For this reason, the aim of this study is to adapt Moral Identity scale MIS Aquino and Reed, which is used for many researches in foreign literature into Turkish. Method: This is an instrument adaptation study. The participants of this study are the students of Dicle University. To determine the linguistic equivalence, the data obtained from 63 teacher candidates studying English language teaching were used. To have ideas about concurrent validity, necessary data were collected from 81 students studying primary school teaching. Within the context of construct validity, data obtained from teacher candidates studying at different branches were used for exploratory factor analysis EFA and data obtained from teacher candidates studying at different branches were used for confirmatory factor analysis CFA.
To comment on test-retest reliability of MIS, data obtained from 44 primary school teacher candidates were utilized. MIS has two sub-scales, Internalization and Symbolization. Each sub-scale is made up of 5 items. These values differ from. These values refer that Turkish version of MIS is equivalent in terms of lingual equivalence. Based on the results of EFA, it can be said that Turkish version of MIS has two sub-scales like the original version of the scale and it explains All of the t values related to the items of MIS are above the 2.
This result shows that these values are significant at the level of. The value obtained by dividing the chi - square by degree of freedom is 1. The test re-test reliability coefficient is.
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The Spearman-Brown coefficients calculated by split-half method are. These results show that all of the measurements are reliable. Corrected Item Total Correlations of the items in the sub-scales are above.
This means that all of the items can discriminate participants remarkably. Conclusion and Suggestions: It is suggested that considerable studies about moral identity should be carried out in Turkey to make moral identity as important as other kind of identities formed by our belongings such as ethnic identity and religious identity for society. For these studies, the Turkish version of MIS can be used as a valid and reliable instrument.
In this context, it can be searched in terms of which variables moral identity differs. The relationships between moral identity and socio-moral problems or moral behaviors can be examined. We can say that there are more ways to reflect our moral characteristics to others. One of these ways is using social networks to share our thoughts, opinions, photos or videos about morality.
Therefore, we suggest that an item about reflecting our morality by using social networks can be added to Symbolization subscale of MIS in future researches. On the strength of the relationship between Symbolization and Verbal Moral Assertiveness, we propose that there can also be an item about reflecting morality through daily discourses in Symbolization sub-scale.
MIS is an instrument providing a direct assessment of moral identity. Apart from this instrument, moral identity can be measured by using instruments providing latent or relative assessments of moral identity. So, this kind of instruments can be developed by researchers in the future. Moral perfectionism and moral values, virtues, and judgments: Further investigations .
In a first psychological investigation of moral perfectionism, Yang, Stoeber, and Wang adapted items from the Frost Multidimensional Perfectionism Scale to differentiate perfectionistic personal moral standards and concern over In a first psychological investigation of moral perfectionism, Yang, Stoeber, and Wang adapted items from the Frost Multidimensional Perfectionism Scale to differentiate perfectionistic personal moral standards and concern over moral mistakes.
Examining a sample of Chinese students, Yang et al. The present study aimed to replicate Yang et al. Furthermore, the study examined whether moral perfectionism explained variance in moral attitudes beyond general perfectionism. Results largely replicated Yang et al. Personal moral standards but not concern over moral mistakes showed unique positive relationships with moral values, virtues, and judgments and a unique negative relationship with moral disengagement.
Furthermore, moral perfectionism explained significant variance in moral attitudes beyond general perfectionism. The present findings suggest that moral perfectionism is a personality characteristic that is relevant in both Asian and Western cultures and explains individual differences in moral attitudes beyond general perfectionism. Internalized Moral Identity in Ethical Leadership. The relevance of leader ethicality has motivated ethical leadership theory.
In this paper, we emphasize the importance of moral identity for the concept of ethical leadership. We relate ethical leadership incorporating an internalized We relate ethical leadership incorporating an internalized moral identity to productive deviant workplace behavior. Using qualitative empirical data we illustrate the relevance of critical situations, i. Our paper takes a multidisciplinary approach integrating insight from management as well as humanities and social sciences toward a comprehensive sense of ethical leadership.
