Morale - Science topic

Using statistical significance helps reduce false positives.@

Thank you Giannoula for writing.

Lucio

Because they are plagiarists and like to represent their responses to questions on RG as their own ideas. I used to call such people out, but there are just too many of them on RG and so I have given up. But see:

Yes. The impact of understaffing on patient care in blood transfusion services is significant. When a center is understaffed, essential tasks such as processing blood donations, and administering transfusions are prone to delays. These delays can result in an insufficient blood supply for patients, leading to prolonged wait times and heightened stress for individuals needing transfusions. Patients may experience discomfort and anxiety due to uncertainty about when they will receive the necessary treatment. In line with this, addressing understaffing is crucial not only for ensuring timely and effective patient care but also for minimizing the physical and emotional burden on individuals relying on blood transfusion services.

Despite the importance of artificial intelligence, especially in the field of the health sector and other magazines, the negatives outweigh the positives, especially in terms of ethics and the labor sector, as there are many fields in the labor sector that will disappear, leading to the spread of unemployment, and this affects the economic, social and political structure in the country. the society.

Dear Sir:

Greeting , I agree with you

best regard

Dr.Saad Shather

القانون الطبيعي: هو انعكاس لبعض قواعد القانون الإلهي في الحياة الإنسانية. - القانون الوضعي: ويتضمن القواعد التي يصنعها الإنسان ويتعين أن تتفق مع القانون الطبيعي؛ لأن القانون الوضعي يستمد شرعيته وقوته الملزمة من تطابق قواعده مع قواعد القانون الطبيعي الخالدة

I would just have confidence in the software as is :)

Dear Dr. Sven Form

We can always learn from the moral examples that have been transmitted to us since our childhood because we always perceive in our lives the moral and ethical principles and codes through our daily behaviors, and it is that the moral principles and the strong values ​​of character are taught to us constantly. Our “human existence” offers us the opportunity of taking or not knowing how to take the codes of ethics, morals and Human Rights [that derive from them] in our daily life, everything depends on us and our mental capacities to be able to perceive or not perceive if our ethical and moral behavior goes the right way.

Considero q en mi país todos tenemos los mismos derechos sin distinción de la raza o color de piel.y es como debe ser porque todos somos humanos, pero he visto en noticias por diferentes fuentes y redes sociales q en otros países son discriminados por el color de su piel. Es un aspecto q debemos mejorar en el mundo

Agree with Thembinkosi Mtonjeni Nataliya Shumarova

Dear sir

PFA

Three types of courses:

Ethics courses covering not only the legal aspects of policing but also how to carry out the police work in a way that would not alienate the public and individuals.

Secondly, tactics and methods that would decrease conflict between the parties.

Thirdly, a course on how and why the use of force should be the last resort covering tactics to stay away from the use of force when it is possible.

Thank you,

Dear Dr. Chinedu Okafor ,

I recommend for you the scale of (Anandarajah and Hight, 2001), and You can go to this link about of moral teachers and moral student:

http://www.ascd.org/publications/educational-leadership/mar03/vol60/num06/Moral-Teachers,-Moral-Students.aspx

I can relate to your question being a pediatric dentist who practiced on many patients in different countries (Jordan, Australi, Morocco, KSA)... yes definitely, there is a difference between cultures in perceiving pain and attitudes/ behaviors by children. The VAS is an excellent tool I’ve used myself in research to measure pain. I assume you’ll find lots of interesting factors relevant to SES, upbringing styles, education... etc A multi- center study would be excellent in this aspect. Good luck!

Study research methods, focus on the procedure for data collection, types of data, improve your writing skills, gather related literature, evaluate what others have done and their approach. Start work and keep reading where you are confused.

Thank you. I have done my research specially in Bogo village Simbu province. I have seen that the value of pigs altered. In the past prominence was given to social and spiritual value. Today People take care of pigs specially for social security like paying school fees, and many others that deals with money.

Following

Petchsawang & McLean (2017) wrote:

“The level of workplace spirituality and work engagement

relationship between meditation and work engagement.”

Reference

Petchsawang, P., & McLean, G. N. (2017). Workplace spirituality, mindfulness meditation, and work engagement. Journal of Management, Spirituality & Religion, 14(3), 216-244.

