Hypocrisy moderates self-interest bias in moral character judgments.

Self-interest bias describes an observer's tendency to judge moral transgression leniently when they benefit from it. However, what factors moderate the self-interest bias is an open empirical question. Here, we investigated to what extent hypocrisy moderates the self-interest bias. Preregistered Study 1a (N = 194) and replication in Study 1b (N = 193) demonstrated that observers' interest impacts moral character judgments of hypocritical transgressors. This effect was explained by observers' goal attainment due to transgression (Study 2, N = 713) and agreement to aid observers' or ingroup interests (Study 3, N = 634). Importantly, transgressors' hypocrisy moderated the impact of observers' interests in moral character judgments (Studies 2 & 3). In summary, when judging hypocritical transgressors, peoples' moral character judgments tend to be biased by their or their group's interests. However, in comparison to non-hypocritical transgressors, this impact is less pronounced.

People who seem disgusting seem more immoral.

Despite unresolved questions about replicability, a substantial number of studies find that disgust influences and arises from evaluations of immoral behavior and people. Departing from prior emphases, the current research examines a novel, related question: Are people who are viewed as disgusting (i.e., people whose habits seem disgusting) perceived as more immoral than typical or unusual people? Four experiments examined this, also exploring the downstream impacts of moral character judgments. Adults who seemed disgusting were regarded as more immoral for purity and non-purity violations (Experiment 1) and less praiseworthy for prosocial acts (Experiment 2). In Experiment 3, an 8-year-old with typical (but seemingly disgusting) habits was rated as "naughtier" and likelier to misbehave than an atypical child who loved vegetables and disliked sweets. Experiment 4 revealed how, when no behavioral information is available, beliefs about target disgust influence beliefs about future behavior, helping explain why seemingly disgusting targets are viewed as more immoral, but not always more punishable for their bad behavior.

Forming Evaluations of Moral Character: How Are Multiple Pieces of Information Prioritized and Integrated?

Evaluating other people's moral character is a crucial social cognitive task. However, the cognitive processes by which people seek out, prioritize, and integrate multiple pieces of character-relevant information have not been studied empirically. The first aim of this research was to examine which character traits are considered most important when forming an impression of a person's overall moral character. The second aim was to understand how differing levels of trait expression affect overall character judgments. Four preregistered studies and one supplemental study (total N = 720), using five different measures of importance and sampling undergraduates, online workers, and community members, found that our participants placed the most importance on the traits honest, helpful, compassionate, loyal, and responsible. Also, when integrating the information that they have learned, our participants seemed to engage in a simple averaging process in which all available, relevant information is combined in a linear fashion to form an overall evaluation of moral character. This research provides new insights into the cognitive processes by which evaluations of moral character are formed.

Moral failure, moral prudence, and character challenges in residential care during the Covid-19 pandemic.

In many high-income countries, an initial response to the severe impact of Covid-19 on residential care was to shield residents from outside contacts. As the pandemic progressed, these measures have been increasingly questioned, given their detrimental impact on residents' health and well-being and their dubious effectiveness. Many authorities have been hesitant in adapting visiting policies, often leaving nursing homes to act on their own safety and liability considerations. Against this backdrop, this article discusses the appropriateness of viewing the continuation of the practice of shielding as a moral failure. This is affirmed and specified in four dimensions: preventability of foreseeable harm, moral agency, moral character, and moral practice (in MacIntyre's sense). Moral character is discussed in the context of prudent versus proportionate choices. As to moral practice, it will be shown that the continued practice of shielding no longer met the requirements of an (inherently moral) practice, as external goods such as security thinking and structural deficiencies prevented the pursuit of internal goods focusing on residents' interests and welfare, which in many places has led to a loss of trust in these facilities. This specification of moral failure also allows a novel perspective on moral distress, which can be understood as the expression of the psychological impact of moral failure on moral agents. Conclusions are formulated about how pandemic events can be understood as character challenges for healthcare professionals within residential care, aimed at preserving the internal goods of residential care even under difficult circumstances, which is understood as a manifestation of moral resilience. Finally, the importance of moral and civic education of healthcare students is emphasized to facilitate students' early identification as trusted members of a profession and a caring society, in order to reduce experiences of moral failure or improve the way to deal with it effectively.

