جستجوی مقالات مرتبط با کلیدواژه « Moral Psychology » در نشریات گروه « روانشناسی »

Martin Hoffman's theory of empathy is one of the emotion-oriented theories in moral psychology. He defines empathy as an emotion that fits the other person's situation more than it fits the person's own situation. This vicarious emotional state grows in the cognitive context of "distinguishing oneself from others" and starts from the Newborn Reactive Cry and goes through the five stages to empathy beyond the situation. Hoffman believes that empathic distress can be the source of moral motivation through the mediation of "guilt". Hoffman proposes a comprehensive moral development theory based on empathy. He describes empathy as an automatic emotion that is triggered by various factors. But the evidence obtained with subsequent experimental studies showed that empathy is not an emotion that is always automatic and out of a person's control, but is stimulated or inhibited by the influence of cognitive processes, mental preparation, and a person's life and professional background. Such studies indicate that the accuracy of human empathy is lower than what he imagine. In other words, people sometimes project their emotional states instead of real empathy. As a result, it can be said that Hoffman's empathy theory needs to be supplemented with modulating variables in order to better describe and explain reality.

Moral judgment is one of the subjects studied in social cognition. Moral Foundations Theory (MFT) is a recent theory in moral psychology which has an intercultural and intuitive approach to moral beliefs of people around the world. The current study is concerned with examining psychometric properties of a Persian version of the questionnaire associated with this theory, and comparing findings with available reports from the original version as well as other cultures. Data are provided by three studies on Iranian samples: Golkar (2016) and phases II and III of Nejat (2016), with 280, 314, and 180 participants respectively, who responded to Moral Foundations Questionnaire (MFQ-30). Calculations of Cronbach alphas, as well as exploratory and confirmatory factor analyses were conducted and comparisons were made between genders in reliance on foundations. Cronbach alphas for care, fairness and loyalty were relatively low and generally lower than obedience and sanctity. Exploratory factor analysis has led to a three-factor solution in phase II of Nejat (2016), and two-factor solutions in Golkar (2016) and phase III of Nejat (2016). Fit of data to the correlated five-factor model was acceptable. Women scored higher than men in care, fairness, and sanctity. Psychometric properties of the Persian MFQ, though not perfect in some respects, were comparable to those reported by other cultures, and therefore seem to be mainly caused by the complex nature of morality itself. Observed gender differences were similar to international findings and thus supportive of the known-groups validity for this questionnaire.

The aim of this study was to compare the ethical self-superiority in terms of doing good deeds and in terms of not doing bad deeds. moral self-superiority has two forms: (1) the belief that "I do good things more than others", and (2) the belief that "I do bad things less than others", and the intensity of moral self-superiority can be different in these two areas. The research design was experimental and within-subjects and the research population were students of Islamic Azad University of Buin Zahra in 2016-17 academic year (N=5000) among which 73 were selected using random sampling. The research tool was a researcher-made scale in which the subjects were asked to determine whether they or others are more likely to do seven moral and immoral behaviors. One-sample t-test showed that when the subjects are confronted with unethical behaviors, they confirm that they are less likely than others to perform the behaviors (self-superiority), but when they encounter ethical behaviors, they do not announce that they are more likely than others to perform the behaviors (do not have self-superiority).

Moral judgment is among the topics studied in the field of social cognition. Adopting a descriptive perspective¡ Moral Foundations Theory has introduced six foundations of care/harm¡ fairness/cheating¡ loyalty/betrayal¡ authority/subversion¡ sanctity/degradation¡ and liberty/oppression as the basis of morality¡ suggesting that the degree of people’s belief in each might differ from one culture to another. The current study aims to determine the pattern of reliance on moral foundations within an Iranian group’s mental representation of moralities¡ and examine its relationship to individuals’ demographic characteristics and the subject domain under question.
Participants were 172 Iranians above 18 years of age who were interviewed on three subjects of ideal society¡ immoral behaviors¡ and moral behaviors¡ and their responses were coded according to moral foundations. Statistical techniques of analysis of variance and regression were used for data analysis.
Overall fairness¡ care and sanctity were the most frequent foundations¡ whereas loyalty and liberty were the least frequent of all. However¡ the pattern of foundation endorsement varied depending on the subject domain in question. Reference to different foundations was also predicted by a number of demographic variables.
The observed pattern for salience of foundations among the Iranian group in this study had similarities with both Eastern and Western cultures. Results also point to the importance of considering the subject domain along with demographic variables to predict individuals’ reliance on moral foundations in describing their concept of morality.