Moral character and virtue الأخلاق

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمࣲ‏

truly you have a strong character––

وَٱلۡمُطَلَّقَٰتُ يَتَرَبَّصۡنَ بِأَنفُسِهِنَّ ثَلَٰثَةَ قُرُوٓءࣲۚ وَلَا يَحِلُّ لَهُنَّ أَن يَكۡتُمۡنَ مَا خَلَقَ ٱللَّهُ فِيٓ أَرۡحَامِهِنَّ إِن كُنَّ يُؤۡمِنَّ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَٰلِكَ إِنۡ أَرَادُوٓاْ إِصۡلَٰحࣰ اۚ وَلَهُنَّ مِثۡلُ ٱلَّذِي عَلَيۡهِنَّ بِٱلۡمَعۡرُوفِۚ وَلِلرِّجَالِ عَلَيۡهِنَّ دَرَجَةࣱۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ

Divorced women must wait for three monthly periods before remarrying, and, if they really believe in God and the Last Day, it is not lawful for them to conceal what God has created in their wombs: their husbands would do better to take them back during this period, provided they wish to put things right. Wives have [rights] similar to their [obligations], according to what is recognized to be fair, and husbands have a degree [of right] over them: [both should remember that] God is almighty and wise

وَلۡتَكُن مِّنكُمۡ أُمَّةࣱ يَدۡعُونَ إِلَى ٱلۡخَيۡرِ وَيَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَيَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِۚ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ

Be a community that calls for what is good, urges what is right, and forbids what is wrong: those who do this are the successful ones

كُنتُمۡ خَيۡرَ أُمَّةٍ أُخۡرِجَتۡ لِلنَّاسِ تَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَتَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ وَتُؤۡمِنُونَ بِٱللَّهِۗ وَلَوۡ ءَامَنَ أَهۡلُ ٱلۡكِتَٰبِ لَكَانَ خَيۡرࣰ ا لَّهُمۚ مِّنۡهُمُ ٱلۡمُؤۡمِنُونَ وَأَكۡثَرُهُمُ ٱلۡفَٰسِقُونَ

[Believers], you are the best community singled out for people: you order what is right, forbid what is wrong, and believe in God. If the People of the Book had also believed, it would have been better for them. For although some of them do believe, most of them are lawbreakers

يُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَيَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَيَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ وَيُسَٰرِعُونَ فِي ٱلۡخَيۡرَٰتِۖ وَأُوْلَٰٓئِكَ مِنَ ٱلصَّٰلِحِينَ

who believe in God and the Last Day, who order what is right and forbid what is wrong, who are quick to do good deeds. These people are among the righteous

ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِيَّ ٱلۡأُمِّيَّ ٱلَّذِي يَجِدُونَهُۥ مَكۡتُوبًا عِندَهُمۡ فِي ٱلتَّوۡرَىٰةِ وَٱلۡإِنجِيلِ يَأۡمُرُهُم بِٱلۡمَعۡرُوفِ وَيَنۡهَىٰهُمۡ عَنِ ٱلۡمُنكَرِ وَيُحِلُّ لَهُمُ ٱلطَّيِّبَٰتِ وَيُحَرِّمُ عَلَيۡهِمُ ٱلۡخَبَٰٓئِثَ وَيَضَعُ عَنۡهُمۡ إِصۡرَهُمۡ وَٱلۡأَغۡلَٰلَ ٱلَّتِي كَانَتۡ عَلَيۡهِمۡۚ فَٱلَّذِينَ ءَامَنُواْ بِهِۦ وَعَزَّرُوهُ وَنَصَرُوهُ وَٱتَّبَعُواْ ٱلنُّورَ ٱلَّذِيٓ أُنزِلَ مَعَهُۥٓ أُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ

who follow the Messenger- the unlettered prophet they find described in the Torah that is with them, and in the Gospel- who commands them to do right and forbids them to do wrong, who makes good things lawful to them and bad things unlawful, and relieves them of their burdens, and the iron collars that were on them. So it is those who believe him, honour and help him, and who follow the light which has been sent down with him, who will succeed.’

(And lo! thou art of a tremendous nature) [68:4]. Abu Bakr al-Harithi informed us> �Abd Allah ibn Muhammad ibn Muhammad ibn Hayyan> Ahmad ibn Ja�far> ibn Nasr al-Jamal> Jarir ibn Yahya> Husayn ibn �Ulwan al-Kufi> Hisham ibn �Urwah> his father> �A�ishah who said: �No one had a better character than the Messenger of Allah, Allah bless him and give him peace. Never did anyone among his Companions, or household, call him except that he said: �I am at your service!� this is why Allah, glorious and majestic is He, revealed (And lo! thou art of a tremendous nature)�.

And assuredly you possess a magnificent nature a magnificent religion.