The Intergroup Value Protection Model: A Theoretically Integrative and Dynamic Approach to Intergroup Conflict Escalation in Democratic Societies.

SCIENTIFIC ABSTRACT: We review social-psychological evidence for a theoretically integrative and dynamic model of intergroup conflict escalation within democratic societies. Viewing individuals as social regulators who protect their social embeddedness (e.g., in their group or in society), the intergroup value protection model (IVPM) integrates key insights and concepts from moral and group psychology (e.g., group identification, outrage, moralization, protest) into a functional intergroup value protection process. The model assumes that social regulators are continuously looking for information diagnostic of the outgroup's intentions to terminate the relationship with the ingroup, and that their specific cognitive interpretations of an outgroup's action (i.e., as a violation of ingroup or shared values) trigger this process. The visible value-protective responses of one group can trigger the other group's value-protective responses, thus dynamically increasing chances of conflict escalation. We discuss scientific implications of integrating moral and group psychology and practical challenges for managing intergroup conflict within democratic societies. PUBLIC ABSTRACT: The 2021 Capitol Hill attack exemplifies a major "trigger event" for different groups to protect their values within a democratic society. Which specific perceptions generate such a triggering event, which value-protective responses does it trigger, and do such responses escalate intergroup conflict? We offer the intergroup value protection model to analyze the moral and group psychology of intergroup conflict escalation in democratic societies. It predicts that when group members cognitively interpret another group's actions as violating ingroup or shared values, this triggers the intergroup value protection process (e.g., increased ingroup identification, outrage, moralization, social protest). When such value-protective responses are visible to the outgroup, this can in turn constitute a trigger event for them to protect their values, thus increasing chances of intergroup conflict escalation. We discuss scientific implications and practical challenges for managing intergroup value conflict in democratic societies, including fears of societal breakdown and scope for social change.

Bodily contrast experiences in cultivating character for care.

Since 2008, in Flanders, we organize immersion sessions in a simulated context with the aim of stimulating student nurses and health professionals to learn virtuous caring. In this contribution, we first outline the purpose of this experiential learning: the cultivation of moral character. We come to the core of what we mean by moral character for care. We refer to Joan Tronto and Stan van Hooft to claim that caring is central to all aspects of nursing practice and is the basis of its moral quality. We also stipulate that caring involves the integration of action with emotions, motivations, and knowledge. Second, we briefly explain how the immersion sessions in the care ethics lab take place and, in particular, reflect on what it yields in terms of experiences for the participants who take on the role of simulant patients in this experiential learning process. We focus on the significant role contrast experiences play in these experiences. Especially the negative contrast experiences do not wear off easily; care professionals remember even long after the immersion session and continue to carry them with them as a "corporeal built-in alarm." Third, we discuss the role of contrast experiences in cultivating moral character for care. In particular, we explore the role of the body in the kind of knowing it cultivates and, by extension, its role in cultivating virtuous caring. By referring to specific philosophical ideas of Gabriël Marcel, Hans Jonas and Emmanuel Levinas, we try to understand how contrast experiences bring about an integration of virtuous action into knowledge, motivation, and emotion. We conclude that we need more space for contrast experiences in cultivating moral character. More attention should be paid to the role of the body in this learning process.

On the Highway to Hell: Slippery Slope Perceptions in Judgments of Moral Character.

Across four studies, we test the hypothesis that people exhibit "slippery slope" thinking in their judgments of moral character-that is, do observers judge that a person who behaves immorally will become increasingly immoral over time? In Study 1, we find that a person who commits an immoral act is judged as more likely to behave immorally and as having a worse character in the future than in the past. In Study 2, we find that it is the commission of an immoral act specifically-rather than merely attempting an immoral act-that drives this slippery slope effect. In Study 3, we demonstrate that observers judge the moral agent as more likely to commit acts of greater severity further in time after the initial immoral act. In Study 4, we find that this effect is driven by an anticipated corrupting of moral character, related to perceptions of the agent's guilt.

