Moral Foundations Theory Among Autistic and Neurotypical Children

Morality can help guide behavior and facilitate relationships. Although moral judgments by autistic people are similar to neurotypical individuals, many researchers argue that subtle differences signify deficits in autistic individuals. Moral foundation theory describes moral judgments in terms of differences rather than deficits. The current research, aimed at assessing autistic individuals’ moral inclinations using Haidt’s framework, was co-designed with autistic community members. Our aim was to describe autistic moral thinking from a strengths-based perspective while acknowledging differences that may pose interpersonal challenges among autistic youth. We assessed 25 autistic and 23 neurotypical children’s moral judgments using the Moral Foundations Questionnaire for Kids. We used semi-structured interviews and qualitative analysis with a subset of participants to describe children’s moral reasoning. Analyses suggested that autistic and neurotypical children make similar judgments about moral transgressions across all five moral foundations. General linear mixed modeling showed that the greatest predictor of recommending punishment was how bad children deemed moral transgressions to be. We also found a trend that autistic children were more likely to recommend punishment for harmless norms violations than were neurotypical children. Future research could use longitudinal methods to understand the development of moral judgments among autistic and neurotypical children.

Green Aid Tax Relief Participation Scheme – A Study about a Creative Environmental Tax Towards Carbon Reduction in the Post – Covid 19 Era

Environmental tax is the climate policy that offers, in theory, the easiest way for carbon reduction. But in practice, implementation has proven complicated despite public demand for policy action on climate change. This research investigates to reframe environmental taxes in ways more personally engaging to create a moral foundation, and massive participation. As people show rising demand, we aimed to design a tool that responds to public expectations and operates directly at source on emission reducers, viz the trees. Drawing on research from environmental taxes and the evidence of measures taken, we reasoned that an environmental fiscal policy may not intend necessarily to punish the “bads”, but rather might reward the positive attitude and direct it to act. Consequently, we focused on tax reliefs and designed Green Aid, that can address people’s attitude to take active participation into account by incorporating virtuous behaviours into tax relief. Green Aid Tax relief works embedded in the Green Aid Participation Scheme that bears directly on a source of environmental recovery and organizes the global call to public action in a sustained, structured, and collective participation to forestation. Green Aid bridges the action of contributing to carbon reduction with immediate, tangible, and direct benefits. It can be an alternative environmental tax, able to address and operate directly at source on emission reducers and secure effectiveness in carbon reduction and efficiency in terms of public acceptance and viability at a global level.

The Case of India

A segmented healthcare system evolved in India by 1990s, whereby the rich population depended on private hospitals while the people at the bottom of the economic pyramid went to the poor-quality public hospitals. In a democracy of equals, unequal access to services became political when COVID-19 began to put pressure on the health system. Corruption that was normalized in a segmented healthcare system could no longer be ignored. To advance the framework of social quality, we examine the corruption that unfolded during the pandemic in India from the perspective of moral foundation theory. We study the issues raised by political parties during the pandemic and court directives responding to citizen grievances. The evidence shows there was inequality of access and that courts had to intervene to try to rectify the situation. In the absence of effective governmental intervention during the pandemic, moral norms become a useful explanatory factor for social quality.

Implementasi Kebijakan Pembangunan Bidang Agama dalam Mewujudkan Kesejahteraan Masyarakat

Religion has a strategic role and position whose main function is as an ethical and moral foundation that influences the national development of the Indonesian state. Religion can be said as a value and a system that must be understood and carried out by every community as an individual who lives and resides in a country as the basic foothold to animate the life of the nation and state. In Indonesia, religion is an important milestone in the development of the country because religion is the spiritual, ethical and moral foundation of an individual. The government has a number of policies in the development of the religious sector to support the realization of social welfare. In the public policy stage, program implementation becomes an important stage in the main public policy. To realize social welfare in the community, programs that support development are implemented such as economic, social, infrastructure, and cultural and religious programs. This writing departs from this issue and wants to examine in depth how the implementation of the development program in the field of religion to support the realization of social welfare for the community, especially in the Central Borneo Province, using qualitative descriptive writing methods, using the perspective of Public Administration, Public Policy Theory, Implementation Theory, Development Theory and Community Welfare. The findings of this study indicate that in implementing the development policy in the field of religion, Christian Guidance for the Regional Office of Central Kalimantan province uses three stages of the process, namely input, process and program. Agama memiliki peran dan kedudukan strategis yang fungsi utamanya adalah sebagai landasan etika dan moral yang mempengaruhi pembangunan nasional negara Indonesia. Agama bisa dikatakan sebagai nilai dan sistem yang harus dipahami serta dijalankan oleh setiap masyarakat sebagai individu yang hidup dan berdiam di suatu negara sebagai pijakan dasar untuk menjiwai kehidupan berbangsa dan bernegara. Di Indonesia agama merupakan tonggak penting dalam pembangunan negara karena agama merupakan landasan spiritual, etika dan moral seorang individu. Pemerintah memiliki sejumlah kebijakan dalam pembangunan bidang agama untuk mendukung terwujudnya kejehteraan sosial. Dalam tahapan kebijakan publik implementasi program menjadi tahapan yang penting dalam pokok kebijakan publik. Untuk mewujudkan kesejahteraan sosial dalam masyarakat, maka diimplementasikan program-program yang menunjang pembangunan seperti program ekonomi , sosial, sarana prasarana , serta budaya dan agama. Penulisan ini berangkat dari isu tersebut dan ingin mengkaji secara mendalam bagaimana implementasi dari program pembangunan bidang agama untuk mendukung terwujudnya kesejahteraan sosial masyarakat, secara khusus di wilayah Provinsi Kalimantan Tengah, dengan menggunakan metode penulisan deskriptif kualitatif, dengan menggunakan perspektif Administrasi Publik, Teori Kebijakan Publik, Teori Implementasi, Teori Pembangunan dan Kesejahteraan Masyarakat. Temuan penelitian ini menunjukkan bahwa dalam mengimplementasikan Kebijakan pembangunan bidang agama, Bimas Kristen Kantor Wilayah provinsi Kalimantan Tengah menggunakan tiga tahapan proses yaitu Input, Proses dan program.

