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

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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

Navigating ethical challenges in the FORTEe randomised controlled trial: a multi-centre staff survey on exercise intervention for children and adolescents undergoing cancer treatment.

BACKGROUND: The FORTEe randomised controlled trial (NCT05289739) investigates an exercise intervention for children and adolescents undergoing cancer treatment. Conducting research with this vulnerable population poses unique ethical challenges, including participant burden, child autonomy, and parental decision-making. This study explored the ethical experiences of healthcare professionals (HCPs) involved in the trial. METHODS: A multicentre survey was conducted across ten clinical sites in Europe using a structured, browser-based questionnaire comprising both closed and open-ended questions. Domains included burden and benefits assessment, informed consent, child autonomy, parental influence and moral distress. Quantitative responses were analysed descriptively, while qualitative data underwent content analysis. RESULTS: Seventy-nine HCPs participated, including exercise professionals …

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Pilot evidence of genetic and environmental contributions to problematic pornography use, pornography use frequency, and moral disapproval to pornography.

Background: Compulsive sexual behavior disorder is a new construct defined in the International Classification of Diseases. Problematic pornography use (PPU) is a common presentation. Prior studies have demonstrated genetic bases of sexual behavior using twin samples. However, these studies have failed to report outcomes for PPU indicators. Aim: We conducted an analysis on twin data that included measures of PPU, pornography use, moral disapproval of pornography use, and past 30-day masturbation frequency. Method: Our data were derived from a larger study piloting a community panel approach to twin research. Specifically, we partnered with YouGov to sample community members from across the United States who identified as having a same-sex twin. We then employed a large survey battery to twin identifying members. Participants were provided with bonus remuneration (~$25 USD) if both twins …

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Moral courage and its influencing factor among oncology specialist nurses: A multi-centre cross-sectional study.

Aim: Moral courage among healthcare workers has been extensively studied. However, few studies have been conducted on oncology specialist nurses, who frequently encounter complex moral situations. This study aimed to describe the current situation regarding moral courage and explored its influence on oncology specialist nurses in China. Design: This was an exploratory, descriptive study. Methods: A convenience sample of 390 nurses was conducted from 15 hospitals in Sichuan Province, China, between March and May 2023. Participants were assessed using the Moral Distress Scale-Revised, Nurses' Moral Courage Scale and the Moral Sensitivity Questionnaire. Results: The results demonstrated that moral courage was negatively associated with moral distress, and positively associated with moral sensitivity. Having a master's degree or above, an intermediate title or senior title, medical ethics tr…

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Moral distress, coping mechanisms, and turnover intent among healthcare providers in British Columbia: a race and gender-based analysis.

Background: This study explores intersectionality in moral distress and turnover intention among healthcare workers (HCWs) in British Columbia, focusing on race and gender dynamics. It addresses gaps in research on how these factors affect healthcare workforce composition and experiences. Methods: Our cross-sectional observational study utilized a structured online survey. Participants included doctors, nurses, and in-home/community care providers. The survey measured moral distress using established scales, assessed coping mechanisms, and evaluated turnover intentions. Statistical analysis examined the relationships between race, gender, moral distress, and turnover intention, focusing on identifying disparities across different healthcare roles. Complex interactions were examined through Classification and Regression Trees. Results: Racialized and gender minority groups faced higher le…

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Development and validation of the Moral Injury Symptom Scale - Clinician Version - Short Form (MISS-CV-SF).

Background: Moral injury occurs when one witnesses or perpetrates an act that transgresses strongly held moral beliefs and expectations. First documented among active military and veterans, moral injury is increasingly studied in healthcare personnel impacted by the coronavirus pandemic. Measurement of moral injury among this population, particularly nurses, is still in its infancy. Objective: To develop the Moral Injury Symptom Scale - Clinician-Short Form and validate it among United States based acute care nurses. . Methods: The Moral Injury Symptom Scale - Military Version was modified for a healthcare audience. 174 acute care nurses responded to a survey package including the scale and related instruments. Reliability and validity, including convergent and discriminant validities, were assessed, and a cutoff score was calculated using the area under the receiver operating characteri…

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Development and Validation of the Moral Injury Scales for Youth.

