#moral character

[religion-is-a-mental-illness]

https://bpspsychub.onlinelibrary.wiley.com/doi/10.1111/bjop.12608

Abstract

Moral character is widely expected to lead to moral judgements and practices. However, such expectations are often breached, especially when moral character is measured by self-report. We propose that because self-reported moral character partly reflects a desire to appear good, people who self-report a strong moral character will show moral harshness towards others and downplay their own transgressions—that is, they will show greater moral hypocrisy. This self-other discrepancy in moral judgements should be pronounced among individuals who are particularly motivated by reputation. Employing diverse methods including large-scale multination panel data (N = 34,323), and vignette and behavioural experiments (N = 700), four studies supported our proposition, showing that various indicators of moral character (Benevolence and Universalism values, justice sensitivity, and moral identity) predicted harsher judgements of others' more than own transgressions. Moreover, these double standards emerged particularly among individuals possessing strong reputation management motives. The findings highlight how reputational concerns moderate the link between moral character and moral judgement.

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See also:

Understanding left-wing authoritarianism: Relations to the dark personality traits, altruism, and social justice commitment - Current Psycho

In two pre-registered studies, we investigated the relationship of left-wing authoritarianism with the ego-focused trait of narcissism. Base

Abstract

In two pre-registered studies, we investigated the relationship of left-wing authoritarianism with the ego-focused trait of narcissism. Based on existing research, we expected individuals with higher levels of left-wing authoritarianism to also report higher levels of narcissism. Further, as individuals with leftist political attitudes can be assumed to be striving for social equality, we expected left-wing authoritarianism to also be positively related to prosocial traits, but narcissism to remain a significant predictor of left-wing authoritarianism above and beyond those prosocial dispositions. We investigated our hypotheses in two studies using cross-sectional correlational designs. Two nearly representative US samples (Study 1: N = 391; Study 2: N = 377) completed online measures of left-wing authoritarianism, the Dark Triad personality traits, and two variables with a prosocial focus (i.e., altruism and social justice commitment). In addition, we assessed relevant covariates (i.e., age, gender, socially desirable responding, and virtue signaling). The results of multiple regression analyses showed that a strong ideological view, according to which a violent revolution against existing societal structures is legitimate (i.e., anti-hierarchical aggression), was associated with antagonistic narcissism (Study 1) and psychopathy (Study 2). However, neither dispositional altruism nor social justice commitment was related to left-wing anti-hierarchical aggression. Considering these results, we assume that some leftist political activists do not actually strive for social justice and equality but rather use political activism to endorse or exercise violence against others to satisfy their own ego-focused needs. We discuss these results in relation to the dark-ego-vehicle principle.

Further basic evidence for the dark-ego-vehicle principle: Higher pathological narcissism is associated with greater involvement in feminist

According to the dark-ego-vehicle principle (DEVP), individuals with so-called dark personalities (e.g., individuals with high narcissistic

Abstract

According to the dark-ego-vehicle principle (DEVP), individuals with so-called dark personalities (e.g., individuals with high narcissistic traits) are attracted to political and social activism not for the achievement of prosocial goals but to repurpose the activism to satisfy their specific ego-focused needs. In this pre-registered study, we aimed at replicating and extending previous empirical evidence for the DEVP by examining the associations of pathological narcissism with involvement in feminist activism. A diverse US sample (N = 458) completed online measures of the Pathological Narcissism Inventory and several covariates (i.e., altruism, self-identification as a feminist, and age). Paralleling previous research, higher pathological narcissistic grandiosity was found to be statistically significantly related to greater involvement in feminist activism. Unexpectedly, gender did not moderate this relationship. Also, higher pathological narcissism was related to stronger self-identification as a feminist; however, pathological narcissistic grandiosity explained some variance in the involvement in feminist activism over and above feminist self-identification. In exploratory secondary analyses, we found that higher pathological narcissism was associated with specific feminist conversational interaction behaviors (e.g., correcting other’s non-feminist language). The limitations (e.g., the relevance of other dark personality traits beyond narcissism) and the theoretical implications for the DEVP are discussed. Overall, the findings of the present study are further support for the DEVP.

Further Evidence for the Dark-Ego-Vehicle Principle: Higher Pathological Narcissistic Grandiosity and Virtue Signaling Are Related to Greate

The dark-ego-vehicle principle (DEVP) suggests that individuals with so-called dark personalities (e.g., high narcissistic traits) are attra

