Charitable giving and lay morality: understanding sympathy,moral evaluations and social positions

This paper examines how charitable giving offers an example of lay morality, reflecting people's capacity for fellow‐feeling, moral sentiments, personal reflexivity, ethical dispositions, moral norms and moral discourses. Lay morality refers to how people should treat others and be treated by them, matters that are important for their subjective and objective well‐being. It is a first person evaluative relation to the world (about things that matter to people). While the paper is sympathetic to the ‘moral boundaries’ approach, which seeks to address the neglect of moral evaluations in sociology, it reveals this approach to have some shortcomings. The paper argues that although morality is always mediated by cultural discourses and shaped by structural factors, it also has a universalizing character because people have fellow‐feelings, shared human conditions, and have reason to value.     

All that is solid melts into work: self‐work,the ‘learning ethic’ and the work ethic

In this paper I examine the intersections between a general commitment to education and learning and the moral and ethical dimensions of the work ethic under contemporary capitalism. Drawing on Kathi Weeks' (2011) recent exploration of the work ethic in The Problem with Work, I suggest there is a relationship between the form and function of the work ethic‐ and what I term the ‘learning ethic’. I suggest that commitment to a learning ethic, to the unreserved power of learning and education‐ may reiterate a moral commitment to the personal characteristics that define the work ethic under capitalism. As a consequence, consideration of the form and function of these moral character ideals in the continuation of unequal social relations across educational and workspaces, become obfuscated by a generalized celebration of learning, education and self‐work.     

"I HATE MY VOICE":

This article presents a narrative, autoethnographic, theoretical account of the public and private negotiation of "minor bodily stigmas," which are mild physical "imperfections" that make us fear we stand out and might be rejected. To examine the situated complexity of stigmatized identity, I tell a story that shows concrete interactional details of an episode in which minor bodily stigmas evolved into a significant topic of conversation between strangers. My personal narrative explores the felt experience of minor bodily stigmas from the perspective of the experiencing and interacting holder. Thus, my work problematizes Erving Goffman's sociological approach to stigmas, which examines inclusively all forms of stigmas from a distanced observational stance of beholder that privileges the outsider perspective of how others see us. Using minor bodily stigmas as a heuristic category, I emphasize how they are experienced as a double bind in interaction (to notice or not to notice) and a double bind in personal feelings (of moral character as well as physical appearance). I seek to connect theoretical and categorical understandings of minor bodily stigmas to their concrete felt experience in day-to-day life in order to examine possibilities for resisting and reframing stigmas in everyday life.     

Becoming “People of Faith:” Personal Moral Authenticity in the Cultural Practices of a Faith-Based Social Justice Movement

Interactive cultural practices such as songs and storytelling are key to contemporary social movement organizing because they can attenuate the challenges of social difference by expanding participants’ understandings of self and community. Yet the precise cultural dynamics through which such practices become effective are not well understood. Using the case of a large faith-based community organizing coalition, I show that practices focused on personal moral authenticity are especially effective in fostering alignment between social movement goals and individuals’ pre-existing moral commitments. I define personal moral authenticity as the ambition to develop, enact, and perform a moral identity that is “true” to an enduring internal self, and validate that identity through interactions with others. This is an effective basis for organizing practices because it spans the various cultures of commitment that prevail in different racial and religious subgroups and gives individuals a personal stake in social change projects. In highlighting how it animates practices in faith-based community organizing, one of the most robust fields of grassroots civic activity in the United States, this article illuminates an important part of the cultural dynamics underlying much contemporary social change work, and specifies how religion contributes to progressive social change efforts amid ongoing religious disaffiliation.     

“It Seems That Things Take Care of Themselves”: Routines in Busy Family Lives

In this study we analyze how 15 working mothers talk about the ways in which routines contribute to sustaining the accomplishment of their domestic work. In particular, we analyze the routines’ function of coordinating multiple lines of activity, their property of anticipating the unexpected and incorporating alternative responses, and their character of being a local resource for practical thinking and action. We then discuss the role that moral personal positioning and ideologies of parenthood, time management, and efficiency might have in accounting for the variety and diversification of routines among families.     

