moral disengagement

道德脱离
  • 文章类型: Journal Article
    成年人在互联网上对青少年的偏见越来越普遍,这可能会导致对青少年的反对态度,甚至是在线侵略。然而,与网络空间中的其他社会偏见相比,这种年龄歧视受到的挑战较小。采用社会认同的方法,本研究旨在探讨网络交流的特点,与青少年相关的个人经历,成人侵略者的双重身份影响在线道德脱离(OMD),动机,和网络侵略行为。我们在2023年5月对767名中国成年人进行了在线调查。结果表明,在线语音的感知可控性,与青少年相关的负面在线体验,代际偏倚与OMD呈正相关。接下来,成人受访者的自我服务动机积极预测中度和重度网络侵略,而教育动机只会增加适度的网络侵略。中介分析显示,基于世代的偏见是放大OMD的唯一重要因素,自我服务的动机,教育动机,和网络侵略行为。相比之下,基于生活年龄的偏见的影响不显著.我们的发现提供了对数字环境中个人道德违规行为的见解,并揭示了基于年龄的歧视中成年侵略者身份的动态。这项研究表明,来自成年人的同理心和在线平台的适合年龄的预防对于解决针对年轻一代的在线侵略至关重要。
    The increasing prevalence of adults\' prejudice against adolescents on the Internet could cause opposing attitudes and even online aggression against teenagers. Yet, such age discrimination is less challenged compared to other social biases in cyberspace. Employing a social identity approach, this study aims to explore how features of online communication, teen-related personal experiences, and the dual identity of adult aggressors influence online moral disengagement (OMD), motives, and behaviors for cyber-aggression. We conducted an online survey of 767 Chinese adults in May 2023. The results demonstrated that perceived controllability of online speech, negative teen-related online experiences, and generation-based bias were positively associated with OMD. Next, adult respondents\' self-serving motives positively predicted moderate and severe cyber-aggression, while educational motives only increased moderate cyber-aggression. Mediation analysis revealed that generation-based bias was the sole significant factor that amplified OMD, self-serving motives, educational motives, and cyber-aggression behaviors. In contrast, the effects of lifestage-based bias were insignificant. Our findings yield insights into individuals\' moral transgressions in digital environments and shed light on the dynamics of the identity of adult aggressors in age-based discrimination. This study suggests that empathy from adults and age-appropriate prevention by online platforms are crucial to address online aggression against young generations.
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  • 文章类型: Journal Article
    本研究旨在观察超级英雄电影对亲社会行为的影响,由状态移情介导(认知,情感和联想移情)和道德理由。为了实现这一目标,进行了两个在线实验,每人有200名巴西志愿者(研究1:70.5%女性,平均年龄=28.82,SD=9.22。研究2:52.5%的男性,平均年龄=27.63,SD=9.25)。我们使用了蝙蝠侠对超人的场景作为实验组的刺激。亲社会行为是使用食物分配任务进行测量的。两项研究的数据表明,即使以暴力元素为特征,超级英雄电影积极影响亲社会行为。这些影响是间接的,由研究1中的联想移情和研究2中的道德辩护介导。结果强调了亲社会暴力媒体(具有亲社会目标的侵略性内容)与行为之间的复杂关系。我们还强调研究的新颖性,因为调查媒体内容既消极又积极的研究仍然很少。
    The present research aimed to observe superhero films\' impacts on prosocial behavior, mediated by state-empathy (cognitive, affective and associative empathy) and moral justification. To achieve this goal, two online experiments were conducted, each with 200 Brazilian volunteers (Study 1: 70.5% women, mean age = 28.82, SD = 9.22. Study 2: 52.5% men, mean age = 27.63, SD = 9.25). We used a scene from Batman v Superman as the stimulus in the experimental groups. Prosocial behavior was measured using a food allocation task. Data from both studies showed that even when featuring violent elements, superhero films positively impacted prosocial behavior. These effects were indirect, mediated by associative empathy in Study 1 and moral justification in Study 2. Results highlight the complex relationship between prosocial violent media (aggressive content with prosocial goals) and behavior. We also emphasize the research\'s novelty, as studies that investigate media content that is both negative and positive are still scarce.
