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Shaping green employees is a source of sustainable competitive advantage for enterprises. However, previous studies have lacked consideration of the moral aspects of employee green behavior (EGB), thus ignoring the mechanism of employee moral psychology, especially the important impact of moral emotions on EGB. Based on the affective events theory, we built a moderated mediation model to test how corporate social responsibility characteristics (CSRCs) affect EGB and to explore the role of organizational pride (OP) and the environmental passion climate (EPC) in this process. SPSS25.0 and Mplus8.0 were used to analyze data from 267 valid questionnaires. The results show that CSRCs' positive effect required EGB and OP to play a mediating role in the relationship between them. In addition, EPC had a negative moderating effect on the effect of OP on required EGB. These results expand the theoretical territory of EGB from the perspective of moral emotions. In practice, the results provide a moral motivation for cultivating employees' ecological literacy and stimulating EGB as well as management strategies for organizational environmental protection practice and green sustainable development. [ABSTRACT FROM AUTHOR]

Using an integrative grounded theory design, this study investigated prospective teachers' moral perceptions, emotions, behavioral intentions, and reasons for their moral behavioral intentions concerning their future teaching to uncover whether prospective teachers' sense of moral agency would be explained within a multi-layered framework. The data were collected through semi-structured focus-group interviews with 40 conveniently sampled prospective teachers. The results revealed that prospective teachers' sense of moral agency encompassed perceptual (i.e. moral perceptions, emotions, behavioral intentions, and reasons for moral behavioral intentions), regulatory (i.e. prescriptive and proscriptive moral regulation systems), and contextual layers (i.e. personal, interpersonal, and social contexts). Theoretical and practical implications were also discussed in the study. [ABSTRACT FROM AUTHOR]

Teachers' emotional labor involves the practical expression of their emotions, and it is a crucial factor in assessing their professional well-being. Since the 1980s, research on teachers' emotional labor in China has progressed through three stages: germination, exploration and development, and expansion and innovation, ultimately leading to a shift from one-way learning to indigenous innovation. At present, research has gradually improved in terms of theoretical development and practical application. With a relatively systematic measurement mechanism established, pedagogy has evolved into a stable and independent key research field. The research on teachers' emotional labor in China reflects several key aspects: the abstract and concrete progression of roles in research approaches, the value conflict between natural emotions and moral emotions in value pursuits, and the integration of scientism and humanism in the methodology. Looking ahead, China should focus its research on teachers' emotional labor on its local value, highlight its disciplinary advantage, and study those with Chinese characteristics within the Chinese discourse system.

Medical crowdfunding is an individualizing and privatizing response to healthcare inequalities, in which citizens use online platforms to share (written and visual) stories about health-related needs in order to elicit donations. We present data from a study of medical crowdfunding in Aotearoa New Zealand, drawing on critical theory and fat studies to analyze weight-loss-related campaigns, with a focus on visibility and visuality. We highlight the complexities involved in making fat (and otherwise non-normative) bodies acceptable, marketable, and deserving to online audiences. Through a reflexive thematic analysis of text and images, across nineteen public Givealittle campaigns related to intentional weight loss, we identified five main themes relating to how the fat body was presented. These themes include: unwell bodies, transitional bodies, active bodies, objectified bodies, and wretched bodies. We show that the ability of particular bodies to generate specific moral emotions (that can, through these platforms, be turned into care/healthcare access) depends largely on their relationship to normative ideas of the "good" body. Our analysis offers insight into how people negotiate hierarchies of deservingness, based on entrenched normativities, while living in non-normative bodies. More specifically, we show how people pursuing intentional weight loss use images to regulate themselves according to a wider anti-fat and neoliberal logic of deservingness. We explore images on crowdfunding campaigns as a form of both media labor and moral labor, highlighting the double-bind of the digital gaze upon bodies that are unable to access privileged states of health without being made visible to scrutiny. [ABSTRACT FROM AUTHOR]

The article is addressed to positive phenomenological account of shame and to the question whether shame might function as a source of value delusions. In phenomenological theories, which deem shame as positive, yet negatively experienced moral emotion, it functions as a self-relevatory emotion oriented on protection of a value of a person. From this perspective it seems that it cannot form an attitude appropriating value delusions. In the article I argue that shame might turn against its protective tendency, if its positive orientation is repressed by powerlessness and undesirably becomes a source of ressentiment. [ABSTRACT FROM AUTHOR]

