Motivations matter: moral and health-related motives indirectly relate to differential psychological health indicators among vegetarians.

Due to rising popularity of vegetarianism in recent years, research interest has surged in examining the relationship between vegetarianism and psychological health. However, given inconsistent findings in prior research, the answer to whether practicing vegetarianism is associated with better or worse psychological health is still elusive. The present investigation aimed to demonstrate that vegetarians are not homogeneous in terms of psychological experiences, such that it is crucial to consider the motives behind vegetarians' dietary choice when examining their psychological health. In a survey study with 266 vegetarians and 104 omnivores, it was shown that health vegetarians displayed higher levels of disordered eating as compared to moral vegetarians and omnivores. Mediation analyses further revealed that, among vegetarians, health motivation was positively correlated with disordered eating tendencies, indirectly linking it with poorer psychological health; moral motivation was positively correlated with prosocial behavior, which in turn predicted better psychological health. These findings have implications for understanding the psychological health of vegetarians with different dietary motives and for developing interventions to promote their psychological health.

Do Moral Beliefs Motivate Action?

Do moral beliefs motivate action? To answer this question, extant arguments have considered hypothetical cases of association (dissociation) between agents' moral beliefs and actions. In this paper, I argue that this approach can be improved by studying people's actual moral beliefs and actions using empirical research methods. I present three new studies showing that, when the stakes are high, associations between participants' moral beliefs and actions are actually explained by co-occurring but independent moral emotions. These findings suggest that moral beliefs themselves have little or no motivational force, supporting the Humean picture of moral motivation.

Moral, self-interested, and social motivation each predict compliance with social distancing rules: utilitarianism is an indirect positive predictor.

BACKGROUND: Social distancing rules have proven to be essential in reducing the spread of COVID-19. However, we can optimise these rules if we identify factors which predict compliance. Thus, in this study we investigated whether compliance with distancing rules is predicted by whether an individual is motivated by moral, self-interested, or social reasons. We also investigated the impact of an individual's utilitarian orientation both on compliance itself and on reasons for compliance. METHODS: Our sample consisted of 301 participants recruited from four US states - California, Oregon, Mississippi, and Alabama - who completed an anonymous online survey. Six vignettes describing hypothetical social distancing rules were developed for the study. Participants indicated (i) how likely they were to violate each hypothetical distancing rule, (ii) how morally wrong violating each rule would be, (iii) how much risk of contracting COVID-19 they would tolerate in order to violate each rule, and (iv) how much social condemnation they would tolerate in order to violate each rule. Based on these responses, we gauged each participant's overall degree of compliance with social distancing rules as well as the extent to which each participant's compliance is motivated by moral, self-interested, and social reasons. We also measured other variables that could affect compliance including personality, level of religiosity, and inclination to engage in utilitarian reasoning. Multiple regression and exploratory structural equation modelling were used to determine predictors of compliance with social distancing rules. RESULTS: We found that moral, self-interested, and social motivation each positively predicted compliance, with self-interested motivation being the strongest predictor. Furthermore, utilitarian orientation indirectly predicted compliance, with moral, self-interested, and social motivation as positive mediating factors. No controlled covariates (personality factors, religiosity, political orientation, or other background variables) predicted compliance. CONCLUSION: These findings have implications not only for the design of social distancing rules but also for efforts to ensure vaccine uptake. Governments need to consider how to harness moral, self-interested, and social motivation to promote compliance, perhaps by co-opting utilitarian reasoning, which positively influences these motivational forces.

How and why people want to be more moral.