Divorced women shall wait by themselves before remarrying for three periods qurū’in is the plural of qar’ of purity or menstruation — these are two different opinions — which begin from the moment of divorce. This stipulation applies to those who have been sexually penetrated but not to those otherwise on account of His saying there shall be no waiting period for you to reckon against them Q. 3349. The waiting period for immature or menopausal women is three months; pregnant women on the other hand must wait until they give birth as stated in the sūrat al-Talāq Q. 654 while slavegirls must wait two months according to the Sunna. And it is not lawful for them to hide what God has created in their wombs of child or menstruation if they believe in God and the Last Day. Their mates their spouses have a better right to restore them to bring them back even if they refuse in such time that is d

And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise (228) The 'Iddah (Waiting Period) of the Divorced Woman This Ayah contains a command from Allah that the divorced woman, whose marriage was consummated and who still has menstruation periods, should wait for three (menstrual) periods (Quru') after the divorce and then remarry if she wishes. The Meaning of Al

Let there be a community of you inviting to the good. This is an allusion to peoples who stand up for God in God. They are not taken aback by the blame of any blamer nor cut off from God by relying on any causes. They have seen the shortcomings of their own souls and immersed their lives in gaining God's approval. They act for God, give counsel for God's religion, and call God's creatures to God. Their trade has profited them and they do not regret their handshake. This is the description of a people who stand through the Real's making them stand and who have been freed from their own power and strength and disengaged from their own desires and aims. They are outside the circle of deeds and states, free of the captivity of choice and self- determination. They know God, they call upon God, and they strive in God's religion. They do not think about people or their blame. In their hearts th

(Ye are the best community that hath been raised up for mankind�) [3:110]. �Ikrimah and Muqatil said: �This was revealed about [�Abd Allah] Ibn Mas�ud, Ubayy ibn Ka�b, Mu�adh ibn Jabal and Salim, the client of Abu Hudhayfah. Malik ibn al-Dayf and Wahb ibn Yahudha, both of them Jews, had said to them: �Our religion is better than that to which you call us; and we are also more virtuous and better than you�. And Allah, exalted is He, revealed this verse as a response to them�.

حَدَّثَنَا أَبُو كُرَيْبٍ، مُحَمَّدُ بْنُ الْعَلاَءِ حَدَّثَنَا عَبْدَةُ بْنُ سُلَيْمَانَ، عَنْ مُحَمَّدِ بْنِ عَمْرٍو، حَدَّثَنَا أَبُو سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ أَكْمَلُ الْمُؤْمِنِينَ إِيمَانًا أَحْسَنُهُمْ خُلُقًا وَخِيَارُكُمْ خِيَارُكُمْ لِنِسَائِهِمْ خُلُقًا ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عَائِشَةَ وَابْنِ عَبَّاسٍ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ أَبِي هُرَيْرَةَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏

Abu Hurairah narrated that The Messenger of Allah said:“The most complete of the believers in faith, is the one with the best character among them. And the best of you are those who are best to your women.”

حَدَّثَنَا أَحْمَدُ بْنُ الْحَسَنِ بْنِ خِرَاشٍ الْبَغْدَادِيُّ، حَدَّثَنَا حَبَّانُ بْنُ هِلاَلٍ، حَدَّثَنَا مُبَارَكُ بْنُ فَضَالَةَ، حَدَّثَنِي عَبْدُ رَبِّهِ بْنُ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ، عَنْ جَابِرٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏"‏ إِنَّ مِنْ أَحَبِّكُمْ إِلَىَّ وَأَقْرَبِكُمْ مِنِّي مَجْلِسًا يَوْمَ الْقِيَامَةِ أَحَاسِنَكُمْ أَخْلاَقًا وَإِنَّ أَبْغَضَكُمْ إِلَىَّ وَأَبْعَدَكُمْ مِنِّي مَجْلِسًا يَوْمَ الْقِيَامَةِ الثَّرْثَارُونَ وَالْمُتَشَدِّقُونَ وَالْمُتَفَيْهِقُونَ ‏"‏ ‏.‏ قَالُوا يَا رَسُولَ اللَّهِ قَدْ عَلِمْنَا الثَّرْثَارُونَ وَالْمُتَشَدِّقُونَ فَمَا الْمُتَفَيْهِقُونَ قَالَ ‏"‏ الْمُتَكَبِّرُونَ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ ‏.‏ وَهَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ ‏.‏ وَرَوَى بَعْضُهُمْ هَذَا الْحَدِيثَ عَنِ الْمُبَارَكِ بْنِ فَضَالَةَ عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ عَنْ جَابِرٍ عَنِ النَّبِيِّ صلى الله عليه وسلم وَلَمْ يَذْكُرْ فِيهِ عَنْ عَبْدِ رَبِّهِ بْنِ سَعِيدٍ وَهَذَا أَصَحُّ ‏.‏ وَالثَّرْثَارُ هُوَ الْكَثِيرُ الْكَلاَمِ وَالْمُتَشَدِّقُ الَّذِي يَتَطَاوَلُ عَلَى النَّاسِ فِي الْكَلاَمِ وَيَبْذُو عَلَيْهِمْ ‏.‏