Background: Obsessive-compulsive personality disorder (OCPD) is a high-prevalence personality disorder characterized by subtle but stable interpersonal dysfunction. There have been only limited studies addressing the behavioral patterns and cognitive features of OCPD in interpersonal contexts. The purpose of this study was to investigate how behaviors differ between OCPD individuals and healthy controls (HCs) in the context of guilt-related interpersonal responses. Method: A total of 113 participants were recruited, including 46 who were identified as having OCPD and 67 HCs. Guilt-related interpersonal responses were manipulated and measured with two social interactive tasks: the Guilt Aversion Task, to assess how anticipatory guilt motivates cooperation; and the Guilt Compensation Task, to assess how experienced guilt induces compensation behaviors. The guilt aversion model and Fehr–Schmidt inequity aversion model were adopted to analyze decision-making in the Guilt Aversion Task and the Guilt Compensation Task, respectively. Results: Computational model-based results demonstrated that, compared with HCs, the OCPD group exhibited less guilt aversion when making cooperative decisions as well as less guilt-induced compensation after harming others. Conclusion: Our findings indicate that individuals with OCPD tend to be less affected by guilt than HCs. These impairments in guilt-related responses may prevent adjustments in behaviors toward compliance with social norms and thus result in interpersonal dysfunctions. [ABSTRACT FROM AUTHOR]

The objective of the work is to account for a social phenomenon, public cancellation, from the linguistic analysis of interactional argumentation, focusing especially on the resources that are put into play in discursive strategies. The case discussed is the controversy generated as a result of the 2020 Peter C. Marzio Award that was awarded to art critic Rodrigo Cañete by the International Center for the Arts of the Americas (ICAA) of the Museum of Fine Arts in Houston. Various national cultural organizations repudiated the mention due to the critic’s antisocial behavior on social networks and, days later, the institution decided to rescind the award. The speeches that accompanied the cancellation privileged arguments of moral emotion that crossed into the field of art and affected Cañete’s professional work. The corpus is made up of texts from the Houston Museum and Argentine groups (Nosotras Proponemos, Curadorxs en Dialogo, Argentine Association of Art Critics and Alexandra Kehayoglou’s petition on Change.org). The initial hypothesis is that the use of value-based reasons arguments operates as a rhetorical strategy that seeks to trigger a pragmatic action, in the manner of compromising speech acts (Searle, 2001) that interactively pressure the other party to accept. the position under discussion. The results show a social practice of manifest violence in which, beyond the justness of the cause, the consequences lead to the annulment of dissent and discrimination of the person. [ABSTRACT FROM AUTHOR]

Action tendencies are implicit cognitive and motivational states before an action is taken, such as feeling like hiding when experiencing shame or guilt, independent of the actions people decide to take. Such "action tendencies" are key to understanding the maladaptive impact of self-blame in depression. For example, feeling like "hiding" in a text-based task was previously associated with recurrence risk in remitted depression. Despite their functional importance, action tendencies have not been systematically investigated in current depression, which was the aim of this pre-registered study. We developed and validated the first virtual reality (VR) assessment of blame-related action tendencies and compared current depression (n = 98) with control participants (n = 40). The immersive VR-task, pre-programmed on devices sent to participants' homes, used hypothetical social interactions, in which either participants (self-agency) or their friend (other-agency) were described to have acted inappropriately. Compared with controls, people with depression showed a maladaptive profile: particularly in the other-agency condition, rather than feeling like verbally attacking their friend, they were prone to feeling like hiding, and punishing themselves. Interestingly, feeling like punishing oneself was associated with a history of self-harm but not suicide attempts. Current depression and self-harm history were linked with distinctive motivational signatures, paving the way for remote VR-based stratification and treatment. • Blame-related maladaptive action tendencies were distinctive of people with MDD. • These action tendencies include feeling like hiding and punishing oneself. • Punishing oneself was associated with a history of self-harm but not suicide attempts. • Novel neurocognitive treatments aiming at maladaptive action tendencies are needed. [ABSTRACT FROM AUTHOR]

In this article I am developing Peter Strawsonʼs theory of moral responsibility. I am trying to show that it can be freed from sentimentalism and at the same time preserve what makes it attractive for metaphysical discussions about free will. The basis of my strategy is to rethink the concept of fittingness and give reasons the status that emotions have in Strawson’s view.