Dera Sania, Dear M.A.A. Al-Fatlawi,

thank you so much for your interesting and responses.

Dear Professor Towe,

As I understand the situation, climate changes associated with the increase in the average surface temperature of the Earth require participants in the international community to take measures to reduce greenhouse gas emissions into the atmosphere.

As I remember, one of the considered ways to solve this problem is to "store" them in submarine geological formations. This issue became the subject of interest and work of the legal group established by the States Parties to the Convention for the Prevention of Pollution of the Seas by Waste Sapping and Other Substances of 29 December 1972, also known as the London Convention.

The parties have committed themselves to support projects aimed at protecting the marine environment from pollution, among others by hydrocarbons, including petroleum products, and their wastes and wastes arising from the operation of ships, aircraft, platforms and other devices placed in the sea.

Please correct me if I'm wrong, but I think that greenhouse gases, including carbon dioxide, are one of the fundamental threats in this respect. This is why work on a number of legal aspects of the problem has been continued. They include the question of the responsibility of states for damage caused in the environment of other states or in any other zone of this environment by dumping waste and all other substances. The relevant provisions of the London Convention in this area have been repeated in the Additional Protocol to the Convention on the Prevention of Pollution of the Sea by Sinking Waste and Other Substances of 7 November 1996.

Assuming some modifications to this method, it was returned in the "IPCC Special Report on Capture and Storage of Carbon Dioxide", which contains information about CO2 absorption methods and techniques for its transport and storage, eg in the ocean or geological formations.

Dear Professor,

Do you think, therefore, that this way of seeking a solution to the problem is categorically incorrect and unacceptable? If so, where would you think to look for solutions, particularly those that can contribute to the problem of legal regulation in the sphere of international law?

Best regards to all of you!

Der Wangeci

You ask the following: Do you agree or disagree that Moral behavior is necessary for happiness otherwise it is an irrational observance?

As I see it, moral behavior is absolutely necessary for happiness. If this were not the case, then moral behavior would be irrrational observance. By its very nature, moral behavior is others-oriented behavior, that is, behavior concerned with another's welfare and well-being. As I psychologist, I think that, unless one is a psychopath, no one can be happy if s/he behaves immoraly toward others. To behave morally means not to treat others unfairly according to Lawrence Kohlberg's theory of moral development and an ethic of justice, and not to turn away from someone in need according to Caroll Giligan's theory of an ethic of care and responsibility.

I use to say that for an individual to be happy s/he should live in peace and harmony with himself/herself, with the others, and even with the universe. It is difficult, may be impossible, to live in peace with ourselves if, for example, we do not do what we think it should be done. It is difficult, may be impossible, to live in peace with the others, if, for example, we do not pay due attention to their legitimate needs and desires. It is difficult, may be impossible, to live in peace with the universe if, for example, we pollute water, air, and the soil.

Best regards,

Orlando

Moral action (after feeling and thinking) is individual; justice is the collective outcome of all these human assumptions.

Directly on this topic, by a philosopher who works on autonomy:

The Defining Issues Test (DIT) measures Kohlberg stages of morality using ratings of dilemmas in vignettes.  It’s much more simple than Kohlberg’s original method of coding free-responses in a semi-structured interview. but it’s also not a simple quick self-report scale.  There are many self-report scales about particular moral attitudes, but I feel it’s open to debate if you’re measuring the same thing as performance-oriented measures like the DIT.  Probably your best choice for a self-report measure depends on how it fits with your hypothesis.  One quick, broad measure that has gotten a great deal of attention in the last decade is the 23 self-report item Moral Foundations Questionnaire (MFQ) (Graham, Haidt, & Nosek, 2009).  It measures how relevant 5 different principles are to moral decisions, including fairness (like Kohlberg), caring (like Gilligan) and in-group favoritism, purity, & obedience to authority (which Haidt believes are under-studied, but especially important bases for the morality of conservatives).  Hope this helps some, Smita. ~ Kevin

...may we suggest a new paradigm for the moral domain, given the new technologies impact on human ecology in all cultures:

The silent war against terrorism is found in all the countries of the world and not only in America. India has been also continuously fighting for these heinous activities. I feel America's action was quite reasonable on September 11 terrorist attack

All powerful nations must meet together and make comprehensive plans to curb this terrorism and bring peaceful solution.