Jabir narrated that the Messenger of Allah said:"Indeed the most beloved among you to me, and the nearest to sit with me on the Day of Judgment is the best of you in character. And indeed, the most disliked among you to me, and the one sitting furthest from me on the Day of Judgement are the Thartharun, and the Mutashaddiqun and the Muthafaihiqun." They said: "O Messenger of Allah! We know about the Thartharun, and the Mutashaddiqun, but what about the Muthafaihiqun?"' He said:"The arrogant

حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو ـ رضى الله عنهما ـ قَالَ لَمْ يَكُنِ النَّبِيُّ صلى الله عليه وسلم فَاحِشًا وَلاَ مُتَفَحِّشًا وَكَانَ يَقُولُ ‏ "‏ إِنَّ مِنْ خِيَارِكُمْ أَحْسَنَكُمْ أَخْلاَقًا ‏"‏‏.‏

Narrated `Abdullah bin `Amr:The Prophet (ﷺ) never used bad language neither a "Fahish nor a Mutafahish. He used to say "The best amongst you are those who have the best manners and character." (See Hadith No. 56 (B) Vol

حَدَّثَنَا عَلِيُّ بْنُ عَيَّاشٍ، حَدَّثَنَا أَبُو غَسَّانَ، قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ الْمُنْكَدِرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ـ رضى الله عنهما ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ كُلُّ مَعْرُوفٍ صَدَقَةٌ ‏"‏‏.‏

Narrated Jabir bin `Abdullah:The Prophet (ﷺ) said, Enjoining, all that is good is a Sadaqa

حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، قَالَ حَدَّثَنِي شَقِيقٌ، عَنْ مَسْرُوقٍ، قَالَ كُنَّا جُلُوسًا مَعَ عَبْدِ اللَّهِ بْنِ عَمْرٍو يُحَدِّثُنَا إِذْ قَالَ لَمْ يَكُنْ رَسُولُ اللَّهِ صلى الله عليه وسلم فَاحِشًا وَلاَ مُتَفَحِّشًا، وَإِنَّهُ كَانَ يَقُولُ ‏ "‏ إِنَّ خِيَارَكُمْ أَحَاسِنُكُمْ أَخْلاَقًا ‏"‏‏.‏

Narrated Masruq:We were sitting with `Abdullah bin `Amr who was narrating to us (Hadith): He said, "Allah's Messenger (ﷺ) was neither a Fahish nor a Mutafahhish, and he used to say, 'The best among you are the best in character (having good manners)

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنِ ابْنِ الْمُنْكَدِرِ، حَدَّثَهُ عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ، أَخْبَرَتْهُ‏.‏ أَنَّهُ، اسْتَأْذَنَ عَلَى النَّبِيِّ صلى الله عليه وسلم رَجُلٌ فَقَالَ ‏"‏ ائْذَنُوا لَهُ فَبِئْسَ ابْنُ الْعَشِيرَةِ ‏"‏‏.‏ أَوْ ‏"‏ بِئْسَ أَخُو الْعَشِيرَةِ ‏"‏‏.‏ فَلَمَّا دَخَلَ أَلاَنَ لَهُ الْكَلاَمَ‏.‏ فَقُلْتُ لَهُ يَا رَسُولَ اللَّهِ قُلْتَ مَا قُلْتَ، ثُمَّ أَلَنْتَ لَهُ فِي الْقَوْلِ‏.‏ فَقَالَ ‏"‏ أَىْ عَائِشَةُ، إِنَّ شَرَّ النَّاسِ مَنْزِلَةً عِنْدَ اللَّهِ مَنْ تَرَكَهُ ـ أَوْ وَدَعَهُ ـ النَّاسُ اتِّقَاءَ فُحْشِهِ ‏"‏‏.‏

Narrated Aisha:A man asked permission to see the Prophet. He said, "Let Him come in; What an evil man of the tribe he is! (Or, What an evil brother of the tribe he is). But when he entered, the Prophet (ﷺ) spoke to him gently in a polite manner. I said to him, "O Allah's Apostle! You have said what you have said, then you spoke to him in a very gentle and polite manner? The Prophet (ﷺ) said, "The worse people, in the sight of Allah are those whom the people leave (undisturbed) to save themselves from their dirty language

ونحن نقول متى باتت مهاجرة لفراش عاشقها الذي هو بعلها لعنتها الملائكة حتى تصبح قالوا والعشق يصفي العقل ويذهب الهم ويبعث على حسن اللباس وطيب المطعم ومكارم الأخلاق ويعلي الهمة ويحمل على طيب الرائحة وكرم العشرة وحفظ الأدب والمروءة وهو بلاء الصالحين ومحنة العابدين وهو ميزان العقول وجلاء الأذهان وهو خلق الكرام كما قيل

ومن قائل قال المروءة سخاوة النفس وحسن الخلق

غالبا بالمخالطة ويسلم منها في الخلوة وهي أربعة الغيبة والنميمة والرياء والسكوت عن الأمر بالمعروف والنهي عن المنكر ومسارقة الطبع من الأخلاق الرديئة والأعمال الخبيثة التي يوجبها الحرص على الدنيا

