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

Moral Distress and Moral Injury in Nephrology During the COVID-19 Pandemic.

Across the world, challenges for clinicians providing health care during the coronavirus disease 2019 (COVID-19) pandemic are highly prevalent and have been widely reported. Perspectives of provider groups have conveyed wide-ranging experiences of adversity, distress, and resilience. In understanding and responding to the emotional and psychological implications of the pandemic for renal clinicians, it is vital to recognize that many experiences also have been ethically challenging. The COVID-19 pandemic has prompted rapid and extensive transformation of health care systems and widely impacted care provision, heightening the risk of barriers to fulfillment of ethical duties. Given this, it is likely that some clinicians also have experienced moral distress, which can occur if an individual is unable to act in accordance with their moral judgment owing to external barriers. This review pr…

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Moral injury in healthcare professionals: A scoping review and discussion.

Moral injury emerged in the healthcare discussion quite recently because of the difficulties and challenges healthcare workers and healthcare systems face in the context of the COVID-19 pandemic. Moral injury involves a deep emotional wound and is unique to those who bear witness to intense human suffering and cruelty. This article aims to synthesise the very limited evidence from empirical studies on moral injury and to discuss a better understanding of the concept of moral injury, its importance in the healthcare context and its relation to the well-known concept of moral distress. A scoping literature review design was used to support the discussion. Systematic literature searches conducted in April 2020 in two electronic databases, PubMed/Medline and PsychInfo, produced 2044 hits but only a handful of empirical papers, from which seven well-focused articles were identified. The conce…

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Psychoanalytic Perspectives on Moral Injury in Nurses on the Frontlines of the COVID-19 Pandemic.

OBJECTIVE: To raise awareness of the potential for moral injury in nurses working on the frontlines of COVID-19 patient care and to present aspects of mental functioning that may increase the likelihood of psychological distress. Approaches that draw on psychoanalytic thinking to support frontline nurses' mental health are explained. METHOD: This article draws on recent work that is available from multiple sources, including published journal articles on moral injury, recent reports from news services highlighting the crisis state of the pandemic and effects on nurses, established literature on the structural model of the mind, and recent webinars and online lectures addressing mental health crisis interventions. The author draws on expertise from years of training in the Adult Psychoanalytic Training Program at the Michigan Psychoanalytic Institute and graduation as an academic analyst.…

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The ethics of neurologically complicated pregnancies.

Bioethical conflicts in pregnancy are distinguished from those in other areas of medicine due to competing interests between mother and fetus because of their shared biology. Historically, prior to the advent of fetal therapy and advances in medical technology, the maternal-fetal complex was considered to be a single entity. With advances in medicine, treatment options can now be directed at both the mother and the fetus, and a duality has evolved in the maternal-fetal unit. Thus at some point during pregnancy, two individuals rather than just one are the responsibility of the physician. In determining how to properly care for the pregnant woman with a neurologic condition, therapeutic choices must take into consideration the impact a treatment will have on both the mother and the fetus. Since what benefits one may harm the other, tension results from the need to choose. This chapter wil…

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Moral Injury: An Integrative Review.

Individuals who are exposed to traumatic events that violate their moral values may experience severe distress and functional impairments known as "moral injuries." Over the last decade, moral injury has captured the attention of mental health care providers, spiritual and faith communities, media outlets, and the general public. Research about moral injury, especially among military personnel and veterans, has also proliferated. For this article, we reviewed scientific research about moral injury. We identified 116 relevant epidemiological and clinical studies. Epidemiological studies described a wide range of biological, psychological/behavioral, social, and religious/spiritual sequelae associated with exposure to potentially morally injurious events. Although a dearth of empirical clinical literature exists, some authors debated how moral injury might and might not respond to evidence…

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Children's Judgments of Epistemic and Moral Agents: From Situations to Intentions.

Children's evaluations of moral and epistemic agents crucially depend on their discerning that an agent's actions were performed intentionally. Here we argue that children's epistemic and moral judgments reveal practices of forgiveness and blame, trust and mistrust, and objection or disapproval and that such practices are supported by children's monitoring of the situational constraints on agents. Inherent in such practices is the understanding that agents are responsible for actions performed under certain conditions but not others. We discuss a range of situational constraints on children's early epistemic and moral evaluations and clarify how these situational constraints serve to support children's identification of intentional actions. By monitoring the situation, children distinguish intentional from less intentional action and selectively hold epistemic and moral agents accountabl…

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Moral Injury, Spiritual Care and the Role of Chaplains: An Exploratory Scoping Review of Literature and Resources.

