The overall goal of this study was to develop a comprehensive model of moral development to explicate the complexities of everyday morality. Based on a holistic and complementary perspective, the model relates the constructs of “worldview” and “self-view” to represent the influence of cultural individualism-collectivism and personality on moral development. It posits that worldview shapes self-view and moral inclusiveness [what is included in one’s moral consideration (Carter, 1980)] and then worldview, self-view, and moral inclusiveness jointly influence moral orientation (the main hypothesis). Interacting with situational factors, moral orientation would further influence moral judgment and behavior, thus connecting habitual morality with reflective morality. The specific objectives were: (a) to examine the relational structures among worldview, self-view, moral inclusiveness, and moral orientation; and (b) to construct a moral orientation index that measures various moral orientations, including egocentric, family, care, norm, justice, biocentric, and religious orientations, reflecting the corresponding worldviews, self-views, and levels of moral inclusiveness. Moral inclusiveness was operationalized as relationship closeness to different social groups at expanding levels of moral inclusiveness: (1) self only, (2) family, (3) peers, (4) society, (5) humanity, (6) nature, and (7) God. Survey data were gathered from 640 Grades 8-12 students and 472 adults. Structural equation models (SEM) were developed using the student data while making some comparative references to the adult data. Results of SEMs generally supported the main hypothesis. For example, individuals scoring higher on vertical individualism, social Darwinism, and independent self scored higher on egocentric orientation; individuals scoring higher on vertical collectivism and closeness to family scored higher on family orientation; and individuals scoring higher on horizontal collectivism and interdependent self scored higher on care orientation, at Levels 1, 2, and 3 respectively. Individuals scoring higher on collectivism, horizontal worldview, and moral self scored higher on justice orientation, but individuals scoring higher on closeness to nation scored lower on justice orientation at Level 5. The primacy of worldview, particularly collectivism, over self-view and moral inclusiveness in moral orientation development has implications for education. Exploring the roots of habitual morality, this study advances theory by integrating different schools of moral psychology with cultural psychology.

The overall goal of this study was to develop a comprehensive model of moral development to explicate the complexities of everyday morality. Based on a holistic and complementary perspective, the model relates the constructs of “worldview” and “self-view” to represent the influence of cultural individualism-collectivism and personality on moral development. It posits that worldview shapes self-view and moral inclusiveness [what is included in one’s moral consideration (Carter, 1980)] and then worldview, self-view, and moral inclusiveness jointly influence moral orientation (the main hypothesis). Interacting with situational factors, moral orientation would further influence moral judgment and behavior, thus connecting habitual morality with reflective morality. The specific objectives were: (a) to examine the relational structures among worldview, self-view, moral inclusiveness, and moral orientation; and (b) to construct a moral orientation index that measures various moral orientations, including egocentric, family, care, norm, justice, biocentric, and religious orientations, reflecting the corresponding worldviews, self-views, and levels of moral inclusiveness. Moral inclusiveness was operationalized as relationship closeness to different social groups at expanding levels of moral inclusiveness: (1) self only, (2) family, (3) peers, (4) society, (5) humanity, (6) nature, and (7) God. Survey data were gathered from 640 Grades 8-12 students and 472 adults. Structural equation models (SEM) were developed using the student data while making some comparative references to the adult data. Results of SEMs generally supported the main hypothesis. For example, individuals scoring higher on vertical individualism, social Darwinism, and independent self scored higher on egocentric orientation; individuals scoring higher on vertical collectivism and closeness to family scored higher on family orientation; and individuals scoring higher on horizontal collectivism and interdependent self scored higher on care orientation, at Levels 1, 2, and 3 respectively. Individuals scoring higher on collectivism, horizontal worldview, and moral self scored higher on justice orientation, but individuals scoring higher on closeness to nation scored lower on justice orientation at Level 5. The primacy of worldview, particularly collectivism, over self-view and moral inclusiveness in moral orientation development has implications for education. Exploring the roots of habitual morality, this study advances theory by integrating different schools of moral psychology with cultural psychology.