وهذه إشارة إلى فائدة أخرى في العزلة وهو بقاء الستر على الدين والمروءة والأخلاق والفقر وسائر العورات

حقيقتها هي منزلة الإحسان إلى الناس وكف الأذى عنهم واحتمال أذاهم فهي استعمال حسن الخلق معهم فهي في الحقيقة نتيجة حسن الخلق واستعماله والفرق بينها وبين المروءة : أن المروءة أعم منها فالفتوة نوع من أنواع المروءة فإن المروءة استعمال ما يجمل ويزين مما هو مختص بالعبد أو متعد إلى غيره وترك ما يدنس ويشين مما هو مختص أيضا به أو متعلق بغيره و الفتوة إنما هي استعمال الأخلاق الكريمة مع الخلق

الأدب الثاني حسن الخلق معهن واحتمال الأذى منهن ترحما عليهن لقصور عقلهن

Measuring the Virtues and Character Traits of Rehabilitation Clients: The Adapted Inventory of Virtues and Strengths.: Purpose: To develop the Adapted Inventory of Virtues and Strengths (AIVS), a measure of rehabilitation clients' virtues and character traits. Methods: Test items were devised through a multi-step procedure, and exploratory factor analysis was employed to derive the factor structure of the AIVS. Item-total correlation and internal consistency (Cronbach's α) were examined to test reliability of the AIVS. Results: AIVS subscales include Emotional Transcendence, Practical Wisdom, Integrity, Courage,

Treatment of Moral Injury in U.S. Veterans with PTSD Using a Structured Chaplain Intervention.: Moral injury is a complex phenomenon characterized by spiritual, psychological, and moral distress caused by actions or acts of omission inconsistent with an individual's moral and ethical values. We present two cases from an ongoing randomized controlled trial of a spiritually integrated structured intervention delivered by chaplains for individuals suffering from moral injury. Chaplains met with Veterans for twelve 50-min sessions that each focused on a specific domain of moral injury. Partici

Efficacy of cultivating human strengths and virtues on well-being: A one-stage meta-analytic structural equation modeling approach.: Mental health research emphasizes the importance of fostering character strengths to promote well-being. However, whether the strengths supposedly developed by these interventions actually mediate their effects on well-being is still unknown. The included studies were RCTs of strength-based interventions on well-being. Among 83,908 reviewed abstracts, five strengths met the strict inclusion criteria to be meta-analyzed. We included 114 RCTs with a total of 20,853 participants. A One-Stage Meta-A

Feelings of shame, embarrassment and guilt and their neural correlates: A systematic review.: This systematic review aimed to provide a comprehensive summary of the current literature on the neurobiological underpinnings of the experience of the negative moral emotions: shame, embarrassment and guilt. PsycINFO, PubMed and MEDLINE were used to identify existing studies. Twenty-one functional and structural magnetic resonance imaging and positron emission tomography studies were reviewed. Although studies differed considerably in methodology, their findings highlight both shared and distin

Gender differences in self-conscious emotional experience: a meta-analysis.: The self-conscious emotions (SCE) of guilt, shame, pride, and embarrassment are moral emotions, which motivate adherence to social norms and personal standards and emerge in early childhood following the development of self-awareness. Gender stereotypes of emotion maintain that women experience more guilt, shame, and embarrassment but that men experience more pride. To estimate the magnitude of gender differences in SCE experience and to determine the circumstances under which these gender diffe

A meta-analytic investigation of the antecedents, theoretical correlates, and consequences of moral disengagement at work.: Moral disengagement refers to a set of cognitive tactics people employ to sidestep moral self-regulatory processes that normally prevent wrongdoing. In this study, we present a comprehensive meta-analytic review of the nomological network of moral disengagement at work. First, we test its dispositional and contextual antecedents, theoretical correlates, and consequences, including ethics (workplace misconduct and organizational citizenship behaviors [OCBs]) and non-ethics outcomes (turnover inte

Are only Emotional Strengths Emotional? Character Strengths and Disposition to Positive Emotions.

This study aimed to examine the relations between character strengths and dispositional positive emotions (i.e. joy, contentment, pride, love, compassion, amusement, and awe). A sample of 574 German-speaking adults filled in the Dispositional Positive Emotion Scales (DPES; Shiota, Keltner, & John, 2006), and the Values in Action Inventory of Strengths (VIA-IS; Peterson, Park, & Seligman, 2005). The factorial structure of the DPES was examined on item level. Joy and contentment could not be clearly separated; the items of the other five emotions loaded on separate factors. A confirmatory factor analysis assuming two latent factors (self-oriented and object/situation specific) was computed on scale level. Results confirmed the existence of these factors, but also indicated that the seven emotions did not split up into two clearly separable families. Correlations between dispositional posit…

matched on Character (mesh), character strengths (text)

Scoring the VIA Survey of Character.

