Journal articles: 'Social and moral values'

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Bergoc, Jana Nadoh. "Social Values and Moral Management." Philosophy of Management 6, no. 3 (2008): 151–58. http://dx.doi.org/10.5840/pom20086327.

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Avineri, Shlomo. "Moral Ideals and Social Values." Dialectics and Humanism 16, no. 1 (1989): 209–13. http://dx.doi.org/10.5840/dialecticshumanism198916140.

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Feather, N. T. "Moral judgement and human values." British Journal of Social Psychology 27, no. 3 (September 1988): 239–46. http://dx.doi.org/10.1111/j.2044-8309.1988.tb00825.x.

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Diessner, Rhett, Daniel Mayton Ii, and Mary Anne Dolen. "Values Hierarchies and Moral Reasoning." Journal of Social Psychology 133, no. 6 (December 1993): 869–71. http://dx.doi.org/10.1080/00224545.1993.9713953.

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Listari, Lasmida. "DEKADENSI MORAL REMAJA (UPAYA PEMBINAAN MORAL OLEH KELUARGA DAN SEKOLAH)." Jurnal Pendidikan Sosiologi dan Humaniora 12, no. 1 (April 16, 2021): 7. http://dx.doi.org/10.26418/j-psh.v12i1.46320.

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Developments that occur in various fields of life such as information and communication technology, analysis of various social media that attract teenagers to see and apply them. However, the influence of technological advances in addition to having a positive impact also has a negative impact on adolescent morale. There is a moral decline in adolescents, such as being involved in drug use, fighting, fraud, theft, free sex, intolerance, and so on. This is very concerning because adolescents are the next generation of the nation's struggle. This phenomenon is quite unsettling for the community and must receive attention and cooperation from parents and schools as well as the community. The purpose of this paper is to determine the efforts to develop values/morals in adolescents through the family as the smallest unit in society in socializing the values and norms that apply in society. A harmonious family, mutual respect, openness, positive communication, and there is love, so the socialization process of values and norms will be conveyed to children/adolescents well. In addition, efforts to foster moral values in children are carried out at school. Schools are conducive, there is mutual respect, so the transinformation of moral values can be accepted by students well. This effort is made to prevent the decline of adolescent morale so that youthful behavior is morally noble and beneficial to social life.

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Halpern, D. "Moral Values, Social Trust and Inequality: Can Values Explain Crime?" British Journal of Criminology 41, no. 2 (March 1, 2001): 236–51. http://dx.doi.org/10.1093/bjc/41.2.236.

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Hooker, Michael. "Moral Values and Private Philanthropy." Social Philosophy and Policy 4, no. 2 (1987): 128–41. http://dx.doi.org/10.1017/s0265052500000583.

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My aim is to consider how private philanthropy – and that of foundations specifically – can better serve its social purposes. What I have to say may strike professionals in the field as naive. Admittedly my perspective is limited, for I have sat only on the grantee side of the desk. But I have also often tried to put myself into the grantor's frame of mind. The impressions gained in that way have been confirmed and modified by numerous recent conversations in preparation for this paper. The heads of foundations with whom I talked, the board members, and program officers, all were warmly forthcoming, forgiving of my naivete, and very helpful. I hope that what may be construed as criticism in what I have to say will not be taken as betrayal of those good offices. I mean it as support and encouragement of the positive intent I found in every instance.When I accepted the invitation to write a paper on moral values and philanthropy, I first reflected on my own experience. I have often been troubled by my own moral standards in dealing with foundations. In nearly every instance, the proposals that I have written have contained an element of exaggeration – a heightening of the importance of the project I was proposing and of the capacity of my institution to carry it out. My end-of-grant follow-up reports have almost always contained exaggerated claims for the project's success.This inflation was not done consciously. It was a tendency learned early in my career from reading other proposals and participating in committees designing projects to be proposed.

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Xanthaki-Karamanou, Georgia. "Moral and Social Values from Ancient Greek Tragedy." Dialogue and Universalism 25, no. 1 (2015): 20–29. http://dx.doi.org/10.5840/du20152514.

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Shamsutdinova, Nigina. "SOCIAL AND MORAL VALUES IN AVICENNA'S INTELLECTUAL SUFISM." Theoretical & Applied Science 84, no. 04 (April 30, 2020): 771–75. http://dx.doi.org/10.15863/tas.2020.04.84.135.

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Sturgeon, Nicholas L. "Moral Disagreement and Moral Relativism." Social Philosophy and Policy 11, no. 1 (1994): 80–115. http://dx.doi.org/10.1017/s0265052500004301.

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In any society influenced by a plurality of cultures, there will be widespread, systematic differences about at least some important values, including moral values. Many of these differences look like deep disagreements, difficult to resolve objectively if that is possible at all. One common response to the suspicion that these disagreements are unsettleable has always been moral relativism. In the flurry of sympathetic treatments of this doctrine in the last two decades, attention has understandably focused on the simpler case in which one fairly self-contained and culturally homogeneous society confronts, at least in thought, the values of another; but most have taken relativism to have implications within a single pluralistic society as well. I am not among the sympathizers. That is partly because I am more optimistic than many about how many moral disagreements can be settled, but I shall say little about that here. For, even on the assumption that many disputes are unsettleable, I continue to find relativism a theoretically puzzling reaction to the problem of moral disagreement, and a troubling one in practice, especially when the practice involves regular interaction among those who disagree. This essay attempts to explain why.