This scoping review considered the role of chaplains with regard to 'moral injury'. Moral injury is gaining increasing notoriety. This is due to greater recognition that trauma (in its various forms) can cause much deeper inflictions and afflictions than just physiological or psychological harm, for there may also be wounds affecting the 'soul' that are far more difficult to heal-if at all. As part of a larger research program exploring moral injury, a scoping review of literature and other resources was implemented utilising Arksey and O'Malley's scoping method (Int J Soc Res Methodol 8(1):19-32, 2005) to focus upon moral injury, spirituality (including religion) and chaplaincy. Of the total number of articles and/or resources noting the term 'moral injury' in relation to spiritual/religious issues (n = 482), the results revealed 60 resources that specifically noted moral injury and cha…

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Moral injury and moral repair in war veterans: a preliminary model and intervention strategy.

Throughout history, warriors have been confronted with moral and ethical challenges and modern unconventional and guerilla wars amplify these challenges. Potentially morally injurious events, such as perpetrating, failing to prevent, or bearing witness to acts that transgress deeply held moral beliefs and expectations may be deleterious in the long-term, emotionally, psychologically, behaviorally, spiritually, and socially (what we label as moral injury). Although there has been some research on the consequences of unnecessary acts of violence in war zones, the lasting impact of morally injurious experience in war remains chiefly unaddressed. To stimulate a critical examination of moral injury, we review the available literature, define terms, and offer a working conceptual framework and a set of intervention strategies designed to repair moral injury.

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Beliefs about bad people are volatile.

People form moral impressions rapidly, effortlessly and from a remarkably young age1-5. Putatively 'bad' agents command more attention and are identified more quickly and accurately than benign or friendly agents5-12. Such vigilance is adaptive, but can also be costly in environments where people sometimes make mistakes, because incorrectly attributing bad character to good people damages existing relationships and discourages forming new relationships13-16. The ability to accurately infer the moral character of others is critical for healthy social functioning, but the computational processes that support this ability are not well understood. Here, we show that moral inference is explained by an asymmetric Bayesian updating mechanism in which beliefs about the morality of bad agents are more uncertain (and therefore more volatile) than beliefs about the morality of good agents. This asy…

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The Longitudinal Israeli Study of Twins (LIST) Reaches Adolescence: Genetic and Environmental Pathways to Social, Personality and Moral Development.

The Longitudinal Israeli Study of Twins (LIST) focuses on the developmental, genetic and environmental contributions to individual differences in children's and adolescents' social behavior. Key variables have been empathy, prosocial behavior, temperament and values. Another major goal of LIST has been to study gene-environment correlations, mainly concerning parenting. LIST includes 1657 families of Hebrew-speaking Israeli twins who have participated at least once in the study. Children's environment and their development are assessed in a multivariate, multimethod fashion, including observed, parent-reported and self-reported data. The current article summarizes and updates recent findings from LIST. For example, LIST provided evidence for the heritability of human values with the youngest sample to date, and the first genetic investigation of adolescents' identity formation. Finally, …

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Moral emotions and moral behavior.

Moral emotions represent a key element of our human moral apparatus, influencing the link between moral standards and moral behavior. This chapter reviews current theory and research on moral emotions. We first focus on a triad of negatively valenced "self-conscious" emotions-shame, guilt, and embarrassment. As in previous decades, much research remains focused on shame and guilt. We review current thinking on the distinction between shame and guilt, and the relative advantages and disadvantages of these two moral emotions. Several new areas of research are highlighted: research on the domain-specific phenomenon of body shame, styles of coping with shame, psychobiological aspects of shame, the link between childhood abuse and later proneness to shame, and the phenomena of vicarious or "collective" experiences of shame and guilt. In recent years, the concept of moral emotions has been exp…

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A tripartite taxonomy of character strengths & virtues: toward professional identity formation in medical students & physicians.

Background: There are limited comprehensive descriptions of character strengths and virtues specific to the professional identity formation of medical students in the literature. This absence of a satisfactory summation of virtues has stimulated us to attempt a conceptual framework utilizing a tripartite taxonomy. This taxonomy reflects recent interest in and importance of justice and care of the self. Methods: Our taxonomy is grounded within a perennial tradition of medical ethics that focuses on the moral "excellences" or "virtues" that form the character of a good doctor, as acquired over time within a community of practice. Character refers to the whole set of excellences of a practitioner as a member of the medical community. Results: We propose a tripartite taxonomical classification of virtues as Other-Regarding Virtues, Self-Regarding Virtues, and Equal-Regarding Virtues. Though …

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Character Strengths and Resilience in Older Adults during the COVID-19 Pandemic.