This paper describes the development and preliminary psychometric properties of the Moral Injury Scales for Youth (MISY). Although to date, the construct of moral injury has been focused on studies of samples of adult military personnel, the MISY was developed to extend the study of moral injury to interpersonal relationship stressors and transgressions among emerging adults, adolescents, and children. Participants in a validation study included 473 undergraduate students (78.6% female, age range: 18-25 years) recruited from a psychology participant pool at a large university in the Western United States as well as a second sample of 185 students recruited from the same pool, to assess reliability. Results of exploratory factor analysis and confirmatory factor analysis (CFA) indicated that the MISY demonstrated a five-factor latent structure with good internal consistencies. Correlationa…

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Development and Evaluation of the Perpetration-Induced Distress Scale for Measuring Shame and Guilt in Civilian Populations.

Although the topic of moral injury (MI) has been garnering increasing attention in recent years within military populations, research has rarely applied the concept to civilian contexts. Extant literature on distinct acts of perpetration or transgressions suggests similar emotional, cognitive, and behavioral patterns of distress associated with appraisals of wrongdoing. However, the absence of a psychometrically sound measure to detect and quantify pathological levels of distress associated with perpetrating harm against others has hindered additional research from being conducted on the topic. The current research presents the Perpetration-Induced Distress Scale (PIDS) as a valid and reliable measurement of distress associated with MI within civilian contexts. Factor analytic techniques revealed a two-factor solution characterized by perpetration-induced distress related to maladaptive …

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The role of constraint in the development of nicotine, marijuana, and alcohol dependence in young adulthood.

The personality-related construct of behavioral disinhibition is hypothesized to confer a generalized risk for alcohol and drug dependence. On average, rates of substance use and scores on measures of disinhibition peak in adolescence and decline as people mature into adulthood. The present study investigated this developmental change by evaluating the relationship between disinhibition and substance use disorders using a longitudinal study of 2,608 twins assessed at ages 17, 24, and 29. These ages include the period of highest risk for substance use disorders (ages 17-24) as well as when substance dependence symptoms typically decline (ages 24-29). Disinhibition was measured with the Multidimensional Personality Questionnaire higher-order scale of Constraint, as well as its constituent facet scales of Harm Avoidance, Control, and Traditionalism. Constraint's relationship with substance …

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The Prosocial and Antisocial Behaviour in Sport Scale: further evidence for construct validity and reliability.

The purpose of this research was to provide further evidence for the construct validity (i.e., convergent, concurrent, and discriminant validity) of the Prosocial and Antisocial Behaviour in Sport Scale (PABSS), an instrument that has four subscales measuring prosocial and antisocial behaviour toward teammates and opponents. We also investigated test-retest reliability and stability of the PABSS. We conducted three studies using athletes from a variety of team sports. In Study 1, participants (N = 129) completed the PABSS and measures of physical and verbal aggression, hostility, anger, moral identity, and empathy; a sub-sample (n = 111) also completed the PABSS one week later. In Study 2, in addition to the PABSS, participants (N = 89) completed measures of competitive aggressiveness and anger, moral attitudes, moral disengagement, goal orientation, and anxiety. In Study 3, participants…

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A terror management analysis of the psychological functions of religion.

From a terror management theory (TMT) perspective, religion serves to manage the potential terror engendered by the uniquely human awareness of death by affording a sense of psychological security and hope of immortality. Although secular beliefs can also serve a terror management function, religious beliefs are particularly well suited to mitigate death anxiety because they are all encompassing, rely on concepts that are not easily disconfirmed, and promise literal immortality. Research is reviewed demonstrating that mortality salience produces increased belief in afterlife, supernatural agency, human ascension from nature, and spiritual distinctions between mind and body. The social costs and benefits of religious beliefs are considered and compared to those of secular worldviews. The terror management functions of, and benefits and costs associated with, different types of religious o…

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On positive psychological outcomes: what helps groups with a history of conflict to forgive and reconcile with each other?