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Armour, Leslie. "The Economist and Moral Values." International Journal of Social Economics 12, no. 6/7 (June 1985): 41–53. http://dx.doi.org/10.1108/eb013994.

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Churchland, Patricia S. "The Neurobiological Platform for Moral Values." Royal Institute of Philosophy Supplement 76 (May 2015): 97–110. http://dx.doi.org/10.1017/s1358246115000041.

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AbstractWhat we humans callethicsormoralitydepends on four interlocking brain processes: (1)caring(supported by the neuroendocrine system, and emerging in the young as a function of parental care). (2)Learning local social practices and the ways of others– by positive and negative reinforcement, by imitation, by trial and error, by various kinds of conditioning, and by analogy. (3)Recognition of others' psychological states (goals, feelings etc.).(4)Problem-solving in a social context. These four broad capacities are not unique to humans, but are probably uniquely developed in human brains by virtue of the expansion of the prefrontal cortex.1

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Baker, Wayne, and Melissa Forbes. "Moral values and market attitudes." Society 43, no. 2 (January 2006): 23–26. http://dx.doi.org/10.1007/bf02687366.

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Erkin, Khakimov. "Dynamics Of Moral Relations In Uzbekistan: Social And Philosophical Aspect." American Journal of Social Science and Education Innovations 02, no. 12 (December 31, 2020): 375–81. http://dx.doi.org/10.37547/tajssei/volume02issue12-64.

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The article is dedicated to the problems of transformation of morality relations in Uzbekistan after gaining independence. The goals and objectives are to analyze and identify the main trends in the development of moral relations in Uzbekistan. The work aims to show main factors influencing this process. This is relevant for the reason that the success of reforms depends on these trends and their consideration in the process of reforming society, since the role of the subjective factor, that is, the people who carry out these reforms is very great. The dynamics of the socio-economic conditions of the life of people causes the transformation of the system of values that was fixed in the spiritual culture, and the moral relations that have developed in society. The “old” values are replaced by “new” ones and a new configuration of their subordination is being built.

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Churchland, Patricia S. "The neurobiological platform for moral values." Behaviour 151, no. 2-3 (2014): 283–96. http://dx.doi.org/10.1163/1568539x-00003144.

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What we humans call ethics or morality depends on four interlocking brain processes: (1) caring (supported by the neuroendocrine system, and emerging in the young as a function of parental care); (2) learning local social practices and the ways of others — by positive and negative reinforcement, by imitation, by trial and error, by various kinds of conditioning, and by analogy; (3) recognition of others’ psychological states (goals, feelings etc.); (4) problem-solving in a social context. These four broad capacities are not unique to humans, but are probably uniquely developed in human brains by virtue of the expansion of the prefrontal cortex (this formulation is based on Chapter 1 of my book, Braintrust: What neuroscience tells us about morality).

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Pambudi, Setyo, and Ahmad Wahyu Hidayat. "Values of Akhlak Education Based on Suluk Tareeqa Naqsyabandiyah Kholidiyah." Nazhruna: Jurnal Pendidikan Islam 3, no. 2 (July 17, 2020): 202–20. http://dx.doi.org/10.31538/nzh.v3i2.667.

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This study raises the theme of the values of Moral-Based Moral Education in the Naqsyabandiyah Kholidiyah Islamic Boarding School of Al-Manshur Popongan Klaten. The research method used is qualitative method, using the one used is phenomenology, the subject is the Murshid of the Naqshabandiyah Khalidiyah Order, the Naqshyabandiyah Khalidiyah Congregation and religious figures around the popongan Islamic boarding school, analyzing the data using structured analysis methods, monitoring, and triangulation of data. The results of his research are: 1) Moral Education in the Procession of Suluk Tarekat Naqsyabandiyah Kholidiyah Boarding School Al-Manshur Popongan Klaten. Based on the content of the requirements and the harmony of the above, that in the procession of suluk it takes the values of moral education that is able to improve the quality of human beings to be perfect beings. And in it there are morals towards Allah SWT, Teachers, Students and Fellow. The implementation of suluk can also be actualized in social life, 2) Values of moral education in the Suluk Naqsyabandiyah Kholidiyah pesantren Al-Mansur Boarding School in Klongan. That contains moral education which includes: 1. Morals towards God, namely Repentance, Gratitude, Tawakal, and Ikhlas. 2. Morals towards Teachers, namely Ridho, Ta'dzim, Obedience and Amanah. 3. Morals towards Yourself, namely Sidiq, Mujahadah, Istiqomah and Wara '. 4. Morals towards Others, C) Implementation of Suluk Naqsyabandiyah Kholidiyah in Community or Daily Life. 1. Ukhuwah Islamiyah, 2. Tawadhu ’, 3. Ta'awun and 4. Husnudzan

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ABOUAYYOUB, Abderrahim. "MORAL VALUES IN THE REVEALED RELIGIONS." RIMAK International Journal of Humanities and Social Sciences 3, no. 4 (May 1, 2021): 140–47. http://dx.doi.org/10.47832/2717-8293.4-3.14.