OBJECTIVE: What types of moral improvements do people wish to make? Do they hope to become more good, or less bad? Do they wish to be more caring? More honest? More loyal? And why exactly do they want to become more moral? Presumably, most people want to improve their morality because this would benefit others, but is this in fact their primary motivation? Here, we begin to investigate these questions. METHOD: Across two large, preregistered studies (N = 1818), participants provided open-ended descriptions of one change they could make in order to become more moral; they then reported their beliefs about and motives for this change. RESULTS: In both studies, people most frequently expressed desires to improve their compassion and more often framed their moral improvement goals in terms of amplifying good behaviors than curbing bad ones. The strongest predictor of moral motivation was the extent to which people believed that making the change would have positive consequences for their own well-being. CONCLUSIONS: Together, these studies provide rich descriptive insights into how ordinary people want to be more moral, and show that they are particularly motivated to do so for their own sake.

Theoretical and Empirical Foundations for a Unified Pyramid of Human Motivation.

Revisions are proposed to the taxonomic model of human motivation of Forbes (Review of General Psychology, 15(2), 85-98, 2011) in order to incorporate a heretofore missing fourth life domain, the spiritual. The growing literature on spiritual motives is systematically reviewed in accordance with literature review standards for theory development (Templier & Paré, 2018) focusing on the objective of identifying comprehensive theoretical systems that explicitly incorporate the spiritual domain as one of a limited set of human life domains. The structure of the Forbes model is contrasted with thirteen theoretical systems that explicitly incorporate the spiritual as a fourth life domain. Consistent with the Forbes model, the spiritual domain is proposed to consist of three modes of existence (Being, Doing, Having) represented as justice motivation, moral motivation, and transcendental motivation, respectively, as well as both promotion and prevention goals within each of the three motives. Empirical evidence is reviewed in support of a revised heuristic device wherein the Spiritual domain is closely linked with the Intrapsychic and Interpersonal domains, but not the Instrumental domain, resulting in a pyramidal structure and corresponding set of testable hypotheses.

Inter-brain synchronization is weakened by the introduction of external punishment.

Punishment is a popular institution to enforce social norms in human society. However, how the punishment institution impacts the inter-brain neural signatures of two-person social interactions is still an open question. By performing electroencephalography recording of brain activity in two interacting parties as they simultaneously played both the revised repeated ultimatum game (rrUG) and the revised repeated dictator game (rrDG), this study focused on exploring how the introduction of external punishment influences inter-brain synchronization between the two parties. The data showed a significant negative effect of external punishment on inter-brain synchronization, with greater inter-brain synchronization observed in the rrDG than in the rrUG. We proposed a possible mechanism underlying this result. In the rrDG, the similar moral motivation of both proposers and responders results in inter-brain synchronization between them. However, in the rrUG, the introduction of external punishment crowds out the intrinsic moral motivation of the proposers, thereby undermining the inter-brain synchronization. Moreover, we found a significant positive correlation between the rejection rate from responders for disadvantageous inequal offer and inter-brain synchronization in the rrDG. These findings contribute to understanding the negative effect of punishment institution and shed light on the inter-brain mechanism underlying social interaction.

Veganism, Moral Motivation and False Consciousness.

Despite the strength of arguments for veganism in the animal rights literature, alongside environmental and other anthropocentric concerns posed by industrialised animal agriculture, veganism remains only a minority standpoint. In this paper, I explore the moral motivational problem of veganism from the perspectives of moral psychology and political false consciousness. I argue that a novel interpretation of the post-Marxist notion of political false consciousness may help to make sense of the widespread refusal to shift towards veganism. Specifically, the notion of false consciousness fills some explanatory gaps left by the moral psychological notion of akrasia, often understood to refer to a weakness of will. Central to my approach is the idea that animal exploitation is largely systemic and the assumption that moral motivation is inseparable from moral thinking. In this light, the primary obstacle to the adoption of veganism arises not so much from a failure to put genuine beliefs into action, but rather in a shared, distorted way of thinking about animals. Thus, common unreflective objections to veganism may be said to be manifestations of false consciousness.

Moral reasoning as a catalyst for cultural competence and culturally responsive care.