The overall goal of this study was to develop a comprehensive model of moral development to explicate the complexities of everyday morality. Based on a holistic and complementary perspective, the model relates the constructs of “worldview” and “self-view” to represent the influence of cultural individualism-collectivism and personality on moral development. It posits that worldview shapes self-view and moral inclusiveness [what is included in one’s moral consideration (Carter, 1980)] and then worldview, self-view, and moral inclusiveness jointly influence moral orientation (the main hypothesis). Interacting with situational factors, moral orientation would further influence moral judgment and behavior, thus connecting habitual morality with reflective morality. The specific objectives were: (a) to examine the relational structures among worldview, self-view, moral inclusiveness, and moral orientation; and (b) to construct a moral orientation index that measures various moral orientations, including egocentric, family, care, norm, justice, biocentric, and religious orientations, reflecting the corresponding worldviews, self-views, and levels of moral inclusiveness. Moral inclusiveness was operationalized as relationship closeness to different social groups at expanding levels of moral inclusiveness: (1) self only, (2) family, (3) peers, (4) society, (5) humanity, (6) nature, and (7) God. Survey data were gathered from 640 Grades 8-12 students and 472 adults. Structural equation models (SEM) were developed using the student data while making some comparative references to the adult data. Results of SEMs generally supported the main hypothesis. For example, individuals scoring higher on vertical individualism, social Darwinism, and independent self scored higher on egocentric orientation; individuals scoring higher on vertical collectivism and closeness to family scored higher on family orientation; and individuals scoring higher on horizontal collectivism and interdependent self scored higher on care orientation, at Levels 1, 2, and 3 respectively. Individuals scoring higher on collectivism, horizontal worldview, and moral self scored higher on justice orientation, but individuals scoring higher on closeness to nation scored lower on justice orientation at Level 5. The primacy of worldview, particularly collectivism, over self-view and moral inclusiveness in moral orientation development has implications for education. Exploring the roots of habitual morality, this study advances theory by integrating different schools of moral psychology with cultural psychology. / Education, Faculty of / Educational and Counselling Psychology, and Special Education (ECPS), Department of / Graduate

The presupposition of the discourse of the theme is that South Africans experience a moral crisis no matter what one’s ethnic background, social-economic level, education, gender, profession, living conditions or whatever is. Chapter One deals with the matter of ethics in terms of its origin, necessity and purpose. It takes the issue further as it describes the moral situation nationally and abroad. As for other countries, South Africa needs to deal with materialism, individualism, consumerism, criminality, violence and the abuse of power. The spirit of the day in terms of the post-modern ideology implies both positive and negative influences in the well being of the society. Chapter Two describes the complexity of diversity as such. It takes note of the occurrence of this phenomenon as it is experienced through all the ages all over the world, but in particular in our country. We have to respect our historical background even if it is so clear that there were many incidents and processes of misfortune. A major issue is the political system of apartheid and the process of changing it into a new democratic dispensation. Religious diversity is another reality which has an impact on the lives of the people especially in terms of morality. Along with religious diversity, cultural diversity also occurs. It is an extensive practical, emotional and spiritual experience. Chapter Three focuses on culture and religion. These two human phenomena bring about experiences such as identity and morality. The development of new religious and cultural systems is taken into account in describing a new order in terms thereof. Along with traditional and diverse social perspectives, the post-religious way of thinking place new emphasis on being moral. Chapter Four tries to make something of the dynamics of religious and cultural diversity. It is important to understand the underlying energy of conflict, accommodation and unity of different entities. Difficulties like race, racism, exclusivism, inclusiveness, respect, tolerance and contemporary lifestyles are discussed. The dynamics of religious diversity also comes to a point. Chapter Five is set aside for empirical research. It was done on the qualitative basis. Interviews either in person, telephonically or by means of a questionnaire were conducted with the following persons: Prof. Louise du Toit, Br. Peter Just, Prof. Willem Landman, Rev. Cedric Mayson, Prof. Piet Strauss, Archbishop Desmond Tutu and Prof. Marinus Wiechers. Their contributions were compiled for further use. Chapter Six explores the possibility of a new moral consciousness which should contribute to a better moral understanding of our social environment as well as the development of new and acceptable moral fabric. It incorporates the issue of leadership, opinion formers, individuals, world ethics and the importance of individual and shared responsibility. Closer to the point, Chapter Seven takes the phenomenon of religious and cultural diversity to the influence that it has on certain social levels and orders. Morality is a very practical thing which is present in all forms of human existence and function. Chapter Eight concludes with the discussion of the Christian church’s influence on the morality in South Africa. The church should on the one hand stick to its theological roots and prophetic calling, but on the other hand adapt to the new world in which it has a very important role to play. In its God-given task the church should live up to its destiny by being futuristic, creative, innovative and opportunistic. The ongoing process of secularisation of the world within which the church dwells, should be taken as a serious challenge for consistent and enduring moral healing. / Thesis (PhD)--University of Pretoria, 2010. / Dogmatics and Christian Ethics / unrestricted

This study compares American and Turkish male and female university students in terms of moral orientation (justice and care) and Kohlberg's stages of moral reasoning to examine the influence of culture and gender on moral development. A total of 324 undergraduate students between the ages of 18 and 46 are administered the Defining Issues Test (DIT) and the Measure of Moral Orientation (MMO). Statistical analyses indicate Turkish participants reflect more postconventional reasoning, while American participants reflect more conventional reasoning, particularly Stage 4 reasoning. Analyses also reveal Turkish participants reflect significantly more care orientation and more justice orientation compared to American participants. These findings are discussed in terms of cultural and gender influences in moral decision-making.

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