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No two would argue about the on going severe collapse of the social relations at all levels, in all societies . And there is no disagreement that both the success and the ruin of these social relations are heavily based on the good or bad status of the morals and values in these societies. And since these innate universal morals and values are immutable, and common between all humans. we should ask the question where is the problem? Is it in the fact that these values and morals are not included within the legislation and laws of these societies? or it is because the individuals do not abide by these rules and laws. In both cases, we are in need of a great effort to try to elicit such legislation from a solid and strong source, and pave the way for them to

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Mobily, Kenneth. "The Social Construction of the Moral Values of Activity." Therapeutic Recreation Journal 52, no. 1 (2018): 71–84. http://dx.doi.org/10.18666/trj-2018-v52-i1-8560.

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Goodey, C. F. "The moral and social values attached to mental handicap." International Journal of Rehabilitation Research 11, no. 3 (September 1988): 310. http://dx.doi.org/10.1097/00004356-198809000-00026.

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Bisman, C. "Social Work Values: The Moral Core of the Profession." British Journal of Social Work 34, no. 1 (January 1, 2004): 109–23. http://dx.doi.org/10.1093/bjsw/bch008.

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Anderson, Rajen A., and E. J. Masicampo. "Protecting the Innocence of Youth: Moral Sanctity Values Underlie Censorship From Young Children." Personality and Social Psychology Bulletin 43, no. 11 (August 11, 2017): 1503–18. http://dx.doi.org/10.1177/0146167217722557.

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Three studies examined the relationship between people’s moral values (drawing on moral foundations theory) and their willingness to censor immoral acts from children. Results revealed that diverse moral values did not predict censorship judgments. It was not the case that participants who valued loyalty and authority, respectively, sought to censor depictions of disloyal and disobedient acts. Rather, censorship intentions were predicted by a single moral value—sanctity. The more people valued sanctity, the more willing they were to censor from children, regardless of the types of violations depicted (impurity, disloyalty, disobedience, etc.). Furthermore, people who valued sanctity objected to indecent exposure only to apparently innocent and pure children—those who were relatively young and who had not been previously exposed to immoral acts. These data suggest that sanctity, purity, and the preservation of innocence underlie intentions to censor from young children.

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Iye, Risman. "NILAI-NILAI MORAL DALAM TOKOH UTAMA PADA NOVEL SATIN MERAH KARYA BRAHMANTO ANINDITO DAN RIE YANTI." TELAGA BAHASA 7, no. 2 (January 15, 2020): 195–206. http://dx.doi.org/10.36843/tb.v7i2.55.

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Karya sastra diciptakan selain untuk memberikan hiburan atau kesenangan, juga menjadi sarana penanaman nilai moral. Keberadaan nilai moral dalam sastra diharapkan mampu memunculkan nilainilai positif bagi pembaca, sehingga mereka peka terhadap masalah yang berkaitan dengan kehidupan sosial dan mendorong untuk berperilaku baik. Penelitian ini bertujuan menganalisis nilai-nilai moral dalam kajian sosial budaya tokoh utama pada novel Satin Merah karya Brahmanto Anindito dan Rie Yanti. Penelitian ini merupakan jenis penelitian kepustakaan.. Data penelitian ini berupa novel yang berjudul Satin Merah karya Brahmanto Anindito dan Rie Yanti. Metode yang digunakan dalam penelitian ini adalah metode deskriptif kualitatif. Berdasarkan hasil data secara keseluruhan, peneliti menemukan empat macam moral yakni, (1) moral murni dalam nasehat sosial pada tokoh utama; (2) moral terapan dalam pendidikan padah tokoh utama; (3) moral terapan dalam nasehat pendidikan pada tokoh utama; dan (4) moral terapan dalam pendidikan pada tokoh utama.Kata kunci: moral, novel, Satin Merah Moral Values in Main Characters in Satin Merin Novel Brahmanto Anindito and Rie YantiLiterary works collected in addition to providing entertainment or pleasure, also become a means of obtaining moral values. Moral added value in literature is expected to be able to bring up positive benefits for readers so that they are sensitive to problems related to social life and encourage good behavior. This study aims to analyze moral values in the social studies of the main characters in the Satin Merah novel by Brahmanto Anindito and Rie Yanti. This research is a type of library research. The research data are in the form of a novel entitled Satin Merah by Brahmanto Anindito and Rie Yanti. The method used in this research is the descriptive qualitative method. Based on the overall data results, the researcher found four types of morals namely, (1) pure morals in social advice to the main character; (2) applied morals in education of the main characters; (3) used morals in educational information to the main character; and (4) applied morals in knowledge of the main character.Keywords: moral, novel, Satin Merah

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de Keijzer, Helma, Gaby Jacobs, Jacqueline van Swet, and Wiel Veugelers. "Teachers’ Implicit Moral Values in Their Narratives About Teaching Practice." Education and Society 39, no. 1 (July 1, 2021): 47–67. http://dx.doi.org/10.7459/es/39.1.04.