First, data never gets outdated. So, believing that will help you to be motivated. Second, you found it interesting at the time, so it's still worthwhile. Third, don't listen to collaborators. They will always be negative because that's just the way most people are. Listen to yourself! Fourth, keep going until it's accepted. Fifth, boredom is not being caused by your study, it's caused by low psychological energy and trouble focusing attention. So, put all the negative thoughts aside and try harder! :)

You have three different variables; motivation, morale, and performance management,. You may study the effect of motivation and morale on performance management (morale as a mediator or moderator).

Following

Dear Clark Butler, I think your approach is interesting.

A bit in this line, we have incorporated the Ethical & Juridical Consultant to our Logistics Model Based on Positions (MoLoBaC), which we use to teach logistics to university students.

I copied a link, from one of the works that talks about this model.

Best regards,

José Hernández.

The imbalance is not acceptable; much applied technology without social benefit and even without considering the values ​​and ideals of a society. Technology and ethical and moral values ​​must go hand in hand.

A strong quote that is used by many especially when ignoring the ethical dimension to it! I do not do it because of my moral and ethical stances. Though I try to use the win-win negotiation approach as much as possible.

This paper has two aims. First I will present the key elements of this epistemic conception of political legitimacy. Second I will show the challenges it faces. On a one hand, the counterfactual of many of its postulates and on the other, the obvious problems of bias consensualist of this model.

Situating Ethical Behavior in the Nomological Network of Job Performance

Concerning “human rights,” perhaps, the following may help:

http://www.bookdaily.com/book/3341166/scientific-proof-of-our-unalienable-rights-a-road-to-utopia

Let me confess from the outset that I am not an atheist; however, I have discussed this topic with friends who are. They stress the importance of treating others humanely for the sake and well-being of the species. Thus, their moral values often resonate with religious values that stress "love for neighbor" even though they do not subscribe to a religion. I wonder whether the points of resonation may be from the influence of religion in their family and/or culture of origin. They may have consciously rejected religion but unconsciously still embrace may of the human affirming values contained therein. Might make an interesting study.

Hi Fernando - sounds like an interesting project. It might be useful to know what you are seeking to look at - are you, for example, most concerned with trustworthiness of reviews? If so, is you starting assumption that those reading the reviews place reliance on them, and is that an unthinking, total reliance, or is there a degree of skepticism?

You might find the Trust Project at Northwestern University (USA) interesting.

Perhaps I'm misunderstanding what you are looking for, but I believe the Moral Judgment Test has been renamed "The Moral Competence Test" - see these two sources below. The first is an article about the measurement; the second should include the scoring info.

Thank you Amir. Certainly pounding on the DFW rate is absolutely not a way to judge quality teaching, or encourage it.

Hi Subramaniam,

The two attached papers are more team building/human factors related than morale but maybe useful.

My project focuses on Kant's idea of dignity, which underpins the humanity thesis, and the relevance of this idea of dignity on human participation in biomedical research in Nigeria. Dignity, from the Kantian view, is an intrinsic worth possessed by all human beings, irrespective of socio-political status or psychological capabilities. Kant’s notion of human dignity draws attention to the duties of biomedical scientists and medical and health practitioners towards their patients and their research participants. It raises ethical questions of whether these medical experts are concerned about the respect and protection of the dignity of the human person or their concern is in searching for new knowledge that will tackle emerging medical challenges and the profits that would be accrued afterwards. In Kant’s thinking, following his categorical imperative formulations, biomedical research geared towards the improvement of the health conditions of human beings could be permitted provided the participating human subjects are not reduced to mere experimental apparatus. This is because human subjects have dignity and immeasurable value. The dignity of human subjects, therefore, must be respected because it is an absolute worth. It can neither be replaced by nor be equated with any biomedical expediency.

Are our ethical and moral rules simply a human manifestation of the instinct to survive? Is morality simply a ritualised set of behaviours centered around survival of the group or species?