The care of the self as a moral foundation of physiotherapy

The aim of this paper is to offer theoretical insights into the care of the self, which often initiates therapist-patient relationships in clinical practice. The reason is that when patients care about their health status, they are inclined to establish a therapeutic relationship with physical therapists. Hence, the care for self may bridge the world of the patient's private experiences and the world of the healthcare system together with its interventions, which is represented by the physical therapist In this framework, care means not only the patient's choice to undergo therapy but also his/her commitment to sustaining its effects in private life. This involves educational interventions by the physiotherapist who inscribes him/herself in his/her patients’ care of the self in order to alter their habits of physical exercise, diet, personal hygiene, body posture, etc. The argument in this paper is informed by the concepts of ethics developed by Michel Foucault and Richard Shusterman.

NEGARA KESEJAHTERAAN (WELFARE STATE) DALAM KONTEKS KEBIJAKAN POLITIK EKONOMI ISLAM DI INDONESIA

ABSTRAKDalam konteks keislaman, Islam adalah ajaran yang komprehensif yang didalamnya memiliki konsep negara, pemerintahan, kesejahteraan ekonomi dan lain-lain. Dalam pandangan Islam, negara tidak bisa lepas dari konsep kolektif yang didalamnya termasuk landasan moral dan syariah Islam. Dalam konteks sekarang, negara kesejahteraan (Welfare State) merupakan sesuatu yang sangat penting dan mempunyai nilai yang strategis, mengingat bahwa negara kesejahteraan dianggap sebagai salah satu jawaban yang paling tepat atas bentuk keterlibatan negara dalam mengubah kesejahteraan rakyat. Dalam konteks keindonesiaan cita-cita mewujudkan negara kesejahteraan sudah direncanakan jauh sejak negara ini didirikan, walaupun dalam perjalanannya menemui banyak permasalahan dan tantangan, bahkan ketika upaya-upaya yang berkaitan dengan perangkat untuk menuju konsep tersebut sudah tersedia termasuk didalamnya aturan-aturan yang telah disusun dalam bentuk perundangan ataupun kebijakan politik. ABSTRACTIn the context of Islam, Islam is a comprehensive teaching which includes the concept of the state, government, economic welfare and others. In the view of Islam, the state cannot be separated from the collective concept which includes the moral foundation and Islamic sharia. In the current context, the welfare state is something that is very important and has strategic value, considering that the welfare state is considered as one of the most appropriate answers to the form of state involvement in changing people's welfare. In the Indonesian context, the ideals of realizing a welfare state have been planned long since this country was founded, although along the way it encounters many problems and challenges, even when efforts related to the tools to achieve this concept are already in place, including the rules that have been compiled in form of legislation or political policy.

When the going gets tough, the tough are let go? The effects of political ideology on leader tenure in organisations

Purpose Drawing on moral foundations theory (MFT), this paper aims to examine the relationship between community-level political ideology, organisational performance and leader tenure by proposing and testing an “ideology-authority hypothesis” wherein political ideology moderates the relationship between organisational performance decline and leader tenure in organisations. Design/methodology/approach The authors used archival data pertaining to the performance of teams from the National Basketball Association (NBA), the tenure of the head coaches and the voting record of the communities in which the teams are located. The authors used hierarchical linear modelling (HLM) to test the relationships among these variables at multiple levels. Findings The results provided empirical support for the “ideology-authority hypothesis”. Specifically, the magnitude of team winning percentage decrease from the previous season is positively associated with the tenure of the head coach in teams located in more conservative communities but not in teams located in more liberal communities. Originality/value This study examines leadership stability and change by highlighting the moral foundation of authority/subversion. The findings also illustrate the importance of a community-level variable – the general political climate of the community in which an organisation is embedded – in organisational decision-making.