Moral Identity in Friendships between Gay,Lesbian, and Bisexual Students and Straight Students in College

People construct moral identities for being a supportive affiliate of stigmatized groups. To extend past research that focused on such identities within formal organizations, this study seeks to identify the process of moral identity construction in a personal setting—friendships between gay, lesbian, and bisexual (GLB) people and straight people. Analyzing data from in‐depth interviews with college students, we show that straight students claim moral worth by emphasizing their deliberate decisions to develop and sustain friendships with GLB people and by highlighting how the friendships led them to personal enlightenment and political engagement. GLB students, as a stigmatized group, also claim moral worth by emphasizing their ability to transcend the community boundary and to be accepted in the larger society. Students make such claims as they strategically link these aspects of cross‐orientation friendships to existing moral discourses in the larger society and draw on resources available in the organizational and life course contexts.     

Wall Street Scandals: The Myth of Individual Greed1

There is rarely an introductory text in sociology that does not begin with C. Wright Mills’s (1967) distinction between personal troubles and structural or public issues. To lack sociological imagination is to confuse between these two levels of analysis in trying to explain public issues in terms of personal troubles, or history in terms of the individual’s biography. “Troubles occur within the character of the individual and within the range of his immediate relations with others; Issues have to do with matters that transcend these local environments of the individual and the range of his inner life” ( Mills, 1967:8 ). Issues are generated in response to the dynamics of the social system and unfold within the larger structural and historical contexts where the character of the individual takes shape. Yet, the most popular explanation of the contemporary financial crisis with its disastrous social and economic consequences is personal greed. It is the greedy investment bankers, corrupt politicians, and unscrupulous lobbyists who are to take the brunt of the current economic meltdown in the United States. A few bad apples on Wall Street have created havoc on Main Street. Here, one may argue that greed that—if not kept in check—which seems to afflict almost everyone, transcending social class and status boundaries, may be a public issue—a structural problem—rather than a problem within the character of the individual. Not to be greedy within the contemporary social and economic system may be considered pathological, an instance of personal trouble.     

The Use of Adventure Therapy Techniques by Clinical Social Workers: Implications for Practice and Training

Adventure therapy, an experiential intervention that combines outdoor, adventure based activities and group process, is used in direct practice by clinical social workers; however, it is unclear to what extent clinical social workers are actually utilizing these techniques. This research project surveyed a random sample of clinical social workers and examined in greater depth how they are utilizing adventure therapy programming with different clients in various treatment settings, as well as what type of education and training they received for engaging in these practices. A random sample of 646 clinical social workers in NASW responded to the survey, and more than 1/3 of this sample (35.1 %) reported the use of adventure based activities for therapeutic purposes in their social work practice. However, few of the social workers reported formal education or training in the use of adventure therapy, highlighting the need for more attention in both educational and clinical settings to proper instruction around this growing intervention.     

Adventure-based programming: exemplary youth development practice

Despite functioning on the periphery of academic scholarship, theory development, and rigorous science, the better adventure-based programs are functioning at the forefront of professional youth practices. This article links the core elements and processes of adventure programs to the literature on positive youth development and quality youth programming. Contemporary work on developmental systems theory, developmental cascades, and initiative are well aligned with the historical, philosophical, and pro-grammatic roots of adventure education. In addition, adventure programs afford some powerful experiences by way of distinct features such as isolation, dosage, different physical environments, holistic approaches, social experiences, and program novelty. This combination of features often provides a microcosm for youth to live, learn, experiment, and grow. Despite the strengths in prototypical adventure programs, they remain less accessible and are not easily delivered to many youth. Although there are clearly differences in adventure program and other youth activities, many of the qualities of adventure programs can be included in a broader and more accessible spectrum of youth opportunities. This article thus explains the congruency between the literature on positive youth development and adventure programs and generalizes current tenets of adventure programs to the broader context of youth practice. It is time to recognize the important role that adventure programs play for many youth and fully embrace what these diverse and successful programs can teach the general field of positive youth development.     