The importance of developing cultural competence among healthcare professionals is well recognized. However, the widespread reports of insensitivity and deficiencies in care for culturally diverse patients illuminate the need to review how cultural competence development is taught, learnt and applied in practice. Unless we can alter the 'hearts and minds' of practising nurses to provide the care that they know they should, culturally insensitive care will continue operating in subtle ways. This paper explores the ideas behind nurses' actions and omissions when caring for culturally diverse patients and proposes the need to examine cultural competence development through a moral reasoning lens. Examining cultural competence development through a moral reasoning lens can help empower nurses, whilst nurturing commitment and courage to providing quality care that meets the needs of culturally diverse patients. The model of morality provides a framework that explores how moral motivation and behaviour occur and can provide a vehicle for critically examining the knowledge, skills and attitudes required to provide culturally responsive care.

Naturalizing Darwall's Second Person Standpoint.

In this paper, we take Darwall's analytical project of the second-person standpoint as the starting point for a naturalistic project about our moral psychology. In his project, Darwall contends that our moral notions constitutively imply the perspective of second-personal interaction, i.e. the interaction of two mutually recognized agents who make and acknowledge claims on one another. This allows him to explain the distinctive purported authority of morality. Yet a naturalized interpretation of it has potential as an account of our moral psychology. We propose a naturalistic interpretation of Darwall's work to address some of the main issues about our moral psychology. First, we explain why moral norms motivate us; namely, because of these second-personal relations. We provide a naturalized version of this solution. Second, we articulate how intersubjective interactions take place effectively; grounding duties to particular other subjects, and being related to distinctive moral emotions. Third, we address the question of the limits of the moral community, proposing that it comprises all agents capable of second-personal interactions. Finally, we explain the emergence of community norms through intersubjective interaction. Since all group members can adopt alternatively the second-personal stance to each other, demands are sanctioned and recognized in a triangulation process which explains the emergence of group norms.

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

The present study examined what motives account for age-related decreases in selfish behaviour and whether these motives equally predict positive emotions when making a moral decision. The study was based on a sample of 190 children and adolescents (101 females) from three different age groups (childhood, early adolescence, and middle adolescence, M = 12.9 years, SD = 2.58). A decision-making task was used where participants chose between (1) maximizing their own self-interest versus (2) being prosocial, (3) being fair, or (4) appearing fair while avoiding the costs of actually being fair. Overall, prosociality and fairness were equally important motives for unselfish behaviour. At the same time, the importance of fairness motivation increased with age. Hypocrisy motivation was less frequent than expected by chance. Prosociality was most strongly and positively associated with self-rated happiness about the decision, whereas the opposite was found for individuals who were motivated by fairness. Overall, the study indicates that children's or adolescents' unselfish behaviour in decision-making tasks are driven by a variety of motives with diverse emotional implications. The relative importance of these motives changes over the course of development. STATEMENT OF CONTRIBUTION: What is already known on this subject? Older children behave less selfishly in resource allocation tasks. Prosocial behaviour is associated with positive emotions. What the present study adds? Unselfish behaviour is equally motivated by fairness and prosociality. Fairness motivation increases from childhood throughout adolescence. Decisions motivated by prosociality are experienced as more positive than decisions motivated by fairness.

Connecting Past with Present: A Mixed-Methods Science Ethics Course and its Evaluation.

We present a graduate science ethics course that connects cases from the historical record to present realities and practices in the areas of social responsibility, authorship, and human/animal experimentation. This content is delivered with mixed methods, including films, debates, blogging, and practicum; even the instructional team is mixed, including a historian of science and a research scientist. What really unites all of the course's components is the experiential aspect: from acting in historical debates to participating in the current scientific enterprise. The course aims to change the students' culture into one deeply devoted to the science ethics cause. To measure the sought after cultural change, we developed and validated a relevant questionnaire. Results of this questionnaire from students who took the course, demonstrate that the course had the intended effect on them. Furthermore, results of this questionnaire from controls indicate the need for cultural change in that cohort. All these quantitative results are reinforced by qualitative outcomes.

Why be moral? Children's explicit motives for prosocial-moral action.