The question is misleading: there is nothing "simple" about the adaptations, including motivational systems (not "the instinct"), that promote survival and reproduction of either individuals or groups. Presumably the question is designed to imply that explanations of morality and ethics that do not involve survival would be more complex than explanations based on survival. That seems unlikely to me.

When selfish creatures are socially interdependent, some means of managing the needs of all is required, and some of those means will be more reliable than others in assuring survival. More than rules, emotions (such as sympathy, gratitude, sense of obligation, sense of justice, shame, guilt, anger, contempt, disgust and other "moral" emotions) keep humans cooperating most of the time. This fact suggests that there is some structural basis in the mind for morality, that it is not "simply" imposed by society or authority as a set of arbitrary rules. Of course particular rules may differ across societies and over time, but the motivational/emotional system that responds to and uses the rules would appear to be evolutionarily conserved.

maybe you should rephrase your question. I'm aso very much against these questions about authorship by Researchgate, but your question should make it clearer that you ask Researchgat to stop doing such thing.

Thanks dear for such a detailed answer that shows your interest and deep concern.

I believe moral education should be taught within the education system because educate includes the moral values. Values education must be in teacher education because teacher is the nearest role model to the students.

kant's morality presents one single principle: the categorical imperative. This single moral principle (or moral law) is formulated in (at least 6) different ways which are commonly gathered in two major formulations: the humanity formula and the formula of universal.

Very depressive. Moral philosophy it is probably a way to discuss about.... Evolution from homo erectus to homo sapiens was resolved by neurological changes in human brain.

Ask the tiger - Doyouwant to be a human? It is abstraction.

Please let me know if the following reference/site is useful to you:

Neo-Colonialism In Africa: The Economic Crisis In Africa ..

.

web.stanford.edu/class/e297a/Neo-Colonialism in Africa.pdf

Neo-Colonialism In Africa: The Economic Crisis In Africa And The Propagation Of The Status Quo By The World Bank/IMF And WTO Harold Nyikal Submitted June 02,2005

Dennis

Dennis Mazur

Dear Ernest,

                           you can read: Transforming clinic environments into information workspaces for patients

To be socially responsible is when the organization is concerned about people, society and environment with whom and where it conducts business. In it’s most basic form, socially responsible marketing is taking moral actions that encourage a positive impact on all the company’s stakeholders, including employees, community, consumers, and shareholders. The main responsibility of marketers in this aspect is to package and communicate the organization’s decisions that will impact the various communities with which they interact. Consumers have the right and power to decide which companies succeed or fail; so marketers have a major responsibility to ensure their practices are seen as philanthropic without being phony.

Who is an adolescent? A young person in the process in the process of developing from a child into an adult. This period is a period that is very complex and disturbing. Family environment has a very vital role to play. Here, a child pick from the street what he/she sees, emulating all sort of things around him/her. It is a war stage. Mistake are being made and many at times it is always very difficult to correct. Indeed, parent, environment and peer becomes are moral agent to straighten the part of who so ever is involve for a better tomorrow.

I totally agree to the Philippine input on this matter.The same applies to some parts of Nigeria where restrictions placed on some sacred forest or against killing of some species is actually due to traditional belief system and not conservation per she.However,the eventual effect is conservation of species.

Thank you for sharing the question. I consider that ''values are very much personal while ethics is very much societal''. After a search, I came across an interesting article, regarding the question, from which I quote: ''Both ethics and values act as guidelines for our behavior.  Both of these concepts have a major influence on our personality, attitudes as well as our perceptions. Values are standards of behavior or principles that vary according to different people. Ethics are forms of conduct or moral principles which vary according to specific group or field.'' For more, you may visit http://pediaa.com/difference-between-ethics-and-values/.

Regards

Dear Babul Roy, 

I believe that structured religions are culturally determined expressions of this instinct ("God himself is bound with us all

With the bond of creation."-Tagore said). People have not invented the connection with God, people just gave them different expressions.

Perhaps there is the source of moral behavior. Primitive societies had their moral laws, even if these laws do not conform to our moral laws.

(There are two kinds of instincts here: Tagore's instinct and

Lorenz's instinct.Lorenz says that human beings do not have the animal instinct to protect other members of the species, and that the survival of the human species depends on its wisdom.)

