bestämt, högre nivåer av tidigare engagemang samt engagemang i kostsamma, prosocial handlingar bidrog till en ökad motivation till fortsatt engagemang i sådana handlingar. Vidare påvisades sociala och samtida aspekter spela en viktig roll för deltagarnas motiatt engagera sig i kostsamma och konkreta prosociala handlingar.

This thesis explores the role of the self-concept on ethical consumption behaviour within the Thai consumer context. Religiosity has an influence on a person’s self and morality as Thai people place high importance on religious values. Ten consumers are studied through in-depth, phenomenological interviews, focusing on ethical consumption experiences and meanings. The self-concept is viewed as an experiencer and a moral entity that is dynamic and contextual between internal and external values. The study has extended knowledge on the self-concept and self-image congruency in the context of ethical consumption. It found the existence of a self-ethics relationship through processes of internalisation and externalisation. Personal value, emotion, moral salience, religious beliefs and social values are internalised into the self-concept. On the other hand, externalisation allows consumers to express personal meanings onto society. Self-monitoring functions in these processes to control ethical behaviour. Ethical consumption helps consumers to construct and enhance moral identity, underpinned by the moral self. This thesis has found self-ethics congruency, where meanings of the self and ethical consumption are symbolised and encouraging ethical consumption. Moreover, the multidimensional self has emerged from the study. This finding offers insights on different aspects of the self-concept through ethical consumption. Consumers intuitively engage in ethical consumption when emotion is involved. The implications of this study suggest “who ethical consumers are” by looking at the consumer’s self. Organisations and marketers can use different selves and moral identity to segment and target potential ethical consumers while creating brand image corresponding to consumer’s self-image.

The aim of the research was to determine the relationship between the self-concept of student teachers and their interpersonal relationships. A literature survey focused on these two variables. This was followed by an empirical investigation involving 300 students. Findings include: A significant, positive correlation was found between selfconcept and interpersonal relationships for males and females and for all three year groups involved. Significant, positive correlations were also found between: cognitive self-concept and relationships with lecturers; self-concepts of male students and relationships with parents; self-concepts of female students and relationships with lecturers. For all three year groups the relationships with lecturers contributed most to their self-concepts. For males, the emotional self-concept; and for females, the cognitive self-concept contributed significantly towards their interpersonal relationships. For first and second-year students, the social self-concept contributed most towards their interpersonal relationships; while for third-year students, the cognitive self-concept contributed significantly towards interpersonal relationships. / Psychology of Education / M. Ed. (Psychology of Education)

The aim of the research was to determine the relationship between the self-concept of student teachers and their interpersonal relationships. A literature survey focused on these two variables. This was followed by an empirical investigation involving 300 students. Findings include: A significant, positive correlation was found between selfconcept and interpersonal relationships for males and females and for all three year groups involved. Significant, positive correlations were also found between: cognitive self-concept and relationships with lecturers; self-concepts of male students and relationships with parents; self-concepts of female students and relationships with lecturers. For all three year groups the relationships with lecturers contributed most to their self-concepts. For males, the emotional self-concept; and for females, the cognitive self-concept contributed significantly towards their interpersonal relationships. For first and second-year students, the social self-concept contributed most towards their interpersonal relationships; while for third-year students, the cognitive self-concept contributed significantly towards interpersonal relationships. / Psychology of Education / M. Ed. (Psychology of Education)