Abstract

The dark-ego-vehicle principle (DEVP) suggests that individuals with so-called dark personalities (e.g., high narcissistic traits) are attracted to political and social activism that they can repurpose to satisfy their specific ego-focused needs (e.g., signaling moral superiority and manipulating others) instead of achieving prosocial goals. Currently, research on the DEVP is still rare. With two pre-registered studies, we sought further evidence for the DEVP by examining the associations of pathological narcissistic grandiosity with involvement in LGBQ activism (Study 1) and gender identity activism (Study 2). Socioeconomically diverse samples from the USA (Study 1; N = 446) and the UK (Study 2; N = 837) were recruited online via the research-oriented crowdsourcing platform Prolific. Individuals completed the Pathological Narcissism Inventory as well as measures of involvement in activism. Moreover, we assessed different covariates (e.g., altruism), and potential correlates within the narcissism–activism relationship (i.e., virtue signaling, dominance, and aggression). In addition, we examined potential relationships between other dark personality variables (e.g., psychopathy) and activism. In both samples, higher pathological narcissistic grandiosity was related to greater involvement in activism. As expected, virtue signaling was consistently involved in the relationship between pathological narcissistic grandiosity and activism. However, neither dominance nor aggression was related to individuals’ involvement in activism. The results did also not consistently support a relationship between higher psychopathy and greater involvement in activism. Overall, the findings help to further specify the DEVP.

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Some of the worst people in the world are the ones who build their whole identity around how virtuous they are.

When you think about it, it's an obvious red flag. 🚩🚩🚩

[omegaphilosophia]

The Virtue Ethics of Consumption

The virtue ethics of consumption looks at consumer behavior not only in terms of rules (deontology) or outcomes (utilitarianism) but in terms of character: what kind of person we become through the way we consume.

1. Core Idea

Virtue ethics, rooted in Aristotle, asks: What virtues (good character traits) should guide our lives? Applied to consumption, it asks: What does the way I buy, use, and dispose of goods say about the kind of person I am? Am I cultivating virtues or vices through my consumer choices?

2. Virtues in Consumption

Some virtues often discussed in this context:

Temperance (moderation): Resisting overconsumption, impulse buying, and greed.

Justice: Supporting fair trade, labor rights, and equitable systems.

Practical Wisdom (phronesis): Making thoughtful, context-sensitive choices about what to consume.

Courage: Resisting social pressure to conform to consumerist culture.

Sustainability / Care: Respecting the environment, caring for future generations.

Gratitude: Appreciating goods without constant craving for more.

3. Vices of Consumption

Greed: Wanting more than is necessary.

Wastefulness: Disposing of usable goods carelessly.

Vanity: Consuming primarily to show off status.

Apathy: Ignoring the ethical or environmental impact of consumption.

4. Why This Matters

Unlike other ethical theories, virtue ethics doesn’t just ask “Is my purchase right or wrong?” but “Am I becoming more virtuous or more vicious through how I consume?” For example:

Buying fast fashion cheaply may be convenient, but does it cultivate thoughtlessness and disregard for labor exploitation?

Choosing durable, fair-trade goods may be more expensive, but does it cultivate justice and responsibility?

5. In Short

The virtue ethics of consumption sees shopping, using, and disposing not as neutral acts but as moral practices that shape our character. By consuming with virtues like moderation, justice, and care, we live in a way that aligns with human flourishing (eudaimonia) rather than being dominated by consumerism.

[tearsofrefugees]

Trump seizes on ‘moral character’ loophole as way to revoke citizenship

A new justice department directive may signal a crackdown on US citizens as part of Trump’s deportation agenda

[philosophicalconservatism]

"Men are qualified for civil liberty, in exact proportion to their disposition to put moral chains upon their own appetites...It is ordained in the eternal constitution of things, that men of intemperate minds cannot be free. Their passions forge their fetters. [chains]"

Edmund Burke (1729-1797) Irish statesman and political writer.

[eelhound]

"I feel, my dear Lucilius, that I am being not only reformed, but transformed. I do not yet, however, assure myself, or indulge the hope, that there are no elements left in me which need to be changed. Of course there are many that should be made more compact, or made thinner, or be brought into greater prominence. And indeed this very fact is proof that my spirit is altered into something better, — that it can see its own faults, of which it was previously ignorant. In certain cases sick men are congratulated because they themselves have perceived that they are sick...

You cannot conceive what distinct progress I notice that each day brings to me. And when you say: 'Give me also a share in these gifts which you have found so helpful,' I reply that I am anxious to heap all these privileges upon you, and that I am glad to learn in order that I may teach. Nothing will ever please me, no matter how excellent or beneficial, if I must retain the knowledge of it to myself. And if wisdom were given me under the express condition that it must be kept hidden and not uttered, I should refuse it. No good thing is pleasant to possess, without friends to share it.

I shall therefore send to you the actual books; and in order that you may not waste time in searching here and there for profitable topics, I shall mark certain passages, so that you can turn at once to those which I approve and admire. Of course, however, the living voice and the intimacy of a common life will help you more than the written word. You must go to the scene of action, first, because men put more faith in their eyes than in their ears, and second, because the way is long if one follows precepts, but short and helpful, if one follows patterns. Cleanthes could not have been the express image of Zeno, if he had merely heard his lectures; he shared in his life, saw into his hidden purposes, and watched him to see whether he lived according to his own rules. Plato, Aristotle, and the whole throng of sages who were destined to go each his different way, derived more benefit from the character than from the words of Socrates. It was not the classroom of Epicurus, but living together under the same roof, that made great men of Metrodorus, Hermarchus, and Polyaenus. Therefore I summon you, not merely that you may derive benefit, but that you may confer benefit; for we can assist each other greatly.