Three studies examined the roles of traditional and novel social psychological variables involved in intergroup forgiveness. Study 1 (N = 480) revealed that among the pro-Pinochet and the anti-Pinochet groups in Chile, forgiveness was predicted by ingroup identity (negatively), common ingroup identity (positively), empathy and trust (positively), and competitive victimhood (the subjective sense of having suffered more than the outgroup, negatively). Political ideology (Right vs. Left) moderated the relationship between empathy and forgiveness, trust and forgiveness, and between the latter and competitive victimhood. Study 2 (N = 309), set in the Northern Irish conflict between Protestants and Catholics, provided a replication and extension of Study 1. Finally, Study 3 (N = 155/108) examined the longitudinal relationship between forgiveness and reconciliation in Northern Ireland, revealin…

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More than nation and knowledge: cultural micro-diversity and organ donation in Switzerland.

Objective: While recent studies of organ donation have recognized cultural factors, most analyses in developed countries have focused on awareness as the critical constraint. The present paper examines this assumption and assesses the number of potential organ donors as well as their knowledge and attitudes regarding organ donation. Methods: We conducted a telephone survey of 1509 adults using a stratified random sample of the main three language groups (German, French, and Italian) in Switzerland with oversampling of the Italian language group to compensate for its relatively small size. Because our analyses are performed separately on each language group, the oversampling does not distort our findings. Results: The three language groups display substantial differences with respect to patterns of knowledge, motives, and concerns underlying their willingness to donate organs--differences…

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Protective factors against suicidal behavior in depressed adults reporting childhood abuse.

Most previous studies compared suicidal behavior in subjects with and without a history of childhood abuse, whereas less attention was paid to the comparison of suicide attempters and nonattempters among subjects reporting childhood abuse. To identify risk and protective factors against suicidal behavior, we compared suicide attempters with nonattempters among the sample of 119 depressed inpatients who reported childhood abuse. Compared with nonattempters, suicide attempters were younger, had more self-rated depression severity and suicidal ideation, higher trait aggression and more cluster B personality disorder comorbidity, less coping potential, and fewer moral objections to suicide (MOS)/religious beliefs. Logistic regression showed that more severe suicidal ideation and fewer MOS/religious beliefs were associated with suicidal acts in subjects with reported childhood abuse. Furtherm…

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Clinician grief, moral distress, and moral injury in traumatic brain injury care: an integrative narrative.

Traumatic brain injury (TBI) is among the most emotionally demanding conditions encountered in neurosurgical and acute neurotrauma practice. Sudden neurological deterioration, unexpected death in young and previously healthy individuals, persistent prognostic uncertainty, and systemic resource constraints together create a uniquely intense emotional environment for clinicians involved in TBI care. While the psychosocial consequences of TBI for patients and caregivers have been extensively studied, the emotional burden borne by treating clinicians-particularly experiences of grief, moral distress, and moral injury-remains comparatively underexplored. This integrative narrative review synthesizes established conceptual frameworks of clinician grief, second-victim phenomena, burnout, and moral injury with the clinical realities of TBI management. Key emotional stressors intrinsic to neurotr…

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Moral distress and moral injury in healthcare: A review and instrument analysis.

Human and veterinary healthcare workers experience poor mental health, including burnout. However, some argue that burnout cannot fully explain their experiences. Moral distress (MD) and moral injury (MI) are gaining research attention, but there is limited consensus on their definitions and associated symptoms within healthcare. We explored how MD and MI are defined and measured in healthcare using the structure of a scoping review. Next, we conducted an item-by-item analysis to examine the instruments measuring these constructs. Our results revealed that MD focuses on antecedents, while MI emphasizes symptoms. A key gap across these instruments is the absence of a timeframe or a severity scale for distress. We also identified moral mindfulness and sensitivity to morally demanding situations as a potential third element. Finally, the potential overlap between MI and burnout's emotional …

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Measures of morally injurious experiences: A quantitative comparison.