The VIA Survey of Character (VIA) is a self-report inventory designed to measure and assess 24 character strengths that are linked conceptually to six fundamental "virtues"--Wisdom and Knowledge, Courage, Humanity, Justice, Temperance, and Transcendence, as developed by Peterson and Seligman in 2004. Despite its popularity, the current presentation of the VIA is not easy to score; researchers must either use a limited online scoring facility or must use outdated scoring keys. This paper presents a full description of the scoring key.

matched on Character (mesh), character strengths (text)

COVID-19 Outbreak: Understanding Moral-Distress Experiences Faced by Healthcare Workers in British Columbia, Canada.

Pandemic-management plans shift the care model from patient-centred to public-centred and increase the risk of healthcare workers (HCWs) experiencing moral distress (MD). This study aimed to understand HCWs' MD experiences during the COVID-19 pandemic and to identify HCWs' preferred coping strategies. Based on a qualitative research methodology, three surveys were distributed at different stages of the pandemic response in British Columbia (BC), Canada. The thematic analysis of the data revealed common MD themes: concerns about ability to serve patients and about the risks intrinsic to the pandemic. Additionally, it revealed that COVID-19 fatigue and collateral impact of COVID-19 were important ethical challenges faced by the HCWs who completed the surveys. These experiences caused stress, anxiety, increased/decreased empathy, sleep disturbances, and feelings of helplessness. Respondents…

matched on Morals (mesh), Ethical Dilemmas (keyword)

Self-control and cooperation in childhood as antecedents of less moral disengagement in adolescence.

Moral disengagement is a social cognition people use to engage in wrongdoings even when they know it is wrong. However, little is known about the antecedents that predict moral disengagement. The current study focuses on the development of self-control and cooperation during middle childhood as two antecedents of moral disengagement among 1,103 children (50% female; 77% White, 12% Black, 6% Hispanic, and 5% other). Children's self-control at age 8 and growth in self-control from age 8 to 11 were positively linked to adolescents seeing themselves as having self-control at age 15, which then predicted less moral disengagement at age 18. Children's cooperation at age 8 also was positively linked to adolescents' self-views of cooperation at age 15, which in turn, was associated with less moral disengagement at age 18. These findings demonstrate the potential of self-control and cooperation a…

matched on Morals (mesh), Moral Development (keyword)

Prospective associations between mothers' and fathers' parenting styles and adolescents' moral values: Stability and specificity by parent style and adolescent gender.

This study coordinates moral value development in adolescence, parenting style, and gender with issues of stability and specificity. The primary research question asked whether parenting styles of mothers and fathers influence the development of adolescent moral values, and secondary research questions asked whether adolescent moral values were stable and whether gender moderated predictive relations of parenting styles and adolescent moral values. At 14 and 18 years, a sample of 246 adolescents completed the Sociomoral Reflection Objective Measure - Short Form; at 14 years, mothers and fathers self-reported their parenting styles using the Parental Authority Questionnaire. Exploratory and confirmatory factor analyses established a 2-factor model of adolescent moral values across the two ages: Life and Social Contract captured prosocial aspects of morality that are left to individual cho…

matched on Morals (mesh), Moral Development (keyword)

Did I Inherit My Moral Compass? Examining Socialization and Evocative Mechanisms for Virtuous Character Development.

Virtuous character development in children is correlated with parenting behavior, but the role of genetic influences in this association has not been examined. Using a longitudinal twin/sibling study (N = 720; Time 1 (T1) Mage = 12-14 years, Time 3 (T3) Mage = 25-27 years), the current report examines associations among parental negativity/positivity and offspring responsibility during adolescence, and subsequent young adult conscientiousness. Findings indicate that associations among parental negativity and offspring virtuous character during adolescence and young adulthood are due primarily to heritable influences. In contrast, the association between concurrent parental positivity and adolescent responsibility was due primarily to heritable and shared environmental influences. These findings underscore the contributions of heritable influences to the associations between parenting and…

matched on Virtues (mesh), Moral Development (keyword)

Fairness, prosociality, hypocrisy, and happiness: Children's and adolescents' motives for showing unselfish behaviour and positive emotions.

The present study examined what motives account for age-related decreases in selfish behaviour and whether these motives equally predict positive emotions when making a moral decision. The study was based on a sample of 190 children and adolescents (101 females) from three different age groups (childhood, early adolescence, and middle adolescence, M = 12.9 years, SD = 2.58). A decision-making task was used where participants chose between (1) maximizing their own self-interest versus (2) being prosocial, (3) being fair, or (4) appearing fair while avoiding the costs of actually being fair. Overall, prosociality and fairness were equally important motives for unselfish behaviour. At the same time, the importance of fairness motivation increased with age. Hypocrisy motivation was less frequent than expected by chance. Prosociality was most strongly and positively associated with self-rated…

matched on Morals (mesh), Moral Development (keyword)

Theoretical and Empirical Bases of Character Development in Adolescence: A View of the Issues.

