In Persona Christi Capitis: Agency Problems When God is the Principal

The in persona Christi Capitis doctrine of the Roman Catholic Church guarantees the validity of its sacraments, irrespective of the personal morality of the priest who performs them. While this protects their value as metacredence goods, it seemingly opens the door to opportunistic behaviour by the clergy. To balance out its institutional incentives, the Roman Catholic Church must rigorously screen its candidates for the priesthood. Historical evidence supports our hypothesis that the development of the in persona Christi Capitis doctrine was accompanied by marginal increases in the screening of seminarians, which may have been an optimal response to changing historical circumstances. Also consistent with our hypothesis, a cross section of contemporary Christian denominations shows a correlation between a group’s stance on sacramental theology and the strictness of its screening of candidates to religious ministry.

Explaining cheating in schools with Situational Action Theory: Within-estimations using a German school panel

Wikström's Situational Action Theory (SAT) explains rule-breaking by reference to the cognitive perception-choice process, which indicates how a person's propensity to break rules interacts with the setting's criminogeneity. SAT's situational model claims that the interaction between personal morality and the moral norms of the setting, the so-called moral filter, is critical in the explanation of rule-breaking, and that the influence of self-control is subordinate to this process. Self-control becomes relevant when individuals whose personal morality discourages rule-breaking are exposed to settings in which the moral norms encourage rule-breaking, that is, if the moral filter is conflicted. Whereas most previous studies have equated the moral filter with personal morality, we consider the moral norms of the setting as well. This allows for a more rigorous test of the moral filter, and thus the conditionality of self-control. Here, we investigate student cheating, using data from two waves of a large-scale German school panel study, and we conceptualise the setting's moral norms by reference to the descriptive norm: other students’ cheating behaviour. This ensures the spatio-linkage between the setting's criminogeneity and rule-breaking, which is necessary for investigating SAT. Additionally, our estimation strategy – person and school fixed-effect models – controls for alternative explanations by the selection of people into settings with different levels of criminogeneity. Moreover, it controls for heterogeneity across persons and schools. The findings are in line with SAT's predictions. In cases of a correspondence between personal morality and the moral norms of a setting, students with rule-abiding morality are least likely to cheat, whereas students with a rule-breaking morality are the most likely to cheat. Also, in line with SAT, self-control only matters for students with rule-abiding morality when they are exposed to moral norms that encourage rule-breaking.

Feigning Symptoms to Obtain Prescription Stimulants: A Vignette-Based Study on Its Conditions

This vignette-based study examined the willingness to feign symptoms to obtain a prescription following an analysis on who might use prescription stimulants to enhance performance ( N = 3,468). It experimentally manipulated three factors: the social disapproval of prescription stimulant use for enhancement purposes, the physicians’ diagnostic efforts, and the medical condition (attention-deficit/hyperactivity disorder and narcolepsy); respondent characteristics of self-control, personal morality, and self-efficacy were also measured. Our results showed that social disapproval of prescription drug use, a personal morality that disapproves of drug use, high self-control, and high self-efficacy were negatively associated with the willingness to use. Willingness increased especially in situations of social approval when there was a stronger personal approval of drug use, or surprisingly when physicians’ diagnostic efforts were higher. The feigning willingness was lower in situations of social disapproval and when personal morality disapproved of feigning. Thus, personal and situational characteristics are relevant to understand both behaviors.

Mediating effect of ethical climate on the relationship of personality types and employees mindfulness

Globalization and technological advancement bring changes to the organization as well as to the behaviors of the employees. As a result, this descriptive-correlational study examined the effect of perceived ethical climate on individual differences – personality types and psychological state – mindfulness among employees. Purposive sampling was utilized to include 203 participants from different higher institutions who agreed to answer a questionnaire in google forms that were distributed through their emails. Results revealed respondents’ personality types have high levels of agreeableness, conscientiousness, and open-mindedness with moderate level of extraversion and low level of negative emotionality. Individual and organizational mindfulness of the participants were considerably very high. The participants perceived their organizations to have high level of consideration on rules, standard operating procedures and law and professional codes with moderate regard personal morality. More importantly, results of structural equation modeling established the claim that ethical climate increases the significant association of personality types to employees’ mindfulness. With the evident association of personality types and mindfulness, trainings should be provided to enhance employees’ personality and deal with possible differences. The significant mediating effect of ethical climate encourage organizational leaders to establish a work environment that uplifts employee’s morale to increase mindfulness.

Moral Identity and Attitudes towards Doping in Sport: Whether Perception of Fair Play Matters

Research evidence suggests that athletes’ attitudes towards banned substances are among the strongest predictors of intention to use or actual practice of doping. Previous research has found that personal morality was negatively related to doping attitudes. However, less is known about the role of athletes’ perceptions of fair play on their attitudes towards doping. First, we examined whether moral identity was associated with athletes’ attitudes towards doping and whether their perceptions of fair play mediated this relationship. The second purpose was to determine whether these associations differed among non-athletes. Overall, 365 university students (49.9% males, 55.3% athletes) participated in this study (mean age 22.02, SD = 6.58). They completed questionnaires measuring the aforementioned variables. The results showed that athletes’ moral identity and endorsement of fair play were negatively associated with their attitudes towards doping. The mediation analyses showed that the effect of moral identity on attitudes towards doping was partially mediated by perceptions of fair play (indirect effect, β = −0.10, p < 0.05). Unlike student athletes, non-athletes’ moral identity negatively predicted attitudes towards doping only indirectly, via fair play perception (indirect effect, β = −0.08, p < 0.05). The study provides insights into how a person’s morality and perception of moral values in sport may act as factors related to doping in sport. The practical implications for the promotion of anti-doping attitudes for athletes and separately for student non-athletes were provided together with future research perspectives.