Recent research on young children's morality has stressed the autonomous and internal nature of children's moral motivation. However, this research has mostly focused on implicit moral motives, whereas children's explicit motives have not been investigated directly. This study examined children's explicit motives for why they want to engage in prosocial actions and avoid antisocial behavior. A total of 195 children aged 4-12 years were interviewed about their motives for everyday prosocial-moral actions, as well as reported on their relationship with their parents. Children's explicit motives to abstain from antisocial behavior were found to be more external and less other-oriented than their motives for prosocial action. Motives that reflected higher levels of internal motivation became more frequent with age. Moreover, positive parent-child relationships predicted more other-oriented motives and greater explication of moral motives. Overall, the study provides evidence that children's explicit moral motivation is far more heterogeneous than prominent theories of moral development (past and present) suggest.

Identifying veterinary students' capacity for moral behavior concerning animal ethics issues.

Veterinarians face unique animal ethics challenges as practitioners and policy advisors to government and industry. Changing societal attitudes, cultural diversity, and the often conflicting needs and interests of patients and clients contribute to moral distress. Yet little has been done to identify veterinarians' capacity to address these animal ethics issues. In this study, first-year and final-year veterinary students in an Australian university were surveyed to explore moral sensitivity, moral motivation, and moral character and their relationship with moral reasoning. The majority of students were concerned about animal ethics issues and had experienced moral distress in relation to the treatment of animals. Most believed that veterinarians should address the wider social issues of animal protection and that veterinary medicine should require a commitment to animals' interests over owners'/caregivers' interests. There was less agreement that the veterinary profession was sufficiently involved in addressing animal ethics issues. The principal motivators for studying veterinary medicine were, in declining importance, enjoyment in working with animals, helping sick and injured animals, and improving the way animals are treated. However, most students had taken little or no action to address animal ethics issues. These results suggest that both first- and fifth-year veterinary students are sensitive to animal ethics issues and are motivated to prioritize the interests of animals but have little experience in taking action to address these issues. Further research is needed to determine ways to identify and assess these moral behavior components in veterinary education to develop veterinarians' capacity to address animal ethics issues.

Moral motivation based on multiple developmental structures: an exploration of cognitive and emotional dynamics.

Intrapersonal variability and multiplicity in the complexity of moral motivation were examined from Dynamic Systems and Self-Determination Theory perspectives. L. Kohlberg's (1969) stages of moral development are reconceptualized as soft-assembled and dynamically transformable process structures of motivation that may operate simultaneously within person in different degrees. Moral motivation is conceptualized as the real-time process of self-organization of cognitive and emotional dynamics out of which moral judgment and action emerge. A detailed inquiry into intrapersonal variation in moral motivation is carried out based on the differential operation of multiple motivational structures. A total of 74 high school students and 97 college students participated in the study by completing a new questionnaire, involving 3 different hypothetical moral judgments. As hypothesized, findings revealed significant multiplicity in the within-person operation of developmental stage structures, and intrapersonal variability in the degrees to which stages were used. Developmental patterns were found in terms of different distributions of multiple stages between high school and college samples, as well as the association between age and overall motivation scores. Differential relations of specific emotions to moral motivation revealed and confirmed the value of differentiating multiple emotions. Implications of the present theoretical perspective and the findings for understanding the complexity of moral judgment and motivation are discussed.

Altruism and mature care: some rival moral considerations in care ethics.

INTRODUCTION: We discuss Carol Gilligan's original concept of mature care in the light of the altruistic approach to caring and good clinical judgment. DISCUSSION: In particular, we highlight how the concept of mature care can capture important challenges in today's nursing. Further, we illuminate how mature care might differ normatively from an altruistic approach to caring and the traditional prudential virtues in nursing. We also discuss similarities between mature care and virtue ethics. CONCLUSION: For nursing and nurses' identity, in today's health care system that is increasingly pressured to 'produce' health, we believe it is important to both developing further theories on mature care and having normative discussions about care.