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This article focuses on the moral values that teachers consider important for their teaching practice. First, we investigated the tensions experienced and questions raised by teacher’s experience of the moral matters that arise in their profession. These moral tensions and questions arise in three different areas of interactions with pupil(s): (1) pupils’ attitude, (2) class climate and (3) teachers’ professional role.Second, we investigated the moral values that inform the narratives teachers construct to give meaning to their experiences. We conducted a qualitative content analysis that used three moral orientations—discipline, autonomy, and social commitment—as a theoretical framework. The moral values in the area of pupils’ attitude concerned autonomy, discipline and social commitment. In the area of class climate, the moral values of discipline and social commitment were explicit in teachers’ narratives. In investigating teachers’ professional role, disciplinary moral values and a broad spectrum of the moral value of social commitment were found. Our findings also show that moral values are actualized in teaching practice in multiple ways.

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Harits, Imron Wakhid. "RELIGIOUS AND MORAL VALUES IN MADURA FOLKTALES." Sirok Bastra 1, no. 2 (April 20, 2018): 243–49. http://dx.doi.org/10.37671/sb.v1i2.27.

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Madura has a lot of Folktales as the reflection of its values in its social life. As the cultural identity, most of Madura folktales are the mirror of social values and characteristics of Madura society. Thus, the Madura folktales contain the moral and religious values as the most important element for Madura society. The aim of this paper is to identify and to investigate five Madura folktales, these are: The Origin of Madura, Bangsadcara and Ragapadme, The Origin of Tajungan, Aer Mata Ebu, and Aryo Menak. These five folktales are chosen because they are the most popular Madura folktales among others. While, the aspects of moral and religious values are the most dominant elements that can be found in these five Madura folktales. Such two aspects are the local genious that can be bequeathed from one generation to the next generation. The aspect of moral will have the close relation with the appreciation and respecting to the parents and teacher on the other hand, the aspect of religious values are related with sufism and another Islamic values. Both of two aspects are used as the fundamental of social construction in Madura. Therefore the religious and moral aspects sourced in Madura Folktales must be explored to look for the identity as Madurese.

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Erhan, Aliva. "MANAJEMEN KURIKULUM BERBASIS AKHLAK, NILAI, DAN MORAL DI PONDOK MODERN DARUSSALAM GONTOR." Leadership:Jurnal Mahasiswa Manajemen Pendidikan Islam 1, no. 2 (July 4, 2020): 212. http://dx.doi.org/10.32478/leadership.v1i2.447.

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In the addition to the curriculum that is clearly written in the education program, Modern Islamic Boarding School Darussalam Gontor also implements a curriculum that relate to the transformation of student’s character, values, and morals. This curriculum is present in every student's social interaction and directly affect them. This paper discusses a curriculum based on character, values, and morals in Modern Islamic Boarding School Darussalam Gontor. Namely matters relating to the transformation of morals, values and morals of students at Modern Islamic Boarding School Darussalam Gontor and social interaction of moral and values based curriculum at Modern Islamic Boarding School Darussalam Gontor.

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Antonov, Vladislav Fedorovich. "Values in Legal Regulation." Russian Journal of Legal Studies 6, no. 2 (June 15, 2019): 127–33. http://dx.doi.org/10.17816/rjls18499.

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The article is devoted to the axiological aspects of lawful behavior and issues of legislative consolidation of core values in the corresponding regulatory acts. As it is known in the conditions of democratic society a quite large part of legislative requirements is determined by ethical and moral instructions establishing the legality of various courses of actions in a specific situation. Experience has proven that legally valid behavior is inseparably associated with acquiring of wide range of value paradigms underlying the mechanism of legal regulation. In modern conditions law enforcement practice relies on basic moral principles of the society, providing law enforcement and required level of rule of law.The author shows the meaning of value paradigms in different spheres of statutory regulation. Generally when developing legislative acts not only existing social and economic relations but also moral dimensions of social life are considered. In such cases in the course of normative legal acts interpretation law enforcement authorities cater to the corresponding ethical and moral norms specifying regulatory prescriptions. It is mentioned in the article that social ideals, historical and cultural traditions, dominant within collective consciousness are included in the structure of public morality.Any legal system makes an assumption that there is a system of core values ref lecting peculiarities of national culture and existing system of moral regulations. Upon traditional values the system of moral and ethical judgments defining the corresponding regulatory acts is formed. It is customary to understand by public morality a quite extensive complex of communicative relations forming in view of value paradigms depending on existing historical and cultural traditions of specific society. In the democratic society the justice is fulfilled in the light of declared ideals and values providing settlement to local conf licts in different spheres of statutory regulation.

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Titarenko, Alexander I. "Feelings in a system of moral values." Journal of Value Inquiry 30, no. 1-2 (June 1996): 101–12. http://dx.doi.org/10.1007/bf00162882.