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  • 文章类型: Journal Article
    虽然幸灾乐祸通常在人际关系中经历过,这通常被认为是不道德的。尽管先前的研究已经探索了与幸灾乐祸有关的因素,包括某些人格特质,道德上的脱离,和幽默风格,我们对这些因素的理解仍然有限。本研究考察了道德脱节和侵略性幽默风格在黑暗三合会特征与幸灾乐祸之间的关系中的中介作用。
    在这项研究中,693名伊朗学生(69.4%为女性),是使用一种方便的抽样方法招募的,由330名本科生组成,230名毕业生,和133名博士生。特征幸灾乐祸量表,短暂的黑暗三合会,道德脱离量表,并通过在线调查测量了攻击性幽默风格量表。
    研究发现,马基雅维利主义,自恋,精神病与幸灾乐祸呈正相关,激进的幽默风格,道德上的脱离。此外,激进的幽默风格和道德脱节介导了马基雅维利主义之间的关系,自恋,和幸灾乐祸的精神病。
    这项研究提供了对黑暗三合会特征之间复杂关系的见解,道德上的脱离,激进的幽默风格,幸灾乐祸.研究结果表明,具有更高水平的黑暗三合会特征的个体更有可能从他人的不幸中体验到快乐。此外,该研究强调了道德脱节和侵略性幽默风格的重要性,这是黑暗三合会特征与幸灾乐祸之间关系的潜在机制。应进一步研究探索特定环境下影响幸灾乐祸的动机因素,从而阐明这些联系。
    UNASSIGNED: While schadenfreude is commonly experienced in interpersonal relationships, it is generally considered immoral. Although previous research has explored the factors relating to schadenfreude, including certain personality traits, moral disengagement, and humor styles, our understanding of these factors remains limited. The present study examined the mediating effects of moral disengagement and aggressive humor style in the relationship between the Dark Triad traits and schadenfreude.
    UNASSIGNED: In this study, a sample of 693 Iranian students (69.4% female), was recruited using a convenient sampling method, consisting of 330 undergraduate, 230 graduate, and 133 Ph.D. students. The trait schadenfreude scale, the short Dark Triad, the moral disengagement scale, and the aggressive humor style scale were measured through an online survey.
    UNASSIGNED: The study found that Machiavellianism, narcissism, and psychopathy were positively related to schadenfreude, aggressive humor style, and moral disengagement. Additionally, aggressive humor style and moral disengagement mediated the relationship between Machiavellianism, narcissism, and psychopathy with schadenfreude.
    UNASSIGNED: This study provides insights into the complex relationships between Dark Triad traits, moral disengagement, aggressive humor style, and schadenfreude. The findings suggest that individuals with higher levels of Dark Triad traits may be more likely to experience pleasure from others\' misfortunes. Furthermore, the study highlights the importance of moral disengagement and aggressive humor style as potential mechanisms underlying the relationship between Dark Triad traits and schadenfreude. Further research should be done to explore the motivational factors influencing schadenfreude in specific settings, thereby elucidating these connections.