The "telenovelas" are a product of a society in a concrete period and place. They show hidden aspects of the mentality and social customs, even of the politics of a state. Everything that a society creates reveals these aspects, from Paleolithic paintings through TV series.

Realmente considero que lo mas importante es la filosofia de vida y de sociedad que puedas tener, puesto que en funcion del conjunto de valores y normas que tu tengas establecido sobre la vida, podras desarrollar un proceso que genera estabilidad o por lo mneos que se oreinte a promover las mejoras en todos los ambitos de la vida, incluido el proceso tecnologico que es parte importante para nuestro desarrollo.

Many thanks for the informative answer

Dear Zahir.

You ask the following:  What we think our major rights and major responsibilities are, and how these rights and responsibilities should be related to human moral values.

A long answer to your question would imply to write a book's chapter, a book or even several books. So, my answer to your challenging question is a short answer

Let me start by saying that your questions have not to do with, say, the "is" domain or the domain of how things are, but with the "ought" domain or the domain of how things should be. Because of this, our rights and responsibilities depend upon the kind of ethic we espouse.  

For example, the sociologist R. Shweder speaks about the big three of morality: Autonomy, community and divinity. Western societies generally emphasize individuals' rights and autonomy, such as freedom of speech, to give but an example. Eastern societies generally emphasize one's duties to the community. And highly religion-oriented countries  generally emphasize that we should abide by the divine law.

What our rights and moral responsibilities are, is related to, say, the moral/ethical principle one thinks is the best moral principle. A brief digression through the history of ideas show us that four moral principles have been advocated to "test" whether our actions are moral or immoral, just or unjust, ethical or unethical.  Deontological moralities, such as those advocated, for example, by Lawrence Kohlberg, Immanuel Kant´, John Rawls or Jürgen Habermas. According to Kohlberg, moral actions are  those that are consonant with the principle of justice whose main injunction is that we should not treat others unfairly. According to Kant we are morally responsible when we act in accord with his categorical imperative (i.e.., we should act as if our actions could be applied to all people, at all places and times). According to Habermas, moral actions are whose that, say, would pass the "better argument" test, that is, in a situation of competing claim, the better claim is the one that is based on rational, not instrumental, communicative action or discourse.  And according to Rawls, just actions are those that would pass the veil of ignorance or original position "test".  In other words, when competing claims are the case, the best claim is the one that ignores what kind of persons (e.g., rich/poor, men/women, powerful/non-powerful, and so forth) we are in the conflict of interests at issue.

Teleological or consequentialist moralities, such as those  espoused by Jeremy Bentham or Stuart Mill claim that moral actions are those that bring about the greatest good or happiness to the greatest number of people. Instead of the principle of justice that lies at the heart of all deontological moralities, the most basic moral principle for teleological moralities is, therefore, the principle of social utility.

According to Carol Gilligan and her ethic of caring or responsibility, the best moral principle is the principle of benevolence, whose main injunction is that we should not turn away from someone in need.

According to Aristotle and contemporary virtue ethicists (e.g., Marta Nussbaum), the most important moral principle is the principle of eudaimonia, whose main injunction is that moral actions are those that lead to our and others self-actualization

or self-fulfillment  (see for this this respect  Maslow's  pyramid of one's needs.

Needless to say, our rights and  moral responsibilities vary as a function of the basic moral principle we adopt or espouse.

As I see it, we have  three main moral responsibilities: To live in harmony with ourselves, with the others, and with the universe. When this is the case we give a small contribution to the maintenance of the cosmic order that seems to govern the universe. When we feel  responsible to live in accord with this triple responsibility we are citizens of the word. Note that the Greek philosopher Socrates once remarked that he was not a Greek or a citizen of Athens,  but a citizen of the world. I could also say that human beings should  be committed  to pursuing  the true, the good, and the beautiful. Note that the good, the true, and the  beautiful are universal categories, regardless of how they are seen  at different places and times.