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Narrative Identity and Moral Identity: A Practical Perspective
Showing Rating details. All Languages. More filters. Sort order. Solaris rated it it was amazing Aug 05, Leo Loos rated it liked it Oct 06, James rated it it was amazing Jul 05, Bram Van boxtel rated it liked it Oct 18, Iranica added it Aug 13, Foppe added it Jun 14, Tim marked it as to-read Dec 30, Prasanna marked it as to-read Aug 09, Nicole Bouvrie marked it as to-read Mar 12, LPenting marked it as to-read May 16, Marissa marked it as to-read Aug 26, The majority of people responded that the patient was the least like himself after losing his moral faculties.
This is consistent with some of the more widely discussed case studies from the annals of neurology. Phineas Gage was a 19th-century US railroad worker who miraculously survived an explosion that saw an iron rod shoot through his skull. Previously mild-mannered and industrious, Gage emerged from the accident obstinate, capricious and foul-mouthed. Other types of brain damage might seem to threaten identity, but are far less potent. He has feeling, will, sensibility, moral being… It is here… you may touch him, and see a profound change.
We are not only concerned with moral character when constructing an identity for others, but when doing so for ourselves. I n treating the sick, the use of psychopharmaceuticals is plagued by the persistent worry that these drugs will lead to a crisis of authenticity. A study by Jason Riis, then at New York University, and colleagues found that people were least willing to take psychoactive drugs that threatened their personal identity.
And what drugs were those? The ones that enhanced their moral traits, of course: kindness, empathy. People were perfectly willing to take drugs that would enhance memory or wakefulness. Surely a world filled with more empathy and kindness would be a better place to live, but we are apparently uninterested in swallowing this solution in a pill which seems to threaten our authentic selves. Organic transformations can be no less sensational. Under his ominous nerd alter ego Heisenberg, it is all but impossible to see him as the man he once was. These sorts of twists are endlessly fascinating because they show personal transformation at its most absolute.
Flipping back through the great metamorphoses of fiction and history, we discover they are predominantly moral: think of the brothers Karamazov, of Scrooge and Schindler, Don Corleone and Darth Vadar. Why does our identity detector place so much emphasis on moral capacities? Consider the reason we keep track of individuals in the first place.
Evolutionary biologists point out that the ability to keep track of individuals is required for reciprocal altruism and punishment to emerge. If someone breaks the rules, or helps you out of a bind, you need to be able to remember who did this in order return the favour later. Nor can you have formal moral systems without identity. The 18th-century philosopher Thomas Reid observed that the fundaments of justice — rights, duty, responsibility — would be impossible without the ability to ascribe stable identity to persons. If nothing connects a person from one moment to the next, then the person who acts today cannot be held responsible by the person who has replaced him tomorrow.
Our identity detector works in overdrive when reasoning about crimes of passion, crimes under the influence, crimes of insanity: for if the person was beside himself or out of his mind when he committed his crime, how can we identify who has committed the act, and hold him responsible for it? Moral features are the chief dimension by which we judge, sort and choose social partners. For men and women alike, the single most sought-after trait in a long-term romantic partner is kindness — beating out beauty, wealth, health, shared interests, even intelligence.
And while we often think of our friends as the people who are uniquely matched to our shared personality, moral character plays the largest role in determining whether you like someone or not what social psychologists call impression formation , and predicts the success and longevity of these bonds. Virtues are mentioned with more frequency in obituaries than achievements, abilities or talents.
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This is even the case for obituaries of notable luminaries, people who are being written about because of their accomplishments, not their moral fibre. The identity detector is designed to pick up on moral features because this is the most important type of information we can have about another person. Humans, with their engorged and highly complex socio-moral systems, have accordingly inflated egos. It skates the very existential question it pretends to address, the question that obsesses us: what is it to know oneself?
The lesson of the identity detector is this: when we dig deep, beneath our memory traces and career ambitions and favourite authors and small talk, we find a constellation of moral capacities. This is what we should cultivate and burnish, if we want people to know who we really are. Kate Kirkpatrick.
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