During the pandemic, older adults were perceived as a vulnerable group without considering their various strengths. This study explored the associations between character strengths and resilience, and verified if some of these could predict resilience during the COVID-19 pandemic. A sample of 92 participants (women = 79.1%), ≥ 70 years of age (mean = 75.6 years), completed an online version of the Values in Action Inventory of Strengths - Positively keyed (VIA-IS-P) to assess 24 character strengths (grouped under six virtues) and the Connor and Davidson Resilience Scale. Results showed that 20 of the 24 strengths correlated positively and significantly with resilience. A multiple regression analysis revealed that the virtues of courage and transcendence, as well as attitudes toward aging, uniquely predicted the level of resilience. Interventions should be developed to improve certain str…

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A qualitative analysis of virtues and strengths in persons living with early stage dementia informed by the values in action framework.

Background: Despite evidence that individuals' virtues and character strengths can contribute to a sense of fulfillment, the majority of dementia research focuses on losses and decline. To date, virtues and character strengths in persons living with dementia is an understudied phenomena. This study begins to addresses this gap in the literature. Objectives: The objectives of this study were to: (1) examine the expression of virtues and character strengths in persons living with dementia in the early stages; and (2) share implications and recommendations for strengths-based clinical practice and future research. Methods: Qualitative data was utilized to examine virtues and character strengths among persons living with dementia. This data was derived from semi-structured interviews with 25 persons living with dementia age 65 or older (average age of 77.88). The interviews were audio record…

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Character virtues prospectively predict responses to situational stressors in daily life in clinical and subclinical samples.

Background: Character strengths and virtues may shape responses to stressors and risk for anxious and depressive distress. However, most studies have relied on cross-sectional designs, and it remains unclear whether virtues directly predict distress in daily life or buffer context-specific stressors. We tested whether higher-order intellectual (inquisitiveness), intrapersonal (self-control), and interpersonal virtues (caring) prospectively predicted coping responses and lower symptoms, and moderated effects of specific stressors on distress. Methods: Treatment-seeking individuals diagnosed with anxiety/depression (N = 81; Study 1) and students (N = 112; Study 2) completed the VIA Inventory of Strengths survey at baseline, then experience-sampling of daily symptoms and situational responses (perceptions and/or coping strategies) over seven days (Study 1) or five weeks (Study 2). Results: …

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Do Strengths Converge into Virtues? An Item-, Virtue-, and Scale-Level Analysis of the Italian Values in Action Inventory of Strengths-120.

The Values in Action Inventory of Strengths (VIA-IS) is a widely-used measure for character. Its factorial structure is still debated, however, and previous validation studies usually failed to examine the unidimensionality of the single character strengths. In addition, no studies to date have examined its Italian version. We validated the structure of the Italian short form of the VIA-IS in a sample of 16722 participants. Using confirmatory factor analysis and treating items as ordinal variables, we followed three simple, but too often neglected, steps: we studied the unidimensionality of the single strengths first, then their convergence into second-order virtues, and then fitted a hierarchical model that includes items, strengths and virtues, as originally proposed by Peterson and Seligman. All strengths except "love of learning" were unidimensional, and both the virtues and the fina…

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Cross-Validation of the VIA Inventory of Strengths-Revised and its Short Forms.

The VIA Inventory of Strengths is an extremely popular index of the 24 character strengths that comprise the VIA Classification of Character Strengths and Virtues. The inventory has recently been extensively revised. The current study sought to evaluate the reliability and validity of the revised VIA Inventory, including newly developed short forms and scales measuring the virtue component of the VIA Classification. This study used two samples of adults, one comprised of 743 individuals recruited through Amazon Mechanical Turk (MTurk), and another of 631 individuals who accessed the VIA Institute of Character website to complete an earlier version of the VIA Inventory. Participants completed the new version of the inventory as well as a measure of related behaviors. The current study examines internal consistency, factor structure, test-retest reliability, criterion-related validity, con…

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Assessing Character Strengths in Youth With Intellectual Disability: Reliability and Factorial Validity of the VIA-Youth.

This article reports the results of an examination of the endorsement, reliability, and factorial validity of the VIA-Youth and assessment of character strengths and virtues developed for the general population in youth with and without intellectual disability. Findings suggest that, generally, youth with intellectual disability endorsed character strengths as being like them at lower levels, although few differences were significant. Issues related to measurement, particularly the establishment of measurement invariance, emerged for some virtues. Reliability of the scale was similar across the two groups. Implications for future research and practice are discussed.

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Psychosocial Adaptation to Chronic Illness and Disability: A Virtue Based Model.