From an ideal point of view I would say that all human beings have a right to have, say, a decent life and  live in a just and peaceful world. The time for this to be the case is yet to come. Even though such type of world is difficult, perhaps impossible, of being attained we cannot give up looking for it. To give up an ideal because it is difficult or even impossible to be attained in factual terms it would be to fall prey to  the naturalistic fallacy,that is, to go from the "is" (it is impossible to attain a certain goal in practical or factual terms) to the "ought" (i.e., therefore, we should give up looking for such a goal or  ideal).

I  hope I have got your questions and that this helps.

Best regards

Dear Cheryl.

Yes, morality can be assessed. Note, however, that, as your question indicates, morality can be moral cognition, moral behavior, and moral emotions. I cannot see how moral behavior can be assessed through a Likert-scale. For you to assess, for example, children's moral behavior you have to make unobtrusive observations or to appeal to reputational measures of, for instance, parents, teachers, or peers. Even this procedure does not go without problems for the simple reason that, as I see it, for you to classify a child's behavior as moral or immoral, you have to take into account the reasons underlying the focal behavior. To hurt someone is an immoral behavior. This is not the case when we hurt someone without intending it. To assess children's moral cognition through a Likert.scale is possible, but it is also problematic. In addition to the problem of social desirability, when one assesses one's moral cognition though a Likert-scale, we have not, again, access to the reasons underlying children's choice on the focal scale. The same could perhaps be said of moral emotions. You say that the only thing you can do is to tell reviewers that many researchers use scales to measure moral concepts. As I see it, this procedure does not go without problem because it appeals, say, to an authority's argument, not to an argument's power.

Have you heard of the following scale, which is not a Likert-scale: The moral development scale by W. Kurtines & J. Pimm (1983). The moral development scale: A Piagetian measure of moral judgment.  Educational and Psychological Measurement, 43, 89-105. See also Pimm, J., Kurtines, W., & Ruffy, M. (1982). Moral development in contemporary American and Swiss children. Archives de Psychologie, 50, 225-235, and Kurtines, W. & Pimm, J. (1983): The moral development scale: Unpublished Manual. May be you can ask Kurtines or Pimm to send you a cope of such scale and manual. 

As its title shows, such scale is a Piagetian-oriented scale. It is suitable for children, and allows you to easily classify a child as oriented to moral autonomy or to moral heteronomous.  Although being a Piagetian-oriented scale, the scale is standardized, and hence, it also allows you to attribute a numeric score (from 0 to 30) having to do with child's sense of justice. In Pimm, Kurtines, and Ruffy's words, the scale allows us to see "... to what extent [the child being interviewed] gave up of his/her moral realism and acquired a sense of justice" (1982, p. 226). More importantly, the moral development scale is, say, referred to a criterion, not to a norm. Note that the majority of mental tests are referred to a norm, not to a criterion. Developmental tasks, such as Piagetian tasks are always referred to a developmental criterion, not to a norm

Others could suggests the moral-conventional task by Turiel and his colleagues. This task, however, assesses the child's distinction between morality and social convention and might not be appropriate to you.

As for moral emotions, I wonder if toy are acquainted with the literature on the so called "happy/unhappy victimizer phenomenon". In this literature there are appropriate tasks, not scales, to assess children's moral/immoral emotions. You can see my publications on RG because there you can find some published studies on the happy/unhappy victimizer.This literature shows that children around 4-5 years generally expect a transgressor to feel good and happy after committing a moral or pro-social transgression. Children around 7-8 years generally expect a victimizer to feel bad and unhappy in such situation.

I  Hope that I have got your question and that my answer to it is helpful for you

Best regards, 

I have a paper addressing this. The Principle of Unnecessary Harm/Necessary Benefit at Academia.edu. This principle of unnecessary harm is universally applicable because it refers to needs, not rational necessity, but ontological necessity. The intent/act5/consequence must all benefit all innocent beings, not just human. It traces back to the command "Do no harm!" but is extended to ecosystems, animals, children, etc. and accordingly, is a firm ethical principle for civil laws and legal fictions such as corporations and governmental agencies. As an ethical principle, it is absolute in that it is grounded in needs, not rational necessity.   

Agricultural Insurance , at least in India, is a badly designed game.  The question of Moral Hazard is to be seen in the context of the farmer being at the end of a chain where knowledge dissemination is at the lowest. The incentive to adopt questionable practices by the  farmers are direct result of his" perception of righteous anger" that insurance companies are not fair to the consumers. 