Meanwhile, I owe you my little daily contribution; you shall be told what pleased me to-day in the writings of Hecato; it is these words: 'What progress, you ask, have I made? I have begun to be a friend to myself.' That was indeed a great benefit; such a person can never be alone. You may be sure that such a man is a friend to all mankind. Farewell."

- Seneca, from "Letter 6: On Sharing Knowledge." Moral Letters to Lucilius. trans. by Richard Mott Gummere, 1917.

[thegodwithinblog]

It is the wisest thing we can do, to leave religion and politics and cultures and traditions aside.  When it comes to human rights and decency, it's about moral values, it's about the core empathy that expands our consciousness.  

Instead of becoming impulsive and going with what others say, try to put yourself in the same situation, mind and heart of others.  If we do this, then our human decency grows, as well as our capacity for intelligence and understanding of the vast human experience.

[mbti-notes]

IxTP. I have two ENxJ family members in my life. One is very caring, and the other is very hardworking. I owe them a lot. I have the knowledge that I appreciate them, but I can’t truly feel my appreciation, so I can’t bring myself to show it to them. Every once in a while, a conflict explodes, and I realise I’m in the wrong for being too cut-off and selfish. So I don’t argue back and nod at their points in acknowledgement. Those are the only times I feel it deep down, but it wears off in a day. Shortly after one of those arguments I decided to make a table of chores and gave it to the ENTJ to split up responsibilities. I’ve been following that table since then, but it seems like what they want from me is to show, emotionally, that I care about them. It doesn’t feel like I have it in me. I don’t know. It’s really hard. How to solve this problem?

This topic has come up before. I examine issues through the lens of cognitive functions, so the first step should be to do a proper type assessment. Otherwise, you may choose the wrong path or solution.

You can’t force yourself to feel, and it becomes counterproductive if the process just makes you more resistant to feeling. I suggest that you reflect upon the kind of person you aspire to be and the kind of life that you hope to live. For example:

Moral Character: Do you want to be a clueless person, always taking things for granted, too slow to appreciate anything or anyone until they are gone? Do you want to be a soulless person, never knowing true kindness or happiness because you are blind to everything except your own immediate comfort/pleasure? Do you want to be a useless person, only ever taking and consuming, never adding or contributing anything? If not, then what kind of person do you want to be? 

Quality of Life: Do you want to live the life of an animal, only ever concerned about physical survival? Do you want to live a life that is dull, empty, and monotonous because you can’t be bothered to make an effort? Do you want to live a life that ends up in alienation, despair, or nihilism because you never cared deeply about anything? If not, then what kind of life do you hope to live? 

I don’t see it as my job to convince people to change. You are what you are. If you want to change, then YOU make the decision to change. But you talk as though you have no power over yourself. Remember that you are ultimately the one responsible for the quality of your character and the quality of the life that you lead. If you continue making the decisions that you’re making now, always taking the path of least resistance, what will you become and where will you end up? Have you ever given it serious thought?

Are you a toddler? You always need to be told what to do before doing anything? You only try to be a good person when you’re pressured into submission through guilt or shame? Mature and responsible people strive to be good because they believe that they owe it to themselves to be the best version of who they are. They know that life is precious and they are grateful for the time they’ve been granted, so they try to make the best of it, to be better whenever it’s possible to be better. Do you care enough about YOU to try and live a good, fulfilling, and loving life? If not, then what is the point of your existence? If you can’t even care about yourself, then it’s no wonder you can’t care for others.

Why are you so averse to difficulty? Do you understand that something being difficult is a big part of what gives meaning to success? You will never know your true capability if you never challenge yourself to be more than what you are. If you really don’t like the idea of challenging yourself, then you’re either not Ti dom or you have a long way to go to become a healthy one.

[life-in-the-freefall]

Khuluq       Moral Character 

Allah Most High says in the Holy Quran (68:4)

"Verily you Muhammad are upon a noble character."

On the authority of Anas RadiAllahu anhu it is related that someone asked,

"O Messenger of Allah who among the believers has the greatest faith?"

He ﷺ replied,

"The ones of finest character."

It is clear then that fine moral character is the most excellent virtue of the servant and one by which his inner nature is known. Mans true nature is veiled by his body, revealed by his character.

Al Wasiti QaddassAllahu Sirrahu stated,

"Allah described him as being upon a noble character because he sacrificed this world and the hereafter being content with Allah Most High.

He also stated,

"Noble character means that one (saint) neither disputes with others nor is disputed by them because he possess complete inner knowledge of Allah Most High."