Purpose: Psychosocial adaptation to chronic illness and disability (CID) is an area of study where a positive psychology perspective, especially the study of virtues and character strengths, can be implemented within the rehabilitation framework. A carefully developed theory to guide future interdisciplinary research is now timely. Methods: A traditional literature review between philosophy and rehabilitation psychology was conducted in order to develop a virtue-based psychosocial adaptation theory, merging important perspectives from the fields of rehabilitation and positive psychology. Results: The virtue-based psychosocial adaptation model (V-PAM) to CID is proposed in the present study. Conclusions: The model involves five qualities or constructs: courage, practical wisdom, commitment to action, integrity and emotional transcendence. Each of these components of virtue contributes to …

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Relations between virtues and positive mental health in a Korean population: a Multiple Indicators Multiple Causes (MIMIC) model approach.

A Multiple Indicators Multiple Causes (MIMIC) approach was applied to investigate the relationship between virtues and positive mental health as determined using the Character Strength Test and the Mental Health Continuum-Short Form. The study participants were 876 college students (54% women; overall mean age [SD] 21.50 years [2.35]) recruited from introductory psychology courses at two universities in Seoul. Findings revealed that the intellectual virtues of college students predicted subjective well-being according to all emotional, social and psychological measures. Results are discussed in the context of previous work using the Values in Action classification of virtues and character strengths. In addition, implications regarding understanding the nature and possible origins of positive mental health are outlined.

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Building character: a model for reflective practice.

In 1950, Harrison and colleagues proposed that the physician's ultimate and sufficient destiny should be to "build an enduring edifice of character." Recent work in philosophy underscores the importance of character ethics (virtue ethics) as a complement to ethical systems based on duty (deontology) or results (consequentialism). Recent work in psychology suggests that virtues and character strengths can, to at least some extent, be analyzed and taught. Building character might be enhanced by promoting among students, residents, and faculty a four-step method of reflective practice that includes (1) the details of a situation, (2) the relevant virtues, (3) the relevant principles, values, and ethical frameworks, and (4) the range of acceptable courses of action. Exercises using such a model bring together the major goals of ethics education in U.S. medical schools--teaching the set of sk…

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Religion, self-regulation, and self-control: Associations, explanations, and implications.

Many of the links of religiousness with health, well-being, and social behavior may be due to religion's influences on self-control or self-regulation. Using Carver and Scheier's (1998) theory of self-regulation as a framework for organizing the empirical research, the authors review evidence relevant to 6 propositions: (a) that religion can promote self-control; (b) that religion influences how goals are selected, pursued, and organized; (c) that religion facilitates self-monitoring; (d) that religion fosters the development of self-regulatory strength; (e) that religion prescribes and fosters proficiency in a suite of self-regulatory behaviors; and (f) that some of religion's influences on health, well-being, and social behavior may result from religion's influences on self-control and self-regulation. The authors conclude with suggestions for future research.

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Attributes of a good nurse.

Background: The opinions of students regarding the attributes of a good nurse can make a major contribution to the planning and the conducting of professional education. There are few studies which aim at identifying the qualifications of a good nurse from the perspectives of nursing students. Objectives: To determine the opinions of first- and fourth-year nursing students concerning the 'attributes of a good nurse', and whether and how their views change depending on their year of study. Research design: Descriptive research. Participants and research context: This study was conducted in the nursing department of a vocational school of health in the 2010/2011 academic year. The study participants consisted of first-year and intern students. A survey form was used to identify characteristics of participants, and students were asked the following open-ended question about their opinions r…

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Hard then, harder now: internal medicine residents' moral distress pre and amidst COVID-19.

BACKGROUND: Moral distress, which occurs when the ethically correct action cannot be taken because of internal or external constraints, is associated with depression, burnout, and the desire to leave the healthcare profession among healthcare workers. This study compares internal medicine (IM) residents’ experiences of moral distress while caring for patients with COVID-19 in the year prior to and during the first year of the COVID-19 pandemic. METHODS: This is a mixed methods prospective observational cohort study that enrolled IM residents on a rolling basis beginning December 2018. Moral distress was evaluated via the validated Moral Distress Score-Revised (MDS-R) and Measure of Moral Distress for Healthcare Professionals (MDD-HP) and open-ended questions every 4-months via online surveys and through five resident focus groups. The moral distress scores (MDS) before and during the COV…

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Moral values & trust in science.

Mistrust in science can arise from the belief that science or scientists act in ways that undermines our wellbeing or go against our best interests (Jaiswal & Halktis, 2019). Such actions may also constitute a perceived moral violation. Considering how science and scientists are perceived to uphold or undermine moral norms and values may therefore provide helpful insights for understanding relationships of trust. In this review of the trust literature, I explore some of the ways that individuals or communities may perceive different categories of moral values (i.e., Harm, Purity/Sanctity, Authority, Loyalty, and Fairness) as being upheld or undermined by science or scientists. Firstly, examples of harm are discussed (e.g., physical and spiritual harms), followed by research on trust in science and individual differences (i.e., disgust sensitivity, religiosity, and worldviews and ideologi…

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