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  • 文章类型: Journal Article
    这项研究考察了一个拟议的撒谎自我效能感之间的关系模型,道德上的脱离,以及愿意在儿童和青少年中说出反社会的谎言。6至15岁的儿童和青少年完成了说谎自我效能感和道德脱离接触的措施。他们还阅读了关于一个角色犯下罪行并撒谎以掩盖罪行的小插曲。对于每个小插图,儿童和青少年做出了一个假设的决定,如果他们处于角色的位置来评估他们说谎的倾向,那么他们就会说出真相或谎言。说谎自我效能感与说谎的意愿有关,这种关系是由道德脱节介导的。说谎自我效能感较高的儿童和青少年有较高的道德脱离感,那些道德分离程度较高的人更愿意说出反社会的谎言。总的来说,结果支持班杜拉的社会认知理论作为理解心理社会机制对说谎的态度的框架。此外,这些发现表明,解决有问题的说谎行为的干预措施应侧重于儿童和青少年对道德脱离接触机制的使用。
    This study examined a proposed model of relations among lie-telling self-efficacy, moral disengagement, and willingness to tell antisocial lies among children and adolescents. Children and adolescents aged 6 to 15 years completed measures of lie-telling self-efficacy and moral disengagement. They also read vignettes about a character committing a transgression and telling a lie to conceal the transgression. For each vignette, children and adolescents made a hypothetical decision about telling the truth or a lie if they were in the character\'s position to assess their lie-telling propensity. Lie-telling self-efficacy was related to willingness to tell lies, and this relationship was mediated by moral disengagement. Children and adolescents with higher lie-telling self-efficacy had higher moral disengagement, and those who had higher moral disengagement were more willing to tell antisocial lies. Overall, results support Bandura\'s social cognitive theory as a framework for understanding the psychosocial mechanisms underlying attitudes toward lie-telling. Moreover, these findings suggest that interventions to address problematic lie-telling behavior should focus on children\'s and adolescents\' use of moral disengagement mechanisms.
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  • 文章类型: Journal Article
    尽管学童倾向于将同伴受害视为道德上的错误,但大多数人并不代表受害者进行干预,而有些人则选择帮助受害者。这项纵向研究的目的是调查学生在一个学年的过程中如何捍卫和支持攻击性的旁观者行为及其与基本道德敏感性的联系,道德上的脱离,和防守者的自我效能感。在一个学年中,分别有350名高年级小学生(55%为女孩;9.9-12.9岁)在三个点完成了自我报告调查。潜在增长曲线模型的结果表明,在过去的一年中,激进的旁观者行为保持稳定,而防御行为减少。此外,表现出更高的基本道德敏感性的学生既不太可能支持侵略性,同时也更有可能捍卫。具有防御者自我效能感的学生不仅与基线时的防御性行为有关,而且随着时间的推移,防御者行为也不太可能减少。相反,报告道德脱节程度较高的学生与更倾向于攻击性的行为有关,特别是当还报告较低的基本道德敏感性时。这些短期的纵向结果增加了对旁观者行为随时间变化的重要见解,以及它与学生道德感的关系。结果还强调了学校在遏制同伴受害的努力中培养学生的道德感和亲社会行为的现实必要性。
    Though school children tend to view peer victimization as morally wrong most do not to intervene on the victim\'s behalf and some instead choose to aid the victimizer. The aim of this longitudinal study was to investigate how students\' defending and pro-aggressive bystander behaviors evolved over the course of one school year and their association to basic moral sensitivity, moral disengagement, and defender self-efficacy. Three-hundred-fifty-three upper elementary school students (55% girls; 9.9-12.9 years of age) each completed self-report surveys at three points during one school year. Results from latent growth curve models showed that pro-aggressive bystander behavior remained stable over the year, whereas defending behavior decreased. Moreover, students who exhibited greater basic moral sensitivity were both less likely to be pro-aggressive and simultaneously more likely to defend. Students with defender self-efficacy were not only associated with more defending behavior at baseline but also were also less likely to decrease in defender behavior over time. Conversely, students reporting a higher degree of moral disengagement were linked to more pro-aggressive behavior, particularly when also reporting lower basic moral sensitivity. These short-term longitudinal results add important insight into the change in bystander behavior over time and how it relates to students\' sense of morality. The results also highlight the practical necessity for schools to nurture students\' sense of morality and prosocial behavior in their efforts to curb peer victimization.