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Höjdestrand, Tova. "Social Welfare or Moral Warfare?" International Journal of Children’s Rights 24, no. 4 (December 20, 2016): 826–50. http://dx.doi.org/10.1163/15718182-02404007.

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Since the mid-2000s, Russia has increased its efforts to strengthen the legal rights of children and to improve the systems of social assistance to vulnerable families in line with the un Convention of the Rights of the Child. The reform drive has met fierce resistance by a grassroots mobilization in defence of ‘traditional Russian family values’. Child rights are conceived of as weapons in a Western moral war against Russia, but simultaneously, the popular appeal of the campaign stems from a profound distrust in Russian state administrators, who purportedly use the crc for personal gain. This paper suggests that this disbelief makes the protesters locate notions of citizenship primarily to the intimate social sphere, prioritizing ‘parental rights’ rather than ‘civil rights’ defined by the state-citizen relationship. It is also suggested that the confidence of citizens in their own state administration must be considered if the Convention is to be successfully implemented.

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Mchedlova, Elena M. "Social and cultural values of civil society." Nauka Kultura Obshestvo 26, no. 3 (2020): 82–89. http://dx.doi.org/10.19181/2308829x-2020-3.8.

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The article deals with the evolution of spiritual and moral values, the spread of the principles of humanism. The results of sociological monitoring of the interaction of society and its citizens, the socio-cultural communities and its features. Despite a number of processes described in the article, spiritual and moral values have not lost their original meaning and significance. Moreover, they have become a priority: in the context of human dignity, the realization of human rights; education of the family with the implementation of family values; ethics. The education system, including legal education, the family and society, contributes greatly to the education of morality. Otherwise, irreversible processes may occur – “fooling” (especially young people), the degradation of mass and individual consciousness, the split of society, which can undermine Russia from within. To find ways to overcome the negative trends, research on this topic continues. Being an integral part of public culture, spiritual values are at the same time an internal catalyst for a significant unification and strengthening of the actions of progressive forces, a vector of ongoing and future transformations in a globalized digital society.

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Mariański, Janusz. "Individualisation as a social-cultural process and morality." Pedagogika. Studia i Rozprawy 29 (2020): 11–33. http://dx.doi.org/10.16926/p.2020.29.01.

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In this article, the issue of structural individualisation, which is one of the results of social modernisation, is adopted as the subject-matter. In the processes of individualisation, it is, first and foremost, the importance of an individual human being and matters relevant to their life, including the obligation to make constant choices in all the aspects of life, that is placed emphasis upon. In the aspect of values, the process of individualisation means transfer from values seen as responsibilities (related to duties) to values connected with self-fulfilment (self-development). The consequence of individualisation is the significant changes in the realm of morality: departing from traditional moral values and standards, permissivism and moral relativism, the destruction of normativity, and the secularisation of morality. On the other hand, it creates the opportunity to determine one's own moral choices and shapean autonomous moral personality.

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Milchram, Christine, Geerten van de Kaa, Neelke Doorn, and Rolf Künneke. "Moral Values as Factors for Social Acceptance of Smart Grid Technologies." Sustainability 10, no. 8 (August 1, 2018): 2703. http://dx.doi.org/10.3390/su10082703.

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Smart grid technologies are considered an important enabler in the transition to more sustainable energy systems because they support the integration of rising shares of volatile renewable energy sources into electricity networks. To implement them in a large scale, broad acceptance in societies is crucial. However, a growing body of research has revealed societal concerns with these technologies. To achieve sustainable energy systems, such concerns should be taken into account in the development of smart grid technologies. In this paper, we show that many concerns are related to moral values such as privacy, justice, or trust. We explore the effect of moral values on the acceptance of smart grid technologies. The results of our systematic literature review indicate that moral values can be both driving forces and barriers for smart grid acceptance. We propose that future research striving to understand the role of moral values as factors for social acceptance can benefit from an interdisciplinary approach bridging literature in ethics of technology with technology acceptance models.

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Prasetyo, Aan Aji. "INTERNALISASI HADIS KASIH SAYANG DALAM MEWUJUDKAN SOCIAL INTEREST DI ERA DISRUPSI." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 21, no. 1 (January 30, 2020): 217. http://dx.doi.org/10.14421/qh.2020.2101-11.

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Problems raised by technological advances have an impact on the creation of a social order that is uprooted from its roots. The order of values that has long been practiced by society, has gradually faded and in time will disappear. In this context, society has faced a moral crisis. To restore these old values, it is necessary to revive the behaviors that are the main source of social capital by reactivating social interest. However, social interest also has vulnerabilities, so we need another element that can be used as a substitute for this attitude. Therefore, this research offers the concept of compassion as a new form of caring in reviving the morale of society that has increasingly faded. For this reason, this research uses a thematic hadith method, with the aim of collecting hadiths that explain compassion in a comprehensive analysis to find the moral messages contained. This research concludes that compassion can be manifested in many forms which indicate that every Muslim is encouraged to respect, respect and be tolerant of others through the manifestation of compassion and loving attitude. This attitude will give birth to concern among humans in the wider community. In relation to moral formation, the use of traditions about compassion is far more effective in reawakening social concerns in the community so that moral values in the era of disruption are still maintained. As a theological basis, the hadith provides a stronger impetus in creating new community relations in the context of modern society, so that technological progress can be balanced with the progress and development of moral values in society.

