By Daniel K. Lapsley, Darcia Narvaez
This quantity examines the mental, social-relational, and cultural foundations of the main uncomplicated ethical commitments. It starts off by way of taking a look at the seminal writings of Augusto Blasi, whose writings on ethical cognition, the advance of self-identity, and ethical character have remodeled the study schedule in ethical psychology. This paintings is now the place to begin of all dialogue concerning the courting among self and morality; the developmental grounding of the ethical character; and the ethical integration of cognition, emotion, and behaviour. certainly, it's now broadly believed that organizing self-understanding round easy ethical commitments is important to the formation of an ethical identification which, in flip, underwrites ethical behavior. utilizing Blasi's paintings as some degree of departure, a unusual interdisciplinary and foreign team of students have contributed essays summarizing their very own theoretical and empirical study on those subject matters. This e-book gains new theories of ethical functioning that diversity throughout a number of mental literatures, together with social cognition, cognitive technology, and character improvement. studying the social-relational, communitarian, and cultural features of ethical self-identity, it offers a accomplished account of ethical character. Uniformly integrative, field-expanding, and at the innovative of study on ethical improvement and character, the publication appeals to students, developmental theorists and graduate scholars drawn to problems with ethical improvement, schooling, and behaviour, in addition to cognitive improvement concept.
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Additional resources for Moral Development, Self, and Identity
Sample text
In a recent article, to bring greater conceptual clarity to the empirical evidence (Blasi, 1989; Damon, 1977, 1984; Gerson & Damon, 1978; Nunner-Winkler & Sodian, 1988), Blasi (1999) drew on philosopher Harry Frankfurt’s argument: people do not only have desires concerning objects, other people, and events (first-order desires, in [Frankfurt’s] terminology); they also have reflexive desires, namely, desires about their own desires … [and] by reflecting and taking a stance on what in us is spontaneous, we take what is natural and make it wanted; by doing so, we agentically structure our motives and desires (we structure our will, in Frankfurt’s language) and begin to establish our identity.
Moral exemplars seem to turn our (conventional) notions of the (post-conventional) moral life upside down. The findings of Colby and Damon (1992) lead to a modification of Fig. 3, which portrays the results of Damon’s (1984) research. The difference between Fig. 4 and Fig. 3 is meant to express not only the importance of adolescence as the crucial period for the integration of self and morality (Damon, 1984) but also the insight that such development is an ongoing challenge in adulthood whose ideal or end is realized as moral exemplariness (Colby & Damon, 1992, 1993).
Prosocial behavior and caring in adolescence: Relations to self-understanding and social judgment. Child Development, 66, 1346–1359. Haste, H. (1990). Moral responsibility and moral commitment: The integration of affect and cognition. In T. ), The moral domain: Essays in the ongoing discussion between philosophy and the social sciences (pp. 315–359). Cambridge, MA: MIT Press. Hennig, K. , & Walker, L. J. (2003). Mapping the care domain: A structural and substantive analysis. Manuscript submitted for publication.