Traditional models of character development have conceptualized character as a set of psychological attributes that motivate or enable individuals to function as competent moral agents. In this special section, we present seven articles, including two commentaries, that seek to make innovative conceptual and methodological contributions to traditional understandings in the extant scholarship of character and character development in youth. In the introduction to this special section, we provide overviews of these contributions, and discuss the implications of these articles both to the current scholarship and to applications aimed at promoting character and positive youth development.

matched on Character (mesh), Moral Development (mesh)

Looking on the bright side: children's knowledge about the benefits of positive versus negative thinking.

Five- to 10-year-olds (N = 90) listened to 6 illustrated scenarios featuring 2 characters that jointly experience the same positive event (and feel good), negative event (and feel bad), or ambiguous event (and feel okay). Afterward, one character thinks a positive thought and the other thinks a negative thought. Children predicted and explained each character's emotions. Results showed significant development between 5 and 10 years in children's understanding that thinking positively improves emotions and thinking negatively makes one feel worse, with earliest knowledge demonstrated when reasoning about ambiguous and positive events. Individual differences in child and parental optimism and hope predicted children's knowledge about thought-emotion connections on some measures, including their beliefs about the emotional benefits of thinking positively in negative situations.

matched on Character (mesh), Judgment (mesh)

Social anxiety and emotion regulation in daily life: spillover effects on positive and negative social events.

To minimize the possibility of scrutiny, people with social anxiety difficulties exert great effort to manage their emotions, particularly during social interactions. We examined how the use of two emotion regulation strategies, emotion suppression and cognitive reappraisal, predict the generation of emotions and social events in daily life. Over 14 consecutive days, 89 participants completed daily diary entries on emotions, positive and negative social events, and their regulation of emotions. Using multilevel modeling, we found that when people high in social anxiety relied more on positive emotion suppression, they reported fewer positive social events and less positive emotion on the subsequent day. In contrast, people low in social anxiety reported fewer negative social events on days subsequent to using cognitive reappraisal to reduce distress; the use of cognitive reappraisal did …

matched on Character (mesh), Judgment (mesh)

Educating Early Adolescents for a Sustainable Future With Digital Civic Learning: Moral Self-Concept as a Developmental Catalyst Linking Civic Competencies and Civic Purpose.

Education for sustainable development (ESD) is increasingly recognized as a developmental imperative in a world facing ecological, social, and political challenges. While many approaches to ESD emphasize knowledge and competencies, emerging research suggests that sustainable action in youth requires the integration of cognitive, emotional, and identity-based developmental processes. We propose that Digital Civic Learning (DCL) serves as a developmentally appropriate educational approach that can scaffold this process in early adolescence. Using a sample of 149 4th and 5th graders in Mid-Western United States, we examined how civic competencies, namely civic knowledge, skills, and dispositions, relate to civic purpose and further investigated the mediating role of moral self-concept. Our findings underscore the importance of nurturing moral self-concept so that enhanced civic competencies…

matched on Morals (mesh)

Trends and Thematic Clusters in Moral Injury Research: A Bibliometric Analysis.

Moral injury (MI) spans biological, psychological, social, and spiritual domains, yet systematic bibliometric evaluation remains scarce. A bibliometric analysis of Scopus-indexed publications containing "moral injury" (1992-2025) was conducted using three search strategies (i) Title-Abstract-Keywords (TAK), (ii) Abstract-only (AO), and (iii) Title-only (TO). Publication types, annual trends, and the performance of authors, institutions, countries, sponsors, and journals were examined. A total of 2,081 documents were identified, including articles (1,491), reviews (164), book chapters (193), and editorials (75). TAK yielded 1,655 records, AO 1,400 records, and TO 879 records, demonstrating notable variation in dataset size. Output remained limited until 2017, followed by rapid growth from 2018, peaking in 2025. The USA led global production, followed by the UK, Canada, and Australia. TAK …

matched on Morals (mesh)

Moral Injury in Elite Sport: Trauma in the Failure of the Athlete's Quest.

This article considers whether the trauma syndrome moral injury, as developed within the military context, is applicable to elite sport and to sport's wellbeing and integrity discourse. In the face of mounting wellbeing and integrity problems faced within elite sport, the literature examining the wellbeing and integrity of sport, is calling for a multidisciplinary response that considers the moral and ethical frameworks within elite sports' institutions. Moral injury presents as such a response. Examined is the growing use of moral injury in the civilian context and specifically amongst healthcare workers. Drawing together this work, moral injury is posited as applicable to elite sport though contextually contingent. As has been summarised within the military context for potentially morally injurious events, there is often the taking of life, whereas in the medical context it is in the f…

matched on Morals (mesh)

Religious Coping and Moral Injury among Muslim Clinicians: A Mixed-Methods Study of Post-Pandemic Burnout in Healthcare Settings.