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Dentici, Ornella Andreani, and Adriano Pagnin. "MORAL REASONING IN GIFTED ADOLESCENTS: COGNITIVE LEVEL AND SOCIAL VALUES." European Journal of High Ability 3, no. 1 (January 1992): 105–14. http://dx.doi.org/10.1080/0937445920030111.

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Sorenson, Ritch L. "How moral and social values become embedded in family firms." Journal of Management, Spirituality & Religion 10, no. 2 (June 2013): 116–37. http://dx.doi.org/10.1080/14766086.2012.758050.

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Wempe, Ben, and Jeff Frooman. ""Theorizing the Moral Limits of Markets: Social Domains, Values, Mechanisms"." Academy of Management Proceedings 2014, no. 1 (January 2014): 12418. http://dx.doi.org/10.5465/ambpp.2014.12418abstract.

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Kanji, Hasnah, Nursalam Nursalam, Muhammad Nawir, and Suardi Suardi. "INTEGRATION OF SOCIAL CARE CHARACTERS AND MORAL INTEGRATIF ON SOCIAL SCIENCE LESSONS IN ELEMENTARY SCHOOL." AL-ISHLAH: Jurnal Pendidikan 12, no. 2 (December 30, 2020): 413–27. http://dx.doi.org/10.35445/alishlah.v12i2.260.

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The purpose of this study was to find an integrative model of social care character in social science subjects in elementary schools using integrative moral knowledge, moral feelings, moral sinverbals, moral action, moral habitus and moral culture. The reality that happens is that students experience moral degradation so that they need the integration of character education in the learning process. The formulation of the research problem is how to model the integration of national character education in social science learning. The research method used qualitative methods with 10 informants consisting of the principal, teachers, students, parents. The data technique used interview, observation and documentation instruments, then the data were analyzed through data reduction, data display and verification. The paradigm used in the research is the moral education paradigm. The results of the research model of the integration of social caring character education consist of six moral levels, namely moral knowledge, moral feelings, moral synergy, moral action, moral habits and moral culture which are integrated with the values of social caring character in the learning process of social science.

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Voelkel, Jan G., and Mark J. Brandt. "The Effect of Ideological Identification on the Endorsement of Moral Values Depends on the Target Group." Personality and Social Psychology Bulletin 45, no. 6 (October 13, 2018): 851–63. http://dx.doi.org/10.1177/0146167218798822.

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Research suggests that liberals and conservatives use different moral foundations to reason about moral issues (moral divide hypothesis). An alternative prediction is that observed ideological differences in moral foundations are instead driven by ingroup-versus-outgroup categorizations of competing political groups (political group conflict hypothesis). In two preregistered experiments (total N = 958), using experimentally manipulated measures of moral foundations, we test strong versions of both hypotheses and find partial support for both. Supporting the moral divide hypothesis, conservatives endorsed the binding foundations more strongly than liberals even when a moderate target group was explicitly specified. Supporting the political group conflict hypothesis, both conservatives and liberals endorsed moral foundations more when moral acts targeted ingroup versus outgroup members. These results have implications for improving measures of moral values and judgments and point to ways to enhance the effectiveness of strategies aimed at building bridges between people from different political camps.

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Ho, Yi-Hui, and Chieh-Yu Lin. "CULTURAL VALUES AND COGNITIVE MORAL DEVELOPMENT OF ACCOUNTING ETHICS: A CROSS-CULTURAL STUDY." Social Behavior and Personality: an international journal 36, no. 7 (January 1, 2008): 883–92. http://dx.doi.org/10.2224/sbp.2008.36.7.883.

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Taking accounting students in the US and Taiwan as research subjects, the relationship between cultural values and cognitive moral development was explored. The accountingspecific Defining Issues Test (Thorne, 2000) was used to assess participants' cognitive moral development, and the Values Survey Module (VSM 94; Institute for Research on Intercultural Cooperation) was used to determine participants' cultural values. Research results indicate significant differences in cognitive moral development between the US and Taiwanese accounting students. To some extent, cultural values had a significant influence on students' moral development of ethics within accounting.

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Tomlinson, John. "Values: the curriculum of moral education." Children Society 11, no. 4 (December 1997): 242–51. http://dx.doi.org/10.1111/j.1099-0860.1997.tb00033.x.

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Tomlinson, John. "Values: the curriculum of moral education." Children & Society 11, no. 4 (December 1997): 242–51. http://dx.doi.org/10.1002/(sici)1099-0860(199712)11:4<242::aid-chi78>3.3.co;2-c.

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Obeid, Nadine, Nichole Argo, and Jeremy Ginges. "How Moral Perceptions Influence Intergroup Tolerance." Personality and Social Psychology Bulletin 43, no. 3 (March 2017): 381–91. http://dx.doi.org/10.1177/0146167216686560.

