Convergence and Psychometric Properties of Character Strengths Measures: The VIA-IS and the VIA-IS-R.

This study compares the original measure to assess character strengths (VIA-IS) with its latest revision (VIA-IS-R) regarding reliability and convergent, discriminant, and criterion validity. A sample of 499 German-speaking adults (79.4% women, mean age: 33.3 years) provided self-reports of character strengths (VIA-IS, VIA-IS-R) and several criteria: Core virtues, thriving, and moral behaviors. Results suggested that both measures showed satisfactory internal consistency and converged well in a multitrait-multimethod analysis. Further, both measures were comparable regarding their relationships with the criteria. Overall, the results of the current study suggest that both questionnaires are reliable and valid instruments and findings based on these instruments can be considered highly comparable.

Framing Effects on Judgments of Social Robots’ (Im)Moral Behaviors

Frames—discursive structures that make dimensions of a situation more or less salient—are understood to influence how people understand novel technologies. As technological agents are increasingly integrated into society, it becomes important to discover how native understandings (i.e., individual frames) of social robots are associated with how they are characterized by media, technology developers, and even the agents themselves (i.e., produced frames). Moreover, these individual and produced frames may influence the ways in which people see social robots as legitimate and trustworthy agents—especially in the face of (im)moral behavior. This three-study investigation begins to address this knowledge gap by 1) identifying individually held frames for explaining an android’s (im)moral behavior, and experimentally testing how produced frames prime judgments about an android’s morally ambiguous behavior in 2) mediated representations and 3) face-to-face exposures. Results indicate that people rely on discernible ground rules to explain social robot behaviors; these frames induced only limited effects on responsibility judgments of that robot’s morally ambiguous behavior. Evidence also suggests that technophobia-induced reactance may move people to reject a produced frame in favor of a divergent individual frame.

Recognition of Rare Low-Moral Actions Using Depth Data

Detecting and recognizing low-moral actions in public spaces is important. But low-moral actions are rare, so in order to learn to recognize a new low-moral action in general we need to rely on a limited number of samples. In order to study the recognition of actions from a comparatively small dataset, in this work we introduced a new dataset of human actions consisting in large part of low-moral behaviors. In addition, we used this dataset to test the performance of a number of classifiers, which used either depth data or extracted skeletons. The results show that both depth data and skeleton based classifiers were able to achieve similar classification accuracy on this dataset (Top-1: around 55%, Top-5: around 90%). Also, using transfer learning in both cases improved the performance.

PENGARUH RELIGIUSITAS KELUARGA DAN JENIS SEKOLAH TERHADAP PERILAKU MORAL SISWA SMK DI KABUPATEN BANTUL

This study aims to determine the effect of the family religious habit and school types to the SMK (vocational school) students’ moral behaviors in Bantul regency. This study was using the quantitative descriptive method. The subjects of the study were SMK students in Bantul. The data collection technique used a research scale, interview, data presentation and data verification. The data analysis technique was multiple regressions analysis. The result of this study shows that there is significant positive effect of family religious habit concerning students’ moral behaviors. The higher the family religious habit, the better the students’ moral behaviors level. On the contrary, the lower the family religious habit, the lower the students’ moral behaviors level will be. There is a positive and significant effect of school types in relation to students’ moral behaviors. Furthermore there is significant difference between students who study in the religious schools and those who do not. Students of religious schools tend to have higher moral behavior level. There is a significant and simultaneous effect of family religious habit and school types in relation to students’ moral behavior. It indicates that religious environment at family and school may affect the students’ moral behaviour.

The ”true me”—one or many?

Recent results suggest that people hold a notion of the true self, distinct from the self. Here, we seek to further elucidate the “true me”—whether it is good or bad, material or immaterial. Critically, we ask whether the true self is unitary. To address these questions, we invited participants to reason about John—a character who simultaneously exhibits both positive and negative moral behaviors. John’s character was gauged via two tests--a brain scan and a behavioral test, whose results invariably diverged (i.e., one test indicated that John’s moral core is positive and another negative). Participants assessed John’s true self along two questions: (a) Did John commit his acts (positive and negative) freely? and (b) What is John’s essence really? Responses to the two questions diverged. When asked to evaluate John’s moral core explicitly (by reasoning about his free will), people invariably descried John’s true self as good. But when John’s moral core was assessed implicitly (by considering his essence), people sided with the outcomes of the brain test. These results demonstrate that people hold conflicting notions of the true self. We formally support this proposal by presenting a grammar of the true self, couched within Optimality Theory. We show that the constraint ranking necessary to capture explicit and implicit view of the true self are distinct. Our intuitive belief in a true unitary “me” is thus illusory.

Toward a New Moral Understanding of the Tudor Conquest of Ireland

The English conquest of Ireland during the sixteenth century was accompanied by extreme violence. Historians remain divided on the motivations behind this violence. This article argues that the English violence in Ireland may be attributed to four main factors: the fear of foreign Catholic intervention through Ireland; the methods by which Irish rebels chose to fight; decisions made by English officials in London to not fund English forces in Ireland at a reasonable level while demanding that English officials in Ireland keep Ireland under control; and the creation of a system by which many of those who made the plans never had to see the suffering they inflicted. The troops who carried out the plans had to choose between their own survival and moral behaviors that placed their survival at risk.