For Mencius, shame is the human way of existing in a virtuous disposition and concretely manifests not only as the self-affirming of the passion of shame in the action of stopping something bad from happening, but also as a way of handling affairs and processing things. This paper explains how shame functions as moral motivation by analyzing the affective mindset of shame and aversion (xiu e zhi xin 羞恶之心) and its relation to honoring decorum (yi 义) in the Mencius. Furthermore, I clarify that shame not only refers to cases of shameful self-concern but also to cases of morally detesting others and that the object of both is honoring decorum (yi 义). This unique psychological affect that we call shame develops from the dissonance or misalignment between one's own moral conduct and the criteria of socially beneficial interaction; however, for this reason, it is commonly misinterpreted as negative. In order to demonstrate the positivity of shame and lay out the moral groundwork for an ethics of shame, this paper unfolds the complex interrelation between honoring decorum (yi 义) and shame. Lastly, this paper argues that shame is a deeply-rooted natural disposition that grows and expands in connection with self-approved norms during interactions with other people; therefore, it is the unfolding of a coherence between affect and norm and a relational moral emotion that takes us beyond the symmetry and asymmetry of utilitarian and deontological ethics, respectively. [ABSTRACT FROM AUTHOR]

I draw on neurobiological evidence to defend the rationalist thesis that moral judgments are essentially dependent on reasoning, not emotions (conceived as distinct from inference). The neuroscience reveals that moral cognition arises from domain‐general capacities in the brain for inferring, in particular, the consequences of an agent's action, the agent's intent, and the rules or norms relevant to the context. Although these capacities entangle inference and affect, blurring the reason/emotion dichotomy does not preferentially support sentimentalism. The argument requires careful consideration of the empirical evidence (from neuroimaging to psychopathology) and philosophical analysis of the commitments of rationalism versus sentimentalism in ethics. [ABSTRACT FROM AUTHOR]

This paper introduces an infographic tool called The Moral Injury Experience Wheel, designed to help users accurately label moral emotions and conceptualize the mechanisms of moral injury (MI). Feeling wheels have been used by therapists and clinical chaplains to increase emotional literacy since the 1980s. The literature on the skill of emotion differentiation shows a causal relationship between identifying emotions with specificity and emotional and behavioral regulation. Emerging research in moral psychology indicates that differentiating moral emotions with precision is related to similar regulatory effects. Based on this evidence, it is proposed that increasing moral emotional awareness through use of an instrument that visually depicts moral emotions and their causal links to MI will enhance appraisal and flexible thinking skills recognized to reduce the persistent dissonance and maladaptive coping related to MI. Design of the wheel is empirically grounded in MI definitional and scale studies. Iterative evaluative feedback from Veterans with features of MI offers initial qualitative evidence of validity. Two case studies will show utility of the wheel in clinical settings and present preliminary evidence of efficacy. [ABSTRACT FROM AUTHOR]

Introduction: The aggregation of intelligent technologies such as big data, algorithms, and biometrics poses new moral risks to humanity and has raised awareness of technology ethics. Based on the research on moral issues in the fields of ethics and psychology, we built the concept of technology moral sense (TMS) by investigating three dimensions--technology moral consensus, cognition, and emotion. Methods: We focused on the field of intelligent surveillance technology, adopted a scale, and conducted a questionnaire survey with more than 1,000 respondents. We used exploratory and confirmatory factor analysis to test two different samples. Results: First, by combining item analysis and Cronbach's alpha coefficient, we established that all three dimensions are reliable. Our results indicated a Cronbach's alpha coefficient of 0.944, 0.891 and 0.938 for technology moral consensus, emotion, and cognition. Second, exploratory factor analysis verified that there were three factors, the eigenvalues were all greater than one, and the cumulative variance explanation rate was 74.953%, and the factor loading coefficient of the 18 items are greater than 0.5. Finally, we used confirmatory factor analysis to test the fit of the model. The test shows that RMSEA = 0.078, CFI and TLI are greater than 0.9, which indicating the fit was suitable and the construct validity was good. Discussion: Our findings demonstrated that the new scale is a reliable tool for assessing the technology moral sense in China. The results support the reliability and validity of the Technology Moral Sense (TMS) scale, and explain the existence of the concept of technology moral sense through three dimensions. [ABSTRACT FROM AUTHOR]