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Intergroup boundaries are often associated with differences in moral codes. How does the perception of similarity and dissimilarity in moral worldviews influence tolerant relationships between members of different groups? We theorized that the relationship between perceived moral similarity and intergroup tolerance is domain specific. Specifically, because people treat autonomy values (e.g., caring for others, being fair) as denoting universal rights and obligations, but binding values (e.g., purity) as denoting rights and obligations that apply preferentially for their own group, perceived similarity on autonomy values should be more relevant than perceived similarity on binding values to intergroup tolerance. Here, we describe correlational and experimental evidence to support these predictions from studies carried out in Lebanon (with sectarian groups), in Morocco (with ethnic groups), and in the United States (with ideological groups). Implications for understanding intergroup relations and theories of morality are discussed.

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Aisyah, Feny, M. Manugeren, and Purwarno Purwarno. "SOCIAL VALUES IN ANANTA TOER’S NOVEL BUMI MANUSIA." AICLL: ANNUAL INTERNATIONAL CONFERENCE ON LANGUAGE AND LITERATURE 3, no. 1 (December 22, 2020): 1–6. http://dx.doi.org/10.30743/aicll.v3i1.70.

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This research focused on the types of social values reflected in Ananta Toer’s novel entitled Bumi Manusia. This novel successfully describes not only the cultural revolution in a colonized country but also an objection against the absolute supremacy of cultural and social values. The research was aimed at revealing the kinds of social values in the novel. The data were in the forms of sentences, paragraphs and dialogues referring to social values such as positive and negative social values. The method used in this research is descriptive qualitative method with content analysis technique that is by analyzing the letters, words, sentences and verses that can explain some social values in this novel. Based on the research finding and discussion, as well as the theory of social values proposed by Notonegoro (2014), the social values are divided into Value of truth, Aesthetic value, Moral value and Religious value. The results show that there are four types of social value in the novel, i.e. Value of truth (Justice), Aesthetic value (love), Moral value (encouraging kinship and politeness) and Religious value (patience and faith).

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Mariam, Mariam. "PEMBERDAYAAN MASYARAKAT BERBASIS MAJELIS TAKLIM: PENGUATAN DAN PERANANNYA DALAM MEMBENTUK KEPRIBADIAN MUSLIMAH." Lembaran Masyarakat: Jurnal Pengembangan Masyarakat Islam 5, no. 02 (December 30, 2019): 141. http://dx.doi.org/10.32678/lbrmasy.v5i02.2471.

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Social development should be recognized as not optimal and optimal. This study was formulated, how is the understanding of Islamic religion and internalization of moral values in shaping Muslim personalities in Majlis ta'lim Tarbiyatul Ummahat Pagelaran and At-Tauhid Karang Tanjung Pandeglang. The purpose of the research to describe and analyze Islamic religious understanding and internalization of moral values in morality majlis ta'lim At-Tauhid and Tarbiyatul Ummahat, so as to shape the personality of Muslim women. The method of this study used qualitative approach to obtain comprehensive data. The results showed that the process of understanding religion and internalizing moral values can be categorized properly, the indications can be seen from the habits or traditions carried out by Muslim women in the formation of personality including: morals towards Allah SWT, by performing worship according to syari’ah, morals towards the Prophet Muhammad SAW, by reading lots of blessings and imitating the morals of the Messenger of Allah, morals towards oneself that is by instilling politeness in daily life, morality towards others is done by building good communication and interaction based on mutual attitudes respect. The process of understanding religion and internalizing moral values in Muslim women is carried out in two ways, namely through moral material and methods of moral formation. The habit which is oriented to the formation of morality, is the implementation of moral material taught in the two majlis ta'lim.

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Sullivan, W. Patrick, and Vincent R. Starnino. "Moral Wounds and Moral Repair: The Dilemmas of Spirituality and Culturally Sensitive Practice." Families in Society: The Journal of Contemporary Social Services 100, no. 2 (December 4, 2018): 139–50. http://dx.doi.org/10.1177/1044389418809555.

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As our understanding of trauma is expanding, greater consideration is being given to factors such as moral injury and spirituality. Moral injury appears to be especially pertinent in the case of war-related trauma, as one may not only be the victim of, or witness to, troubling events but also be the perpetrator of acts that run counter to personal values. For some, moral beliefs and values and key elements of the assumptive world are intertwined with spiritual and religious matters. This article discusses moral injury and repair in the context of spiritually and culturally sensitive practice. Strategies for addressing issues such as moral anguish, loss of meaning, identity disturbance, guilt and shame, forgiveness, and spiritual struggle are discussed.

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Uslaner, Eric M. "Trust but verify: social capital and moral behavior." Social Science Information 38, no. 1 (March 1999): 29–55. http://dx.doi.org/10.1177/053901899038001002.

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Rational choice approaches suggest that decisions to behave morally depend largely on how people expect others to act. A social capital approach suggests that moral codes, rather than expectations of others, lead people to endorse strong standards of moral behavior. Using the 1981 World Values Study in the United States, I find strong support for the social capital perspective and at best limited backing for the rational choice approach in explaining why people endorse strong standards of moral behavior. Core values such as religion and trust in others, together with a belief that one adheres to the Ten Commandments, lead people to abjure a wide range of “immoral” acts from lying to buying stolen goods and claiming government benefits unfairly.

