Is the true self truly moral? Identity intuitions across domains of sociomoral reasoning and age

Lefebvre, Jean Paul; Krettenauer, Tobias

doi:10.1016/j.jecp.2019.104769

Cited by 7 publications

(3 citation statements)

References 34 publications

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“…Subsequent studies found similar effects with other materials (Earp, Skorburg, Everett & Savulescu, 2019), across a wide variety of cultures and languages (Dranseika et al, unpublished data), and even in studies with children (Lefebvre & Krettenauer, 2020). For example, in a study that we will be discussing further below (Tobia, 2015; based on a case from Parfit, 1984), participants were given a vignette about a Russian nobleman.…”

Section: Good Vs Badmentioning

confidence: 57%

Personal Identity and Dual Character Concepts

Knobe¹

2022

Experimental Philosophy of Identity and the Self

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In an important recent study, Tobia (2015) gave participants a vignette about a person who gets into an accident:Phineas is extremely kind; he really enjoys helping people. He is also employed as a railroad worker. One day at work, a railroad explosion causes a large iron spike to fly out and into his head, and he is immediately taken for emergency surgery. The doctors manage to remove the iron spike and their patient is fortunate to survive. However, in some ways this man after the accident is remarkably different from Phineas before the accident. Phineas before the accident was extremely kind and enjoyed helping people, but the man after the accident is now extremely cruel; he even enjoys harming people.Participants then received a simple question. Consider the man after the accident. Is that man Phineas, or would it be more accurate to say that he is not Phineas at all?Participants answered this question on a scale that went from completely agreeing that the man is Phineas to completely agreeing that he is not Phineas. Strikingly, the mean response was at about the midpoint of the scale. In other words, people regarded this as a difficult case. They were drawn in some way toward the view that the man after the accident is Phineas, but they were also drawn in some way toward the view that he is not Phineas. Since this is an intuition about a case of radical moral change, let's refer to it as the moral change intuition.In what follows, we will be looking in detail at recent empirical findings regarding the moral change intuition, but before we discuss any of those findings, it is important to see that the intuition is deeply surprising just in itself. After all, there seems to be some straightforward sense in which people think the man after the accident is obviously Phineas, and it's hard to see what people could possibly mean by saying that he is not.To illustrate, suppose the man went to a bank and tried to withdraw money. People would presumably not find it remotely plausible to say: "You can't withdraw money from Phineas's account -you aren't Phineas." Similar points would no doubt hold for many of the other ordinary practices that depend on intuitions about personal identity (see Starmans & Bloom, 2018). In short, it seems that we face a puzzle about the moral change intuition. Given that there is a sense in which the man after the accident is obviously Phineas, what exactly do people mean when they say that he is not Phineas? I will argue that if we want to understand people's intuitions in cases like this one, it will prove helpful to look to frameworks from a literature that might at first seem quite remote from the study of personal identity. Specifically, I suggest that it might be helpful to look to the literature on what are called dual character concepts

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Section: Good Vs Badmentioning

confidence: 57%

Personal Identity and Dual Character Concepts

Knobe¹

2022

Experimental Philosophy of Identity and the Self

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“…The character referred to in the Qur'an is a trait that has been embedded in the human soul and with it a good or bad action is born, without requiring his thoughts and without consideration from him. (Lefebvre & Krettenauer, 2020).…”

Section: Introductionmentioning

confidence: 99%

Fostering Islamic Morality through Tahfidz Learning: Islamic Law

Saputra,

Dylan,

Carmelo

2023

IJEN

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Background. Tahfidz learning is a learning that can change the behavior of santriwan and santriwati and develop a potential that they have such as improving the reading of the Qur'an, increasing the memorization of the Qur'an. The tahfidz house is a place where students learn, foster and develop and apply the values contained in the Qur'an in everyday life such as at home, in the community and at school. Purpose. This tahfidz activity begins with prayer, then murojaah, memorizing the recitation of the Qur'an. Method. Data was obtained by giving teacher performance scales, teacher digital literacy, and online learning implementation scales. Results. The results of this tahfidz activity research begin with prayer, then murojaah, memorizing the recitation of the Qur'an. After memorizing the Qur'an, each student deposits his memorization one by one to the ustadz or ustadzah. After that the students and ustadz or ustadzah continue by playing the verse connection game in order to increase the enthusiasm of the students in memorizing so that they are not easily bored and bored, because in learning there are a lot of complaints and laziness when learning, let alone learning to memorize the Qur'an there are a lot of outside distractions. Conclusion. After the students take part in tahfiz learning, there are Islamic morals that can be applied, namely keistiqomahan, patience which is contrary to the previous morals of the students.

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“…CSI behaviors can be seen as moral transgressions, which arise because the corporate wrongdoer is seen to violate the freedom or human dignity of these individuals. Psychologists have shown that when an enterprise violates moral standards because of its misconduct, a series of specific “moral emotions” are generated [ 9 ]. Irresponsible corporate behavior can prompt negative emotions such as anger, contempt, and disgust among consumers [ 10 ], which leads consumers to exhibit adverse behavior toward enterprises [ 11 ].…”

Section: Introductionmentioning

confidence: 99%

Consumer Response to Food Corporate Social Irresponsibility: Food Performance and Company Ethics Irresponsibility

Zhou

2022

Behavioral Sciences

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

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Is the true self truly moral? Identity intuitions across domains of sociomoral reasoning and age

Cited by 7 publications

References 34 publications

Personal Identity and Dual Character Concepts

Personal Identity and Dual Character Concepts

Fostering Islamic Morality through Tahfidz Learning: Islamic Law

Consumer Response to Food Corporate Social Irresponsibility: Food Performance and Company Ethics Irresponsibility

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