Despite a growing trend in corporate social advocacy (CSA), public responses to a company's stance on controversial issues have been understudied. Using an online survey targeting U.S. adults, this study examines the theoretical mechanisms underlying consumers' multifaceted reactions to CSA using Dick's stance on gun control as a specific case of CSA. Drawing on attribution theory and moral emotion theories, this study finds that positive moral emotions—gratitude and elevation—fully mediate the relationship between perceived intrinsic CSA motives and brand loyalty intention (primary impact), as well as willingness to pay more for companies advocating the same cause (secondary impact), thereby amplifying the overall impact of the advocacy. In contrast, CSA lacking intrinsic motives triggers negative moral emotions (anger), which in turn undermines brand loyalty intention. However, perceived extrinsic CSA motives have no significant influence. Theoretical and practical implications are discussed. • Moral emotions play a pivotal role in governing consumer reactions to CSA. • Positive moral emotions fully mediate intrinsic CSA motives and brand loyalty intention. • Positive moral emotions also fully mediate intrinsic CSA motives and willingness to pay more for other supportive brands. • CSA lacking intrinsic motives ignites negative moral emotions, thereby undermining brand loyalty intention. [ABSTRACT FROM AUTHOR]

Moral sensitivity of individuals plays a crucial role in the prediction of moral behavior, but the moral values of Chinese culture are different from the west, and we need a simple way to measure the moral sensitivity of Chinese people. This study puts forward a method for measuring the moral sensitivity of Chinese individuals from the perspective of the levels of the moralization model. The sample in the study 1 included 21,054 Chinese persons aged between 18 and 95. Through exploratory factor analysis, we established a model of the scale and verified the stability and invariance of the model across gender and age through confirmatory factor analysis and multi-group confirmatory factor analysis. Study 2 included a sample of 1951 primary, middle and high school students between the ages of 8 and 19. By means of confirmatory factor analysis, we again verified the factor structure of this questionnaire, and used a series of moral emotion questionnaires (Three Domains of Disgust Scale, Gratitude Questionnaire, Dispositional Positive Emotion Scales, Dispositional Greed Scale) to verify the structural validity. The results of confirmatory factor analysis showed that the goodness-of-fit indices fits well. The multi-group confirmatory factor analysis suggested that configural, metric, scalar, and error variance invariance holds across genders and age groups. The results of the latent mean difference test showed that the latent mean scores were comparable between genders and age groups. The results of correlational analysis show that the scale has a high structural validity. In conclusion, the results of this study showed that the moral sensitivity scale has high reliability and validity in Chinese people. [ABSTRACT FROM AUTHOR]

AI in service can be for routine mechanical tasks, analytical thinking tasks, or empathetic feeling tasks. We provide a conceptual framework for the customer, firm, and interactional use of AI for empathetic tasks at the micro-, meso-, and macro-levels. Emotions resulting from AI service interactions can include basic emotions (e.g., joy, sadness, and fear), self-conscious emotions (e.g., pride, guilt, embarrassment), and moral emotions (e.g., contempt, righteous anger, social disgust). These emotions are mostly likely to occur during frontline interactions in which both firms and customers use AI, a phenomenon called "AI as customer." The analysis level of AI service and emotion can be at the macro-level in which AI is transforming the service economy into a feeling economy, at the meso-level in which firms can use "thoughtful AI" to make the employees' and customers' lives a little bit better by brightening their days, and at the micro-level in which customers can experience basic, self-conscious, and moral emotions from interactions with service AI. [ABSTRACT FROM AUTHOR]

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Researchers are increasingly trying to understand both the emotions that we experience in response to ecological crises like climate change and the ways in which these emotions might be valuable for our (psychical, psychological, and moral) wellbeing. However, much of the existing work on these issues has been hampered by conceptual and methodological difficulties. As a first step toward addressing these challenges, this review focuses on eco-anxiety. Analyzing a broad range of studies through the use of methods from philosophy, emotion theory, and interdisciplinary environmental studies, the authors show how looking to work on anxiety in general can help researchers build better models of eco-anxiety in particular. The results of this work suggest that the label “eco-anxiety” may be best understood as referring to a family of distinct, but related, ecological emotions. The authors also find that a specific form of eco-anxiety, “practical eco-anxiety,” can be a deeply valuable emotional response to threats like climate change: when experienced at the right time and to the right extent, practical eco-anxiety not only reflects well on one’s moral character but can also help advance individual and planetary wellbeing. [ABSTRACT FROM AUTHOR]