“Blood,Guts, and Gore Galore:” Bodies,Moral Pollution,and Combat Trauma

This article is based on interviews with U.S. veterans diagnosed with combat‐related posttraumatic stress disorder (PTSD). In remembering war, the veterans consistently described grotesque death and injury. These stories of “blood, guts, and gore” were often closely associated with negative moral evaluations of war, which included outright moral claims, moralistic allusions, and expressions of moral emotions. I argue that memories of grotesque death and injury “code” combat as moral pollution, and as these veterans present it, combat pollutes every soldier who passes through it. Furthermore, this classification represents a modern moral culture in which the body is sacred, subject to sustained ritual cleanliness and to strict prohibitions against encroachment by others. A mutilated body is severely disordered and filthy, and when a product of human design, it represents an extremely cruel trespass. Consequently, mutilated bodies are doubly polluted and can code combat as negative in the extreme. This article illustrates that personal traumatic memories are sociologically and historically organized, that the traditional religious ideas of purity and pollution still order moral life, and that autobiographical memory can be approached as a classificatory structure.     

Suitability for Professional Practice: Assessing and Developing Moral Character in Social Work Education

This article considers the importance of an explicit focus upon the ‘character’ of social work applicants and students in debates regarding suitability for professional education and practice. Drawing upon the growing body of literature concerning gate-keeping decisions and the literature exploring the relevance of virtue ethics for social work, this article examines the benefits of an approach that foregrounds the assessment and development of moral character. The discussion is located within the context of the most recent reforms to social work education within England, whilst recognising the international relevance of these debates. It is argued that incorporating an approach informed by virtue ethics has the potential to bridge traditional fault-lines within selection debates that have focused upon the tensions between a widening access perspective and a focus upon academic ability. Crucially, this article examines the curriculum and pedagogic issues arising from a commitment to provide opportunities to develop moral character and virtue. The article argues that a dual focus upon selection and pedagogic issues, with an explicit focus upon character throughout, is critical to the development of wise, effective and virtuous social workers who are able to exercise sound judgment and wisdom across a range of practice contexts.     

Moral distinctions and structural inequality: homeless youth salvaging the self

This paper explores the construction and contestation of moral distinctions as a dimension of contemporary structural inequality through a focus on the subjectivities constructed by young people who have experienced homelessness. Empirical material from two research projects shows that in young people's narratives of homelessness, material insecurity intertwines with the moral economies at work in neoliberal capitalist societies to construct homelessness as a state of moral disgrace, in which an ungovernable experience is experienced as a moral failure. When young people gain access to secure housing, the increasing stability and security of their lives is narrated in terms of a moral adherence to personal responsibility and disciplined conduct. Overall the paper describes an economy of worth organized around distinctions between order and chaos, self‐governance and unruliness, morality and disgrace, which structures the experience of homelessness. As young people's position in relation to these moral ideals reflects the material conditions of their lives, their experiences demonstrate the way that moral hierarchies contribute to the existence and experience of structural inequalities in neoliberal capitalist societies.     

Moral dilemmas,trials, and gray areas: Exploring on-the-job moral development of public relations professionals

This qualitative exploratory study applied moral development theory to examine how 35 public relations professionals perceived their on-the-job moral development. Findings suggest that public relations professionals gain moral growth via dialogue and experience-based encounters involving moral values and moral intuition over the span of their careers. Results confirm previous theoretical research regarding moral development of public relations professionals situating practitioners as moral thinkers who apply personal and societal moral values to industry contexts.     

Morality as the enemy of equality: Law,economy, and moral responsibility in the early Mormon church

The Law of Consecration and Stewardship, revealed to the prophet Joseph Smith, Jr., in 1831, sought to establish obligations of mutual moral responsibility that would simultaneously serve to promote economic equality among members of the early Mormon church. The failure of the law, leading to its demise in 1834, is considered with reference to some current conceptions of the bases of human moral responsibility and their implications regarding moral stratification. This analysis suggests that by seeking to create a system of moral responsibility in the interests of economic equality, the law would necessarily have impaired the expression of a disposition to act morally on the part of individual Mormons. This inhibition of the capacity for personal moral action as much, if not more than, an uncharitable human nature may have undermined the law.     