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  • 文章类型: Journal Article
    经验证据支持父母温暖与儿童对父母暴力(CPV)之间的同时关系。然而,没有研究分析感知父母温暖的滞后效应,以及将不道德行为合法化的认知机制对这种关系的潜在影响。本研究旨在考察道德脱离策略的中介作用(不道德行为的重建,掩盖个人责任,歪曲有害后果,并指责受害者)在童年时期感知到的父亲和母亲的温暖维度(温暖-沟通和批评-拒绝)之间的关系以及对父亲和母亲的CPV。该样本包括2122名13至18岁的西班牙青少年(57.7%为女性)。儿童对父母暴力问卷(CPV-Q),道德脱离机制量表(MMDS-S),和温暖量表被用作评估工具。结果表明,父亲和母亲的温暖交流与CPV呈负相关,而父亲和母亲的批评-拒绝和道德脱离策略与CPV呈正相关。调解模型表明,不道德行为的重建在父亲和母亲的温暖沟通与CPV之间的关系以及母亲的批评-拒绝与CPV之间的关系中起着至关重要的调解作用。结果强调了父母早期预防计划的必要性,以促进积极的育儿做法,包括父母的温暖,促进儿童的适应性社会认知发展。此外,解决青少年的道德脱离可以帮助防止或阻止对父母的暴力行为。
    Empirical evidence supports the simultaneous relationship between parental warmth and child-to-parent violence (CPV). However, no studies analyze the lagged effects of perceived parental warmth and the potential impact of cognitive mechanisms legitimizing immoral behavior on this relationship. This study aimed to examine the mediating role of moral disengagement strategies (reconstruction of immoral behavior, obscuring personal responsibility, misrepresenting injurious consequences, and blaming the victim) in the relationship between the perceived paternal and maternal warmth dimensions (warmth-communication and criticism-rejection) during childhood and CPV towards the father and mother. The sample included 2122 Spanish adolescents (57.7% female) aged 13 to 18 years. The Child-to-Parent Violence Questionnaire (CPV-Q), the Mechanisms of Moral Disengagement Scale (MMDS-S), and the Warmth Scale were used as assessment instruments. The results indicate that paternal and maternal warmth-communication is negatively associated with CPV, whereas paternal and maternal criticism-rejection and moral disengagement strategies are positively related to CPV. The mediation models show that the reconstruction of immoral behavior plays a crucial mediation role in the relationship between paternal and maternal warmth-communication and CPV as well as in the relationship between maternal criticism-rejection and CPV. The results emphasize the necessity of early prevention programs for parents promoting positive parenting practices, including parental warmth, to foster children\'s adaptive socio-cognitive development. In addition, addressing moral disengagement in adolescents could help prevent or stop a pattern of violent behavior toward parents.
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  • 文章类型: Journal Article
    Whydopeoplehavepositiveorindiralreactionstonormalviolations?Thepresentresearchhumestizedthatindividualswhofocusontheavoidingofnegativeoutcomes,例如对违反规则的惩罚,(即,预防重点)被假设也有对严格和明确规范的愿望(即,所需的文化密封性)以及对违反规范的惩罚。这种规范和惩罚缩小了接受的行为,如果沟通清楚,可以限制违反规则。因此,渴望更高水平的文化紧密度的个人应该不太可能为不良的公民行为辩护(即,公民道德脱离),因为这种行为与所需的文化紧密度是对立的。最后,这些人也应该更有可能对违反规范的行为做出负面反应。本研究的数据是在意大利进行的。共有1,181名参与者被纳入分析;参与要求他们是意大利居民的成年人。参与者完成了预防重点的自我报告措施,所需的文化紧密度,公民道德脱节,以及对违反一般规范的反应(例如,超过速度限制,故意破坏行为)。支持假设的串行中介模型。这个模型可以帮助解释为什么个人不能对“日常”违反规范做出反应,以及社会层面的违规行为(例如,在COVID大流行期间不遵守卫生标准)。它还呼吁有必要发展大众传播方法,以大规模影响个人的预防重点,因为这可能会对此类违规行为产生反应的下游影响。
    Why do people have positive or indifferent reactions to norm violations? The present research hypothesized that individuals who focus on the avoidance of negative outcomes, for example punishments for rule violations, (i.e., a prevention focus) are hypothesized to also have a desire for rigid and clear norms (i.e., desired cultural tightness) as well as punishments for norm violations. Such norms and punishments narrow accepted behavior and, if clearly communicated, can limit rule violations. Consequently, individuals who desire higher levels of cultural tightness should be less likely to justify poor citizenship behavior (i.e., civic moral disengagement) as this behavior is antithetical to desired cultural tightness. Finally, such individuals should also be more likely to react negatively to norm violations. Data for the present study was conducted in Italy. A total of 1,181 participants were included in the analysis; participation requirements were that they be adults who were residents of Italy. Participants completed self-report measures of the prevention focus, desired cultural tightness, civic moral disengagement, and reactions to general norm violations (e.g., exceeding the speed limit, vandalism). The hypothesized serial mediation model was supported. This model can help explain why individuals can fail to react to \"everyday\" norm violations, as well societal-level violations (e.g., failing to respect hygienic standards during the COVID pandemic). It also calls on the need to develop mass communication approaches that can influence individuals\' prevention focus on a large scale, as this can have downstream effects of reactions to such violations.