The Impact of Negative Moral Character on Health and the Role of Spirituality: A Narrative Literature Review.

Although negative moral character is highly prevalent, it is not included in the International Classification of Diseases (ICD). Along with the modification of WHO ICD-11, spirituality should be acknowledged for its potetnial role in the prevention of negative moral traits. This study aimed to explore the effects of negative moral character on health and determine the role of spirituality in improving negative moral traits. This narrative literature review was conducted from 2020 to 2023 in Kabul, Afghanistan. The articles were obtained from the Web of Science, PubMed, and Google Scholar databases. As demonstrated in this narrative literature review, most of the relevant experimental and observational studies have found that negative moral character can have significant negative impact on overall health and well-being. Many studies have established the positive role of spirituality in improving negative moral character. These studies concluded that facilities must be available within schools, universities, and communities for everyone to gain knowledge of spirituality and improve their negative moral character. Considering the adverse impacts of negative moral character on health, the current study proposes the addition of moral disorder to the WHO International Classification of Diseases. According to this literature review, spirituality will improve negative moral character and strengthen excellent moral traits.

What is the moral person like? An examination of the shared and unique perspectives on moral character.

OBJECTIVE: The psychological profile of the moral person might depend on whose perspective is being used. Here, we decompose moral impressions into three components: (a) Shared Moral Character (shared variance across self- and informant reports), (b) Moral Identity (how a person uniquely views their morality), and (c) Moral Reputation (how others uniquely view that person's morality). METHOD: In two samples (total N = 458), we used an extended version of the Trait-Reputation-Identity model to examine the extent to which each perspective accounts for the overall variance in moral impressions and the degree to which social and personal outcomes were associated with each perspective, controlling for method variance (i.e., positivity and acquiescence bias). RESULTS: Results suggest that moral character impressions are strongly influenced by positivity and largely idiosyncratic. All components were related to higher levels of agreeableness. For the most part, however, the three components had unique correlates: people higher in Shared Moral Character tended to have higher standings on conscientiousness and honesty-humility, were more respected, and donated more during an in-lab game; people higher in Moral Identity endorsed various moral foundations to a greater extent; and people higher in Moral Reputation valued the loyalty foundation less. CONCLUSION: These results demonstrate the value of considering multiple perspectives when measuring moral character.

Moral beacons: Understanding moral character and moral influence.

OBJECTIVE: We introduce the concept of moral beacons-individuals who are higher in moral character than their peers and prominent within their social environment-and examine the degree to which moral beacons increase the moral awareness of their peers. BACKGROUND: Using data from cohorts of students in graduate business education across two universities, we applied theory and methods from organizational behavior, personality psychology, and social networks analysis to test two research questions about moral beacons. METHOD: We used latent profile analysis of data from personality questionnaires and social network surveys completed by graduate business students at two universities (N = 502) to identify individuals classified as moral beacons. We used peer nominations and an in-class business case discussion exercise to assess moral influence. RESULTS: Latent profile analysis identified a latent class of moral beacons in our sample. These individuals received more nominations from their peers in end-of-class surveys as guides for moral thought and action and positively impacted the moral awareness of their peers in a discussion of a difficult business case about possible lead poisoning of employees, but did not significantly change their counterparts' moral awareness in a different case. CONCLUSIONS: These results provide promising initial evidence that moral beacons can be distinguished from their peers by both moral character and social prominence and can act as guides for others, at times encouraging greater consideration of the moral aspects of situations and decisions. As these results are the first of their kind, we encourage further replication and investigations of moral beacons and moral influence in other settings.

One strike and you're a lout: Cherished values increase the stringency of moral character attributions.