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Gergen, Mary. "Polka Dots and Moonbeams: Shedding Light on Social and Moral Values." Contemporary Psychology: A Journal of Reviews 36, no. 7 (July 1991): 622–23. http://dx.doi.org/10.1037/029956.

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ALTIKULAÇ, Ali, and Salih USLU. "Teaching Values Through The Moral Dilemma Approach in Social Studies Course." Kuramsal Eğitimbilim 2014, no. 4 (September 8, 2014): 383–407. http://dx.doi.org/10.5578/keg.5991.

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Sadvakasova, G. T., S. Z. Nishanbaeva, and A. T. Turalbayeva. "GENESIS, STRUCTURE OF FAMILY AND MORAL VALUES." BULLETIN Series of Pedagogical Sciences 67, no. 3 (September 30, 2020): 22–33. http://dx.doi.org/10.51889/2020-3.1728-5496.03.

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In this article, in the course of theoretical analysis, the evolution and genesis of the development of family and moral values are classified into four stages. Content analysis of the concept of «family» in the works of Kazakh scientists (1975-2015) the presented structure of the concepts of «family», «family and moral values» is characterized by a philosophical, historical, social, pedagogical and psychological aspect. The definitions of the concepts «family», «family and moral values» are clarified. Based on the Fund of theoretical and methodological research, diagnostics was carried out using methods that correspond to the algorithm for organizing an experiment in the conditions of forming family and moral values of University students. An experiment was organized to determine the level of theoretical knowledge of students about «family values». Based on the «values questionnaire» method, a survey was conducted and the results were analyzed.

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Al-Mohtadi, Reham M., Eid H. El-Subhieen, and Ahmad A. Al-khattab. "Moral and Social Values Embodied in the Books Content of National Interactive Curriculum for Kindergartens in Jordan—An Analytical Study." Journal of Educational and Developmental Psychology 6, no. 2 (October 13, 2016): 216. http://dx.doi.org/10.5539/jedp.v6n2p216.

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<p>The study aimed to discuss the moral and social values embodied in the books contents of national interactive curriculum for kindergartens in Jordan; through analyzing such books’ contents. For the purposes of this study, a list of proposed moral and social values was prepared, including twenty eight values. Word, phrase and image are considered herein as analysis tools. The Generated outputs referred to 360 values which are contained in the books of national interactive curriculum for kindergartens in Jordan. The National Social values field occupied the first rank of 256 repetitions, at 71.11%. On the other hand, family personal values field occupied the 2<sup>nd</sup>. rank; 104 repetitions at 28.89%. The outputs also displayed the availability of many suitable moral and social values stipulated for in the study tool. In turn, it was noticed the unavailability of many suitable moral and social values.</p>

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Denburg, Avram. "Social values and cancer funding priorities: Empirical evidence for cancer policy." Journal of Clinical Oncology 37, no. 15_suppl (May 20, 2019): e18352-e18352. http://dx.doi.org/10.1200/jco.2019.37.15_suppl.e18352.

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e18352 Background: Achieving value in health care requires knowledge of public values and priorities. To better understand public values for resource allocation on cancer care, we conducted a population-based stated preference survey with a nested randomized controlled moral reasoning intervention. Our objective was to generate evidence to inform economic evaluation and policymaking on cancer care priority-setting and payment reform in developed health systems. Methods: We conducted a population-based stated preference survey of societal views on the prioritization of health resources between children and adults, administered to a nationally representative sample (n = 1,556) of Canadian adults. Allocative preferences were elicited across a range of hypothetical treatment scenarios and scored on a visual analogue scale. Participants were randomized to a moral reasoning intervention (n = 773) or a control group (n = 783). Those randomized to the intervention group were exposed to a moral reasoning exercise prior to each choice task. The exercise presented participants with a list of ethical principles relevant to health care resource allocation and tasked them to select the top principles guiding their choice. The main outcomes were the difference in mean preference scores by group, scenario, and participant demographics. Results: Multiple regression analyses demonstrated a consistent aggregate preference by participants to allocate scarce health system resources to children. Exposure to the moral reasoning exercise weakened but did not eliminate allocative preference for children, as compared to control (difference 0.72, SE 0.14, p < 0.0001). Younger respondent age (-0.71, SE 0.14, p < 0.0001) and parenthood (-0.40, SE 0.11, p < 0.0002) were associated with greater preference for children. The top three principles guiding participants’ allocative decisions were treat equally (54.3-63.9%), relieve suffering (39.6-66.1%), and rescue those at risk of dying (37-40.8%). Conclusions: Our results demonstrate a significant preference by participants to allocate health care resources to children, but one attenuated by exposure to a range of ethical principles to guide decision-making. It also evinced strong support for humanitarian principles to guide health care resource allocation. Definitions of value in health care based primarily on the magnitude of clinical benefit and cost-effectiveness may exclude moral considerations that the public values.

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Journal articles on the topic 'Social and moral values'

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