This mixed-methods study examines the complex relationship between religious coping, moral injury, and burnout among Muslim healthcare professionals in the post-pandemic context. Quantitative data from 312 clinicians revealed that negative religious coping strongly correlated with both moral injury (r = 0.48, p < 0.001) and burnout (r = 0.52, p < 0.001), while positive religious coping served as a protective factor against burnout (r = - 0.34, p < 0.001) though showed limited impact on moral injury itself. Qualitative findings from 28 in-depth interviews identified four key themes: the dual nature of divine trust (Tawakkul) and predestination (Taqdir), the burden of sacred responsibility (Amanah), spiritual solace in ritual practice, and experiences of institutional and communal invalidation. The study demonstrates that Islamic religious frameworks function as both protective resources a…

matched on Morals (mesh)

From inspiration to restoration: Moral elevation as a catalyst for improving intergroup relations in contexts of conflict.

Existing research examining the creation of positive and prosocial interpersonal relations has established moral elevation as an approach-oriented emotion to be associated with a range of positive and prosocial outcomes. In this article and with the goal to identify emotional mechanism for improving intergroup relations in contexts of conflict, we examined the effects of moral elevation on enhancing intergroup relations. Across four experimental studies (Ns = 1,131), conducted in four understudied countries directly affected or threatened by intergroup conflict, we demonstrated that induced moral elevation elicits important cognitive and emotional shifts toward adversarial groups, resulting in improved intergroup relations. Specifically, we show that inducing moral elevation through stories of outgroup moral exemplars (individuals who have risked their life to save the life of an outgrou…

matched on Morals (mesh)

"It's Okay, Everyone Else Is Doing It": Moral Disengagement and Peer Delinquency.

Introduction: Adolescence is a developmental period during which moral cognition and peer environments change in ways that shape trajectories of antisocial behavior into adulthood. Although moral disengagement (MD) and peer delinquency (PD) are established risk factors for persistent offending, they are typically studied in isolation. The present study investigates the joint development of MD and PD across adolescence and early adulthood, and tests whether changes in one process forecast subsequent changes in the other. Methods: Self-reported survey data of MD and PD from 1,354 U.S. justice-involved youth (86.41% male; baseline Mage = 16.04; 41.5% Black, 33.5% Hispanic, 20.2% White, 4.8% Other) in the Pathways to Desistance study were analyzed using an autoregressive latent trajectory framework across 11 waves that spanned 7 years from 2000 to 2010. Results: MD and PD exhibited coordinat…

matched on Morals (mesh)

Peer Interdependence in Bullying Victimization, Self-Compassion, and Moral Disengagement: A Dyadic Analysis of Early Adolescents.

Moral disengagement plays a critical role in adolescents' social adjustment, and growing evidence suggests that peer characteristics may be linked to its development. However, limited research has explored how best friend's adverse experiences and emotion regulation strategies relate to adolescents' moral strategies. Bullying victimization and self-compassion, as salient adverse experiences and emotion regulation processes during adolescence, have been associated with moral disengagement, but the interpersonal patterns of these associations remain unclear. To address this gap, the present study applied the actor-partner interdependence model in a six-month longitudinal design to examine how adolescents' own (actor effects) and best friend's (partner effects) bullying victimization experiences and self-compassion were associated with their moral disengagement over time. The study sample i…

matched on Morals (mesh)

Moral and rational pathways to pro-environmental behavior among high school students: An integrated TPB-NAM model.

Adolescence is an important period for the development of pro-environmental behavior (PEB), but it remains unclear how subjective norm, personal norm, and perceived behavioral control relate to pro-environmental behavioral intention and self-reported PEB in structured school contexts. This study tested a context-sensitive framework integrating the Theory of Planned Behavior and the Norm Activation Model (TPB-NAM) to explain high school students' PEB. Survey data from 415 high school students in Lanzhou, China, were analyzed using structural equation modeling and mediation analysis. The integrated model showed better overall fit than single-path alternatives and explained substantial variance in intention and self-reported PEB (47.2% and 72.8%, respectively). In the moral pathway, awareness of consequences predicted ascription of responsibility, which predicted personal norm; personal nor…

matched on Morals (mesh)

Impulsivity and Emotional Dysregulation in Distress and Self-Perceived Pornography Addiction in Romanian Adults: Advancing the Dysregulation Pathway of "The Pornography Problems Due to Moral Incongruence Model".

"The Pornography Problems Due to Moral Incongruence (PPMI)" is a popular theoretical model addressing negative outcomes of pornography use, through two pathways: (1) the dysregulation pathway and (2) the moral incongruence pathway. The morality pathway has been studied extensively, though the dysregulation pathway has remained underdeveloped. The current study aimed to further investigate the dysregulation pathway from the PPMI model by examining impulsivity and emotional dysregulation. This research was conducted on a sample of 1620 Romanian participants (69.1% females), aged between 18 and 74 years (M = 26.87; SD = 9.15). They completed questionnaires designed to assess dimensions of impulsivity (e.g., "negative urgency," "positive urgency," "sensation seeking," "lack of premeditation," and "lack of perseverance"), emotional dysregulation, distress, and self-perceived addiction to porn…

matched on Morals (mesh)

Dissecting the Predictors of Cyber-Aggression Through an Explainable Machine Learning Model.