Moral dilemmas are inescapable in daily life, and people must often choose between two desirable character traits, like being a diligent employee or being a devoted parent. These moral dilemmas arise because people hold competing moral values that sometimes conflict. Furthermore, people differ in which values they prioritize, so we do not always approve of how others resolve moral dilemmas. How are we to think of people who sacrifice one of our most cherished moral values for a value that we consider less important? The "Good True Self Hypothesis" predicts that we will reliably project our most strongly held moral values onto others, even after these people lapse. In other words, people who highly value generosity should consistently expect others to be generous, even after they act frugally in a particular instance. However, reasoning from an error-management perspective instead suggests the "Moral Stringency Hypothesis," which predicts that we should be especially prone to discredit the moral character of people who deviate from our most deeply cherished moral ideals, given the potential costs of affiliating with people who do not reliably adhere to our core moral values. In other words, people who most highly value generosity should be quickest to stop considering others to be generous if they act frugally in a particular instance. Across two studies conducted on Prolific (N = 966), we found consistent evidence that people weight moral lapses more heavily when rating others' membership in highly cherished moral categories, supporting the Moral Stringency Hypothesis. In Study 2, we examined a possible mechanism underlying this phenomenon. Although perceptions of hypocrisy played a role in moral updating, personal moral values and subsequent judgments of a person's potential as a good cooperative partner provided the clearest explanation for changes in moral character attributions. Overall, the robust tendency toward moral stringency carries significant practical and theoretical implications.

Defining sports moral character and clarifying its related concepts.

This study examines the concept of sports moral character and clarifies the differences between it and related moral concepts in sports. The research is conceptual and uses the methods of a literature review and logical analysis. Sports moral character is shown to have the characteristics of practicality, growth, and integration. It is a stable moral quality that is gradually formed and displayed in sports practice under the influence of family, school, and social environments. Sports moral character differs in some ways from other related concepts. Sports morality is the objective existence of "reason," to which sports character and sportsmanship are both more applicable than is sports moral character.

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.

Prospective associations between strengths of moral character and health: longitudinal evidence from survey and insurance claims data.

PURPOSE: Excellent character, reflected in adherence to high standards of moral behavior, has been argued to contribute to well-being. The study goes beyond this claim and provides insights into the role of strengths of moral character (SMC) for physical and mental health. METHODS: This study used longitudinal observational data merged with medical insurance claims data collected from 1209 working adults of a large services organization in the US. Self-reported physical and mental health as well as diagnostic information on depression, anxiety, and cardiovascular disease were used as outcomes. The prospective associations between SMC (7 indicators and a composite measure) and physical and mental health outcomes were examined using lagged linear and logistic regression models. A series of sensitivity analyses provided evidence for the robustness of results. RESULTS: The results suggest that persons who live their life according to high moral standards have substantially lower odds of depression (by 21-51%). The results were also indicative of positive associations between SMC and self-reports of mental health (ß = 0.048-0.118) and physical health (ß = 0.048-0.096). Weaker indications were found for a protective role of SMC in mitigating anxiety (OR = 0.797 for the indicator of delayed gratification) and cardiovascular disease (OR = 0.389 for the indicator of use of SMC for helping others). CONCLUSIONS: SMC may be considered relevant for population mental health and physical health. Public health policies promoting SMC are likely to receive positive reception from the general public because character is both malleable and aligned with the nearly universal human desire to become a better person.

Physical Attractiveness Biases Judgments Pertaining to the Moral Domain of Purity.

Research on the Beauty-is-Good stereotype shows that unattractive people are perceived to have worse moral character than attractive individuals. Yet research has not explored what kinds of moral character judgments are particularly biased by attractiveness. In this work, we tested whether attractiveness particularly biases moral character judgments pertaining to the moral domain of purity, beyond a more general halo effect. Across four preregistered studies (N = 1,778), we found that unattractive (vs. attractive) individuals were judged to be more likely to engage in purity violations compared with harm violations and that this was not due to differences in perceived moral wrongness, weirdness, or sociality between purity and harm violations. The findings shed light on how physical attractiveness influences moral character attributions, suggesting that physical attractiveness particularly biases character judgments pertaining to the moral domain of purity.

Being good to look good: Self-reported moral character predicts moral double standards among reputation-seeking individuals.