It starts with the scheme communication. Take weather index insurance. The concept of cover for a risk beyond a particular range itself is not fully understood by the farmers. Take for example, adjacent farmlands cultivating tomato. one does normal variety and other does hybrid variety . The threshold for both the varieties are different for weather index insurance . This is by and large not understood by the farmers. They believe the claim settlement mechanism is arbitrary and prejudiced. Hence his attempt to gat back at the insurance company by indulging in unethical practices.

Various market follow various method in controlling the moral hazard question. The foremost is usually when one player is seen a fair player then most of the times people will not cheat. And for crooks there is always law to punish. if the majority play fair, then moral hazard issue will become manageable.

It has to start with the insurance companies being very transparent and unambiguous regarding the coverage details. Secondly, the farmers will have to be encouraged to see that insurance is not a perk but only a risk funding mechanism. Like they cannot expect relief for small losses. Thirdly, the deterrent should be signaled by severe disincentives including criminal proceedings . 

While this may not completely do away with the moral hazard problem, I believe it will reduce to a level with which we can live with.

All of the answers bring up important points from moral philosophy and psychology but they barely touch on the approaches that derive from evolutionary theory.  I could recommend a review that I wrote a few years ago (Sunar, D.,  2009. Suggestions for a new integration in the psychology of morality.  Personality and Social Psychology Compass, 3/4, 447–474, doi 10.1111/j.1751-9004.2009.00191.x) which includes many relevant references.  Since moral psychology is a very active field of research these days, there are of course many newer references as well. 

However, your question about the conditions under which you have a "right" to do something assumes that there are "rights" independent of "morality".  Isn't this self- contradictory?  Or is it just an updated version of the argument that "if God is dead, then all things are possible"? 

In another version of what Orlando M Lourenço says, morality is what allows people to live together.  As a group-living species, humans always generate rules that facilitate group life.  These may vary to some degree according to ecology, economy, history, culture, etc. but people everywhere are motivated to follow rules and to punish others who break them. They are equipped with a whole suite of moral emotions, both self-blaming (such as shame and guilt) and other-blaming (such as anger, disgust, contempt), not to speak of capacities for reconciliation and forgiveness.  Of course this does not mean that individuals do not have any selfish motivations to break rules themselves, nor does it mean that violations are always punished.  People sometimes "get away with" selfish or destructive behavior. But  "rights" derive from what benefits the group (society) in the long run.

Best wishes,

Diane

Dear Calli, 

we've actually piloted a study about bullying (measured by a variant of the classical Salmivalli procedure) with a translated version of the MFQ30. The test is not easy to translate and to adapt to a different cultural context, however. As pilot results were not clearly promising, we we haven't followed up on this project with a refined translation so far. (I'm still interested in this project; please contact me, if you're interested in more details.) Generally, I would agree with Caleb: there may be more suitable measures, especially if you're interest is focussed on single aspects of morality, not on the full profile, which the MFQ measures. 

There is a considerable amount of research on bullying and morality. Several studies focus on moral disengagement. You might also be interested in our research on bullying and moral reasoning (see attachment). 

Dear Tatiana, 

It is not the same treatment for alcoholism and for gambling.  It was tried out in Sweden to treat them together. Moral, Disease, Mal adaptive Behavior. Do you mean addicted to porn? Shame and guilt keeps the viscous cycle going. 

It is well known, but the last two paragraphs of the book of Michael S. Gazzaniga, The Ethical Brain, seem very encouraging.

“I believe, therefore, that we should look not for a universal ethics comprising hard-and-fast truths, but for the universal ethics that arises from being human, which is clearly contextual, emotion influenced, and designed to increase our survival. This is why it is hard to arrive at absolute rules to live by that we can all agree on. But knowing that morals are contextual and social, and based on neural mechanisms, can help us determine certain ways to deal with ethical issues. This is the mandate for neuroethics: to use our understanding that the brain reacts to things on the basis of its hardwiring to contextualize and debate the gut instincts that serve the greatest good — or the most logical solutions — given specific contexts.