Researchers are increasingly trying to understand both the emotions that we experience in response to ecological crises like climate change and the ways in which these emotions might be valuable for our (psychical, psychological, and moral) wellbeing. However, much of the existing work on these issues has been hampered by conceptual and methodological difficulties. As a first step toward addressing these challenges, this review focuses on eco-anxiety. Analyzing a broad range of studies through the use of methods from philosophy, emotion theory, and interdisciplinary environmental studies, the authors show how looking to work on anxiety in general can help researchers build better models of eco-anxiety in particular. The results of this work suggest that the label “eco-anxiety” may be best understood as referring to a family of distinct, but related, ecological emotions. The authors also find that a specific form of eco-anxiety, “practical eco-anxiety,” can be a deeply valuable emotional response to threats like climate change: when experienced at the right time and to the right extent, practical eco-anxiety not only reflects well on one’s moral character but can also help advance individual and planetary wellbeing.

Many charity organizations were founded by or in memory of great personalities. In story marketing research, however, the larger than life stories of founders used as the brand stories of charity organizations were seldom addressed. This study filled this research gap. Based on narrative transportation and moral emotion research traditions, this study investigates the narrative persuasive effect of personal biography as brand story on the mediating role of compassion, the negatively valenced and other-directed moral emotion, and subsequent altruistic intentions of viewers. The results showed that narrative transportation was positively related to compassion, compassion was positively related to charitable message attitude, and both were positively related to donation and message forwarding intentions. Need for affect is a trait that was correlated with both transportation and compassion. [ABSTRACT FROM AUTHOR]

In this paper, I defend a novel skeptical view about moral disgust. I argue that much recent discussion of moral disgust neglects an important ontological question: is there a distinctive psychological state of moral disgust that is differentiable from generic disgust, and from other psychological states? I investigate the ontological question and propose two conditions that any aspiring account of moral disgust must satisfy: (1) it must be a genuine form of disgust, and (2) it must be genuinely moral. Next, I examine two prominent accounts of moral disgust by John Kekes and Victor Kumar and argue that neither successfully establishes the existence of genuinely moral disgust: Kekes' account does not satisfy condition (2), and Kumar's view does not meet condition (1). I claim that an important general lesson can be drawn from my critiques of Kekes' and Kumar's accounts: to establish the existence of moral disgust, one must provide unequivocal evidence that genuinely moral disgust, not generic disgust or anger, is being elicited in response to relevant moral violations. I conclude by considering why we ought to be skeptical about the general prospect of giving a positive answer to the ontological question, given the available evidence. [ABSTRACT FROM AUTHOR]

Moral experience comes in many flavors. Some philosophers have argued that there is nothing common to the many forms moral experience can take. In this paper, I argue that close attention to the phenomenology of certain key emotions, combined with a clear distinction between essentially and accidentally moral experiences, suggests that there is a group of (essentially) moral experiences which in fact exhibits significant unity. [ABSTRACT FROM AUTHOR]

Introduction Krista Thomason's I Naked: The Dark Side of Shame and Moral Life i (Thomason, [27]), develops a novel account of shame - one that advances our understanding of the emotion and its moral significance. But given that there are better strategies, and given that Thomason's account takes shame to be a cognitively complex, intellectual emotion, why does hiding turn out to be the most common response to feeling shame (p. 118)? The moral value of shame In Chapter 4, Thomason offers a novel account of shame's moral value. Keywords: Krista Thomason; Shame; Moral Emotion; Emotion Theory EN Krista Thomason Shame Moral Emotion Emotion Theory 122 140 19 01/12/22 20220101 NES 220101 1. [Extracted from the article]

Biases towards self-blaming emotions, such as self-contempt/disgust, were previously associated with vulnerability to major depressive disorder (MDD). Self-blaming emotions are thought to prompt specific action tendencies (e.g. "feeling like hiding"), which are likely to be more important for psychosocial functioning than the emotions themselves. Systematic investigations, however, of these action tendencies in MDD are lacking. Here, we investigated the role of blame-related action tendencies for MDD vulnerability and their relationship with blame-related emotions. 76 participants with medication-free remitted MDD and 44 healthy control (HC) participants without a history of MDD completed the value-related moral sentiment task, which measured their blame-related emotions during hypothetical social interactions and a novel task to assess their blame-related action tendencies (feeling like hiding, apologising, creating a distance from oneself, attacking oneself, creating a distance from other, attacking other, no action). As predicted, the MDD group showed a maladaptive profile of action tendencies: a higher proneness to feeling like hiding and creating a distance from themselves compared with the HC group. In contrast, feeling like apologising was less common in the MDD than the HC group. Apologising for one's wrongdoing was associated with all self-blaming emotions including shame, guilt, self-contempt/disgust and self-indignation. Hiding was associated with both shame and guilt. Our study shows that MDD vulnerability was associated with specific maladaptive action tendencies which were independent of the type of emotion, thus unveiling novel cognitive markers and neurocognitive treatment targets. • Blame-related maladaptive action tendencies were distinctive of people with MDD. • These action tendencies include feeling like hiding and creating a distance from oneself. • These action tendencies were not predicted by the type of emotion experienced. • Novel neurocognitive treatments aiming at maladaptive action tendencies are needed. [ABSTRACT FROM AUTHOR]