The general aggression model (GAM) suggests that cyber-aggression stems from individual characteristics and situational contexts. Previous studies have focused on limited factors using linear models, leading to oversimplified predictions. This study used the light gradient boosting machine (LightGBM) to identify and rank the importance of various risk and protective factors in cyber-aggression. The SHAP (SHapley Additive exPlanations) technique estimated each variable's predictive effects, and two-dimensional partial dependence (PD) Plots examined interactions among predictors. Among 30 potential factors, the top five were attitudes toward violence, revenge motivation, anti-bullying attitudes, moral disengagement, and anger rumination. PD analysis showed significant interactions between protective factors (anti-bullying attitudes and moral reasoning) and risk factors (attitudes toward vi…

matched on Morals (mesh)

Developing the Good Physician: The Influence of Role Models in the Development of Virtues and Flourishing in Medical Students.

Objectives: A virtues-based model of character development for training future physicians may lead to increased flourishing in medical students through the influence of exemplary role models. This study aimed to analyze the association between caring virtues and measures of flourishing and to identify facilitators of physician flourishing. Methods: The authors used data from a 2011 nationally representative sample of 605 US medical students in which caring virtues (mindfulness, empathic compassion, and generosity) were measured using scales at two time points during the students' clinical years. Hypothesizing a mediated influence of role models in students' generosity and flourishing, the authors explored the interrelationship between measures of mindfulness, empathic compassion, and generosity, using latent variables within a structural equation model. Built into the model were paths to…

matched on Virtues (mesh)

"It's My Moral Responsibility to Protect Others!" Examining the Effects of Moral Framing and Message Format on Influenza Vaccination Attitude and Intention.

Vaccinations serve a dual purpose: safeguarding the vaccinated individuals while also preventing potential transmission to others. However, the pro-vaccine message has primarily emphasized the personal health risks and harms of not getting vaccinated, while rarely highlighting the moral responsibility of getting vaccinated to protect others. Guided by the Model of Intuitive Morality and Exemplars (MIME) along with the narrative persuasion framework, the current study conducted a 2 (moral framing: vaccination to protect oneself vs. protect others) X 2 (message format: statistical vs. narrative) between-subject online experiment to examine the effects of moral framing and message format on vaccination decision-making. The results revealed that individuals exposed to a pro-vaccine message framing vaccination as a moral responsibility to protect others from harm reported significantly higher…

matched on Morals (mesh)

Changing the Paradigm: Practical Wisdom as True North in Medical Education.

The practice of medicine is a complex endeavor requiring high levels of knowledge and technical capability, and the capacity to apply the skills and knowledge to do the right thing in the right way, for the right reason, in a particular context. The orchestration of the virtues, managing uncertainty, applying knowledge and technical skills to a particular individual in a particular circumstance, and exercising the virtues in challenging circumstances, are the tasks of practical wisdom. Centuries ago, Aristotle suggested that capacities for wise action are developed through practice, experience, and reflection. Neuroscience and cognitive psychology are now beginning to contribute to our understanding of the complex interplay between emotion, cognition, and behavior that is necessary for wise action, and how this capacity for wise action can be developed. In this paper, I propose that wisd…

matched on Virtues (mesh)

The collective experience of moral distress: a qualitative analysis of perspectives of frontline health workers during COVID-19.

Background: Moral distress is reported to be a critical force contributing to intensifying rates of anxiety, depression and burnout experienced by healthcare workers. In this paper, we examine the moral dilemmas and ensuing distress personally and collectively experienced by healthcare workers while caring for patients during the pandemic. Methods: Data are drawn from free-text responses from a cross-sectional national online survey of Australian healthcare workers about the patient care challenges they faced. Results: Three themes were derived from qualitative content analysis that illuminated the ways in which moral dilemmas and distress were relationally experienced by healthcare workers: (1) the moral ambiguity of how to care well for patients amid a rapidly changing work environment; (2) the distress of witnessing suffering shared between healthcare workers and patients; and (3) the…

matched on Morals (mesh)

Stay hungry for morality: the inhibitory effect of high moral identity and moral elevation on moral licensing.

Moral licensing, a phenomenon where initial moral behavior can lead to later immoral behavior, challenges the sustainability of moral behavior over short-term periods. In the framework of moral self-regulation, current research examined the inhibitory effects of high moral identity and moral elevation on moral licensing. Across three studies we consistently found that recalling past moral behavior can trigger moral licensing (Study 1, 2, 3). Moreover, moral licensing shows individual differences (Study 2). Specifically, those with high moral identity are more likely to show moral consistency, while those with low moral identity are more likely to show moral licensing. Finally, we found that moral licensing of people with low moral identity can be inhibited by moral elevation (Study 3). We argue that both high moral identity and moral elevation emphasize a higher ideal moral self, which m…

matched on Morals (mesh)