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  • 文章类型: Journal Article
    双重孝道模式将孝道信仰分为两种:互惠孝道信仰和专制孝道信仰(RFP与法新社)在态度上,情感,对父母的义务。先前的研究表明,这两种孝道信仰与不同的心理结局有关。文献还表明,孝道信仰功能的某些方面可能是一种文化普遍性。这项研究旨在使用来自两种文化的参与者来测试孝道信仰对侵略的影响(中国与伊斯兰)。我们进一步探讨了道德脱离的中介作用,原谅,孝道信仰和侵略之间的自我控制,以及文化的调节作用。结果表明,道德脱节,原谅,自我控制在孝道信仰与侵略之间的关系中起着中介作用。孝道信仰的功能在不同文化中表现出异同。(1)在两种文化中,RFP与攻击性呈负相关,而法新社仅在穆斯林参与者中与侵略呈负相关。(2)RFP可以通过道德上的脱离来减少中国参与者的侵略,原谅,和自我控制;而穆斯林参与者的RFP只能通过宽恕来减少他们的侵略性。(3)AFP通过道德脱离接触和减少自我控制来增强侵略;中国参与者,但通过穆斯林参与者的自我控制减少了攻击性。这项研究的结果证实,RFP的功能在不同文化中表现出更多的相似性,而不是差异,而AFP的功能则相反。
    The dual filial piety model divides filial piety beliefs into two types: reciprocal and authoritarian filial piety beliefs (RFP vs. AFP) in terms of attitude, emotion, and obligation towards parents. Previous studies have shown that these two types of filial piety beliefs related to different psychological outcomes. Literature also suggests that some aspects of the function of filial piety beliefs may be a cultural universal. This research aimed to test the effects of filial piety beliefs on aggression using participants from two cultures (Chinese vs. Islamic). We further explored the mediating role of moral disengagement, forgiveness, and self-control between filial piety beliefs and aggression, and the moderating role of culture. The results showed that moral disengagement, forgiveness, and self-control played mediating roles in the relationship between filial piety beliefs and aggression. The functions of filial piety beliefs showed both similarities and differences across cultures. (1) RFP was negatively associated with aggression in both cultures, while AFP was negatively associated with aggression only among Muslim participants. (2) RFP can reduce the aggression of Chinese participants through moral disengagement, forgiveness, and self-control; while the RFP of Muslim participants can reduce their aggressiveness only through forgiveness. (3) AFP enhanced aggression via moral disengagement and reduced self-control among; Chinese participants, but reduced aggression via self-control among Muslim participants. Findings of this study confirmed that the functions of RFP show more similarities than differences across cultures, while functions of AFP do the opposite.