Recently, a number of phenomenological approaches to experiential justification emerged according to which an experience's justificatory force is grounded in the experience's distinctive phenomenology. The basic idea is that certain experiences exhibit a presentive phenomenology and that they are a source of immediate justification precisely by virtue of their presentive phenomenology. Such phenomenological approaches usually focus on perceptual experiences and mathematical intuitions. In this paper, I aim at a phenomenological approach to ethical experiences. I shall show that we need to make a distinction between evaluative experiences directed at concrete cases and ethical intuitions directed at general principles. The focus will be on evaluative experiences. I argue that evaluative experiences constitute a sui generis type of experience that gain their justificatory force by virtue of their presentive evaluative phenomenology. In Sect. 1, I introduce and motivate the phenomenological idea that certain experiences exhibit a justification-conferring phenomenology. In Sect. 4, I apply this idea to morally evaluative experiences. In Sect. 5, I suggest that certain epistemic intuitions should be considered epistemically evaluative experiences and I outline a strong parallelism between ethics and epistemology. [ABSTRACT FROM AUTHOR]

Corporate social irresponsibility (CSI) seriously damages the rights and interests of stakeholders, particularly consumers. This study analyzes the consumer response to food performance irresponsibility and food corporate ethics irresponsibility by moral emotions. A situational simulation experiment was conducted with the following results: (1) Food performance irresponsibility has the greatest impact on consumer boycotts, while corporate ethics irresponsibility more often leads to consumers’ negative word of mouth (NWOM). (2) Moral emotions play a strong mediating role between CSI and consumers’ NWOM and boycott behavior. (3) Gender significantly moderates the propagation path from moral emotions to NWOM, and female consumers react more strongly to food performance irresponsibility. In conclusion, the paper offers empirical evidence of the effect food corporate social irresponsibility has on consumers’ different responses. Furthermore, it can help food enterprises to identify different CSI types and develop corresponding governance strategies.

The roles of shame and guilt, and their relationships to empathy, have not been modeled adequately as key factors in moral decision-making in the study of violence. The role of moral emotion has been neglected in existing criminological research and this study seeks to develop current explanations of the comprehensive myriad of factors that play a role in moral crime decision-making. This research will test the different roles of empathy, shame, and guilt in violence decision-making using a situational action theory (SAT) perspective. Data taken from the Peterborough Adolescent and Young Adult Development Study (PADS+), a longitudinal study with a large representative sample, provide quantitative questionnaire indices to enable comparison of a persistent and frequent violent offender subsample (N = 48) with the remaining PADS+ study sample (N = 607). A striking majority of violent offenders report that they do not think it is wrong to commit violence, and do not care about it, that is, they lack shame and guilt, and report that violence comes as a morally acceptable and natural action alternative. Furthermore, violent offenders do not register the predicament of their victims; there is a distinct lack of empathy. This article demonstrates a key finding which has rarely been explored to date; regression analyses reveal an interaction effect whereby individuals with weak shame and guilt, combined specifically with weak moral rules, are more likely to commit acts of violence. The study findings provide strong support for the SAT of the role of weak morality in violence decision-making. To reduce the possibility of crime being seen as an action alternative, moral development programs should be developed and administered in childhood. [ABSTRACT FROM AUTHOR]

The goal of the present study was to explore some implication of nostalgia as a non-moral emotion for facilitation of empathy as a moral emotion. As well as finding out the method that can be utilized to have more nostalgic feeling in order to have more empathy. Doctoral and graduate student of Shiraz University were the statistical population of this research. 71 students (34 females, 37 males) participated in this research. Participants were divided into two groups (30 memory, 41nostalgic) by random assignment and responded to manipulation check (MCHI) and empathy action situation test (EAMT). The result showed that reminiscences intervention versus ordinary intervention has good effect in having nostalgia. Also, nostalgic group was significantly different on empathy situations. Role of gender was not significant. Role of personal justification nearly confirmed and showed that nostalgic group has more tendency to empathy and other-oriented justification.

