Helpers “Here on the Front Lines”: Welfare‐to‐Work Managers' Moral Identity Work

Using data drawn from telephone interviews with Ohio Works First program managers (N = 69), we examine managers' moral identity work. This work included using militarized rhetoric to evoke moral identities as honorable workers. It also involved signifying helper/helpful moral identities by defining what it means to be helpful, legitimating their helper identity through connections to caseworkers, and affirming their identity through telling success stories. Additionally, managers implicitly othered clients they viewed as needy and politicians they considered to be out‐of‐touch. Our research contributes to the literature on welfare‐to‐work, but also more broadly to our understanding of moral identity work and implicit othering.     

How moral disengagement facilitates the detention of refugee children and families

Refugee children and families are a vulnerable demographic with the propensity to disrupt entrenched disparaging perceptions about immigrants. This project investigates how institutionalised moral disengagement practices [Bandura, Albert. 2002. “Selective Moral Disengagement in the Exercise of Moral Agency.” Journal of Moral Education 31: 101–119] at family detention centres facilitate the apprehension and confinement of children and families seeking asylum. Interviews with former volunteers and an analysis of news reports describing conditions at these centres reveal that moral disengagement plays a pivotal role in rationalising detention, while also enabling restrictive immigration policies and mass deportations. This occurs through the criminalisation of immigrants, suppressing details about residential conditions, and a quota capacity model. Findings are contextualised with regard to recent immigration legislations.     

Resistance as Sacrifice: Toward an Ascetic Antiracism

Often described as an outcome, inequality is better understood as a social process—a function of how institutions are structured and reproduced, and the ways people act and interact within them across time. Racialized inequality persists because it is enacted moment to moment, context to context—and it can be ended should those who currently perpetuate it commit themselves to playing a different role instead. This essay makes three core contributions. First, it highlights a disturbing parity between the people who are most rhetorically committed to ending racialized inequality and those who are most responsible for its persistence. Next, it explores the origin of this paradox—how it is that ostensibly antiracist intentions are transmuted into “benevolently racist” actions. Finally, it presents an alternative approach to mitigating racialized inequality, one that more effectively challenges the self‐oriented and extractive logics undergirding systemic racism, rather than expropriating blame to others, or else adopting introspective and psychologized approaches to fundamentally social problems, those sincerely committed to antiracism can take concrete steps in the real world—actions that require no legislation or coercion of naysayers, just a willingness to personally make sacrifices for the sake of racial justice.     

Moral pride only under the positive gaze of others? Effects of praise and criticism on moral pride and guilt / ¿Orgullo moral solo bajo la mirada positiva de los otros? Los efectos del elogio y la crítica sobre el orgullo moral y la culpa

Abstract

This study analysed the influence of praise and criticism on moral pride (the pride we feel when we believe we have done something morally good) and guilt. Ninety-two adolescents (age: M = 15.17, SD = 0.43; 44.6% girls, 55.4% boys) completed a questionnaire which outlined 10 scenarios based on combinations of three variables: the moral nature of the action (positive/negative); praise, criticism or the absence of either; and the source (parents/peers). Participants were asked to indicate the intensity with which they would feel pride and guilt (seven-point scale). Praise of positive actions increased pride. Interestingly, criticism of positive actions reduced pride and increased guilt, while praise of negative actions reduced guilt and increased pride. No differences were found between the pride felt after a criticized positive action and that felt after a praised negative action. A parallel effect was not, however, observed for guilt. These results reveal the strong, sometimes pernicious, influence of praise and criticism on guilt and pride and, even more, the need for praise by others in the experience of moral pride.     

《哈姆雷特》中"约之链"的审美特质

《哈姆雷特》蕴含的契约意识具有独特的审美特质。哈姆雷特通过一系列约定，和周围的人一起让混沌的世界恢复了秩序。这一切，不是靠武力和冲动，而是以自由意志为基础的缔约能力。契约的破与立的是故事情节发展的内动力，契约的守与背是哈姆雷特复仇的原动力，契约的自由意志与道德责任是莎士比亚对人性和社会的哲学思考。从这个角度来说，哈姆雷特试图遵循“奥卡姆剃刀”原则，依据约定的破与立，将国家恢复到有序状态。     

Children’s reasoning about unequal gender‐based distributions

Children ages 7 (N = 56, M_age = 7.24, SD = 0.83), 9 (N = 55, M_age = 9.25, SD = 0.52), and 11 (N = 52, M_age = 11.60, SD = 0.79), and emerging adults (N = 50, M_age = 20.76, SD = 0.87) judged distributions of different items to boys and girls, when the items distributed varied by gender valence (related or unrelated to gender norms) and equivalency (equivalent or unequal). Distributions were judged to be acceptable most when the items were consistent with gender norms, especially for participants at ages 7 and 9, indicating that in middle childhood, children judge unequal treatment as fair when it is related to gender norms. Items were judged to be more likable when they were gendered, and likability judgments predicted more positive evaluations of the distributions, even when controlling for age.     

基于德育的大学生学业辅导体系的构建

当代大学生是社会进步的重要推手，其能否树立正确的价值理念，关系到我国社会主义道路的发展进程。基于德育的大学生学业辅导体系，有助于培养具有社会主义理想的有为青年。分析了构建德育化大学生学业辅导体系的内涵，阐述了体系构建中存在的主要问题，并提出了具体的改进建议。     

The self as the locus of morality: A comparison between Charles Taylor and George Herbert Mead's theories of the moral constitution of the self

This paper provides a critical comparison of two leading exponents of the relationship between morality and selfhood: Charles Taylor and George Herbert Mead. Specifically, it seeks to provide an assessment of the contribution each approach is able to make to a social theory of morality that has the self at its heart. Ultimately, it is argued that Taylor's phenomenological account neglects the significance of interaction and social relations in his conceptualisation of the relationship between morality and self, which undermines the capacity of his framework to explain how moral understandings and dialogic moral subjectivity develop in a world of shared meaning. I then argue that Mead's pragmatist interactionist approach overcomes many of the flaws in Taylor's framework, and offers a grounded conceptualisation of the relationship between self and morality that is able to provide a basis for a properly social account of moral subjectivity.     

池田大作道德教育系统观及其借鉴意义

池田大作是当今世界著名的佛教思想家、哲学家、教育家,他在道德教育方面也颇有建树。本文对池田大作的道德教育系统观作初步的探讨。池田大作的道德教育系统观的基本内涵是:道德教育是学校教育应有之义,技能教育与道德教育应同时推进;家庭教育是道德教育不可或缺的角色,家庭教育应以道德教育为主;道德学习应持续终生;全社会都应重视道德教育。借鉴池田大作的道德教育系统观并见之于实践,有利于增强道德教育的针对性和实效性。     

Temperament,Parenting, and Moral Development: Specificity of Behavior and Context

This longitudinal study highlights the role of specific parenting behaviors in specific contexts when predicting moral development in children of varying temperament types. A sample of mother–child dyads took part in a competing demands task involving differing ‘do’ and ‘don't’ contextual demands when the child was 2 years of age. Child temperament was also assessed at this time, yielding inhibited, exuberant, and low‐reactive temperament groups. Children's moral behavior was assessed at 5.5 years of age. Models examining the interaction of temperament and mother behaviors in each context indicated that mother's reasoning/explanation and ignoring in the ‘do’ context predicted later moral behavior in inhibited children whereas redirection and commands in the ‘don't’ context predicted moral behavior in exuberant children.