A recent body of literature has examined the psychological effects of perpetrating or failing to prevent acts that violate one's sense of right and wrong. The objective of this study was to examine and compare correlations between the two most widely used instruments measuring this construct in a sample of military veterans and relevant psychosocial variables. Individuals (N = 182) who reported military combat experience completed the Moral Injury Events Scale and the Moral Injury Questionnaire-Military Version, along with measures of combat exposure, depression, posttraumatic stress disorder, alcohol concerns, anger, guilt, and shame. Results indicate similar correlations between the morally injurious experiences instruments and negative psychosocial variables, but different correlations with combat exposure. Implications for further research in the conceptualization and treatment of mo…

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Moral Injury: An Overview of Conceptual, Definitional, Assessment, and Treatment Issues.

Moral injury (MI) is a potential clinical problem characterized by functionally impairing moral emotions, beliefs, and behaviors as well as adverse beliefs about personal or collective humanity and life's meaning and purpose. MI can arise from personal transgressive acts or from being a victim of or bearing witness to others' inhumanity. Despite widespread interest in MI, until recently, there was no reliable measure of MI as an outcome, and prior research has revealed little about its causes, consequences, and intervention approaches. This review provides background information on the history of MI, defines key terms, and critically reviews assessment tools. Additionally, we describe a social-functional theory of the etiology of MI and a social-functional rehabilitation approach to treatment. This treatment approach, which can be used by any clinician regardless of clinical context, emp…

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The sociocultural appraisals, values, and emotions (SAVE) framework of prosociality: core processes from gene to meme.

The study of prosocial behavior--altruism, cooperation, trust, and the related moral emotions--has matured enough to produce general scholarly consensus that prosociality is widespread, intuitive, and rooted deeply within our biological makeup. Several evolutionary frameworks model the conditions under which prosocial behavior is evolutionarily viable, yet no unifying treatment exists of the psychological decision-making processes that result in prosociality. Here, we provide such a perspective in the form of the sociocultural appraisals, values, and emotions (SAVE) framework of prosociality. We review evidence for the components of our framework at four levels of analysis: intrapsychic, dyadic, group, and cultural. Within these levels, we consider how phenomena such as altruistic punishment, prosocial contagion, self-other similarity, and numerous others give rise to prosocial behavior.…

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Intrapsychic and interpersonal guilt: a critical review of the recent literature.

Various authors hold that some emotions (i.e., moral emotions) have the function of orienting people toward ethical actions. In addition to embarrassment, shame and pride, the moral emotion of guilt is believed to affect humans' behavior when they carry out transgressions that violate social and cultural standards. Over the past century, many studies (including controversial ones) have been conducted on guilt. In this study, we analyzed and summarized mainly the most recent literature on this emotion. On one side, the destructiveness of guilt is emphasized. It inflicts punishment and pain on individuals for their errors and can lead to psychopathology (e.g., depression). On the other side, it is described as a "friendly" emotion that motivates behavior adapted to social and cultural rules. How can this asymmetry be explained? Different existing views on guilt are presented and discussed,…

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Genetically-mediated associations between measures of childhood character and academic achievement.

Researchers and the general public have become increasingly intrigued by the roles that systematic tendencies toward thinking, feeling, and behaving might play in academic achievement. Some measures of constructs belonging to this group have been well studied in genetics and psychometrics, while much less is known about measures of other such constructs. The current study focuses on 7 character traits prominently featured in influential intervention-oriented and/or socialization theories of academic achievement: grit, intellectual curiosity, intellectual self-concept, mastery orientation, educational value, intelligence mindset, and test motivation. In a population-based sample of 811 school-aged twins and triplets from the Texas Twin Project, we tested (a) how each measure relates to indices of the Big Five personality traits, (b) how the measures relate to one another, (c) the extent t…

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Psychometric properties of the French version of the Adult Dispositional Hope Scale.