Moral emotion is thought to have evolved to guide our behavior and control our impulse to achieve immediate rewards, thus serving to enforce pro-social behavior. Guilt, one of the moral emotions, is a social, other-oriented emotion that is experienced primarily in interpersonal situations, although it may also be experienced in non-interpersonal situations. We predicted that the intensity of the sense of guilt would differ depending on the relationship between a witness and the person who performed the antisocial behavior because building a good reputation plays an important role in the evolution of reciprocal altruism through indirect reciprocity. Participants were asked to imagine that they had been observed by a third party while committing five kinds of moral transgression based on moral foundation theory, and to describe the intensity of their sense of guilt when witnessed by parents, a cordial friend, a neighbor, or a stranger. The intensity of guilt was significantly lower when the act was witnessed by a stranger regardless of the moral foundation involved. The effects of the kind of witness, however, differed for each moral foundation. The results support the hypothesis that guilt functions to guide our behavior, to achieve cooperation. [ABSTRACT FROM AUTHOR]

Callous-unemotional (CU) traits observed during childhood and adolescence are thought to be precursors of psychopathic traits in adulthood. Adults with high levels of psychopathic traits typically present antisocial behavior. Such behavior can be indicative of atypical moral processing. Evidence suggests that moral dysfunction in these individuals may stem from a disruption of affective components of moral processing rather than from an inability to compute moral judgments per se. No study to date has tested if the dissociation between affective and cognitive dimensions of moral processing linked to psychopathic traits in adulthood is also linked to CU traits during development. Here, 47 typically developing adolescents with varying levels of CU traits completed a novel, animated cartoon task depicting everyday moral transgressions and indicated how they would feel in such situations and how morally wrong the situations were. Adolescents with higher CU traits reported reduced anticipated guilt and wrongness appraisals of the transgressions. However, our key finding was a significant interaction between CU traits and anticipated guilt in predicting wrongness judgments. The strength of the association between anticipated guilt and wrongness judgement was significantly weaker for those with higher levels of CU traits. This evidence extends our knowledge on the cognitive-affective processing deficits that may underlie moral dysfunction in youth who are at heightened risk for antisocial behavior and psychopathy in adulthood. Future longitudinal research is required to elucidate whether there is an increased dissociation between different components of moral processing from adolescence to adulthood for those with high psychopathic traits.

Callous-unemotional (CU) traits observed during childhood and adolescence are thought to be precursors of psychopathic traits in adulthood. Adults with high levels of psychopathic traits typically present antisocial behavior. Such behavior can be indicative of atypical moral processing. Evidence suggests that moral dysfunction in these individuals may stem from a disruption of affective components of moral processing rather than from an inability to compute moral judgments per se. No study to date has tested if the dissociation between affective and cognitive dimensions of moral processing linked to psychopathic traits in adulthood is also linked to CU traits during development. Here, 47 typically developing adolescents with varying levels of CU traits completed a novel, animated cartoon task depicting everyday moral transgressions and indicated how they would feel in such situations and how morally wrong the situations were. Adolescents with higher CU traits reported reduced anticipated guilt and wrongness appraisals of the transgressions. However, our key finding was a significant interaction between CU traits and anticipated guilt in predicting wrongness judgments. The strength of the association between anticipated guilt and wrongness judgement was significantly weaker for those with higher levels of CU traits. This evidence extends our knowledge on the cognitive-affective processing deficits that may underlie moral dysfunction in youth who are at heightened risk for antisocial behavior and psychopathy in adulthood. Future longitudinal research is required to elucidate whether there is an increased dissociation between different components of moral processing from adolescence to adulthood for those with high psychopathic traits. [ABSTRACT FROM AUTHOR]

Functional near-infrared spectroscopy (fNIRS) is a promising brain imaging modality for studying the neural substrates of moral emotions. However, the feasibility of using fNIRS to measure moral emotions has not been established. In the present study, we used fNIRS to detect the brain activation evoked by two typical moral emotions—guilt and shame. We presented the participants with guilt and shame context to evoke emotional responses and measured the brain activity by using fNIRS. The univariate general linear model analysis showed significant activations for both emotions in the orbitofrontal cortex, dorsolateral prefrontal cortex, and middle temporal gyrus, and specific activation for guilt in the right temporoparietal junction. The multivariate classification analysis showed an overall recognition accuracy of 52.50%, which was significantly higher than the chance level in classifying the guilt, shame, and neutral emotions. These results suggested the feasibility of using fNIRS to assess the brain activation evoked by guilt and shame and demonstrated the potentials of fNIRS in studying the neural correlates of moral emotions.