Moral character is widely expected to lead to moral judgements and practices. However, such expectations are often breached, especially when moral character is measured by self-report. We propose that because self-reported moral character partly reflects a desire to appear good, people who self-report a strong moral character will show moral harshness towards others and downplay their own transgressions-that is, they will show greater moral hypocrisy. This self-other discrepancy in moral judgements should be pronounced among individuals who are particularly motivated by reputation. Employing diverse methods including large-scale multination panel data (N = 34,323), and vignette and behavioural experiments (N = 700), four studies supported our proposition, showing that various indicators of moral character (Benevolence and Universalism values, justice sensitivity, and moral identity) predicted harsher judgements of others' more than own transgressions. Moreover, these double standards emerged particularly among individuals possessing strong reputation management motives. The findings highlight how reputational concerns moderate the link between moral character and moral judgement.

Are monetary gifts negatively labeled? Material benefits and prosocial motivation evaluation.

We examined whether people perceive prosocial actors' prosocial motivations differently when prosocial actors gain monetary gifts and goods gifts. Across five studies, 1351 participants read different prosocial scenarios that depicted prosocial actors who gained either monetary or goods gifts. Then, they evaluated the prosocial motivations of the prosocial actors. Studies 1-5 consistently found that people perceived prosocial motivations to be less authentic when prosocial actors chose to receive monetary gifts compared with goods gifts. In addition, moral disgust and moral character evaluation mediated this effect (Studies 3-4). Moreover, the negative effect of monetary gifts on people's perception of prosocial motivation further undermined their helping intention to prosocial actors (Study 5). Our research expanded the understanding of people's perception of material gifts in prosocial behavior by proposing the model of monetary benefits aggravated tainted altruism. Besides, our findings provide insights into public policy and charity rules.

Latent Profile Analysis of Children's Moral Character and the Classing Effect on Bullying in Rural China.

Moral character is the key component of positive youth development. However, few studies have examined children's moral character and the association with bullying and bullied behavior. Guided by the framework of positive psychology, this study aimed to investigate the association of moral character with bullying and bullied behavior among children in rural China and whether the association differed between left-behind children (LBC) and non-left-behind children (NLBC). A total of 723 children (aged 11-16 years) in rural China completed standard questionnaires that contained six specific character traits and bullying/bullied behavior. Latent profile analysis revealed that children's moral character was divided into three classes (i.e., low-character class, average-character class, and high-character class). Compared with children in low-character and average-character classes, children in the high-character class had the lowest bullying and bullied behavior. Children in the low-character class were those at greater risk of bullied behavior. The association of the latent character classes with bullied behavior differed between LBC and NLBC. These findings highlight the urgent need for character-based and targeted interventions to prevent children's bullying and bullied behavior.

The longitudinal transition of the moral character latent profile of elementary school students and predictive factor verification in Korea.

This study investigated the longitudinal transition of the moral character profiles of elementary school students and their predictive factors. Latent profile, latent transition, and logistic regression analyses were conducted using data from 2132 elementary school students in the fourth and sixth grades, who responded to both the first and third surveys in 2017 and 2019, respectively. The results were as follows: First, the latent groups of moral character profiles of elementary school students were classified into three types each year: the "low," "intermediate," and "high" moral character types. Second, the highest transition pattern was observed in the transition from the "intermediate" moral character type to the "high" type. Third, "happiness" was the most powerful predictor affecting the latent group transition of moral character, followed by "parental relationship," "teacher-student relationship," and "volunteer activities.". The findings suggest that the government needs to organize and provide effective educational methods considering parental relationship, student-teacher relations, and "volunteer activities" to improve the morality of elementary school students in the future.

Prosocial behavior and reputation: When does doing good lead to looking good?

One reason people engage in prosocial behavior is to reap the reputational benefits associated with being seen as generous. Yet, there isn't a direct connection between doing good deeds and being seen as a good person. Prosocial actors are often met with suspicion and sometimes castigated as disingenuous braggarts, empty virtue-signalers, or holier-than-thou hypocrites. In this article, we review recent research on how people evaluate those who engage in prosocial behavior and identify key factors that influence whether observers will praise or denigrate a prosocial actor for doing a good deed.