Schema via Structure? Personal Network Density and the Moral Evaluation of Infidelity

This article considers whether the density of a person's social network is related to his/her moral attitudes toward infidelity. Integrating recent sociological thinking on moral schemas with network theory's insights about deviance and structural independence, I employ data from a representative sample of American men aged 57–85. Findings indicate that men with the densest personal networks are least likely to condone infidelity. This association, moreover, was independent of men's education, their beliefs about religion and sex, and attitudes about their partners, among other factors. The findings imply an affinity between micro‐social structure and moral judgment, suggesting that network density can help constrain even the expression of moral attitudes.     

He's in a New Neighborhood Now: Religious Fantasy Themes About Mister Rogers' Neighborhood

Fred Rogers' death prompted many of his fans to post tributes to him and his show, Mister Rogers' Neighborhood, on the PBSkids.org Web site. Fantasy theme analysis was conducted for specifically religious themes on tributes posted during the 1st week after his death. Themes fell into one of three broad classifications. The first category, religious attribution, included applying directly religious meaning to Rogers and the program. Fans spoke of Rogers as "saintly," an "angel," and "sent from Heaven," along with other fantasy chains. The second category, religious language, included comments about prayers and blessings and the use of religious phrases. The third, religious ideals, provided a category for themes related to the program's moral values and Rogers' "compassion" and "personal character." Findings suggest long-term impact of the program's values on viewers of many ages. They also show that a group of fans reflected on Rogers' noble character by participating in a social reality constructed of religious metaphors.     

Road signs in ethical quicksand

This commentary highlights some of the major moral and ethical dilemmas illustrated by authors in this special issue. From an ethical viewpoint, the complexity of evaluation activities is likened to “quicksand” terrain in which directional or warning signs should be erected to aid personal choices when such issues are encountered. However, even previous training and personal introspection are inadequate to completely avoid, circumvent, or handle a specific situation because of its complexity and the competing values inherent in ethical choices.     

The willingness to pay–willingness to accept gap revisited: The role of emotions and moral satisfaction

While many earlier studies have found that people’s maximum willingness to pay for having a good is often substantially lower than their minimum willingness to accept not having it, more recent experimental evidence suggests that this discrepancy vanishes for standard consumption goods when an incentive-compatible design without misconceptions is used. This paper hypothesises that there is nevertheless a discrepancy for goods with a perceived moral character, such as contributions to a good cause, and moreover that the reason for this discrepancy can largely be explained by differences in emotions and moral perceptions. The results from a real-money dichotomous-choice experiment, combined with measurements of emotions and morality, are consistent with these hypotheses.     

THE HAZARDS OF MORAL HAZARD: COMMENT ON GOFF, SHUGHART, AND TOLLISON

Goff et al. [1997] argue that the sharp increase in the number of hit batsmen after the adoption of the designated hitter rule is due to moral hazard. I argue instead that simple changes in the composition of batters faced explains much of the observed effect. Pitchers are bad hitters and therefore are much less likely to be hit than their designated hitters. Furthermore, there is no correlation between the frequency with which individual pitchers hit opposing batsmen and their personal likelihood of being hit by a pitch while batting, contrary to the predictions of the moral hazard model. ( JEL D81, J28)     

Morality and Sexual Issues in Older Adolescent Females

A follow-up study to Carol Gilligan’s work in female adolescent moral development was conducted in the presentation of a hypothetical moral sexual situation to eight older, culturally diverse adolescent females in their first year of college. The naming of a “Good Friend’s” conflict and the personal moral reasoning of the interviewees were audiotaped, transcribed and analyzed using a sequence of four readings as subscribed by Gilligan and her associates. Examples of Justice reasoning, a Care reasoning, and an Integrated moral reasoning are presented along with suggestions for educators and therapists.