I am convinced that we must commit ourselves to the view that a universal ethics is possible, and that we ought to seek to understand it and define it. It is a staggering idea, and one that on casual thought seems preposterous. Yet there is no way out. We now understand how tendentious our beliefs about the world and the nature of human experience truly are, and how dependent we have become on tales from the past. At some level we all know this. At the same time, our species wants to believe in something, some natural order, and it is the job of modern science to help figure out how that order should be characterized.”

First, I would say that the key to defeating issues of employee morale stemming from organizational change is to properly communicate the change initiative with the employees. This is the key for any change initiative.

Second, I would suggest looking into the literature on change management. For Example, Lewin's Change model requires that an organization unfreezes the old "way",  introduce the new way, and refreeze. This process should help facilitate this process without alienating employees.

I hope this helps

Sincerely,

Sean

Many thanks Beatrice.

I do agree with Krishnan Umachandran ·in that it is valuable to access previously designed questionnaires on a given topic, but there are too many things to be taken into consideration  according to your specific, context, subjects, research objectives, etc.(as suggested by my colleagues above) These should not be disregarded at all when trying to design your questionnaire/tailoring your questionnaire. Again, Paul Stephens is right when suggesting a longitudinal study as I am afraid your topic seems to be quite complex for addressing it on one go...

Hi, Aude,

I don't know if this can help you, but my last paper (2015) present a method to show hybris (hubris). Teachers becomes conscious of their narcissism by empathic survey, filled by their pupils and them, (It is in my profile, but I attach).

 Here are three articles that might interest you:

1- The Neural Bases of Cognitive Conflict and Control in Moral Judgment

Joshua D. Greene , Leigh E. Nystrom, Andrew D. Engell1,, John M. Darley, Jonathan D. Cohen

2-Selective deficit in personal moral judgment following damage to ventromedial prefrontal cortex

Elisa Ciaramelli1,2,

Michela Muccioli2,

Elisabetta Làdavas1,2 and

Giuseppe di Pellegrino1,2

-Author Affiliations

1Dipartimento di Psicologia, Università di Bologna, Bologna, Italy, and 2Centro Studi e Ricerche di Neuroscienze Cognitive, Cesena, Italy

Correspondence should be addressed to Giuseppe di Pellegrino, Dipartimento di Psicologia, Università di Bologna, Viale Berti Pichat 5 – 40127 Bologna, Italy. E-mail: g.dipellegrino@unibo.it.

Received January 23, 2007.

Accepted February 5, 2007

3-TMS affects moral judgment, showing the role of DLPFC and TPJ in cognitive and emotional processing

Danique Jeurissen, Alexander T. Sack, Alard Roebroeck, Brian E. Russ, and Alvaro Pascual-Leone1

Front Neurosci. 2014; 8: 18.

Published online 2014 Feb 13. doi: 10.3389/fnins.2014.00018

I found one more book:

Innocenti, A. (2013). Neuroscience and the Economics of Decision Making (Vol. 5). Routledge.

Béatrice, I completely understand.  It seems that "morale" and "moral" started with similar roots.  While definition 1 does not pertain to my study, definition 3 is the best, while definitions 2a&b would be close.  However, my construct has been replaced with job satisfaction, motivation, well-being, but morale is more of a psychological state than an enduring characteristic.  Morale began in the military and is also related to "outlook" vis-a-vis current and recent conditions.  I hope this is clearer.  Thanks again.

May I approach your concern on a pragmatic way. Moral of a country will largely come from the moral of the smaller units of the society which are families and individuals.  Hence it is a great challenge to improve the morals from the grass roots (botton-up).  Morals are also anchored from the values of the constituents. Hence values should be instil to the minds of constituents during their younger years.  Thus, this issue may be approached in the primary education of the children.

The first aspect to develop is the trust and openess. the atmosphere is deceptive and frigid. therefore  the employee are to be upfron t with forum that will encourage prticipation withpout sacrificing productivity. Create employee forum with refreshment and a relaxed short video showing that the organization has come a long way. Then the managers sholud start out discussing some issues the employees were ponding in their hearts. Theemeployers should be upfront and sincere. later aloow quation and answer sessions, noting the comments and feeling the pulse in the forum .The outcome will be processed and gicve and take approach will be introduced. I think this helps.