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  • 文章类型: Journal Article
    文献承认,当组织-员工关系中的期望失败时,即心理契约违约,它可能会导致反常行为,如反生产工作行为(CWB)。公正的观点通过暗示不道德行为可能代表对感知到的组织不公平的报复反应,有助于解开这一联系。
    为了更细致地了解从心理契约违约到CWB的路径,本研究探讨了负面情绪在CWB诱发中的中介作用。它还提出,道德脱离机制有助于解除自我制裁过程,允许个人从事越轨行为。
    采用了横截面设计,并对635名意大利警官学员的样本进行了条件过程分析,进入监狱系统的人,一个非常容易受到预期失败的环境,同时,抵制不道德行为是一个关键问题。
    结果支持测试模型,强调与工作相关的负面情绪在心理契约违约-CWB关系中的中介作用,以及它们与道德脱离在塑造CWB中的相互作用。
    通过研究情感和认知成分之间的相互作用,该研究为预期失败和异常行为之间的关系所涉及的潜在过程提供了有价值的见解。从管理的角度来看,调查结果强调了通过平衡的相互义务优先考虑组织内部公平的重要性,并提高对可能塑造越轨行为的道德调节机制的认识。
    UNASSIGNED: The literature acknowledges that when there is a failure of expectations in the organization-employee relationship, namely the Psychological Contract Breach, it can potentially contribute to deviant behavior such as Counterproductive Work Behavior (CWB). A justice perspective helps to disentangle this link by suggesting that unethical behaviors may represent the revenge response to perceived organizational unfairness.
    UNASSIGNED: To gain a more granular understanding of the pathway from Psychological Contract Breach to CWB, this study explores the mediating role of negative emotions in eliciting CWB. It also proposes that the mechanism of moral disengagement helps to deactivate self-sanctioning processes, allowing individuals to engage in deviant behaviors.
    UNASSIGNED: A cross-sectional design was employed, and conditional process analysis was conducted on a sample of 635 Italian police officer cadets, who were entering the prison system, a context highly susceptible to a failure of expectations and where, at the same time, counteracting unethical behaviors is a key issue.
    UNASSIGNED: The results supported the tested model, highlighting the mediator role of Job-Related Negative Emotions in the Psychological Contract Breach-CWB relationship and their interaction with Moral Disengagement in shaping CWB.
    UNASSIGNED: By examining the interplay between affective and cognitive components, the study provides valuable insights into the underlying processes involved in the relationship between failure in expectancies and deviant behavior. From a managerial perspective, the findings emphasize the importance of prioritizing fairness within organizations through balanced mutual obligations, and raising awareness of moral regulation mechanisms that may shape deviant behaviors.
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  • 文章类型: Journal Article
    这项研究的目的是检查集体道德脱离和课堂层面的权威教学,以及个体层面的师生关系质量,预测1年后青春期前学生的个体道德脱离。在这项短期纵向研究中,来自108个教室的1373名学生在学校期间回答了关于平板电脑的基于网络的问卷,五年级(T1)一次,六年级(T2)一次。结果显示,在控制T1道德脱离接触后,性别,移民背景,T1时师生关系质量较好的学生在T2时更倾向于道德脱离得分较低,而T1时集体道德脱离得分较高的教室学生在T2时更倾向于道德脱离得分较高。此外,发现集体道德脱离和权威教学都可以缓解T1时师生关系质量与T2时道德脱离之间的关联。这些发现强调了培养学生和教师之间积极关系的重要性,以及尽量减少课堂上集体道德的脱离。这些措施可以防止道德脱离接触向消极方向的潜在升级。
    The aim of this study was to examine whether collective moral disengagement and authoritative teaching at the classroom level, and student-teacher relationship quality at the individual level, predicted individual moral disengagement among pre-adolescent students 1 year later. In this short-term longitudinal study, 1,373 students from 108 classrooms answered a web-based questionnaire on tablets during school, once in fifth grade (T1) and once in sixth grade (T2). The results showed, after controlling for T1 moral disengagement, gender, and immigrant background, that students with better student-teacher relationship quality at T1 were more inclined to score lower on moral disengagement at T2, whereas students in classrooms with higher levels of collective moral disengagement at T1 were more inclined to score higher on moral disengagement at T2. In addition, both collective moral disengagement and authoritative teaching were found to moderate the associations between student-teacher relationship quality at T1 and moral disengagement at T2. These findings underscore the importance of fostering positive relationships between students and teachers, as well as minimizing collective moral disengagement in classrooms. These measures may prevent the potential escalation of moral disengagement in a negative direction.
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