In this article, we present a French adaptation and validation of the Adult Dispositional Hope Scale (ADHS). The sample was composed of 310 French adults. We found that the ADHS scores demonstrated good reliability as well as adequate temporal stability. Confirmatory factor analyses (CFA) supported a bifactorial structure of the scale. The two factors (agency and pathways) were highly correlated, but discriminant validity was established by comparing their shared variance against their average extracted variance. Multiple-group CFAs revealed evidence of configural, metric, scalar, and factorial invariance across genders. ADHS total scores as well as scores on agency and pathways were significantly and negatively related to hopelessness, negative affectivity, anxiety, and depressive mood and positively correlated with optimism and positive affect. We believe these findings show evidence f…

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Moral psychological exploration of the asymmetry effect in AI-assisted euthanasia decisions.

A recurring discrepancy in attitudes toward decisions made by human versus artificial agents, termed the Human-Robot moral judgment asymmetry, has been documented in moral psychology of AI. Across a wide range of contexts, AI agents are subject to greater moral scrutiny than humans for the same actions and decisions. In eight experiments (total N = 5837), we investigated whether the asymmetry effect arises in end-of-life care contexts and explored the mechanisms underlying this effect. Our studies documented reduced approval of an AI doctor's decision to withdraw life support relative to a human doctor (Studies 1a and 1b). This effect persisted regardless of whether the AI assumed a recommender role or made the final medical decision (Studies 2a and 2b and 3), but, importantly, disappeared under two conditions: when doctors kept on rather than withdraw life support (Studies 1a, 1b and 3)…

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Addressing moral injury in the military.

Moral injury is a relatively new, but increasingly studied, construct in the field of mental health, particularly in relation to current and ex-serving military personnel. Moral injury refers to the enduring psychosocial, spiritual or ethical harms that can result from exposure to high-stakes events that strongly clash with one's moral beliefs. There is a pressing need for further research to advance understanding of the nature of moral injury; its relationship to mental disorders such as posttraumatic stress disorder and depression; triggering events and underpinning mechanisms; and prevalence, prevention and treatment. In the meantime, military leaders have an immediate need for guidance on how moral injury should be addressed and, where possible, prevented. Such guidance should be theoretically sound, evidence-informed and ethically responsible. Further, the implementation of any prac…

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To feel or not to feel: a scoping review and mixed-methods meta-synthesis of moral distress among surgeons.

Background: There is increasing concern about the prevalence and impact of moral distress among healthcare workers. While this body of literature is growing, research specifically examining sources of moral distress among surgeons remains sparse. The unique attributes of the surgeon-patient relationship and the context of surgery may expose surgeons to sources of distress that are distinct from other healthcare providers. To date, a summative assessment of moral distress among surgeons does not exist. Methods: We conducted a scoping review of studies focused on moral distress among surgeons. Using guidelines established by Preferred Reporting Items for Systematic Reviews and Meta-Analyses (PRISMA), relevant articles were identified in EBSCOhost PsycINFO, Elsevier EMBASE, Ovid MEDLINE, and Wiley Cochrane Central Register of Controlled Trials Library from January 1, 2009 to September 29, 2…

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Moral Injury, Chaplaincy and Mental Health Provider Approaches to Treatment: A Scoping Review.

The aim of this research was to describe the evidence examining the approaches taken by mental health providers (MHPs) and chaplains to address symptoms related to moral injury (MI) or exposure to potentially morally injurious events (PMIEs). This research also considers the implications for a holistic approach to address symptoms related to MI that combines mental health and chaplaincy work. A scoping review of literature was conducted using Medline, PsycINFO, Embase, Central Register of Controlled Trials, Proquest, Philosphers Index, CINAHL, SocINDEX, Academic Search Complete, Web of Science and Scopus databases using search terms related to MI and chaplaincy approaches or psychological approaches to MI. The search identified 35 eligible studies: 26 quantitative studies and nine qualitative studies. Most quantitative studies (n = 33) were conducted in military samples. The studies exam…

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