Contraception in Aotearoa: Shaped by and Shaping Family, Morality, Religion, Science, and Women's Reproductive Rights

<p>Throughout the history of contraception in Aotearoa, the position of women as contraceptive users has been shaped by society and legislation. At the beginning of the twentieth century, due to the racial fears of the time, legislators banned contraceptive use from the feared mortality of white New Zealanders. The eugenic and racial logics that drove the original prevention of access to contraceptives were also influential in the establishment of organisations like the New Zealand Family Planning Association that was able to work towards establishing birth control clinics. Family and religious morality played a major role in how people responded to contraceptive use. In 1954, they were mobilised in the Mazengarb Inquiry, condemning parents who did not fit into the narrow roles expected of them by the Inquiry members. They appeared again throughout the 1977 Royal Commission into Contraception, Sterilisation and Abortion. Family and religious morality not only shaped these investigations, but also the ways individuals responded to different aspects of contraception and the surrounding conversation. The personal morality of individual Members of Parliament shaped their position in the debate of the 1977 Contraception, Sterilisation and Abortion Bill and with how doctors and other medical professionals responded. This culminated in decision-makers and individuals in the public sphere imposing their own morality to justify conflating abortion and contraception, which resulted in doctors and other medical professionals controlling access to contraception. In Aotearoa, women’s ability to access contraception and contraceptive information, controlled and restricted by these political, legal, and moralistic forces as exemplified and focused by these key events, has shaped their position as contraceptive users.</p>

Contraception in Aotearoa: Shaped by and Shaping Family, Morality, Religion, Science, and Women's Reproductive Rights

<p>Throughout the history of contraception in Aotearoa, the position of women as contraceptive users has been shaped by society and legislation. At the beginning of the twentieth century, due to the racial fears of the time, legislators banned contraceptive use from the feared mortality of white New Zealanders. The eugenic and racial logics that drove the original prevention of access to contraceptives were also influential in the establishment of organisations like the New Zealand Family Planning Association that was able to work towards establishing birth control clinics. Family and religious morality played a major role in how people responded to contraceptive use. In 1954, they were mobilised in the Mazengarb Inquiry, condemning parents who did not fit into the narrow roles expected of them by the Inquiry members. They appeared again throughout the 1977 Royal Commission into Contraception, Sterilisation and Abortion. Family and religious morality not only shaped these investigations, but also the ways individuals responded to different aspects of contraception and the surrounding conversation. The personal morality of individual Members of Parliament shaped their position in the debate of the 1977 Contraception, Sterilisation and Abortion Bill and with how doctors and other medical professionals responded. This culminated in decision-makers and individuals in the public sphere imposing their own morality to justify conflating abortion and contraception, which resulted in doctors and other medical professionals controlling access to contraception. In Aotearoa, women’s ability to access contraception and contraceptive information, controlled and restricted by these political, legal, and moralistic forces as exemplified and focused by these key events, has shaped their position as contraceptive users.</p>

The Partisan Consequences of Secularisation

While we would expect secularisation to have important consequences for voting behaviour, data limitations in previous studies leave the specific implications of secularisation for Canadian electoral politics unclear. Using a data set covering the period between 1975 and 2005, this study examines which aspects of secularisation have affected the partisan balance of the electorate by estimating the effects of religious belonging, behaving, and believing on party preferences. The results show that while the effects of religion (and other social identities) have not changed over time, changes in the composition of the electorate resulting from the growing share of non-religious Canadians holding liberal views on questions of personal morality has benefited the NDP and undercut support for the Conservatives.

To Conscience First, and to the Pope (Long) Afterwards? British Catholics and Their Attitudes Towards Morality and Structural Issues Concerning the Catholic Church

Background The attitudes of Catholics in Britain have undergone significant liberalisation on social moral issues across recent decades, whilst the reputation of the Catholic Church has suffered due to public opposition to its traditional teachings on such issues. But there has been comparatively little recent investigation into British Catholics’ views on these debates using surveys aimed at this religious community. Purpose This article examines the sources of attitudinal heterogeneity amongst Catholics in Britain on core debates affecting the Catholic Church. The aims are to examine, firstly, which groups within the British Catholic Community are more likely to conform to or to dissent from the Church’s teachings and, secondly, whether the socio-demographic and religious correlates of attitudes vary across different types of issue. Methods This article uses a new, nationally representative survey of Catholic adults in Britain (n = 1823). The survey is used to examine the sources of variation in Catholics’ attitudes towards a range of issues relating to the Roman Catholic Church. These issues relate to the priesthood, personal morality, and sinful behaviours. OLS models are used to assesses the relative impact of socio-demographic, religious socialisation, and religious commitment variables. Results The findings show that women are consistently more liberal in their views than men. Greater religious commitment is always associated with support for the traditional teachings of the Church. Conclusions and Implications Exploring the sources of attitudinal heterogeneity among Catholics, we provide new insights into the internal dynamics of ‘Britain’s largest minority’. We conclude by discussing the potential effects of increasing ‘nonversion’ for interpreting religious statistics—a topic of relevance beyond the denominational and geographical confines of this study’s explicit focus.