Amid controversy over plurality and contestation of the meanings of corruption, previous reviews and studies showed that proneness to moral emotions, i.e. shame and guilt, can predict one's corruption behavior. To give a theoretical basis for the efforts of preventing corruption that is thick with emotional nuance, this present study employs disruption to psychological contract, i.e. psychological contract breach (PCB), as a predictor of moral emotions proneness. The study involving 265 employees (169 males, 96 females; Mage = 32.32 years old; SDage = 7.28 years) of four big private banks in Jakarta, the capital city of Indonesia, shows that PCB—with noting that, in this study, its scale operational scoring represents, reversely, the contract fulfillment—can predict Guilt-negative behavior evaluation (Guilt-NBE), Guilt-repair (Guilt-REP), and Shame-negative self-evaluation (Shame-NSE); all in negative directions, proved via simple linear regression analyses. Further analysis showed a more dynamic relationship between PCB and Guilt-NBE that fits to a cubic regression model. This study contributes to the axiological aspect of business psychology, especially in the ethical psychology of banking industry.

Morality is important for how humans treat each other and non-human animals. Differences in moral reasoning have been found between autistic and neurotypical individuals. Research in this area has relied on accounts of moral psychology that suggest increasingly mature moral principles that develop from taking the perspectives of others. Yet, even autistic individuals, who sometimes differ in their ability to take others' perspectives, make moral judgements that are similar to neurotypical individuals. Moral foundations theory suggests that moral psychology is not hierarchical but differs depending on culture. Moral foundations theory has not yet been investigated among autistic individuals. This qualitative study used interviews and qualitative analysis as a first attempt at understanding how moral foundations theory fits with autistic moral thinking. We found that all five moral foundations of moral foundations theory were represented in the interviews, yet certain foundations appeared more prominent than others. The autistic adults interviewed in our study discussed issues of care and fairness more than of loyalty, authority or purity when prompted to discuss moral transgressions. Future research should use quantitative methods to compare groups of autistic and neurotypical individuals to clarify similarities and differences in moral thinking between the groups. Morality is important for how humans treat each other and non-human animals. Differences in moral thinking have been found between autistic and neurotypical individuals. This research has relied on ways of thinking about moral psychology that suggest that mature morals develop as individuals learn to take the perspectives of others. Yet, even autistic individuals, who sometimes differ in their ability to take others' perspectives, make moral judgements that are similar to neurotypical individuals. Moral foundations theory suggests that moral psychology is not hierarchical but differs depending on culture. This theory could therefore help make sense of similarities and differences in autistic and neurotypical moral thinking. Moral foundations theory has not yet been investigated among autistic individuals. In this study, we interviewed autistic adults as a first attempt at understanding how moral foundations theory fits with autistic moral thinking. We found that all five moral foundations of moral foundations theory were represented in the interviews, yet certain foundations appeared more prominent than others. The autistic adults interviewed in our study discussed issues of care and fairness more than of loyalty, authority or purity when prompted to discuss moral transgressions. Future research should use quantitative methods to compare groups of autistic and neurotypical individuals to clarify similarities and differences in moral thinking between the groups. [ABSTRACT FROM AUTHOR]

Functional near-infrared spectroscopy (fNIRS) is a promising brain imaging modality for studying the neural substrates of moral emotions. However, the feasibility of using fNIRS to measure moral emotions has not been established. In the present study, we used fNIRS to detect the brain activation evoked by two typical moral emotions—guilt and shame. We presented the participants with guilt and shame context to evoke emotional responses and measured the brain activity by using fNIRS. The univariate general linear model analysis showed significant activations for both emotions in the orbitofrontal cortex, dorsolateral prefrontal cortex, and middle temporal gyrus, and specific activation for guilt in the right temporoparietal junction. The multivariate classification analysis showed an overall recognition accuracy of 52.50%, which was significantly higher than the chance level in classifying the guilt, shame, and neutral emotions. These results suggested the feasibility of using fNIRS to assess the brain activation evoked by guilt and shame and demonstrated the potentials of fNIRS in studying the neural correlates of moral emotions. [ABSTRACT FROM AUTHOR]