The Christian Archetype in the Works of N. S. Leskov

Статья посвящена особенностям проявления христианского архетипа в творчестве Н. С. Лескова. Представлены результаты анализа произведений писателя, в которых актуализированы основные христианские архетипы. Установлено, что творчество Лескова имеет глубоко нравственную основу, определяемую незыблемыми ценностями православной веры. The article is devoted to the peculiarities of Christian archetype manifestation in the works of N. S. Leskov. The results of the analysis of the writer’s works are presented, in which the main Christian archetypes are actualized. It has been established that Leskov’s works have a deep moral foundation, determined by the unalterable values of Orthodoxy.

Harm Transgressions Only Induce Anger, Purity Transgressions Only Induce disgust? Experiment Based on Implicit Relational Assessment Procedure

The perspective of cognition in moral judgment has drawn much attention in early research, but more and more evidences from moral judgment researches have shown that moral emotion plays an important role in it. Under the simple context of moral judgment, Rottman and Young (2019) found dosage effect in moral domain, in detail, it has been proved that individuals are sensitive to the change of frequency of harm transgressions, but insensitive to purity transgressions. The mechanism might be the specific type of moral emotion of specific immoral behavior differ with each other that further caused the difference of sensitivity in dosage. But nowadays there are debate that if specific immoral behavior produces specific moral emotion, or specific immoral behavior produces several moral emotions. Our study aimed to explore the mechanism behind dosage effect and solve the questions above. We used implicit relational assessment procedure to find the automatic correspondences of harm violations – angry and purity violations – disgust. The results showed that no matter what type of stimulus are (In study 1, violations sentences matched emotional pictures; In study 2, violation sentences matched emotional words), participants’ reaction to the consistent relationships were faster than inconsistent relationships, that is, the correspondences we proposed were established. In the study 3, we wanted to find (1) if these correspondences were affected by the type of materials in experiment? (2) The total effect size of correspondences can reach to what extent? Single-paper meta-analysis was conducted and results showed medium to large effect size and the correspondences were not affected by materials, which supported moral foundation theory and provided explanations for dosage effect. Discussion further explained results from relational framework theory and the theory of evolution of emotion. This research provides theoretical framework in moral emotions.

Non-Combatant Immunity and 'Just War'

<p>Moral philosophers and the international political community alike have traditionally valued the lives of civilians over those of soldiers. The first part of jus in bello, the doctrine which aims to characterise the just conduct of war, states that 'civilians, as non-combatants, must not be attacked or killed', whereas the only requirement concerning the killing of soldiers is that any attack must meet the requirement of proportionality: it must not cause so much harm that the good it does is overridden. Similarly, Article 51 of the Geneva Protocols states that 'the civilian population and individual civilians shall enjoy general protection against dangers arising from military operations', and that 'the civilian population as such, as well as individual civilians, shall not be the object of attack'. The requirement of proportionality is mentioned only with reference to the protection of civilian life or cultural objects, except in the general statement that 'it is prohibited to employ weapons, projectiles and material and methods of warfare of a nature to cause superfluous injury or unnecessary suffering.' The specific protections offered to combatants are limited to wounded, sick or shipwrecked combatants, and prisoners of war - those combatants who most closely resemble civilians. The Protocols do state that all attacks must be limited to 'military objectives', but the definition of these objectives is permissive, to say the least: 'Military objectives are limited to those objects which by their nature, location, purpose or use make an effective contribution to military action and whose total or partial destruction, capture or neutralization, in the circumstances ruling at the time, offers a definite military advantage.' To kill enemy soldiers in large numbers surely offers a definite military advantage. This thesis examines the moral basis for the distinction that these laws and doctrines draw between soldiers and civilians. I explain why the distinction between combatant and non-combatant casualties is not, in a significant proportion of cases, a morally sound one. I argue that any moral justification of the principle of non-combatant immunity must be of a utilitarian nature, pointing to its ability to limit the overall carnage of warfare. The implications for jus in bello of recognising that the principle can be justified only on these grounds are wide-ranging and important. If we want to retain civilian immunity, we must accept a utilitarian simulacrum of that doctrine. I argue that applying utilitarian standards to the just conduct of war will lead us to prefer very different sorts of policies from those currently embodied by jus in bello. Thus what we think about civilian immunity may have consequences for what we think about the moral foundation of our doctrine of just war.</p>